The historians' history of the world in twenty-five volumes, volume 02

by Unknown

So, threatened by the fresh danger of the combined forces of the hitherto divided Israelitish and Aramæan races, the Phœnicians spared no efforts in increasing the fortifications of the island city. It may well be presumed that in these early days of the new Tyrian royal state, Palætyrus, which in the period immediately subsequent continues to appear as the more important and as the seat of the royal residence, was the site of many new buildings, especially of such royal palaces as Hiram’s workmen also erected in Jerusalem. Of these, however, the sources give no information, because they bear upon the island town which was subsequently the more important, and because only a few remains of Palætyrus were in existence when these records were written.

Furthermore, the religious ceremonies took quite a new form under this king. Some of the old sanctuaries already in existence in Tyre he rebuilt, others he replaced with entirely new ones. According to the records the latter was the case with the temples of the two guardian deities, Melkarth and Astarte, while they mention the restoration of the cedar roofs of other temples not named, but in regard to the magnitude of these latter buildings, they relate how Hiram went to Lebanon and had a whole wood of cedar trees cut down for the work. The third great temple, that of Baalsamin, was adorned with golden votive offerings, amongst which was that famous golden pillar, often mentioned in later times and still on view in Tyre until the last centuries of its independence.

As through these enterprises, indicative of the love of splendour and the great wealth of the king, provision was made for the magnificence of the new royal city and of its religious services, so too, another regulation of Hiram’s, mentioned by Menander, points to a reorganisation of the cult, or at least of the order of festivals. For Menander relates that Hiram was the first to have the Awakening of Hercules celebrated in the month of Peritius, when he was starting forth on the war against the Cypriotes.

We learn from the records that the king not only reorganised the internal structure of the Tyrian state, but also took measures to safeguard the foreign acquisitions of his predecessors. The passage from Menander, cited above, tells that Hiram made war against the Cypriotes, who did not pay their tribute and were again subjugated by Hiram. From this it is clear that the Island of Cyprus had already, under Hiram’s predecessor, passed from the possession of Sidon, which had colonised it during her hegemony, to Tyre.

As all the records we have had under consideration indicate that Tyre had gained its position as leading state during the previous reign, and in Hiram’s time was looking to the organisation and strengthening of what had been won, the same thing may be said of the relations with Israel. The records on this subject are relatively complete, and of the most manifold interest for the history of both these flourishing states. We shall therefore have to treat them somewhat more in detail.

Through David’s successful wars the Israelitish state had grown from its former insignificance to a power greater than had for a long time existed in Western Asia. The whole of Syria and Palestine, with the exception of the northern coast, belonged to the kingdom of Israel, so that Phœnicia, on the continent side, was nearly surrounded by Israelitish territory. All the routes of commerce which led from the Euphrates, from Arabia and Egypt, to the emporiums of the Mediterranean, were controlled by the Israelites, and after the conquest of the Edomite district, they also possessed the commercial ports on the Red Sea, where the Phœnicians had long carried on an extremely profitable trade with Arabia and Ethiopia, and perhaps also, even before David’s time, with India. Under these circumstances the Phœnicians made an effort to enter into closer relations with their powerful neighbours.

Soon after the beginning of his reign, Hiram sent an embassy to David which resulted in his despatching Phœnician workmen to Jerusalem to build the Jewish king a palace. There is no mention of compensation for this service; so it seems, especially from the short account which makes the messengers and the workmen go to David together, that the Phœnician ruler had the building erected simply in order to show himself well-disposed towards the Israelite. However that may be, with the continued friendship of their rulers there could be no lack of important results for the political and commercial relations of the two states; and commercial undertakings and alliances, such as we find in greater extent in the reign of Solomon, may even at that time have been entered into by them.

After the death of David, Hiram sought to maintain the cordial relations between the two countries under Solomon’s rule, and therefore took occasion, upon the latter’s accession to the throne, to send an embassy to Jerusalem with congratulations, and to request the continuation of the friendship. Solomon was then cherishing the project of building the temple which David had desired to erect after the completion of the palace which Hiram’s workmen had built for him in Jerusalem towards the end of his reign. For the pious king considered it unfitting that he should dwell in a “cedar palace,” while the dwelling of Jehovah was a tent. But in view of the continuance of internal disturbances and the still incomplete subjugation of the provinces that had been incorporated in the kingdom, he was withheld from his project by the prophet Nathan, who showed him that the execution of it was destined to his successor.

In carrying out his father’s plan, Solomon could not dispense with Phœnician workmen and artificers, so he took the opportunity afforded by the friendly overtures of the Tyrian king to make a treaty with him. According to the more ancient version of this treaty, Hiram was to furnish cedar and cypress wood, together with carpenters and stone-masons for the building, and to send the materials already shaped on rafts to Judah. In return Hiram stipulated that he should receive yearly as long as the work continued, twenty thousand measures of wheat, as “food for his house,” that is, for the royal household, and twenty, or according to the reading of the Septuagint and according to Josephus, twenty thousand measures of oil of olives.