Зображення сторінки
PDF
ePub

They may be expected to diminish with each repetition of the restorative process. Had the study of Greek history been burdened with the same restrictions as that of the Bible, our Author well remarks, that neither Thirlwall nor Grote could have produced their valuable works.'*

[ocr errors]

It is the prominent idea of this History of the Hebrew Monarchy, that the Levitical institutions which the books of the Old Testament, read in the order in which they actually stand, would lead us to suppose had been fully established from the time of Moses, came gradually into existence, and did not assume their complete development till a comparatively late period; and that the state of the nation under their Judges and Kings is only intelligible on this supposition. To read Hebrew history in the spirit of our author, we must imagine the Pentateuch and the book of Joshua which is closely allied to it in spirit,t cut off from the beginning of our Bibles, and carried down among the more recent writings, which exhibit the belief of the Israelites respecting their forefathers at a period of considerable civilisation, when they freely intermingled the religious and political ideas of their own day, with the myths and legends, the old laws and old traditions, and the relics of earlier chronicle and song, which had come down to them from a remote antiquity:-and we must date the proper history of the race from the first records of their settlement in the land of Canaan, fighting with its previous inhabitants, and gradually spreading themselves over it as the lords of the soil.-This general conception admits of many modifications. It requires minute and patient study -considering the imperfect nature of the documents with which we have to deal to be reduced, if it ever can be reduced, to a clear and consistent theory of all the phenomena of the case. But ever since we read the historical books of the Old Testament with any attention, it has been our firm persuasion, that such a conception under some form or other must be entertained; and that the existence of a

Preface, p. vi.

Ewald (Geschichte des Volkes Israel) includes the Pentateuch and Joshua in the first of the three books into which he divides the historical records of the Hebrews. They form together what he calls das grosse Buch der Urgeschichten.' Their reduction to their actual form he supposes long subsequent to the events of which they speak, and to many of the materials which they contain.

national priesthood and ritual, such as the books of Leviticus and Deuteronomy imply, is irreconcileable with the facts of the whole history down to the very eve of the Captivity. In this view, then, we are entirely in accordance with our author, and feel convinced that he has got hold of a true principle.

On the mythical and legendary period of Hebrew Story, prior to the occupation of Canaan, he ventures no opinion -simply admitting the historical existence of Moses, and the transmission under his name of some elementary laws and institutions.* He commences his narrative, as if no Levites, incorporated as an order and exercising territorial jurisdiction, existed. Certainly the incidental notices of Levites in the book of Judges, represent them as having yet neither settled habitations nor fixed revenues, and, as it would seem, not necessarily of one tribe.† Ewald (Gesch. des Volk. Isr. ii. 303-307, 339-46) differs in some points from the author.-He admits that the Levites in the time of the Judges, were wanderers in the land, and dependent for their support on the voluntary contributions of private persons:-but still he regards them as a sacred caste from the first, invested with peculiar privileges by the original Mosaic constitution; and supposes the state in which they are described during the heroic age, to be the breaking up of a previous system of greater regularity, occasioned by the violence and disorders consequent on a protracted warfare of conquest. One is inclined to ask, at what time in

The Commandments inscribed on the Two Tables were probably the nucleus of the Levitical legislation, as the Twelve Tables formed the basis of Roman Law. The author has noticed a fact overlooked by divines, that in the book of Exodus, we have two versions of the Decalogue, and probably the rudiments of a third: Ch. xx. (where the recognised form occurs) compared with Ch. xxxiv. & xxiii. 10-19.-By a fortunate result the most spiritual version has prevailed and is adopted in Deuteronomy.-May we conjecture, that a number of insulated precepts bearing the name of Moses and embodying the first principles of duty and a monotheistic worship, were originally in circulation among the people, which were afterwards collected and systematised in tables; and that in this way different collections arose, of which some have perished, others subsist in an imperfect state, and only the best, that which is most adapted to the feelings of a more advanced periodhas survived in authority? It is remarkable, that in all the versions the Commandments are for the most prohibitory-Thou shalt not, etc.'-as if intended for a rude and impetuous race, that needed constant restraint under the high sanctions of religion.

Judges xvii. 7. The Levite here mentioned is said to be of the family or stock of Judah.

the long passage from Egypt to the banks of the Jordan, it is conceivable, that such a system should ever have been in force.

Samuel is quite a hero with the author of the present work, who views his whole conduct, and his relation to Saul and David, in a very different light from some previous writers. In the earlier stages of the rationalistic reaction there was certainly too great a disposition to suspect the working of priestly craft and ambition in every earnest religious character. † In the main we think our author's estimate just. Samuel marks the transition from a state of intestine feud and ceaseless warfare to that ascendancy of legal rule which it is the prerogative of great minds to assume over their barbarous contemporaries. All the refining and tranquillising influences of society, regular courts for the administration of justice, and the schools of the prophets, commenced with him. If we except the half legendary Deborah, he was the first civil judge in Israel. The rest were like all the early heroes of mankind, renowned for bodily strength and a rude valour, and raised into temporary eminence by successful exploits against the hereditary enemies of their race.-Abimelech grasped at royalty, but failed to secure it.- Samuel the prophet,' says our author (p. 27), 'may with no small justice be called a second Moses. The results of his ministry were greater than any which can be traced to Moses, and his institutions far more permanent.' Under him the national civilisation settled into some consistency.-Ephraim long remained its centre. West of the Jordan (for the tribes on its eastern bank retained the nomade character of their ancestors) the Hebrew population consisted of a number of small proprietors, with no class much raised in wealth and dignity above the rest.-Particular families were distinguished. The tribes spread over the country, acting for the most part independently, and attached to local sanctuaries, yielded a sort of traditional respect to their elders or heads, and only on extraordinary occasions coalesced for common objects. Into this state of society Samuel infused a stronger spirit of religious zeal.-The habitual enemies of G. L. Bauer, in his Geschichte der Hebraischen Nation, &c.' 1804 (ii. p. 134), whose views have been adopted by Heeren.

See an excellent remark of Gesenius on this subject, in his Commentary on Isaiah, Einleit. § 5. n. 43.

the Hebrews, dangerous from their close vicinity and odious on account of their peculiar worship and usages, were the Philistines, who at the commencement of Samuel's ministry had obtained many advantages over Israel and even held it in partial subjection.-Roused by Samuel and putting their trust in Jehovah, the nation made a vigorous effort and shook off the degrading yoke.-It was a war at once of religion and of independence. Prophetic influence early became a powerful agent in the Hebrew civilisation. The rise of the prophets as a class is one of the events most deserving of notice at this time, as determining the future character of the nation. From the time of Samuel,' says the History under review, (p. 37)-speaking of the prophets

[ocr errors]

'they were gradually to assume a higher national importance. Their advice was asked on topics of great public moment, nor did they refuse it; but their mode of seeking for a divine reply was not ceremonial or superstitious, however tinged with a high enthusiasm. The prophet either played on the lyre himself or (oftener perhaps) called for a minstrel to do so, and wrapped himself in pious meditation on the subject of inquiry; until, gaining an insight into its moral bearings and kindled by the melody, he delivered a response in high-wrought and generally poetical strain.'

وو

We cannot pretend to give a summary of the history as expounded by this interesting and intelligent work; but we may briefly notice a few of the more important crises, which the author has developed in their moral and social bearings, as indicating the successive stages through which the Hebrew mind passed on to the distinctive character which it finally transmitted to Judaism.-We omit all reference to the reign of Saul and the early career of David, during which the nation grew in military strength and acquired compactness and unity-though the narrative abounds with romantic interest-to call attention to the important consequences of founding a capital in Jerusalem and establishing there a fixed centre for the national religion.

We will first, however, as a specimen of the author's mode of teaching his subject, give his estimate of the character of David :

David was not indeed an Antoninus, an Alfred, or a Saint Louis; yet neither was he one of the vulgar herd of Kings. The

polygamy in which he indulged so injuriously must in part be laid to his personal weakness, when we observe how restrained (in comparison) was his predecessor Saul. Nevertheless, as a man, he was affectionate and generous, sympathetic and constitutionally pious: as a King, his patronage of religious persons was highly judicious, and his whole devotional character of permanent importance to the best interests of his people and of mankind; as a warrior, he taught Israel a mutual confidence and common pride in Jehovah their God; and first elevated his countrymen into a ruling and leading race, whose high place it was to legislate for and teach the heathen around. His career may serve to warn all who are wanting in depth of passion or enlarged knowledge of human nature, that those on whose conduct society has relaxed its wholesome grasp are not to be judged of by their partial outbreaks of evil, but by the amount of positive good which they habitually exhibit. Compared with the great statesmen of the educated nations of Europe, David's virtues and vices appear alike peurile; but among Asiatics he was a truly great man; and of his own posterity, though several, who were happily subjected to greater restraints, were far more consistent in goodness, there is none who more attracts our interest and our love than the heroic and royal Psalmist."-Pp. 112-113.

A prominent feature in the character of David was ardent devotion to Jehovah worship. The Tabernacle or migratory Sanctuary of Curtains-the Sacred Tent as we might call it, had been stationed at different points since the first conquest of the country, and appears latterly to have remained at Gibeon. The Ark was still at Kirjathjearim, to which it had been brought when recovered from the Philistines. At Jerusalem David erected another Tabernacle, and placed in it the Ark; and with this new sanctuary associated a regular system of religious services, which contributed to perfect the national psalmody in honour of Jehovah. From this time the ministers of religion in Jerusalem fell unavoidably under the influence of the Court, and became more or less, during the height of the Monarchy, servants of the crown. A superior reverence now naturally attached to the Jehovah worship of the Capital; where it was exercised probably in the greatest purity. But the local sanctuaries-high places,' as they are called-were still resorted to; and as they were not yet prohibited, but allowed to subsist along with the more splendid worship of the Capital, it is reasonable to conclude, that in a ruder and more antique form, they were dedicated to

« НазадПродовжити »