LITMIR.BIZ

Скачать книгу

the Benjamite city of Bahurim. Far from meeting with a friendly reception there, he was received with insult and neglect. A Benjamite named Shimei, of the house of Gera, reviled and cursed him, saying, "Thou outcast and man of blood, God will repay thee for thy treatment of the house of Saul, whose crown thou hast stolen." He followed David's march for a long distance, throwing stones and earth at him, so that the soldiers had to shield the king. David, however, had some friends in Bahurim also. Humbled and exhausted, the king at length accomplished the journey through the desert, and reached the neighbourhood of Jericho with his forces.

      Here he could recruit his energies after his recent bodily and mental exertions, while awaiting the news which his faithful adherents would transmit to him from Jerusalem.

      When David was approaching the banks of the Jordan, Absalom arrived in Jerusalem with his traitorous adherents, among them Ahithophel, the faithless counsellor. Ahithophel urged the usurper to commit ever greater crimes in order to widen the breach between him and his father, and render a reconciliation impossible; he advised him to take possession of his father's harem. It mattered little to Ahithophel that Absalom would incur the hatred of the people through this fresh misdeed. His sole object was to revenge himself on David, and to ruin him. The weak-minded sinner who called himself king, and who was incapable of undertaking anything, unless incited thereto by others, allowed himself to be induced to commit this crime. But, whilst Absalom was revelling in sin, the man who was destined to frustrate all his ruthless plans was near at hand. Hushai had apparently submitted to the new king, and had assured him that he would serve him as faithfully as he had served his father, and Absalom relied on this promise. He called a council to consider the most expedient plan for defeating and ruining his father. The elders of the tribes, who were in the city, were invited to attend. Ahithophel gave the diabolical advice to attack David that very night with a strong army, to disperse his following in a sudden onslaught made by a force its superior in point of numbers, and to capture and slay the king, whom he imagined to be utterly worn out and dispirited. But Absalom also consulted Hushai with regard to the campaign against his father, and Ahithophel's advice was rejected by him as impracticable. Hushai urged such plausible objections that Absalom was duped by them; he advised that David should not be attacked with a small force, but that Absalom should raise from the entire nation—from Dan to Beersheba—an army whose numbers would render it irresistible. Hushai's advice was more favourably received than Ahithophel's, and steps were forthwith taken to act upon it. The attack was postponed, and the campaign was deferred till the numerous forces could be assembled. Hushai immediately conveyed the results of the meeting to David by means of Jonathan and Ahimaaz, the sons of the High Priest.

      The first result of these events was favourable to the cause of David, for Ahithophel departed from Jerusalem, and hanged himself in his native town of Gilo. He was led to this course either by disgust at Absalom's conduct in setting aside his counsel, or by the conviction that Absalom's cause would be lost through delay, and that he himself would reap well-deserved punishment. This suicide was a severe blow to the usurper, for he had no capable man amongst his followers, and he himself was neither warlike nor prudent. His general Amasa had but little military genius. The enrolment of soldiers was actually begun, but before it could be completed David had obtained an important advantage. He went to Mahanaim, the inhabitants of which town received him with a welcome as cordial as that which in former times they had extended to the fugitive son of Saul. All the Israelites on the opposite side of the Jordan offered their assistance, and placed themselves under his command. Two men of Gilead outvied each other in attentions to the unhappy king and father, and provided him and his followers with all necessaries. They were old men—Barzillai from Rogelim, and Machir from Lo-debar—and help came also from Shobi, king of Ammon, the son of Nahash. When at length Absalom or Amasa had succeeded in collecting a large force, they crossed the Jordan by means of rafts, and approached Mahanaim. The Absalomites encamped opposite the wood without any particular plan or order. David, on the other hand, divided his army into three divisions, commanded respectively by Joab, Abishai and Ittai, who were all proved and competent soldiers. David himself was not permitted to accompany them, as his generals knew too well his love for his wicked son. The contest cost many human lives. Although Absalom's forces exceeded those of David in point of numbers, yet they were defeated, for they were not well disciplined, and were not able to find their way in the forest. David's troops, on the other hand, fought valiantly. The forest was more destructive than the sword. Twenty thousand warriors are said to have fallen there. The forest of Rephaim was also the cause of Absalom's personal destruction. His long hair, of which he was very vain, caught in the branches of an oak, and the mule he had been riding galloped away. It seems providential that the death-blow was dealt by Joab, who had formerly favoured him, and who had thus unwittingly assisted him in his conspiracy. Joab then sounded the horn as a signal for David's army to cease from the contest, and the adherents of Absalom took to flight, and crossed the Jordan.

      Thus ended the second civil war of David's reign, a war which was the more unnatural because of the close relationship between the rival combatants, and the sad causes which led to the contest. The first duty of the victors was to transmit the news of their triumph to David. This was in itself a painful office, for all knew how deeply David would feel the death of his wicked son. David was terrified at the news, wept and sobbed, and cried repeatedly, "My son, my son, Absalom; would, I had fallen instead of thee!" The depths of a father's heart are unsearchable. Perhaps, he considered Absalom in the light of a victim whom Ahithophel had inveigled and urged on to rebellion. The warriors dared not enter Mahanaim as victors, but repaired homewards stealthily, as though humiliated after a defeat. David would see and speak to no one, but mourned continually for his son's loss. At length Joab took heart, and reproached him in harsh terms for indulging in continued mourning, and thereby manifesting ingratitude towards his soldiers. In order to rouse the king, Joab further threatened that if he did not immediately show himself to his soldiers, and address them kindly, his faithful followers would leave the same night, and he would remain alone and helpless. These sharp words of the rough but faithful Joab induced David to rouse himself, and appear before the people. The corpse of Absalom was thrown into a cave, and covered with a heap of stones. He left a beautiful daughter, but his three sons had been snatched away by death before his revolt, as though it were destined that no son of his should witness the attempt against his father's life. During his short reign at Jerusalem, he had erected a splendid monument in the "King's Valley," to perpetuate his own name. Intended for his glorification, it became the commemoration of his disgrace. After the close of the war, David contemplated returning to Jerusalem. He did not wish, however, to force the tribes into submission, he preferred to await their repentant return to him, and the renewal of their oaths of allegiance. It was a curious fact that the tribes of the north were the first to take this course. The voice of the people appealed to the elders to lead them back to their king. They cried, "The king who delivered us from our enemies, and freed us from the yoke of the Philistines, was forced by Absalom to flee from his own country. Absalom is now dead. Why do you not hasten to bring back our king? Come, let us lead him home." Thereupon the elders of the tribes invited David to return to his capital; and thus, a second time, they acknowledged him as king. Contrary to all expectation, the tribe of Judah, and naturally the tribe of Benjamin were still holding back. They did not move one step to welcome their king. Probably the men of Judah felt bitterly ashamed of the revolt they had started in Hebron, and did not venture to entreat David's pardon. Perhaps, too, the discontent which had incited them to forswear their allegiance was still at work amongst them. It seems that Amasa, who had fled to Jerusalem after the defeat in the forest of Gilead, still exercised great influence over the men of Judah.

      When David saw that the tribe of Judah was still holding aloof from him, he commanded the two priests, Zadok and Abiathar, who had remained in Jerusalem, to admonish the elders of Judah to invite their king to return. He told the priests to assure Amasa that he would not only receive a free pardon, but even retain his rank as general. With this prospect before him, Amasa determined to accept David's offers, and he persuaded the elders to accede to the king's proposal. The men of Judah thereupon sent an invitation to David, and an embassy went forth to meet the king, and receive him at Gilgal. The men of Benjamin were sorely puzzled by this conduct. What were they to do? The Benjamites had publicly shown themselves inimical to David when he had fled from Jerusalem through their territory; they had not thought it possible that he would ever return, and reclaim his throne. Now

Скачать книгу