The Legends of the Jews Volume IV Part 15

The emba.s.sy sent by the Babylonian monarch was an act of homage to G.o.d for his miracle-working power. Hezekiah, however, took it to be an act of homage toward himself, and it had the effect of making him arrogant. Not only did he eat and drink with the heathen who made up the emba.s.sy, but also, in his haughtiness of mind, he displayed before them all the treasures which he had captured from Sennacherib, and many other curiosities besides, among them magnetic iron, a peculiar sort of ivory, and honey as solid as stone.

What was worse, he had his wife partake of the meal in honor of the emba.s.sy, and, most heinous crime of all, (84) he opened the holy Ark, and pointing to the tables of law within it, said to the heathen: "With the help of these we undertake wars and win victories." (85) G.o.d sent Isaiah to reproach Hezekiah for these acts. The king, instead of confessing his wrong at once, answered the prophet haughtily. (86) Then Isaiah announced to him that the treasures taken from Sennacherib (87) would revert to Babylon some time in the future, and his descendants, Daniel and the three companions of Daniel, would serve the Babylonia ruler as eunuchs. (88)

Despite his pride in this case, Hezekiah was one of the most pious kings of Judah. Especially he is deserving of praise for his efforts to have Hebrew literature put into writing, for it was Hezekiah who had copies made of the books of Isaiah, Ecclesiastes, Song of Songs, and Proverbs. (89) On the other hand, he had concealed the books containing medical remedies. (90)

Great was the mourning over him at his death. No less than thirty-six thousand men with bared shoulders marched before his bier, and, rarer distinction still, a scroll of the law was laid upon his bier, for it was said: "He who rests in this bier, has fulfilled all ordained in this book." (91) He was buried next to David and Solomon. (92)

MANa.s.sEH

Hezekiah had finally yielded to the admonitions of Isaiah, and had taken a wife unto himself, (93) the daughter of the prophet. But he entered upon marriage with a heavy heart. His prophetic spirit foretold to him that the impiousness of the sons he would beget would make their death to be preferable to their life. These fears were confirmed all too soon. His two sons, Rabshakeh and Mana.s.seh, showed their complete unlikeness to their parents in early childhood. Once, when Hezekiah was carrying his two little ones on his shoulders to the Bet ha-Midrash, he overheard their conversation. The one said: "Our father's bald head might do for frying fish." The other rejoined: "It would do well for offering sacrifices to idols." Enraged by these words, Hezekiah let his sons slip from his shoulders. Rabshakeh was killed by the fall, but Mana.s.seh escaped unhurt. (94) Better had it been if Mana.s.seh had shared his brother's untimely fate. He was spared for naught but murder, idolatry, and other abominable atrocities. (95)

After Hezekiah had departed this life, Mana.s.seh ceased to serve the G.o.d of his father. He did whatever his evil imagination prompted. The altar was destroyed, and in the inner s.p.a.ce of the Temple he set up an idol (96) with four faces, copied from the four figures on the throne of G.o.d. It was so placed that from whatever direction one entered the Temple, a face of the idol confronted him. (97)

As Mana.s.seh was sacrilegious toward G.o.d, he was malevolent toward his fellows. He had fas.h.i.+oned an image so large that it required a thousand men to carry it. Daily a new force was employed on this task, because Mana.s.seh had each set of porters killed off at the end of the day's work. All his acts were calculated to cast contempt upon Judaism and its tenets. It did not satisfy his evil desire to obliterate the name of G.o.d from the Holy Scriptures; (98) he went so far as to deliver public lectures whose burden was to ridicule the Torah. (99) Isaiah and the other prophets, Micah, Joel, and Habakkuk, (100) left Jerusalem and repaired to a mountain in the desert, that they might be spared the sight of the abominations practiced by the king. Their abiding-place was disclosed to the king. A Samaritan, a descendant of the false prophet Zedekiah, had taken refuge in Jerusalem after the destruction of the Temple. But he did not remain there long; charges were made against him before the pious king Hezekiah, and he withdrew to Bethlehem, where he gathered hangers-on about him. This Samaritan it was who traced the prophets to their retreat, and lodged accusations against them before Mana.s.seh.

(101) The impious king sat in judgment on Isaiah, and condemned him to death. The indictment against him was that his prophecies contained teachings in contradiction with the law of Moses. G.o.d said unto Moses: "Thou canst not see My face; for man shall not see Me and live"; while Isaiah said: "I saw the Lord sitting upon a throne, high and lifted up." Again, Isaiah compared the princes of Israel and the people with the impious inhabitants of Sodom and Gomorrah, and he prophesied the downfall of Jerusalem and the destruction of the Temple. (102) The prophet offered no explanation. He was convinced of the uselessness of defending himself, and he preferred Mana.s.seh should act from ignorance rather than from wickedness. However, he fled for safety. When he heard the royal bailiffs in pursuit of him, he p.r.o.nounced the Name of G.o.d, and a cedar-tree swallowed him up. The king ordered the tree to be sawn in pieces. When the saw was applied to the portion of the bark under which the mouth of Isaiah lay concealed, he died. His mouth was the only vulnerable part of his body, because at the time when he was called to his prophetical mission, (103) it had made use of the contemptuous words "a people of unclean lips," regarding Israel. Isaiah died at the age of one hundred and twenty years, (104) by the hands of his own grandchild. (105)

G.o.d is long-suffering, but in the end Mana.s.seh received the deserved punishment for his sins and crimes. In the twenty-second year of his rulers.h.i.+p, the a.s.syrians came and carried him off to Babylon in fetters, him together with the old Danite idol, Micah's image. (106) In Babylonia, the king was put into an oven which was heated from below. Finding himself in this extremity, Mana.s.seh began to call upon G.o.d after G.o.d to help him out of his straits. As this proved inefficacious, he resorted to other means. "I remember," he said, "my father taught me the verse: 'When thou art in tribulation, if in the latter days thou shalt return to the Lord thy G.o.d, and hearken unto His voice, He will not fail thee.' Now I cry to G.o.d. If He inclines His ear unto me, well and good; if not, then all kinds of G.o.d are alike." The angels stopped up the windows of heaven, that the prayer of Mana.s.seh might not ascend to G.o.d, and they said: "Lord of the world! Art Thou willing to give gracious hearing to one who has paid wors.h.i.+p to idols, and set up an idol in the Temple?" "If I did not accept the penance of this man," replied G.o.d, "I should be closing the door in the face of all repentant sinners." G.o.d made a small opening under the Throne of His Glory, and received the prayer of Mana.s.seh through it.

Suddenly a wind arose, and carried Mana.s.seh back to Jerusalem.

(107) His return to G.o.d not only helped him in his distress, but also brought him pardon for all his sins, so that not even his share in the future world was withdrawn from him. (108)

The people of this time were attracted to idolatry with so irresistible a force that the vast learning of Mana.s.seh, who knew fifty-two different interpretations of the Book of Leviticus, (109) did not give him enough moral strength to withstand its influence.

Rab As.h.i.+, the famous compiler of the Talmud, once announced a lecture on Mana.s.seh with the words: "To-morrow I shall speak about our colleague Mana.s.seh." At night the king appeared to As.h.i.+ in a dreams, and put a ritual question to him, which the Rabbi could not answer. Mana.s.seh told him the solution, and As.h.i.+, in amazement at the king's scholars.h.i.+p, asked why one so erudite had served idols. Mana.s.seh's reply was: "Hadst thou lived at my time, thou wouldst have caught hold of the hem of my garment and run after me." (110)

Amon, the son of Mana.s.seh, surpa.s.sed his father in wickedness.

He was in the habit of saying: "My father was a sinner from early childhood, and in his old age he did penance. I shall do the same.

First I shall satisfy the desires of my heart, and afterward I shall return to G.o.d." (111) Indeed, he was guilty of more grievous sins than his predecessor; he burned the Torah; under him the place of the altar was covered with spiderwebs; and, as though of purpose to set at naught the Jewish religion, he committed the worst sort of incest, a degree more heinous than his father's crime of a similar nature. (112) Thus he executed the first half of his maxim literally.

For repentance, however, he was given no time; death cut him off in the fulness of his sinful ways.

JOSIAH AND HIS SUCCESSORS

That the full measure of punishment was not meted out to Amon his evil deeds were such that he should have forfeited his share in the world to come was due to the circ.u.mstance that he had a pious and righteous son. (113) Josiah offers a s.h.i.+ning model of true, sincere repentance. (114) Though at first he followed in the footsteps of his father Amon, he soon gave up the ways of wickedness, and became one of the most pious kings of Israel, whose chief undertaking was the effort to bring the whole people back to the true faith. It dates from the time when a copy of the Torah was found in the Temple, a copy that had escaped the holocaust kindled by his father and predecessor Amon for the purpose of exterminating the Holy Scriptures. (115) When he opened the Scriptures, the first verse to strike his eye was the one in Deuteronomy: "The Lord shall bring thee and thy king into exile, unto a nation which thou hast not known." Josiah feared this doom of exile was impending, and he sought to conciliate G.o.d through the reform of his people. (116)

His first step was to enlist the intercession of the prophets in his behalf. He addressed his request, not to Jeremiah, but to the prophetess Huldah, knowing that women are more easily moved to compa.s.sion. As Jeremiah was a kinsman of the prophetess their common ancestors were Joshua and Rahab the king felt no apprehension that the prophet take his preference for Huldah amiss. The proud, dignified answer of the prophetess was, that the misfortune could not be averted from Israel, but the destruction of the Temple, she continued consolingly, would not happen until after the death of Josiah. (117) In view of the imminent destruction of the Temple, Josiah hid the holy Ark and all its appurtenances, in order to guard them against desecration at the hands of the enemy.

(118)

The efforts of the king in behalf of G.o.d and His law found no echo with the great majority of the people. Though the king was successful in preventing the wors.h.i.+p of idols in public, his subjects knew how to deceive him. Josiah sent out his pious sympathizers to inspect the houses of the people, and he was satisfied with their report, that they had found no idols, not suspecting that the recreant people has fastened half an image on each wing of the doors, so that the inmates faced their household idols as they closed the door upon Josiah's inspectors.

This G.o.dless generation contemporaneous with Josiah was to blame for his death. When King Pharaoh, in his campaign against the a.s.syrians, wanted to travel through Palestine, Jeremiah advised the king not to deny the Egyptians the pa.s.sage through his land. He cited a prophecy by his teacher Isaiah, who had foreseen the war between a.s.syria and Egypt. But Josiah retorted: "Moses, thy teacher's teacher, spake: 'I will give peace in the land, and no sword shall go through your land,' not even the sword that is not raised against Israel with hostile intent." The king, innocent of the deception practiced by the people, knew not that they were idol wors.h.i.+ppers, to whom the promises of the Torah have no application. In the engagement that ensued between the Jews and the Egyptians, no less than three hundred darts struck the king. In his death agony he uttered no word of complaint; he only said: "The Lord is righteous, for I have rebelled against His commandment," thus admitting his guilt in not having heeded the advice of the prophet. (119)

So ended the days of this just king after a brilliant career, the only king since Solomon to rule over both Judah and Israel, for Jeremiah had brought back to Palestine the ten exiled tribes of the north, and made them subject to Josiah. (120) The mourning for him was profound. (121) Even Jeremiah perpetuated his memory in his Lamentations. (122)

Pharaoh of Egypt was not permitted to enjoy the results of his victory to the full, for it was soon after this that, in attempting to ascend the wondrous throne of Solomon, he was stuck down by the lions and rendered lame by the blow. (123)

The people put Jehoahaz on the throne of Judah to succeed Josiah, though his brother Jehoiakim was the older by two years. To silence the legitimate claims of Jehoiakim, the new king underwent the ceremony of anointing. (124) But his reign was very brief. At the end of three months Pharaoh carried him off into exile in Egypt, and Jehoiakim ruled in his stead.

Jehoiakim was another of the sinful monarchs of the Jews, uncharitable toward men and disobedient to G.o.d and the laws of G.o.d. His garments were of two kinds of stuff mingled together, his body was tattooed with the names of idols, and in order that he might appear as a non-Jew, he performed the operation of an epipost upon himself. Various forms of incest were committed by him, and, besides, he was in the habit of putting men to death that he might violate their wives, and confiscate their possessions.

(125) Blasphemous as he was, he spoke: "My predecessors did not know how to provoke the wrath of G.o.d. As for me, I say frankly, we have no need whatsoever of Him; the very light He gives us we can dispense with, for the gold of Parvaim can well replace it."

(126)

Seeing such abominations, G.o.d desired to resolve the world into its original chaos. If He desisted from His purpose, it was only because the people led a G.o.d-fearing life during the time of Jehoiakim. (127) After he had reigned eleven years, Nebuchadnezzar put an end to his dominion. Advancing with his army, the Babylonian king halted at Daphne, a suburb of Antioch.

Here he was met by the Sanhedrin of Jerusalem, who desired to know whether he was coming with the purpose of destroying the Temple. Nebuchadnezzar a.s.sured them, that all he wanted was the surrender of Jehoiakim, who had rebelled against his authority.

Returned to Jerusalem, the Sanhedrin informed Jehoiakim of Nebuchadnezzar's intention. The king asked the elders, whether it was ethical to purchase their lives by sacrificing his. For answer they referred him to the story of the way Joab dealt with the city of Abel of Beth-maacah, which had saved itself by surrendering the rebel Sheba, the son of b.i.+.c.hri. The king's objections did not deter the Sanhedrin from following the example of Joab acting under the direction of David. They made Jehoiakim glide down from the city walls of Jerusalem by a chain. Below, the Babylonians stood ready to receive him. Nebuchadnezzar took Jehoiakim in fetters to all the cities of Judah, then he slew him, and, his rage still unabated, threw his corpse to the dogs after having stuck it into the carca.s.s of an a.s.s. (128) The dogs left nothing of Jehoiakim's body over except his skull, on which were written the words: "This and something besides." Many centuries later it was found by a Rabbi near the gates of Jerusalem. He tried in vain to give it burial; the earth refused to retain it, and the Rabbi concluded therefrom that it belonged to the corpse of Jehoiakim. He wrapped the skull in a cloth, and laid it in a closet. One day the wife of the Rabbi discovered it there, and she burnt it, thinking the skull belonged to a former wife of her husband, so dear to him even after her death that he could not separate himself from this relic. (129)

When Nebuchadnezzar returned to Babylonia from his Palestinian expedition, the people received him with great pomp and solemnity. He announced to them that in place of Jehoiakim, whom he had slain, he had installed Mattaniah, the rebel's son, called Jehoiachin, as king over Judah, and the people uttered the warning: "One cannot educate a well-behaved puppy whose dam was ill-conditioned; let alone an ill-conditioned puppy whose dam was ill-conditioned."

Nebuchadnezzar returned to Daphne, and informed the Sanhedrin, who hastened from Jerusalem to meet him, that he desired the surrender of Jehoiachin. If they refused to satisfy his demand, he would destroy the Temple. When the Jewish king was told the threat of his Babylonian adversary, he mounted upon the roof of the Temple, and, holding all the keys of its chambers in his hand, he spoke thus to G.o.d: "Until now Thou didst consider us worthy of confidence, and Thou didst entrust Thy keys to us. Since Thou no longer dost esteem us trustworthy, here, take back Thy keys." He was held to his word: a hand was stretched forth from heaven, and it received the keys. (130)

Jehoiachin, good and pious, did not desire the city of Jerusalem to be exposed to peril for his sake. So he delivered himself to the Babylonian leaders, after they swore that neither city nor people should suffer harm. But the Babylonians did not keep their oath. A short while thereafter they carried into exile, not only the king, but also his mother, and ten thousand (131) of the Jewish n.o.bility and of the great scholars. (132) This was the second attempt made by Nebuchadnezzar to deport the Jews. On taking the former king Jehoiakim captive, he had exiled three hundred of the n.o.blest of the people, among them the prophet Ezekiel. (133)

The king Jehoiachin was incarcerated for life, a solitary prisoner, separated from his wife and his family. The Sanhedrin, who were among those deported with the king, feared that the house of David die out. They therefore besought Nebuchadnezzar not to separate Jehoiachin from his wife. They succeeded in enlisting the sympathy of the queen's hairdresser, and through her of the queen herself, Semiramis, the wife of Nebuchadnezzar, who in turn prevailed upon the king to accord mild treatment to the unfortunate prince exiled from Judea. Suffering had completely changed the once sinful king, so that, in spite of his great joy over his reunion with his wife, he still paid regard to the prescriptions of the Jewish law regulating conjugal life. He was prepared to deny himself every indulgence, when the purchase price was an infringement of the word of G.o.d. Such steadfastness pleaded with G.o.d to pardon the king for his sins, and the heavenly Sanhedrin absolved G.o.d from His oath, to crush Jehoiachin and deprive his house of sovereignty. (134) By way of reward for his continence he was blessed with distinguished posterity. Not only was Zerubbabel, the first governor of Palestine after the destruction of the Temple, a grandson of Jehoiachin's, (135) but also the Messiah himself will be a descendant of his. (136)

ZEDEKIAH

The execution of one king and the deportation of another were but preludes to the great national catastrophe in the time of Zedekiah, the destruction of the Temple and the exile of the whole people.

After Nebuchadnezzar had led Jehoiachin and a portion of the people into banishment, his commiseration was aroused for the Jews, and he inquired, whether any other sons of Josiah were still living. Only Mattaniah was left. (1) He was re-named Zedekiah, in the hope that he would be the father of pious sons. In reality the name became the omen of the disasters to happen in the time of this king.

Nebuchadnezzar, who invested Zedekiah with the royal office, demanded that he swear fealty to him. Zedekiah was about to swear by his own soul, but the Babylonian king, not satisfied, brought a scroll of the law, and made his Jewish va.s.sal take the oath upon that. (2) Nevertheless he did not keep faith with Nebuchadnezzar for long. Nor was this his only treachery toward his suzerain. He had once surprised Nebuchadnezzar in the act of cutting a piece from a living hare and eating it, as is the habit of barbarians. Nebuchadnezzar was painfully embarra.s.sed, and he begged the Jewish king to promise under oath not to mention what he had seen. Though Nebuchadnezzar treated him with great friendliness, even making him sovereign lord over five va.s.sal kings, he did not justify the trust reposed in him. To flatter Zedekiah, the five kings once said: "If all were as it should be, thou wouldst occupy the throne of Nebuchadnezzar." Zedekiah could not refrain from exclaiming: "O yes, Nebuchadnezzar, whom I once saw eating a live hare!"

The five kings at once repaired to Nebuchadnezzar, and reported what Zedekiah had said. Thereupon the king of Babylonia marched to Daphne, near Antioch, with the purpose of chastising Zedekiah.

At Daphne he found the Sanhedrin of Jerusalem, who had hastened thither to receive him. Nebuchadnezzar met the Sanhedrin courteously, ordered his attendants to bring state chairs for all the members, and requested them to read the Torah to him and explain it. When they reached the pa.s.sage in the Book of Numbers dealing with the remission of vows, the king put the question: "If a man desires to be released from a vow, what steps must he take?" The Sanhedrin replied: "He must repair to a scholar, and he will absolve him from his vow." Whereupon Nebuchadnezzar exclaimed: "I verily believe it was you who released Zedekiah from the vow he took concerning me." And he ordered the members of the Sanhedrin to leave their state chairs and sit on the ground. (3) They were forced to admit, that they had not acted in accordance with the law, for Zedekiah's vow affected another beside himself, and without the acquiescence of the other party, namely, Nebuchadnezzar, the Sanhedrin had no authority to annul the vow. (4)

Zedekiah was duly punished for the grievous crime of perjury.

When Jerusalem was captured, he tried to escape through a cave extending from his house to Jericho. G.o.d sent a deer into the camp of the Chaldeans, and in their pursuit of this game, the Babylonian soldiers reached the farther opening of the cave at the very moment when Zedekiah was leaving it. (5) The Jewish king together with his ten sons was brought before Nebuchadnezzar, who addressed Zedekiah thus: "Were I to judge thee according to the law of thy G.o.d, thou wouldst deserve the death penalty, for thou didst swear a false oath by the Name of G.o.d; no less wouldst thou deserve death, if I were to judge thee according to the law of the state, for thou didst fail in thy sworn duty to thy overlord."

Zedekiah requested the grace that his execution take place before his children's, and he be spared the sight of their blood. His children, on the other hand, besought Nebuchadnezzar to slay them before he slew their father, that they might be spared the disgrace of seeing their father executed. In his heartlessness Nebuchadnezzar had resolved worse things than Zedekiah antic.i.p.ated. In the sight of their father, the children of Zedekiah were killed, and then Zedekiah himself was deprived of sight; his eyes were blinded. (6) He had been endowed with eyes of superhuman strength, they were the eyes of Adam, and the iron lances forced into them were powerless to destroy his sight. Vision left him only because of the tears he shed over the fate of his children. (7) Now he realized how true Jeremiah had spoken when he had prophesied his exile to Babylonia. Though he should live there until his death, he would never behold the land with his eyes.

On account of its seeming contradictoriness, Zedekiah had thought the prophecy untrue. For this reason he had not heeded Jeremiah's advice to make peace with Nebuchadnezzar. Now it had all been verified; he was carried to Babylonia a captive, yet, blind as he was, he did not see the land of his exile. (8)

JEREMIAH

Though Zedekiah besmirched his career by perjury, he was nevertheless so good and just a king that for his sake G.o.d relinquished his purpose of returning the world to its original chaos, as a punishment for the evil-doing of a wicked generation.

(9) In this depraved time, it was first and foremost Jeremiah to whom was delegated the task of proclaiming the word of G.o.d. He was a descendant of Joshua and Rahab, and his father was the prophet (10) Hilkiah. He was born while his father was fleeing (11) from the persecution of Jezebel, the murderess of prophets. At his very birth he showed signs that he was destined to play a great part. He was born circ.u.mcised, (12) and scarcely had he left his mother's womb when he broke into wailing, and his voice was the voice, not of a babe, but of a youth. He cried: "My bowels, my bowels tremble, the walls of my heart they are disquieted, my limbs quake, destruction upon destruction I bring upon earth." In this strain he continued to moan and groan, complaining of the faithlessness of his mother, and when she expressed her amazement at the unseemly speech of her new-born son, Jeremiah said: "Not thee do I mean, my mother, not to thee doth my prophecy refer; I speak of Zion, and against Jerusalem are my words directed. She adorns her daughters, arrays them in purple, and puts golden crowns upon their heads. Robbers will come and strip them of their ornaments."

As a lad he received the call to be a prophet. But he refused to obey, saying: "O Lord, I cannot go as a prophet to Israel, for when lived there a prophet whom Israel did not desire to kill? Moses and Aaron they sought to stone with stones; Elijah the Tishbite they mocked at because his hair was grown long; and they called after Elisha, 'Go up, thou bald head' no, I cannot go to Israel, for I am still naught but a lad." G.o.d replied: "I love youth, for it is innocent.

When I carried Israel out of Egypt, I called him a lad, and when I think of Israel lovingly, I speak of him as a lad. Say not, therefore, thou art only a lad, but thou shalt go on whatsoever errand I shall send thee. Now, then," G.o.d, continued, "take the 'cup of wrath,'

and let the nations drink of it." Jeremiah put the question which land was to drink first from the "cup of wrath," and the answer of G.o.d was: "First Jerusalem is to drink, the head of all earthly nations, and then the cities of Judah." When the prophet heard this, he began to curse the day of his birth. "I am like the high priest,"

he said, "who has to administer the 'water of bitterness' to a woman who is held under the suspicion of adultery, and when he approaches the woman with the cup, lo, he beholds his own mother. And I, O Mother Zion, thought, when I was called to prophesy, that I was appointed to proclaim prosperity and salvation to thee, but now I see that my message forebodes thee evil."

Jeremiah's first appearance in public was during the reign of Josiah, when he announced to the people in the streets: "If ye will give up your wicked doings, G.o.d will raise you above all nations; if not, He will deliver His house into the hands of the enemies, and they will deal with it as seemeth best to them."

The prophets contemporary with Jeremiah in his early years were Zechariah and Huldah. The province of the latter was among women, while Zechariah was active in the synagogue. (13) Later, under Jehoiakim, Jeremiah was supported by the prophets of his relative Uriah of Kiriathjearim, a friend of the prophet Isaiah. (14) But Uriah was put to death by the unG.o.dly king, the same who had the first chapter of Lamentations burnt after obliterating the Name of G.o.d wherever it occurs in the whole book. But Jeremiah added four chapters. (15)

The prophet fell upon evil times under Zedekiah. He had both the people and the court against him. Nor was that surprising in a day when not even the high priests in the Temple bore the sign of the covenant upon their bodies. (16) Jeremiah had called forth general hostility by condemning the alliance with Egypt against Babylonia, and favoring peace with Nebuchadnezzar; and this though to all appearances the help of the Egyptians would prove of good effect for the Jews. The hosts of Pharaoh Necho had actually set forth from Egypt to join the Jews against Babylon. But when they were on the high seas, G.o.d commanded the waters to cover themselves with corpses. Astonished, the Egyptians asked each other, whence the dead bodies. Presently the answer occurred to them: they were the bodies of their ancestors drowned in the Red Sea on account of the Jews, who had shaken off Egyptian rule. "What," said the Egyptians thereupon, "shall we bring help to those who drowned our fathers?" So they returned to their own country, justifying the warning of Jeremiah, that no dependence could be put upon Egyptian promises. (17)

A little while after this occurrence, when Jeremiah wanted to leave Jerusalem to go to Anathoth and partake of his priestly portion there, the watchman at the gate accused him of desiring to desert to the enemy. He was delivered to his adversaries at court, and they confined him in prison. The watchman knew full well that it was a trumped up charge he was bringing against Jeremiah, and the intention attributed to him was as far as possible from the mind of the prophet, but he took this opportunity to vent an old family grudge. For this gateman was a grandson of the false prophet Hananiah, the enemy of Jeremiah, the one who had prophesied complete victory over Nebuchadnezzar within two years. It were proper to say, he calculated the victory rather than prophesied it.

He reasoned: "If unto Elam, which is a mere ally of the Babylonians against the Jews, destruction has been appointed by G.o.d through Jeremiah, so much the more will the extreme penalty fall upon the Babylonians themselves, who have inflicted vast evil upon the Jews." (18) Jeremiah's prophecy had been the reverse: so far from holding forth any hope that a victory would be won over Nebuchadnezzar, the Jewish state, he said, would suffer annihilation. Hananiah demanded a sign betokening the truth of Jeremiah's prophecy. But Jeremiah contended there could be no sign for such a prophecy as his, since the Divine determination to do evil can be annulled. On the other hand, it was the duty of Hananiah to give a sign, for he was prophesying pleasant things, and the Divine resolution for good is executed without. (19) Finally, Jeremiah advanced the clinching argument: "I, a priest, may be well content with the prophecy; it is to my interest that the Temple should continue to stand. As for thee, thou art a Gibeonite, thou wilt have to do a slave's service in it so long as there is a Temple. But instead of troubling thy mind with the future in store for others, thou shouldst rather have thought of thine own future, for this very year thou wilt die." Hananiah, in very truth, died on the last day of the year set as his term of life, but before his death he ordered that it should be kept secret for two days, so to give the lie to Jeremiah's prophecy. With his last words, addressed to his son Shelemiah, he charged him to seek every possible way of taking revenge upon Jeremiah, to whose curse his death was to be ascribed. Shelemiah had no opportunity of fulfilling his father's last behest, but it did not pa.s.s from his mind, and when he, in turn, lay upon his death-bed, he impressed the duty of revenge upon his son Jeriah. It was the grandson of Hananiah who, when he saw Jeremiah leaving the city, hastened to take the opportunity of accusing the prophet of treason. His purpose prospered. The aristocratic enemies of Jeremiah, enraged against him, welcomed the chance to put him behind prison bars, and gave him in charge of a jailer, Jonathan, who had been a friend of the false prophet Hananiah. Jonathan pleased himself by mocking at his prisoner: "See," he would say, "see what honor thy friend does thee, to put thee in so fine a prison as this; verily, it is a royal palace."

Despite his suffering, Jeremiah did not hold back the truth. When the king inquired of him, whether he had a revelation from G.o.d, he replied: "Yes, the king of Babylonia will carry thee off into exile."

To avoid irritating the king, he went into no further detail. He only prayed the king to liberate him from prison, saying: "Even wicked men like Hananiah and his descendants at least cast about for a pretext when they desire to take revenge, and their example ought not to be lost upon thee who art called Zedekiah, 'just man.'" The king granted his pet.i.tion, but Jeremiah did not enjoy liberty for long. Hardly out of prison, he again advised the people to surrender, and the n.o.bility seized him and cast him into a lime pit filled with water, where they hoped he would drown. But a miracle happened. The water sank to the bottom, and the mud rose to the surface, and supported the prophet above the water. Help came to him from Ebed-melech, a "white raven," the only pious man at court. Ebed-melech hastened to the king and spoke: "Know, if Jeremiah perishes in the lime pit, Jerusalem will surely be captured." With the permission of the king, Ebed-melech went to the pit, and cried out aloud several times, "O my lord Jeremiah,"