The History of Antiquity Volume Ii Part 8

in the year 842 B.C. If we reckon the 98 years for Israel upwards from 843 B.C., we arrive at 941 B.C. for the division of the kingdom; and if to this we add, as the time which has doubtlessly fallen out in the reigns of Omri and Ahab, 12 years, 953 B.C. would be the year of the death of Solomon, the year in which the ten tribes separated from the house of David. If we keep the year 953 for the division, the year 993 comes out for the accession of Solomon, the year 990 for the beginning of the building of the temple, the year 1033 for the accession of David at Hebron, and the year 1055 for the election of Saul. Fifteen years may be taken for the continuance of the heavy oppression before Saul. For the changes which we must in consequence of this a.s.sumption establish in the data of the reigns from Jeroboam and Rehoboam down to Athaliah and Jehu, _i.e._ in the period from 953 B.C. to 843 B.C., see below. Omri's reign occupies the period from 899-875 B.C. (24 years instead of 12), _i.e._ a period which agrees with the importance of this reign among the Moabites and the a.s.syrians; Ahab reigned from 875-853 B.C. According to 1 Kings xvi. 31, Ahab took Jezebel the daughter of Ethbaal the king of the Sidonians to wife. If this Ethbaal of Sidon is identical with the Ithobal of Tyre in Josephus, the chronology deduced from our a.s.sumptions would not be impossible. Granted the a.s.sertion of Josephus that the twelfth year of Hiram king of Tyre is the fourth year of Solomon (990 B.C.), Hiram's accession would fall in the year 1001 B.C.; according to Josephus, Ithobal ascended the throne of Tyre 85 years after Hiram's accession, when he had slain Pheles. He lived according to the same authority 68 years and reigned 32 years, _i.e._ from 916-884 B.C. Ahab, either before or after the year of his accession (875), might very well have taken the daughter of this prince to wife. And if we a.s.sume that the statement of Appian, that Carthage was in existence 700 years before her destruction by the Romans, _i.e._ was founded in the year 846 B.C., the 143-2/3 or 144 years of Josephus between the building of the temple and the foundation of Carthage, reckoned backwards from 846 B.C., lead us to the year 990 B.C. for the building of the temple.

[209] Now Beit-Rima, north-east of the later Lydda.

[210] 1 Sam. iii. 1, 19.

[211] 1 Sam. xiii. 19-23, from the older account.

[212] 1 Sam. x. 5, 6; xix. 20-24.

[213] Compare the division of the corpse by the Levite, above, p. 96.

[214] Owing to the later conceptions that the king needed to be consecrated by the prophets, that Jehovah is himself the King of Israel, an almost inexplicable confusion has come into the narrative of Saul's elevation. Not only have we an older and later account existing side by side in the books of Samuel, not only has there been even a third hand at work, but the attempts to bring the contradictory accounts into harmony have increased the evil. In 1 Sam. viii. we are told: The elders of Israel and the people required from Samuel a king at Ramah, because he was old and his sons walked not in his ways. Jehovah says to Samuel: They have not rejected thee, but me; yet Samuel accedes to the request of the Israelites. Samuel gives the elders a terrifying description of the oppression which the monarchy would exercise upon them, a description which evidently predates the experiences made under David, Solomon, and later kings, whereas at the time spoken of the nation had suffered only too long from wild anarchy. The reasons, moreover, given by the elders, why they desired a king, do not agree with the situation, but rather with the time of Eli, who also had foolish sons. In spite of Samuel's warning the people persist in their wish to have a king.

Further we are told in chap. ix. 1-x. 16, how Saul at his father's bidding sets out in quest of lost she-a.s.ses, and goes to inquire of Samuel, for the fourth part of a silver shekel, whither they had strayed. At Jehovah's command Samuel anoints the son of Kish to be king, when he comes to him; he tells him where he will find his a.s.ses, and imparts to him two other prophecies on the way. Then we are told in chap. x. 17-27 that Samuel summons an a.s.sembly of the people to Mizpeh, repeats his warning against the monarchy, but then causes lots to be cast who shall be king over the tribes, and families, and individuals.

The lot falls upon Saul, who makes no mention to any one of the anointing, but has hidden himself among the stuff. Finally, in chap. xi.

we find the account given in the text, to which, in order to bring it into harmony with what has been already related, these words are prefixed in ver. 14: "And Samuel said to the people, Come, let us go to Gilgal to renew the kingdom;" but in xi. 15 we find: "Then went all the people to Gilgal, and made Saul king before Jehovah in Gilgal." The contradictions are striking. The elders require a king from Samuel, whom they could choose themselves (2 Sam. ii. 4; v. 3; 1 Kings xii. 1, 20; 2 Kings xiv. 21), and whom, according to 1 Sam. xi. 15, the people actually choose. Jehovah will not have a king, but then permits it. Nor is this permission all; he himself points out to Samuel the man whom he is to anoint. Anointed to be king, Saul goes, as if nothing had taken place, to his home. He comes to the a.s.sembly at Mizpeh, and again says nothing to any one of his new dignity. Already king by anointment, he is now again made king by the casting of lots. He returns home to till his field, when the messengers from Jabesh were sent not to the king of Israel, but to the people of Israel, to ask for help. In Gibeah also they do not apply to the king; not till he sees the people weeping in Gibeah, does Saul learn the message. Yet he does not summon the people to follow him as king; he requests the following just as in earlier times individuals in extraordinary cases sought to rouse the people to take up arms. It is impossible that a king should be chosen by lot at a time when the bravest warrior was needed at the head, and simple boys, who hid themselves among the stuff, were not suited to lead the army at such a dangerous time. At the time of Saul's very first achievements his son Jonathan stands at his side as a warrior; at his death his youngest son Ishbosheth was 40 years of age (2 Sam. ii. 10). Saul must therefore have been between 40 and 50 years old when he became king. The request of the elders for a king, and Samuel's resistance, belong on the other hand to the prophetic narrator of the books of Samuel, in whose account it was followed by the a.s.sembly at Mizpeh and the casting of lots. The same narrator attempts to bring the achievement at Jabesh, and the recognition of Saul as ruler and king which followed it, into harmony with his narrative by the addition of the restoration of the kingdom and some other interpolations. The Philistines would hardly have permitted minute preparations and prescribed a.s.semblies for the election of king.

The simple elevation and recognition of Saul as king after his first successful exploit in war corresponds to the situation of affairs (cf. I xii. 12). And I am the more decided in holding this account to be historically correct, because it does not presuppose the other accounts, and because the men of Jabesh, according to the older account, fetched the bodies of Saul and his sons to Jabesh from Beth-shan and burned them there, 1 Sam. x.x.xi. 12, 13. The older account in the books of Samuel knows nothing of the request of the elders for a king. After the defeat which caused Eli's death, it narrates the carrying back of the ark by the Philistines, and the setting up of it at Beth-shemesh and Kirjath-jearim. Then follows Saul's anointing by Samuel (ix. 1-10, 16); then the lost statement about the age of Saul when he became king, and the length of the reign; then the great exploits of Saul against the Philistines (xiii. 1-14, 46); xiii. 8-13 stands in precise relation to x. 8. That the achievement of Jabesh cannot have been wanting in the older account follows from the express reference to it at the death of Saul.

[215] 1 Sam. xiii. 3-7; xiv. 22.

[216] 1 Sam. xiii. 16-18.

[217] 1 Sam. xiv. 1-23.

[218] So the older account, 1 Sam. xiv. 24-45.

[219] Numbers ii. 18-24; Joshua xviii. 12-20; Judges v. 14. That Ephraim remained true to Saul follows from the recognition of Ishbosheth after Saul's death, 2 Sam. ii. 9, 10.

[220] 1 Sam. xiv. 52.

[221] 1 Sam. xiii. 2.

[222] 1 Sam. xiv. 3, 18, 37; xxviii. 6.

[223] 1 Sam. xxviii. 3, 9.

[224] 2 Sam. xxi. 2, 5.

[225] The ark was brought by David from Kirjath-jearim to Zion. That could not take place before the year 1025 B.C. Saul's death falls, as was a.s.sumed above, in the year 1033 B.C. But the ark is said to have been at Kirjath-jearim 20 years (1 Sam. vii. 2; vi. 21), it must therefore have been carried thither 1045 B.C., or a few years later. The stay among the Philistines must have been more than seven months, as stated in 1 Sam. vi. 61; the stay at Beth-shemesh was apparently only a short one. The battle at Tabor and Eli's death cannot, as shown above, be placed much later than 1070 B.C. According to 1 Sam. xiv. 3; xviii.

19, the ark was in Saul's army at the battle of Michmash, and Ahijah (Ahimelech), the great-grandson of Eli, was its keeper.

[226] 1 Chron. xxvi. 28.

[227] Only one concubine is mentioned, by whom Saul had two sons.

[228] 1 Sam. xviii. 3, 17-20, 28; xxii. 4.

[229] 1 Sam. xvii., xviii., xxiii. 28.

[230] 1 Sam. xiv. 47, 48.

[231] 1 Sam. xv. 12. The place near Hebron still bears the name Carmel.

[232] Noldeke, "Die Amalekiter," s. 14, 15.

[233] 2 Sam. i. 21-24.

[234] This follows from the fact that the monarchy remains even after Saul's death, from the lamentation of the Israelites for Saul, and their allegiance to his son Ishbosheth.

CHAPTER VI.

DAVID'S STRUGGLE AGAINST SAUL AND ISHBOSHETH.

The position which Samuel gained as a priest, seer, and judge after the death of Eli and his sons, and continued to hold under the sway of the Philistines must have undergone a marked change, owing to the establishment of the monarchy in Israel, though in the later text of the Books of Samuel it is maintained that "Samuel judged Israel till his death."[235] We know that Samuel had set up an altar to Jehovah at Ramathaim, his home and dwelling-place (p. 115), but it is not handed down that he had again set up there the sacred tabernacle and the wors.h.i.+p at the sacred ark, though this may very well have been the case after the Philistines sent back the ark. Both the older and the later text of the two Books of Samuel represent him as in opposition to the monarchy. According to the later text, written from a prophetic point of view, Samuel had from the first opposed the establishment of the monarchy; and both the older and the more recent account know of a contention between Saul and Samuel. The former tells us: When Saul immediately after his election took up arms against the Philistines, and these marched out with their whole fighting power, and Saul gathered the Israelites at Gilgal, Samuel bade the king wait seven days till he came down to offer burnt-offering and thank-offering. "And Saul waited seven days, but Samuel came not; the people were scattered. Then Saul said: Bring me the burnt-offering and the thank-offering. He offered the burnt-sacrifice, and when he had made an end Samuel came, and Saul went to greet him. And Samuel said, What hast thou done? Saul answered, When I saw that the people were scattered from me, and thou didst not come at the time appointed, and the Philistines were encamped at Michmash, I said, The Philistines will come down upon me to Gilgal, and I have not made supplication to Jehovah, so I forced myself and offered the burnt-sacrifice. Then Samuel said, Thou hast done foolishly; thou hast not observed the command of thy G.o.d which he commanded thee. Jehovah would have established thy kingdom over Israel for ever, but now thy kingdom shall not endure."[236] The more recent account puts the contention at a far later date. When Saul marched against the Amalekites Samuel bade him "curse" everything that belonged to Amalek, man and woman, child and suckling, ox and sheep, camel and a.s.s. After the return of the victorious army Samuel came to Gilgal, and said, What meaneth this bleating of sheep and lowing of oxen in my ears? Saul answered, I have obeyed the voice of Jehovah and have gone the way which Jehovah sent me, and I have brought with me Agag the king of Amalek, and have "cursed" Amalek. But from the spoil the people have taken the best of what was "cursed," in order to sacrifice to Jehovah, thy G.o.d, at Gilgal.

Samuel answered in the tone of Isaiah, Hath Jehovah delight in burnt-offerings and sacrifice? To obey is better than sacrifice. Saul confesses that he has sinned and transgressed the command of Jehovah and the word of Samuel, "for I feared the people, and obeyed their voice.

And now forgive me my sin, and turn with me, that I may entreat Jehovah.

But Samuel said, I will not turn back with thee; because thou hast rejected the word of Jehovah he will reject thee from being king over Israel. Samuel turned to go, but Saul caught the hem of his garment and said, I have sinned, yet honour me before the elders of my people, and before Israel, and return with me, that I may offer prayer before Jehovah. Then Samuel turned behind Saul, and Saul offered prayer before Jehovah. And Samuel bade them bring Agag the king of Amalek before him, and said, As thy sword has made women childless, so shall thy mother be childless among women; and he hewed Agag in pieces before Jehovah at Gilgal. And Samuel went up to Ramathaim and saw Saul no more."[237] In the narrative of the first text Saul appears to be thoroughly justified by the most urgent necessity; in the narrative of the second text he acknowledges openly and completely that he has sinned. It may have been the case that Saul did not appear to Samuel sufficiently submissive to his utterances, which for him were the utterances of G.o.d; that he wished to see the rights and power of a king exercised in a different manner and in a different feeling from that in which Saul discharged his office.

More dangerous for Saul than any reproach or coldness on the part of Samuel was the contention which he had in the latter years of his reign with another man, whom he had himself raised to eminence--a strife which cost Saul the reward of his laborious and brave reign, and his house the throne; while Israel lost the fruits of great efforts, and the fortunes of the people were again put to the hazard.

Of the family of Perez[238] of the tribe of Judah, David was the youngest (eighth) son of a man of some possessions, Jesse of Bethlehem.

He was entrusted with the care and keeping of the sheep and goats of his father in the desert pastures on the Dead Sea, and his shepherd life had caused him to grow up in a rough school. It had made him hardy, it had given strength and suppleness to his body; he had gained a delight in adventure and unshaken courage in danger. In defence of the flocks he had withstood bears and ventured into conflict even with a lion. In the loneliness and silence which surrounded him he practised singing and playing; the severe and solemn nature of that region was adapted to impress great thoughts on his mind, to give force and elevation to his spirit. From such a school he came into the ranks of the warriors of Saul; the bold deeds which even in his youth he had performed against the Philistines induced Saul to make David one of "the brave," whom he took into his house (about 1040 B.C.).[239] He also made him one of his captains,[240] and frequently sent him out against the Philistines; in these inroads he fought with more success than other chieftains.[241]

Thus David was a favourite in the eyes of the people and the servants of the king, and Jonathan, Saul's eldest son, made a covenant with David, because "he loved him as his own soul."[242] In the house of Saul David was trusted and honoured before the other warriors; he was his armour-bearer and the chief of a troop of 1000 men. After Jonathan and Abner, David was nearest the king; he had the complete confidence of Saul, and at length became his son-in-law.[243]

Some years afterwards (about 1036 B.C.[244]), Saul conceived a suspicion of the man whom he had elevated to such a height. He imagined that his son-in-law intended to seize the throne from himself, or contest the succession with his son Jonathan. According to the older account it was jealousy of the military renown of David, which threatened to obscure his own, that roused Saul against David;[245] according to the later, Saul feared the partiality which the people displayed towards David. He says to Jonathan, "So long as the son of Jesse lives, thou and thy kingdom will not continue."[246] According to the same account an evil spirit came over Saul, he was beside himself in the house and threw a spear at David, who played the harp.[247] David avoided the cast: he fled to Samuel at Ramathaim into the dwellings of the seers,[248] and from thence escaped to Achish, the prince of the Philistines of Gath.[249] In the older account also it is an evil spirit of Jehovah which comes over Saul, and causes him to thrust with his spear at David while he is playing the harp. David escapes into his house. At Saul's command the house is surrounded; and David is to be slain the next morning. But Michal, the daughter of Saul, David's wife, let him down from a window, and in his place she put the teraphim, _i.e._ the image of the deity, into the bed, covered it with a coverlet, laid the net of goat's hair on the face, and gave out that David was sick. David meanwhile flies to n.o.b (in the land of Benjamin), where was set up a gilded image of Jehovah, before which a company of priests served, and at their head Ahimelech, a great-grandson of Eli,[250] who had previously inquired of Jehovah for David.[251] Ahimelech gave David the sacred loaves, and a sword which was consecrated there, and from hence, according to this account, David escaped to Achish. Saul reproached his daughter for aiding David, and said, "Why hast thou allowed my enemy to escape?" Then he gave her to wife to Phalti of Gallim.

We are not in a position to decide whether David really pursued ambitious designs; whether, as a matter of fact, he conspired with the priests against Saul and his house, as Saul a.s.sumed; whether Saul saw through his designs and plots, or suspected him without reason.[252]

David was not content with escaping the anger and pursuit of Saul, with placing himself and his family in security. He repaired to the enemies of his land, the Philistines, who would not have accepted at once an opponent who had done them grievous injury, if he had not openly broken with Saul and given them to suppose that henceforth he would support their struggle against Saul and Israel. Yet David did not bring his father and mother, on whom Saul could have taken vengeance, out of the land to Gath, where they might have been a pledge of his fidelity to the Philistines; he put them in the hands of the king of Moab, and also entered into relations with the king of the Ammonites.[253] It was probably with the consent of the Philistines that David returned from Gath into the land of Judah, and there threw himself into the wild regions by the Dead Sea, where he had previously pastured his father's sheep and goats, in order to bring his own tribe of Judah into arms against the king sprung from the small tribe of Benjamin.[254] The cave of Adullam was the place of gathering. His brothers, the whole house of his father, came, and a prophet of the name of Gad, "and all oppressed persons, and any one who had a creditor and was of a discontented spirit," and "David was their chief, and had under him 400 men."[255]

"Saul heard that all men knew about David and the men who were with him, and sent out to bring before him Ahimelech and the house of his father and all the priests of n.o.b." The king sat on the height near Gibeah under the tamarisk, with his spear in his hand and his servants round him. "Why hast thou conspired against me," he said to Ahimelech, "thou and the son of Jesse, that he has rebelled against me. Thou shalt die, and the house of thy father." And he commanded his body-guard who stood near him: "Come up and slay the priests of Jehovah, their hand is with David." Then 85 men were slain who wore the linen tunic; and n.o.b, the city of the priests, Saul smote with the edge of the sword; one only, Abiathar, a son of Ahimelech, escaped with the image of Jehovah to David.[256]

David had no doubt calculated on greater success in the tribe of Judah.

So long as his following was confined to four or six hundred men, he could only live a robber life with this troop. But by this course he would have roused against himself those whom he robbed, and strengthened the attachment to Saul. So he attempted to keep a middle path. He sent to Nabal, a rich man at Carmel near Hebron (p. 127), who possessed 3000 sheep and 1000 goats, a descendant of that Caleb who had once founded himself a kingdom here with his sword (I. 505), and bade his messengers say: David has taken nothing of thy flocks, send him therefore food for him and his people. But Nabal answered: "Who is David, and who is the son of Jesse? There are now many servants who run away from their masters." Then David set out in the night to fall upon Nabal's house and flocks. On the way Abigail, Nabal's wife, met him. In fear of the freebooters she had caused some slaughtered sheep, loaves, and pitchers of wine, some figs and cakes of raisins, to be laid on a.s.ses in order to bring them secretly into David's camp. Praised be thy wisdom, woman, said David: by the life of Jehovah, if thou hadst not met me there would not have been alive at break of day a single male of Nabal and his house. Nabal died ten days after this incident. David saw that such a wealthy possession in this region could not but be advantageous. Saul's daughter was lost to him; he sent, therefore, some servants to Abigail to Carmel. They said, David has sent us to thee to take thee to him to wife. Abigail stood up, bowed herself with her face to earth, and said: Behold, thy handmaid is ready to wash the feet of the servants of thy master. Then she set out with five of her maids, and followed the servants of David and became his wife.[257] As a fact this marriage appears to have furthered the undertaking of David; the places in the south of Judah, Aroer, Hormah, Ramoth, Jattir, Eshtemod, and even Hebron, declared for him.[258] From this point David sought to force his way farther to the north, and possessed himself of the fortified town of Kegilah (Keilah).[259]

When Saul was told that David was in Kegilah, he said: G.o.d has delivered him into my hand in that he has shut himself up in a city with gates and bars. He set out against Kegilah. David commanded Abiathar the priest, who had fled to him from n.o.b with the image of Jehovah, to bring the image, and David inquired of the image: Will the men of Kegilah deliver me and my followers into the hand of Saul? Jehovah, G.o.d of Israel, announce this to me. And Jehovah said, They will deliver thee.[260] Then David despaired of remaining in the city and fled; he retired again into the desert by the Dead Sea near Ziph and Maon. But Saul pursued and overtook him; nothing but a mountain separated David's troop from the king; David was already surrounded and lost, when the news was brought to Saul, "Hasten and come, for the Philistines are in the land." This was no doubt an incursion made by the Philistines in aid of the hardly-pressed rebels. Saul abandoned the pursuit and went against the Philistines: David called the mountain the rock of escape.[261] When the king had driven back the Philistines he took 3000 men out of the army to crush the rebellion utterly. David had retired farther to the east, on the sh.o.r.e of the Dead Sea, in the neighbourhood of Engedi, to the "rock of the goat," and there he was so closely shut in by Saul that he had to despair of remaining in Judah. He escaped with his troop to the Philistines: the rebellion was at an end.[262]

David's attempt to induce the tribe of Judah to fall away from Saul was entirely wrecked. Driven from the ground on which he had raised the standard of revolt, he no longer scrupled to enter formally into the service of the Philistines, and these must have welcomed the aid of a brave and skilful leader, who, though once their enemy, had already in Judah engaged the arms of Saul, the weight of which they had so often felt, and which had taken from them their dominion over Israel. Achish, king of Gath, to whom David again fled, was of opinion "that David had made himself to stink among his people, Israel, and would be his servant for ever;" and gave the border city Ziklag to be a dwelling for him and his band of freebooters.[263] David now settled as a va.s.sal of Achish at Ziklag. At his command he was compelled to take the field, and also to deliver up a part of the spoil which he obtained.[264] Thus from the land of the Philistines, with his band, which here became strengthened by the discontented in Israel[265] who fled to him over the border, David carried on a petty war against Saul and his country. In these campaigns David was wise enough to spare his former adherents in Judah, the cities which had once declared for him, and his attacks were only directed against the adherents of Saul; in secret he even maintained his connection with his party in Judah, and to the elders of the cities which clung to him he sent presents out of the booty won in his raids and plundering excursions.[266]

David had already lived more than a year in Ziklag,[267] when the Philistines a.s.sembled all their forces against Saul. When the princes of the Philistines marshalled their army, and caused it to march past in troops, David and his men also came among the soldiers of Achish. Then the other princes said to Achish: What need of these Hebrews? Let not David go to the battle; he may become a traitor, and go over to his master, in order to win favour with Saul at the price of our heads.

Achish trusted David, and said: He has already dwelt with me for a time, for years; to this day I have found nothing in him. But the other princes insisted on their demand; perhaps they remembered the day of Michmash, when Saul had obtained his first victory over the Philistines with the aid of the Hebrews in their camp. When Achish announced to David that he could not accompany the army, he answered: What have I done, and what hast thou found in thy servant since I came to thee to this day, that I should not fight against the enemies of my king? In spite of his earnest desire, David was sent back.[268]

The army of the Philistines pa.s.sed to the north, through the land of Ephraim, into the land of Issachar, and encamped at Shunem in the plain of Jezreel. On Mount Gilboa, over against them, Saul was encamped with the army of the Israelites.[269] The battle broke out, and the contest was severe. Saul saw his sons Abinadab and Melchishua, and finally Jonathan himself, fall; the Israelites retired, and the archers of the enemy pressed on the king. Saul refused to fly, and survive the death of his sons and his first defeat. He called to his armour-bearer: Draw thy sword and slay me, that these uncirc.u.mcised may not come upon me and maltreat me. But the faithful comrade would not lift his hand against his master. Then Saul threw himself upon his sword, and the armour-bearer followed the example of the king. The army of the Israelites was scattered in every direction. The Philistines rejoiced when they found the corpse of Saul on Mount Gilboa. They took the armour from the dead king, and sent it round their whole land, that every one might be convinced that the dreaded leader of Israel was no longer living. Then the armour was laid up in the temple of Astarte. The Philistines cut off the head of the corpse and hung it up as a trophy in the temple of Dagon; the trunk and the corpses of the three sons of Saul were set up in the market-place of Beth-shan, not far from the field of battle, in order to show the Israelites that they had nothing more to hope from Saul and his race (1033 B.C.).[270]

Israel was benumbed with terror. The nurse let the young son of Jonathan, Mephibosheth, fall to the ground when she heard the news of Gilboa. Many retired beyond the Jordan before the Philistines; others hastened to Ziklag, to place themselves under David's protection. But from Jabesh in Gilead, which Saul had once rescued from the most grievous distress, valiant men set out over the Jordan to Beth-shan.

Here, at night, they took the corpses of Saul and his three sons from the market-place, brought them to Jabesh, and buried them under the tamarisk, and the inhabitants of Jabesh fasted and lamented seven days for Saul's death.[271] The Israelites had reason enough to sorrow and lament for Saul. From one of the songs of lamentation sung in these days it is convincingly clear what this man had done for them. "The gazelle, O Israel," so it was sung at that time, "is stricken on thy heights!

Fallen are thy heroes! Tell it not in Gath, publish it not in the streets of Ascalon, lest the daughter of the Philistine rejoice, lest the daughter of the uncirc.u.mcised triumph. Ye mountains of Gilboa, let there be no dew nor rain upon you, nor offerings of first-fruits! For there the s.h.i.+eld of the mighty was cast away, the s.h.i.+eld of Saul. From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided. They were swifter than eagles, stronger than lions. Ye daughters of Israel, weep for Saul, who clothed you delicately in purple, and put ornaments of gold on your garments. How are the mighty fallen in battle."[272]