The Outline of History, H. G. Wells [series like harry potter .txt] 📗

Aryan invaders. No connected narrative of these conflicts that went on between 1,300 B.C. and 1,000 B.C. has yet been made out, but it is evident from the Bible narrative, that when the Hebrews under Joshua pursued their slow subjugation of the promised land, they came against a new people, the Philistines, unknown to Abraham, [2] who were settling along the coast in a series of cities of which Gaza, Gath, Ashdod, Ascalon, and Joppa became the chief, who were really, like the Hebrews, new-comers, and probably chiefly these Cretans from the sea and from the north. The invasion, therefore, that began as an attack upon the Canaanites, speedily became a long and not very successful struggle for the, coveted and promised land with these much more formidable new-comers the Philistines.

 

It cannot be said that the promised land was, ever completely in the grasp of the Hebrews. Following after the Pentateuch in the Bible come the books of Joshua, Judges, Ruth (a digression), Samuel I and II, and Kings I and II, with Chronicles repeating with variation much of the matter of Samuel II and Kings; there is a growing flavour of reality in most of this latter history, and, in these books we find the Philistines steadfastly in possession of the fertile lowlands of the south, and the Canaanites and Phoenicians holding out against the Israelites in the north. The first triumphs of Joshua are not repeated. The book of Judges is a melancholy catalogue of failures. The people lose heart. They desert the worship of their own god Jehovah, and worship Baal and Ashtaroth (= Bel and Ishtar). They mixed their race with the Philistines, with the Hittites, and so forth, and became, as they have always subsequently been, a racially mixed people. Under a series of wise men and heroes they wage a generally unsuccessful and never very united warfare against their enemies. In succession they are conquered by the Moabites, the Canaanites, the Midianites, and the Philistines. The story of these conflicts, of Gideon and of Samson and the other heroes who now and then cast a gleam of hope upon the distress of Israel, is told in the book of Judges. In the first book of Samuel is told the story of their great disaster at Ebenezer in the days when Eli was judge.

 

This was a real pitched battle in which the Israelites lost 30,000 (!) men. They had previously suffered a reverse and lost 4,000 men, and then they brought out their most sacred symbol, the Ark of the Covenant of God.

 

And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. And when the Philistines heard the noise of the shout, they said, 'What meaneth the noise of this great shout in the camp of the Hebrews?' And they understood that the ark of the Lord was come into the camp. And the Philistines were afraid, for they said, 'God is come into the camp.' And they said, 'Woe unto us! for there hath not been such a thing heretofore. Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness. Be strong, and quit yourselves like men, 0 ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.'

 

And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter for there fell of Israel thirty thousand footmen. And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.

 

And there ran a man of Benjamin out of the army, and came to Shiloh the same day, with his clothes rent, and with earth upon his head. And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city, cried out. And when Eli heard the noise of the crying, be said, 'What meaneth the noise of this tumult?' And the man came in hastily, and told Eli. Now Eli was ninety and eight years old; and his eyes were dim that he could not see. And the man said unto Eli, 'I am he that came out of the army, and I fled to-day out of the army.' And he said, What is there done, my son?' And the messenger answered and said, 'Israel is fled before the Philistines, and there hath been, also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken.' And it came to pass, when he made mention of the ark of God, that Eli fell from off the seat backward, by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years.

 

And his daughter in law, Phinehas' wife, was with child, near to be delivered: and when she heard the tidings that the ark of God was taken, and that her father in law and her husband were dead, she bowed herself and travailed: for her pains came upon her. And about the time of her death the women that stood by her said unto her, 'Fear not, for thou hast borne a son.' But she answered not, neither did she regard it. And she named the child I-chabod, [3] saying, 'The glory is departed from Israel': because the ark of God was taken, and because of her father in law and her husband. (I. Sam., chap. iv.)

 

The successor of Eli and the last of the judges was Samuel, and at the end of his rule came an event in the history of Israel which paralleled and was suggested by the experience of the greater nations around. A king arose. We are told in vivid, language the plain issue between the more ancient rule of priestcraft and the newer fashion in human affairs. It is impossible to avoid a second quotation.

 

Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him: 'Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.'

 

But the thing displeased Samuel, when they said, 'Give us a king to judge us.' And Samuel prayed unto the Lord. And the Lord said unto Samuel, 'Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and serve other gods, so do they also unto thee. Now, therefore, hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.'

 

And Samuel told all the words of the Lord unto the people that asked of him a king. And he said, 'This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectioners, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day.'

 

Nevertheless, the people refused to obey the voice of Samuel; and they said, 'Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.' (I. Sam., chap. viii.)

 

19.2 Saul, David, and Solomon

 

But the nature and position of their land was against the Hebrews, and their first king Saul was no more successful than their judges. The long intrigues of the adventurer David against Saul are told in the rest of the first book of Samuel, and the end of Saul was utter defeat upon Mount Gilboa. His army was overwhelmed by the Philistine archers.

 

And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in Mount Gilboa. And they cut off his head, and, stripped off his armour, and sent into the land of the Philistines round about, to publish it in the house of their idols, and among the people. And they put his armour in the house of Ashtaroth; and they fastened his body to the wall of Bethshan. (I. Sam., chap. xxxi.)

 

David (990 B.C. roughly) was more politic and successful than his predecessor, and he seems to have placed himself under the protection of Hiram, King of Tyre. This Phoenician alliance sustained him, and was the essential element in the greatness of his son Solomon. His story, with its constant assassinations and executions, reads rather like, the history of some savage chief than of a civilized monarch. It is told with great vividness in the second book of Samuel.

 

The first book of Kings begins with the reign of King Solomon (960 B.C. roughly). The most interesting thing in that story, from the point of view of the general historian, is the relationship of Solomon to the national religion and the priesthood, and his dealings with the tabernacle, the priest Zadok, and the prophet Nathan.

 

The opening of Solomon's reign is as bloody as his father's. The last recorded speech of David arranges for the murder of Shimei; his last recorded word is blood. But his hoar head bring thou down to the grave with blood, he says, pointing out that though old Shimei is protected by a vow, David had made to the Lord so long as David lives, there is nothing to bind Solomon in that matter. Solomon proceeds to murder his brother, who has sought the throne but quailed and made submission. He then deals freely with his brother's party. The weak hold of religion upon the racially and mentally confused Hebrews at that time is shown by the ease with which be replaces the hostile chief priest by his own adherent Zadok, and still more strikingly by the murder of Joab by Benaiah, Solomon's chief ruffian, in the tabernacle, while, the victim is claiming sanctuary and holding to the very horns of Jehovah's altar. Then Solomon sets to work, in what was for that time a thoroughly modern spirit, to recast the religion of his people. He continues the alliance with Hiram, King of Sidon, who