It is, therefore, not surprising that the priestly tribe was kept to the nomadic life by the ordinance that they should not have a portion in the distribution of the Canaanite territory. But according to the narrative of the attack upon Shechem by Levi and Simeon, and the verses in the blessing of Jacob (Gen. xlix.) dealing with these tribes, the course of history reinforced this command. Whether the treachery at Shechem occurred, as the Genesis narrative places it, before the Exodus, when Israel was only a family, or was an incident in the history of the two tribes after Canaan had been invaded, as many critics think,[92] the significance of it is that because of an historical exhibition of fierce and intolerant zeal on the part of Levi and Simeon, which the other tribes would not defend, their settlement in that part of the land was rendered difficult, if not impossible. Hence Simeon had to seek other settlements, while Levi fell back to the position assigned to it by its priestly character. It is not a valid exception to this view--which reconciles the two statements that Levi had no inheritance with the other tribes because of its specially near relation to Yahweh, and also because of its cruel treachery at Shechem--that a priestly tribe is likely to have been not more, but rather less, fierce than the others. That would entirely depend upon the cause or occasion which called out the fierceness. In all that concerned religion Levi would naturally be more inclined to extreme measures than the other tribes, and in this case the higher morality, secured by the separateness of Israel, might easily appear to be at stake.[93] It is, therefore, quite credible that the excessive vengeance taken should have been planned mainly by Levi, and that the resulting hatred should have broken up Simeon, and driven back Levi with emphasis to its higher call. [92] Cf. Kittel's _Geschichte der Hebräër_, II., p. 63. [93] Cf. Exod. xxxii. 15-20. In any case there never was again any doubt that the Levites were to be excluded from the number of land-owning tribes. Even in the legislation regarding the forty-eight priestly cities this principle asserts itself. The keeping of sheep and cattle on the pastures, which were the only lands attached to these cities, was to be the Levites' only secular occupation, and they were neither to own nor work agricultural land. But to compensate for any hardship this arrangement might bring with it, the Levites, as the special servants of Yahweh, were to have Him for their inheritance, _i.e._ as we have seen, the dues coming to Yahweh were to become the property of the Levites in great part. I say in great part, because the gift to the Levites exclusively of a tithe of the income of the people is thought by many to be only a late provision.