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<h1> JOSHUA </h1> <h2> By Georg Ebers </h2> <h3> Translated from the German by Mary J. Safford </h3> <hr /> <blockquote> <big>CONTENTS</big> PREFACE JOSHUA CHAPTER I. CHAPTER II. CHAPTER III. CHAPTER IV. CHAPTER V. CHAPTER VI. CHAPTER VII. CHAPTER VIII. CHAPTER IX. CHAPTER X. CHAPTER XI. CHAPTER XII. CHAPTER XIII. CHAPTER XIV CHAPTER XV. CHAPTER XVI. CHAPTER XVII. CHAPTER XVIII. CHAPTER XIX. CHAPTER XX. CHAPTER XXI. CHAPTER XXII. CHAPTER XXIII. CHAPTER XXIV. CHAPTER XXV. CHAPTER XXVI. CHAPTER XXVII. CHAPTER XXVIII. CONCLUSION. </blockquote> <hr /> <h2> PREFACE. </h2> Last winter I resolved to complete this book, and while giving it the form in which it now goes forth into the world, I was constantly reminded of the dear friend to whom I intended to dedicate it. Now I am permitted to offer it only to the manes of Gustav Baur; for a few months ago death snatched him from us. Every one who was allowed to be on terms of intimacy with this man feels his departure from earth as an unspeakably heavy loss, not only because his sunny, cheerful nature and brilliant intellect brightened the souls of his friends; not only because he poured generously from the overflowing cornucopia of his rich knowledge precious gifts to those with whom he stood in intellectual relations, but above all because of the loving heart which beamed through his clear eyes, and enabled him to share the joys and sorrows of others, and enter into their thoughts and feelings. To my life’s end I shall not forget that during the last few years, himself physically disabled and overburdened by the duties imposed by the office of professor and counsellor of the Consistory, he so often found his way to me, a still greater invalid. The hours he then permitted me to spend in animated conversation with him are among those which, according to old Horace, whom he know so thoroughly and loved so well, must be numbered among the ‘good ones’. I have done so, and whenever I gratefully recall them, in my ear rings my friend’s question: “What of the story of the Exodus?” After I had told him that in the midst of the desert, while following the traces of the departing Hebrews, the idea had occurred to me of treating their wanderings in the form of a romance, he expressed his approval in the eager, enthusiastic manner natural to him. When I finally entered farther into the details of the sketch outlined on the back of a camel, he never ceased to encourage me, though he thoroughly understood my scruples and fully appreciated the difficulties which attended the fulfilment of my task. So in a certain degree this book is his, and the inability to offer it to the living man and hear his acute judgment is one of the griefs which render it hard to reconcile oneself to the advancing years which in other respects bring many a joy. Himself one of the most renowned, acute and learned students and interpreters of the Bible, he was perfectly familiar with the critical works the last five years have brought to light in the domain of Old Testament criticism. He had taken a firm stand against the views of the younger school, who seek to banish the Exodus of the Jews from the province of history and represent it as a later production of the myth-making popular mind; a theory we both believed untenable. One of his remarks on this subject has lingered in my memory and ran nearly as follows: “If the events recorded in the Second Book of Moses—which I believe are true—really never occurred, then nowhere and at no period has a historical event of equally momentous result taken place. For thousands of years the story of the Exodus has lived in the minds of numberless people as something actual, and it still retains its vitality. Therefore it belongs to history no less certainty than the French Revolution and its consequences.” Notwithstanding such encouragement, for a long series of years I lacked courage to finish the story of the Exodus until last winter an unexpected appeal from abroad induced me to resume it. After this I worked uninterruptedly with fresh zeal and I may say renewed pleasure at the perilous yet fascinating task until its completion. The locality of the romance, the scenery as we say of the drama, I have copied as faithfully as possible from the landscapes I beheld in Goshen and on the Sinai peninsula. It will agree with the conception of many of the readers of “Joshua.” The case will be different with those portions of the story which I have interwoven upon the ground of ancient Egyptian records. They will surprise the laymen; for few have probably asked themselves how the events related in the Bible from the standpoint of the Jews affected the Egyptians, and what political conditions existed in the realm of Pharaoh when the Hebrews left it. I have endeavored to represent these relations with the utmost fidelity to the testimony of the monuments. For the description of the Hebrews, which is mentioned in the Scriptures, the Bible itself offers the best authority. The character of the “Pharaoh of the Exodus” I also copied from the Biblical narrative, and the portraits of the weak King Menephtah, which have been preserved, harmonize admirably with it. What we have learned of later times induced me to weave into the romance the conspiracy of Siptah, the accession to the throne of Seti II., and the person of the Syrian Aarsu who, according to the London Papyrus Harris I., after Siptah had become king, seized the government. The Naville excavations have fixed the location of Pithom-Succoth beyond question, and have also brought to light the fortified store-house of Pithom (Succoth) mentioned in the Bible; and as the scripture says the Hebrews rested in this place and thence moved farther on, it must be supposed that they overpowered the garrison of the strong building and seized the contents of the spacious granaries, which are in existence at the present day. In my “Egypt and the Books of Moses” which appeared in 1868, I stated that the Biblical Etham was the same as the Egyptian Chetam, that is, the line of fortresses which protected the isthmus of Suez from the attacks of the nations of the East, and my statement has long since found universal acceptance. Through it, the turning back of the Hebrews before Etham is intelligible. The mount where the laws were given I believe was the majestic Serbal, not the Sinai of the monks; the reasons for which I explained fully in my work “Through Goshen to Sinai.” I have also—in the same volume—attempted to show that the halting-place of the tribes called in the Bible “Dophkah” was the deserted mines of the modern Wadi Maghara. By the aid of the mental and external experiences of the characters, whose acts have in part been freely guided by the author’s imagination, he has endeavored to bring nearer to the sympathizing reader the human side of the mighty destiny of the nation which it was incumbent on him to describe. If he has succeeded in doing so, without belittling the magnificent Biblical narrative, he has accomplished his desire; if he has failed, he must content himself with the remembrance of the pleasure and mental exaltation he experienced during the creation of this work. Tutzing on the Starnberger See, September 20th, 1889. GEORG EBERS. <hr /> <h1> JOSHUA. </h1> <div style="break-after:column;"></div>

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