If the Benhadad, King of Syria, who reduced Samaria to the horrible straits recorded in this chapter, (2 Kings vi.) was the same Benhadad whom Ahab had treated with such impolitic confidence, his hatred against Israel must indeed have burned hotly. Besides the affair at Dothan, he had already been twice routed with enormous slaughter, and against those disasters he could only set the death of Ahab at Ramoth-Gilead. It is obvious from the preceding narrative that he could advance at any time at his will and pleasure into the heart of his enemy's country, and shut him up in his capital almost without resistance. The siege-trains of ancient days were very inefficient, and any strong fortress could hold out for years, if only it was well provisioned. Such was not the case with Samaria, and it was reduced to a condition of sore famine. Food so loathsome as an ass's head, which at other times the poorest would have spurned, was now sold for eighty shekels' weight of silver (about £8); and the fourth part of a xestes or kab—which was itself the smallest dry-measure, the sixth part of a seah—of the coarse, common pulse, or roasted chick-peas, vulgarly known as "dove's dung," fetched five shekels (about 12s. 6d.).[117]
While things were at this awful pass, "the King of Israel," as he is vaguely called throughout this story, went his rounds upon the wall to visit the sentries and encourage the soldiers in their defence. As he passed, a woman cried, "Help, my lord, O king!" In Eastern monarchies the king is a judge of the humblest; a suppliant, however mean, may cry to him. Jehoram thought that this was but one of the appeals which sprang from the clamorous mendicity of famine with which he had grown so painfully familiar. "The Lord curse you!" he exclaimed impatiently.[118] "How can I help you? Every barn-floor is bare, every wine-press drained." And he passed on.
But the woman continued her wild clamour, and turning round at her importunity, he asked, "What aileth thee?"
He heard in reply a narrative as appalling as ever smote the ear of a king in a besieged city. Among the curses denounced upon apostate Israel in the Pentateuch, we read, "Ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat";[119] or, as it is expressed more fully in the Book of Deuteronomy, "He shall besiege thee in all thy gates throughout all thy land.... And thou shalt eat the fruit of thine own body, the flesh of thy sons and thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness wherewith thine enemies shall distress thee: so that the man that is tender among you, and very delicate, his eye shall be evil towards his brother, and towards the wife of his bosom, and towards the remnant of his children which he shall leave; so that he shall not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him in the siege.... The tender and delicate woman, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil towards the husband of her bosom, and towards her son, and towards her daughter, and towards her children: for she shall eat them for want of all things secretly in the siege and the straitness, if thou wilt not observe to do all the words of the law, ... that thou mayest fear the glorious and fearful name, The Lord thy God."[120] We find almost the same words in the prophet Jeremiah;[121] and in Lamentations we read: "The hands of the pitiful women have sodden their own children: they were their meat in the destruction of the daughter of My people."[122]
Isaiah asks, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb?" Alas! it has always been so in those awful scenes of famine, whether after shipwreck or in beleaguered cities, when man becomes degraded to an animal, with all an animal's primitive instincts, and when the wild beast appears under the thin veneer of civilisation. So it was at the siege of Jerusalem, and at the siege of Magdeburg, and at the wreck of the Medusa, and on many another occasion when the pangs of hunger have corroded away every vestige of the tender affections and of the moral sense.
And this had occurred at Samaria: her women had become cannibals and devoured their own little ones.
"This woman," screamed the suppliant, pointing her lean finger at a wretch like herself—"this woman said unto me, 'Give thy son, that we may eat him to-day, and we will afterwards eat my son.' I yielded to her suggestion. We killed my little son, and ate his flesh when we had sodden it. Next day I said to her, 'Now give thy son, that we may eat him'; and she hath hid her son!"
How could the king answer such a horrible appeal? Injustice had been done; but was he to order and to sanction by way of redress fresh cannibalism, and the murder by its mother of another babe? In that foul obliteration of every natural instinct, what could he do, what could any man do? Can there be equity among raging wild beasts, when they roar for their prey and are unfed?
All that the miserable king could do was to rend his clothes in horror and to pass on, and as his starving subjects passed by him on the wall they saw that he wore sackcloth beneath his purple, in sign, if not of repentance, yet of anguish, if not of prayer, yet of uttermost humiliation.[123]
But if indeed he had, in his misery, donned that sackcloth in order that at least the semblance of self-mortification might move Jehovah to pity, as it had done in the case of his father Ahab, the external sign of his humility had done nothing to change his heart. The gruesome appeal to which he had just been forced to listen only kindled him to a burst of fury[124].The man who had warned, who had prophesied, who so far during this siege had not raised his finger to help—the man who was believed to be able to wield the powers of heaven, and had wrought no deliverance for his people, but suffered them to sink unaided into these depths of abjectness—should he be permitted to live? If Jehovah would not help, of what use was Elisha? "God do so to me, and more also," exclaimed Jehoram—using his mother's oath to Elijah[125]—"if the head of Elisha, the son of Shaphat, shall stand on him this day."