The World's Progress Part 56

"It is not possible to overestimate what David did for Israel: Israel as a people, as a representative of political life, as a concrete quant.i.ty in the development of universal history, as a nation in the fullest sense of the word, is exclusively his work. With this he completed what Moses had begun in quiet and inconspicuous labors on Sinai and at Kadesh. And all of this David created as it were out of nothing, under the most difficult conditions conceivable, with no other means than his own all-inspiring and all-compelling personality....

"David created Israel and at the same time raised it to its highest eminence; what Israel was under and through David it never again became.

And so we can easily understand how the eyes of Israel rested in grateful reverence upon this figure, and how a second David became the dream of Israel's future.

"True, the picture of David does not lack the traits of human frailty, which Israelitish tradition, with a truly admirable sincerity has neither suppressed nor palliated; but the charm which this personality exercised over all contemporaries without exception has not yet faded for us of later day; whoever devoted himself without prejudice to the contemplation of David's history and character cannot fail to like him.

A saint and psalm-singer, as later tradition has represented him, he certainly was not; but we find in him, a truly n.o.ble human figure, which, in spite of all, preserved the tenderest and most fragrant bloom of its nature, perfect directness and simplicity; nowhere any posing, nothing theatrical, such as is always found in sham greatness; he always acts out what he is, but his unspoiled nature, n.o.ble at heart, generally comes very near to the right and good. At the same time the whole personality is touched with a breath of genuine piety and childlike trust in G.o.d, so that we can wholly comprehend how he appears to tradition as the ideal ruler, the king after G.o.d's own heart.

"This king, who did more for the worldly greatness and earthly power of Israel than any one else, was a genuine Israelite in that he appreciated also Israel's religious destiny: he was no soldier-king, no conqueror and warrior of common stamp, no ruler like any one of a hundred others, but he is the truest incorporation of the unique character of Israel, a unique personality in the history of the world, and we understand how he could become the impersonation of an idea--how the highest and holiest that Israel hoped for and longed for appears at the Son of David."[4]

We are shocked as we read of David's cruelty to captives, but in his ferocious treatment he was but following an instinct common to the Semitic race. It is to be remembered that he was but a brief time removed from the era of the Judges, when even Samuel, the far-seeing seer, and G.o.d-fearing man, hacked an enemy to pieces before the altar of Jehovah, to the supposed gratification of his G.o.d. David's faults were common to his age, and they were not looked upon by his contemporaries as we look upon them today, but his virtues and redeeming characteristics raised him far above the majority of Israel's people, and his reign was harked back to as most worthy in Hebrew annals.

SOLOMON.

Solomon was the son of David's fourth wife--Bathsheba. Selfish, devoid of principle and fond of intrigue, she influenced David to recognize her son as his successor, setting aside the right of an older son. It is not unlikely that David believed Solomon the more capable of serving Israel.

Solomon had inherited his mother's selfishness and love of display. He soon caused the death of his brother, in order to make his crown secure.

Having neither apt.i.tude nor ability for war, fortifications took the place of active armies. The va.s.sal-kingdoms which David had won were soon lost. Forts were erected at important border places, and the city of Jerusalem was strongly fortified.

Oriental display and absolutism were emulated by the young king. He desired to set his kingdom on a footing with other kingdoms of his time, and, ignoring the early aims and mission of the Israelites, he made everything else subordinate to the exaltation of the court and king.

Commercial alliances were made with neighboring peoples; wives were taken from many states--petty and great. Most flattering was thought to be the marriage alliance between the Hebrew king and a daughter of the pharaoh of Egypt, and elaborate apartments were provided her. In early times a king added materially to his property and prestige by making numerous alliances of this sort. David had deemed it best to do so and Solomon followed the principle on a much wider scale.

Naturally ample funds were now required to meet the expenses of the court, and various means were provided to secure the necessary income.

The whole kingdom was divided into twelve districts and each was required to defray the court's expenses for one month. Moreover, commercial enterprises were entered upon; toll was collected from the overland trade, and the king himself dealt heavily in horses, which he imported from Egypt and sold to the neighboring peoples at a good profit. Suddenly the little nation of Israelites, so long isolated and remote from the influences of wealth, was thrown open to outside contact on every hand.

"Hitherto struggles within and hostility without had rendered the Hebrew peasants almost impervious to foreign influences; now, all at once, the bars were thrown down, and these came rus.h.i.+ng in like a tidal wave. The horse took the place of the a.s.s; metal weapons and tools supplanted the rude ones of flint and wood; walled cities arose on the sites of the primitive towns with their mud and stone hovels; the rude barracks of David grew into a palace; the simple gathering of followers about Saul, as he sat under his tamarisk-tree in Ramah, developed into a great Oriental court; luxuries undreamed of before came to be regarded as necessities; foreign spices, apes, peac.o.c.ks, ivory, precious stones and woods aroused the curiosity and delighted the senses of the inhabitants of the gay capital."[5]

Nations entering into commercial relations with Solomon expected as a matter of course that their G.o.ds would be welcomed in the land of the Hebrews. Many of the commercial treaties were cemented by marriage alliances, and the princesses who came into the king's harem brought their own forms of wors.h.i.+p with them. Places of wors.h.i.+p had to be provided for them, and the idolatry of later years may be traced back in a large measure to the laxity of this period.

The adornment of Jerusalem demanded much of the king's attention. In place of the simple quarters which had sufficed for David, a n.o.ble palace arose. Apartments for the queens were needed. It has recently been insisted that instead of the three hundred and sixty wives credited to Solomon, he had but seventy, but a few more or less seem of little moment. The harem rivaled that of Persia, and the cost of maintaining so elaborate a court was out of all proportion to the resources of the kingdom. The people were taxed to the utmost. The Canaanites, who had long been permitted to live in peace by the side of the Hebrews, were now reduced to slavery and put at forced labor, quite as the Hebrews had been in Egypt.

[Ill.u.s.tration: ROSES OF SHARON. Copyright by Underwood & Underwood, N. Y.]

Notwithstanding, many ties bound the people to their king. They took great pride in the splendor of their capital, and especially were they gratified by the erection of the temple in Jerusalem. Hither David had brought the ark of the covenant, which had been recovered from the Philistines, and here with due ceremony the center of the kingdom had already been made the religious center as well. It seems probable that to Solomon the temple was but a necessary adjunct to his court buildings. Among most ancient peoples temples were erected in connection with the king's palace. It gave added dignity and inspired wonder. To the ma.s.ses it probably meant much more. Certainly it grew later to be the center for their religious enthusiasm and spirit.

Nor was Solomon's popularity based alone upon his achievements. He had a way of awakening personal popularity. He attained a wide reputation for his so-called "wisdom." As we follow his reckless policy of plunging his country on to ruin, this far-famed wisdom is not at once apparent. It consisted in subtlety, quick wit, ready answers and apt sayings, so much in favor among all oriental peoples. His wisdom is well exemplified by the stories told of the visit of the Queen of Sheba to his court, and her tests as to the truth of his famed gift. It is probable that this Arabian queen came to negotiate commercial advantages-for her subjects, but we are told only the ostensible reason for her coming: to test the wisdom of Solomon, whose fame had reached her kingdom. The dusky queen of renowned beauty brought costly presents to the Hebrew king, and received high honor and attention at his court. Stories have survived of questions put to his majesty by this queen. Two bouquets were held out before him, apparently alike, yet one was just gathered from his garden, and the other had been fas.h.i.+oned by the maidens of the queen. The simple tale is told in a little poem ent.i.tled "King Solomon and the Bees," and we leave the verses to complete it.

KING SOLOMON AND THE BEES.

A TALE OF THE TALMUD.

When Solomon was reigning in his glory, Unto his throne the Queen of Sheba came, (So in the Talmud you may read the story) Drawn by the magic of the monarch's fame, To see the splendors of his court, and bring Some fitting tribute to the mighty king.

Nor this alone; much had her Highness heard What flowers of learning graced the royal speech; What gems of wisdom dropped with every word; What wholesome lessons he was wont to teach In pleasing proverbs, and she wished, in sooth, To know if Rumor spoke the simple truth.

Besides, the queen had heard (which piqued her most) How through the deepest riddles he could spy; How all the curious arts that women boast Were quite transparent to his piercing eye; And so the queen had come--a royal guest-- To put the sage's cunning to the test.

And straight she held before the monarch's view, In either hand, a radiant wreath of flowers; The one, bedecked with every charming hue, Was newly culled from Nature's choicest bowers; The other, no less fair in every part, Was the rare product of divinest art.

"Which is the true, and which the false?" she said.

Great Solomon was silent. All-amazed, Each wondering courtier shook his puzzled head, While at the garlands long the monarch gazed, As one who sees a miracle, and fain, For very rapture, ne'er would speak again.

"Which is the true?" once more the woman asked, Pleased at the fond amazement of the king, "So wise a head should not be hardly tasked, Most learned liege, with such a trivial thing!"

But still the sage was silent; it was plain A deepening doubt perplexed the royal brain.

While thus he pondered, presently he sees, Hard by the cas.e.m.e.nt,--so the story goes,-- A little band of busy, bustling bees, Hunting for honey in a withered rose.

The monarch smiled, and raised his royal head; "Open the window!"--that was all he said.

The window opened, at the king's command; Within the room the eager insects flew, And sought the flowers in Sheba's dexter hand!

And so the king and all the courtiers knew _That_ wreath was Nature's; and the baffled queen Returned to tell the wonders she had seen.

My story teaches (every tale should bear A fitting moral) that the wise may find In trifles light as atoms in the air, Some useful lesson to enrich the mind, Some truth designed to profit or to please,-- As Israel's king learned wisdom from the bees!

--_Saxe._

Six little boys and six little girls, all dressed alike, with cropped heads, were led into the king's presence, and he was asked to tell which were girls and which boys. "Bring in basins of water," he commanded, "and bid them wash their hands." Now in that land the girls wore short sleeves and the boys long ones. Unthinking, the girls washed their arms as well, but the boys washed their hands alone. So were the spectators silently told which were which.

Such ingenious answers as these established for Solomon his reputation for wisdom, and many of the wise sayings imputed to him are known now to have been the sayings of others.

Before the king's death, murmurings were not uncommon because of the oppressive administration, and the high-minded of the religious body looked with grave misgivings upon the influx of foreign G.o.ds. Even to them the whole danger was not apparent. That was left for a period more remote to understand.

When Solomon died, his son came forward as his successor. The usual custom among Semitics was for the crown to descend to the eldest son, but the kings.h.i.+p was a new inst.i.tution in Israel and the people had held to the right of electing their king. They now gathered around Rehoboam, clamoring for promises. They recalled that his father had taxed them heavily and asked that he deal with them more leniently. Instead of answering such reasonable demands at once, the king told them he would make reply three days later. Meanwhile he counselled with his ministers--how should he meet the popular demand. The older men immediately pointed out the safer policy, but the younger ones held that he should resent the liberty the people had taken in making any demands whatever, and should a.s.sure them that his demands would be even greater than those of his father. Their folly prevailed. When the people heard his reply, they were momentarily grieved. Then all the tribes save two--Judah and Benjamin--withdrew and vowed they would no longer support the house of David. Solomon's son received the support of two tribes, and his kingdom was henceforth known by the name of Judaea, while the northern kingdom was called by the name of Israel.

Having seen the dangers a.s.sailing the united kingdom, we realize at once the recklessness of the policy that divided it and set two kingdoms with lessened strength to hold their own among their neighbors.

FOOTNOTES:

[1] Hist. of the People of Israel: Cornill, 75.

[2] Hist. of the People of Israel: Cornill, 83.

[3] Hist. of the Hebrew People: Kent, Vol. I, 180.

[4] Cornill: Hist. of People of Israel, 83.

[5] Kent: Hist. of Hebrew People, 180.

CHAPTER XII.

AFTER THE DIVISION OF THE KINGDOM.

While the arrogance of Rehoboam and the extravagances of Solomon were the direct causes of the disunion, yet other agencies had long been at work to bring it about. In the first place, natural land features divided the ridge on the west side of the Jordan into two distinct parts. Any permanent union was not probable. Again, the northern tribes inhabited the more prosperous district. Their resources were greater; and with the jealousies that always manifested themselves among the tribes, it was hardly to have been expected that they would indefinitely consent to be ruled by Judean kings. Moreover, during the reign of Solomon, Judah had been exempt from taxation. Into a Judean city had poured the wealth of the kingdom, while the hand of oppression, so heavy elsewhere, was unfelt alone in this province. Indignation had apparently reached a high pitch before Solomon's death, yet spokesmen for the northern tribes met with the new king and made a simple and reasonable demand for reduced taxes in turn for allegiance. A statesman might have held the kingdom intact, yet it is scarcely probable that union would have indefinitely endured. The royal messenger sent to reconcile the northern tribes after their withdrawal was so speedily stoned to death that the king fled for safety to Jerusalem. Jeroboam, an experienced general, was elected king of Israel--the northern kingdom, and hostilities between the two kingdoms were inevitable.

Judah was somewhat protected--on the north by the new-formed state, on the east by the river and Dead Sea, on the south by the desert. On the other hand, Israel, with her traversable plains, lay open to approach from every side, and she it was who had to bear the brunt of outside attack for the next two centuries.