NEIGHBOURING NATIONS.
The Phœnicians, Aramæans, Philistines, Idumæans--Their Customs
and Mythology--The Moabites and Ammonites--Intercourse
of the Israelites with their Neighbours and Adoption of
their Manners--Disintegration of the Tribes--Consequent
Weakness--Temporary Deliverers.
The sons of Israel, who had been severely tried in Egypt, seemed
destined to undergo trials still more severe. Their new scene of
activity was surrounded by various nations, and they could have
escaped the influences of their surroundings only by either destroying
the homes of the bordering populations, or by being proof against
the strongest temptations. The neighbouring Phœnicians, Canaanites,
Aramæans, Philistines, Idumæans, Moabites, Ammonites, Amalekites, Arabs
and half-castes of Arabs, had their own peculiar customs, manners,
and religious observances. The tribes came into more or less close
contact with their neighbours, and were soon dominated by the same
law of attraction and assimilation that is felt even in more cultured
spheres. Hence arose the strange phenomenon, during a prolonged
period of Israel's history, of a nation's forfeiting every species of
self-dependence, regaining it, again relapsing, and thus passing from
change to change.
But these changes eventually gave shape and tenacity to the character
of the people. In the interim, however, Israel became intimately united
with the Phœnicians; the northern tribes of Asher, Zebulon and Issachar
stood in especially close connection with them. This people had
already, particularly in Sidon, attained a high degree of culture, when
the Israelites entered Canaan. But, from an ethical and a religious
point of view, they were as backward as the most uncultured races of
men, with the exception, perhaps, of the Egyptians, than whom they were
on a higher level.
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.