The critical study, however, of the sources of Hebrew history has made probable, in the first place, that the compilation of the eight his torical books belongs to the post-exilic period; and, secondly, that none of the written sources on which this compilation is based is older than the tenth century B.C., although material of an earlier date may he incorporated in these sources. (See HEXATEUCH, ) As a consequence, much of the data rests upon tradition. The critical ex amination of this body of tradition furthermore has produced the theory that it contains legendary and mythical lore reshaped for specific purposes, and that the historical kernel is comparatively small. The view of the religious history of the people is naturally affected by these results of modern scholarship. The laws in the Pentateuch become a series of codes produced between the beginning of the ninth century B.C. and the days of Ezra (c.445 n.e.). While, therefore, these codes embody many ancient religious practices adapted to more advanced conditions of religious thought, the bulk of the regulations and the form in which all are couched belong to the later and latest divisions of Hebrew history. The monotheism of the Hebrews becomes a gradual development from the earlier `henotheism,' which merely involved the recognition of the national deity of the Hebrews, known as Yahweh, the god to whom the Ilene Israel owed special allegiance. The monotheistic doctrine in the full sense, in volving the recognition of a single power con trolling the destinies of all nations, belongs to Jewish, not to Hebrew. history.
Taking this view of the character and compo sition of the historical books of the Old Testa ment as a point of departure, and utilizing also the material furnished by other sections of the Old Testament—notably the prophets—the divi sions of Hebrew history already suggested may still be retained. But it must he recognized that for the first division we have mainly a series of traditions, legends, and myths, with faint reminis cences of early social conditions and struggles. The historical element in these traditions is small, and much of it refers to events or condi tions later than the period to which it is ascribed. For the second period, the proportion of the his torical element in the narrative is larger, but it is obscured by legendary embellishments or by an unhistorical setting. Historical material in the proper sense exists only for the third divi sion; but here, too, it must be separated from legendary incrustations and fanciful interpreta tions before it eau be utilized by the historian.
The following may be regarded as a summary of Hebrew history from the point of view of modern biblical scholarship. At a period which lies beyond the region of definite historical knowl edge, groups of Aramean clans, issuing probably from the Arabian desert and skirting the western frontiers of the Babylonian empire, moved north ward. After entering the Jordan valley they proceeded in a southerly direction. The earliest traditions of the Hebrews are connected with such a movement, which represented a continuous process of indefinite duration. These Aramean clans continued to lead a nomadic life for an indefinite period. Groups of them, however, under the influence of Babylonian and Egyptian cultures, which began to make themselves fell, in Palestine and Syria as early as about B.C. 2000, advanced to the higher form of nomadic conditions represented by the pastoral stage. The patriarchs Abraham, Isaac, and Jacob are pictured as having reached this stage. The feel
ing of relationship among certain groups of these nomads was kept alive by natural causes, and from time to time combinations were made among them either for purposes of defense from or at tack upon other groups. In this way there arose a group, composed of various elements, known as the Hebrews. Among the Tell el-Amarna tablets (c.1400 n.c.) there are seven letters of Abdi chiba, Viceroy in Jerusalem of King ..-kinenophis IV. of Egypt.. Egypt appears as the suzerain of the country, and the help of the Pharaoh is de manded against a warlike people called the ITabiri (or Chabiri), who may be the Hebrews, and who threaten the suzerain's power in the land. On a monument found by Flinders Petrie in the Necropolis of Thebes in 1896, Meneph tah (e.1300 n.c.) seems to mention the He brews as already settled in Canaan. It is not probable, however, that the members of the Hebrew group were brought together into a definite union until about B.C. 1000. Each of the elements of which this group was formed had its own traditions, legends, and myths, and the polit ical union was followed by the combination of the traditions, taking shape in stories about legendary ancestors of clans and popular heroes, about notable conflicts and victories, about occur rences at sanctuaries where tribal or local cults existed, and the like. The wanderings of the patriarchs, who represent in part the divergent elements of which the group was composed, may be a reminiscence of the early wanderings of the clans.
In the course of their wanderinos portions of the subsequently organized group came to Egypt. Some sections apparently remained there. while others, after being forced by the natives to work under conditions of serfdom, 'succeeded in escaping from their taskmasters. The entire history of the people is pervaded by the mem ory of this event: their whole national exist ence is based upon it : it inspires their poetry and consecrates their religion. They returned by way of the Arabian desert to the western boundaries of the settlements of a promiscuous group. known as the C-anaanites. who had ad vanced to the agricultural stage. Before, how ever, advancing to these boundaries, they re mained for an indefinite period in the wilderness of Sinai and in consequence adopted the cult of a deity known as Yahweh, who was supposed to have his seat on the top of the mountain. Here, as would appear, the process of the combination of these clans, that came from Egypt with others to whom they were more or less closely related, began, so that when the advance toward Canaan commenced we have already some of the elements of the Hebrew confederation. The agricultural districts of Canaan formed a natural object of attraction for these _Hebrew nomads. Sonic see lions of the Hebrew nomads remained on the east of the Jordan, while others boldly crossed over into the Canaanitish settlements. A process of gradual dispossession of the native Canaanites now began, which, extending over several cen turies, led to the control of large sections of the country by the Hebrew clans, and as a. conse quence they passed from the pastoral to the agri cultural life. But the agricultural settlements of Canaan continued to attract other nomads, and combinations among those who had succeeded in dispossessing the Canaanites became necessary. It was this necessity of mutual protection that led to the definite foundation of the confederation of certain clans into the llebrew group.