PREFACE.

ABOUT ten years ago, in undertaking a course of lectures on portions of the Jewish and Christian annals, I felt very much the want of some such guide as I have tried to furnish here. The singular interest of the Hebrew history, -its epical unity and completeness, its place and con

nection among other memorials of the ancient world, — the unique literature which contains it, and the peculiarly sacred relation it bears to the religious life and faith of men, -these, of course, have not escaped the attention of scholars. And the body of literature that has gathered about this topic is perhaps equal in richness and breadth to that in any other field. But there seemed room and need of a clear, brief sketch, or outline; one that should spare the details and give the results of scholarship; that should trace the historical sequences and connections, without being entangled in questions of mere erudition, or literary discussions, or theological polemics; that should preserve the honest independence of scholarly thought, along with the temper of

a*

Christian faith; that should not lose from sight the broad perspective of secular history, while it should recognize at each step the hand of " Providence as manifest in Israel."

Such have been the aim and purpose of this volume. I wish that it may be taken for no more than what it claims. It is a Sketch, not a History. It does not supersede, it assumes, knowledge of the Scripture narrative. To be rightly judged, its rapid outline should be followed Bible in hand. I disclaim once for all the pretension, as I have not had the means, of original research. Other cares and occupations have forbidden me the attempt to master the vast learning of the subject. Of scholars by profession I can only crave indulgence. To those who are not I may say that I have used the best guides within my reach, and have spared no pains to trace with all possible fidelity the real character of each epoch, or train of events, or literary monument that records it.

It should in justice be said at the outset, that the conception of this task, or a single step in its execution, would have been quite impossible without the masterly and admirable work of Ewald,* to which I wish to express my constant indebtedness, throughout the earlier portion especially, where the general tone is his, and where, in many matters of detail, his opinion is silently assumed. At the same time, there are cardinal points of history and criticism where I have found myself unable to follow him, and where, with all

*Geschichte des Volkes Israel.

deference and reluctantly, a different view has been adopted. I desire, also, here to express my obligations to the very fine ability and scholarship of Mr. Newman's "Hebrew Monarchy," and to the portions which I have been able to consult of Bunsen's unfinished "Bibelwerk." Such acknowledgment as seems due to other authorities will be found in the course of the volume. But in all cases requiring the exercise of independent judgment, the statements and the opinions are my own.

Some portions under the titles "The Law" and "The Messiah are probably most open to the charge of novelty or mistake. As to these, involving as they do the rudiments, or immediate antecedents, of the Hebrew and Christian faith, I can only say that they have cost the most anxious care of all in preparation, and that no assertion has been ventured without being duly weighed. And, while there is much to protest against in the spirit, method, and results of such writers as Ghillany and Gfrörer, whom I have freely consulted on these portions, it seems to me that it is right to use such of their investigations as we honestly can, where they may help us to simple truth of fact.

To the affluent learning, and the constant, most generous kindness of the late Theodore Parker, and to the personal encouragement or counsel received from others, among whom I am proud to reckon so illustrious a theologian and critic as Mr. Martineau, and the historian Ewald, -I would express my grateful sense of obligation.

I am well aware of the risk I run in attempting metrical versions of a few of the earlier and more striking specimens of the Hebrew national poetry. But it is the only way I know of exhibiting one very essential feature of the genius of that people, without marring, by literary discussions, the work in hand. And, with deference to the opinion of critics, I venture to think that the formality of Hebrew "parallelism" is best represented to our minds by the formality of English rhyme and rhythm. In these versions I have retained where I could the phrases of the common English Bible; and, where I have varied from its sense, it has generally been for more accurate rendering of the original.

I have conscientiously sought to avoid entangling this little work with any sort of dogmatism, literary or theological, and to keep it true to its strictly historical intention. Not that I can claim to have succeeded perfectly. Indeed, where materials at first hand are so fragmentary and few, no reconstruction can possibly be had without the open or tacit assumption of some guiding idea. But, whatever personal prepossession may have been betrayed, or judgment of matters in controversy, I trust it has been kept so far in reserve as not to interfere seriously with the main purpose ✦ of the book, or to impair such value as it may have to readers of whatever creed.

I would submit, further, that in the way above hinted we may best approach the true and unexhausted sense of an