Pharaoh Necho II., among his other achievements, had created a powerful fleet,[731] and it is nearly certain that he did not advance along the coast of Palestine, but made his way by sea to Acco or Dor.[732] Here he received the news that Josiah meant to block his path at Megiddo, on the plain of Jezreel. That plain has been the great and only possible battle-field of Palestine, from the revolt in which Barak destroyed the host of Jabin,[733] to that in which Tryphon met Jonathan the Maccabee,[734] and Kleber in 1799 defeated twenty-five thousand Turks with three thousand French.
The Chronicler here adds a very remarkable incident.[735] Necho, like Joash of Israel in former days, did not care to fight with the poor little King of Judah—or at any rate did not wish to do so at present, when he was on his way to the greater encounter. He therefore sent an embassy to Josiah, saying, "What have I to do with thee, King of Judah? I come not against thee this day, but against the house wherewith I have war.[736] For God [Elohim] commanded me [in a dream] to make haste.[737] Forbear, then, from meddling with God, who is with me, that He destroy thee not."
The conjecture "in a dream" is not unlikely, nor is it in disaccord with other events in the annals of the Pharaohs and the Sargonidæ of Assyria.[738] We may indeed be surprised that an Egyptian Pharaoh should profess to deliver to a Jewish king the messages of Elohim, though we have seen something like this in the case of the Rabshakeh.[739] The variation in 1 Esdras i. 26-28 is curious and interesting. We are there told that the message was sent to Josiah, not only by Pharaoh Necho, who had sent to say "The Lord is with me hastening me forward: depart from me, and be not against the Lord," but also by "the prophet Jeremy." Josephus frankly ascribes the error of Josiah to destiny, as though he had been infatuated by the dementation which the Greeks attributed to Atè.[740]
This, however, is not likely; for it is clear that Jeremiah, though not mentioned in the Book of Kings, must have had a strong influence over the mind of Josiah, whom he loved, whose views he shared, in whose religious revolution he had taken part. Further, we do not read of any warning recorded by the prophet himself; and had he uttered one, it would certainly have been mentioned, when he committed his prophecies to writing twenty-three years after their commencement. A warning of which the neglect had led to fatal issues would have been so decisive a confirmation of Jeremiah's prophetic insight that it could not have been passed over in silence.
Indeed, Jeremiah may have shared the conviction which, founded on imperfect generalisation, perhaps dazzled the unfortunate king to his ruin. Josiah had accepted the Book of Deuteronomy with the whole strength of his belief, and the Book of Deuteronomy had proclaimed to Israel as the reward of faithfulness this promise: "And it shall come to pass that Jehovah, thy God, shall set thee on high above all the nations of the earth.... Jehovah shall cause thine enemies which rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways."[741] In the strength of that promise, Josiah was perhaps saying to himself, in the language of the Psalms, that Jehovah could not fail to save His anointed, and dash His enemies to pieces under His feet;[742] in the language, perhaps, of later days, that the sound of a shaken leaf should chase them, and they should flee when none pursued.[743]
Alas! such passages do not apply invariably to our worldly fortunes! God's promises are general. The individual must be considered apart from the universal in the region of spiritual and eternal blessings. In the affairs of earth the wicked often seem to be in prosperity, while the righteous are overwhelmed by all God's waves and storms. Further, Josiah evidently received a warning—a warning which professed to come, and really came, from God[744]—whether uttered by Pharaoh or by Jeremiah. And in this instance Josiah had sought war; he had not been forced into it. It was not for him to go out of his way to champion the cause either of cruel Assyria or vaunting Babylon.
The result was entire disenchantment. No more disheartening and disastrous calamity could have happened to the kingdom, which had just begun to struggle out of the slough of idolatry and humiliation.
Heedless of the message he had received, strong in mistaken hopes, Josiah opposed his poor, weak forces to the powerful host of renovated Egypt. The result was instantaneous ruin.[745] Judah was defeated and scattered without a blow,—Necho came, saw, conquered. Josiah, according to the present record of the Chronicles, like Ahab, "disguised himself"[746] and went into the battle; and as he drove from rank to rank an Egyptian archer drew a bow at a venture, and smote him while he was putting his forces in array. The arrow-point brought conviction too late. Josiah saw his error; he knew that his own death involved the rout of his army. He sounded a retreat, and said to his servants, "Bear me away to my travelling chariot, for I am sore wounded."[747] He died at Megiddo, where his ancestor Ahaziah had died before him from the arrow-wounds of Jehu's pursuers. His servants carried him in a chariot dead from Megiddo. The famous plain of Esdraelon had already witnessed two great victories—that of Barak over Sisera, and that of Gideon over the Midianites; and one deplorable defeat—that of Saul by the Philistines. It was now darkened by a catastrophe even more sad.[748]
When that chariot, accompanied by its wailing escort, entered the gates of Jerusalem, with the routed army of Judah behind it, the feeling of the people must have resembled that of the Athenians when the news reached them that Lysander had destroyed their whole fleet at Ægospotami, and the long wail went thrilling up through that sleepless night from the Peiræus all along the Makra Teichè to the Parthenon and the Acropolis. And there followed such a mourning as the land had never known before. It had begun at Megiddo and Hadadrimmon, leaving the sad memory of its hopeless intensity. It was renewed at Jerusalem when they buried the king in his own sepulchre. "The land mourned, every family apart; the family of the House of David apart, and their wives apart; the family of the House of Nathan apart, and their wives apart; the family of the House of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; all the families that remained, every family apart, and their wives apart."[749] "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 unto this day, and they were made an institution in Israel: and, behold, they are written in the Lamentations."[750] Not even for heroic David, or royal Solomon, or pious Asa, or prosperous Jehoshaphat had there been so loud a dirge.
But, alas! there was cause for far deeper sorrow than the loss of a prince, however able, however beloved. The dead was dead. Natural sorrow for the bereavement of the people would soon be healed by time, but behind the passing affliction lay a great fear and a great reaction.