A comparison of the two states at the outset shows Israel to have been first in natural resources, size and population; to have been second in unity and centralized government. Judah, with her limited area, scarcity of water, absence of fertile soil and scanty population, had marked advantage in her unity and hereditary kingship. There were ten tribes to be pacified in the north--only two in the south. In Israel the jealousies were so strong that it was the work of a moment for an influential prince to a.s.sa.s.sinate the reigning king and usurp the crown.
Judah was crippled shortly after the division by an invasion of Egyptian forces. They penetrated into Israel as well, but treasure was greatest in Jerusalem. Three hundred golden shields, made by Solomon for his guards, were taken, together with the rich decoration of the temple.
Rehoboam soon after had the ornaments of gold replaced by others of bronze, so the splendor of the temple was not greatly changed.
For some time hostilities continued between the Hebrew kingdoms. Then danger from Syria, a rising state with Damascus at its head, made an alliance desirable to both kings.
After the disunion, Jeroboam felt that it would be manifestly unsafe to allow the people of Israel to go to Jerusalem to celebrate their national festivals, lest they might be led to return to Judah"s king.
Consequently he established two sanctuaries, one at Bethel and one at Dan, instructing people to worship at the one nearest them. He caused a golden bull to be placed before the altar of each, thus violating the commandment forbidding graven images. Perhaps in so doing the king was merely symbolizing the strength of Jehovah. At an earlier period this would have been less objectionable, but the people had grown somewhat accustomed to worship without symbols, and this was plainly a retrogression. The imageless worship of Jehovah was one of its distinctive features, lifting it above that of surrounding peoples.
While prophets of a later day denounced the act of Jeroboam, the priests of his own day were too near the change to discern its grave dangers.
The kingdoms which centered at Damascus began to reach out for territory, and hara.s.sed Israel until the imperial growth of a.s.syria caused the withdrawal of Syrian troops to protect their own land. Left alone, the northern kingdom developed her own resources and attained a prosperity rivaling the time of Solomon. Meanwhile, Judah had been sheltered from outside wars and less affected by religious orders.
The period intervening between the fall of Damascus and the wars of Tiglath-Pileser III. has been aptly called "Israel"s Indian Summer." The outlying territories of David came once more under Hebrew rule, divided between the kingdoms of the north and south. Commerce, long abandoned, sprang up and rivaled its tide in Solomon"s reign. Unfortunately, the social life of the people lacked its earlier simplicity, and there were tendencies within the kingdom itself which pointed to the disintegration of the state as surely as did the forces that were soon to approach its walled cities.
First, recent wars had fallen most heavily upon the middle cla.s.s. Small farmers, returning from campaigns of defense of Hebrew borders, found their estates run down, sometimes dismantled. Having no means of building them up again, they frequently sank into the peasantry. In periods of reaction, when property and commercial activity returned, it was the wealthy who were benefited, while the poor became poorer yet. In this way the middle cla.s.s had practically disappeared. Such a loss would be serious enough to a state, but this was by no means all. The simplicity of living which had characterized the early years of the Hebrew nation had given way to extravagance and reckless waste on the part of the rich, throwing into powerful contrast the condition of the poor. The humbler cla.s.ses were oppressed--not by foreign foes, but by the wealthy of their own state, and abandonment of any sympathy between social cla.s.ses was one of the most alarming tendencies.
The religious life of the country was at a low ebb. By the ma.s.ses Jehovah was still regarded as G.o.d of the Hebrews--a tribal G.o.d, quite as Baal was G.o.d of the Phoenicians, or a.s.shur of the a.s.syrians. It was taught by the priests that Jehovah would cause the Hebrews to win against their enemies, since only by their triumphs was he honored. He was worshipped much as were the G.o.ds of other nations. Licentious customs borrowed from neighboring peoples, profaned the very temples, and undermined earlier religious simplicity.
It was such a state of affairs that called forth the utterances of Amos and Hosea, from whose addresses we learn of social conditions in their day. In some hearts the religious mission of the Hebrews still remained the most sacred of all trusts. When evils of their age threatened to engulf them, certain clear-sighted ones were moved to rouse the people--to bring home to them the consequences sure to overtake their kingdom unless these glaring wrongs were corrected.
Such a spirit was Amos, a simple, clear-minded shepherd, dwelling on the borderland between Israel and Judah, and closely observant of affairs in both states. Inspired to voice his protest against the corruption of his people, he left his flocks and journeyed to Bethel, the religious center of Israel. Reaching the temple on a feast day, he was confronted by riotous music and unseemly merriment, desecrating the temple itself. It was then he created a sensation by his pa.s.sionate address, fragments of which are preserved to us in the biblical book which bears his name.
Instead of offending at once by quick reproof, and thus losing a chance to be heard, he began by predicting misfortunes certain to overtake neighboring peoples because of their misdoings. In this way he won the attention and approval of an audience who liked to be told that they were the Chosen People, and Jehovah was with them, and that--apparently no matter what they did--he would not permit them to fail. Then Amos launched into the iniquity of Israel, and prophesied disasters sure to befall her. He uttered a new truth when he said that since the Hebrews had received special blessings from Jehovah, even more strictly would they be held to account for their shortcomings; that as their light had been greater than that bestowed upon their neighbors, so would the requirements be greater for them than for others.
"Hear ye this word which I take up against you, even a lamentation, O house of Israel.
"The virgin of Israel is fallen; she shall no more rise up; she is forsaken upon her land; there is none to raise her up. For thus saith the Lord G.o.d: The city that went out by a thousand shall leave an hundred, and that which went forth by an hundred shall leave ten, to the house of Israel.
"For thus saith the Lord unto the house of Israel: Seek ye me, and ye shall live; but seek not Bethel nor enter into Gilgal; for Gilgal shall surely go into captivity, and Bethel shall come to nought.
"Seek the Lord and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it. Ye who turn judgment to wormwood, and leave off righteousness in the earth, seek him that maketh the seven stars and Orion, and turneth the shadow of death into morning and maketh the day dark with night; that calleth for the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name....
"Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.
"For I know your manifold transgressions and your mighty sins; they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right....
"Woe to them that are at ease in Zion, and trust in the mountains of Samaria, which are named chief of the nations, to whom the house of Israel came!
"Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that chant to the sound of the viol, and invent to themselves instruments of music like David; that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph.
"Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed."--_Amos 5 and 6._
Not long after, Hosea came forward with the startling and altogether unpleasant message that Jehovah was not the G.o.d of the Hebrews alone, but of the whole world. That he was a G.o.d of righteousness, and rewarded it wherever found, and punished evil doing, regardless of the doer. He touched a new chord when he taught that G.o.d was love, full of compa.s.sion and plenteous in mercy. Heretofore _law_ had been the pivot around which religion centered, and the ritual was observed and the sacrifice provided. These attended to, Jehovah was supposed to be appeased. Hosea taught that the sacrifice of burnt offerings availed nothing--that the sacrifice demanded was "an humble and a contrite heart."
A new era was dawning for the Hebrew faith, and truth-divining men grasped at fundamental principles, applicable alike to the whole world.
It is not surprising that long years elapsed before such broad conceptions sank deep into the hearts of the Hebrew race. One of their kingdoms was scattered to the winds before these were comprehended, save, indeed, by a few, far-sighted minds; the other kingdom pa.s.sed through the humiliation of captivity and exile and through these vicissitudes learned the truths from actual experience.
"Hear ye this, O priests; and harken, ye house of Israel; and give ear, O house of the king; for judgment is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor....
"The pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.
They shall go with their flocks and with their herds to seek the Lord but they shall not find him; he hath withdrawn himself from them. They have dealt treacherously against the Lord: for they have begotten strange children: now shall a mouth devour them with their portions....
"O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away....
"For I desired mercy, and not sacrifice; and the knowledge of G.o.d more than burnt offerings. But they like men have transgressed the covenant: there have they dealt treacherously against me....
"Israel hath cast off the thing that is good: the enemy shall pursue him. They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off. For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up....
"They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the Lord accepteth them not; now will he remember their iniquity and visit their sins: they shall return to Egypt. For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof....
"Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the mult.i.tude of thy mighty men....
"When Israel was a child, then I loved him, and called my son out of Egypt. As they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images. I taught Ephraim also to go, taking them by the arms; but they knew not that I healed them. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them....
"O Israel, thou hast destroyed thyself; but in me is thine help.
"O Israel, return unto the Lord thy G.o.d, for thou hast fallen by thine iniquity."--_Hosea, 5-14 chapters._
END OF ISRAEL.
About 745 B.C. Tiglath-Pileser III. began his westward conquest, incorporating great areas into his already s.p.a.cious empire. Heavy tribute was exacted from provinces so annexed. The amount required of the northern kingdom--now known by the name of its new capital, Samaria--was so great that the state soon drooped under the load. Egypt, desiring also a foothold in western Asia, employed agents to stir the conquered countries against a.s.syria, promising aid in case they would revolt, but meaning only to appropriate territory for the Nile kingdom should confusion make it possible.
Because the tribute was grievous in Samaria, the party opposed to paying it desired an alliance with Egypt. Statesmen saw that such a movement was ill-timed, but their voices were drowned in the mult.i.tude. In 735 B.C. a coalition was formed by the sea-coast states against a.s.syria, and the revolting states refused the yearly tribute. Before the allies could rally, Tiglath-Pileser III. reached the west by forced marches, and defeated each state separately. Much land was laid waste, captives were taken, and Hosea, deemed loyal to the a.s.syrian government, was made king of Samaria. For ten years the annual levy was paid, but upon the death of the great a.s.syrian conqueror, Hosea yielded to the popular clamor for a revolt. He himself was soon taken prisoner, but Samaria prepared for a siege. It lasted nearly three years, during which time intense suffering afflicted the city. At last the capital fell to Sargon, who destroyed it, taking 27,290 of its n.o.blest citizens captives, deporting them to distant points. An a.s.syrian governor was placed over the desolate land and Israel ceased to exist longer as a state.
The Hebrew chronicler tells us that those taken into captivity took on the religions of the people among whom they settled. Generally speaking this was no doubt true. On the other hand, traditions have come down from other sources concerning families who continued to worship Jehovah as before. However, after a few generations, their descendants no doubt drifted away from the faith of the Hebrews.
Thus ends the story of the ten tribes who broke away from the kingdom of Solomon"s son and organized their own northern kingdom. While enduring prophecies and messages have been contributed by members of these tribes, their kingdom presented no such example as did the smaller state of Judah during the closing years of her national life. More accessible to outside influences, more ready to compromise, Israel"s early religious fervor gradually abated. Some explanation for her inglorious end is to be found in the physical geography of her country.
Before the fall of Samaria, Judah enjoyed years of material prosperity, with varying fortune. Shortly before the siege of the northern capital, Ahaz, a mere boy, succeeded to the Judah throne. Inexperienced in the affairs of state, he was nevertheless reluctant to heed the counsels of older advisers. a.s.syria was threatening like a huge monster on the eastern horizon and the only possible way to check her approach lay in organizing a strong coalition of the sea-coast states. Syria, instead of taking the initiative, joined with Israel for the purpose of invading Judea, and dividing the spoils between them. This fatal mistake led ultimately to the destruction of both aggressive countries. King Ahaz of Judaea, against the wise and urgent advice of Isaiah, offered allegiance to the a.s.syrian emperor in turn for protection against his neighbors, selling his countrymen into tribute slavery and despoiling the temple of its treasure for gifts of submission. Thus it happened that while Damascus and Samaria fell before the armies of a.s.syria, Jerusalem was not approached, nor Judaea invaded, although her king became a va.s.sal of Tiglath-Pileser III.
Under such trying conditions as these Isaiah came into national view and evinced qualities which have given him rank with the great statesmen of the world. Denouncing social wrongs, he was soon drawn into the affairs of the state. Taking no part in the politics of his day, he stood steadfastly for fidelity to the ideals of his race and faith. He appreciated the position that his country ought to occupy, knowing well that as a political power she could not hope to cope with even the secondary nations around her. Only by holding herself aloof from material considerations, and clinging tenaciously to the religious principles earlier evolved, could she come safely through the critical times encompa.s.sing her. Isaiah taught that it was for Judah to purge her worship of idolatrous practices which had drifted into it and to go forward with unfaltering faith in the ultimate dominance of right over wrong, justice over injustice. However he spoke to deaf ears, for the ideals for which he stood, the moderate measures for which he pleaded, were unpopular with the people at this time.
For some years Judaea paid her tribute, thankful to be left undisturbed.
Gradually a party sprang up which opposed the tribute payment, and during the reign of Hezekiah its adherents became numerous enough to control the policy of their nation. Babylonia was secretly planning a revolt which she desired to make general; accordingly amba.s.sadors were dispatched to the court of Hezekiah--ostensibly to congratulate him on his recent recovery, but really to win him to this revolt, and to estimate the resources of his kingdom. About 702 B.C. all was ripe for the planned revolt, and a.s.syrian officials were refused the tribute.
Sargon was dead and it was not expected that his son would prove so successful a warrior as he had been. But no sooner had news of the revolt reached Sennacherib than he pushed west, and reached the coast before the allies were prepared. Meeting them separately, they quickly melted away before his disciplined troops. Cities of Phoenicia and the Philistines surrendered, and armies spread into the valleys of Judaea, surrounding Jerusalem itself. Hezekiah was terrified into offering heavy tribute, stripping the temple of its remaining ornaments to provide the sum exacted by the emperor as the price of peace. Cities around about were being laid waste and their inhabitants carried into captivity.
In spite of the booty sent him, Sennacherib felt that his victory over Jerusalem was incomplete, and turning to meet an Egyptian relief force approaching Judaea from the south, Sennacherib sent word to Hezekiah that, unless the city gates swung open to him on his return, he would storm its walls.
It had been a grievous matter to provide the treasure already required by the a.s.syrian, and consternation filled Jerusalem, where little hope of holding out against the veteran troops could longer be entertained.
With characteristic calm, Isaiah declared that deliverance for Zion would be forth-coming, and he took occasion to bring home to the people their deep corruption and idolatrous wanderings, while safety for them lay in devotion to Jehovah. For once the terrified Hebrews were ready to harken to any counsel that carried with it a promise of hope.
The fate of Sennacherib"s army is well known: how encamped in a fever-breeding swamp, it was stricken in a night. The few who escaped the plague, set out at once on a homeward march, and Jerusalem was left unmolested. As was their custom, the Hebrews attributed their escape to direct intervention of Jehovah in their behalf. The beautiful poem of Byron touching the incident, expresses well their convictions:
DESTRUCTION OF SENNACHERIB.
The a.s.syrian came down like the wolf on the fold, And his cohorts were gleaming in purple and gold; And the sheen of their spears was like stars on the sea, When the blue waves roll nightly on deep Galilee.