The word of the Lord was the word of a true prophet, and the miracle was wrought. Not only was the siege raised, but the wholly unforeseen spoil of the entire Syrian camp, with all its acc.u.mulated rapine, brought about the predicted plenty.

There were four lepers[127] outside the gate of Samaria, like the leprous mendicants who gather there to this day. They were cut off from all human society, except their own. Leprosy was treated as contagious, and if "houses of the unfortunate" (_Biut-el-Masakin_) were provided for them, as seems to have been the case at Jerusalem, they were built outside the city walls.[128] They could only live by beggary, and this was an aggravation of their miserable condition. And how could any one fling food to these beggars over the walls, when food of any kind was barely to be had within them?

So taking counsel of their despair, they decided that they would desert to the Syrians: among them they would at least find food, if their lives were spared; and if not, death would be a happy release from their present misery.

So in the evening twilight, when they could not be seen or shot at from the city wall as deserters, they stole down to the Syrian camp.

When they reached its outermost circle, to their amazement all was silence. They crept into one of the tents in fear and astonishment.

There was food and drink there, and they satisfied the cravings of their hunger. It was also stored with booty from the plundered cities and villages of Israel. To this they helped themselves, and took it away and hid it. Having spoiled this tent, they entered a second. It was likewise deserted, and they carried a fresh store of treasures to their hiding-place. And then they began to feel uneasy at not divulging to their starving fellow-citizens the strange and golden tidings of a deserted camp. The night was wearing on; day would reveal the secret. If they carried the good news, they would doubtless earn a rich guerdon. If they waited till morning, they might be put to death for their selfish reticence and theft. It was safest to return to the city, and rouse the warder, and send a message to the palace. So the lepers hurried back through the night, and shouted to the sentinel at the gate, "We went to the Syrian camp, and it was deserted! Not a man was there, not a sound was to be heard. The horses were tethered there, and the a.s.ses, and the tents were left just as they were."

The sentinel called the other watchmen to hear the wonderful news, and instantly ran with it to the palace. The slumbering house was roused; and though it was still night, the king himself arose. But he could not shake off his despondency, and made no reference to Elisha's prediction.

News sometimes sounds too good to be true. "It is only a decoy," he said. "They can only have left their camp to lure us into an ambuscade, that they may return, and slaughter us, and capture our city."

"Send to see," answered one of his courtiers. "Send five hors.e.m.e.n to test the truth, and to look out. If they perish, their fate is but the fate of us all."

So two chariots with horses were despatched, with instructions not only to visit the camp, but track the movements of the host.

They went, and found that it was as the lepers had said. The camp was deserted, and lay there as an immense booty; and for some reason the Syrians had fled towards the Jordan to make good their escape to Damascus by the eastern bank. The whole road was strewn with the traces of their headlong flight; it was full of scattered garments and vessels.

Probably, too, the messengers came across some disabled fugitive, and learnt the secret of this amazing stampede. It was the result of one of those sudden unaccountable panics to which the huge, unwieldy, heterogeneous Eastern armies, which have no organised system of sentries, and no trained discipline, are constantly liable. We have already met with several instances in the history of Israel. Such was the panic which seized the Midianites when Gideon's three hundred blew their trumpets; and the panic of the Syrians before Ahab's pages of the provinces; and of the combined armies in the Valley of Salt; and of the Moabites at Wady-el-Ahsy; and afterwards of the a.s.syrians before the walls of Jerusalem. Fear is physically contagious, and, when once it has set in, it swells with such unaccountable violence, that the Greeks called these terrors "panic," because they believed them to be directly inspired by the G.o.d Pan. Well-disciplined as was the army of the Ten Thousand Greeks in their famous retreat, they nearly fell victims to a sudden panic, had not Clearchus, with prompt resource, published by the herald the proclamation of a reward for the arrest of the man who had let the a.s.s loose. Such an unaccountable terror--caused by a noise as of chariots and of horses which reverberated among the hills--had seized the Syrian host. They thought that Jehoram had secretly hired an army of the princes of the Khetas[129] and of the Egyptians to march suddenly upon them. In wild confusion, not stopping to reason or to inquire, they took to flight, increasing their panic by the noise and rush of their own precipitance.

No sooner had the messengers delivered their glad tidings, than the people of Samaria began to pour tumultuously out of the gates, to fling themselves on the food and on the spoil. It was like the rush of the dirty, starving, emaciated wretches which horrified the keepers of the reserved stores at Smolensk in Napoleon's retreat from Moscow, and forced them to shut the gates, and fling food and grain to the struggling soldiers out of the windows of the granaries. To secure order and prevent disaster, the king appointed his attendant lord to keep the gate. But the torrent of people flung him down, and they trampled on his body in their eagerness for relief. He died after having seen that the promise of Elisha was fulfilled, and that the cheapness and abundance had been granted, the prophecy of which he thought only fit for his sceptical derision.

"The sudden panic which delivered the city," says Dean Stanley, "is the one marked intervention on behalf of the northern capital. No other incident could be found in the sacred annals so appropriately to express, in the Church of Gouda, the pious grat.i.tude of the citizens of Leyden, for their deliverance from the Spanish army, as the miraculous raising of the siege of Samaria."[130]

FOOTNOTES:

[117] So _asaftida_ is called "devil's dung" in Germany; and the _Herba alcali_, "sparrow's dung" by Arabs. The _Q'ri_, however, supports the _literal_ meaning; and compare 2 Kings xviii. 27; Jos., _B. J._, V.

xiii. 7. a.n.a.logies for these prices are quoted from cla.s.sic authors.

Plutarch (_Artax._, xxiv.) mentions a siege in which an a.s.s's head could hardly be got for sixty drachmas (2 10_s._), though usually the whole animal only cost 1. Pliny (_H. N._, viii. 57) says that during Hannibal's siege of Casilinum a mouse sold for 6 5_s._

[118] So Clericus. Comp. Jos. ?p???sat? a?t?.

[119] Lev. xxvi. 29.

[120] Deut. xxviii. 52-58.

[121] Jer. xix. 9.

[122] Lam. iv. 10: comp. ii. 20; Ezek. v. 10; Jos., _B. J._, VI. iii. 4.

[123] 1 Kings xxi. 27; Isa. xx. 2, 3.

[124] Compare the wrath of Pashur the priest in consequence of the denunciation of Jeremiah (Jer. xx. 2).

[125] 1 Kings xix. 2.

[126] In 2 Kings vi. 33 we should read _melek_ (king) for _maleak_ (messenger). Jehoram repented of his hasty order.

[127] The Jews say Gehazi, and his three sons (Jarchi).

[128] Lev. xiii. 46; Num. v. 2, 3.

[129] The capitals of the ancient Hitt.i.tes--a nation whose fame had been almost entirely obliterated till a few years ago--were Karchemish, Kadesh, Hamath, and Helbon (Aleppo).

[130] _Lectures_, ii. 345.

CHAPTER IX

_THE SHUNAMMITE AND HAZAEL_

2 KINGS viii. 1-6, 7-15. (Circ. B.C. 886.)

"Our acts still follow with us from afar, And what we have been makes us what we are."

GEORGE ELIOT.

The next anecdote of Elisha brings us once more into contact with the Lady of Shunem. Famines, or dearths, were unhappily of very frequent occurrence in a country which is so wholly dependent, as Palestine is, upon the early and latter rain. On some former occasion Elisha had foreseen that "Jehovah had called for a famine"; for the sword, the famine, and the pestilence are represented as ministers who wait His bidding.[131] He had also foreseen that it would be of long duration, and in kindness to the Shunammite had warned her that she had better remove for a time into a land in which there was greater plenty. It was under similar circ.u.mstances that Elimelech and Naomi, ancestors of David's line, had taken their sons Mahlon and Chilion, and gone to live in the land of Moab; and, indeed, the famine which decided the migration of Jacob and his children into Egypt had been a turning-point in the history of the Chosen People.

The Lady of Shunem had learnt by experience the weight of Elisha's words. Her husband is not mentioned, and was probably dead; so she arose with her household, and went for seven years to live in the plain of Philistia. At the end of that time the dearth had ceased, and she returned to Shunem, but only to find that during her absence her house and land were in possession of other owners, and had probably escheated to the Crown. The king was the ultimate, and to a great extent the only, source of justice in his little kingdom, and she went to lay her claim before him and demand the rest.i.tution of her property. By a providential circ.u.mstance she came exactly at the most favourable moment. The king--it must have been Jehoram--was at the very time talking to Gehazi about the great works of Elisha. As it is unlikely that he would converse long with a leper, and as Gehazi is still called "the servant of the man of G.o.d," the incident may here be narrated out of order. It is pleasant to find Jehoram taking so deep an interest in the prophet's story. Already on many occasions during his wars with Moab and Syria, as well as on the occasion of Naaman's visit, if that had already occurred, he had received the completest proof of the reality of Elisha's mission, but he might be naturally unaware of the many private incidents in which he had exhibited a supernatural power. Among other stories Gehazi was telling him that of the Shunammite, and how Elisha had given life to her dead son. At that juncture she came before the king, and Gehazi said, "My lord, O king, this is the very woman, and this is her son whom Elisha recalled to life." In answer to Jehoram's questions she confirmed the story, and he was so much impressed by the narrative that he not only ordered the immediate rest.i.tution of her land, but also of the value of its products during the seven years of her exile.

We now come to the fulfilment of the second of the commands which Elijah had received so long before at h.o.r.eb. To complete the retribution which was yet to fall on Israel, he had been bidden to anoint Hazael to be king of Syria in the room of Benhadad. Hitherto the mandate had remained unfulfilled, because no opportunity had occurred; but the appointed time had now arrived. Elisha, for some purpose, and during an interval of peace, visited Damascus, where the visit of Naaman and the events of the Syrian wars had made his name very famous. Benhadad II., grandson or great-grandson of Rezin, after a stormy reign of some thirty years, marked by some successes, but also by the terrible reverses already recorded, lay dangerously ill.

Hearing the news that the wonder-working prophet of Israel was in his capital, he sent to ask of him the question, "Shall I recover?" It had been the custom from the earliest days to propitiate the favour of prophets by presents, without which even the humblest suppliant hardly ventured to approach them.[132] The gift sent by Benhadad was truly royal, for he thought perhaps that he could purchase the intercession or the miraculous intervention of this mighty thaumaturge. He sent Hazael with a selection "of every good thing of Damascus," and, like an Eastern, he endeavoured to make his offering seem more magnificent[133] by distributing it on the backs of forty camels.

At the head of this imposing procession of camels walked Hazael, the commander of the forces, and stood in Elisha's presence with the humble appeal, "Thy son Benhadad, King of Syria, hath sent me to thee, saying, Shall I recover of this disease?"

About the king's munificence we are told no more, but we cannot doubt that it was refused. If Naaman's still costlier blessing had been rejected, though he was about to receive through Elisha's ministration an inestimable boon, it is unlikely that Elisha would accept a gift for which he could offer no return, and which, in fact, directly or indirectly, involved the death of the sender. But the historian does not think it necessary to pause and tell us that Elisha sent back the forty camels unladen of their treasures. It was not worth while to narrate what was a matter of course. If it had been no time, a few years earlier, to receive money and garments, and olive-yards and vineyards, and men-servants and maid-servants, still less was it a time to do so now. The days were darker now than they had been, and Elisha himself stood near the Great White Throne. The protection of these fearless prophets lay in their utter simplicity of soul. They rose above human fears because they stood above human desires. What Elisha possessed was more than sufficient for the needs of the plain and humble life of one whose communing was with G.o.d. It was not wonderful that prophets should rise to an elevation whence they could look down with indifference upon the superfluities of the l.u.s.t of the eyes and the pride of life, when even sages of the heathen have attained to a similar independence of earthly luxuries. One who can climb such mountain-heights can look with silent contempt on gold.

But there is a serious difficulty about Elisha's answer to the emba.s.sage. "Go, say unto him"--so it is rendered in our Authorised Version--"Thou mayest certainly recover: howbeit the Lord hath showed me that he shall surely die."

It is evident that the translators of 1611 meant the emphasis to be laid on the "_mayest_," and understood the answer of Elisha to mean, "Thy recovery is quite possible; and yet"--he adds to Hazael, and not as part of his answer to the king--"Jehovah has shown me that dying he shall die,"--not indeed of this disease, but by other means before he has recovered from it.

Unfortunately, however, the Hebrew will not bear this meaning. Elisha bids Hazael to go back with the distinct message, "Thou shalt surely recover," as it is rightly rendered in the Revised Version.

This, however, is the rendering, not of the _written_ text as it stands, but of the margin. Every one knows that in the Masoretic original the text itself is called the K'thib, or "what is written," whereas the margin is called _Q'ri_, "read." Now, our translators, both those of 1611 and those of the Revision Committee, all but invariably follow the Kethib as the most authentic reading. In this instance, however, they abandon the rule and translate the marginal reading.

What, then, is the written text?

It is the reverse of the marginal reading, for it has: "Go, say, Thou shalt _not_ recover."

The reader may naturally ask the cause of this startling discrepancy.

It seems to be twofold.

(I.) Both the Hebrew word _lo_, "not" (???), and the word _lo_, "to him" (???), have precisely the same p.r.o.nunciation. Hence this text might mean either "Go, say _to him_, Thou shalt certainly recover," or "Go, say, Thou shalt _not_ recover." The same ident.i.ty of the negative and the dative of the preposition has made nonsense of another pa.s.sage of the Authorised Version, where "Thou hast multiplied the nation, and _not_ increased the joy: they joy before Thee according to the joy of harvest," should be "Thou hast multiplied the nation, and increased _its_ joy." So, too, the verse "It is He that hath made us, and _not_ we ourselves," may mean "It is He that hath made us, and _to Him_ we belong." In the present case the adoption of the negative (which would have conveyed to Benhadad the exact truth) is not possible; for it makes the next clause and its introduction by the word "Howbeit" entirely meaningless.