'7-25). The priesthood was much more than a mere order of sacrificers. The latter func tion was not confined to them till a much later period. Kings, prophets, and common citizens had the right of sacrifice (Judg. vi :24-26; xiii Sam. xiv :34, 35; 2 SaM. VhI7, 18; t Kings xviii). The priests were the spiritual teachers and leaders of the nation, and the interpreters of the will of God. They had a Torah, or law, which grew up around the Decalogue and the Book of the Covenant given by Moses. This Torah grew as experience widened the application of the prim itive code. Moses' actual contribution to the lit erature of Israel was probably small. Jesus, the founder of Christianity, wrote nothing. Never theless, Moses stands as the most striking figure of the early history, a figure so important and lofty that his influence is plainly traced through out all the subsequent history as the great prophet and spiritual leader, the organizer of Israel's na tional life.
(3) The Conquest and the Judges. (I) About the year 1250 B. C. the Hebrew nation, having spent some time in the less desirable re gions to the south and east of the Dead Sea, be gan their entrance and conquest of Canaan. The experiences of the desert had developed the quali ties of national life and prepared a generation of warriors. After the conquest of the east-Jordan districts the river was crossed and the serious business of occupying the rich lands to the west was undertaken. Canaan was ever the coveted goal of the desert tribes, and Israel was neither the first nor last of the nations that attempted its possession. The inhabitants already represented a variety of elements, the result of successive in roads, and against these older and higher civiliza tions Israel prepared to do battle. The success with which this purpose was attained was the result, in no small degree, of the hardships of the desert, which had toughened the national fiber, and of the personality and work of Moses, who had given something of form and national spirit to the band of refugees who had so recently es caped Egyptian serfdom. In a series of rapid and aggressive campaigns, under the leadership of Joshua, some of the most important cities were taken, and the united opposition of the Canaan ites was broken (Josh. vi :12-27; viii:io-29; x: I), while a portion of the population succeeded in making terms with the invaders (Josh. ix:ti 19). It is evident, however, that scarcely more than a foothold was secured at the time, and that the only thing needed to inspire the native popu lation to renewed hostilities was the removal of Joshua and the decay of the strong military force organized under his hand. Much of the land was not really conquered (Josh. The best that could be done was to secure a possession in the land and wait fox greater strength. But this period was yet far ahead. The strong cities were in Canaanite hands, and for the most part the Israelites were obliged to content themselves with the smaller towns and open country. War was carried on for many years, but with varying suc cess (Judg. i), and not infrequently the people
were reduced to desperate straits (Judg. iv :3; 3 sq.). The tribes were not united. Each was seeking to hold its own ground. Moreover, be tween the northern tribes, at whose head, in the days when any united action was attempted, stood the strong tribe of Ephraim, and the southern tribes, the most powerful of which was Judah, there was little common interest, and neither sec tion gave much heed to the welfare of the other. These sectional jealousies often appeared, and culminated in the rupture of the nation at the close of Solomon's reign.
(2) In all this series of national experiences the belief in Jahveh as the god of the people is never obscured. It was he who brought them into the land, after the wanderings in the desert (Josh. iii:5-7; he gave directions for the campaigns (Josh. i :1-9), and under his leadership cities were taken and battles won. Even the laws of nature were believed to have been set aside in answer to appeals to him on one memorable occasion (Josh. x:12-i4), and the inhabitants of conquered places were devoted to destruction in his honor by the imposition of the here»! or ban (Josh. vi:i8-21; rill:21-29), the breaking of which, even by one individual, might cause disaster to the anny and bring upon the offender and his family the ban itself (Josh. vii). Soon after the arrival in Ca naan, Gilgal was selected as a sacred camp, and there circumcision and the keeping of the Pass over feast were enjoined (Josh. iv:19 ; v :12).
(3) The period that followed the first tide of warfarc was one of retrogression and decline, both in organization and religion. The excite ment of the events connected with the last years of Moses and the leadership of Joshua was fol lowed by a reaction. The age of these two lead ers was full of stirring experiences that kept the people measurably united and keyed up to high enthusiasm for their national honor and their God. The loosing of ties incident to the removal of competent leadership permitted much disorder that would have becn impossible before. The people, unable to conquer the inhabitants of the country, settled down on friendly terms with them, and soon, as a matter of course, adopted from them many of their religious and social customs, and a fairly close intimacy was pre served for generations. The worship of Baal and his consort Astarte, Phcenician deities, was more or less prevalent in Canaan, and soon the Israel ites were tainted with this practice. Baal was the god of fire, and his worship was attended with fire offerings, in which the sacrifice of chil dren had a frequent part. Each town where the worship prevailed had its sanctuary and image of Baal, and these local Baals or Booth'? were a con stant temptation to Israel. In connection with the Baal sanctuary there was usually a grove, tree, pillar, or obelisk sacred to Astarte or Ashcra (plural Ashtarath), whose seductive and licen tious cult proved the most debasing influence of the age.