Bible Romances, First Series

GOD'S THIEVES IN CANAAN

BIBLE ROMANCES. – X

By G. W. FOOTE.

Some years ago the righteous indignation of England was roused by the daily record of atrocities perpetrated in Bulgaria by the Turkish bashi-bazouks. Men were wantonly massacred, pregnant women ripped up, and maidens outraged by brutal lust. Our greatest statesman uttered a clarion-cry which pealed through the whole nation, and the friends of the Turk in high places shrank abashed and dismayed before the stern response of the people. Many clergymen attended public meetings, and denounced not only the Turks, but also their Mohammedanism. They alleged that the Koran sanctioned, even if it did not command, the horrors which had been wrought in Eastern Europe, and they declared that there was no hope for a country which derived its maxims of state from such an accursed book. Those denunciations did honor to their hearts, but very little to their heads. For every brutal injunction in the Koran, twenty might be found in the Bible. Before the clergy cry out against the Scriptures of Islam, they should purge their own of those horrid features which are an insult to man and a blasphemy against God. Mohammed gave savage counsels to his followers with respect to waging war, but these sink into insignificance beside the counsels given to the Jews by Moses in the name of God.

Bible Romances are generally comic, but this one is infinitely tragic. The whole range of history affords no worse instances of cold-blooded cruelty than those which God's thieves, the Jews, perpetrated in Canaan, when they took forcible possession of cities they had not built and fields they had never ploughed. "How that red rain will make the harvest grow!" exclaims Byron of the blood shed at Waterloo; and surely the first harvests reaped by the Jews in Canaan must have been luxuriantly rich, for the ground had been drenched with the blood of the slain.

Before Moses died, according to the Bible, he delivered an elaborate code of laws to his people in the name of God. The portions referring to war are contained in the twentieth chapter of Deuteronomy. Here they stand in all their naked hideous-ness: —

"When thou comest nigh unto a city to fight against it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it. And when the Lord thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth. But thou shalt utterly destroy them."

Such were the fiendish commands of Jehovah, the bloody maxims of inspired war. Let us see how the Jews carried them out.

During the lifetime of Moses they made a good beginning; for in their war against Midian they slew 48,000 men, 48,000 women, and 20,000 boys, and took as spoil 32,000 virgins. But they did much better under Joshua.

After God had dispatched Moses and secretly buried him, so that nobody should ever discover his sepulchre, Joshua was appointed leader in his stead. He was "full of the spirit of wisdom, for Moses had laid his hands upon him." Then, as now, religious superiors transmitted holiness to their inferiors through the skull. God accepted the nomination of Moses and instructed Joshua in his duties. He told him to be above all "strong and very courageous," and to fight the enemy according to the law of Moses. Joshua was not the man to neglect such advice.

Joshua was soon ordered to cross the river Jordan and begin the holy war. But before doing so, he dispatched two spies to reconnoitre Jericho, the first place to be attacked. They reached the city by night, and of course required lodgings. Instinct led them to the house of Rahab, the harlot. She proved a very good friend; for when messengers came from the king in the morning to inquire about them, she said that they had gone, and advised the messengers to go after them, which they did. Meanwhile she hid the spies under some flax on the roof of her house, and at night "let them down by a cord through the window, for she dwelt on the town wall." Before they left, however, she made a covenant with them. Like many other ladies of easy virtue, or no virtue at all, Rahab was piously inclined. She had conceived a great respect for Jehovah, and was assured that his people would overcome all their enemies. But she had also a great respect for her own skin; so she made the two spies promise on behalf of the Jews that when they took Jericho they would spare her and all her relatives; and they were to recognise her house by the "line of scarlet thread in the window." They got back safe to Joshua and told him it was all right; the people were in a dreadful funk, and all the land would soon be theirs.

Joshua got up early the next morning and told the Jews that the Lord was going to do wonders. They wanted to get "on the other side of Jordan." and the Lord meant to ferry them across in his own style. Twelve men were selected, one from each tribe, to follow the priests who bore the ark in front, and all the Jewish host came after them. As it was harvest time, the river had overflowed its banks. When the priests' feet "were dipped in the brim of the water," the river parted in twain; on one side the waters "stood and rose up upon an heap," while on the other side they "failed and were cut off." As no miracle was worked further up the river to stop the supplies, the "heap" must have been a pretty big one before the play ended. A clear passage having been made, the Jews all crossed on dry ground. They seem to have done this in less than a day, but three millions of people could not march past one spot in less than a week. Perhaps the Lord gave them a shove behind.

The twelve selected Jews, one from each tribe, took twelve big stones out of the bed of the river, which were "pitched in Gilgal" as "a memorial unto the children of Israel for ever." For ever is a long time and is not yet ended. Those stones should be there now. Why don't the clergy try to discover them? If brought to London and set up on the Thames embankment they would throw Cleopatra's needle into the shade.

When God had ferried the Jews across, and picked out the twelve big stones as aids to memory, the "heap" of water tumbled down and overflowed the banks of the river. Joshua and his people then encamped near Jericho, in readiness for greater wonders to come.

Three days afterwards the manna ceased. Jehovah's fighting cocks wanted a more invigorating diet. This time they did not ask for a change, but the Lord vouchsafed it spontaneously.

All the males, too, were circumcised by God's orders. This Jewish rite had been neglected during the forty years' wandering in the wilderness, but it was now resumed. From the text it seems that Joshua circumcised all the males himself. As they numbered about a million and a half it must have been a long job. Allowing a minute for each amputation, it would in the natural course of things have taken him about three years to do them all; but being divinely aided, he finished his task in a single day. Samson's jaw-bone was nothing to Joshua's knife.

Soon after Joshua, being near Jericho, like Balaam's ass saw an angel with a drawn sword in his hand. When he had made obeisance, by falling flat and taking off his shoes, he received from this heavenly messenger precise instructions as to the capture of the doomed city. The Lord's way of storming fortresses is unique in military literature. Said he to Joshua – "Ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpet? And it shall come to pass that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him."

Did ever another general receive such extraordinary instructions from his commander-in-chief? God's soldiers need no cannon, or battering rams, or bombshells; all they require is a few rams' horns and good lungs for shouting.

God's orders were obeyed. Six days in succession did the Jews march round the walls of Jericho, no doubt to the great bewilderment of its inhabitants, who probably wondered why they didn't come on, and felt that there was something uncanny in this roundabout siege. On the seventh day they went round the city seven times. How tired they must have been! Jericho, being a capital city, could not have been less than several miles in circumference. The priests blew with the trumpets, the people shouted with a great shout, and the walls of Jericho fell flat – as flat as the simpletons who believe it.

A scene of horror ensued. The Jews "utterly destroyed all there was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword." Only Rahab and her relatives were spared. The silver, and the gold, and the vessels of brass and of iron, were put into the Lord's treasury – that is, handed over to the priests; and then the city was burnt with fire. God commanded this, and his chosen people executed it Could Jericho have been treated worse if the Devil himself had planned the fight, and the vilest fiends from hell had conducted it?

Rahab the harlot, being saved with all her relatives, who were perhaps as bad as she, dwelt with the Jews ever afterwards. Whether she continued in her old profession we are unable to say. But it is certain that the Jews soon after grew very corrupt, and the Lord's anger was kindled against them. The first result of God's displeasure was that the Jews became demoralised as warriors. Three thousand of them, who went up against Ai, were routed, and thirty-six of them were slain. This seems a very small number, but, as we have already observed, the Jewish chroniclers were much given to bragging. Their losses were always very small, and the enemy's very great.

After this rebuff the Jews funked; their hearts "melted and became as water." Joshua rent his clothes, fell upon his face before the ark, and remained there until the evening. The elders of Israel did likewise, and they all put dust on their heads. To conclude the performance Joshua expostulated with God, asked him whether he had brought his people over Jordan only to betray them to their enemies, and expressed a hearty wish that they had never crossed the river at all.

The Lord told Joshua to get up, as it was no use lying there. Israel had sinned, and God had determined not to help them until they had purged themselves. Some one, in fact, had stolen a portion of the spoil of Jericho, all of which belonged to the Lord, that is to the priests, who evidently helped to concoct this pretty story. Joshua forthwith proceeded to hunt the sinner out. His method was very singular. He resolved to go through the twelve tribes until the culprit was found. The tribe of Judah was examined first, and luckily in the very first family "Achan was taken," although we are not told how he was spotted. Achan confessed that he had appropriated of the spoil a "goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight," which he had hidden under his tent. His doom was swift and terrible; he was stoned to death, and his body burnt with fire. We may think his punishment severe, but we cannot deny his guilt. He, however, was not the only sufferer. Jehovah was not to be satisfied with a small quantity of blood. Achans's sons and daughters were stoned with him, and their bodies were burnt like his. His very oxen, asses, and sheep were served in the same manner. A great heap of stones was raised over their cinders, and then "the Lord turned from the fierceness of his anger." Jehovah acted just like the savage old chieftain of a savage tribe. As irascible tempers do not improve with age, we presume that he is still as peppery as ever. Yet we are asked to love, venerate, and worship this brutal being, as the ideal of all that is merciful, just, and pure.

Immediately after Joshua sent thirty thousand men against Ai, which they took with great ease. All its inhabitants, from the oldest man to the youngest babe, were massacred. The city itself was burnt into a desolate heap. The King of Ai was reserved to furnish the Jews with a little extra sport, by way of dessert to the bloody feast. He was hanged on a tree until eventide, when his carcass was taken down and "buried under a heap of stones." Joshua "then built an altar unto the Lord God of Israel in mount Ebal," who appears to have been mightily well pleased with the whole business.

Joshua's next exploit was indeed miraculous. He gathered all the Jews together, men, women, children, and even the strangers, and read to them all the laws of Moses, without omitting a single word. It must have been a long job, and Joshua's throat must have been rather dry at the end. But the greatest wonder is how he made himself heard to three millions of people at once. No other orator ever addressed so big an audience. Either their ears were very sharp, or his voice was terribly loud. The people in the front rank must have been nearly stunned with the sound. Joshua could outroar Bottom the weaver by two or three miles.

The people of Gibeon, by means of messengers who palmed themselves off on Joshua as strangers from a distant country, contrived to obtain a league whereby their lives were spared. When their craft was detected they were sentenced to become hewers of wood and drawers of water to the Jews; in other words, their slaves.

Adoni-zedec, king of Jerusalem; Hoham, king of Hebron; Piram, king of Jamuth; Japhia, king of Lachish; and Debir, king of Eglon; banded themselves together to punish Gibeon for making peace with the Jews. Joshua went with all his army to their relief. He fell upon the armies of the five kings, discomfitted them with great slaughter, and chased them along the way to Beth-horon. As they fled the Lord joined in the hunt. He "cast down great stones from heaven upon them" and killed a huge number, even "more than they whom the children of Israel slew with the sword."

When we read that Pan fought with the Greeks against the Persians at Marathon, we must regard it as a fable; but when we read that Jehovah fought with the Jews against the five kings at Gibeon, we must regard it as historical truth, and if we doubt it we shall be eternally damned.

Not only did the Lord join in the war-hunt, but Joshua wrought the greatest miracle on record by causing a stationary body to stand still. He stopped the sun from "going down" and lengthened out the day for about twelve hours, in order that the Jews might see to pursue and kill the flying foe. "The sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies." What Joshua really stopped, if he stopped anything, was the earth, for its revolution, and not the motion of the sun, causes the phenomena of day and night. Science tells us that the arrest of the earth's motion would generate a frightful quantity of heat, enough to cause a general conflagration. Yet nothing of the kind happened. How is it, too, that no other ancient people has preserved any record of this marvellous occurrence? The Egyptians, for instance, carefully noted eclipses and such events, but they jotted down no memorandum of Joshua's supreme miracle. Why is this? How can Christians explain it?

When Jupiter personated Amphytrion, and visited his bride Alcmena, the amorous god lengthened out the night in order to prolong his enjoyment. Why may we not believe this? Is it not as credible, and quite as moral, as the Bible story of Jehovah's lengthening out the day to prolong a massacre? Were the Greeks any bigger liars than the Jews?

It has been suggested that Joshua was so elated with the victory that he drank more than was good for him, and got in such a state that in the evening he saw two moons instead of one. Nobody liked to contradict him, but the elders of Israel, to harmonise their leader's vision, declared that it comprised the sun and the moon, instead of two moons, which were clearly absurd. The court poet improved on this explanation, and composed the neat little poem which is partially preserved by the Jewish chronicler, who asks "Is not this written in the book of Jasher?" The waggish laureate Jasher is supposed by some profane speculators to have got up the whole miracle himself.

The five kings fled with their armies and "hid themselves in a cave at Makkedah." Joshua ordered the mouth to be closed with big stones until the pursuit was ended. At last they were brought out and treated with great ignominy. Their necks were made footstools of by the captains of Israel, and they were afterwards hung on trees until the evening, when their carcasses were flung into the cave. After this highly civilised treatment of their captives, the Jews took all the capital cities of these five kings and slew all the inhabitants. Then they desolated the hills and vales. Joshua "left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded." Hazor and many other places were also treated in the same way, "there was not any left to breathe."

Jehovah was not, however, able to execute his intentions completely. The children of Judah could not drive the Jebusites out of Jerusalem; nor could the children of Manasseh entirely drive out the Canaanites from their cities. After Joshua's death, as we read in the book of Judges, "the Lord was with Judah, and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron." Iron chariots were too strong for the Almighty! Yet he managed to take off the wheels of Pharaoh's chariots at the Red Sea. Why could he not do the same on this occasion? Were the linch-pins too tight or the wheels too heavy?

Joshua died at the ripe old age of a hundred and ten. Whatever else he may have been, he was certainly one of the gamest fighting cocks that ever lived. Jehovah never found a better instrument for his bloody purposes. They buried him at Timnath-serah. Joseph's old bones, which Moses brought out of Egypt, were buried at Shechem. Had they been kept much longer some Hebrew "old-clo' man" might have carried them off and made an honest penny by them.

After Joshua's death, the tribe of Judah fought against Adoni-bezek. When they caught him they cut off his thumbs and his big toes. He acknowledged the justice of his punishment, and admitted that God had served him just as he had himself served seventy kings, whose great toes he had cut off, and made them eat under his table. Kings must have been very plentiful in those days.

During Joshua's lifetime the Jews served God, and they kept pretty straight during the lifetime of the elders who had known him. But directly these died they went astray; "they forsook the Lord and worshipped Baal and Ashtaroth." God punished them by letting their enemies oppress them. "Nevertheless," says the story, "the Lord raised up judges, which delivered them out of the hand of those that spoiled them. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them; and they turned quickly out of the way which their fathers walked in, obeying the commandments of the Lord; but they did not so… And it came to pass, when the judge was dead, that they returned and corrupted themselves more than their fathers, in following other Gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way."

God's selection of the Jews as his favorite people does not seem to reflect much credit on his sagacity. All who came out of Egypt, except two persons, turned out so badly that they were pronounced unfit to enter the promised land, and doomed to die in the wilderness. The new generation who entered Canaan, after being circumcised to make them holy; after seeing the miracles of Jordan and the valley of Ajalon; after having gained a home by God's assistance in a land flowing with milk and honey; this very generation proved worse than their fathers. The original inhabitants of Canaan, whom they dispossessed, could hardly have surpassed them in sin against Jehovah; and therefore the ruthless slaughter of their conquest was as unreasonable as it was inhuman. So much for "God's Thieves in Canaan."

CAIN AND ABEL

BIBLE ROMANCES. – 11

By G. W. FOOTE.

God completed the immense labors described in the first chapter of Genesis by creating man "in his own image," after which he serenely contemplated "everything that he had made, and; behold, it was very good." Yet the first woman deceived her husband, the first man was duped, and their first son was a murderer. God could not have looked very far ahead when he pronounced everything "very good." It is clear that the original pair of human beings were very badly made. As the Lord was obliged to take a rest on the seventh day, it is not unreasonable to suppose that he was pretty tired on the sixth, and scamped the work. All the sin and suffering in this world is the consequence of man having been the fag-end of creation. If the Lord had rested on the sixth day and created man on the seventh, how different things might have been! The Devil would probably have done no business in this world, and the population of hell would be no more now than it was six thousand years ago.

After leaving the Garden of Eden, Adam and Eve, having no fear of Malthus in their hearts, began to "multiply and replenish the earth." When their first child was born, Eve said, "I have gotten a man from the Lord," poor Adam's share in the youngster's advent being quietly ignored. She christened him Cain, a name which comes from a Hebrew root signifying to acquire. Cain was regarded as an acquisition, and his mother was very proud of him. The time came when she wished he had never been born.

Some time after, but how long is unknown, Eve gave birth to a second son, called Abel. Josephus explains this name as meaning grief, but Hebrew scholars at present explain it as meaning nothingness, vanity, frailty. The etymology of Abel's name shows conclusively that the story is a myth. Why should Eve give her second boy so sinister a name? How could she have so clearly anticipated his sad fate? Cain's name has, too, another significance besides that of "acquisition," for, as Kalisch points out, it also belongs to the Hebrew verb to strike, and "signifies either the man of violence and the sire of murderers, or the ancestor of the inventors of iron instruments and of weapons of destruction."