Ben-hadad did not long survive the reverse he had experienced; he returned sick and at the point of death to Damascus, where he was assassinated by Hazael, one of his captains. Hebrew tradition points to the influence of the prophets in all these events. The aged Elijah had disappeared, so ran the story, caught up to heaven in a chariot of fire, but his mantle had fallen on Elisha, and his power still survived in his disciple. From far and near Elisha’s counsel was sought, alike by Gentiles as by the followers of the true God; whether the suppliant was the weeping Shunamite mourning for the loss of her only son, or Naaman the captain of the Damascene chariotry, he granted their petitions, and raised the child from its bed, and healed the soldier of his leprosy. During the siege of Samaria, he had several times frustrated the enemy’s designs, and had predicted to Joram not only the fact but the hour of deliverance, and the circumstances which would accompany it. Ben-hadad had sent Hazael to the prophet to ask him if he should recover, and Elisha had wept on seeing the envoy—“Because I know the evil that thou wilt do unto the children of Israel; their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child. And Hazael said, But what is thy servant which is but a dog, that he should do this great thing? And Elisha answered, The Lord hath showed me that thou shalt be king over Syria.” On returning to Damascus Hazael gave the results of his mission in a reassuring manner to Ben-hadad, but “on the morrow... he took the coverlet and dipped it in water, and spread it on his face, so that he died.”
The deed which deprived it of its king^ seriously affected Damascus itself. It was to Ben-hadad that it owed most of its prosperity; he it was who had humiliated Hamath and the princes of the coast of Arvad, and the nomads of the Arabian desert. He had witnessed the rise of the most energetic of all the Israelite dynasties, and he had curbed its ambition; Omri had been forced to pay him tribute; Ahab, Ahaziah, and Joram had continued it; and Ben-hadad’s suzerainty, recognised more or less by their vassals, had extended through Moab and Judah as far as the Bed Sea. Not only had he skilfully built up this fabric of vassal states which made him lord of two-thirds of Syria, but he had been able to preserve it unshaken for a quarter of a century, in spite of rebellions in several of his fiefs and reiterated attacks from Assyria; Shalmaneser, indeed, had made an attack on his line, but without breaking through it, and had at length left him master of the field. This superiority, however, which no reverse could shake, lay in himself and in himself alone; no sooner had he passed away than it suddenly ceased, and Hazael found himself restricted from the very outset to the territory of Damascus proper.* Hamath, Arvad, and the northern peoples deserted the league, to return to it no more; Joram of Israel called on his nephew Ahaziah, who had just succeeded to Jehoram of Judah, and both together marched to besiege Bamoth.
* From this point onward, the Assyrian texts which mentioned
the twelve kings of the Khati, Irkhulini of Hamath and
Adadidri (Ben-hadad) of Damascus, now only name Khazailu of
the country of Damascus.
The Israelites were not successful in their methods of carrying on sieges; Joram, wounded in a skirmish, retired to his palace at Jezreel, where Ahaziah joined him a few days later, on the pretext of inquiring after his welfare. The prophets of both kingdoms and their followers had never forgiven the family of Ahab their half-foreign extraction, nor their eclecticism in the matter of religion. They had numerous partisans in both armies, and a conspiracy was set on foot against the absent sovereigns; Elisha, judging the occasion to be a propitious one, despatched one of his disciples to the camp with secret instructions. The generals were all present at a banquet, when the messenger arrived; he took one of them, Jehu, the son of Nimshi, on one side, anointed him, and then escaped. Jehu returned, and seated himself amongst his fellow-officers, who, unsuspicious of what had happened, questioned him as to the errand. “Is all well? Wherefore came this mad fellow to thee? And he said unto them, Ye know the man and what his talk was. And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the Lord, I have anointed thee king over Israel. Then they hasted, and took every man his garment and put it under him on the top of the stairs, and blew the trumpet, saying, Jehu is king.” He at once marched on Jezreel, and the two kings, surprised at this movement, went out to meet him with scarcely any escort. The two parties had hardly met when Joram asked, “Is it peace, Jehu?” to which Jehu replied, “What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?” Whereupon Joram turned rein, crying to his nephew, “There is treachery, O Ahaziah.” But an arrow pierced him through the heart, and he fell forward in his chariot. Ahaziah, wounded near Ibleam, managed, however, to take refuge in Megiddo, where he died, his servants bringing the body back to Jerusalem.*
* According to the very curtailed account in 2 Chron. xxii.
9, Ahaziah appears to have hidden himself in Samaria, where
he was discovered and taken to Jehu, who had him killed.
This account may perhaps have belonged to the different
version of which a fragment has been preserved in 2 Kings x.
12-17.
When Jezebel heard the news, she guessed the fate which awaited her. She painted her eyes and tired her head, and posted herself in one of the upper windows of the palace. As Jehu entered the gates she reproached him with the words, “Is it peace, thou Zimri—thy master’s murderer? And he lifted up his face to the window and said, Who is on my side—who? Two or three eunuchs rose up behind the queen, and he called to them, Throw her down. So they threw her down, and some of her blood was sprinkled on the wall and on the horses; and he trode her under foot. And when he was come in he did eat and drink; and he said, See now to this cursed woman and bury her; for she is a king’s daughter.” But nothing was found of her except her skull, hands, and feet, which they buried as best they could. Seventy princes, the entire family of Ahab, were slain, and their heads piled up on either side of the gate. The priests and worshippers of Baal remained to be dealt with. Jehu summoned them to Samaria on the pretext of a sacrifice, and massacred them before the altars of their god. According to a doubtful tradition, the brothers and relatives of Ahaziah, ignorant of what had happened, came to salute Joram, and perished in the confusion of the slaughter, and the line of David narrowly escaped extinction with the house of Omri.*
* 2 Kings x. 12-14. Stade has shown that this account is in
direct contradiction with its immediate context, and that it
belonged to a version of the events differing in detail from
the one which has come down to us. According to the latter,
Jehu must at once have met Jehonadab the son of Rechab, and
have entered Samaria in his company (vers. 15-17); this
would have been a poor way of inspiring the priests of Baal
with the confidence necessary for drawing them into the
trap. According to 2 Chron. xxii. 8, the massacre of the
princes of Judah preceded the murder of Ahaziah.
Athaliah assumed the regency, broke the tie of vassalage which bound Judah to Israel, and by a singular irony of fate, Jerusalem offered an asylum to the last of the children of Ahab. The treachery of Jehu, in addition to his inexpiable cruelty, terrified the faithful, even while it served their ends. Dynastic crimes were common in those days, but the tragedy of Jezreel eclipsed in horror all others that had preceded it; it was at length felt that such avenging of Jahveh was in His eyes too ruthless, and a century later the Prophet Hosea saw in the misery of his people the divine chastisement of the house of Jehu for the blood shed at his accession.
The report of these events, reaching Calah, awoke the ambition of Shalmaneser. Would Damascus, mistrusting its usurper, deprived of its northern allies, and ill-treated by the Hebrews, prove itself as invulnerable as in the past? At all events, in 842 B.C., Shalmaneser once more crossed the Euphrates, marched along the Orontes, probably receiving the homage of Hamath and Arvad by the way. Restricted solely to the resources of Damascus, Hazael did not venture to advance into Coele-Syria as Ben-hadad had always done; he barricaded the defiles of Anti-Lebanon, and, entrenched on Mount Shenir with the flower of his troops, prepared to await the attack. It proved the most bloody battle that the Assyrians had up to that period ever fought. Hazael lost 16,000 foot-soldiers, 470 horsemen, 1121 chariots, and yet succeeded in falling back on Damascus in good order. Shalmaneser, finding it impossible to force the city, devastated the surrounding country, burnt numberless villages and farms, and felled all the fruit trees in the Haurân up to the margin of the desert. This district had never, since the foundation of the kingdom by Bezon a century before, suffered at the hands of an enemy’s army, and its population, enriched as much by peaceful labour as by the spoil of its successful wars, offered a prize of incalculable value. On his return march Shalmaneser raided the Bekaa, entered Phoenicia, and carved a triumphal stele on one of the rocks of Baalirasi.*
* The site of Baalirasi is left undecided by Assyriologists.
The events which follow enable us to affirm with tolerable
certainty that the point on the coast where Shalmaneser
received the tributes of Tyre and Sidon is none other than
the mouth of the Nahr-el-Kelb: the name Baalirasi, “the
master of the head,” would then be applicable to the rocky
point which rises to the south of the river, and on which
Egyptian kings had already sculptured their stelæ.