The Ten Tribes

Front matter

AZ

GEORGE E.MAYCOCK

THE FOUR HISTORIC PHASES OF THE HOUSE OF JACOB CONSIDERED

Part Three—the Scattering Of The He- Brew People

Chapter X. Disintegration of the Hebrew Commonwealth.

Chapter XI. Dissolution of the Kingdom of Israel.

Chapter XII. The Ten Tribes: Introductory Observations.

Chapter XIII. The Scattering and Dispersion Foretold.

Chapter XIV. Ephraim’s Dual Position in Israel.

Chapter XV. The Seattering and Gathering of the Renmin bes:

Chapter XVI. Isolation of the Ten Tribes as a Body Disproved.

Chapter XVII. Agencies in the Seattering of the Hebrew People.

Part Four—recovery And Union Of The Hebrew People

Chapter XVIII. The Keys of the Gathering of Israel.

Chapter XIX. Scenic Events’ in the Gathering of Tsrael.

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PT Ae nS 0

Kate oduction

[The words of my mouth] are all plain to him that understandeth, and right to them that find knowledge. —Prov. 8:9.

Where are the ten tribes of Israel? This is a_question that has often been asked by Bible students and as often answered, but, as I believe, never properly answered. Those who have attempted to discuss the problem have had too few facts before them to give an adequate solution of it.

The ten tribes rebelled nde Rehoboam the king of Judah and the successor of Solomon. Subsequently, under MHoshea, they offended, by double-dealing, the king of Assyria, and he led them out of their native land of Samaria in a body, replacing them with subjects from another part of his dominions. For a time they dwelt among the Medes and Persians, but afterward left those peoples for what was known as the “north countries.” That is the last we hear of them, either in sacred or profane history.

A number of theories, however, have been advanced to account for them. Some persons believe that they live a nation by themselves in a territory beyond the Arctic circle, whom the prophets will lead in a body to Zion. Others are of the opinion that they have been removed from this to’ another planet. And still others believe that on a certain date they were led of the Lord through a subterranean channel into the interior of the earth, eventually to be recovered therefrom. My own opinion, and the one advanced in these pages, is that the ten tribes were scattered among the nations of the north, and that they are even now being gathered as Latter-day Saints. I think I have proved my position to the satisfaction of any one whoswill read this book carefully, and with no preconceived notions on. the subject.

There are scores of predictions and passages in the Scriptures, both ancient and modern, bearing directly on the subject of the whereabouts of ‘the ten tribes. And for the most part these are so plain that he who runs may read, detailing prophetically, as they do, the events in the exodus and destiny of those peoples with as much plainness as if the words were written after the events as history instead of before them as prophecy.

Why, then, it may be asked, has this theory of their scattering never been advanced before among us? For one thing, because no one has attempted to give the subject a thorough-going investigation; no one has collected all the predictions relating to the ten tribes and endeavored to interpret them in the light of history and geography. ‘The way in which this matter has been dealt with is this: Some passages of Scripture that, on their face and superficially considered, pointed to an isolation of those peoples somewhere in the Arctic regions, have been used as the sole basis of argument. And for another thing, no one, so far as I know, has found the key to the situation. The key is this: The ten tribes are not always called the ten tribes, but are often called “the house of Israel,” “the house of Joseph,” and SEB pliraim:’-. With this fact: an mind the prophecies relating to the ten tribes becomes clear; without it, everything in them is obsecure.

The task, therefore, which I have set before me in this little book is to show that this proposition is true and in harmony with all the prophecies on this subject: that the ten tribes were scattered among the northern nations and are now being gathered in the religious movement known as “Mormonism.”

I shall do this under the following headings, each of which is subdivided into chapters:

First, the origin of the Israelites and their development into a nation;

Second, the Hebrew people as a united nation;

Third, the scattering of the Hebrew people; and

Fourth, the recovery and union of the Hebrew people.

CHAPTER I.

THE NATION’S BIRTH.

Waiving the question of antecedents, we may ascribe to the patriarch Abraham the honor of establishing the House of Jacob. This honor was given to him because of his inflexible determination to work righteousness. Of his superior astronomical knowledge there are evidences to be found in the archives of ancient Chaldea and Egypt. Much of his information on this subject he imparted to the Egyptians while he dwelt among them as a stranger. Added to this virtue of higher mental attainments was his extraordinary faithfulness in obeying the Lord, no matter how great the sacrifices required of him. It was on consideration of these qualities that the Hebrews —at least the House of Jacob—became the favored people. Born in Ur of Chaldea, he was pre-ordained of God to be the founder of a nation which, notwithstanding its many shortcomings, was destined to grow into a nation that should exert a powerful influence in the world.

When he and his wife Sarah had passed the meridian of life, Isaac, on whom the birthright was confirmed, was born to them, This favored son growing to manhood, Father Abraham, wishing to select for his son a wife from among his own kindred, sent his household steward to the city of Nehor, in Mesopotamia, where Bethuel lived. Bethuel was the son of Nehor, who was the brother of Abraham. Bethuel had a daughter named Rebecca, and she it was who was chosen to be Isaac’s’ wife. Of this union came twin brothers, Esau and Jacob. Jacob defrauded his brother of his birthright, buying it for a mess of pottage. Nevertheless it was pre-established that his issue should be»princes of the House of Israel, through whom a nation was to be ushered into existence.

The sons of Jacob—twelve in number— were as follows: Of Lea, Ruben, Simeon, Levi, Judah, Issachar, and Zebulun; of Rachel, Joseph and Benjamin; of Zilpah (Leah’s maid), Gad and Asher; and of Bilah (Rachel’s maid), Dan and Napthali.

The venerable patriach Jacob doted on his son Joseph. This should not be a matter of surprise, for Joseph was the first born of Rachel, the most beloved of Jacob’s wives. Besides, Joseph must have inherited the graces of his mother. Jacob would very naturally, therefore, manifest more tenderness for him than for any of his other sons. While the other sons exhibited the qualities of self-reliance, courage, and manliness, Joseph showed a temperament for reflection to a high degree, and mildness, docility, and a love for home and parents. He was pre-eminently spiritual, a born prophet. His dreams show this, which he innocently related to his father and his brothers.

These dreams it was that brought him the hatred of his brothers. They were apprehensive that Jacob’s love for Joseph would be the means, together with his dreams, of bringing on in him arrogance and a desire to rule over them, especially as upon the youth was bestowed the birthright. They therefore resolved upon the execution of a plan to put him out of the way. An opportunity to do this was soon found.

The vocation followed by Jacob’s sons was that of shepherd. They possessed a vast number of sheep, cattle, and asses, for which they were required to find pasture. They were, therefore, under the necessity of living a nomadic life, moving about from place to place.

On one occasion the patriarch, anxious to know where his sons were, sent Joseph in quest of them. It appears that they were a long way from home, Joseph, after repeated inquiries concerning them of the people of the country, finally found them, and undoubtedly joy was expressed in his countenance at sight of them. ,As soon as they saw the youth, they uttered, in derision, the exclamation, “Behold, the dreamer cometh!” ‘Thereupon they began to deliberate as to ways and means to be rid of him, some of them being in favor of slaying him. Reuben suggested that they cast him into a pit in the wilderness, intending to draw him out at the earliest opportunity. As they all sat down to their repast, a company of Ishmaelites came past from Gilead, with their camels, bearing spices and balm and myrrh to sell in Egypt. Judah then went and drew out Joseph from the pit, and they sold him to the Ishmaelites for twenty pieces of silver. Reuben, having been absent when the sale was made, went to the pit, but Joseph not being there, he rent his clothes. Going to his brothers in the belief that they had made away with the boy, he upbraided them and accused them of murder, when they revealed to him what they had done. Joseph’s coat was torn and dipped in the blood of a slaughtered lamb, to make it appear to their father that Joseph had been devoured by a wild beast.

The shock of this story must have been heart-rending to the venerable patriarch, and its effect have brought on long mourning. Undoubtedly, also, the brothers must have grieved over their rashness, however free of him they may have thought themselves.

The writer might have dispensed with the minute recital of the above incident, were it not for the fact that it brought important results to the people of Jacob, which the writer shall fully elucidate in the course of this history.

In Egypt Joseph found favor with his master, Potiphar, a dignitary, who discovered in the young man mental virtues worthy of a maturer age, a manly form and gracefulness of deportment. So handsome was Joseph that his mistress conceived an ardent passion for him, which he could not reciprocate. His firm refusal of her importunities made her sense her humiliation, and she vowed her vengeance upon him. She falsely accused him of a criminal attempt upon her person, the result of which was that he was incarcerated in a dungeon as a criminal.

While Joseph was in prison, an incident occurred which shows that the gift of prophecy and divination was still upon him, the incident, namely, in which he interprets the dream of Pharaoh’s two servants, the chief baker and the cup-bearer. This exceptional gift is shown also in his interpretation of the king’s dream two years later. Pharoah had a double dream, which considerably disturbed his mind. In his perturbation he sent for his magicians and soothsayers and wise men, and related to them his dreams, with the request that they should interpret them. But none of them could do so. Then the butler who had been in prison with Joseph said to the king: “I do remember my faults this day: Pharaoh was wroth with his servants, and put me in ward in the captain of the guard’s house, both me and the chief baker: and we dreamed a dream in one night, | and he; and we dreamed each man according to the interpretation of his dream. And there was with us a young man, an Hebrew, servant to the captain of the guard; and we toid him, and he interpreted to us our dreams; to each man according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he restored to mine office, and him he hanged.”

Pharaoh, on-hearing this, ordered the release of Joseph, and had him brought into his presence, dressed in fine garments. This done, the monarch addressed Joseph thus: “I have dreamed a dream, and there is none that can interpret it: and I have heard sav of thee, that thou canst understand a dream to interpret it.”

Joseph, unabashed and uncringing, stood before the king and his courtiers with collected mind, and proceeded to reveal that which the dream portended. It was a revelation of a coming seven years of plenty, to be followed by seven years of famine, throughout all the land of Egypt and the countries adjacent. To secure the advantage of the years of plenty against the distress of the oncoming sterility, was yet a matter to be considered.

Monarch, courtiers, and statesmen stood amazed at this revelation, coming from a youth. Joseph also instructed Pharaoh how to proceed in the management of the resources derived from the years of plenty, in order. to provide for the years of famine. At this signal display of intelligence there was evoked from the king this exclamation: “Bow the knee!” And he chose Joseph to guide the ship of state and manage the affairs of the realm, for he rightly judged that no one could better conduct the affairs of the nation than he who had shown such sagacity and wisdom. And the king put his own signet ring on Joseph’s hand, arrayed him in fine linen, and put a gold chain about his neck; then made him ride in his second chariot and confirmed him prime minister of all Egypt. After that, in order that no murmur might arise from Joseph’s sudden eleva-~ tion above the noblemen, the king invested him with a title and changed his name to Zaphnath-paaneah, and gave him for wife the daughter of the Governor of On.

It is a pleasing reflection to us, this elevation of Joseph, out of the mistreatment of his brothers—who must hdve been by now repentant—to the most important position of trust and responsibility in Egypt. He, the outcast brother, the humiliated of the dreams, becomes honored and respected of a great king and his court! What more wonderful and memorable tableau can be exhibited?

In consequence of the famine in Egypt, following the years of plenty, it happened that Joseph’s brothers came down into Egypt to purchase grain for the household. As they approached Joseph with due respect and reverence, they made known their errand. Although he recognized them, he did not reveal his identity immediately. They had no idea that he was their outcast brother. He questioned them, accused them of being spies—grain merchants come to discover the weakness of the country.

All this, of course, was to test their loyalty and to draw from them information of their own household. The accusation that they were spies was provoked by the fact that inasmuch as the famine was also severe in the countries adjacent to Egypt, it was known that Egypt had plenty. Besides, Egypt had not long since been. subjected to invasion by shepherd kings and their mercenary armaments, and some of these were still on the borders of the country, watching for an opening to plunder. The brothers, therefore, felt called upon to defend their character, and in doing so they gave a full recital of their household affairs and their motives in coming down from their own land into Egypt.

But Joseph had only begun the severe test he put upon his brothers, and had not yet either proved their own loyalty nor made himself known to them. He continued to ply them with questions. Then he required them to leave Simeon, their brother, as a hostage. As a still further proof of their honesty, he required them to bring with them the next time their brother Benjamin; for if they did not, he told them, they could not see his face again nor recover their brother Simeon.

This arrangement being agreed to, his brothers’ sacks were ordered filled with grain and provisions for the journey, and the purchase money was put into the sacks. Thus, well laden, the brothers returned to their father. But what was their surprise when they found the money returned to them! This must be returned to Joseph. Besides, Benjamin must be taken with them to Egypt, or they © could neither obtain grain nor release Simeon. Here was a puzzling situation. They could not persuade their father to relinguish the only remaining son of his beloved Rachel. Said he, “Me have ye bereaved of:mv children; Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.” However, their position became critical ; they could no further dally with their father’s refusal to let Benjamin go; for their provisions were at an end. So both Judah and Reuben stood sponsors for Benjamin, assuring their father that they would bring him back.

There was no alternative, Jacob saw, than to permit Benjamin to go with his brothers to Egypt. The money had to be returned, more provisions had to be purchased. So the men went to Egypt, with Benjamin, bearing presents to Joseph, balm, honey, and spices, nuts and almonds. Jacob was resigned to the situation, having received a revelation from the Lord that their enterprise would be successful and result in good to the whole household.

Arriving in Egypt and presenting themselves before Joseph with Benjamin, Joseph could hardly refrain from giving expression to his joy and mental agitation. He ordered the household steward to prepare a feast and bring the men to dine with him that day. The brothers came to the feast, not without hesitation, fearful that Joseph might seek occasion to do them evil, such as enslaving them and taking their animals. However, as Joseph appeared, Judah related to him the mistake that had been made in placing the money in their sacks, and the reluctance of their father to send Benjamin along, who still grieved at the loss of the brother whom they had sold, and also of Simeon. Judah also disclaimed any knowledge of the money which the men found in their sacks on their return home. Being in a way pledged to return to Egypt to redeem Simeon and bring Benjamin, they had come with both, and with money to purchase other provisions.

And in behalf of his brothers, Judah besought Joseph to accept their offerings of peace, with their father’s blessing.

At this Joseph said, ““Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money.’ And he brought Simeon out unto them. ‘Then he proceeded to ply them with questions, especially about the health of their father. He ordered his servants to feed and water the asses, and he feasted them handsomely. Setting his eyes upon Benjamin, Joseph asked, “Is this your brother, of whom you spoke?” And when they told him that it was, he said, “God be gracious unto you, my son!” ‘Thereupon he instantly retired to give vent to his feelings in tears.

Notwithstanding all that had passed, he still put them to another severe test to prove further how far he might trust to their loyalty and honor. For he again ordered his steward and servants to refill his brothers’ sacks. Acting under instructions, they put the purchase money in the top of each sack, and put Joseph’s own silver cup in the youngest man’s sack. Also the brothers were given additional provisions for the journey.

Thus equipped, they started homeward, rejoicing in their good fortune and the royal entertainment they had received. They had gone, however, but a short distance from the city, when a troop of the governor’s guards overtook them, with the accusation of having purloined the silver cup belonging to Joseph.

The brothers replied that it was impossible for any of them to be guilty of such an offense; but if the cup should be found in their possession, they would resign themselves to be bond servants, if so required. “Not so,” said the chief of the guards, “only the guilty one shall be a bondservant, and the rest of you may proceed on your way without interference.”

All their sacks were searched, so confident were the brothers that the cup would not be found with them; they would willingly give the guilty one over to the vengeance of the governor. ‘Their astonishment cannot be described when the cup was found in Benjamin’s sack. Deeming themselves all implicated in the offense, they were about to rend their clothes, distracted by the situation, when again the chief interposed, saying that only the purloining of the cup was the offense, and that the money returned in their sacks was an act of generosity of the governor.

But to leave Benjamin was out of the question. Some other means of satisfying the governor must be found, at whatever cost. But no alternative would do. So they all returned, with crest-fallen countenances, to the governor, before whom they prostrated themselves. Judah, as spokesman, earnestly entreated his lordship to let Benjamin go to his father, and he would remain in the young man’s place as a bond-servant and serve him faithfully ; for how -could he return to his father without Benjamin, for whom he had pledged himself? And Judah told of the grief of his father when he learned that Benjamin, like Joseph, had gone from the family circle. a

At this manifestation of manly grief and loyalty to his father ahd care of Benjamin, Joseph broke down. He embraced them all with supreme joy, and explained the conduct he had observed towards them from their first appearance in Egypt. As the famine would continue for two years more, he prevailed upon his brothers to come to Egypt to live, with all their house. He loaded them with provisions for the journey both ways, and sent his servants with them and a number of chariots to bring out the whole of Jacob’s household. The aged patriarch, when the company arrived with their chariots and ‘provisions, was overcome with joy, and exclaimed, “It is enough; Joseph, my son, is yet alive: I will go and see him before I die.”

And so Jacob’s household was moved to Egypt. Joseph consulted Pharaoh about what part of his dominions would be the most convenient for his father and brothers to locate on their arrival. The king said, “The land of Egypt is before thee: in the best of the land make thy father and thy brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle.” So Joseph chose the land of Goshen, in Lower Egypt, it being the best adapted for stock-raising.

His people arriving on the borders, Joseph went to meet them, his soul filled with great joy at beholding his father once more in the flesh. Taking five of.his brothers, he appeared before Pharaoh, the king, who inquired as to their vocation. They answered that they were shepherds or stockmen. The king manifested pleasure at having these Hebrews settle in the frontiers of his dominion, for they would most. probably protect Egypt in those quarters. He asked several questions of Father Jacob, and congratulated him on having such numerous - and noble-looking children. He befriended the patriarch during the latter’s life.

According to Josephus, this king was a noble man, whose reign was not disturbed by military exploits, but rather lent encouragement to the arts of peace. This is all the information we have concerning this Egyptian monarch. How long he reigned and when he died, the records do not tell. The brief notice we have of him in the sacred page shows that he was a good and wise prince and that he had the interests of his people at heart. Joseph, his prime minister, died about 1702, B. C. Two of the monarchs who succeeded the Pharaoh of Joseph’s day, history gives us no information concerning them, except that it was during their reigns the Hebrews began to be oppressed. After this, the history says that a new king arose who knew not Joseph.

Now we return to the incident of the settlement of the people of Jacob in the land of Goshen.

Jacob spent the last seventeen years of his life in Joseph’s household. It may be assumed that he enjoyed this brief period in happiness and contentment, revered by his children and held in esteem by the reigning monarch. Approaching the end of his life, the aged patriarch called his children together, blessed them, and through his prophetic vision, told them what should be their future career. More especially did he forecast the subsequent life of the sons of Joseph, and of his own sons Judah and Levi. He predicted that these should: greatly influence the world. At the age of one hundred and forty-seven years Jacob passed away from this mundane sphere, lamented by his children and the Egyptians who had befriended him in life.

Having been instructed by the illustrious patriarch to inter his remains in the sepulcher of his fathers, in the field of Machpelah, near Hebron, his sons embalmed the body and carried it hence with much ceremony, attended by his children of two generations.

During the remainder of Joseph’s life— which was characterized by the same statesmanship in managing the affairs of the nation —the Hebrews prospered greatly. In the third generation, however, after all those who had befriended them .had passed away, a radical change of rule occurred, reversing the former policy of the government toward the Hebrew people. A new king, descended from the Theban princes of Upper Egypt, took the throne, and with his following proceeded to introduce and construct a new system of laws, oppressive and rigorous so far as the Hebrews were concerned and the foreign population generally. They were unappreciative of the vast benefits the nation reaped through the wise administration of Joseph. All they saw in the Hebrews was their peculiarities of custom and character, and seeing that these people were becoming more and more numerous, they feared that in time the native population would be absorbed. Besides, the Israelites followed a pursuit believed to be inimical to the institutions of Egypt. These differences soon became a source of trouble to the: Hebrew population there.

Chapter II. The Hebrews In Egypt

Memphis, Egypt’s metropolis, was celebrated in the ancient world as the seat of literature, science, art, and husbandry, and men resorted thither from various parts of the world. Within her walls and immediate suburbs were displayed whatever was in that remote time to be admired, as also all that was repulsive to the senses, and debasing. Yet Egypt was considered highly favored of the gods. The population was composed of many castes— royalty, priests, warriors, artificers, soothsayers and magicians, husbandmen, and bondservants. Each class was kept within definite limitations, beyond which no one might pass.

There must have been flattering courtiers, evil-designing, infusing their venom into the minds of hitherto peaceably disposed Egyptians toward their neighbors, the Hebrews. The better class, especially the priests, must have been well informed concerning the Hebrew people. Doubtless they knew of the work of the patriarch Abraham in destroying the Nimrodian gods, and also the abortive schemes of the priests contemporary with him to accomplish his destruction. Perhaps another source of evil in their minds toward the Israelites was the fact that the sons of Jacob, single-handed, had striven with signal success against the five principalities of the Amorites; and now here were the children of these in Egypt, with their strong bodies—a danger to the state and dignity of the realm.

The section of country which had been granted to the children of Israel was well calculated to serve the purposes of a stock-raising community. Bordering on the northeastern part of Lower Egypt, the country was also well adapted for agriculture, provided water could be obtained for irrigation purposes. And so long as the population there was treated well by the governing power, it would have been a good thing for the state, if nothing else, then as a protection to the border country of the nation. Whereas, if the Egyptians were to treat them as enemies, the Hebrews, by reason of their manly strength and large numbers, might join the enemy over the border and rise against the native population of Egypt. Such, at any rate, must have been the fears of the Egyptians.

Judging from the subsequent actions of the new rulers, they must have reflected on these probabilities. In order to avert such a possibility in the Hebrew people, they thought it -proper to limit the increase of the Israelites, and to make them socially inferior. They appointed taskmasters over them, to direct them in their labor; for in their first occupancy of the land, no payment was exacted of the Hebrews. The king then reigning considered their presence in that part of his dominions a benefit to the government, in the protection they would afford the nation However, as soon as the Egyptians manifested an inimical spirit toward the Israelites, they trumped up a charge of illegal possession of the land; they wished to be paid for it in labor. In order further to restrict the liberties of the Hebrews the rulers put a ban on their former occupation of shepherd and enjoined upon them agriculture and mechanical pursuits—to live in houses instead of tents, and of building fortified cities on their frontiers. The next move was to turn the land into cultivation, which required immense labor. Reservoirs and aqueducts and canals also were built by the slave labor of the Hebrews, directed by the taskmasters appointed by the Egyptians. Next came the erection of immense storehouses to store the grain with which the Israelites paid the government for the use of the land. These oppressed people, overwhelmed with incessant work, were forced to erect temples to heathen divinities. Such extreme measures would naturally tend to subdue the Hebrews, curb their independent spirits, and retard their population; also to increase the revenues of the nation, strengthen the power of the government, and in general make the Egyptians superior to the Israelites in all that goes to constitute a powerful race.