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

Чтение книги онлайн.

СКАЧАТЬ distress and destruction on an entire people or on a single individual. Balaam having been struck with amazement at the sight of Israel's encampment, the intended maledictions were changed on his lips into blessings. He averred that no "enchantment avails against Jacob, and no divination against Israel," a glorious future having been assured to that people. But he advised the king to have recourse to a different charm, which might have a pernicious effect upon the Israelites, namely, to beguile them to the vice of profligacy by means of depraved temple maidens.

      Balak accepted this advice. The Israelites, during their migrations, had lived on friendly terms with the wandering Midianites, and entertained no suspicions when admitting the latter into their encampments and tents. Counselled by Balaam and instigated by Balak, many Midianites brought their wives and daughters into the tents of the Israelites, who were then invited to join the idolatrous festivities at the shrine of Baal-Peor. On such occasions it was the custom for women to sacrifice their virtue in the tents, and the guerdon of dishonour was then presented as an oblation to the idols. Many an Israelite was led into profligacy by these allurements, and partook of the sacrificial feasts, two sins which tended to sap the foundation of the doctrine revealed on Sinai. Unhappily no one in Israel seemed willing to obey the command of Moses by checking this outbreak of vice. Phineas, Aaron's grandson, was the only man whose heart revolted against these excesses. Seeing that a Midianite woman entered a tent with a chief of the tribe of Simeon, he stabbed both of them to death; and thus was the raging plague turned away from the people.

      On the other hand, there was now witnessed a significant change in Israel. The unexpected and eventful victories had aroused amongst them the melodious power of song, the first indication of that talent, without which no nation can attain to a superior degree of culture. The first songs of the Hebrew muse were those of war and victory. The authors (moshĕlim) of warlike hymns rose at once in public estimation, and their productions were preserved in special collections, as for example, in the Book of the Wars of God.

      Hebrew poetry, in its early stages, was deficient in depth and elegance, but it had two characteristics which in the course of time were developed to the highest stage of refinement. With regard to form, it exhibited a symmetry in the component parts of each verse (parallelismus membrorum). The same train of thought was repeated with appropriate variations in two or even three divisions of the verse. In the treatment of a theme, the muse of early Hebrew poetry displayed a tendency to irony, this being the result of a twofold conception, namely, that of the ideal aspect by the side of antithetic reality.

      The Israelites, seeking to arrive at the goal of their wishes and to gain possession of the Land of Promise, could not tarry in the fertile region between the Arnon and the Jabbok. They had to prepare for crossing the Jordan. But now the evil consequences of having triumphed over Sihon and Og became manifest. The tribes of Reuben and Gad announced that they wished to remain in the conquered land, because its verdant pastures were well adapted for their numerous flocks and their herds of cattle and camels. In making such a demand it appeared that these tribes desired to sever their lot from that of their brethren, and to live as independent nomads. Oppressed with this cause of anxiety, Moses reproached them bitterly for their defection, but felt constrained to grant them the conquered land under the condition that a contingent of their combatants should assist the warriors of the brother-tribes, and follow them across the Jordan. This allotment of land to the two tribes caused an unexpected territorial division. The land possessed by these tribes became known as the Trans-Jordanic territory (Eber ha-Jarden or Peraea). In the process of time this concession proved more injurious than beneficial.

      The rest of the tribes were on the eve of crossing the Jordan, when their great leader Moses was removed by death. The thirty days which the Israelites spent in mourning were not an excessive sacrifice. His loss was irreparable, and they felt themselves utterly bereft. Amongst all lawgivers, founders of states, and teachers of mankind, none has equalled Moses. Not only did he, under the most inauspicious circumstances, transform a horde of slaves into a nation, but he imprinted on it the seal of everlasting existence: he breathed into the national body an immortal soul. He held before his people ideals, the acceptance of which was indispensable, since all their weal and woe depended upon the realisation or non-realisation of those ideals. Moses could well declare that he had carried the people as a father carries his child. His patience and his courage had rarely deserted him; his unselfishness, and his meekness of disposition were two prominent qualities, which, together with his clear prophetic vision, eminently fitted him to be the instrument of the Deity. Free from jealousy, he wished that all Israelites might be prophets like himself, and that God would endue them with His spirit. Moses became at a subsequent epoch the unattainable ideal of a prophet. Succeeding generations were elated by the thought that this brilliant example of humanity had watched the infant state of the people of Israel. Even the death of Moses served as an enduring lesson. In the land of Moab, in the valley facing Mount Peor – which was held sacred by the population of that district – he was quietly entombed, and to this day no one has known the spot where he was buried. It was designed that the Israelites should not deify him, but should be kept from following the idolatrous practice of other nations, who deified their kings, and their men of real or presumed greatness, as also the founders of their religions.

      Sad at heart on account of the death of their beloved leader, who was not permitted to conduct them into the Land of Promise, but comforted by the lofty recollections of the redemption from Egyptian bondage, the passage through the sea, and the revelation on Sinai, encouraged also by the victories over Sihon, Og, and the Midianites – the tribes of Israel crossed the Jordan, on a day in the bright spring-time, and were conducted on their journey by Joshua, the faithful disciple of Moses.

      CHAPTER II.

      OCCUPATION OF THE LAND OF CANAAN

      Joshua's Succession – Passage of the Jordan – Conquest of Jericho – The Gibeonites – Coalition of Canaanite Cities against the Israelites – Settlement in the Land – Isolation of the Tribes – Allotments – The Tribe of Levi – The Ark of the Covenant at Shiloh – Condition of Canaan at the time of the Conquest – Climate and Fertility – Intellectual Activity – Poetry of Nature – Remnants of Canaanite Populations – Death of Joshua.

      On crossing the Jordan and entering Canaan, the Israelites met with no resistance. Terror had paralysed the tribes and populations who then held the land. Nor were they united by any tie which might have enabled them to oppose the invaders. Although mention is made of thirty-one kings, besides those who ruled near the coast-line of the Mediterranean, these rulers were petty chiefs, who were independent of each other, and each of them governed only a single township with the adjoining district. They remained passive, whilst the Israelites were encamping near Gilgal, between the Jordan and Jericho. The fortress of Jericho, exposed to the first brunt of an attack from the Israelites, could expect no help from elsewhere, and was left entirely to its own resources. The tribes of Israel, on the other hand, were headed by a well-tried leader; they were united, skilled in warfare, and eager for conquest.

      Joshua, the son of Nun, of the tribe of Ephraim, was accepted as the rightful successor of the great Prophet. Moses, having laid his hands upon the disciple, had endowed him with his spirit. Yet Joshua was far from being a prophet. Practical in his aspirations, he was more concerned in affairs of immediate necessity and utility, than in ideals of the future. In his early years, when overthrowing the Amalekites near Rephidim, he had given proof of courage and good generalship. His connection with the tribe of Ephraim, the most distinguished amongst the tribes, was likewise of advantage to his position as a commander. The Ephraimites, with their pride and obstinacy, might otherwise have withheld their allegiance. This tribe having yielded obedience to him, the other tribes readily followed the example.

      The first place to be attacked was Jericho. This city was situated in an exceedingly fertile mountain district. Here throve the lofty palm tree and the precious balsam shrub. Owing to the proximity of the Dead Sea, the climate of Jericho has, during the greater part of the year, a high temperature, and the fruits of the field ripen earlier there than in the interior of the country. СКАЧАТЬ