Rehoboam could easily have made himself popular by a few insignificant
concessions. He had come to Shechem in Ephraim to be acknowledged
by the assembled tribes. Jeroboam spoke in the name of the people,
praying the king to lighten the burdens that Solomon had put upon
them. Rehoboam demanded three days in which to reflect and consult his
courtiers. The old men advised him to submit, the young men counselled
him to resist public opinion. He followed this latter advice and gave
an insolent and rough answer: “My father hath chastised you with whips,
but I will chastise you with scorpions.” Then the people answered:
“What portion have we in David? To your tents, Israel.”
THE SCHISM OF THE TEN TRIBES
[Illustration: JEWISH SHRINE]
[Sidenote: [_ca._ 930-875 B.C.]]
Upon signs of open rebellion Rehoboam hastily returned to Jerusalem.
The weak bond which had united the tribes of the north to those of
the south was severed forever. The Judeans alone remained faithful to
David’s race, including Jerusalem, which had an interest in keeping
its place as a royal city. A part of the land of Benjamin, forming the
outskirts of Jerusalem, and the towns of Simeon enclosed in the land of
Judah remained united to the little Judean kingdom, which also retained
Idumæa under its sovereignty. All the rest of the land on both sides
of Jordan kept the name of the kingdom of Israel, with an uncertain
suzerainty over the territory of Moab and Ammon. Syria had already made
itself independent of the Jewish empire. Thus the empire which had
had a moment of brilliancy under the reigns of David and Solomon, was
replaced by two kingdoms, nearly always at war with one another. The
schism is placed about the year 975 B.C.[2]
Jeroboam, who was at the head of the separatist movement, had no
trouble in having himself proclaimed king by the dissenting tribes.
But he feared the attraction which the temple of Jerusalem already had
for the Israelites. Wishing to prevent pilgrimages dangerous to his
authority, and to consecrate the political secession by a religious
one, he established the worship of the golden calf.
The history of the kingdom of Israel is only a succession of violent
usurpations nearly always provoked by the prophets, who intervened in
everything in the name of Jehovah, and made all manner of government
impossible by their perpetual opposition. In Judea, on the contrary,
the undying remembrance of David assured the regular succession of
royal power in his family.
The only important event in the reign of Rehoboam, is the expedition
of Shashanq I, king of Egypt, called Shishak in the Bible, who took
Jerusalem and pillaged the treasures of the temple and of the palace,
amongst others the golden shield Solomon had had made. The end of
Rehoboam’s reign and that of his son, Abijam, and his grandson, Asa,
were filled by wars of no importance against the kingdom of Israel.
Jeroboam did not succeed in founding a dynasty in Israel. He died after
a reign of twenty-two years, and his son Nadab was massacred with all
his family, by his lieutenant, Baasha. The same event was reproduced
after an equal interval. Baasha reigned twenty-two years, and his son
Elah and all his family were assassinated by Zimri. But the army which
was then in the land of the Philistines, proclaimed Omri general, and
marched against the usurper, who burnt himself in his palace after a
reign of seven days.
The kingdom of the north had not the advantage of possessing a strong
and well-situated capital like that of the south, and on a height in
the territory of Ephraim, Omri built the city of Samaria, which by its
strong position could become a centre of resistance for Israel, as
Jerusalem was for Judah. In Assyrian inscriptions, Samaria and even the
kingdom of Israel are always called the house of Omri. Besides this
important foundation to which his name was to remain attached, Omri
showed proof of his ability by securing himself an ally against the
ever-increasing danger of a struggle with Syria. He asked and obtained
the hand of Jezebel, daughter of Ithobaal (Ethbaal), king of Tyre, for
his son Ahab.
[Sidenote: [_ca._ 875-860 B.C.]]
Ahab is generally represented as a type of impiety; to assert this
is entirely to misunderstand the character of this epoch. No one
was impious; each people had its god and thought him stronger than
the others. Ahab heard his wife boasting of the power of Baal; he
thought it clever to make sure of two divine protectors instead of
one, and leaving Jehovah his sanctuaries at Dan and Bethel, he built
a temple to Baal at Samaria. There was no intention of abolishing the
worship of Jehovah. The worship of Baal had existed in Israel at the
time of Gideon, and even in the time of Saul; it had been abolished
since the reign of David. When Ahab wished to re-establish it, he
stumbled against the unyielding patriotism of the prophets, who would
acknowledge no other god but the national one.
They made a desperate fight against Baal. The people, persuaded like
the king, that two religions are better than one, looked on at these
quarrels without taking part in them. Elijah, the prophet, reproaches
them with being lame in both feet. The legend of Elijah and the priests
of Baal (2 Kings xviii.) in its theatrical setting sums up the struggle
between the national worship of Jehovah and the Phœnician worship of
Baal, a struggle which was prolonged for half a century.
Elijah, the Tishbite, is probably an historical personage, but it is
difficult to discern his real personality in the midst of the fables
accumulated about him. The massacre of the priests of Baal really took
place under Jehu, after the extermination of the princes of the house
of Omri. Elijah’s mysterious life, his sojourn in the desert where he
was fed by ravens, his visions and miracles, the power attributed to
him of making rain fall at his word, have made him the model and patron
of ascetics of the succeeding ages. The last passage of the legend
has not a Hebrew character; he is taken up to heaven in a chariot of
fire. The resemblance of the name Elijah with the Greek name of sun,
“Helios,” might lead one to believe in some mythological infiltration.
The legends of Elijah and Elisha show us the extent of the admiration
of the people for the prophets, and by that we can judge of the
influence they must have had on the politics of their time. This
influence was not limited to the kingdom of Israel, and was not always
beneficial. Thus Jehovah orders Elijah to anoint Elisha as prophet,
Jehu as king of Israel, and Hazael as king of Syria, and the Bible
adds: “that him that escapeth the sword of Hazael shall Jehu slay;
and him that escapeth from the sword of Jehu shall Elisha slay. Yet I
have left seven thousand in Israel, all the knees which have not bowed
unto Baal and every mouth which has not kissed him.” Foreign war was
added to religious dissensions. Ben-Hadad, king of Damascus, “having
thirty-two kings as his auxiliaries,” assembled his army and laid siege
to Samaria. The Children of Israel slew of the Syrians an hundred
thousand footmen in one day. But the rest fled to Aphek, into the city
and there a wall fell upon seven and twenty thousand of the men that
were left. And Ben-Hadad fled and came into the city into an inner
chamber. Ahab spared Ben-Hadad upon his promise to restore the cities
of Israel that were in possession of the Syrians. This clemency, which
reminds one of that shown by Saul to the king of the Amalekites, could
not please the prophets. One of them said to Ahab: “Thus saith the
Lord, Because thou hast let go out of thy hand a man whom I appointed
to utter destruction, therefore shall thy life go for his life, and thy
people for his people.”
Ahab had played a fine part; unfortunately he soon furnished a
legitimate grievance to his enemies: he wanted a vineyard adjoining his
house, and the proprietor refused to sell it. On the advice of Jezebel,
he had the owner accused of treason, and when the judges condemned him
he confiscated his goods. No doubt it was a crime, but no greater than
that of David, who had caused the death of one of his officers so as to
obtain the latter’s wife; and that had not prevented David from being
a king after the Lord’s heart: whilst the death of Naboth served as a
pretext to justify the plots of those jealous of Ahab’s family.
It is remarkable that there should have been proofs of friendships
between the kingdoms of Israel and Judah only under the kings of the
house of Omri; and singularly enough, this alliance was concluded with
one of the kings of Judah, who found grace in the sight of the writers
of the Bible, because of their fervour for the worship of Jehovah.
Asa, grandson of Rehoboam, died after a reign of forty-two years.
His son Jehoshaphat surpassed him in piety; the only reproach made
against him in the Book of Kings, is with regard to his having
tolerated sacrifices “in the high places,” and this reproach is without
import, as this custom was not considered heretic until the reign of
Hezekiah. Jehoshaphat made his son Jehoram (or Joram) marry a daughter
of Ahab and Jezebel, called Athaliah. The king of Israel, wishing to
retake Ramoth in Gilead, which had not been included among the towns
restituted by Ben-Hadad, demanded the assistance of the king of Judah
as his ally: Jehoshaphat consented to follow him; but not until he had
consulted Jehovah on the issue of the battle. Ahab gathered together
four hundred prophets: all announced the success of the expedition.
Micaiah, however, when urged to speak the truth, prophesied the defeat
and death of Ahab.
[Sidenote: [_ca._ 860-850 B.C.]]
Thereupon Ahab ordered him to be seized and kept until his return.
“If thou certainly return in peace,” says the prophet, “then hath not
the Lord spoken by me.” Ahab left and Jehoshaphat accompanied him
according to his promise. The Syrians had received the order to direct
their attack against the king of Israel. He disguised himself so as
to mingle with the soldiers. Jehoshaphat, who had retained his royal
robes, ran great danger, and only escaped death by making himself known
through his war-cry. But a chance arrow smote Ahab between the joints
of his armour. He had himself supported in his chariot, with his face
turned toward the Syrians, and died in the evening. His courage did not
prevent the loss of the battle; at sunset the cry went forth: “Every
man to his city and to his own country.”
The dead king was brought back to Samaria and buried there. He had
reigned twenty-two years, during which he had checked the invading
power of the Syrian kings, and contracted useful alliances with Tyre
and the kingdom of Judah. He had built several towns and protected the
arts and industry. Although he raised a temple to Baal, it is difficult
to admit that he proscribed the worship of Jehovah, as he consulted the
prophets in all circumstances, and before his last campaign found four
hundred prophets to reply to his appeal.
At the news of Ahab’s death, the Moabites, who for forty years had paid
a tribute to Israel, hastened to shake off their yoke. This event has
been unexpectedly enlightened in recent times, by the discovery of a
stele erected at Dibon by Mesha, king of Moab. This stele, covered with
characters similar to those of the most ancient Phœnician inscriptions,
was with great difficulty taken away by M. Clermont-Ganneau,
vice-consul of France, who offered it to the museum of the Louvre.
THE MOABITE STONE
The Arabs, perceiving the importance which Europeans attached to this
monument, had blown it up; but nearly all the pieces were put together
again, and those missing supplemented by the help of an impression,
which fortunately had been taken when the inscription was whole. Here
is a translation of the principal passages: “I am Mesha, son of Nadab
(Chemosh-melesh), king of Moab. My father reigned over Moab thirty
years, and I reigned after my father. I have erected this stone to
Chemosh, the stone of deliverance, for he has delivered me from my
enemies, he has avenged those that hate me. Omri was king of Israel and
oppressed Moab for a long time because Chemosh was angered against his
people. The son of Omri succeeded him and said: ‘I will also oppress
Moab.’ But in my day Chemosh said: ‘I will cast my eyes on him and over
his house and Israel shall perish forever.’”
He then enumerates the towns which he has taken from the king of
Israel: “I attacked the town of Ataroth and I took it and killed all
the people in honour of Chemosh god of Moab. And I carried away the
arel of Dodah[3] and I dragged it along the ground before the face of
Chemosh at Kerioth. And Chemosh said unto me: Go and take Nebo from
Israel. And I went at night and fought against the town from daybreak
until noon, and I took it, and killed all, seven thousand men, for
they had been interdicted in honour of Ashtar-Chemosh. And I carried
away the arels of Jehovah, and I dragged them along the ground before
Chemosh.” Mesha then speaks of the town of Korkhar which he had built,
and where wells and canals were dug by the captives of Israel.
This inscription, which is the most ancient monument of Semitic
epigraphy, clearly shows us the purely national character of the
religions of Palestine. In it, Chemosh plays the part attributed to
Jehovah in the books of the Hebrews. If Moab was oppressed by Israel,
it was because Chemosh was angered against his people, in the same way
as Israel explains its servitude by the anger of Jehovah. If Mesha
undertook a war, it was in obedience with the orders of Chemosh: he
placed an interdict over the towns and massacred the inhabitants
in honour of Chemosh, as Joshua or David did in honour of Jehovah.
These are the same ideas and the same expressions. The stele of Mesha
concerns political history as well as the religious. The war between
Israel and Moab is described in the Bible, and the two versions can be
compared. The Moabite version is an official bulletin, that of the Book
of Kings bears a legendary character, and the prophet Elisha plays in
it the most important part.
[Sidenote: [_ca._ 850-840 B.C.]]
Under the reign of Jehoshaphat’s son, called Jehoram or Joram, like the
king of Israel, the Edomites made themselves independent of the kingdom
of Judah. The Chronicles also mention an invasion of the Philistines
and the Arabs, in which all the children of Jehoram perished, excepting
Ahaziah who succeeded him. The intrigues of the prophets were then
preparing bloody revolutions in Syria and the kingdom of Israel.
Joram, king of Israel, and Ahaziah, king of Judah, son of Jehoram’s
sister Athaliah, renewed the attack of Ahab and Jehoshaphat against
Ramoth of Gilead, and had no better success. Joram, wounded by the
Syrians, returned to Jezreel to establish himself, and his nephew
Ahaziah came to see him.
[Sidenote: [_ca._ 840-815 B.C.]]
A new revolt was now raised by Jehu, who, having been anointed by the
prophets, slew the kings of Israel and Judah, Jehoram and Ahaziah,
Jezebel and “all that remained of the house of Ahab in Jezreel, and all
his great men, and his kinsfolk and his priests, until he left him none
remaining.”
The priests of Baal, assembled by treachery, were all killed, the
temple was overthrown and made into a draught house. These butcheries
had an unexpected counterblow in Jerusalem. Of all Ahab’s family there
remained only Athaliah, Joram’s widow, and Ahaziah’s mother. She
occupied the throne after her son’s death, and as a singular result of
Jehu’s crime, the worship of Baal, proscribed in the kingdom of Israel,
found a refuge in the kingdom of Judah.
[Illustration: THE MOABITE STONE]
Thus is this event described in the Book of Kings: “And when Athaliah,
the mother of Ahaziah, saw that her son was dead, she arose and
destroyed all the seed royal. Jehosheba, the daughter of king Joram,
sister of Ahaziah, took Joash, the son of Ahaziah, and stole him from
among the king’s sons which were slain; and they hid him, even him
and his nurse, in the bed chamber, from Athaliah, so that he was not
slain. And he was with her hid in the house of the Lord six years. And
Athaliah did reign over the land.”
This story, which furnishes the subject of one of Racine’s masterworks,
is more dramatic than probable. The Bible does not tell us of whom this
royal family, exterminated by Athaliah, was composed. The brothers
and nephews of Ahaziah had been assassinated by Jehu on the road to
Samaria; there is no reason why Athaliah should have completed the
massacre by killing her grandchildren. If some of the king’s sons
remained at Jerusalem safe from the rage of Jehu, no one had more
interest in keeping them than the queen mother, as she was their
guardian and could legalise her power by reigning in their name. All we
know is that six years later the high priest Jehoiada presented a child
to the soldiers, telling them that he was Ahaziah’s son, and the last
branch of David’s race.
This child was proclaimed king under the name of Jehoash; Athaliah
heard acclamations and rushed out of the palace and was slain by order
of the high priest. The temple of Baal was invaded, and the high priest
Mattan slain before the altar. Jehoiada appointed himself guardian of
the new king, who was only seven years old: it was a government ruled
by the priests.
The kingdom of Israel was divided for the first time in Jehu’s reign,
for it is easier to deal with disarmed people than to cope with strange
invasions. Hazael, the usurper, raised, like Jehu, by the prophet
Elisha, conquered all the region to the east of the Jordan: “the land
of Gilead, the territories of Gath, Reuben and Manasseh, from Aroer on
the torrent Arnon to Gilead and Bashan.” The time was not far distant
when the kingdoms of Israel and Damascus were to be absorbed by the
powerful Assyrian Empire. Hazael, twice beaten by Shalmaneser II,
acknowledges his supremacy, Jehu sent him a tribute of gold and silver
bars.
These facts, which the Bible does not mention, are contained in two
Assyrian inscriptions, one of which is found on the obelisk of Nimrud,
and the other on a tablet in the British Museum. In these inscriptions
Jehu is called the son of Omri, which proves that the Syrians knew
little about the genealogy of the kings of Israel. A bas-relief on
the Nimrud obelisk represents persons of Jewish or Aramæan types,
wearing turbans with pointed tops, bringing presents, and one of them
is prostrating himself before Shalmaneser. It is supposed that this
bas-relief, twice repeated, represents the submission of Hazael and
Jehu. If Jehu, in declaring himself vassal to the king of Assyria,
hoped for protection against Hazael, he was mistaken. Shalmaneser did
not intervene in the quarrels of his vassals and Jehu left his son
Jehoahaz a weakened and mutilated kingdom in 815 B.C.
[Sidenote: [_ca._ 815-780 B.C.]]
Hazael, and his son, Ben-Hadad III, who succeeded him, reduced the
Israelite army to ten thousand footmen, fifty horsemen, and ten
chariots. Israel did not begin to recover itself until the reign of the
son of Jehoahaz, named Joash like the king of Judah; the two kingdoms
of the north and south were once more governed by kings of the same
name. At Jerusalem the priests, who had governed without control since
Athaliah’s death, appropriated to themselves the revenues destined for
the maintenance of the temple. At the end of twenty-three years, as
these repairs were not made, Jehoash, who was then thirty, wished to
put an end to this scandal and withdrew from them the free disposal of
money. The discontent of the priests only broke out after Jehoiada’s
death, perhaps because thenceforth Jehoash took less caution. According
to the Book of Chronicles, he had the son of his benefactor, who was
remonstrating with him, stoned by the people, and it is to avenge
this death that he was assassinated on his return from a war with the
Syrians, in which he was wounded. The Book of Kings does not mention
this war, and on the contrary says that Jehoash diverted Hazael by
giving him the treasures of the temple. The Book of Kings does not
mention the murder of Jehoiada’s son, neither does it explain the
reason of Jehoash’s assassination. His son, Amaziah, succeeded him and
punished his murderers, “but the children of the murderers he slew
not,” which indicated an improvement in the ideas and morals of the
country (797 B.C.).
The kingdom of Israel, so weakened in the reigns of Jehu and Jehoahaz,
was raised by three victories of Jehoash over Ben-Hadad, son of Hazael.
It is said that they were predicted by Elisha on his death-bed.
Joash regained the towns taken from his father, Jehoahaz. At the same
time Amaziah, king of Judah, beat the Edomites in the valley of Salt,
and took from them the town of Sela, afterwards called Petra. Proud of
this success he provoked the king of Israel. An encounter took place
at Beth-shemesh; Amaziah was beaten and taken prisoner. Joash entered
Jerusalem, destroyed the walls for four hundred cubits, pillaged the
temple and the royal treasure, and took hostages back to Samaria.
According to Josephus, Joash had given life and liberty to Amaziah on
condition that he should open the gates of the city to him. Joash,
who survived his victory only a short time, had as successor his son
Jeroboam II. The kingdom of Judah remained under the dependence of the
kingdom of Israel until the end of the reign of Amaziah, who died like
his father, by an assassin’s hand, the result of conspiracy. The Book
of Chronicles says he had turned away from the Lord, which might lead
one to believe that this conspiracy was headed by the priests.
[Sidenote: [_ca._ 780-740 B.C.]]
The second Book of Chronicles entirely omits the name of Jeroboam,
son of Joash, whose name is mentioned only once in the first book in
connection with an enumeration. This is a curious omission, for in this
reign the kingdom of Israel seems to have attained a certain amount of
power and brilliancy. According to the Book of Kings: “He restored the
coast of Israel from the entering of Hamath unto the sea of the plain,
according to the word of the Lord God of Israel, which he spake by the
hand of his servant Jonah, the son of Amittai the prophet, which was of
Gath-hepher.”
Jonah’s prophecy has not descended to us. The legend which says he
was swallowed by a whale, was written at a much later date. A German
theologist thought he could attribute to him the oracle against Moab,
cited in the Book of Isaiah as belonging to a more ancient prophet,
and concluded that Jeroboam had subjugated the Moabites, but Munk
rejects this opinion. The conquest of Syria has also been attributed
to Jeroboam by explaining, in an arbitrary manner, the very obscure
sentence in the Book of Kings: “He recovered Damascus and Hamath, which
belonged to Judah, to Israel.” To complete this scanty information
concerning the long reign of Jeroboam, which lasted more than forty
years, we are reduced to gathering details from prophetic writings.
Thus, through Joel and Amos, we know that at about this time there was
an earthquake and a plague of locusts. Historical allusions are rarely
made by the prophets, and their predictions bear a general character
which does not allow of fixing dates. This incertitude does not exist
for Amos, who himself relates that he was denounced by the high priest
of Bethel for having predicted the approaching fall of Jeroboam. As he
was of Judah, he was requested to go and prophesy in his own country.
Since Jehu’s accession, it became known that the declamations of the
prophets were not without danger to the dynasties.
Prophecy was developed later in Judah than in Israel, perhaps because
the priests were more powerful there. A passage in Jeremiah (xxix. 26)
tells us that the high priest Jehoiada had established officers in the
house of the Lord, who were to put “every man that is mad and maketh
himself a prophet,” in prison with chains around their necks. But
these restrictive measures could not entirely prevent the development
of prophecy, which answered to a public necessity as the press does
to-day. Without the opposition maintained among the people by the
prophets, the Hebrews would have been a race of slaves, bowing the knee
to their masters like other eastern nations. The attachment of the
Judeans to the house of David, explains why the part of the prophet
was different in the two kingdoms. Instead of stirring up plots like
those of Israel, the prophets of Judah attacked the morals of their
fellow-citizens. They announced to them that in punishment of their
vices, and above all of their impiety, Jehovah would deliver them into
the hands of strange conquerors.
Their preachings were written, and were addressed to the educated
portion of the population. The collections of prophecies in the Bible
form one of the most important parts of Hebrew literature, and contain
pieces of great beauty. There is a difference of temperament and style
among them, but that which is common to all, is an ardent patriotism
blending itself with religion. As patriotism is an exclusive sentiment,
religion had to bear the same character. It was not sufficient to
say that the national god was the most powerful of all gods; it was
believed that he was the only God. The prophets did not doubt that
after having chastised His people, He would place them at the head of
all nations under a new David. The brilliant future they dreamt of
corrected the bitterness of their complaints of the present. But the
hopes of the Messiah, ever adjourned, were not realised. They were
given a mystical meaning, and this change of sense prepared the way for
a new religion.
[Illustration: JERUSALEM]
DESTRUCTION OF THE TWO KINGDOMS
[Sidenote: [_ca._ 780-722 B.C.]]
Judah had become vassal to Israel; probably for a time the kingdom of
the south had been annexed to that of the north, for the Book of Kings
places an interval of twelve years between the assassination of Amaziah
and the accession of his son Azariah, also called Uzziah. If there
was no interregnum, then the text is faulty. The death of Jeroboam II
was followed by an epoch full of troubles, in which Judah seized the
opportunity to raise itself.
Azariah took and rebuilt the port of Elath on the Red Sea. According
to the Book of Chronicles he conquered Gath and even Ashdod from the
Philistines, he exacted tributes from the Ammonites, fortified all
the towns of Judah, and made agriculture prosperous. Elated at his
success, he ventured to offer incense in the temple, thus usurping the
privileges of the priests, and was instantly struck with leprosy. The
Book of Kings, a little less impregnated with sacerdotal ideas than the
Chronicles, limits itself to saying, that the Lord afflicted him with
a disease, and that he remained in a house for lepers until his death,
whilst his son Jotham reigned in his stead.
During this time Israel had fallen a prey to anarchy. Jeroboam II had
died after a reign of forty-one to fifty years, unless here also there
was an interregnum, for the figures of the Bible do not agree. His son
Zechariah was assassinated by Shallum at the end of six months. At the
end of a month the murderer of Zechariah was assassinated by Menahem,
who, according to Josephus, commanded the army. This was a repetition
of the events which had taken place at the fall of the house of Baasha.
Menahem reigned ten years, and left the throne to his son Pekahiah,
who two years later was assassinated at Samaria by one of his captains
named Pekah, the son of Remaliah.
The kingdom of Judah had continued to improve under the reign of
Jotham, son of Azariah, who like his father imposed a tribute on the
Ammonites. But Jotham died after a reign of sixteen years, and his
son Ahaz, from the time of his accession, had to fight a coalition of
Rezin, king of Damascus and Pekah, king of Israel. According to the
prophet Isaiah, they wished to place a son of Tabeal on the throne of
Judah; he was a man from among them. Ahaz was beaten by the king of
Syria, who took the port of Elath from the Judeans, and by the king of
Israel, who killed one hundred and twenty thousand of his men, and made
two hundred thousand prisoners, according to the author of Chronicles.
Ahaz, frightened at the coalition of the Syrians and Israelites, placed
himself under the protection of the king of Assyria, Tiglathpileser
III; he declared himself his vassal, and sent him all the treasures
of the temple and of the royal house. Tiglathpileser marched against
Syria, took Damascus and carried away its inhabitants to Kir, and
slew Rezin. He also invaded the kingdom of Israel: “and took Ijon
and Abel-beth-maacha and Janoah, and Kadesh and Hazor and Gilead and
Galilee, all the land of Napthali, and carried them captive to Assyria.”
Pekah did not survive his defeat for long. Like most of his
predecessors he was slain. His murderer, Hoshea, took possession of the
throne and was the last king of Israel. His authority only extended
over the territory of Ephraim, and he paid a tribute to the king of
Assyria. Too weak to free himself from this subjection, he tried to
obtain help from outside, and sent messages to a king of Egypt whom the
Bible calls So, and who is probably Shabak, an Ethiopian king of the
XXVth Dynasty.
[Sidenote: [722-700 B.C.]]
Hoshea did not pay the annual tribute regularly, which the king of
Assyria had imposed upon him, either because his resources were
insufficient or because he counted on the assistance he had asked of
Egypt. Shalmaneser had him seized and put in prison, then attacked
Samaria, which resisted bravely, in vain awaiting help. The king of
Egypt did not wish to risk the chances of war for the support of a
lost cause. The king of Judah, Hezekiah, son of Ahaz, was afraid of
bringing wrath on his head and prudently stayed at home, occupying
himself solely in preparing a religious reform. The siege of Samaria
had already lasted ten years when Shalmaneser died. It was actively
carried on by his successor, who took the town and carried away its
inhabitants to Assyria and Media to the number of about twenty-seven
thousand, according to the inscription of Khorsabad. They were
gradually absorbed by the populations in the midst of which they had
been placed. The Israelites of the northern tribes transported by
Tiglathpileser, and those which Sargon had taken from Samaria, were
replaced by colonies taken from diverse provinces of the Assyrian
Empire, who likewise mingled with those who remained of the old
Israelite and Canaanite inhabitants. There arose a mixed race for
whom the Judeans always had a great aversion. These new Samaritans
had nevertheless adopted the worship of Jehovah without abandoning
the religion of the country they had left. Among the Israelites who
had been left in the country, there were great numbers who migrated
into the kingdom of Judah and even into Egypt. The prophets of Judah
have not a word of pity for their brethren of Israel. The author of
Chronicles does not mention the fall of Samaria. This event seems
to him less worthy of the attention of posterity than the details
of the ritual, the choirs of the Levites, the burnt offerings and
purifications. (722 B.C.)
The piety of Hezekiah is represented in the Book of Chronicles as
forming an absolute contrast to the impiety of his father Ahaz. The
changes he introduces into the national worship were far more serious
than those his father was accused of having made, only they conformed
to the interest of the sacerdotal caste. Ahaz had limited himself
to renewing parts of the accessories of the temple which dated from
Solomon’s time, and did not seem of such good taste to him, as what he
had seen in Damascus. Hezekiah destroyed all the high places in his
kingdom, that is to say, local sanctuaries, chapels, private altars,
groves, and all material symbols of religion, notably “the brazen
serpent that Moses had made: for unto those days the Children of Israel
did burn incense unto it: and he called it Nehushtan.” The temple of
Jerusalem thenceforth became the only sanctuary where sacrifices could
be made to the national God. The priests who offered sacrifices and the
Levites charged with the keeping of the temple, thus saw the increase
of their importance and their revenues.
After Sargon’s death there had been a general revolt among the vassals
of Assyria. Hezekiah did as the others; he refused to pay the tribute
and sought the aid of Egypt, in spite of the advice of the prophet
Isaiah, who would have liked all human aid disdained and divine
protection alone reckoned on. Sennacherib, Sargon’s successor, after
having punished the Babylonian revolt, invaded Palestine. “Hezekiah
remained shut up in Jerusalem like a bird in a cage,” says the Assyrian
inscription. The towns and strongholds were taken, two hundred thousand
captives were sent to Assyria. Then Hezekiah sent to the king of
Assyria at Lachish, to say: “I have offended, return from me, that
which thou puttest on me I will bear. And the king appointed unto
Hezekiah three hundred talents of silver and thirty talents of gold,
and Hezekiah gave him all the treasure that was found in the temple and
in the treasures of the king’s house. At that time did Hezekiah cut off
the gold from the doors of the temple of the Lord and from the pillars
which Hezekiah king of Judah had overlaid, and gave it to the king of
Assyria.”
[Sidenote: [700-680 B.C.]]
Sennacherib was not appeased; he had just heard that a new Egyptian
army was being formed at Pelusium and he thought Hezekiah was trying to
gain time. He remained before Lachish, which he was besieging, and sent
part of his army towards Jerusalem. Having heard that Tirhaqa, king of
Ethiopia, was advancing against him at the head of an army, Sennacherib
made a fresh attempt to obtain the surrender of Jerusalem.
The prophet Isaiah then reassures Hezekiah on the issue of the war;
he promises him that in a year’s time his subjects will be able to
cultivate their fields and gather the fruits. “And it came to pass that
the Angel of the Lord went out, and smote in the camp of the Assyrians
an hundred four score and five thousand: and when they arose in the
morning, behold they were all dead corpses. So Sennacherib, king of
Assyria, departed and returned and dwelt at Nineveh.”
There is an Egyptian legend concerning Sennacherib’s hasty departure.
According to this legend, told to Herodotus by the priests, the god
Ptah, so as to reward the piety of Sethos, king of Egypt, who favoured
the sacerdotal caste, had sent a multitude of rats into the Assyrian
camp. In one night they gnawed all the strings of the bows and of the
shields; the enemy being unable to fight, were obliged to flee, and the
greater number perished in the panic. Herodotus adds that in his time
there was a statue in the temple of Ptah, representing the king holding
a rat in hand, with the following inscription: “Whoever thou art, on
seeing me, learn to respect the gods.”
According to a Dutch work, _The Family Bible_, which we have already
mentioned, the Egyptian priests who related this legend to Herodotus
did not know much about the symbols of their own religion. “Generally
the rat is a symbol of destruction, particularly of the plague. The
invasion of rats spoken of in our fable is no other than a false
interpretation of the rat found in the hands of statues. This rat
really represents the plague. As the Israelites attributed the cause
of this illness to the angel of the Lord, the Egyptian story would
agree with what the Bible says of the retreat of Sennacherib, were it
not that Herodotus gives Pharaoh the name of Sethos, whilst the Bible
calls him Tirhakah. At any rate, Sennacherib was obliged to interrupt
his wars on account of infectious diseases. Of course his inscription
does not state this: at the end of it he boasts of having brought back
to Nineveh, not a greatly reduced army, but great treasures conquered
partly in the land of Judah, and of having received from Hezekiah,
not only the offer of a heavy ransom, but also that of submission.
This point was only realised in the imagination of the vain monarch.
Hezekiah maintained his independence.”
The Assyrians had left the land in a deplorable state. The fields had
been ravaged, the towns burnt, the strongholds destroyed, and their
inhabitants reduced to slavery. The people ascribed all these evils to
the theocratical side which was all-powerful in the reign of Hezekiah.
This side had always preached war to the death; it is true that the
national independence had been saved, but it was at the cost of
material interests, and prompt submission might have prevented terrible
disasters. The destruction of local sanctuaries, to the benefit of the
temple at Jerusalem, had also upset all religious customs, especially
in the provinces.
Rabshakeh knew that this radical step was impiety in the eyes of
conservatives, and it was not without reason that he wished to speak to
the people in the Hebrew language. It is thus that one can account for
the violent reaction which took place against the reforms of Hezekiah
in the reign of his son Manasseh. The Bible attributes all to the
king, but the invectives of the prophets against what they call “the
hardening of the people,” suffice to prove that the government more or
less unconsciously followed the course of public opinion.
[Sidenote: [680-610 B.C.]]
The reaction raised continual opposition on the vanquished side, as is
always the case after bloody repressions; for the Book of Kings tells
us that Manasseh (2 Kings xxi. 22) “shed innocent blood very much,
till he had filled Jerusalem from one end to the other.” The tradition
referred to in the _Talmud_, according to which Isaiah was sawn
between two planks, is rejected generally; a detail of such importance
would not have been omitted in the Bible. The account in Chronicles
of another Assyrian invasion, of the captivity of Manasseh and his
repentance, is likewise rejected; the prayer he is said to have made
after his conversion makes part of what is called the Apocrypha of the
Old Testament, and is comparatively of recent origin.
The Assyrian documents do not mention any invasion into Judea by the
successors of Sennacherib. Jeremiah and the Book of Kings represent
the ruin of the kingdom of Judah as the punishment for the idolatry of
Manasseh without alluding to his repentance. M. Munk says: “Therefore
we believe in giving no value to the deeds which the Chronicles assign
to Manasseh. We will say as much of the Apocryphal history of Judith.
The book of Judith must be considered as an edifying story, but
fabulous, composed by an author little versed in history and geography.
Thus we do not know of any important historical event of the long reign
of Manasseh, excepting the reaction which took place among the priests
and prophets. It is probable that Judah was troubled by no outside
enemies during this reign.”
Manasseh died after a reign of fifty-five years (641 B.C.) and his
son Amon, who had also shown himself hostile to the theocratic party,
was assassinated two years later. It is not known whether there were
religious or political motives for this murder: but the people were
very wroth about it, and killed the conspirators and placed Josiah, son
of Amon, aged eight years, on the throne (639 B.C.).
In the eighteenth year of Josiah’s reign, whilst the carpenters,
architects, and masons were doing some repairs in the temple, the high
priest Hilkiah presented himself before the scribe and said that he had
found the Book of the Law in the temple. The Book was brought to the
king, who had it read to him. At the reading of the terrible threats it
contained, he rent his garments: “Go ye, inquire of the Lord for me and
for the people and for all Judah concerning the words of the Book that
is found: for great is the wrath of the Lord that is kindled against
us, because our fathers have not hearkened unto the words of this Book
to do according unto all that which is written concerning us.”
It is believed that this Book found in the temple comprised the
principal parts of Deuteronomy, especially the commandments contained
in the iv. chapter, the curses pronounced in the xxviii. chapter
against those who would turn away from the terms of the alliance; and
in the intermediate chapters all that related to the proscribing of
strange religions and the worshipping of images, the privileges of the
tribe of Levi, and the establishment of one sanctuary alone in the town
chosen by the Lord.
Judaism, that is to say, exclusive theocratic and iconoclastic
monotheism, was under the patronage of Moses, the legendary hero who
had brought Israel out of Egypt. To change the religious customs of the
nation, they opposed to the conservative tradition another represented
as being more ancient and which was connected to a venerated name.
King Josiah, armed with a version which he did not think necessary
to authenticate, set himself to the task of executing all its
prescriptions. The sanctuaries of Judah were destroyed, the priests
were maintained, but they had no function in the temple. The king then
went to Bethel and destroyed the sanctuary raised by Jeroboam. He did
likewise in all the towns of Samaria: “And he slew all the priests of
the high places upon the altars and burned men’s bones.”
[Sidenote: [610-605 B.C.]]
After this invasion into the ancient kingdom of Israel, to which it
would seem that the Assyrians, then in their decline, opposed no
obstacle, the king of Judah entered Jerusalem, where he ordered a
solemn celebration of the Passover: “According as it was written in
the Book of this Covenant. Surely there was not holden such a passover
from the days of the judges that judged Israel, nor in all the days of
the kings of Israel, nor of the kings of Judah: but in the eighteenth
year of King Josiah, wherein this passover was holden to the Lord in
Jerusalem.”
The enthusiasm of the theocratic party is shown by the unlimited
praises of the Book of Kings: “And like unto Josiah was there no king
before him, that turned to the Lord with all his heart, and with all
his soul, and with all his might, according to all the law of Moses,
neither after him arose there any like him.”
All the promises of the prophets could not fail to be realised under
the reign of such a prince; he could consider himself certain of the
protection of the Lord, whose worship reigned entirely throughout all
the land of Judah and even of Israel. These hopes were cruelly crushed
by the disastrous events which marked the end of the reign of Josiah.
Neku, king of Egypt, wishing to take advantage of the fall of the
Assyrian Empire, was directing an army towards the Euphrates to fight
against Nabopolassar, king of Babylon. Judah was in no wise threatened,
and the Book of Kings does not explain the motives which may have
decided Josiah to take part in an uneven struggle. He came to meet the
Egyptian army at Megiddo in the plains of Jezreel. According to the
Book of Chronicles, Neku sent ambassadors to him, saying, “What have I
to do with thee, thou King of Judah? I come not against thee this day,
but against the house wherewith I have war: for God commanded me to
make haste: forbear thee from meddling with God, who is with me, that
he destroy thee not.” Josiah paid no heed to this warning; he fought
and was killed. “And all Judah and Jerusalem mourned for Josiah. And
Jeremiah lamented for Josiah; and all the singing men and the singing
women spake of Josiah in their lamentations to this day.”
The Bible contains only a very dry account of the events which followed
the death of Josiah, which has been a little further completed by the
help of some passages taken from Jeremiah. The defeat of Megiddo seems
to have dealt a fatal blow to the reforms of Josiah, for the Book of
Kings accuses all his successors of having “done evil in the sight
of the Lord.” The people had placed Jehoahaz, son of Josiah, called
Shallum by Jeremiah, on the throne. Three months later Neku made him go
to Riblah and sent him as prisoner to Egypt and replaced him by another
son of Josiah’s named Eliakim, and changed his name into Jehoiakim,
exacting from Judea a tribute of one hundred talents of silver and one
talent of gold.
THE BABYLONIAN CAPTIVITY
[Sidenote: [605-597 B.C.]]
At the end of three years Neku was beaten at Carchemish by
Nebuchadrezzar, son of the king of Babylon. The little kingdom of Judah
was situated between two great empires, Egypt and Chaldea, and pressed
on all sides. Jehoiakim, although vassal to the king of Egypt, to whom
he owed the throne, so as to keep it, submitted to the suzerainty of
the king of Babylon. But as he always preferred Egypt, he revolted.
Nebuchadrezzar sent some troops, and scattered bands of Moabites and
Ammonites in Judea, who only wanted an opportunity to avenge their long
oppression. The king shut himself up in Jerusalem, awaiting from Egypt
help which never came. The prophets did not agree, and accused one
another of imposture. Jeremiah discouraged resistance by his sinister
predictions. The people were more and more irritated, and several times
his life was threatened. But he had partisans, for at least his was a
free voice protesting against public misery. If he was severe towards
the people, he was far more so towards the king, whom he accused of
foolish expenditures and tyranny. “He said, ‘thus saith the Lord
concerning Jehoiakim, the son of Josiah, king of Judah: He shall be
buried with the burial of an ass, drawn and cast forth beyond the gates
of Jerusalem.’” The king burnt his prophecies and had him pursued; but
as Jeremiah belonged to the sacerdotal caste, being the son of Hilkiah,
they helped to hide him. One of his disciples was not so fortunate; he
had taken refuge in Egypt, and was brought back and put to death.
[Sidenote: [597-586 B.C.]]
According to the Book of Chronicles, Jehoiakim was sent to Babylon
laden with chains. Josephus pretends that Nebuchadrezzar, having
entered Jerusalem promising to do no harm to the king, made him die
in spite of his promise, and deprived him of burial according to the
prophecy of Jeremiah. The Book of Kings merely says that Jehoiakim
“slept with his fathers.” His son Jehoiachin, called Jeconiah or Coniah
by Jeremiah, reigned only three months.
Nebuchadrezzar established as king in Jerusalem the last of the
sons of Josiah, who changed his name, Mattaniah, to Zedekiah. As
to Jeconiah, he remained prisoner in Babylon for thirty years.
Evil-Merodach, successor to Nebuchadrezzar, freed him. Had Zedekiah
contented himself with being satrap to the king of Babylon, he could
have governed the remainder of the Jews in peace; but he was drawn in
different ways by the current of public opinion, then represented by
the prophets as it is to-day by the newspapers. Those who announced
an approaching deliverance were more eagerly listened to than those
who, like Jeremiah, preached submission to the conqueror, for they
could not believe that the Lord had abandoned his people. Zedekiah had
received messages from Tyre and Sidon, Ammon and Moab; no doubt it was
concerning a general rebellion. Jeremiah sent each of the ambassadors,
and even the king, a wooden yoke, announcing that all people who
resented the Babylonian yoke would be punished by the sword, famine,
and plague. He himself appeared in the temple with a yoke on his
shoulders. A prophet who was for war tore it off and broke it before
the people, saying, “Thus saith the Lord: Even so will I break the yoke
of Nebuchadrezzar king of Babylon from the neck of all nations within
the space of two full years.”
The king was greatly embarrassed, for it was only by the fulfilment
that a true prophecy could be distinguished from a false. He began
negotiations with Egypt; the king of Egypt, Hophra (Apries, Uah-ab-Ra),
having promised him help, he refused to pay the tribute he had been
subjected to for eight years. Nebuchadrezzar decided to settle the
Jews, and came to attack Jerusalem. Zedekiah assembled the people, and
to obtain the Lord’s favour it was decided that those who had Jewish
slaves should free them, conforming with a law attributed to Moses, but
which had never been carried out. The oath was taken with the ancient
custom of cutting an ox in two and passing between the portions of
meat. But the news came that an Egyptian army was arriving in Judea;
the Chaldeans went to meet it. They thought that all was won, that
there was no necessity to mind, and each one took back his slaves.
Jeremiah, indignant at this, announced that the town should be burned,
and that the land should become a desert. Then, as he tried to leave
Jerusalem, he was accused of wanting to pass over to the enemy. They
had become very suspicious of him. “Let him be put to death,” said
they, “for he unnerves the hands of the fighting men.” The king was
obliged to have the prophet put in prison.
[Sidenote: [586 B.C.]]
According to Josephus, the Egyptian army was beaten in a great battle.
Jeremiah alone says it returned to Egypt. The Chaldeans continued the
siege of Jerusalem, which lasted for nearly ten years: “The famine
prevailed in the city, and there was no bread for the people of the
land. And the city was broken up, and all the men of war fled by night
by the way of the gate between two walls, which is by the king’s
garden. Now, the Chaldeans were against the city round about: and the
king went the way toward the plain. And the army of the Chaldeans
pursued after the king, and overtook him in the plains of Jericho: and
all his army were scattered from him. So they took the king and brought
him up to the king of Babylon at Riblah.” The walls of Jerusalem were
destroyed, the city was devastated by fire, and great numbers of
prisoners were carried off to Babylon.
The king of Babylon confided the government of the land to a Jew called
Gedaliah, a friend of Jeremiah, and probably, like him, a partisan of
peace and submission. Gedaliah established his residence at Mizpah,
and announced to the Jews that they had nought to fear in remaining
faithful to Nebuchadrezzar. The officers and soldiers who had hidden
themselves in the provinces at the time of the taking of Jerusalem,
returned in large numbers. A great number of Jews emigrated to Egypt,
in spite of the prophecies of Jeremiah, announcing to them that they
would be pursued by the vengeance of the king of Babylon, and that
Egypt would be conquered. The prophet Ezekiel, one of those transported
in Jehoiachin’s time, also prophesied the conquest of Egypt by the
Chaldeans. According to Josephus, these predictions were fulfilled.
Nebuchadrezzar had beaten and killed Hophra (Apries, Uah-ab-Ra), and
had taken away into Chaldea the Jews established in the Delta. But
M. Maspero says, “Egyptian accounts do not allow of admitting the
authenticity of this tradition; on the contrary, they prove that
Nebuchadrezzar met with a serious reverse.”
An appendix to the Book of Jeremiah talks of 745 Jews carried away to
Babylon five years after the fall of Jerusalem; but it is probable
that they were taken from among those who had remained in Judea after
the murder of Gedaliah. According to these passages, the total number
of those transported thrice in the reign of Nebuchadrezzar would be
forty-six hundred souls. This number is so weak that one might think
the author had counted only the heads of the family. The Lamentations
attributed to Jeremiah offer us a poetical picture of the misery of
Jerusalem and Judea after the Chaldean conquest:
“How doth the city sit solitary, that was full of people; how is she
become as a widow, she that was great among the nations, and princess
among the provinces; how is she become tributary? She weepeth sore in
the night, and her tears are on her cheeks: among all her lovers she
hath none to comfort her: all her friends have dealt treacherously
with her, they are become her enemies. Our inheritance is turned to
strangers, our houses to aliens. We are orphans and fatherless, our
mothers are as widows. But thou, O Lord, remainest for ever, thy throne
from generation to generation. Wherefore dost thou forget us for ever,
and forsake us for so long time.”
At the same time the exiled, in the remembrance of their country, gave
vent to accents of a depth which even Dante has never surpassed, and in
which the hope of vengeance was displayed with a fierce energy.
“By the waters of Babylon, we sat down and wept, when we remembered
Zion. We hanged our harps upon the willows in the midst thereof. If I
forget thee, O Jerusalem, let my right hand forget her cunning. If I do
not remember thee, let my tongue cleave to the roof of my mouth: if I
prefer not Jerusalem above my chief joy.”
That which has given life to the Jewish people is the feeling of
patriotism carried to the extreme, the hatred for the stranger. The
native land is not alone the corner of the earth in which one is
born, it is the moral link uniting the members of a society in common
thought so as to form one family. This small nation, surrounded and
then subjugated by more numerous and stronger neighbours, from which it
differed neither in race nor language, was distinguished from them by
religion. This religion is the ideal form of patriotism; it dominates
and fills its history. If they regret Jerusalem, it is on account of
the temple. The intolerant fanaticism of the prophets, the narrow
formalism of the priests, raised around the people of the Lord an
invisible rampart, more insurmountable than the great wall of China. At
the same time, when national independence was giving way to strength,
the resolute energy of the theocratical party was preparing its
revival. This is one of the greatest marvels of history, and all the
miracles with which this nation filled its legends are not worth those
which they themselves performed by the sole power of their faith.[b]
FOOTNOTES
[2] [That is according to the Usher chronology. The probable real date
is about 930 B.C.]
[3] [Professor Sayce says: “Dodah must have been a deity who received
divine honours in the northern kingdom of Israel by the side of the
national god.” Arel signifies a hero. So probably there were certain
“heroes” who acted as champions of the deity to whom they were
attached.]
[Illustration: CONVENT OF TERRA SANTA, NAZARETH]