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 before the dismissal of the tribes finds its parallel in Jacob’s reforms before leaving for Bethel (xxiv.; cf. v. 26, Gen. xxxv. 4). Owing, perhaps, to the locale of the writers, we hear relatively little of the northern tribes. Judah and Simeon are the first to conquer their lot, and the “house of Joseph” proceeds south to Bethel, where the story of the “weeping” at Bochim finds a parallel in the “oak of weeping” (Gen. xxxv. 8). In Gen. xxxviii. “at that time Judah went down from his brethren”—in xxxvii. they are at Shechem or Dothan—and settled among Canaanites, and there is a fragmentary allusion to a similar alliance of Simeon (xlvi. 10). The trend of the two series of traditions is too close to be accidental, yet the present sequence of the narratives in Joshua and Judges associates them with the Exodus. Further, Jacob’s move to Shechem, Bethel and the south is parallel to that of Abraham, but his history actually represents a twofold course. On the one hand, he is the Aramaean (Deut. xxvi. 5), the favourite son of his Aramaean mother. On the other, Rebekah is brought to Beer-lahai-roi (xxiv.), Jacob belongs to the south and he leaves Beersheba for his lengthy sojourn beyond the Jordan. His separation from Esau, the revelation at Bethel, and the new name Israel are recorded twice, and if the entrance into Palestine reflects one ethnological tradition, the possibility that his departure from Beersheba reflects another, finds support (a) in the genealogies which associate the nomad “father” of the southern clans Caleb and Jerahmeel with Gilead (1 Chron. ii. 21), and (b) in the hints of an “exodus” from the district of Kadesh northwards.

The history of an immigration into Palestine from beyond the Jordan would take various shapes in local tradition. In Genesis it is preserved from the southern point of view. The northern standpoint appears when Rachel, mother of Joseph and Benjamin, is the favoured wife in contrast to the despised Leah, mother of Judah and Simeon; when Joseph is supreme among his brethren; and when Judah is included among the “sons” of Israel. It is possible that the application of the traditional immigration to the history of the tribes is secondary. This at all events suggests itself when xxxiv. extends to the history of all the sons, incidents which originally concerned Simeon and Levi alone, and which may have represented the Shechemite version of a “Levitical” tradition (see ). However this may be, it is necessary to account for the nomadic colouring of the narratives (cf. Meyer, pp. 305, 472) and the prominence of southern interests, and it would be in accordance with biblical evidence elsewhere if northern tradition had been taken over and adapted to the standpoint of the southern members of Israel, with the incorporation of local tradition which could only have originated in the south. These and other indications point to a late date in biblical history. There is a manifest difference between the religious importance of Shechem in the traditions of Joshua (xxiv.) and Jacob’s reforms when he leaves behind him the heathen symbols before journeying to the holy site of Bethel (Gen. xxxv. 4). There is even some polemic against marriage with Shechemites (xxxiv.; more emphatic in Jub. xxx.), while in the story of the Hebronite Abraham, Bethel itself is avoided and Shechem is of little significance. Again, the present object of xxxviii. is to trace the origin of certain Judaean subdivisions after the death of the wicked Er and Onan. It is purely local and is interested in Shelah, and more especially in Perez and Zerah, names of families or clans of the post-exilic age. Elsewhere, in 1 Chron. ii. and iv., the genealogies represent a Judah composed of clans from the south (Caleb and Jerahmeel) and of small families or guilds, Shelah included. It is not the Judah of the monarchy or of the post-exilic Babylonian-Israelite community. But the mixed elements were ultimately reckoned among the descendants of Judah, through Hezron the “father” of Caleb and Jerahmeel, and just as the southern groups finally became incorporated in Israel, so it is to be observed that although Hebron and Abraham have gained the first place in the patriarchal history, the traditions are no longer specifically Calebite, but are part of the common Israelite heritage.

We are taken to a period in biblical history when, though the historical sources are almost inexplicably scanty, the narratives of the past were approaching their present shape. Some time after the fall of Jerusalem (587 ) there was a movement from the south of Judah northwards to the vicinity of Jerusalem (Bethlehem, Kirjath-jearim, &c.), where, as can be gathered from 1 Chron. ii., were congregated Kenite and Rechabite communities and families of scribes. Names related to those of Edomite and kindred groups are found in the late genealogies of both Judah and Benjamin, and recur even among families of the time of Nehemiah. The same obscure period witnessed the advent of southern families, the revival of the Davidic dynasty and its mysterious disappearance, the outbreak of fierce hatred of Edom, the return of exiles from Babylonia, the separation of Judah from Samaria and the rise of bitter anti-Samaritan feeling. It closes with the reorganization associated with Ezra and Nehemiah and the compilation of the historical books in practically their present form. It contains diverse interests and changing standpoints by which it is possible to explain the presence of purely southern tradition, the southern treatment of national history, and the antipathy to northern claims. As has already been mentioned, the specifically southern writings have everywhere been modified or adjusted to other standpoints, or have been almost entirely subordinated, and it is noteworthy, therefore, that in narratives elsewhere which reflect rivalries and conflicts among the priestly families, there is sometimes an animus against those whose names and traditions point to a southern origin (see ).

Thus the book of Genesis represents the result of efforts to systematize the earliest history, and to make it a worthy prelude to the Mosaic legislation which formed the charter of Judaism as it was established in or about the 5th century It goes back to traditions of the most varied

character, whose tone was originally more in accord with earlier religion and thought. Though these have been made more edifying, they have not lost their charm and interest. The latest source, it is true, is without their freshness and life, but it is a matter for thankfulness that the simple compilers were conservative, and have neither presented a work entirely on the lines of P, nor rewritten their material as was done by the author of Jubilees and by Josephus. It is obvious that from Jubilees alone it would have been impossible to conceive the form which the traditions had taken a few centuries previously—viz. in Genesis. Also, from P alone it would have been equally impossible to recover the non-priestly forms. But while there is no immeasurable gulf between the canonical book of Genesis and Jubilees, the internal study of the former reveals traces of earlier traditions most profoundly different as regards thought and contents. It