He even set apart a special quarter in Samaria for the natives of Damascus, where they could ply their trades and worship their gods without interference. It was a kind of semi-vassalage, from which he was powerless to free himself unaided: he realised this, and looked for help from without; he asked and obtained the hand of Jezebel, daughter of Bthbaal, King of the Sidonians, for Ahab, his heir. Hiram I., the friend of David, had carried the greatness of Tyre to its highest point; after his death, the same spirit of discord which divided the Hebrews made its appearance in Phoenicia. The royal power was not easily maintained over this race of artisans and sailors: Baalbazer, son of Hiram, reigned for six years, and his successor, Abdastart, was killed in a riot after a still briefer enjoyment of power. We know how strong was the influence exercised by foster-mothers in the great families of the Bast; the four sons of Abda-start’s nurse assassinated their foster-brother, and the eldest of them usurped his crown. Supported by the motley crowd of slaves and adventurers which filled the harbours of Phoenicia, they managed to cling to power for twelve years. Their stupid and brutal methods of government produced most disastrous results. A section of the aristocracy emigrated to the colonies across the sea and incited them to rebellion; had this state of things lasted for any time, the Tyrian empire would have been doomed. A revolution led to the removal of the usurper and the restoration of the former dynasty, but did not bring back to the unfortunate city the tranquillity which it sorely needed. The three surviving sons of Baalbezer, Methuastarfc, Astarym, and Phelles followed one another on the throne in rapid succession, the last-named perishing by the hand of his cousin Ethbaal, after a reign of eight months. So far, the Israelites had not attempted to take advantage of these dissensions, but there was always the danger lest one of their kings, less absorbed than his predecessors in the struggle with Judah, might be tempted by the wealth of Phoenicia to lay hands on it. Ethbaal, therefore, eagerly accepted the means of averting this danger by an alliance with the new dynasty offered to him by Omri.*
* 1 Kings xvi. 31, where the historian has Hebraicised the
Phonician name Ittobaal into “Ethbaal,” “Baal is with
him.” Izebel or Jezebel seems to be an abbreviated form of
some name like Baalezbel.
The presence of a Phonician princess at Samaria seems to have had a favourable effect on the city and its inhabitants. The tribes of Northern and Central Palestine had, so far, resisted the march of material civilization which, since the days of Solomon, had carried Judah along with it; they adhered, as a matter of principle, to the rude and simple customs of their ancestors. Jezebel, who from her cradle had been accustomed to all the luxuries and refinements of the Phoenician court, was by no means prepared to dispense with them in her adopted country. By their contact with her, the Israelites—at any rate, the upper and middle classes of them—acquired a certain degree of polish; the royal office assumed a more dignified exterior, and approached more nearly the splendours of the other Syrian monarchies, such as those of Damascus, Hamath, Sidon, Tyre, and even Judah.
Unfortunately, the effect of this material progress was marred by a religious difficulty. Jezebel had been brought up by her father, the high priest of the Sidonian Astarte, as a rigid believer in his faith, and she begged Ahab to permit her to celebrate openly the worship of her national deities. Ere long the Tyrian Baal was installed at Samaria with his asherah, and his votaries had their temples and sacred groves to worship in: their priests and prophets sat at the king’s table. Ahab did not reject the God of his ancestors in order to embrace the religion of his wife—a reproach which was afterwards laid to his door; he remained faithful to Him, and gave the children whom he had by Jezebel names compounded with that of Jahveh, such as Ahaziah, Joram, and Athaliah.*
* 1 Kings xvi. 31-33. Ahaziah and Joram mean respectively
“whom Jahveh sustaineth,” and “Jahveh is exalted.” Athaliah
may possibly be derived from a Phoenician form, Ailialith
or Athlifh, into which the name of Jahveh does not enter.
This was not the first instance of such tolerance in the history of the Israelites: Solomon had granted a similar liberty of conscience to all his foreign wives, and neither Rehoboam nor Abijam had opposed Maacah in her devotion to the Canaanitish idols. But the times were changing, and the altar of Baal could no longer be placed side by side with that of Jahveh without arousing fierce anger and inexorable hatred. Scarce a hundred years had elapsed since the rupture between the tribes, and already one-half of the people were unable to understand how place could be found in the breast of a true Israelite for any other god but Jahveh: Jahveh alone was Lord, for none of the deities worshipped by foreign races under human or animal shapes could compare with Him in might and holiness. From this to the repudiation of all those practices associated with exotic deities, such as the use of idols of wood or metal, the anointing of isolated boulders or circles of rocks, the offering up of prisoners or of the firstborn, was but a step: Asa had already furnished an example of rigid devotion in Judah, and there were many in Israel who shared his views and desired to imitate him. The opposition to what was regarded as apostasy on the part of the king did not come from the official priesthood; the sanctuaries at Dan, at Bethel, at Shiloh, and at Gilgal were prosperous in spite of Jezebel, and this was enough for them. But the influence of the prophets had increased marvellously since the rupture between the kingdoms, and at the very beginning of his reign Ahab was unwise enough to outrage their sense of justice by one of his violent acts: in a transport of rage he had slain a certain Naboth, who had refused to let him have his vineyard in order that he might enlarge the grounds of the palace he was building for himself at Jezreel.* The prophets, as in former times, were divided into schools, the head of each being called its father, the members bearing the title of “the sons of the prophets;” they dwelt in a sort of monastery, each having his own cell, where they ate together, performed their devotional exercises or assembled to listen to the exhortations of their chief prophets:** nor did their sacred office prevent them from marrying.***
* 1 Kings xxi., where the later tradition throws nearly all
the blame on Jezebel; whereas in the shorter account, in 2
Kings ix. 25, 26, it is laid entirely on Ahab.
** In 1 Sam. xix. 20, a passage which seems to some to be a
later interpolation, mentions a “company of the prophets,
prophesying, and Samuel standing as head over them.” Cf. 2
Kings vi. 1-7, where the narrative introduces a congregation
of prophets grouped round Elisha.
*** 2 Kings iv. 1-7, where an account is given of the
miracle worked by Elisha on behalf of “a woman of the wives
of the sons of the prophets.”
As a rule, they settled near one of the temples, and lived there on excellent terms with the members of the regular priesthood. Accompanied by musical instruments, they chanted the songs in which the poets of other days extolled the mighty deeds of Jahveh, and obtained from this source the incidents of the semi-religious accounts which they narrated concerning the early history of the people; or, when the spirit moved them, they went about through the land prophesying, either singly, or accompanied by a disciple, or in bands.* The people thronged round them to listen to their hymns or their stories of the heroic age: the great ones of the land, even kings themselves, received visits from them, and endured their reproaches or exhortations with mingled feelings of awe and terror. A few of the prophets took the part of Ahab and Jezebel,** but the majority declared against them, and of these, the most conspicuous, by his forcibleness of speech and action, was Elijah. We do not know of what race or family he came, nor even what he was:*** the incidents of his life which have come down to us seem to be wrapped in a vague legendary grandeur. He appears before Ahab, and tells him that for years to come no rain or dew shall fall on the earth save by his command, and then takes flight into the desert in order to escape the king’s anger.
* 1 Sam. x. 5, where a band of prophets is mentioned “coming
down from the high place with a psaltery, and a timbrel, and
a pipe, and a harp, before them, prophesying;” cf. ver. 10.
In 2 Kings ii. 3-5, bands of the “children of the prophets”
come out from Bethel and Jericho to ask Elisha if he knows
the fate which awaits Elijah on that very day.
** Cf. the anonymous prophet who encourages Ahab, in the
name of Jahveh, to surprise the camp of Benhadad before
Samaria (1 Kings xx. 13-15, 22-25, 28); and the prophet
Zedekiah, who gives advice contrary to that of his fellow-
prophet Micaiah in the council of war held by Ahab with
Jehoshaphat, King of Judah, before the attack on Ramobh-
gilead (1 Kings xxii. 11, 12, 24).
*** The ethnical inscription, “Tishbite,” which we find
after his name (1 Kings xvii. 1, xxi. 17), is due to an
error on the part of the copyist.
He is there ministered unto by ravens, which bring him bread and meat every night and morning. When the spring from which he drinks dries up, he goes to the house of a widow at Zarephath in the country of Sidon, and there he lives with his hostess for twelve months on a barrel of meal and a cruse of oil which never fail. The widow’s son dies suddenly: he prays to Jahveh and restores him to life; then, still guided by an inspiration from above, he again presents himself before the king. Ahab receives him without resentment, assembles the prophets of Baal, brings them face to face with Elijah on the top of Mount Carmel, and orders them to put an end to the drought by which his kingdom is wasted. The Phoenicians erect an altar and call upon their Baâlîm with loud cries, and gash their arms and bodies with knives, yet cannot bring about the miracle expected of them. Elijah, after mocking at their cries and contortions, at last addresses a prayer to Jahveh, and fire comes down from heaven and consumes the sacrifice in a moment; the people, convinced by the miracle, fall upon the idolaters and massacre them, and the rain shortly afterwards falls in torrents. After this triumph he is said to have fled once more for safety to the desert, and there on Horeb to have had a divine vision. “And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that He wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, ‘What doest thou here, Elijah?’” God then commanded him to anoint Hazael as King of Syria, and Jehu, son of Nimshi, as King over Israel, and Elisha, son of Shaphat, as prophet in his stead, “and him that escapeth from the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay.” The sacred writings go on to tell us that the prophet who had held such close converse with the Deity was exempt from the ordinary laws of humanity, and was carried to heaven in a chariot of fire. The account that has come down to us shows the impression of awe left by Elijah on the spirit of his age.*