"But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself: and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. "Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations." The "cities that are very far off" mean, in reality, those that are nearer to Moses in the desert than the cities of the promised land, but the writer, composing imaginary laws for Moses in Jerusalem, some hundred years after his death, overlooked this. These are not pretty ones. These cities have to choose at once between slavery or extinction. "But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth. "But thou shalt utterly destroy them, namely the Hittites, and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites, as the LORD thy God hath commanded thee." (Deut. xx. 10-17.) It accounts, too, for the ferocity of the punishments for the infringement of the Taboo. Death was the penalty. The man who fails to pour dust on the blood of a pigeon that he has knocked down with an arrow, the man who picks up sticks upon the Sabbath, the perfumer who imitates a temple smell, the man who roasts the smallest particle of fat or blood, the labourer who has an abscess and fails to take two turtle doves as a "sin offering" to the priest at "the door of the tabernacle of the congregation" (Levit. xv. 15), may all be cut off. Every one may be stoned for infringing the Taboo. Sir John Lubbock has pointed out that the god of the savage is of limited power and intelligence, and that the Taboo was designed to control rather than conciliate him. He cites the "Eeweehs" of the Nicobar Islands, who put up scarecrows to frighten their gods, and the inhabitants of Kamtschatka, who insult their deities if their wishes are unfulfilled. He cites also the Rishis and heroes of the Indian epics, who are constantly overcoming the gods of the Indian pantheon. Certainly the early god of the Jew was not deemed all-powerful. When the Jews fought against Askelon it is recorded:-- "The LORD was with Judah, and he drove out the inhabitants of the mountain, but could not drive out the inhabitants of the valley, because they had chariots of iron." (Judges i. 19.) He wrestles with Jacob (Gen. xxxii. 29), and the superior wrestling of the man forces the god to give his blessing. He strives to kill Moses, but fails to do it. (Exod. iv. 24.) He is a purely local god, like Kemosh and other Semitic deities. "Surely Yahve is in this place," said Jacob in Mesopotamia, "and I knew it not."