The Myth of Joshua

Within the scope of Hebrew biblical lore, few figures loom as large as Joshua, the supposed successor of Moses, leading the Israelites in the conquest of Canaan. Yet, beneath the veneer of divine mandate and heroic conquest lies a narrative not of history, but of myth—a literary invention shaped by cultural synthesis and political ambition rather than factual events.
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The story of Joshua, as presented in the Hebrew Bible, lacks the concrete archaeological footprint one would expect from such a monumental invasion. Excavations at the alleged battlegrounds of Jericho, Ai, and Hazor reveal a startling absence of evidence supporting the biblical account during the late Bronze Age, the period traditionally ascribed to Joshua's conquests. Jericho, far from being a formidable city, shows no significant occupation in the relevant period, suggesting no walls were there to fall. Ai, supposedly obliterated by Joshua's forces, was either uninhabited or minimally occupied at the time. Even Hazor, where some destruction is evident, does not align temporally with the narrative, indicating other possible causes for its ruin.
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This discrepancy between text and artifact points to a different origin for Joshua's story: not history, but myth-making. The narrative structure of Joshua's conquests bears an uncanny resemblance to tales from other ancient cultures, particularly the Ugaritic epic of King Keret. Here, we find parallels in the motifs of a 7-day siege, divine guidance, and the pivotal role of women from besieged cities, suggesting a shared mythic tradition rather than isolated historical events. Similarly, the narrative echoes Greek epic storytelling, where the fall of Jericho mirrors the legendary siege of Troy, and the division of land post-conquest reflects Platonic ideas of an ideal society.
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The creation of Joshua as a character seems to have served a dual purpose. On one hand, it was a theological narrative designed to assert a divine claim over Palestine, portraying Jews as God's chosen people with a right to the land. On the other hand, this story embedded a sense of racial superiority, casting other races as inherently inferior or malevolent, which has echoes in some modern Jewish teachings and political rhetoric. Such narratives have been leveraged for centuries to justify territorial claims by Ashkenzi and Sephardic Jews who have no genetic or historical connection to the biblical "seed of Abraham," thereby fostering a myth of entitlement that persists into contemporary times.
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The literary techniques employed in crafting Joshua's story are those of emulation and illusion, techniques well-known in Greek literature where authors like Virgil drew upon and sought to surpass predecessors like Homer. The biblical authors, influenced by this cultural milieu, might have similarly woven together elements from Greek myths, Ugaritic legends, and indigenous Canaanite tales to construct a compelling narrative. This intertextuality does not only enrich the story but also serves to legitimize it by connecting it to a broader, recognized cultural tapestry.
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This mythic portrayal of Joshua has had profound implications. It has been used as a tool for false territorial claims, perpetuating a narrative that supports modern political positions with ancient, fabricated legitimacy. Moreover, it has contributed to a discourse of racial and religious superiority, impacting both Jewish self-perception and external perceptions of Jewish identity and rights.
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Joshua stands not as a historical figure but as a construct of myth, a character in a narrative designed to convey cultural identity, assert religious dominion, and fulfill political aspirations. The absence of archaeological evidence, coupled with the clear literary parallels to other myths, compels us to view Joshua's story through the lens of myth rather than history. This critical reassessment invites us to question how such narratives continue to influence contemporary ideologies and territorial disputes, urging a more nuanced understanding of the scriptures as cultural artifacts rather than historical documents.
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