Heinrich Graetz - History of the Jews (Vol. 1-6)

Another group of inhabitants which had settled in the land between the Mediterranean and the Jordan was that of the Canaanites , whom the Greeks called Phœnicians. These Phœnicians appear to have pursued the same employment in their new country as they had followed on the banks of the Red Sea or the Persian Gulf. Their chief pursuits were navigation and commerce. The position which they had selected was eminently favourable to their daring expeditions. The great ocean, forming a strait at the Pillars of Hercules, and separating Europe from Africa, as the Mediterranean Sea, has here its extreme limit. At the foot of the snow-topped Lebanon and its spurs, commodious inlets formed natural harbours that required but little improvement at the hand of man. On this seaboard the Canaanites built the town of Sidon, situated on a prominent crag which overhangs the sea. They afterwards built, on a small rocky island, the port of Tyre (Tor, which subsequently became celebrated); they also built Aradus to the north of Sidon, and Akko (Acre) to the south of Tyre. The neighbouring forests of the Lebanon and the Anti-Lebanon supplied them with lofty cedars and strong cypresses for ships. The Canaanites, who became the first mercantile nation in the world, owed much of their success to the advantage of finding on their coast various species of the murex ( Tolaat shani ), from the fluid of which was obtained a most brilliant and widely celebrated purple dye. The beautiful white sand of the river Belus, near Acre, supplied fine glass, an article which was likewise in much request in the Old World. The wealth of the country lay in the sands of the sea-shore. The Canaanites, on account of their extensive trade, required and introduced at an early period a convenient form of writing, and their alphabet, the Phœnician, became the model for the alphabets of ancient and modern nations. In a word, the narrow belt of land between the Mediterranean and Mount Lebanon, with its spurs, became one of the most important points on the face of the globe. Through the peaceful pursuits of commerce the Canaanites were brought into contact with remote nations, who were gradually aroused from a state of inactivity. They became subdivided into the small nationalities of Amorites, Hittites, Hivites, and Perizzites. The Jebusites, who inhabited this district, were of minor importance; they dwelt on the tract of land which afterwards became the site for the city of Jerusalem. Of still less account were the Girgashites, who had no fixed residence. All these names would have remained unknown had not the Israelites entered the land.

But this people had not taken a footing in the country with the mere object of finding pasture land for their flocks; their pretensions were far greater. Chief of all, they claimed as their patrimony the land where the graves of their forefathers were situated. The first patriarch, Abraham, who had emigrated from Aram, on the borders of the Euphrates, had, after many wanderings through the country, acquired in Hebron, as an hereditary burial-place, the Cave of Machpelah, or the "Double Cave," together with the adjoining field and trees. There his wife Sarah had been interred, then he himself, and after him his son, the patriarch Isaac.

The third patriarch, Jacob, after many vicissitudes and wanderings, had purchased a plot of land near Shechem, and had taken that important city "with his sword and with his bow." The city was in the very heart of the territory of the Hivites, and its capture had taken place in consequence of a breach of peace, through the abduction and dishonour of Jacob's daughter. The land was henceforth regarded as the property of the patriarch, and he only reluctantly quitted it at the outbreak of a famine, in order to proceed to Egypt, where corn was plentiful. On his death-bed, Jacob impressed upon his sons that they should deposit his remains in the family tomb of the "Double Cave." Not alone did Canaan contain the graves of the three patriarchs, but also the altars which they had erected and named in various places, in honour of the Deity whom they worshipped. The Israelites were therefore firmly convinced that they had a right to the exclusive possession of the land.

These claims derived further strength from the tradition left by the patriarchs to their descendants as a sacred bequest, that the Deity, whom they had been the first to recognise, had repeatedly and indubitably, though only in visions, promised them this land as their possession, not merely for the sake of showing them favour, but as the means of attaining to a higher degree of culture. This culture would pre-eminently consist in Abraham's doctrine of a purer belief in the One God , whose nature differed essentially from that of the gods whom the various nations represented in the shape of idols and by means of other senseless conceptions. The higher recognition of the Deity was designed to lead Abraham's posterity to the practice of justice towards all men, in contradistinction to the injustice universally prevailing in those days. It was affirmed that this higher culture was ordained by the Almighty as "the way of God," and that as such it should be transmitted by the patriarchs to their families as a bequest and as a subject of hereditary instruction. They also received the promise that through their posterity, as the faithful guardians of this teaching, all nations of the earth should be blessed, and should participate in this intellectual advancement of Israel; and that with this same object the land of Canaan had been allotted to Israel, as especially adapted for the purposes of the hereditary law. Hence it was that the Israelites, while in a foreign country, felt an irrepressible yearning for their ancestral land. Their forefathers had impressed them with the hope that, though some of their generations would sojourn in a land which was not their own, a time would surely come when Israel should return to that land which was the resting-place of their patriarchs, and where the patriarchal altars had been erected and consecrated. This promise became identified with all their positive expectations, and with their conviction that the acquisition of Canaan was secured to them on condition that they performed the duties of worshipping the God of their fathers, and observed the ways of justice and righteousness. The nature of this worship and "the way of justice" was not clearly defined, nor did they require such a definition. The lives of the patriarchs, as commemorated by posterity, served as a sufficient illustration of the family law. Abraham was especially held up as a model of human excellence. Differing from other nations who worshipped their primæval ancestors, his descendants did not revere him as a performer of marvellous deeds, nor as one exalted to the eminent degree of a god or a demi-god. Not as a warrior and a conqueror did he live in the memory of his descendants, but as a self-denying, God-fearing man, who joined true simplicity and faith to nobleness in thought and in action. According to their conception, Abraham the Hebrew, although born of idolatrous parents in Aram, on the other side of the Euphrates, and although brought up amidst idolatrous associations, had obeyed the voice which revealed to him a higher God, and had separated himself from those around him. When disputes arose, he did not obstinately insist upon his claims, but renounced his rights for the sake of living at peace with his fellow-men. So hospitable was he, that he would go forth to invite the passing wayfarers, and delighted in entertaining them. He interceded for the sinners of Sodom and the neighbouring cities, when their cruel and inhuman acts had brought on them the punishment of Heaven; and he prayed that they might be spared for the sake of any few righteous men amongst them.

These and other remembrances of his peace-loving and generous disposition, of his self-abnegation, and of his submission to God, were cherished by his descendants, together with the conviction that such a line of conduct was agreeable to the God of their fathers; that for the sake of these virtues God had protected Abraham, as well as his son and his grandson, because the two latter had followed the example of their predecessor. This belief that God especially protects the virtuous, the just, and the good, was fully confirmed in the life of the patriarch Jacob, to whom the additional name Israel was given. His life had been short and toilsome, but the God of his fathers had delivered him from all his sorrows. Such remembrances of ancestral piety were retained by the sons of Israel, and such family traditions served to supplement and illustrate their hereditary law.