CHAPTER 5. How Solomon Built Himself A Royal Palace, Very Costly And Splendid; And How He Solved The Riddles Which Were Sent Him By Hiram.

1. After the building of the temple, which, as we have before said, was finished in seven years, the king laid the foundation of his palace, which he did not finish under thirteen years, for he was not equally zealous in the building of this palace as he had been about the temple; for as to that, though it was a great work, and required wonderful and surprising application, yet God, for whom it was made, so far co-operated therewith, that it was finished in the forementioned number of years: but the palace, which was a building much inferior in dignity to the temple, both on account that its materials had not been so long beforehand gotten ready, nor had been so zealously prepared, and on account that this was only a habitation for kings, and not for God, it was longer in finishing. However, this building was raised so magnificently, as suited the happy state of the Hebrews, and of the king thereof. But it is necessary that I describe the entire structure and disposition of the parts, that so those that light upon this book may thereby make a conjecture, and, as it were, have a prospect of its magnitude.

2. This house was a large and curious building, and was supported by many pillars, which Solomon built to contain a multitnde for hearing causes, and taking cognizance of suits. It was sufficiently capacious to contain a great body of men, who would come together to have their causes determined. It was a hundred cubits long, and fifty broad, and thirty high, supported by quadrangular pillars, which were all of cedar; but its roof was according to the Corinthian order, 14 with folding doors, and their adjoining pillars of equal magnitude, each fluted with three cavities; which building as at once firm, and very ornamental. There was also another house so ordered, that its entire breadth was placed in the middle; it was quadrangular, and its breadth was thirty cubits, having a temple over against it, raised upon massy pillars; in which temple there was a large and very glorious room, wherein the king sat in judgment. To this was joined another house that was built for his queen. There were other smaller edifices for diet, and for sleep, after public matters were over; and these were all floored with boards of cedar. Some of these Solomon built with stones of ten cubits, and wainscoted the walls with other stones that were sawed, and were of great value, such as are dug out of the earth for the ornaments of temples, and to make fine prospects in royal palaces, and which make the mines whence they are dug famous. Now the contexture of the curious workmanship of these stones was in three rows, but the fourth row would make one admire its sculptures, whereby were represented trees, and all sorts of plants; with the shades that arose from their branches, and leaves that hung down from them. Those trees and plants covered the stone that was beneath them, and their leaves were wrought so prodigious thin and subtile, that you would think they were in motion; but the other part up to the roof, was plastered over, and, as it were, embroidered with colors and pictures. He, moreover, built other edifices for pleasure; as also very long cloisters, and those situate in an agreeable place of the palace; and among them a most glorious dining room, for feastings and compotations, and full of gold, and such other furniture as so fine a room ought to have for the conveniency of the guests, and where all the vessels were made of gold. Now it is very hard to reckon up the magnitude and the variety of the royal apartments; how many rooms there were of the largest sort, how many of a bigness inferior to those, and how many that were subterraneous and invisible; the curiosity of those that enjoyed the fresh air; and the groves for the most delightful prospect, for the avoiding the heat, and covering of their bodies. And, to say all in brief, Solomon made the whole building entirely of white stone, and cedar wood, and gold, and silver. He also adorned the roofs and walls with stones set in gold, and beautified them thereby in the same manner as he had beautified the temple of God with the like stones. He also made himself a throne of prodigious bigness, of ivory, constructed as a seat of justice, and having six steps to it; on every one of which stood, on each end of the step two lions, two other lions standing above also; but at the sitting place of the throne hands came out and received the king; and when he sat backward, he rested on half a bullock, that looked towards his back; but still all was fastened together with gold.

3. When Solomon had completed all this in twenty years' time, because Hiram king of Tyre had contributed a great deal of gold, and more silver to these buildings, as also cedar wood and pine wood, he also rewarded Hiram with rich presents; corn he sent him also year by year, and wine and oil, which were the principal things that he stood in need of, because he inhabited an island, as we have already said. And besides these, he granted him certain cities of Galilee, twenty in number, that lay not far from Tyre; which, when Hiram went to, and viewed, and did not like the gift, he sent word to Solomon that he did not want such cities as they were; and after that time these cities were called the land of Cabul; which name, if it be interpreted according to the language of the Phoenicians, denotes what does not please. Moreover, the king of Tyre sent sophisms and enigmatical sayings to Solomon, and desired he would solve them, and free them from the ambiguity that was in them. Now so sagacious and understanding was Solomon, that none of these problems were too hard for him; but he conquered them all by his reasonings, and discovered their hidden meaning, and brought it to light. Menander also, one who translated the Tyrian archives out of the dialect of the Phoenicians into the Greek language, makes mention of these two kings, where he says thus: "When Abibalus was dead, his son Hiram received the kingdom from him, who, when he had lived fifty-three years, reigned thirty-four. He raised a bank in the large place, and dedicated the golden pillar which is in Jupiter's temple. He also went and cut down materials of timber out of the mountain called Libanus, for the roof of temples; and when he had pulled down the ancient temples, he both built the temple of Hercules and that of Astarte; and he first set up the temple of Hercules in the month Peritius; he also made an expedition against the Euchii, or Titii, who did not pay their tribute, and when he had subdued them to himself he returned. Under this king there was Abdemon, a very youth in age, who always conquered the difficult problems which Solomon, king of Jerusalem, commanded him to explain. Dius also makes mention of him, where he says thus: 'When Abibalus was dead, his son Hiram reigned. He raised the eastern parts of the city higher, and made the city itself larger. He also joined the temple of Jupiter, which before stood by itself, to the city, by raising a bank in the middle between them; and he adorned it with donations of gold. Moreover, he went up to Mount Libanus, and cut down materials of wood for the building of the temples.' He says also, that Solomon, who was then king of Jerusalem, sent riddles to Hiram, and desired to receive the like from him, but that he who could not solve them should pay money to them that did solve them, and that Hiram accepted the conditions; and when he was not able to solve the riddles proposed by Solomon, he paid a great deal of money for his fine; but that he afterward did solve the proposed riddles by means of Abdemon, a man of Tyre; and that Hiram proposed other riddles, which, when Solomon could not solve, he paid back a great deal of money to Hiram." This it is which Dius wrote.

CHAPTER 6. How Solomon Fortified The City Of Jerusalem, And Built Great Cities; And How He Brought Some Of The Canaanites Into Subjection, And Entertained The Queen Of Egypt And Of Ethiopia.

1. Now when the king saw that the walls of Jerusalem stood in need of being better secured, and made stronger, [for he thought the wails that encompassed Jerusalem ought to correspond to the dignity of the city,] he both repaired them, and made them higher, with great towers upon them; he also built cities which might be counted among the strongest, Hazor and Megiddo, and the third Gezer, which had indeed belonged to the Philistines; but Pharaoh, the king of Egypt, had made an expedition against it, and besieged it, and taken it by force; and when he had slain all its inhabitants, he utterly overthrew it, and gave it as a present to his daughter, who had been married to Solomon; for which reason the king rebuilt it, as a city that was naturally strong, and might be useful in wars, and the mutations of affairs that sometimes happen. Moreover, he built two other cities not far from it, Beth-horon was the name of one of them, and Baalath of the other. He also built other cities that lay conveniently for these, in order to the enjoyment of pleasures and delicacies in them, such as were naturally of a good temperature of the air, and agreeable for fruits ripe in their proper seasons, and well watered with springs. Nay, Solomon went as far as the desert above Syria, and possessed himself of it, and built there a very great city, which was distant two days' journey from Upper Syria, and one day's journey from Euphrates, and six long days' journey from Babylon the Great. Now the reason why this city lay so remote from the parts of Syria that are inhabited is this, that below there is no water to be had, and that it is in that place only that there are springs and pits of water. When he had therefore built this city, and encompassed it with very strong walls, he gave it the name of Tadmor, and that is the name it is still called by at this day among the Syrians, but the Greeks name it Palmyra.

2. Now Solomon the king was at this time engaged in building these cities. But if any inquire why all the kings of Egypt from Menes, who built Memphis, and was many years earlier than our forefather Abraham, until Solomon, where the interval was more than one thousand three hundred years, were called Pharaohs, and took it from one Pharaoh that lived after the kings of that interval, I think it necessary to inform them of it, and this in order to cure their ignorance, and to make the occasion of that name manifest. Pharaoh, in the Egyptian tongue, signifies a king 15 but I suppose they made use of other names from their childhood; but when they were made kings, they changed them into the name which in their own tongue denoted their authority; for thus it was also that the kings of Alexandria, who were called formerly by other names, when they took the kingdom, were named Ptolemies, from their first king. The Roman emperors also were from their nativity called by other names, but are styled Cæsars, their empire and their dignity imposing that name upon them, and not suffering them to continue in those names which their fathers gave them. I suppose also that Herodotus of Halicarnassus, when he said there were three hundred and thirty kings of Egypt after Menes, who built Memphis, did therefore not tell us their names, because they were in common called Pharaohs; for when after their death there was a queen reigned, he calls her by her name Nicaule, as thereby declaring, that while the kings were of the male line, and so admitted of the same nature, while a woman did not admit the same, he did therefore set down that her name, which she could not naturally have. As for myself, I have discovered from our own books, that after Pharaoh, the father-in-law of Solomon, no other king of Egypt did any longer use that name; and that it was after that time when the forenamed queen of Egypt and Ethiopia came to Solomon, concerning whom we shall inform the reader presently; but I have now made mention of these things, that I may prove that our books and those of the Egyptians agree together in many things.

3. But king Solomon subdued to himself the remnant of the Canaanites that had not before submitted to him; those I mean that dwelt in Mount Lebanon, and as far as the city Hamath; and ordered them to pay tribute. He also chose out of them every year such as were to serve him in the meanest offices, and to do his domestic works, and to follow husbandry; for none of the Hebrews were servants [in such low employments]: nor was it reasonable, that when God had brought so many nations under their power, they should depress their own people to such mean offices of life, rather than those nations; while all the Israelites were concerned in warlike affairs, and were in armor; and were set over the chariots and the horses, rather than leading the life of slaves. He appointed also five hundred and fifty rulers over those Canaanites who were reduced to such domestic slavery, who received the entire care of them from the king, and instructed them in those labors and operations wherein he wanted their assistance.

4. Moreover, the king built many ships in the Egyptian Bay of the Red Sea, in a certain place called Ezion-geber: it is now called Berenice, and is not far from the city Eloth. This country belonged formerly to the Jews, and became useful for shipping from the donations of Hiram king of Tyre; for he sent a sufficient number of men thither for pilots, and such as were skillful in navigation, to whom Solomon gave this command: That they should go along with his own stewards to the land that was of old called Ophir, but now the Aurea Chersonesus, which belongs to India, to fetch him gold. And when they had gathered four hundred talents together, they returned to the king again.

5. There was then a woman queen of Egypt and Ethiopia; 16 she was inquisitive into philosophy, and one that on other accounts also was to be admired. When this queen heard of the virtue and prudence of Solomon, she had a great mind to see him; and the reports that went every day abroad induced her to come to him, she being desirous to be satisfied by her own experience, and not by a bare hearing; [for reports thus heard are likely enough to comply with a false opinion, while they wholly depend on the credit of the relators;] so she resolved to come to him, and that especially in order to have a trial of his wisdom, while she proposed questions of very great difficulty, and entreated that he would solve their hidden meaning. Accordingly she came to Jerusalem with great splendor and rich furniture; for she brought with her camels laden with gold, with several sorts of sweet spices, and with precious stones. Now, upon the king's kind reception of her, he both showed a great desire to please her, and easily comprehending in his mind the meaning of the curious questions she propounded to him, he resolved them sooner than any body could have expected. So she was amazed at the wisdom of Solomon, and discovered that it was more excellent upon trial than what she had heard by report beforehand; and especially she was surprised at the fineness and largeness of his royal palace, and not less so at the good order of the apartments, for she observed that the king had therein shown great wisdom; but she was beyond measure astonished at the house which was called the Forest of Lebanon, as also at the magnificence of his daily table, and the circumstances of its preparation and ministration, with the apparel of his servants that waited, and the skillful and decent management of their attendance: nor was she less affected with those daily sacrifices which were offered to God, and the careful management which the priests and Levites used about them. When she saw this done every day, she was in the greatest admiration imaginable, insomuch that she was not able to contain the surprise she was in, but openly confessed how wonderfully she was affected; for she proceeded to discourse with the king, and thereby owned that she was overcome with admiration at the things before related; and said, "All things indeed, O king, that came to our knowledge by report, came with uncertainty as to our belief of them; but as to those good things that to thee appertain, both such as thou thyself possessest, I mean wisdom and prudence, and the happiness thou hast from thy kingdom, certainly the same that came to us was no falsity; it was not only a true report, but it related thy happiness after a much lower manner than I now see it to be before my eyes. For as for the report, it only attempted to persuade our hearing, but did not so make known the dignity of the things themselves as does the sight of them, and being present among them. I indeed, who did not believe what was reported, by reason of the multitude and grandeur of the things I inquired about, do see them to be much more numerous than they were reported to be. Accordingly I esteem the Hebrew people, as well as thy servants and friends, to be happy, who enjoy thy presence and hear thy wisdom every day continually. One would therefore bless God, who hath so loved this country, and those that inhabit therein, as to make thee king over them."

6. Now when the queen had thus demonstrated in words how deeply the king had affected her, her disposition was known by certain presents, for she gave him twenty talents of gold, and an immense quantity of spices and precious stones. (They say also that we possess the root of that balsam which our country still bears by this woman's gift.) 17 Solomon also repaid her with many good things, and principally by bestowing upon her what she chose of her own inclination, for there was nothing that she desired which he denied her; and as he was very generous and liberal in his own temper, so did he show the greatness of his soul in bestowing on her what she herself desired of him. So when this queen of Ethiopia had obtained what we have already given an account of, and had again communicated to the king what she brought with her, she returned to her own kingdom.

CHAPTER 7. How Solomon Grew Rich, And Fell Desperately In Love With Women And How God, Being Incensed At It, Raised Up Ader And Jeroboam Against Him. Concerning The Death Of Solomon.

1. About the same time there were brought to the king from the Aurea Chersonesus, a country so called, precious stones, and pine trees, and these trees he made use of for supporting the temple and the palace, as also for the materials of musical instruments, the harps and the psalteries, that the Levites might make use of them in their hymns to God. The wood which was brought to him at this time was larger and finer than any that had ever been brought before; but let no one imagine that these pine trees were like those which are now so named, and which take that their denomination from the merchants, who so call them, that they may procure them to be admired by those that purchase them; for those we speak of were to the sight like the wood of the fig tree, but were whiter, and more shining. Now we have said thus much, that nobody may be ignorant of the difference between these sorts of wood, nor unacquainted with the nature of the genuine pine tree; and we thought it both a seasonable and humane thing, when we mentioned it, and the uses the king made of it, to explain this difference so far as we have done.

2. Now the weight of gold that was brought him was six hundred and sixty-six talents, not including in that sum what was brought by the merchants, nor what the toparchs and kings of Arabia gave him in presents. He also cast two hundred targets of gold, each of them weighing six hundred shekels. He also made three hundred shields, every one weighing three pounds of gold, and he had them carried and put into that house which was called The Forest of Lebanon. He also made cups of gold, and of [precious] stones, for the entertainment of his guests, and had them adorned in the most artificial manner; and he contrived that all his other furniture of vessels should be of gold, for there was nothing then to be sold or bought for silver; for the king had many ships which lay upon the sea of Tarsus, these he commanded to carry out all sorts of merchandise unto the remotest nations, by the sale of which silver and gold were brought to the king, and a great quantity of ivory, and Ethiopians, and apes; and they finished their voyage, going and returning, in three years' time.

3. Accordingly there went a great fame all around the neighboring countries, which proclaimed the virtue and wisdom of Solomon, insomuch that all the kings every where were desirous to see him, as not giving credit to what was reported, on account of its being almost incredible: they also demonstrated the regard they had for him by the presents they made him; for they sent him vessels of gold, and silver, and purple garments, and many sorts of spices, and horses, and chariots, and as many mules for his carriages as they could find proper to please the king's eyes, by their strength and beauty. This addition that he made to those chariots and horses which he had before from those that were sent him, augmented the number of his chariots by above four hundred, for he had a thousand before, and augmented the number of his horses by two thousand, for he had twenty thousand before. These horses also were so much exercised, in order to their making a fine appearance, and running swiftly, that no others could, upon the comparison, appear either finer or swifter; but they were at once the most beautiful of all others, and their swiftness was incomparable also. Their riders also were a further ornament to them, being, in the first place, young men in the most delightful flower of their age, and being eminent for their largeness, and far taller than other men. They had also very long heads of hair hanging down, and were clothed in garments of Tyrian purple. They had also dust of gold every day sprinkled on their hair, so that their heads sparkled with the reflection of the sun-beams from the gold. The king himself rode upon a chariot in the midst of these men, who were still in armor, and had their bows fitted to them. He had on a white garment, and used to take his progress out of the city in the morning. There was a certain place about fifty furlongs distant from Jerusalem, which is called Etham, very pleasant it is in fine gardens, and abounding in rivulets of water; 18 thither did he use to go out in the morning, sitting on high [in his chariot.]

4. Now Solomon had a divine sagacity in all things, and was very diligent and studious to have things done after an elegant manner; so he did not neglect the care of the ways, but he laid a causeway of black stone along the roads that led to Jerusalem, which was the royal city, both to render them easy for travelers, and to manifest the grandeur of his riches and government. He also parted his chariots, and set them in a regular order, that a certain number of them should be in every city, still keeping a few about him; and those cities he called the cities of his chariots. And the king made silver as plentiful in Jerusalem as stones in the street; and so multiplied cedar trees in the plains of Judea, which did not grow there before, that they were like the multitude of common sycamore trees. He also ordained the Egyptian merchants that brought him their merchandise to sell him a chariot, with a pair of horses, for six hundred drachmae of silver, and he sent them to the kings of Syria, and to those kings that were beyond Euphrates.

5. But although Solomon was become the most glorious of kings, and the best beloved by God, and had exceeded in wisdom and riches those that had been rulers of the Hebrews before him, yet did not he persevere in this happy state till he died. Nay, he forsook the observation of the laws of his fathers, and came to an end no way suitable to our foregoing history of him. He grew mad in his love of women, and laid no restraint on himself in his lusts; nor was he satisfied with the women of his country alone, but he married many wives out of foreign nations; Sidontans, and Tyrians, and Ammonites, and Edomites; and he transgressed the laws of Moses, which forbade Jews to marry any but those that were of their own people. He also began to worship their gods, which he did in order to the gratification of his wives, and out of his affection for them. This very thing our legislator suspected, and so admonished us beforehand, that we should not marry women of other countries, lest we should be entangled with foreign customs, and apostatize from our own; lest we should leave off to honor our own God, and should worship their gods. But Solomon was Gllen headlong into unreasonable pleasures, and regarded not those admonitions; for when he had married seven hundred wives, 19 the daughters of princes and of eminent persons, and three hundred concubines, and those besides the king of Egypt's daughter, he soon was governed by them, till he came to imitate their practices. He was forced to give them this demonstration of his kindness and affection to them, to live according to the laws of their countries. And as he grew into years, and his reason became weaker by length of time, it was not sufficient to recall to his mind the institutions of his own country; so he still more and more contemned his own God, and continued to regard the gods that his marriages had introduced nay, before this happened, he sinned, and fell into an error about the observation of the laws, when he made the images of brazen oxen that supported the brazen sea, 20 and the images of lions about his own throne; for these he made, although it was not agreeable to piety so to do; and this he did, notwithstanding that he had his father as a most excellent and domestic pattern of virtue, and knew what a glorious character he had left behind him, because of his piety towards God. Nor did he imitate David, although God had twice appeared to him in his sleep, and exhorted him to imitate his father. So he died ingloriously. There came therefore a prophet to him, who was sent by God, and told him that his wicked actions were not concealed from God; and threatened him that he should not long rejoice in what he had done; that, indeed, the kingdom should not be taken from him while he was alive, because God had promised to his father David that he would make him his successor, but that he would take care that this should befall his son when he was dead; not that he would withdraw all the people from him, but that he would give ten tribes to a servant of his, and leave only two tribes to David's grandson for his sake, because he loved God, and for the sake of the city of Jerusalem, wherein he should have a temple.

6. When Solomon heard this he was grieved, and greatly confounded, upon this change of almost all that happiness which had made him to be admired, into so bad a state; nor had there much time passed after the prophet had foretold what was coming before God raised up an enemy against him, whose name was Ader, who took the following occasion of his enmity to him. He was a child of the stock of the Edomites, and of the blood royal; and when Joab, the captain of David's host, laid waste the land of Edom, and destroyed all that were men grown, and able to bear arms, for six months' time, this Hadad fled away, and came to Pharaoh the king of Egypt, who received him kindly, and assigned him a house to dwell in, and a country to supply him with food; and when he was grown up he loved him exceedingly, insomuch that he gave him his wife's sister, whose name was Tahpenes, to wife, by whom he had a son; who was brought up with the king's children. When Hadad heard in Egypt that both David and Joab were dead, he came to Pharaoh, and desired that he would permit him to go to his own country; upon which the king asked what it was that he wanted, and what hardship he had met with, that he was so desirous to leave him. And when he was often troublesome to him, and entreated him to dismiss him, he did not then do it; but at the time when Solomon's affairs began to grow worse, on account of his forementioned transgressions 21 and God's anger against him for the same, Hadad, by Pharaoh's permission, came to Edom; and when he was not able to make the people forsake Solomon, for it was kept under by many garrisons, and an innovation was not to be made with safety, he removed thence, and came into Syria; there he lighted upon one Rezon, who had run away from Hadadezer, king of Zobah, his master, and was become a robber in that country, and joined friendship with him, who had already a band of robbers about him. So he went up, and seized upon that part of Syria, and was made king thereof. He also made incursions into the land of Israel, and did it no small mischief, and spoiled it, and that in the lifetime of Solomon. And this was the calamity which the Hebrews suffered by Hadad.

7. There was also one of Solomon's own nation that made an attempt against him, Jeroboam the son of Nebat, who had an expectation of rising, from a prophecy that had been made to him long before. He was left a child by his father, and brought up by his mother; and when Solomon saw that he was of an active and bold disposition, he made him the curator of the walls which he built round about Jerusalem; and he took such care of those works, that the king approved of his behavior, and gave him, as a reward for the same, the charge of the tribe of Joseph. And when about that time Jeroboam was once going out of Jerusalem, a prophet of the city Shilo, whose name was Ahijah, met him and saluted him; and when he had taken him a little aside to a place out of the way, where there was not one other person present, he rent the garment he had on into twelve pieces, and bid Jeroboam take ten of them; and told him beforehand, that "this is the will of God; he will part the dominion of Solomon, and give one tribe, with that which is next it, to his son, because of the promise made to David for his succession, and will have ten tribes to thee, because Solomon hath sinned against him, and delivered up himself to women, and to their gods. Seeing therefore thou knowest the cause for which God hath changed his mind, and is alienated from Solomon, be thou...."

8. So Jeroboam was elevated by these words of the prophet; and being a young man, 22 of a warm temper, and ambitious of greatness, he could not be quiet; and when he had so great a charge in the government, and called to mind what had been revealed to him by Ahijah, he endeavored to persuade the people to forsake Solomon, to make a disturbance, and to bring the government over to himself. But when Solomon understood his intention and treachery, he sought to catch him and kill him; but Jeroboam was informed of it beforehand, and fled to Shishak, the king of Egypt, and there abode till the death of Solomon; by which means he gained these two advantages to suffer no harm from Solomon, and to be preserved for the kingdom. So Solomon died when he was already an old man, having reigned eighty years, and lived ninety-four. He was buried in Jerusalem, having been superior to all other kings in happiness, and riches, and wisdom, excepting that when he was growing into years he was deluded by women, and transgressed the law; concerning which transgressions, and the miseries which befell the Hebrews thereby, I think proper to discourse at another opportunity.

CHAPTER 8. How, Upon The Death Of Solomon The People Forsook His Son Rehoboam, And Ordained Jeroboam King Over The Ten Tribes.

1. Now when Solomon was dead, and his son Rehoboam [who was born of an Ammonite wife; whose name was Naamah] had succeeded him in the kingdom, the rulers of the multitude sent immediately into Egypt, and called back Jeroboam; and when he was come to them, to the city Shethem, Rehoboam came to it also, for he had resolved to declare himself king to the Israelites while they were there gathered together. So the rulers of the people, as well as Jeroboam, came to him, and besought him, and said that he ought to relax, and to be gentler than his father, in the servitude he had imposed on them, because they had borne a heavy yoke, and that then they should be better affected to him, and be well contented to serve him under his moderate government, and should do it more out of love than fear. But Rehoboam told them they should come to him again in three days' time, when he would give an answer to their request. This delay gave occasion to a present suspicion, since he had not given them a favorable answer to their mind immediately; for they thought that he should have given them a humane answer off-hand, especially since he was but young. However, they thought that this consultation about it, and that he did not presently give them a denial, afforded them some good hope of success.

2. Rehoboam now called his father's friends, and advised with them what sort of answer he ought to give to the multitude; upon which they gave him the advice which became friends, and those that knew the temper of such a multitude. They advised him to speak in a way more popular than suited the grandeur of a king, because he would thereby oblige them to submit to him with goodwill, it being most agreeable to subjects that their kings should be almost upon the level with them. But Rehoboam rejected this so good, and in general so profitable, advice, [it was such, at least, at that time when he was to be made king,] God himself, I suppose, causing what was most advantageous to be condemned by him. So he called for the young men who were brought up with him, and told them what advice the elders had given him, and bade them speak what they thought he ought to do. They advised him to give the following answer to the people [for neither their youth nor God himself suffered them to discern what was best]: That his little finger should be thicker than his father's loins; and if they had met with hard usage from his father, they should experience much rougher treatment from him; and if his father had chastised them with whips, they must expect that he would do it with scorpions. 23 The king was pleased with this advice, and thought it agreeable to the dignity of his government to give them such an answer. Accordingly, when the multitude was come together to hear his answer on the third day, all the people were in great expectation, and very intent to hear what the king would say to them, and supposed they should hear somewhat of a kind nature; but he passed by his friends, and answered as the young men had given him counsel. Now this was done according to the will of God, that what Ahijah had foretold might come to pass.

3. By these words the people were struck as it were by an iron hammer, and were so grieved at the words, as if they had already felt the effects of them; and they had great indignation at the king; and all cried out aloud, and said, "We will have no longer any relation to David or his posterity after this day." And they said further, "We only leave to Rehoboam the temple which his father built;" and they threatened to forsake him. Nay, they were so bitter, and retained their wrath so long, that when he sent Adoram, which was over the tribute, that he might pacify them, and render them milder, and persuade them to forgive him, if he had said any thing that was rash or grievous to them in his youth, they would not hear it, but threw stones at him, and killed him. When Rehoboam saw this, he thought himself aimed at by those stones with which they had killed his servant, and feared lest he should undergo the last of punishments in earnest; so he got immediately into his chariot, and fled to Jerusalem, where the tribe of Judah and that of Benjamin ordained him king; but the rest of the multitude forsook the sons of David from that day, and appointed Jeroboam to be the ruler of their public affairs. Upon this Rehoboam, Solomon's son, assembled a great congregation of those two tribes that submitted to him, and was ready to take a hundred and eighty thousand chosen men out of the army, to make an expedition against Jeroboam and his people, that he might force them by war to be his servants; but he was forbidden of God by the prophet [Shemaiah] to go to war, for that it was not just that brethren of the same country should fight one against another. He also said that this defection of the multitude was according to the purpose of God. So he did not proceed in this expedition. And now I will relate first the actions of Jeroboam the king of Israel, after which we will relate what are therewith connected, the actions of Rehoboam, the king of the two tribes; by this means we shall preserve the good order of the history entire.

4. When therefore Jeroboam had built him a palace in the city Shechem, he dwelt there. He also built him another at Penuel, a city so called. And now the feast of tabernacles was approaching in a little time, Jeroboam considered, that if he should permit the multitude to go to worship God at Jerusalem, and there to celebrate the festival, they would probably repent of what they had done, and be enticed by the temple, and by the worship of God there performed, and would leave him, and return to their first kings; and if so, he should run the risk of losing his own life; so he invented this contrivance; He made two golden heifers, and built two little temples for them, the one in the city Bethel, and the other in Dan, which last was at the fountains of the Lesser Jordan 24 and he put the heifers into both the little temples, in the forementioned cities. And when he had called those ten tribes together over whom he ruled, he made a speech to the people in these words: "I suppose, my countrymen, that you know this, that every place hath God in it; nor is there any one determinate place in which he is, but he every where hears and sees those that worship him; on which account I do not think it right for you to go so long a journey to Jerusalem, which is an enemy's city, to worship him. It was a man that built the temple: I have also made two golden heifers, dedicated to the same God; and the one of them I have consecrated in the city Bethel, and the other in Dan, to the end that those of you that dwell nearest those cities may go to them, and worship God there; and I will ordain for you certain priests and Levites from among yourselves, that you may have no want of the tribe of Levi, or of the sons of Aaron; but let him that is desirous among you of being a priest, bring to God a bullock and a ram, which they say Aaron the first priest brought also." When Jeroboam had said this, he deluded the people, and made them to revolt from the worship of their forefathers, and to transgress their laws. This was the beginning of miseries to the Hebrews, and the cause why they were overcome in war by foreigners, and so fell into captivity. But we shall relate those things in their proper places hereafter.

5. When the feast [of tabernacles] was just approaching, Jeroboam was desirous to celebrate it himself in Bethel, as did the two tribes celebrate it in Jerusalem. Accordingly he built an altar before the heifer, and undertook to be high priest himself. So he went up to the altar, with his own priests about him; but when he was going to offer the sacrifices and the burnt-offerings, in the sight of all the people, a prophet, whose name was Jadon, was sent by God, and came to him from Jerusalem, who stood in the midst of the multitude, and in the 'hearing of' the king, and directing his discourse to the altar, said thus: "God foretells that there shall be a certain man of the family of David, Josiah by name, who shall slay upon thee those false priests that shall live at that time, and upon thee shall burn the bones of those deceivers of the people, those impostors' and wicked wretches. However, that this people may believe that these things shall so come to pass, I foretell a sign to them that shall also come to pass. This altar shall be broken to pieces immediately, and all the fat of the sacrifices that is upon it shall be poured upon the ground." When the prophet had said this, Jeroboam fell into a passion, and stretched out his hand, and bid them lay hold of him; but that hand which he stretched out was enfeebled, and he was not able to pull it in again to him, for it was become withered, and hung down, as if it were a dead hand. The altar also was broken to pieces, and all that was upon it was poured out, as the prophet had foretold should come to pass. So the king understood that he was a man of veracity, and had a Divine foreknowledge; and entreated him to pray to God that he would restore his right hand. Accordingly the prophet did pray to God to grant him that request. So the king, having his hand recovered to its natural state, rejoiced at it, and invited the prophet to sup with him; but Jadon said that he could not endure to come into his house, nor to taste of bread or water in this city, for that was a thing God had forbidden him to do; as also to go back by the same way which he came, but he said he was to return by another way. So the king wondered at the abstinence of the man, but was himself in fear, as suspecting a change of his affairs for the worse, from what had been said to him.

CHAPTER 9. How Jadon The Prophet Was Persuaded By Another Lying Prophet And Returned [To Bethel,] And Was Afterwards Slain By A Lion. As Also What Words The Wicked Prophet Made Use Of To Persuade The King, And Thereby Alienated His Mind From God.

1. Now there was a certain wicked man in that city, who was a false prophet, whom Jeroboam had in great esteem, but was deceived by him and his flattering words. This man was bedrid, by reason or the infirmities of old age: however, he was informed by his sons concerning the prophet that was come from Jerusalem, and concerning the signs done by him; and how, when Jeroboam's right hand had been enfeebled, at the prophet's prayer he had it revived again. Whereupon he was afraid that this stranger and prophet should be in better esteem with the king than himself, and obtain greater honor from him: and he gave orders to his sons to saddle his ass presently, and make all ready that he might go out. Accordingly they made haste to do what they were commanded, and he got upon the ass and followed after the prophet; and when he had overtaken him, as he was resting himself under a very large oak tree that was thick and shady, he at first saluted him, but presently he complained of him, because he had not come into his house, and partaken of his hospitality. And when the other said that God had forbidden him to taste of any one's provision in that city, he replied, that "for certain God had not forbidden that I should set food before thee, for I am a prophet as thou art, and worship God in the same manner that thou dost; and I am now come as sent by him, in order to bring thee into my house, and make thee my guest." Now Jadon gave credit to this lying prophet, and returned back with him. But when they were at dinner, and merry together, God appeared to Jadon, and said that he should suffer punishment for transgressing his commands,—and he told him what that punishment should be for he said that he should meet with a lion as he was going on his way, by which lion he should be torn in pieces, and be deprived of burial in the sepulchers of his fathers; which things came to pass, as I suppose, according to the will of God, that so Jeroboam might not give heed to the words of Jadon as of one that had been convicted of lying. However, as Jadon was again going to Jerusalem, a lion assaulted him, and pulled him off the beast he rode on, and slew him; yet did he not at all hurt the ass, but sat by him, and kept him, as also the prophet's body. This continued till some travelers that saw it came and told it in the city to the false prophet, who sent his sons, and brought the body unto the city, and made a funeral for him at great expense. He also charged his sons to bury himself with him and said that all which he had foretold against that city, and the altar, and priests, and false prophets, would prove true; and that if he were buried with him, he should receive no injurious treatment after his death, the bones not being then to be distinguished asunder. But now, when he had performed those funeral rites to the prophet, and had given that charge to his sons, as he was a wicked and an impious man, he goes to Jeroboam, and says to him, "And wherefore is it now that thou art disturbed at the words of this silly fellow?" And when the king had related to him what had happened about the altar, and about his own hand, and gave him the names of divine man, and an excellent prophet, he endeavored by a wicked trick to weaken that his opinion; and by using plausible words concerning what had happened, he aimed to injure the truth that was in them; for he attempted to persuade him that his hand was enfeebled by the labor it had undergone in supporting the sacrifices, and that upon its resting awhile it returned to its former nature again; and that as to the altar, it was but new, and had borne abundance of sacrifices, and those large ones too, and was accordingly broken to pieces, and fallen down by the weight of what had been laid upon it. He also informed him of the death of him that had foretold those things, and how he perished; [whence he concluded that] he had not any thing in him of a prophet, nor spake any thing like one. When he had thus spoken, he persuaded the king, and entirely alienated his mind from God, and from doing works that were righteous and holy, and encouraged him to go on in his impious practices 25 and accordingly he was to that degree injurious to God, and so great a transgressor, that he sought for nothing else every day but how he might be guilty of some new instances of wickedness, and such as should be more detestable than what he had been so insolent as to do before. And so much shall at present suffice to have said concerning Jeroboam.