History of the Jews, Vol. 1 (of 6)

The Canaanites worshipped the male and female divinities, Baal and Astarte, who, in some cities, were designated by the names of Adonis and Baaltis. Baal was intended to be a personification of the sun, and Astarte of the moon; they did not, however, figure as luminous beings within the celestial space, but as the procreative powers of nature. The Canaanites also worshipped the then known seven planets termed Cabiri, i. e. the Mighty; as an eighth god they adored Ashmun, the restorer of health, who was depicted as a serpent. The rites, by which men and women dedicated themselves to the male and female deities, were of a loathsome description. The degraded priestesses of the temple were termed "consecrated women" (Kedeshoth).

In honour of Astarte, half-frantic youths and men mutilated themselves, and wore female attire. They then wandered about as beggars, collecting aid for their sanctuary, or rather for their priests, and were called "holy men" (Kedeshim). Such proceedings formed a main part of the religious discipline among the Phœnicians, and their abominations were constantly displayed before the Israelites.

The southern tribes, on the other hand, maintained friendly relations with the Philistines. This people had emigrated from Caphtor (Cydonia), a town on the island of Crete, and their territory had three ports – Gaza in the south, Ashdod (Azotus) in the north, and Ascalon, midway between these two towns. In the interior, the Philistines occupied the cities of Gath and Ekron. This group of five cities (Pentapolis) formed a small district, extending as far as the Egyptian frontier, and its population acquired much power and influence. On this account, the Greeks and the Egyptians designated the entire country by the name of Palestine (i. e., land of the Philistines). Most probably the Philistines were seafarers and merchants like the Phœnicians. With these occupations, however, they combined the lust of conquest, whilst the Phœnicians, on the contrary, confined themselves to peaceful pursuits.

The Philistines, having a narrow seaboard, were induced to seek territorial extension on the eastern side. The religious system of this people was essentially similar to that of the other Canaanites, and agreed, in fact, with that of the different nations of antiquity. They reverenced the procreative power of nature under the name of Dagon. This deity was depicted in a form half human, half piscine.

The Philistines had numerous soothsayers, wizards, and cloud-seers (Meonenim), who predicted future events from various auguries.

With the Idumæans, the Israelites had less intercourse. The territory of the former extended from Mount Seir to the Gulf of the Red Sea. It is thought that at a remote time they navigated this sea, and traded with Arabia. Their mountains contained metals, including gold. The Idumæans had the reputation of being sagacious and practical. In early ages they were governed by kings, who apparently were elective. On the north side of the Idumæans, to the east of the Dead Sea, the Moabites and the Ammonites were neighbours of the tribes of Reuben and Gad. Their lascivious idolatry was also dedicated to a Baal on Mount Peor. Among the Ammonites, Baal was called Milcom or Malcom. Besides this deity, the god Chemosh was worshipped by these two nations. Amidst such surroundings, the Israelites could not well preserve their own political independence, and much less their spiritual peculiarity; nor could they keep midway between isolation and social intercourse among populations akin to them in language and descent.

From the first, the Israelites had as many antagonists as neighbours. These, it is true, had no conception that Israel's doctrines tended to effect the destruction of their gods, altars, and sacred groves – the abolition, in fact, of senseless idolatry. Nor were they able to discriminate between their own gross materialism and the lofty, hidden aims of the invading Israelites. The old inhabitants simply abhorred the new-comers, who had entered with drawn swords to deprive them of their territories. In dealing with overt or secret enemies, the Israelites had only the choice between resorting to exterminating warfare or making amicable concessions. Warfare on a large scale was not even practicable; since Joshua's death, they had no accredited leader, and no plan for concerted action. They certainly did not seem to desire more than to live on neighbourly terms with the adjoining populations. This temporary truce might easily satisfy the Canaanites and Phœnicians, who were mainly concerned in keeping the high-roads open for commercial dealings. The Idumæans, the Philistines, and the Moabites were the only nations who sought to do injury to the Israelites. Every recollection of the troubles endured in the desert made the Israelites more desirous of living in undisturbed tranquillity. For this reason they took but a slight interest in the affairs of their fellow-tribesmen, and they allowed their sons and daughters to intermarry with non-Israelites. These alliances were most frequent among the border tribes, who found a strong element of security in this intimate union with their neighbours, the more so as in the early days of their history such intermarriages were not yet placed under the ban of interdiction. The tribes in the interior – for instance, those of Ephraim, Manasseh and Benjamin – were less in favour of intermarriages; least of all did the exclusive Levites approve of a union with non-Israelites. From an intermarriage with the heathen to a participation in their idolatrous rites there was but one step.

In rural districts the Israelites could easily be led to join the pagan rites, as their memories were still attached to Egyptian superstitions, and they were unable to discriminate between pagan discipline and the divine doctrine of Sinai. By degrees this idolatrous worship gained ground among the majority of the Israelites, who were fascinated by the arts and accomplishments of the Phœnicians.

The Sanctuary at Shiloh, where the sons of Aaron, together with the Levites, conducted the sacerdotal rites, was not situated in a sufficiently central position for tribes settled at great distances, nor was it in high favour among those living within easier reach. The neighbouring tribes were displeased with the arrogance and the egotism of the sons of Ephraim. In the early stages of Israel's history, the performance of sacrifices was held to be an essential part of divine worship, and of communion with the Deity. Persons clinging to the observance of sacrificial rites either erected domestic altars, or connected themselves with a temple in their vicinity. This tendency remained unchecked, as there was no chief or leader to inculcate a proper adoration of the Godhead. The Levites, who were intended to be the teachers of the people, had been widely dispersed among the different tribes, and dwelt chiefly in the smaller towns. As they owned no lands, and were generally destitute, they exerted no great influence upon the people.

One poor Levite, a grandson of the great Law-giver, took priestly service at the shrine of a newly manufactured idol, in order to obtain food and raiment. The further spread of such worship was favoured among the Israelites by the force of sensuality, by habit, and by the love of imitation.

At this time the marvellous occurrences in Egypt and in the desert were still vividly remembered by the several tribes, and formed a link of fellowship among them, notwithstanding the disintegrating effect of idolatry. The ancestral history continued to be handed down from father to son, and nursed the sentiment of a common nationality. An individual or an entire family immersed in affliction would then ask, "Where are all his miracles of which our fathers told us, saying, Did not the Lord bring us up from Egypt?"10

The events witnessed on Mount Sinai remained engraven upon the hearts of thoughtful men; nor were warning voices wanting to recall the olden days of divine mercy, and to rebuke the people on account of their idolatry. It appears that the utterances of reproof came from the Levites. They, as custodians of the tables of the covenant, and as servants in the Sanctuary of Shiloh, stood up in days of national misfortune, and on other occasions, to expose the corruption of their people. Sometimes they may have succeeded in making a deep impression, when they described past glories or present sorrows; but the effect of such addresses was only evanescent. The people were always predisposed to fraternise with strangers and to imitate their practices. One adverse condition produced another. The selfishness of the men of Ephraim induced their brother tribes to care only for self-preservation. The chances of uniting the Israelites under one commander were neglected. This again drove the divided tribes to confederacies with the pagans, and they became more closely united with them through the ties of family and of superstitious worship; hence came internal disunion and national degeneracy. The indigenous population of Palestine no sooner discovered the influence they were able to exercise, than they began to treat the Israelites as intruders, who should be humbled, if not crushed altogether.

Sorrowful days befell the Israelites after Joshua had closed his eyes. One tribe after another was reduced to servitude. At length, when the sufferings of the people became unendurable, public-spirited men came to the rescue, and performed deeds of remarkable valour. These heroic deliverers were commonly known as "judges" (Shofetim). In an emergency they would lead one tribe, or several tribes to battle; but they were incapable of uniting the entire people of Israel, or of keeping the collected tribes under permanent control. It was altogether beyond the ability of these deliverers to bring order into this national disorganisation, or to abolish the abuse of idolatry, and enforce a strict observance of religion. They, in fact, shared the failings of their age, and had only a faint comprehension of the Sinaitic doctrines.

CHAPTER IV.

THE JUDGES

Animosity of the Idumæans – Othniel, a Deliverer – Eglon, King of Moab – The Canaanite King, Jabin – Sisera, his General – The Prophetess and Poetess Deborah – Barak – Victory near Tabor – Early Hebrew Poetry – Sufferings through Nomads – The Hero Gideon (Jerubbaal) – Victory in the Plain of Jezreel – Commencement of Prosperity – Abimelech – Feud with the Shechemites – Jair the Gileadite – Hostilities of the Amalekites and the Philistines – Jephthah – Samson – Zebulunite Judges.

Othniel, the son of Kenaz, a brother, and at the same time the son-in-law of Caleb, was the first warrior-judge. Having collected a brave band of combatants, he advanced against an Idumæan11 king, and delivered the southern tribes of Judah and Simeon. But his enterprise did not bring the least advantage to the rest of the tribes, and remained almost unknown on the other side of Mount Ephraim. The daring act of the Benjamite, Ehud, the son of Gera, was of greater significance. The Israelites being oppressed by the Moabites, Ehud did not immediately invite his injured companions to make an open attack upon the foe. He first sought to put the hostile king, Eglon, out of the way. One day he presented himself before the king under the pretext that he was the bearer of a gift from his people in token of their submission. Being alone with Eglon, he thrust a double-edged sword into the body of his victim, and fled after having locked the door of the audience chamber. He then summoned the men of Ephraim and Benjamin, and occupied the fords of the Jordan so as to cut off the retreat of the Moabites, who had established themselves on the west side of that river. The Moabites were then totally routed. After this victory, the western tribes of Israel remained for a long time unmolested by the people of Moab.

From another quarter, the Israelites were harassed by the Philistines. Shamgar, the son of Anath, probably of the tribe of Benjamin, chastised the assailants with a weapon extemporised out of an ox-goad. Such sporadic acts of bravery, inadequate to improve the situation of the Israelites, tended only to aggravate their troubles. Jabin, a Canaanite king, joined by some of the neighbouring rulers, seemed bent upon exterminating the Israelites. The high-roads became insecure, and wayfarers had to seek devious byways. At that juncture, Israel was without a leader, or a man of tried courage. A woman, a poetess and prophetess, Deborah, the wife of Lapidoth, then came forward as "a mother in Israel." With her inspiriting speech she animated the timorous people, and changed them from cowards into heroes. Urged by Deborah, Barak, the son of Abinoam, reluctantly undertook to lead the Israelites against the enemy; and, at her bidding, the most valiant men in Israel joined the national army. Meeting near Mount Tabor, they discomfited the Canaanites, who were commanded by Jabin's general, the hitherto unvanquished Sisera. The power of Jabin was henceforth broken. The commander himself now had to flee for his life, and was slain by Jael, the wife of Heber, a member of the Kenite tribe, which maintained an amicable alliance with the Israelites. In a hymn known as "The Song of Deborah," the praises were sung of this unexpected victory, and of the mercy which God had bestowed upon His people. But these hostilities had not yet reached their end. The restless nations of the neighbourhood continued to inflict heavy blows upon the Israelites, who either were too weak or too disunited to resist such attacks. The roving Midianites periodically ravaged Palestine. At harvest time, they would cross the Jordan with their irresistible hordes, bringing with them their tents, their camels, and their herds. They came "like a flight of locusts," emptied the barns, led off the flocks, the herds and the asses, and then quitted the impoverished and despoiled land. The rich and fertile plain of Jezreel, with the adjacent northern and southern territory, was especially exposed to these incursions. To save their scanty means of subsistence, the owners of the land concealed their provisions in caverns and other hiding places. The insignificant gleanings of wheat had to be threshed in caves intended for wine-presses. In their severe trials the tribes prayed unto the God of their fathers, and assembled at Shiloh, where they were reproved for their sinfulness by "a man of God" – probably a Levite – who reminded them that their misfortunes were the consequence of their iniquities. Exhortations of this kind seem to have made a deep impression upon at least one man of note. This man was Jerubbaal, also named Gideon, of the tribe of Manasseh. In Ophrah, his native place, in a grove consecrated to Baal or to Astarte, there was an altar, which Jerubbaal destroyed, and he then raised another in honour of the God of Israel. The men of Ophrah, enraged at this sacrilege, were about to stone Jerubbaal, but he gathered round him tribesmen of Manasseh, Asher, Zebulun and Naphtali, and encamped at Endor to the north of Mount Moreh; there he dismissed the timid and faint-hearted, retaining only a picked force of 300 warriors. In the dead of night he fell upon the sleeping enemy, whom he terrified with the shrill blast of horns, the brandishing of burning torches, and the war-cry, "For God and for Gideon." The unprepared Midianites were utterly routed, and were forced to retreat across the Jordan. During many ages "the day of Midian" was remembered as a triumph which a handful of brave Israelites had accomplished.

Gideon then pursued the two fugitive Midianite kings, Zebah and Zalmunna, on the other side of the Jordan, chastised those Israelites who refused him and his famishing warriors the needful provisions, and inflicted a crushing defeat upon the Midianites, from which they never recovered. The people thus delivered offered to make him their king, an honour which he declined, both for himself and his descendants. It appears that he made Ophrah a centre for pilgrims, to the detriment of the less conveniently situated sanctuary of Shiloh. This aroused the jealousy of the men of Ephraim, who, after the death of the hero, were involved in violent conflicts with the men of the tribe of Manasseh. Gideon had, after his great victories, carried the rich treasures of the vanquished enemies into the land. The towns of Israel became seats of wealth and luxury. Phœnician caravans could henceforth safely journey through the land. Covenants were concluded with the trafficking strangers, who were placed under the protection of the tutelar Baal-Berith (Baal of the Covenant). The jealous men of Ephraim, who sought to foment dissension among the seventy sons and grandsons of Gideon, found in Abimelech, one of his sons, an unscrupulous ally. This Abimelech, being the son of a woman of Shechem, was elected by the Shechemites to be their leader. His first act was to put his brothers to death. Only Jotham, the youngest of them, escaped. On Mount Gerizim, Jotham pronounced his trenchant parable of the trees, who, in their search of a ruler, met with refusals from the fruitful olive, fig, and vine trees. The prickly bramble (Atad) was the only one who would accept the government; but he warned the trees that if they refused to acknowledge him as ruler, he would send forth a fire to consume all the trees of the Lebanon. The parable found its application in the subsequent hostilities between the men of Shechem and Abimelech, whose cruelty ended in his death at the hand of his own armour-bearer.

After the fall of Abimelech the cis-Jordanic tribes seem to have retrograded, while the men of Manasseh or Gilead, on the other side of the Jordan, invaded the high land of the Hauran, and took possession of sixty rock-built cities. This district then received the name Havvoth Jair. At that time the Israelites suffered a shock from two sides, which caused further disintegration among them. On the one hand they were attacked by the Ammonites, and on the other, by the Philistines. These attacks distracted them, and rendered them incapable of resistance. The Ammonites appear to have driven the Israelites from their open places, after which they attacked the strongholds. These incursions were successful against the tribes of Ephraim and Judah.

On the opposite side, the Philistines assailed the neighbouring tribes of Israel, and sought to subdue them. They first attacked the tribe of Dan; nor did they spare the tribes of Benjamin and Judah. Even these disasters did not arouse the tribes to make a combined resistance. The trans-Jordanic tribes had turned to the Ephraimites for help; but the latter took no part in the contest, either from selfishness or because the inhabitants of Shechem and other Ephraimite towns had been enfeebled by Abimelech.

In those troubled times there arose two deliverers, who drove off the enemy, and procured temporary relief. Jephthah and Samson, two adventurers, disregarding order and discipline, brought their powers to bear, as much for evil as for good. They both displayed extraordinary activity; but while Jephthah was a warrior who conquered his enemies by warlike measures, Samson, though endowed with great strength and daring, appears to have overcome his enemies by stratagems and unexpected attacks.

Jephthah, the Gileadite, of the tribe of Manasseh having been banished by his tribesmen, began to lead the life of a highwayman. Daring associates, who thought little of law and order, joined him and appointed him their leader. When attacked by the Ammonites, the men of Gilead remembered their outlawed kinsman, whose bold deeds had come to their knowledge. Some of the elders of his tribe went to him, and urged him to aid them with his troops, and help them to expel the enemy from their territories. Full of proud indignation, Jephthah rebuked them with the words, "You hated me, and drove me from my father's house; wherefore do you come to me now when it goes ill with you?"12 The Gileadite elders, however, entreated him more urgently, and promised, if he should vanquish the enemy, that they would recognise him as chief in Gilead. Upon this Jephthah determined to return with them. He then sent a formal message to the Ammonites, demanding that they should desist from their incursions into the territory of the Israelites; and when they refused on the pretext of ancient rights, he traversed the districts of Gilead and Manasseh in order to enlist warriors. Jephthah knew well how to gather many brave youths round him, and with these he proceeded against the Ammonites, defeated them, and wrested twenty cities out of their hands. After Jephthah had gained these decisive victories, the Ephraimites began a quarrel with him; and as previously, in the case of the heroic Gideon, they were displeased that he had obtained victories without their aid.

This led to a civil war, for Jephthah was not so submissive to the proud Ephraimites as the judge of Ophrah had been. The men of Ephraim crossed the Jordan, near the town of Zaphon, and assumed a warlike attitude; but Jephthah punished them for their presumption, defeated them, and blocked their road of retreat on the banks of the Jordan. Jephthah might have strengthened the tribes beyond the Jordan, but his rule lasted only six years, and he left no son to succeed him. He had only one daughter, and about her a deeply touching story has been preserved, which describes how she became the victim of her father's rash vow.

Whilst the hero of Gilead was subduing the Ammonites by force of arms, Samson was fighting the Philistines, who claimed from the tribe to which Samson belonged the coast-line of Joppa, formerly a part of their possessions. The tribe of Dan smarted under their yoke, but had not the power to effect a change. Samson was not supported in his enterprises by the various tribes, as Jephthah had been. They greatly feared the Philistines; thus Samson was compelled to have recourse to stratagems, and could harm the enemy only by unexpected onslaughts. This mode of warfare was censured in the words, "Dan shall judge his people like one of the tribes of Israel. Dan shall be as a serpent by the way, and as an adder in the path, that biteth the horse's heels, so that his rider shall fall backwards."13

Samson is supposed to have fought during twenty years for Israel, without, however, improving the state of affairs. Long after his death, the Philistines kept the upper hand over the tribes of Dan and Benjamin, and also over Judah and Ephraim. The rule of the Philistines pressed with increasing weight upon Israel. After Samson there arose successively three other deliverers, two in the tribe of Zebulun, and one in the tribe of Ephraim; but their deeds were of so insignificant a character that they have not been deemed worthy of mention. Of the two hero-judges in Zebulun, only the names and the territory or town in which they were buried have been preserved: Ibzan, of Bethlehem in Zebulun, and Elon, of the town of Ajalon. Also of the Ephraimite judge, Abdon, son of Hillel, the Pirathonite, little is known. It is not even stated against what enemies they waged war; but the fact that the men of Zebulun, who at first lived far away from the sea, afterwards extended their dwelling-places to the shore, leads us to suppose that they supplanted the Canaanite inhabitants.

CHAPTER V.

ELI AND SAMUEL

Importance of the Judges – Public Feeling – Sanctuary in Shiloh – Eli and his Sons – Defeat by the Philistines – Capture of the Ark – Destruction of Shiloh and the Sanctuary – Flight of the Aaronites and Levites – Death of Eli – The Ark in Philistia and in Kirjath Jearim – Prophecy re-awakened – Samuel in Ramah – The Order of Prophets or Singers – Popular revulsion – The tribe of Judah – Repeated attacks of the Philistines – Meeting at Mizpah – Samuel's activity – Nob as a place of worship – Increase in the power of the Philistines and Ammonites – The tribes desire to have a King – Samuel's course of action.

1100?–1067 B. C. E

The twelve or thirteen warrior-judges had been incapable of keeping off the hostile neighbours of Israel for any length of time, much less had they ensured the permanent safety of the country. Even the celebrated Barak, with all his enthusiasm, and Gideon and Jephthah with their warlike courage could succeed only in uniting a few of the tribes, but were unable to secure or restore the union of the entire people. The warrior-judges were, in fact, of importance only so long as they repulsed the enemy, averted danger, and ensured safety in daily life. They wielded no real power, not even over the tribes to which their prowess brought help and freedom; nor did they possess any rights by which they could enforce obedience. The isolation of each tribe, and the division amongst the several tribes continued, in spite of temporary victories; the actual weakness of the country increased rather than diminished. Samson's "serpent-like attacks and adder's bites" did not deter the Philistines from considering the tribes within reach as their subjects, or more correctly speaking as their slaves, nor did it prevent them from ill-treating the Israelites. Jephthah's victories over the Ammonites did not cause the enemy to relinquish his claims over the eastern tribes of Reuben, Gad, and the half of Manasseh.