The work of Moses was completed. He had led Israel from the house of bondage, had given it laws and made it a nation in the wilderness, and had fitted it for the conquest of Canaan. The land flowing with milk and honey, which the Semitic settlers in Egypt seem always to have regarded as a home of refuge to which they should ultimately return, was now within their grasp. Egyptian troops no longer garrisoned it, and its population was weakened by intestine troubles, by the long war between Egypt and the Hittites, and, above all, by the invasion of the Philistines and other pirates from the Greek seas. A large portion of the cultivated territory on the east side of the Jordan was already in Israelite hands; all that was needed was to cross the river and take possession of ‘the land of promise.’ Israel never forgot that it was from hence that its ancestors had come, and tradition recorded that the bodies of the patriarchs still lay in the rock-tomb of Machpelah. Even now the tribes of Ephraim and Manasseh carried with them the mummy of Joseph, from whom they claimed their origin, ready to deposit it wherever they could gain a permanent foothold and build for themselves a central sanctuary. The scene of the last legislation of Moses is laid in the plains of Moab, in the newly-won territory of Israel, and almost within sight of the mountains of Canaan. The additional laws and regulations which needed to be made were not many. Reuben and Gad were settled in the districts which subsequently bore their names, the Reubenites pasturing their flocks like nomad Bedâwin among the northern wadis of Moab, while Gad occupied the greater portion of the Amorite kingdom of Sihon. Part of the tribe of Manasseh also made its home in the districts of Gilead and Bashan, which it had won by the sword. The institution of the six cities of refuge, moreover, as well as of the forty-eight cities of the Levites, is assigned to the same period. Modern criticism, however, has shown itself unwilling to accept its Mosaic authorship. But sacred cities, to which the homicide could flee for refuge, were an ancient institution in both Syria and Asia Minor. We find them also in the region of the Hittites. Such _asyla_, as the Greeks called them, lasted down to the classical period, and played a considerable part in the local history of Asia Minor. Wherever we find a Kadesh or a Hierapolis, there we may expect to find also an asylum in which the gods and their ministers would protect the unintentional shedder of blood from the vengeance of man. It was a means of checking the _vendetta_ or blood feud, which was in full harmony with primitive law.[245]