History of the Jews (Vol. 1-6). Graetz Heinrich
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. The conquest of Jericho was, therefore, of primary importance; this city was strongly fortified, and its inhabitants, timid under open attack, felt secure only within the precincts of their defences. The walls of Jericho, according to the scriptural narrative, crumbled to pieces at the mighty and far-sounding shouts of Israel's warriors. They entered the city, and, meeting with little resistance, they slew the population, which was enfeebled by depraved habits. After this easy victory the warriors of Israel became impetuous, and they imagined that a small portion of their force was sufficient to reduce Ai, a scantily populated fortress, which lay at a distance of two or three hours' journey to the north. Joshua therefore sent a small detachment of his men against Ai, but at the first onslaught they were repulsed, and many of them were slain on the field of battle. This defeat spread terror among the Israelites, who feared that they were forsaken by God, whilst it gave new courage to the Canaanites. It was only by the entire army's drawing up and employing a stratagem that Joshua succeeded in taking Ai. Bethel, situated in the vicinity, likewise fell by a ruse into the hands of the Ephraimites. These two mountain fastnesses having been captured, the inhabitants of the adjoining towns and villages became even more faint-hearted. Without awaiting an attack, they abandoned their homes, and fled to the north, the west and the south. The country, being more or less denuded of its inhabitants, was now occupied by the conquerors. The Gibeonites, or Hivites, in the tract of land called Gibeon, freely submitted to Joshua and his people. They agreed that the Israelites should share with them the possession of their territory on the condition that their lives should be spared. Joshua and the elders having agreed to these terms, the compact, according to the practice of that age, was ratified by an oath. In this way the Israelites acquired possession of the whole mountain district from the borders of the great plain to the vicinity of Jerusalem, the subsequent metropolis of Palestine. The borderland of the plain separated the original inhabitants of the north from those of the south, and neither of these populations was willing to render help to the other. The southern Canaanites now became more closely allied. The apprehension that their land might fall an easy prey to the invaders overcame their mutual jealousies and their love of feud; being thus brought into closer union with each other, they ventured to engage in aggressive warfare. Five kings, or rather chiefs of townships, those of Jebus (Jerusalem), Hebron, Jarmuth, Lachish and Eglon, joined together to punish the Gibeonites for submitting to the invaders, for whom they had opened the road, and whom they had helped to new conquests. The Gibeonites, in face of this danger, implored the protection of Joshua, who forthwith led his victorious warriors against the allied troops of the five towns, and inflicted on them a crushing defeat near Gibeon. The beaten army fled many miles towards the west and the south, and in their flight they were struck down by a hailstorm. This day of battle appears to have been regarded as one of signal triumph, its achievements were remembered even five hundred years later, and were commemorated in a martial song:—
"Joshua spake:
'O Sun, stand thou still near Gibeon,
And thou, O Moon, near the valley of Ajalon!'
And the sun stood still,
And the moon remained at rest,
Until the people had chastised the foes."6
The passage of the Jordan, auspicious beyond expectation, and the rapid succession of victories were new wonders which could fitly be associated with those of former days. They afforded rich themes for praise, which was not dedicated to the great deeds of the people, but to the marvellous working of the Deity.
The victory at Gibeon opened access to the south, and the Israelites could now