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

PREFACE

It is a matter of especial satisfaction to me that my work, "The History of the Jews, from the Earliest Times to the Present Day," should be rendered accessible to the English-reading public in a compact form and by means of an adequate translation; for in countries where English is spoken, books are not only bought, bound, and placed in libraries, but are also read, taken to heart, and acted upon. It is therefore to be expected that the English-speaking people, which has never disregarded but has at all times recognised and appreciated the peculiar character of the Jewish race, will feel an increased sympathy for it, on reading the alternations of its sublime and tragical history.

English readers, to whom the forefathers of the Jews of to-day – the patriarchs, heroes, and men of God – are familiar characters, will the better understand the miracle which is exhibited in the history of the Jews during three thousand years. The continuance of the Jewish race until the present day is a marvel not to be overlooked even by those who deny the existence of miracles, and who only see in the most astounding events, both natural and preternatural, the logical results of cause and effect. Here we observe a phenomenon, which has developed and asserted itself in spite of all laws of nature, and we behold a culture which, notwithstanding unspeakable hostility against its exponents, has nevertheless profoundly modified the organism of nations.

It is the heartfelt aspiration of the author that this historical work, in its English garb, may attain its object by putting an end to the hostile bearing against the Jewish race, so that it may no longer be begrudged the peculiar sphere whereto it has been predestined through the events and sorrows of thousands of years, and that it may be permitted to fulfil its appointed mission without molestation.

This translation, in five volumes, is not a mere excerpt of my "[German: Geschichte der Juden]" (like my "[German: Volksthümliche Geschichte der Juden]"), but a condensed reproduction of the entire eleven volumes. But the foot-notes have been omitted, so as to render the present work less voluminous for the general reader. Historical students are usually acquainted with the German language, and can read the notes in the original.

In this English edition the "History of the Present Day" is brought down to 1870, whilst the original only goes as far as the memorable events of 1848. The last volume will contain a survey of the entire history of the Jewish nation, together with a comprehensive index of names and events.

In conclusion, I cannot refrain from expressing my gratitude to one whose life-task it is to further with rare generosity all humane and intellectual interests, and who has caused this translation to be made and published. At the risk of wounding his modesty, I must mention, as the Mæcenas of this work, Mr. Frederick D. Mocatta, whose name is a household word in every Jewish circle.

H. GRAETZ.

Breslau, January, 1891.

*****

To the foregoing words of the author I merely wish to add, that while the first volume, as far as the period of the Hasmonæans, has been translated by me, the other volumes have for the greater part "been done into English by various hands," and have afterwards been revised and edited by me.

My cordial thanks are due to Mr. Israel Abrahams, whose scholarly co-operation has enabled me to cope with the difficulties presented by Hebrew and Jewish names and technicalities.

BELLA LÖWY.

London, January, 1891.

PREFACE TO THE SOCIETY'S EDITION

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Owing to necessary revision by the American editors, there has been a delay in the publication of this work beyond the time announced for its appearance.

It is hoped that in the future such delay may be avoided.

The Publication Committee.

June, 1891.

CHAPTER I.
THE EARLIEST PERIOD

The Original Inhabitants of Canaan – Gigantic Anakim and Rephaim – The Phœnicians – Israel's Claim to Canaan – The Patriarchs – Hereditary Law – Emigration to Egypt – Tribal Union – Bright and Dark Sides of the Egyptians – Moses, Aaron and Miriam – The Prophetic Sage – Call of Moses as Deliverer – Opposition – Exodus from Egypt – Passage of the Red Sea – Wanderings in the Desert – Revelation on Mount Sinai – The Decalogue – Relapse – Concessions – Crisis – Circuitous Wanderings – Victories over Populations of Canaan, on Trans-Jordanic Side – Commencements of Hebrew Poetry – Death of Moses.

It was on a spring day that some pastoral tribes passed across the Jordan into a strip of land which can only be regarded as an extended coast-line of the Mediterranean. This was the land of Canaan, subsequently called Palestine. The crossing of the Jordan and the entry into this territory were destined to become of the utmost importance to mankind. The land of which the shepherd tribes possessed themselves became the arena of great events, so enduring and important in their results, that the country in which they took place became known as the Holy Land. Distant nations had no conception that the entry of the Hebrew or Israelite tribes into the land of Canaan would have such momentous consequences. Even the inhabitants of Palestine were far from recognising in this invasion an occurrence fraught with vital significance to themselves.

At the time when the Hebrews occupied this territory it was inhabited by tribes and peoples dissimilar in descent and pursuits. The primary place was held by the aborigines, the Anakim and Rephaim, a powerful race of giants. Tradition represents them as the descendants of that unruly and overbearing race which, in primæval times, attempted to storm the heavens. For this rebellious attempt they had been doomed to ignominious destruction.

Their reputed descendants, the powerful natives of the country – who by some of the ancient nations were called Emim, "terrible men" – were unable to maintain themselves; notwithstanding their imposing figures, they were destroyed by races of inferior stature. The rest were obliged to migrate to the East-Jordanic lands, to the south, and also to the south-west of the West-Jordanic region. This remnant of the Anakim filled the Israelite spies with such abject terror that they made the entire nation despair of ever obtaining possession of the country. This gave rise to the proverb, "Who can stand before the children of Anak?" "We were," said the spies, "in our own eyes as grasshoppers, and so we appeared unto them." These giants were eventually overcome by the Israelite dwarfs.

Another group of inhabitants which had settled in the land between the Mediterranean and the Jordan was that of the Canaanites, whom the Greeks called Phœnicians. These Phœnicians appear to have pursued the same employment in their new country as they had followed on the banks of the Red Sea or the Persian Gulf. Their chief pursuits were navigation and commerce. The position which they had selected was eminently favourable to their daring expeditions. The great ocean, forming a strait at the Pillars of Hercules, and separating Europe from Africa, as the Mediterranean Sea, has here its extreme limit. At the foot of the snow-topped Lebanon and its spurs, commodious inlets formed natural harbours that required but little improvement at the hand of man. On this seaboard the Canaanites built the town of Sidon, situated on a prominent crag which overhangs the sea. They afterwards built, on a small rocky island, the port of Tyre (Tor, which subsequently became celebrated); they also built Aradus to the north of Sidon, and Akko (Acre) to the south of Tyre. The neighbouring forests of the Lebanon and the Anti-Lebanon supplied them with lofty cedars and strong cypresses for ships. The Canaanites, who became the first mercantile nation in the world, owed much of their success to the advantage of finding on their coast various species of the murex (Tolaat shani), from the fluid of which was obtained a most brilliant and widely celebrated purple dye. The beautiful white sand of the river Belus, near Acre, supplied fine glass, an article which was likewise in much request in the Old World. The wealth of the country lay in the sands of the sea-shore. The Canaanites, on account of their extensive trade, required and introduced at an early period a convenient form of writing, and their alphabet, the Phœnician, became the model for the alphabets of ancient and modern nations. In a word, the narrow belt of land between the Mediterranean and Mount Lebanon, with its spurs, became one of the most important points on the face of the globe. Through the peaceful pursuits of commerce the Canaanites were brought into contact with remote nations, who were gradually aroused from a state of inactivity. They became subdivided into the small nationalities of Amorites, Hittites, Hivites, and Perizzites. The Jebusites, who inhabited this district, were of minor importance; they dwelt on the tract of land which afterwards became the site for the city of Jerusalem. Of still less account were the Girgashites, who had no fixed residence. All these names would have remained unknown had not the Israelites entered the land.

But this people had not taken a footing in the country with the mere object of finding pasture land for their flocks; their pretensions were far greater. Chief of all, they claimed as their patrimony the land where the graves of their forefathers were situated. The first patriarch, Abraham, who had emigrated from Aram, on the borders of the Euphrates, had, after many wanderings through the country, acquired in Hebron, as an hereditary burial-place, the Cave of Machpelah, or the "Double Cave," together with the adjoining field and trees. There his wife Sarah had been interred, then he himself, and after him his son, the patriarch Isaac.

The third patriarch, Jacob, after many vicissitudes and wanderings, had purchased a plot of land near Shechem, and had taken that important city "with his sword and with his bow." The city was in the very heart of the territory of the Hivites, and its capture had taken place in consequence of a breach of peace, through the abduction and dishonour of Jacob's daughter. The land was henceforth regarded as the property of the patriarch, and he only reluctantly quitted it at the outbreak of a famine, in order to proceed to Egypt, where corn was plentiful. On his death-bed, Jacob impressed upon his sons that they should deposit his remains in the family tomb of the "Double Cave." Not alone did Canaan contain the graves of the three patriarchs, but also the altars which they had erected and named in various places, in honour of the Deity whom they worshipped. The Israelites were therefore firmly convinced that they had a right to the exclusive possession of the land.

These claims derived further strength from the tradition left by the patriarchs to their descendants as a sacred bequest, that the Deity, whom they had been the first to recognise, had repeatedly and indubitably, though only in visions, promised them this land as their possession, not merely for the sake of showing them favour, but as the means of attaining to a higher degree of culture. This culture would pre-eminently consist in Abraham's doctrine of a purer belief in the One God, whose nature differed essentially from that of the gods whom the various nations represented in the shape of idols and by means of other senseless conceptions. The higher recognition of the Deity was designed to lead Abraham's posterity to the practice of justice towards all men, in contradistinction to the injustice universally prevailing in those days. It was affirmed that this higher culture was ordained by the Almighty as "the way of God," and that as such it should be transmitted by the patriarchs to their families as a bequest and as a subject of hereditary instruction. They also received the promise that through their posterity, as the faithful guardians of this teaching, all nations of the earth should be blessed, and should participate in this intellectual advancement of Israel; and that with this same object the land of Canaan had been allotted to Israel, as especially adapted for the purposes of the hereditary law. Hence it was that the Israelites, while in a foreign country, felt an irrepressible yearning for their ancestral land. Their forefathers had impressed them with the hope that, though some of their generations would sojourn in a land which was not their own, a time would surely come when Israel should return to that land which was the resting-place of their patriarchs, and where the patriarchal altars had been erected and consecrated. This promise became identified with all their positive expectations, and with their conviction that the acquisition of Canaan was secured to them on condition that they performed the duties of worshipping the God of their fathers, and observed the ways of justice and righteousness. The nature of this worship and "the way of justice" was not clearly defined, nor did they require such a definition. The lives of the patriarchs, as commemorated by posterity, served as a sufficient illustration of the family law. Abraham was especially held up as a model of human excellence. Differing from other nations who worshipped their primæval ancestors, his descendants did not revere him as a performer of marvellous deeds, nor as one exalted to the eminent degree of a god or a demi-god. Not as a warrior and a conqueror did he live in the memory of his descendants, but as a self-denying, God-fearing man, who joined true simplicity and faith to nobleness in thought and in action. According to their conception, Abraham the Hebrew, although born of idolatrous parents in Aram, on the other side of the Euphrates, and although brought up amidst idolatrous associations, had obeyed the voice which revealed to him a higher God, and had separated himself from those around him. When disputes arose, he did not obstinately insist upon his claims, but renounced his rights for the sake of living at peace with his fellow-men. So hospitable was he, that he would go forth to invite the passing wayfarers, and delighted in entertaining them. He interceded for the sinners of Sodom and the neighbouring cities, when their cruel and inhuman acts had brought on them the punishment of Heaven; and he prayed that they might be spared for the sake of any few righteous men amongst them.

These and other remembrances of his peace-loving and generous disposition, of his self-abnegation, and of his submission to God, were cherished by his descendants, together with the conviction that such a line of conduct was agreeable to the God of their fathers; that for the sake of these virtues God had protected Abraham, as well as his son and his grandson, because the two latter had followed the example of their predecessor. This belief that God especially protects the virtuous, the just, and the good, was fully confirmed in the life of the patriarch Jacob, to whom the additional name Israel was given. His life had been short and toilsome, but the God of his fathers had delivered him from all his sorrows. Such remembrances of ancestral piety were retained by the sons of Israel, and such family traditions served to supplement and illustrate their hereditary law.

The growth of Israel as a distinct race commenced amidst extraordinary circumstances. The beginning of this people bore but very slight resemblance to the origin of other nations. Israel as a people arose amidst peculiar surroundings in the land of Goshen, a territory situated in the extreme north of Egypt, near the borders of Palestine. The Israelites were not at once moulded into a nation, but consisted of twelve loosely connected shepherd tribes.

These tribes led a simple life in the land of Goshen. The elders (Zekenim) of the families, who acted as their chiefs, were consulted on all important occasions. They had no supreme chieftain, nor did they owe allegiance to the Egyptian kings; and thus they habitually enjoyed the freedom of a republic, in which each tribal section was enabled to preserve its independence without falling into subjection or serfdom. Although they did not become intermixed with the ancient Egyptians, who in fact had an aversion to shepherds – perhaps on account of the oppression they had in former ages endured from such shepherds (the Hyksos) – yet opportunities for contact and mutual communication could not be wanting. Some families of Israel had abandoned their pastoral pursuits, and devoted themselves to agriculture or industrial occupations, and were therefore brought into connection with the inhabitants of towns. It seems that the members of the tribe of Ephraim stood in closer social contact with the original inhabitants. This intercourse had a favourable influence upon the Israelites.

The Egyptians had already gone through a history of a thousand years, and attained to a high degree of culture. Their kings, or Pharaohs, had already built populous cities, and erected colossal edifices, temples, pyramids and mausoleums. Their priests had acquired a certain degree of perfection in such arts and technical accomplishments as were suited to the requirements of the country, as for example, architecture and hydraulic constructions, the kindred science of geometry, the art of medicine, and the mystery of embalming for the perpetual preservation of the remains of the departed; also the artistic working of objects in gold, silver and precious stones, in order to satisfy the luxurious demands of the kings. They also knew the art of sculpture and the use of pigments. They studied chronology, together with astronomy, which was suggested by the periodical overflow of the Nile. The all-important art of writing had been invented and perfected by the Egyptian priests. They first used stones and metals to commemorate the renown of their monarchs; and they afterwards employed the fibre of the papyrus shrub, which was originally marked with clumsy figures and subsequently with ingeniously drawn symbols. Of these several attainments the Israelites seem to have acquired some notion. The members of the destitute tribe of Levi in particular, being unencumbered by pastoral service or by landed possessions, appear to have learnt from the Egyptian priests the art of writing. Owing to their superior knowledge, they were treated by the other tribes as the sacerdotal class, and hence they held, even in Egypt, the privileged distinction of their priestly position.

The residence of the Israelites in Egypt was of great advantage to them. It raised them, or at least a portion of them, from a rude state of nature to a higher grade of culture. But what they gained on the one hand, they lost on the other; and in spite of their arts and accomplishments, they would in time have fallen into a more abject condition. Amongst no people which had advanced beyond the first stage of Fetish worship, had idolatry assumed such a hideous development, or so mischievously tainted the habits, as was the case with the Egyptians. By combining and intermingling the gods of the various districts, they had established a complete system of polytheism. As a matter of course they worshipped goddesses as well as gods. What made the mythology of the Egyptians especially repulsive, was the fact that they placed the deified beings of their adoration, from whom they expected help, far below the level of human beings.

They endowed their gods with the shape of animals, and worshipped the inferior creatures as divine powers. Ammon, their chief god, was represented with ram's horns, the goddess Pecht (Pacht) with a cat's head, and Hathor (Athyr), the goddess of licentiousness, with a cow's head. Osiris, who was worshipped throughout Egypt, was represented in a most loathsome and revolting image, and the universally honoured Isis was often pictured with a cow's head. Animals being scarce in the Nile region, great value was attached to their preservation, and they received divine homage. Such honours were paid to the black bull Apis (Abir) in Memphis, to the white bull Mnevis in Heliopolis, to the lustful goats, to dogs, and especially to cats; also to birds, snakes, and even mice. The killing of a sacred bull or cat was more severely punished than the murder of a human being.

This abominable idolatry was daily witnessed by the Israelites. The consequences of such perversions were sufficiently deplorable. Men who invested their gods with the shape of animals sank down to the level of beasts, and were treated as such by the kings and by persons of the higher castes – the priests and soldiers. Humanity was contemned; no regard was paid to the freedom of the subjects, and still less to that of strangers. The Pharaohs claimed to be descended from the gods, and were worshipped as such even during their lifetime. The entire land with its population was owned by them. It was a mere act of grace on their part that they granted a portion of the territory to cultivators of the soil.

Egypt, in fact, was not peopled by an independent nation, but by bondmen. Hundreds of thousands were forced to take part in compulsory labour for the erection of the colossal temples and pyramids. The Egyptian priests were worthy of such kings and gods. Cruelly as the Pharaohs harassed their subjects with hard labour, the priests continued to declare that the kings were demi-gods. Under the weight of this oppression the people became devoid of all human dignity, and submitted to the vilest bondage without ever attempting to relieve themselves from the galling yoke. The repulsive idolatry then prevailing in Egypt had yet further pernicious consequences. The people lost the idea of chastity, after they had placed the brute creation on an equality with their deities. Unspeakable offences in the use of animals had become of daily occurrence, and entailed neither punishment nor disgrace. The gods being depicted in unchaste positions, there appeared to be no need for human beings to be better than the gods. No example is more contagious and seductive than folly and sin. The Israelites, especially those who were brought into closer contact with the Egyptians, gradually adopted idolatrous perversions, and abandoned themselves to unbridled license. This state of things was aggravated by a new system of persecution. During a long period, the Israelites residing in the Land of Goshen had been left unmolested, they having been looked upon as roving shepherds who would not permanently settle in Egypt. But when decades and even a century had passed by, and they still remained in the land and continued to increase in numbers, the council of the king begrudged them the state of freedom which was denied to the Egyptians themselves. The court now feared that these shepherd tribes, which had become so numerous in Goshen, might assume a warlike attitude towards Egypt. To avoid this danger, the Israelites were declared to be bondmen, and were compelled to perform forced labour. To effect a rapid decrease in their numbers, the king commanded that the male infants of the Israelites should be drowned in the Nile or in some of the canals, and that only the female infants should be spared. The Israelites, formerly free in the land of Goshen, were now kept "in a house of bondage," "in an iron furnace"; here it was to be proved whether they would conform to their hereditary law, or follow strange gods.

The greater part of the tribes could not stand this trial. They had a dim knowledge that the God of their fathers was a being very different from the Egyptian idols; but even this knowledge seemed to decrease from day to day. Love of imitation, sore oppression, and daily misery made them obtuse, and obscured the faint light of their hereditary law. The enslaved labourers did not know what to think of an unseen God who only lived in their memories. Like their masters, the Egyptians, they now lifted their eyes to the visible gods who showed themselves so merciful and propitious to Israel's tormentors. They directed their prayers to the bovine god Apis, whom they called Abir,¹ and they also offered to the he-goats.² The daughter of Israel, growing up to womanhood, sacrificed her virtue, and abandoned herself to the Egyptians.³ It was probably thought that, in the images of the grass-eating animal, honour was paid to the god of the patriarchs. When the intellect is on a wrong track, where are the limits for its imaginings? The Israelites would have succumbed to coarse sensual idolatry and to Egyptian vice, like many other nations who had come under the influence of the people of the land of Ham, had not two brothers and their sister – the instruments of a higher Spirit – aroused them and drawn them out of their lethargy. These were Moses, Aaron and Miriam.⁴ In what did the greatness of this triad consist? What intellectual powers led them to undertake their work of redemption, the elevating and liberating effect of which was intended to extend far beyond their own times? Past ages have left but few characteristic traits of Moses, and barely any of his brother and sister, which could enable us to comprehend, from a human point of view, how their vision rose step by step from the faint dawn of primitive ideas to the bright sunlight of prophetic foresight, and by what means they rendered themselves worthy of their exalted mission. The prophetic trio belonged to that tribe which, through its superior knowledge, was regarded as the sacerdotal tribe, namely, the tribe of Levi. This tribe, or at least this one family, had doubtless preserved the memory of the patriarchs and the belief in the God of their fathers, and had accordingly kept itself aloof from Egyptian idolatry and its abominations.

Thus it was that Aaron, the elder brother, as also Moses and Miriam, had grown up in an atmosphere of greater moral and religious purity. Of Moses the historical records relate that after his birth his mother kept him concealed during three months, to evade the royal command, and protect him from death in the waters of the Nile. There is no doubt that the youthful Moses was well acquainted with Pharaoh's court at Memphis or Tanis (Zoan). Gifted with an active intellect, he had an opportunity of acquiring the knowledge that was to be learnt in Egypt, and by his personal and intellectual qualities he won the affections of all hearts. But even more than by these qualities, he was distinguished by his gentleness and modesty. "Moses was the meekest of men," is the only praise which the historical records have bestowed upon him. He is not praised for heroism or warlike deeds, but for unselfishness and self-abnegation.

Influenced by the ancient teaching, that the God of Abraham loved righteousness, he must have been repelled by the baseless idolatry of animal worship and by the social and moral wrongs which then were rife. Shameless vice, the bondage of a whole people under kings and priests, the inequality of castes, the treatment of human beings as though they were beasts or inferior to beasts, the spirit of slavery, – all these evils he recognised in their full destructive force, and he perceived that the prevailing debasement had defiled his brethren. Moses was the open antagonist of injustice. It grieved him sorely that Israel's sons were subjected to slavery, and were daily exposed to ill-treatment by the lowest of the Egyptians. One day when he saw an Egyptian unjustly beating a Hebrew, his passion overcame his self-control, and he punished the offender. Fearing discovery, he fled from Egypt into the desert, and halted at an oasis in the neighbourhood of Mount Sinai, where the Kenites, an offshoot of the tribe of Midianites, were dwelling. Here, as in Egypt, he witnessed oppression and wrong-doing, and here also he opposed it with zeal. He gave his aid to feeble shepherdesses. By such action he came into contact with their grateful father, the priest or elder of the tribe of the Midianites, and he married Zipporah, the daughter of that priest.

His employment in Midian was that of a shepherd. He selected fertile grazing plots for the herds of Reuel, his father-in-law, between the Red Sea and the mountain lands. In this solitude the prophetic spirit came upon him.

What is the meaning of this prophetic spirit? Even those who have searched the secrets of the world, or the secrets of the soul in its grasp of the universe, can give only a faint notion and no distinct account of its nature. The inner life of man has depths which have remained inscrutable to the keenest investigator. It is, however, undeniable that the human mind can, without help from the senses, cast a far-seeing glance into the enigmatic concatenation of events and the complex play of forces. By means of an undisclosed faculty of the soul, man has discovered truths which are not within the reach of the senses. The organs of the senses can only confirm or rectify the truths already elicited. They cannot discover them. By means of the truths brought to light by that inexplicable power of the soul, man has learned to know nature and to make its forces subservient to his will. These facts attest that the power of the soul owns properties which go beyond the ken of the senses, and transcend the skilled faculties of human reason. Such properties lift the veil of the dim future, and lead to the discovery of higher truths concerning the moral conduct of man; they are even capable of beholding a something of that mysterious Being who has formed and who maintains the universe and the combined action of all its forces. A soul devoted to mundane matters and to selfishness can never attain to this degree of perfection. But should not a soul which is untouched by selfishness, undisturbed by low desires and passions, unsoiled by profanity and the stains of every-day life, – a soul which is completely merged in the Deity and in a longing for moral superiority, – should not such a soul be capable of beholding a revelation of religious and moral truths?