Читать книгу History of the Jews (Vol. 1-6) - Graetz Heinrich - Страница 11

Table of Contents

Burning of Ziklag​—​Defeat of the Amalekites​—​Judah elects David as King​—​Abner and Ishbosheth​—​War between the houses of Saul and David​—​Murder of Abner​—​Death of Ishbosheth​—​David recognised as sole King​—​Capture of Zion​—​Fortification of Jerusalem​—​War with the Philistines​—​Victory of David​—​The Heroes​—​Alliance with Hiram​—​Removal of the Ark of the Sanctuary to Jerusalem​—​The High-Priest​—​Choral Services of the Temple​—​Internal Government of Israel​—​The Gibeonites and Rizpah​—​Mephibosheth.

1055–1035 B. C. E.

David, too, in whom the people had once set high hopes, seemed to be forgotten by them. What had he done while his fatherland was bleeding? Whether or not his expedition with the Philistines was known, it must have appeared strange to all that, in this sad crisis, he was keeping himself aloof from every danger, only caring for his own safety, and that, instead of hastening to the aid of his oppressed people, he was holding to his treaty with the Philistines. It is true, he was himself at that time in distress, but the events which concerned him became known only later on. Meanwhile it must have been mortifying to those who cared for the weal of the kingdom that David was allied with the enemy, and that, during the absence of king Achish, in the war against Israel, David seemed in a measure to guard the enemy's frontiers. When David was sent back from his intended expedition with the Philistines on account of the suspicions of the nobles, he found that his town of Ziklag had been burnt down, and the women and children and all those who had joined him had disappeared. The Amalekites, who had suffered from David's incursions, had made use of his absence to undertake a raid against him. The grief of the troops was so great when they found that their belongings had disappeared and their town had been destroyed that they turned on David in their anger, and threatened him with death. However, they were encouraged by the oracular words of Abiathar, the priest, and permitted themselves to be appeased. Hurriedly David and his men then followed in pursuit. They discovered the camp of the Amalekites by the aid of an Egyptian slave whom they had found ill and deserted by the wayside. They pursued the Amalekites, and David's angry soldiers routed them so completely that most of them were left dead on the field of battle, and only a few could escape on camels. David and his troops returned to Ziklag, buoyed up by victory. They commenced to rebuild their town, and to settle down. Parts of the booty taken from the Amalekites David sent as gifts to the elders of the people and to his friends in many towns from Beersheba to Hebron, so as to spread the news of his victory, and, at the same time, gain partisans for himself. Hardly had he regained a firm footing in Ziklag, when he heard the evil tidings of the defeat and death of Saul.

The chief men of the tribe of Judah, at the instigation of those friends whose interest he had won by his attention, chose David as king. He then entered into communication with the tribes on the other side of the Jordan, in order to win also their affection. To the tribes on this side of the river he could not appeal, as they were still under the yoke of the Philistines. To the inhabitants of Jabesh-Gilead, he expressed his contentment and his thanks for having shown their fidelity towards Saul even after his death, and for having rescued the corpse of the king from ill usage. He also informed them of the fact that the tribe of Judah had elected him as Saul's successor.

His unhappy fate, however, still kept him in alliance with the Philistines, and his prudence was struggling with his patriotism. The latter incited him to risk everything, in order to release himself from the fetters which bound him, whilst the former, on the other hand, warned him not to arouse the anger of his powerful neighbour. Achish gave David full permission to consider himself king of Judah, and to make incursions on the border lands of the desert, on condition that he received his share of the booty. But beyond this David was not permitted to advance a step. The deliverance of the land from the Philistines, which David, whose hands were bound, was unable to carry out, was effected by Abner, Saul's general. He had succeeded in escaping in the great defeat at Gilboa, and he did not lose courage, but saved what he could from the ruin which befell the house of Saul. Attended by some fugitives, he took refuge on the other side of the Jordan (beyond the reach of the Philistines), where many hearts were still faithful to Saul and his house. Abner conducted the surviving son of Saul, Ishbosheth, and the remaining members of the helpless royal family to Mahanaim, and induced the tribes residing on that side of the river to acknowledge Ishbosheth as Saul's successor. Having collected a powerful force from among the tribes and the Benjamites who joined him, he commenced his contest with the Philistines. Abner was successful in ousting the Philistines from the neighbouring border towns, but it was only after a struggle of four or five years that he was enabled to free the whole country (1055–1051), so arduous was the contest. The tribe of Benjamin was the most difficult to reconquer, as the Philistines could most easily march their troops into its territory. Every tribe which Abner delivered was eager to pay homage to the son of Saul. Abner achieved great results: he not only regained independence, but even induced tribes, which had shown themselves unruly under Saul's government, to join the commonwealth. He was the actual founder of the kingdom of the Ten Tribes of Israel, and he firmly welded the links which bound them to one another. But, notwithstanding his victory and his exertions, the nation was suddenly divided into two kingdoms—that of Israel and that of Judah—and two kings ruled them. The tribe of Judah, which the energy of Samuel and of Saul had drawn from its seclusion, and reunited with the other tribes, was thus again separated from the whole.

Abner's victories aroused no feelings of joy because they led to disunion. The historian's pen hurries over his deeds, and touches but lightly on the hero's achievements. The state of affairs made an amalgamation of the houses of Judah and Israel impossible. Not only were the two kings, David and Ishbosheth, averse to the reunion of the several tribes (as in this case one of the two would have to resign his kingly dignity), but their adherents, and especially their respective generals, Joab and Abner, displayed a great degree of mutual jealousy. The scales were turned by the fact that the house of Judah was led by a brave and martial king, who had been consecrated by Samuel, and whose person was therefore considered holy, whilst Ishbosheth, a king only in name, had not been confirmed in his dignity by the voice of God, and besides, it seems, was by no means of a warlike disposition. The whole power rested in the hands of his general Abner, while Ishbosheth remained in some remote corner of his possessions, whereas David had his dwelling-place in the midst of his tribe, and thus could direct everything from his residence in Hebron.

After Abner had won or reconquered all the tribes, with the exception of Judah, a civil war broke out between the houses of Israel and Judah, or, more correctly speaking, between the houses of Saul and David. This war lasted two years (1051–1049), and raged very fiercely. At length Abner called upon Joab to put an end to the slaughter of the masses. He cried, "Must the sword slay for ever; dost thou not know that only misfortune can arise from this warfare? Why dost thou not command thy people to hold off from their brethren?" At length Joab also found it advisable to put aside his weapons, and to proclaim an armistice. He and his people bore the corpse of his brother Asahel, whom Abner had slain against his will, to Bethlehem, in order that it might be interred in the ancestral tomb, and thence they repaired to Hebron. Abner and his followers crossed the Jordan, and went to Mahanaim. But a tragical destiny threatened the house of Saul. Abner had cast covetous glances at Rizpah, the beautiful slave of Saul, who dwelt in Mahanaim with her two sons. Although Ishbosheth allowed his general many liberties, he could not permit him to maintain intimate relations with his father's widow, which implied the intention of laying claim to the throne. Abner, feeling himself slighted by the rebuke he received, reproached this mock-king with ingratitude, and turning away from him, entered into secret negotiations with David, offering to secure to him the homage of all the tribes. In return for this service, he probably stipulated that he should retain his office of commander-in-chief of the Israelitish tribes. David gladly entertained his proposition, but demanded, as a preliminary concession, that his favourite wife Michal, who had been torn from him by Saul, and married to a Benjamite, should be restored to him. Ishbosheth himself no doubt saw the justice of this demand, and did not perceive in it any evil intention towards himself. Thereupon Abner, leaving the king under the pretext of bringing about Michal's separation from her husband, entered the Benjamite territory, compelled Phaltiel, Michal's husband, to give up his wife, whom he followed, with many tears, till Abner's angry threats compelled him to turn back in sorrow, and David recovered the beloved wife of his youth. Abner then wandered about amongst the tribes trying to obtain secret adherents for David. Many Israelites no doubt privately wished that the luckless civil war would end with submission to the king of Judah; even some of the Benjamites were not averse to a union. Attended by twenty trusty followers whom he had secured for David, Abner secretly entered Hebron; David had succeeded in sending away Joab and his brothers (the distrustful and jealous sons of Zeruiah) on a predatory expedition. During their absence, David personally arranged with Abner and his twenty followers the manner in which the elders of the tribes should be won over to his side, and how the dethronement of Ishbosheth should then be effected. Abner had already left Hebron in order to call upon the elders of the tribes to follow his example, and do homage to the king of Judah. When Joab returned from his expedition, he heard the astonishing intelligence that Abner, the enemy of David's house, had been received, and permitted to depart in full favour, and that the king had made a secret treaty behind his back. As it seemed to him inevitable that he must be the victim of such a compact, he quickly decided on his course, and sent messengers after Abner, who induced him to return. Joab and Abishai lay in wait for him at the gates of Hebron, and Abner, unaware and unwarned, was felled to the earth by their swords. David felt the death of Abner acutely. The man who alone was able and willing to obtain for him the adherence of all the tribes by peaceful measures was thus foully murdered, on the very eve of the realisation of his plan. David was placed in an awkward position. In order to destroy any suspicion which might arise against him, David gave solemn expression to his sincere grief at Abner's loss. He commanded a grand, imposing funeral in Hebron for Israel's fallen hero, ordered all his followers to attend the funeral procession, and accompanied it himself. He breathed forth his tearful grief in an elegiac poem, the beginning of which has been preserved, and which made a powerful impression on all hearers. All burst into tears, and were convinced of the sincerity of his sorrow by the manner in which he recited his threnode. On the other hand, David feared to take the sons of Zeruiah to account, or even to reproach them for their conduct; he could not spare their assistance. In the circle of his intimates only, uttering bitter complaints of them, he said, "Know that a great prince in Israel has fallen to-day."

The news of Abner's murder made a deep impression on Ishbosheth. He had no knowledge of his fallen general's treacherous league with David, and he therefore deeply mourned the death of a hero whom he supposed to be faithful, and whose loss seemed to be irreparable, for he considered Abner as the chief support of his throne.

After Ishbosheth's death the kingdom of the ten tribes naturally fell to David. Among them, too, he had adherents of long standing, who remembered his warlike deeds against the Philistines in Saul's time, and who honoured him as the chosen one of God through his prophet Samuel. Others had been won over to his side by Abner. Even those who took offence at David's league with the enemies of Israel, could not hide from themselves the consideration that no choice was left them but to do him homage. The Benjamites also acknowledged him, but with a secret grudge, which they could hardly conceal. David's dearest wish was now realised; from having been the ruler of a little, insignificant tribe he had become, after many obstacles and troubles, the king of all Israel. The breach between the houses of Judah and Israel was healed apparently, and everything seemed favourable to him. The priesthood and the prophets did not take a hostile attitude towards him, as they had done towards Saul, but joined with heart and soul in his cause. A descendant of the house of Eli, named Abiathar, who had shared David's troubles, belonged to his court; and the prophets welcomed in him the man who had been anointed by Samuel, and had belonged to that great man's circle of disciples. The prophet Gad was also a member of the court; and another prophet of the time, named Nathan, was to a certain extent the keeper of David's conscience. Thus encouraged in all his undertakings by his spiritual advisers, everything tended to level the way for him, as far as the internal government was concerned. But his foreign relations occasioned him great difficulties, which had to be overcome before he could rule as an independent king.

In the first place, David was forced to break with the Philistines, if he wished to be independent, and to win back the love of his people. He had to prepare himself for fierce warfare with his former auxiliaries. But he did not immediately commence hostilities with them; they were too powerful for him. He wished first to free himself from other bonds. In the midst of the Benjamite territory was an enclosure, which had remained in the possession of the Jebusites, because the Israelites, on their entry into the land, had not conquered it. The high hill of Zion was rendered inaccessible on three sides by narrow valleys and artificial fortifications. The most impregnable point was the south side, where the rocky wall of the hill rose almost in a vertical line from an abyss below. From this mountain fortress, the Jebusites ruled the entire surrounding territory, and felt themselves secure from all intruders. They appear to have lived in a state of peace with the surrounding Benjamites and Judæans, as even Saul did not disturb them in the possession of their territory. David, however, considered it conducive to his interest to obtain possession of this citadel of Zion before commencing hostilities with the Philistines. He therefore resolved to storm the citadel, and subdue its defenders. As soon as the Jebusites found all opposition useless they sued for peace, which was granted them by David. They were allowed to remain in their city, but not in the fortress; he permitted them to settle in the east of the town, on Mount Moriah. This victory, which had appeared so difficult, and had, in fact, been easily obtained, had been preceded by the boast of the Jebusites about the blind and the lame, which gave rise to a proverb.

After its conquest, David removed his capital from Hebron to Mount Zion, and it was henceforth known as the town of David. The city itself lost its old name of Jebus, and received the new name Jerusalem (Jerushalayim), the meaning of which is not known. Hither David removed with his warriors and their families, and his courtiers. The spot where the bravest soldiers had their dwellings was called after them the house of the brave (Beth-ha-Gibborim). Such was the beginning of the place which since then, and for centuries, was to be known as the "Holy City." The choice of this spot as a capital was a happy stroke, as circumstances soon proved. It is true, Shechem would have made a better metropolis, on account of its position in the midst of the tribes, and the fruitful territory around it. But David found it impossible to move his dwelling to the town of the Ephraimites. The inhabitants were not especially well disposed towards him, and rather unwilling that the half-savage king, who sprang from Judah, should prescribe laws to them. Besides, he needed the support of his own tribe, and this he could have in Jerusalem, which was situated on the boundaries of Benjamin and Judah, and which would serve as a protection in the event of unruliness on the part of the other tribes. The territory on which the new capital was erected was not sterile, though it could bear no comparison with the part of the country in which Shechem lay. In the valleys flow everlasting springs, the springs of Siloah and En-Rogel in the south, the Gihon in the west; so that in the dry season the town and fields can always be supplied with water. On three sides Jerusalem is surrounded by a range of hills which protect and embellish it. On the east is a high watershed (2724 feet), Mount Olivet, so named from the olive trees which cover it. In the south the hills are not so lofty, and the valley dividing them from the city is narrower. The valley is that of Henna (Ge-henna), which was thus named after an individual or a family, and which was destined to acquire a sad renown, and to supply another appellation for hell (Gehenna). On the west the summits are also low, and can hardly be called hills. On the north, the hills gently slope down to the plain. By these hills and valleys, which form natural walls and ditches, Jerusalem is sheltered on three sides. Within Jerusalem, on the high plateau and between the three valleys on the east, south, and west, there are three ranges of hills rising above the plain. On the west is Zion, the loftiest summit. On the north is a hill of no great height; and opposite the third is Mount Moriah, which has an offshoot towards the south, called "Ophel." Moriah, though much less lofty than Zion, was destined to eclipse it and the greatest heights on earth in importance.

The Philistines could not ignore the fact that the choice of David as king of the entire Israelite nation had not only greatly loosened the bond which united him to them, but that it must in the future force him to take up a hostile attitude towards themselves. They did not, however, wish to break with him. But when the conquest of Jebus (Jerusalem) took place, they considered the fact of his removing his dwelling thither as a premonitory sign. They hastened to join with him in battle, before he had time to arm the available troops of the various tribes. A Philistine band pressed forward across the plain into the mountains, and approached Jerusalem. Whether David was surprised by their attack, or whether he wished to avoid an action near his capital, is unknown, but he left it with his troops, and moved southwards to Adullam. Encouraged by this retreat, the Philistines pressed on to Bethlehem, David's birthplace, where they encamped, and whence they sent out predatory expeditions to ravage the land of Judah. David delayed attacking the Philistines; his army was probably too weak, and he expected reinforcements from the tribes. In order to stimulate his warriors to trials of strength during the pause before the decisive contest, David expressed a wish to drink water from a well in Bethlehem, which was in the possession of the Philistines. Three of the chief warriors, Jesheboam, Eleazar, and Shammah, immediately set out against the Philistines, daringly drew water from the well, and brought it to David at Adullam. David, however, would not drink the water for which his warriors had risked their lives. He had only put them to the test. At length the Israelite troops went forth to meet the Philistines, and utterly routed them at Mount Baal-Perazim. This victory was so decisive that it was compared with Joshua's at Gibeon. In their hurried flight, the Philistines left behind them their idols, which were burnt by the Israelites. The enemy did not, however, relinquish their intention of subduing David and his people. They made repeated attacks, once in the valley of Rephaim, another time near Ephes-dammim in Terebinthea; David's troops and warriors performed miracles of bravery, they defeated their enemies, and pursued them as far as Gaza. David did not content himself with mere defence, but he determined on attacking the Philistines. If he wished to protect his people, it was necessary either constantly to harass, or to subdue the small but powerful nation which depended on incursions and warfare for its maintenance. He therefore proceeded with his soldiers as far as Gath, the former capital of the Philistines, which was situated nearest to the land of Judæa. The Philistines made a very obstinate resistance, and violent conflicts arose, in which David's heroes had ample opportunity for distinguishing themselves. It appears that the Philistines suggested, according to their custom, that there should be combats with the remnant of their Rephaitic giants. Times had changed, however, and whilst in David's youth the Israelitish troops had not had among them a single soldier who would accept Goliath's challenge, there were now more than thirty who burned with eagerness to take part in the duels. On this occasion the warriors entreated the king not to expose himself in battle, and, in fact, not to go to war himself, in order that "the light of Israel" might not be extinguished.

At length the Israelites succeeded in utterly routing the Philistines, so that they were obliged to surrender their capital Gath, and its villages and the surrounding territory. The town in which the son of Jesse had first appeared, entreating help in the guise of an imbecile, thus fell before him. One of the thirty warriors, Sibbechai of Hushah, killed the giant Sippai of Gath; another man from Bethlehem named Elhanan, killed the brother of Goliath, named Lahmi, who had sallied forth to the contest like Goliath, laden with armour. David's nephew Jonathan killed a giant who had an additional finger on each hand, and an additional toe on each foot. David himself was once, when exhausted from the long struggle, in imminent danger of being overcome by the giant Ishbi of Gath; Abishai, however, Joab's brother, hurried to his aid, defeated the giant, and killed three hundred Philistines with his spear. The overthrow of the Philistines was an event of the greatest importance; it ensured lasting peace and freedom of action to the people, for none of the other enemies of Israel harassed it so persistently. David did not push his victory further; he left the important cities of Gaza, Askelon, Ashdod and Ekron undisturbed, and even the town of Gath he appears later on to have restored to its king. No doubt he had reasons for not using extreme measures with the Philistines. It appeared to him better to rule them as a tributary power than to drive them to a war of desperation.

By his victory over the Philistines, David attained great importance and respect in the eyes of the neighbouring peoples. Hiram, the king who had transferred the Phœnician power from Zidon to Tyre, despatched ambassadors to David, offering to make an alliance with him. He also offered to send supplies of cedar wood and building materials for adorning the new capital of Jerusalem in a fitting manner. He rejoiced at the subjection of the Philistines, probably because they would no longer be able to cast covetous glances at the Phœnician coast-lands. It was a matter of great interest to the king of Tyre to secure an alliance with David, in order that the Phœnician caravans might have free passage, and find protection for their goods when they passed backwards and forwards between Phœnicia and Egypt. David willingly accepted his advances, and thus a sort of friendship arose between him and Hiram. He accepted Hiram's offer in order to fortify the capital which had been founded by him, and to obtain materials for adorning it with architectural works, so that Jerusalem might vie in outward appearance with the other capitals of those times. In the first place Jerusalem was fortified, especially on the north, where it was most liable to be attacked. The hill of Zion, or City of David, was, in fact, not sufficiently extensive to contain all the inhabitants who had already settled there, and it had become necessary to take measures to provide for the increasing population. For this reason, the hill which lay to the north of the town was included in its boundaries. Between Zion and this hillock lay a narrow valley. The northern elevation of the town was called Millo (border); it was considered the newer quarter of the town, in comparison with the more ancient city of David. Mount Moriah and its offshoot Ophel remained outside the circuit of the city, and in those days was not considered as belonging to Jerusalem, but was inhabited by the surviving remnant of the Jebusites. David also built a palace of cedar, the wood for which was procured from Lebanon. To Joab and the other important personages of David's court were assigned roomy and well-built houses, which were not constructed of cedar wood, but of cypress.

David further sought to make Jerusalem the centre of religious life, in order that the eyes of the whole nation might be turned towards it. He therefore took measures to remove the ark of the sanctuary from the house of Abinadab at Kirjath-Jearim, where it had remained since its recovery from the hands of the Philistines. A splendid tent was built for its reception in the city of David. David had vowed not to remain in his house, nor to rest on his bed, nor to close his eyes in sleep until he had found a resting-place for the ark of the covenant. Accompanied by a great concourse, the king repaired to Kirjath-Jearim (which lay at about an hour's journey to the north-west of Jerusalem), and many Levites followed in the king's train. The ark of the sanctuary was placed on a new carriage drawn by bullocks, which were led by two sons of Abinadab. Choirs of Levites sang hymns, and accompanied themselves on stringed instruments, and David also assisted them with all his might. An accident, however, occurred on the road. Uzzah, who walked next to the chariot, suddenly fell down dead. David was so shocked at this catastrophe that he hesitated to carry the ark of the covenant into Jerusalem. He feared that it might bring down misfortune on the people, as it had done in the case of the Philistines. It was therefore placed in a house for three months, and, seeing that no evil came of it, David determined on making a second attempt at bringing it to Mount Zion. On this occasion, however, it was not placed on a chariot, but was carried by Levites. Followed by a mass of people, and amidst shouts of joy, blasts of trumpets, and dancing, the ark was conveyed to the tent appointed for it. The king himself, oblivious of his dignity, sang and danced in exultation before the ark. His conduct called forth a rebuke from his wife Michal, who scoffingly charged him with behaving like a public clown.

As it had done in the case of Shiloh, the arrival of the Ark raised Jerusalem to the dignity of a holy city. In such a place of public worship, it was necessary to maintain a priest, or rather a priesthood. Abiathar, David's faithful follower in all his wanderings, was, as a matter of course, raised to the office of High Priest to the sanctuary in Zion. There was, however, another high priest in Gibeon, whom Saul had placed there after the destruction of Eli's family in Nob. David could not entirely displace him, for such a course would have led to dissensions. He therefore confirmed his predecessor's appointment, and thus retained two high priests in office at the same time—Abiathar in Jerusalem, and Zadok in Gibeon. A former pupil of the Levitical choirs, himself a poet and a musician, David naturally followed Samuel's example and introduced choral singing into the solemn religious services. He also composed hymns of praise at times, when a victory over the enemy, or some other success filled his heart with thankfulness, and animated him with poetical fervour. It may be said that his songs have become the prototypes of this lofty and inspiring style of verse. Besides the royal psalmist there were other poets and musicians, such as Asaph, Heman, a grandson of Samuel, and Jeduthun. Their descendants were the Asaphites and Korachites (Bene Korach), who are named with David as the most famous composers of psalms. David arranged that Asaph and his choir should lead the choral service in the sanctuary at Jerusalem, whilst his fellow-musicians, Heman and Jeduthun, performed the same functions at the altar in Gibeon. Samuel's creation of a spiritual divine service was thus firmly established by David; and though he was an upholder of sacrificial rites, he valued the elevating and refining influence of psalmody too highly not to make it an integral element of the public cult. At a time when poetry as an art had hardly awakened amongst the other nations, it already occupied a prominent place in the divine service of Israel.

As David was the actual founder of a sanctifying divine worship, he was also the creator of a system of government which was based on justice. He presided at the tribunal, listened untiringly to the disputes of individuals or of tribes, and administered justice with strict impartiality. His throne was not only the high seat of government and power, it was also that of order and justice. Succeeding generations pronounced David the ideal king. His throne was looked upon as the prop of justice, and his sceptre as the standard of civic peace. Jerusalem was by him made an ideal city, where a pure worship of God had been established, and justice, in its most exalted form, had found its earthly resting-place. A later psalmist says—

"Jerusalem, that art builded as a city that is compact together,

Whither the tribes go up, even the tribes of the Lord;

For a testimony unto Israel,

To give thanks unto the name of the Lord.

For there are set thrones for judgment,

The thrones of the house of David."

Psalm cxxii. 3–5.

Jerusalem was considered "a faithful citadel—full of righteousness—where justice had its dwelling-place." These circumstances, the deliverance from the yoke of the Philistines, the universal safety, and the establishment of justice under David's rule, rendered him again the favourite of the people, as he had been in his youth. A feeling of loyalty to him prevailed, which was of spontaneous growth, and in which force had no share.

David partly altered the internal arrangements of the country. The constitution of the tribes remained intact. The elders represented the families, and the head of the oldest family was also the prince of his tribe (Naszi-Beth-Ab). The princes were the representatives of the tribes with the king. But it was necessary to limit the freedom, or rather the arbitrariness of the tribes, in regard to military arrangements. Each tribe, in case of war, was bound to contribute a number of capable soldiers (over twenty years of age) as its contingent to the national army (Zaba). A special officer was appointed over this contingent, who was called the enumerator (Sopher), or the keeper of the rolls. He wrote down on a list the names of the men fit for active service, looked to their enrolment, and compelled the attendance of all defaulters. This duty David delegated to a man named Shavsha, from whom it passed on to his heirs. As soon as the army was assembled, it was commanded by the field officer (Sar-ha-Zaba), who at this conjuncture was Joab. David also supported a troop of mercenaries whom he recruited from the heathen soldiery, the Cherethites, who came from a territory belonging to the Philistine dominions, and the Pelethites, whose origin is unknown. Benaiah, son of Jehoiada, one of the bravest of David's soldiers, was their commander. David also appointed a special officer on whom devolved the duty of reporting to the king all important, or apparently important events. He was called the recorder (Maskhir). As favouritism is inseparable from kingly will, David also had a favourite (named Hushai the Arkhi) on whom he could rely under all circumstances, especially in cases requiring discretion. He was also fortunate in having an adviser at hand, who could give suitable counsel in various emergencies; his name was Ahithophel, and his birthplace was the Judæan town of Gilo. At that time his advice was currently said to be as infallible as the oracles uttered by the lips of the high priest. This wise and over-wise councillor of David was destined to exercise a great influence over his royal master. At one time David's judicial conscience was put to a severe test. A famine of long duration overspread the land on account of a two years' drought. The distress continued to grow when, at the commencement of the third year, no rain had fallen, and the people turned to the king for help. This misfortune, in which the entire country shared, was interpreted as being God-sent retribution for some secret and unavenged sin. David therefore inquired of the priest Abiathar what sin required expiation, and the answer came, "on account of Saul and his ruthless persecution of the Gibeonites." David then sent to the remnant of the Gibeonites, and inquired of them what atonement they desired. Not satisfied with an expiatory sum of money, they demanded that seven descendants of Saul should be hanged in Gibeah-Saul. The demand of the Gibeonites seemed just, for according to the views of the time, only blood could atone for the shedding of blood and a breach of faith. With a heavy heart David had to comply with the demand of the Gibeonites, and satisfy the desire of the nation. The two sons of Saul's concubine Rizpah, and his grandson, the son of his daughter Merab, were sought out, handed over to the Gibeonites, and killed by them in cold blood, in Gibeah-Saul, the town in which their father had won a crown.

David spared only Mephibosheth, the son of Jonathan, for he remembered the oath made to his friend, that he would always protect his descendants. The corpses of the seven victims were to remain on the gallows until rain should fall from the heavens, but it was long ere the rainfall came. It was in those dire days that the beautiful Rizpah, for whose sake Abner had quarrelled with Ishbosheth, showed of what a mother's love is capable. In order to prevent her sons' corpses from being devoured by eagles and jackals, she made her couch on the rocks on which the bodies were exposed, and guarded them with a watchful eye through the heat of day. Nor did she relax her vigilance in the night, but continued her work of scaring away the beasts of prey from the dead. When at length in the autumn the rain fell, the seven bodies were taken down, and at David's command the last honours were bestowed on them. He also seized this opportunity to remove the remains of Saul and Jonathan from Jabesh-Gilead, and to bury them, together with the remains of their kindred, in the family tomb of the house of Kish at Zelah. It appears that, on this occasion, David caused his deeply touching lament for the death of Saul and of Jonathan to be reproduced, in order to express publicly how deeply the destruction of the royal house of Benjamin had affected him. He directed that the elegy should be committed to memory by the youths of the country. Jonathan's surviving son, Mephibosheth (who had been living in the house of a much-respected man on the other side of the Jordan) was brought to Jerusalem, and David received him in his own house, placed him at his own table, and treated him as one of his own sons. David also restored to him Saul's lands in the tribe of Benjamin, and entrusted the management of them to one of Saul's slaves, named Ziba. Notwithstanding this, the Benjamites accused David of destroying the house of Saul, and of having preserved Mephibosheth, because he was lame and unfit to rule. When David's fortune was on the wane, the embittered Benjamites cast stones at him.