[d) Fhilistia's crushing defeat of Israel in Samuel's day
produced an intense patriotic and rdigious revival. From it arose
new religious leaders, schools of prophets, religious and national
reformers. But popular religion is still crude and materialistic,
mere sacrifice with superstitious (often licentious) rites at any
one of the thousand altars and high places scattered throughout
the land.
{e) From 760 B.a arise a succession of great prophets who

try to wean Israel from its superstitious worship of Jehovah
to real heart-worship and right life. Old ideas and habits are
too deep-rooted and they make little headway in their own
day.
(/) Between 700-600 B.C., these prophets (backed by Jerusalem
priests) try to abolish the many local shrines and high-places,
hotbeds of superstition and vice, and to centralise all worship in
Jerusalem. Hezekiah (737-698) begins this reform, with little
success; Josiah (6a i) fairly succeeds.
(j) The Captivity (586-538) deepens Hebrew religion and

precaiioas foodng in Caisaan. Bnrney tends to include Issachar and Zebolnn
among the tribes left in Canaan, and in the actual conquest of Canaan he
follows J, who only records conmutis of (x) Jndah and Simeon by a northward
mote from Kadesh-Bamea, and (2) the house of Joseph under Joshua from £.
of Jordan.— This Khool's view has two great advantages : (i) it adheres closely
to Genesis tradition ; (a) it is supported by valuable external evidence and recent
*' finds," Babylonian, etc* (see fiumey, Judges^ cviii.).
