The early history of the Hebrews

by A. H. Sayce

But the kingdom of Jerubbaal contained within it those seeds of dissolution which have brought about the fall of so many Oriental monarchies. They spring up, not among the people, but in the family of the ruler. Polygamy brings with it a curse, and the king is hardly dead before the children of his numerous wives are murdering and fighting with one another. Even during his lifetime the palace is honeycombed with the intrigues of the harîm, which break out into open war as soon as he has passed away. The family of Jerubbaal was no exception to the rule. Abimelech, the son of his concubine, a Canaanitess of Shechem,[^[351]] conspired with his mother’s kinsmen in Shechem, and taking seventy shekels of silver from the temple of Baal-berith, hired with them a band of mercenaries, who fell upon the other sons of Jerubbaal at Ophrah and murdered them all save one. Alone of the ‘seventy’ brethren of Abimelech, Jotham, the youngest, hid himself and escaped. The rest were slaughtered like oxen on a block of stone. Abimelech then returned to Shechem, and there under the sacred terebinth, which stood by the consecrated ‘pillar’ or Beth-el of the city, he was anointed king. The garrison of the Millo, or fortress, of Shechem took part in the ceremony.

The report of Abimelech’s usurpation was brought to Jotham. He left his place of concealment, and, standing on the top of Mount Gerizim, upbraided the men of Shechem with ingratitude towards Jerubbaal. He clothed his words in one of those parables of which the East is the home. ‘The trees went forth,’ he told them, once on a time, ‘to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? And the trees said unto the fig-tree, Come thou and reign over us. But the fig-tree said unto them, Should I forsake my sweetness and my good fruit, and go to be promoted over the trees? Then said the trees unto the vine, Come thou and reign over us. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? Then said all the trees unto the bramble, Come thou and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow; and if not, let fire come out of the bramble and devour the cedars of Lebanon.’

The moral of the parable was so obvious that it did not need Jotham’s explanation to make it clear. He had been bold in venturing near his enemies, and as soon as he had finished speaking, he fled to a place of safety. Beer, ‘the well,’ where he found a refuge, may have been the place of that name in the extreme north of Naphtali.[^[352]] Here at least he would have been secure from pursuit.

The usurpation of Abimelech was the revolt of the older Canaanitish population against their Israelitish masters. It marked the successful rising of the native element. Ophrah has to make way for Shechem, and ‘the men of Hamor the father of Shechem’ take the place of the children of Jacob. Yet the deliverance from the Midianites wrought by Jerubbaal had been achieved as much for the benefit of the Canaanitish part of the population as for the Israelites themselves. The murder of his sons and the destruction of his family was a poor requital for all that he had done for them. Jotham was justified in prophesying that their own god Baal-berith would avenge the broken ‘covenant,’ and that Abimelech and his Shechemite conspirators would fall by one another’s hand.

Before three years were ended the prophecy was fulfilled. The ‘god’ of Shechem ‘sent an evil spirit between Abimelech and the Shechemites,’ who began a plot against his rule. Abimelech had withdrawn from the city and was living at the otherwise unknown Arumah, the garrison and government of Shechem being placed under the command of a certain Zebul.[^[353]] Perhaps the king had already begun to be suspicious of his subjects; perhaps his retirement to another town had aroused their jealousy. However it may have been, the Shechemites openly set at naught his authority. Bands of brigands left the city and infested the neighbouring mountains, where they robbed all who passed that way. They were soon joined by another band of bandits, under the leadership of Gaal the son of Jobaal.[^[354]] Under him the disaffection towards Abimelech came to a head, and Gaal proposed that the citizens should revolt against Abimelech and Zebul. Zebul, however, while professing to be upon their side, sent messengers to Abimelech and urged him to march against Shechem before it was too late. Abimelech gave heed to the message, and Gaal’s forces were defeated outside the city, and driven back within its gates. Abimelech then pretended to retire to Arumah, and the citizens accordingly once more went out to their work in the fields. But the royal troops were really lying in ambush, divided into three companies, two of which fell upon the fellahin in the fields and massacred them; while the third, with Abimelech himself at their head, rushed into the city through the open gate. All day long the battle raged in the streets; then the survivors fled to the ‘crypt’ of the temple of Baal-berith which adjoined the Millo or fort.[^[355]] By the orders of Abimelech brushwood was brought from the neighbouring Mount Zalmon, piled up over the entrance to the crypt and set on fire. All who were inside, men and women, to the number of about a thousand, perished in the flames. Shechem itself was razed to the ground, and its site sown with salt. For a time the old Canaanitish city disappeared from the soil of Palestine.

The destined punishment had now fallen upon Shechem; it was not long before it fell also upon its destroyer. The town of Thebez had shared in the revolt of Shechem, and Abimelech’s next action was to besiege it. The town itself offered little resistance, but there was a ‘strong tower’ within it, to which its defenders fled for refuge. Abimelech again had recourse to fire. But while the wood was being laid against the gate of the tower, a woman on the parapet above threw a broken millstone upon his head and shattered his skull. The king felt himself dying, and besought his armour-bearer to thrust a sword through his body, lest it might be said that he had been slain by the hand of a woman. But the request was made in vain, and future generations remembered that the last king of Shechem, the murderer of his brethren, had perished ignominiously by a woman’s hands.[^[356]] With Abimelech the sovereignty of the house of Joash seems to have come to an end. We hear no more of Jotham, or of any other attempt to found a monarchy among the northern tribes. The first endeavour to organise Israel into a state had but little success. Once more the old elements of disorder and disunion reigned supreme. The tribes stood further and further apart from each other, and mutual jealousies led to intestine wars. The influence of Ephraim and of the sanctuary of Shiloh grew daily less, and the power of the northern tribes waned at the same time. The Israelites on the eastern side of Jordan began to forget that they had brethren on its western bank; Reuben is lost among the Bedâwin of Moab, and Gilead and Ephraim engage in interfraternal war. Meanwhile a new tribe is rising in the south. Judah has absorbed Simeon and the Kenizzites of Hebron; the few relics of Dan which have been left in the neighbourhood of Zorah have become Jews in all but name, and the Kenites and the Jerahmeelites, and the other foreign settlers in the Negeb have followed the example of the Kenizzites. A common enemy and a common danger has thus forced them together.

The enemy were the Philistines. In the early days of the Hebrew settlement in Canaan the Philistines had already made the raids inland which had been checked, if not suppressed, by Shamgar ben-Anath. For a time they had remained quiet in their five cities of the coast. But fresh immigrants from Krete or other Ægean lands introduced new blood and warlike energy. Once more their armed bands marched forth to plunder and destroy. This time they are no longer contented with mere raids; they now aim at conquest. Hardly have the Canaanites been subjugated after long generations of struggle, when the Israelites are called upon to meet a new foe. It is a foe, moreover, which is not enervated by centuries of luxury and culture, not accustomed to foreign rule or divided within itself, but a hardy nation of pirates whose whole life has been passed in fighting, and in seizing the possessions of others.

The first brunt of the Philistine attack was borne by Judah. But it was not long before the armies of the Philistines made their way northwards, and even penetrated into the fastnesses of Mount Ephraim.[^[357]] Of all this, however, the record has been lost. The compiler of the book of Judges failed to find it in the fragmentary annals of the past, and has been compelled to fill up the interval between the fall of the kingdom of Manasseh and the supremacy of the Philistines in Palestine with notices of judges and events whose exact place in Hebrew history was uncertain.

It is here, accordingly, that we have the names of the so-called lesser Judges, of whom little more was known than the names. Two of them, Tola the son of Puah, and Elon, belonged to Issachar and Zebulon; and it is somewhat singular that while the book of Numbers makes Tola and Puah the heads of families in Issachar, it makes Elon the head of a family in Zebulon.[^[358]] Of Tola we are told that he lived and died at Shamir in Mount Ephraim, which at that time therefore must have been in the hands of Issachar, and that he judged Israel twenty-three years. The account of Elon is equally laconic; he judged Israel ten years, and was buried at Aijalon in Zebulon. Another judge in Zebulon was Ibzan of Beth-lehem,[^[359]] who was judge for seven years only, but of whom it was recorded that he had thirty sons and thirty. daughters. A similar record has been handed down of another of these minor judges, Abdon the son of Hillel. He, it is said, had forty sons and thirty grandsons, who rode on seventy colts. Abdon was judge for eight years, and ‘was buried at Pirathon in the land of Ephraim, in the mount of the Amalekites.’ This statement seems to push back the date of Abdon to an early period when Benjamin had not yet separated from the ‘House of Joseph,’ and ‘the land of Ephraim’ accordingly extended southwards into the Amalekite region. It would be of the same age as that of the Song of Deborah.

Gilead also had its judges, though the names of only two of them have been preserved. One was Jair, who ruled as judge for twenty-two years, and who ‘had thirty sons that rode on thirty ass-colts, and they had thirty cities which are called the villages of Jair.’ We hear something more of this Jair in the Pentateuch. He had taken the villages which were called after his name, and must have lived not long after the Israelitish conquest of Bashan.[^[360]] He belongs, therefore, to the earliest period of Israelitish history in Canaan, and may have been a contemporary of Joshua himself.