History of the Jews (Vol. 1-6) - Graetz Heinrich

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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.

      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.

       Table of Contents

      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.

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