SOLOMON AND THE SATANS.
When Solomon ascended the throne, Jerusalem must have been a wretched
place, without any art or architecture, with a swarming mongrel
population, mainly of paupers. The holy ark was kept in a tent, and
the altar of unhewn stone accurately symbolised the rude condition of
the people, among whom Solomon could find no workmen of skill enough
to build a temple. It is not easy to forgive him for compelling a
good many of them into the public works; but it was probably no more
than a national conscription of the unemployed paupers in Jerusalem,
chiefly on fortifications for their own defence. There was apparently
no slave-mart, and it seems rather better to conscript people for
public industries than, in our modern way, for cutting their neighbors'
throats. Most of them were the remnants of tribes that once occupied
the region, much despised by the Israelites, and probably they looked
on Solomon's plan of building Jerusalem into a city of magnificence,
giving everybody employment and support, as a grand socialistic
movement. An Ephraimite, Jeroboam, who tried to get up a revolt in
Jerusalem does not seem to have found any adherents. The only people
who complained of any yoke--and their complaint is only heard of after
some centuries--were the priest-ridden and prophet-ridden Israelites
who had become fanatically excited about the strange shrines built for
the king's foreign wives, and the splendid carvings and forms in the
temple itself. Probably the first two commandments in the decalogue
were put there with special reference to some Solomonic cult with an
æsthetic taste for graven images and foreign shrines.
There can be little doubt that Solomon, by his patronage of these
foreign religions, detached them from the cruel rites traditionally
associated with them. Among all the censures pronounced against
him none attributes to him any human sacrifices, though such are
ascribed to David and Samuel, (1 Sam. xv. 33, 2 Sam. xxi. 9). The
earliest rebukes of sacrifice in the Bible are those attributed
to Solomon. "To do justice and judgment is more acceptable to the
Lord than sacrifice" (Prov. xxi. 3). "By mercy and truth iniquity
is atoned for" (Prov. xvi. 6). "Mercy and truth preserve the king;
he upholdeth his throne by mercy" (Prov. xx. 28). "Deliver them that
are carried away to death: those that are ready to be slain forbear
not thou to save" (Prov. xxiv. 11). "Love covereth all transgressions"
(Prov. x. 12).
Solomon may not indeed have written these and the many similar maxims
ascribed to him, but they are among the most ancient sentences in the
Bible, and they would not have been attributed to any man who had not
left among the people a tradition of humanity and benevolence. Had
the royal "idolator" or his wives stained their shrines with human
blood the prophets would have been eager to declare it. Two acts of
cruelty are ascribed to Solomon's youth, in the book of Kings: one of
these, the execution of Shimei, carried out his father's order, but
only after Shimei had been given fair warning with means of escape;
while the other, the execution of Adonijah (Solomon's brother), if
true, is too much wrapped up in obscurity to enable us to judge its
motives; but it cannot be regarded as historical.
The second historiographer of Kings, setting out to record Jahveh's
anger about Solomon's foreign wives and shrines (1 Kings xi) says,
with unconscious humour, that Jahveh raised Satan against him,--two
Satans. One of these was Hadad, an Edomite, the other Rezon,
a Syrian. The writer says that this was when Solomon was old, his
wives having then turned away his heart after other gods. Fortunately,
however, this writer has embodied in his record some items, evidently
borrowed, which contradict his Jahvistic legend. One of these tells us
that Hadad had been carried away from Edom to Egypt, when David and his
Captain Joab massacred all the males in Edom; that he there married
the sister of Pharaoh; and that he returned to his own country on
hearing of the death of David and Joab. When this occurred, Solomon,
so far from being old, was about eighteen. The Septuagint (Vatican
MS.) says that Hadad "reigned in the land of Edom." We may conclude
then that on the return of this heir to the throne Edom declared
its independence, nor is there any indication that Solomon tried to
prevent this. Another contradiction of this writer is a note inserted
about Rezon the Syrian,--"He was an adversary of Israel all the days
of Solomon." Not, therefore, a Satan raised up by Jahveh against
Solomon when in old age he had turned to other gods. Rezon "reigned
over Syria," and there is no indication of any expedition against him
sent out by Solomon. Bishop Colenso (Pentateuch, Vol. III., p. 101),
in referring to these points remarks that we do not read of a single
warlike expedition undertaken by Solomon. [5]
The remark (1 Kings xi.) about the Satans set against Solomon is more
applicable to the Shiloh traitors, Ahijah and Jeroboam. Jeroboam,--a
servant whom Solomon had raised to high office,--was instigated
by Ahijah, a "prophet" neglected by Solomon, to his ungrateful
treason. Ahijah pretended that he had a divine revelation that he
(Jeroboam) was to succeed Solomon on account (of course!) of the king's
shrines to Istar, Chemosh, and Milcom. If the narrative were really
historic nothing could be more "Satanic" than the lies and treacheries
related of those self-seekers. Were the story true, the failure of
these divinely appointed "Satans" to overthrow the kingdom of Solomon,
who did not arm against them, must have been due to his popularity. In
after times this impunity of the glorious "idolator" would have to be
explained; consequently we find Jahveh telling Solomon that, offended
as he was by the shrines, he would spare him for his father's sake,
but would rend the kingdom, save one tribe, from his (Solomon's)
son. That this should be immediately followed by the raising up of
"Satans" to harass Solomon and Israel, Jahveh having just said the
trouble should be postponed till after the king's death, suggests that
the whole account of these quarrels (1 Kings xi. 14-40) is a late
interpolation. Up to that point the old record is unbroken. "He had
peace on all sides round about him. And Judah and Israel dwelt safely,
every man under his vine and under his fig-tree, from Dan to Beersheba,
all the days of Solomon" (1 Kings iv. 24-25).
Jahveh, in his personal interview with Solomon (1 Kings xi. 11-13),
said, "I will surely rend the kingdom from thee and will give it
to thy servant." That is, as explained by the "prophet" Ahijah,
to Jeroboam. As a retribution and check on idolatry the selection,
besides violating Jahveh's promise to David (1 Chron. xxii), was not
successful: after the sundering of Israel and Judah into internecine
kingdoms, Jeroboam, King of Israel, established idolatry more actively
than either Solomon or his son Rehoboam. On Jeroboam, his selected
Nemesis, Jahveh inflicted his characteristic punishment of visiting the
sins of the fathers on the children; as David was left the seduced wife
whose husband he had murdered, while his son was executed; as Solomon
was left in peaceful enjoyment of his kingdom and none of the sinful
shrines destroyed, while his son bore the penalty; so now Jeroboam,
elect of Jahveh, built golden calves, surpassed Solomon's offences,
and vengeance was taken on his son Abijah, who died. This Abijah left
a son, Baasha, who, undeterred by these fatalities, continued the
"idolatries" with impunity for the twenty-four years of his reign,
the punishment falling on his son Elah, who was slain after only two
years' reign by his military servant, Zimri. And this Zimri, who thus
carried on Jahveh's decree against idolatry, himself continued "in the
ways of Jeroboam," the shrines and idols themselves being meanwhile
unvisited by any executioner or iconoclast until some centuries later.
In Josiah there arrived a king, of the line of David, who might
seem by his fury against idolatry to be another "man after God's
own heart." He pulverised the images and the shrines, he "sacrificed
the priests on their own altars," he even dug up the bones of those
who had ministered at such altars and burnt them. He trusted Jahveh
absolutely. He went to the prophetess, Hulda, who told him that he
should be "gathered to his grave in peace." He was slain miserably,
by the King of Egypt, to whom the country then became subject.
Josephus ascribed the act of Josiah, in hurling himself against an
army that was not attacking him, to fate. The fate was that Josiah,
having exterminated the wizards and fortune-tellers, repaired to
the only dangerous one among them, because she pretended to be a
"prophetess," inspired by Jahveh. Her assurances led him to believe
himself invulnerable, personally, and that in his life-time Jerusalem
would not suffer the woes she predicted. Josiah, "of the house
of David," seems to have thought that his zeal in destroying the
shrines which his ancestor Solomon had introduced, mainly Egyptian,
would be so grandly consummated if he could destroy a Pharaoh,
that he insisted on a combat. Pharaoh-Necho sent an embassy to say
that he was not his enemy, but on his way to fight the Assyrian:
"God commanded me to hasten; forbear thou from opposing God, who is
with me, that he destroy thee not." Here, however, was the fanatic's
opportunity for an Armageddon: Pharaoh had appealed to what Solomon
would have regarded as their common deity, but which to Josiah meant a
chance to pit Jahveh against the God of Egypt. On Jahveh's invisible
forces he must have depended for victory. So perished Josiah, and
with him the independence of his country.
Solomon, the Prince of Peace, had made the house of Pharaoh the
ally of his country. Josiah carries his people back under Egyptian
bondage. Solomon had built the metropolitan Temple, whose shrines,
symbols, works of art, represented a catholicity to all races and
religions,--peace on earth, good will to man. Josiah, panic-stricken
about a holy book purporting to have been found in the Temple,
concerning which the king by his counsellors consulted a female
fortune-teller, makes a holocaust of all that Solomon had built up.