As a sequel to the legend of Samson, we find two narratives which form, as it were, an appendix to the Book of Judges. The first seems to refer to the actual period of the conquest, for the tribe of Dan had no territory as yet, and sought an inheritance to dwell in. Five men were sent out to explore the land. “And they came unto their brethren to Zorah and Eshtaol; and said unto them, Arise, and let us go up against them; for we have seen the land, and, behold, it is very good: but keep ye silence, be not slothful to go and to enter in to possess the land.” As they pass through the hill country of Ephraim, their spies inform them that, in the house of a certain man named Micah, there is an ephod, teraphim, and a graven image, under the charge of a Levite. They represent to the Levite that it will be to his advantage to be the priest of a tribe rather than the chaplain of a private individual, and carry him off, taking the graven image, the ephod, and the teraphim with them. Micah pursues him and complains of the theft, they bid him hold his peace or they will set fire to his house. Then the Danites come to Laish: “They came unto a people quiet and secure, and smote them with the edge of the sword; and they burnt the city with fire.… And the children of Dan set up for themselves the graven image: and Jonathan, the son of Gershom, the son of Moses, he and his sons were priests to the tribe of the Danites until the day of the captivity of the land. So they set them up Micah’s graven image which he made, all the time that the house of God was in Shiloh.” If we attribute the Decalogue, with its prohibition of graven images, to Moses, we must suppose that the precepts of the lawgiver had been very quickly forgotten, even in his own family.