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which was intimately connected with the house of David, and considered that house its most precious ornament, remained faithful to Rehoboam. The tribe of Simeon was merely a subsidiary of that of Judah, and could not be considered independent. The tribe of Benjamin also remained faithful to Rehoboam. It was closely connected with that of Judah, and their fortunes could not again be parted. There were more Benjamites than Judæans living in Jerusalem. These tribes, then, sided with Rehoboam. No sooner was he aware that two or three tribes would remain true to him, than he naturally entertained the idea of compelling the Shechemites and Ephraimites to return to their allegiance by means of the sword, and he would no doubt have succeeded, had not Jeroboam taken measures to turn the secession to the greatest advantage. He impressed on the Ephraimites that only a king could successfully resist Rehoboam's attacks, and that by no other means could they escape the severe punishment which awaited them as insurgents. They then determined to set up an opposition king. Who would be better suited for this post than Jeroboam? He alone possessed the needful courage and skill, and he was an Ephraimite. The elders of Ephraim therefore assembled, and with the co-operation of the remaining tribes, chose him as king. The latter paid homage to Jeroboam, possibly because they also had grievances against the house of David, and could expect no redress from Rehoboam. Thus the obscure man of Zereda became king over ten tribes (977–955), counting Manasseh of Machir as one, and Manasseh of Gilead as another tribe.

      The tribes of Judah, Benjamin and Simeon alone remained attached to the house of David. The two last named, however, had no separate existence, they were merged into the tribe of Judah. The house of Israel, which had been joined with the house of Judah for barely a century, was thus again divided from it. To avoid continual warfare as well as the necessity of being constantly on the defensive, each of the two kings sought to strengthen himself by alliances, and thus frustrate all hostile plans. Rehoboam made a treaty with the newly elected king of Damascus, the state founded by Rezon, the bandit, in Solomon's time, having attained great power. Rezon, or his successor Tabrimon, had united various Aramæan districts to Damascus, and ruled over extensive territory. The treaty between Rehoboam and the king of Damascus prevented Jeroboam from attacking the kingdom of Judah, and visiting it with the horrors of a long war. Jeroboam, on the other hand, formed an alliance with another power, in order to exasperate and alarm the king of Judah.

      A union of the two kingdoms was distasteful to both. The difference in their history prevented their coalescing. The house of Israel, especially the tribe of Ephraim, willingly relinquished the advantages which might accrue from a union with the house of David, in order that it might not be forced to assume an inferior position. The more worthy in both kingdoms were probably filled with grief at the breach which had occurred, but they were unable to avert it. The civil war which appeared imminent was prevented by the prophet Shemaiah, who, in the name of God, called on the Judæans and Benjamites to desist from fratricide. Slight feuds, however, broke out between the contiguous kingdoms, as was unavoidable between such near neighbours, but they led to no serious result.

      Jeroboam was effectually aided in his ambitious plans by Shishak (Sheshenk), who, it is said, married his wife's elder sister Ano to the fugitive Israelite, just as he had given another sister in marriage to the Idumæan prince who had taken refuge with him. Shishak probably had furnished Jeroboam with the supplies of money that enabled him to return to his fatherland, and now the new king seems to have formed an alliance with him against Judah. Thus Rehoboam was prevented from undertaking any noteworthy steps against Israel. In order to secure himself from Egyptian and Israelitish attacks, Rehoboam erected a chain of fortresses in a circuit of several miles round about the capital. But they failed him in the hour of need. Shishak, with an overwhelming force, undertook a war against Rehoboam in the fifth year of the Jewish king's reign (972). Overcome by excess of numbers, the strongholds were taken one after another by the Egyptian armies, and Shishak pressed forward as far as Jerusalem. It appears that the capital yielded without a struggle, and the Egyptian king contented himself with seizing the treasures which Solomon had deposited in the palace and the Temple. He appropriated all the money then in Jerusalem, as well as the golden shields and spears which the king's guards used in royal processions to the Temple. He, however, left the kingdom of Judah intact, did not even touch the walls of Jerusalem, and left Rehoboam on his throne. On his return, Shishak commemorated his deeds of prowess and his victories over Judah and other districts by records and monuments. The alliance between Solomon and the king of Egypt was thus of but short duration. His son learned the futility of such a treaty, and experienced how little trust can be placed in plans and political measures, though apparently the outcome of the deepest calculation and forethought. Solomon, in spite of his wisdom, had acted thoughtlessly in regard to the union with the daughter of Pharaoh. He had built her a special palace, and within a few years after his decease, an Egyptian king ransacked this very palace and other monumental buildings of Solomon, and plundered them of all their treasures. The grandeur and power of Solomon's kingdom were at an end.

      Jeroboam fortified Shechem and built himself a palace, which served also as a citadel (Armon) for purposes of defence. On the opposite side of the Jordan, he also fortified various towns, among them Penuel (or Peniel), to serve as a rampart against attacks from the south, where the Moabites and the Ammonites, in consequence of what had taken place, had separated themselves from the Israelites, in the same way as the Idumæans had shaken off the yoke of the Judæans. Internal embarrassments forced Jeroboam to introduce innovations. Guided either by habit or conviction, the families of the northern tribes continued to present themselves at Jerusalem in the autumn at harvest time, in order to take part in the service of the invisible God. This loyalty to the Jewish capital, even though manifested by only a part of his subjects, was a source of great anxiety to Jeroboam. How would it be if the people turned in ever increasing numbers to the temple in Jerusalem, and once more made peace with the house of David? Would he not be dethroned as quickly as he had attained to royalty? In order to avoid the possibility of such a reunion, Jeroboam matured a wicked plan, which caused Israel to fall back into the ways of idolatry and barbarity.

      During his protracted stay in Egypt, Jeroboam had become acquainted with the system of worship established there, and he had observed that the worship of animals, particularly of the bull, tended to promote the aims of despotic government. He had observed that this animal worship served to stultify the nation, and Jeroboam thought he might turn to his own purposes a system so politic and advantageous. He therefore, in conjunction with his advisers, devised a plan by which these observances should be introduced in the Ten Tribes. He considered that this idol-worship might be of advantage to him in other ways, as it would keep him in favour with the court of Egypt. Israel would appear as a dependency of Egypt, and both countries, having common religious observances and customs, would also have common interests. The habits of Egypt were of special interest to him, as his wife was probably an Egyptian, and connected with the royal house of Egypt. Jeroboam also studied the convenience of the tribes. He wished to relieve those who lived far off from the necessity of making long journeys at the time of the harvest. At Bethel and at Dan, Jeroboam, therefore, put up golden calves, and issued a proclamation to the effect: "This is thy God, O Israel, who brought thee out of Egypt." In Bethel, where he himself intended to preside at the worship, he built a large temple, in which he also placed a sacrificial altar. To prevent the people from celebrating the Feast of Ingathering at Jerusalem, he fixed the festival a month later (in the eighth instead of the seventh month). Probably also a different time-reckoning was followed, according to the longer solar, instead of the shorter lunar year.

      The nation, as a whole, appears to have taken no offence at this alteration, but to have actually regarded it as a revival of the ancient mode of worship. The fundamental principle, the unity of God, was in no way affected by it. Jeroboam had not attempted to introduce polytheism, but had merely given them incarnations of the Deity, symbolising strength and fruitfulness. The people, naturally sensual, were, indeed, well pleased to have a representation of the Godhead. The spirituality of God, not admitting of ocular demonstration, was at that period more remote from their comprehension than the conception of His unity. Sensual dissipation and depravity were not bound up with the worship of the bull as with the Canaanite service of Baal, and therefore it did not outrage the moral sense.

      Thus the people gradually became accustomed to repair to Bethel or Dan for the high feasts; otherwise they made their offerings at home, or at the nearest place where sacrifices had

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