Renan’s “ History of the People of Israel.”
S U P P L E M E N T TO “ W A T T S 'S L I T E R A R Y G U I D E ” JA N U A R Y , iS p j .
R enan wrote a “ History of the People of Israel,”* though some of his critics affirm that he had not the requisite coolness and balance of judgment for the historian’s task. In a certain sense this is true. Renan had too much imagination to keep close to fact, and, where fiction gave him a better opportunity for brilliant words than facts did, he was apt, quite unconsciously, to prefer fiction. This defect did not prevent his having a master-influence in the development of modern Rationalism. He always leads his readers in the right direction, though sometimes by picturesque, round-about paths, instead of the more prosaic and unadorned road pointed out by strict evidence. Always his sympathies flow towards the light, his voice is raised for reason, his efforts arc devoted to the unveiling of natural law in human evolution. And if, in presenting the annexed summary o f his work on Hebrew life and religion, we occasionally interpose a dissenting or qualifying word, it will be by way of useful caution to the reader, and not from any lack of admiration for a noble writer who has performed such gigantic feats for the cause of Frcethought.
“ Greece,” writes Renan, “ had only one thing wanting in the circle of her moral and intellectual activity, but this was an important vo id ; she despised the humble, and did not feel the need of a just God. Her philosophers, while dreaming of the immortality of the soul, were tolerant towards the iniquities of this world. Her religions were merely elegant municipal playthings [Renan surely overdraws the picture of Greek indifference ; the religion of a people who gave so many noble thoughts to the world must have risen above the level of a toy]; the idea of a universal religion never occurred to her. The ardent genius of
A SMALL TRIBE
established in an outlandish corner of Syria seemed created to supply this void in the Hellenic intellect. Israel never stood quietly by to see the world so badly governed, under the authority of a God reputed to be just.”
The Semitic race to which the lient-Israel (sons of Israel) belonged first appeared in Arabia, which was better watered then (about 2000 tt.c.) than now. From Arabia conquering tribes went out into Babylonia. In another direction marched the Arameans, and they founded Syria. Further westward proceeded the Kcnaani, whom the Greeks named Phoenicians. These people populated the sea-board at the eastern limit of the Mediterranean. Their language was closely akin to Hebrew. The whole of Palestine was peopled with them. While many branches of the Semitic race were thus settled in various parts of Western Asia, some still remained wanderers on the face of the earth. Though Abraham, Isaac, and Jacob are unhistorical personages, their biographies well enough represent the character of these early nomads. The Semitic nomads gave the initiation to a religion which was destined to permeate the earth. They regarded the world as penetrated by the spirits of the Elohim a name which, though plural in form
« English Translation in three volumes, published by Chapman and H a ll} vol. i. iSSS : »• |S9 ' : U*- each.
might without difficulty he taken to signify one supreme being. [Renan’s opinion that the early Semites were monotheists is very emphatically contested by many writers of authority.] “ Elohim is everywhere; his breath is universal life ; through Elohim everything lives. Whatever happens is his, or their, work.” He brings children into existence, causes women to be fruitful, slays, thunders, and rains. Some influence in this young religion was derived from Babylonia. In the region of Babylonia were created the cuneiform writing, arithmetic, geometry, the seven day week, the Sabbath rest. In Babylonia were invented legends of the birth of the world from the mud-bank of chaos, the sacred tree of Paradise, and the deluge, from which one man alone escaped with a herd of selected animals. Babylonia built great brick pyramids which impressed the imagination of the Semitic wanderers, and gave rise to myths such as that of the Tower of Babel.
After dwelling a while among the Canaanites, the Hebrew clan visited Egypt, and settled on the borders of that magnificent country. Perhaps they stayed there a century. To their Bedouin simplicity the Israelites added elements drawn from the customs of Egyptian religion. Images of the Egyptian gods were placed in an ark or boat, which was carried on the shoulders of priests. In Egyptian temples holy bread was displayed on a table before the gods. Egypt worshipped the bull Apis and the Hathor calves. Circumcision was practised. To those who questioned the gods priests gave oracular replies by working a peculiar apparatus composed of a disc, to which wings and figures of serpents were attached; one side set in motion signifying Yes, the other No. Here we may, perhaps, behold the origin of the mysterious Urim and Thummim of Hebrew divination. Hired priests, of Egyptian origin, were employed to perform domestic rites of worship in Hebrew families. These priests were named Levis—that is, adherents or aliens ; and they were the founders of the sacerdotal tribe of Levi. But “ the Levite was little more than a sexton, having to do with the material side of worship only.”
The power of the l ’ haraohs had become weakened. The Semitic settlers, who had been enslaved by the Egyptians, escaped into the desert. It is in this period that Hebrew legend has erected the great personality of
MOSF.S.
His name appears to be Egyptian. [Professor Sayce, however, refers it to a Babylonian origin.] He may have been a Levi of mixed race, who led the revolted Israelites from Egypt, as Toussaint L ’Ouverture became the leader of the mulattoes of St. Domingo. All the history is enveloped in a thick mist of doubt. Across the dreary desert the land of fugitives struggled. By day the smoke of their campfires ascended. By night their progress was guided by a torch fixed to a long pole. “ This column, invisible by day, luminous by night, was the very God of Israel, guiding his people through these solitudes.” In gratitude to the divine power which protected their humble clan the BeniIsrael gave him the name of Yahveh. Because Jahvch was a tribal and national God, Renan regards this new step as a
