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like the mane of a lion. His affability won him the hearts of all who approached him. David was so blinded that he did not see how his crafty son was alienating the affections of the people from their sovereign, whilst Absalom merely awaited a favourable opportunity to proceed against his father, to dethrone him, and perhaps to attempt his life. This opportunity soon offered itself.

      It appears that David was occupied, in the last decade of his reign, with a comprehensive plan, apparently that of a great war which would require a numerous body of soldiers. He had already enlisted bands of mercenaries, six hundred Hittites, who, with their general Ittai, (whose admiration for David secured his unswerving attachment), had arrived from Gath. The king also wished to ascertain the number of able-bodied men over twenty years of age in all the Israelitish tribes, in order to determine whether he could undertake with their aid a campaign which would probably prove severe and tedious. The king delegated the office of numbering the men who could bear arms to his commander-in-chief, Joab, and the other generals. The work of enumeration lasted nine months and twenty days. From the numbers which were handed in, supposing them to be correct, it appears that, out of an entire population of 4,000,000, there were 1,300,000 men and youths capable of bearing arms.

      This counting of the nation, however, proved to be a mistake for which David had to pay heavily. The people were highly incensed against him. In itself the act was displeasing to them, as they saw in it the preliminaries to enlistments for a war of long duration; added to this was the fear that the counting itself must be attended by evil results, for such was the view held in those days. A fearful pestilence broke out, which carried off great numbers, and confirmed all minds in the belief that it had arisen in consequence of the numbering of the people. The capital, being densely populated, naturally suffered the greatest loss from the pestilence. On seeing the heaps of corpses, or, to speak in the metaphorical language of those days, at sight of "the angel of Destruction" that had snatched away so many, David exclaimed:—"I have sinned and done wrong, but what has my poor flock done? Let thy hand strike me and the house of my fathers." The plague having spared Mount Moriah, where the Jebusites had settled, the prophet Gad bade the king erect an altar, and offer up sacrifices on that mountain, and he announced that the pestilence would then be averted from Jerusalem. Without hesitation, David and his entire court repaired thither. When the chief of the Jebusites, Ornah (Araunah), saw David approaching, he hurried to meet him, saluted him humbly, and asked what was his desire. David then informed him that he wished to buy the mountain in order to build an altar on it. Ornah graciously offered him the spot and all appertaining to it as a gift, but David refused to accept it. No sooner was an altar hastily erected there and a sacrifice offered, than the pestilence ceased in Jerusalem. From that time Mount Moriah was considered a sacred spot, which destruction could not approach; it was also the mountain on which Abraham was supposed to have offered his son Isaac as a sacrifice.

      In consequence of this plague the nation conceived a dislike to David; it condemned him for the loss of the thousands of human beings whom the Angel of Destruction had snatched away. Ahithophel made use of this dislike in order to avenge himself on David, and he employed Absalom as his tool, and, with him, contrived a conspiracy which could not fail to succeed.

      Absalom secretly despatched messengers in every direction, in order to give those adherents who were already attached to him the necessary signal. The insurrection was to be set on foot in Hebron, an outpost of the tribe of Judah, whose elders had already been won for Absalom. The latter invented subterfuges by which to deceive David as to the true purpose of his visit to Hebron, and the king permitted him to depart without suspicion.

      Absalom arrived at Hebron, attended by his friends and guards, and by two hundred prominent men of Jerusalem, whom he had invited under some pretext, and who did not suspect his real aims. These two hundred men, through their very ignorance of matters, contributed to the success of the project. The people of Hebron, seeing that even prominent men had joined Absalom's party, gave up David's cause as lost. Ahithophel, who had likewise invented a pretext to absent himself from court, openly declared for Absalom, thus giving his cause an immense accession of power, as he was known to be David's right hand.

      The traitorous plan succeeded but too well. The Hebronites and others present saluted Absalom as king, forswore their allegiance to David, and sacrificed burnt-offerings. Ambition prompted various members of David's family also to join Absalom. This was more especially the case with Amasa, his cousin, who considered himself a great commander, and thought that Joab had unjustly been preferred to him. The messengers then gave the signal previously agreed upon, and the conspirators who sided with Absalom gathered together, and shouted "Long live King Absalom!" They carried with them all who had been incensed against David for taking a census of the people, and in fact all who hoped to gain some advantage from changes and dissension. The Benjamites, whom the accession of David had deprived of supremacy, and the ever-dissatisfied Ephraimites, were more particularly delighted at David's downfall, and willingly did homage to the usurper; they hoped to regain their former freedom through David's misfortunes. They had greater chances of obtaining power under Absalom, who was very vain, and not likely to retain the favour of the nation for a long time, than under the rule of David. The chief towns of all the tribes sent ambassadors to Hebron to salute the new king, and his adherents daily increased in number. At first the conspiracy was kept secret from those in authority; no one was permitted to journey to Jerusalem, lest the news spread. David received the information of his own dethronement and the accession of his son simultaneously with the news that the houses of Judah and Israel had renounced their allegiance to him.

      It was a terrible blow for the king. But his resolve was soon taken; he would not resort to a civil war, as the sons of Zeruiah and many other faithful followers probably urged him to do. Deserted by all the tribes, he would be obliged to shut himself up in his capital. The city would not be able to resist the attack of so large an army; and he saw, now that he was undeceived, that Absalom would not scruple to turn Jerusalem into a sea of blood. David felt deeply wounded by the alliance of Ahithophel with his usurping son, and he was greatly discouraged by it. He saw, too late, that the conspiracy was of long standing, that the plan had been maturely considered, and that resistance on his part would only lead to his own destruction. He therefore announced to his people that he would depart from Jerusalem in all haste, before Absalom could leave Hebron with his numerous followers.

      This step was instrumental in proving to David that he still had faithful friends, who would be true to him till death. When, on leaving his palace, he passed the Place of the Sellers of Ointment, he observed to his great joy that a great concourse followed him. Not only his general, Joab, with his brother, Abishai, and their followers; not only a great number of the warrior-corps (Gibborim), the hired troops, Cherethites and Pelethites, with Benaiah their leader, but also Ittai the Hittite, with six hundred men, whom David had only a short time before enlisted. The entire population wept aloud, whilst David withdrew to the Vale of Kedron, where he mustered his followers before taking the road over the Mount of Olives to the desert near the Jordan. He did not venture to take refuge in a city from fear of treachery.

      Later on the two high priests Zadok and Abiathar with all the Levites hurried after him, bearing the ark of the covenant with them. David, however, urged the priests to return to Zion with the ark, saying, "If by God's mercy I shall be permitted to return to Jerusalem, then I shall again behold the ark of the covenant and the sanctuary; if not, if God rejects me, I am ready to endure what seemeth good unto Him." It also appeared to him that the priests could be of more service to him if they remained in Jerusalem than if they joined him in exile. Whilst, then, the priests hastily took the ark back to Jerusalem, David ascended the Mount of Olives barefoot, his head covered, and his face bathed in tears. All his attendants wept bitterly. But when his grief and despair had reached their climax, a friend, who was to give him help, came from the other side of the Mount of Olives, and met him at its highest point. Hushai from the city of Erech was a confidant of David, and a counsellor of no less wisdom than Ahithophel. He advanced in mourning array, his garments torn, and earth upon his head, prepared to share the king's flight. David, however, refused to permit this, because, being an aged man, he would only be a burden. In Absalom's vicinity he might do valiant service by counteracting Ahithophel's counsels, and by keeping David informed of all that occurred. Hushai therefore repaired to Jerusalem.

      The first town through which David passed in his flight

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