The Historians' History of the World 02

“The historian did not mention himself as the author nor do the readers make much inquiry after his name; this custom is persistent throughout and was only gradually changed in the last centuries, as may be concluded from the book of Ezra and Nehemiah, and from the Chronicles which question more particularly as to the names of the authors of more ancient histories. Moreover, it is only in these last days of the ancient people that names like ‘Book of Moses’ or ‘Books of Samuel’ appear, as will be shown presently. We must say that the practice of writing anonymously was established for the historical works from the very first, and that in the most flourishing times of historiography it was retained unaltered; it was just this that constituted the fundamental distinction between the writing of Hebrew history and that of both Greek and Arab (especially Mohammedan), and here was a failing from which it never properly freed itself even in later times. Much as, amongst the Indians, little inquiry has from ancient times been made concerning the author of a Purana, and the individual himself did not usually mention his own name.”

This estimate may doubtless be regarded as fairly representative of the opinions of such modern authorities as Wellhausen, Stade, Kittel, and Cheyne. It would be far afield from the present purpose to enter into a discussion of this subject in detail. Needless to say, there is scarcely any other topic that has excited more general interest or more acrimonious controversy. But for the purposes of the general historian it suffices to know that the historical writings of the Hebrews are now subjected to the same kind of analysis that is applied to the other writings of antiquity, and that, making the usual allowances for the ambiguities of an unscientific age, for the national prejudice of a peculiarly stubborn and egotistical people, and for the chronological inaccuracies of a race somewhat deficient in the historical sense, the Hebrew writings, like the writings of the old Greek historians, may be said to have stood fairly well the test of modern criticism.

Overlooking, for the present purpose, the traditional early wanderings of the race, the history of Israel as a nation properly begins with the occupation of the land of Canaan. The tribes practically occupy the territories subsequently called after them, and become consolidated into a nation. But the Philistines and Phœnicians still hold the coast land, and the Canaanites some of their central strongholds.

THE AGE OF THE JUDGES (1180-1020 B.C.)

B.C. The so-called judges are tribal chiefs, military leaders, who in this period stand at the head of the state. There is no regular transmission of authority, and no one is at the head of all the tribes at once. Sometimes they rule contemporaneously. In this age of settlement the bonds between the different tribes gradually become dissolved as they attain to security and peace. The earlier judges carry on the conquest of Canaan, and repel some outside invaders. Barak of Kadesh prompted by the prophet Deborah deals a crushing blow on the banks of the Kishor to a strong coalition of northern Canaanites under the leadership of Sisera. Gideon, one of the judges, puts a stop to the frequent incursions of the Midianites. The need of a monarchy begins to be felt. Gideon refuses a crown offered by the tribes of central Palestine, but his son Abimelech, aided by Shechemite kinsfolk, attempts to found a kingship. He is unsuccessful owing to internal dissension among his followers.

Jephthah leads the Gileadites in a successful campaign against the Ammonites, and this leads to a bloody tribal conflict between the Gileadites and Ephraimites. There are short wars with Philistia, with which the name of Samson the Danite is connected. In one of them the Israelites are 1040 badly beaten at Aphek and the Ark of the Covenant captured. The latter is returned after seven months, and sent to Kirjath-jearim for safe keeping. The tribes are rapidly becoming disorganised, though by conquest and fusion with the Canaanites they have become a large and vigorous people. The old religion is almost forgotten. In this age probably belongs the beginning of Hebrew literature, and the use of writing becomes common.

About twenty years after the battle of Aphek, Samuel, the last of the judges, calls an assembly of the tribes at Mizpeh. Law and order are restored in the community, and the covenant with Yahveh renewed. To complete the work of unification, Saul of Benjamin is elected king of Israel, and anointed by Samuel. Samuel also establishes schools of the prophets (Nebiim) in various parts of the land, whose main duties are to keep the light of religion from dying out, and to preserve the feeling of national unity. THE MONARCHY TO THE DIVISION OF ISRAEL (1020-930 B.C.)