History of the Jews, Vol. 1 (of 6)

The temple was built of freestone, and the walls were covered with cedar planks on the inside. On these were traced designs of palms, open flower cups, and cherubim (winged heads with human faces), and these designs were inlaid with gold. The temple was sixty cubits long, twenty cubits wide, and thirty cubits high. It was divided into the Holy of Holies (Debir, the inner chamber, a square of twenty cubits), and the Holy Place (Hechal, which was forty cubits long). The Holy of Holies seems to have been situated on higher ground than the sanctuary. At the sides were two cherubim of gilded olive wood, each ten cubits high, the wings of which were five cubits wide. At the entrance of the sanctuary was an open vestibule (Ulam), which was of the same width as the sanctuary, and ten cubits in length, and in front of this hall there were artistically wrought columns of bronze. The artist, Hiram, was a half-Jew, his father being a Syrian and his mother a Naphtalite. The Holy of Holies was to face the west, contrary to the custom of the Gentiles, whose temples faced the rising sun; the gates were of olive wood, adorned with gilded cherubim as well as with palms and flower-cups. The folding doors of the sanctuary, made of cypress wood, were ornamented in a like manner, and the floor was of cypress wood inlaid with gold. In the Holy of Holies nothing was visible but the cherubim, intended to enshrine the ark of the covenant, in which the tablets of the law were kept. In the sanctuary there was an altar of cedar wood gilded on all sides, with five gilded candlesticks at each side, and a large gilded table for twelve loaves. The temple was surrounded by an extensive courtyard. Inside the vestibule stood a large iron altar, and a spacious water reservoir, called the "iron sea," adorned with a border of open flower-cups and lily-buds, and on the lower part with colocynths. This reservoir was supported by twelve iron bulls, each three of which turned in a different direction. The water was intended for washing the hands and feet of the officiating priests whenever they entered the sanctuary, the flow of water probably being regulated by a faucet. Ten small basins on wheels, artistically engraved, could be pushed to any spot where they might be wanted. Vessels for the sacrificial rites were cast in large quantities by the order of the king. The whole building inside and outside was stamped with the impress of wealth and grandeur. At the completion of the building, it was consecrated (1007) with solemn rites. The erection of the temple had occupied seven years, and the month selected for the consecration was that in which the harvest and the vintage were completed. The chiefs of all the tribes and the elders of families were invited, and people streamed from every quarter to gaze in astonishment at the splendours of the temple, and to look upon the unaccustomed spectacle.

The solemnities commenced with the transfer of the ark from Mount Zion, the town of David, to Mount Moriah. The bars attached to the ark were those which had been used during the wanderings in the desert. They were so placed that all present could see that holy relic of past ages, the two stone tables inscribed with the ten commandments. During the transfer of the ark of the covenant, and during the consecration, many thousands of sacrifices were offered, and also psalms were sung. No sooner had the ark of the covenant been brought into the Holy of Holies than a thick cloud filled the body of the temple, so that the Aaronites were interrupted in their service. This was considered a token of God's mercy, and a sign that the consecration had been performed in accordance with His will. The vast assembly was thus swayed by the feelings of joy, piety and devotion. The king gave expression to the general sentiments in a few grave words: "God has promised to dwell in a cloud. I have built a dwelling for thee, O God – an abode for thee to dwell in for ever." Mount Moriah thus appeared like Mount Sinai, where the voice of God had spoken from out of a dense cloud. The temple became an object of veneration to the people, who believed that from between the two cherubim, God would make known to them the ways in which they were to walk. A prophet who was present (perhaps Ahijah of Shiloh) announced to King Solomon in the name of God, "If thou wilt walk in my law, and obey my commands, and fulfil my behests, then I will fulfil unto thee the promise I made unto David, thy father – 'I shall dwell in the midst of the sons of Israel, and I will not desert my people.'"

The nation celebrated the autumn festivals, which occurred simultaneously with the consecration, most joyfully. Deep and lasting was the impression made by this temple, gleaming with gold and bronze, sumptuous and imposing in its structure, containing no visible image of the Deity, yet filled with His invisible presence. The house of God offered something tangible to those whose imaginations could not conceive of the spiritual, divested of material form. The temple was the pride and strength of Israel, and the delight of its eyes. At the time of the consecration there was inaugurated a religious service, such as had been impossible within the narrow limits of the sanctuary in Shiloh or, during the transition period, in the tent at Zion. A priesthood had certainly existed even in former times, and belonged exclusively to the descendants of Aaron. It was, however, only under Solomon that a high priest was put at the head of the others, and that gradations in rank were introduced. Azariah, the son of Zadok, was advanced to the office of high priest after the death of his father, and was assisted by the inferior priests. A new order of service was arranged for the Levites, who were subordinate to the priests. A part of them assisted at the sacrificial services. Another part kept guard at four sides of the temple, and were charged with the care of the sacred vessels, and with all preparations for the temple service. Lastly, certain families took part in the singing and the instrumental music that accompanied the services. It was the temple and the new order of worship introduced there that actually raised Jerusalem to the position of the capital of the country. Pilgrims from all the tribes attended the autumnal festivals there, in order to witness the solemn divine services, such as could be held at no tribal altar. Jerusalem gradually becoming an important commercial town, in which foreign goods and curiosities were displayed, attracted ever greater numbers of visitors from all the tribes. Thus the youngest of the cities in the land of Israel surpassed and outshone all the older towns. Solomon gave orders that the capital be fortified on all sides, and that the temple also be included within the line of fortifications.

The erection of the royal palace occupied a period of more than thirteen years. It consisted of a series of buildings which extended over a great area on the northern hill, in the quarter called Millo. Next to the entrance was the House of the Forest of Lebanon, which took its name from the numerous pillars of cedar, which were ranged in rows of fifteen each. This house served as the Armoury for the king's protection. Here thirteen hundred guards kept watch; they were provided with spears and shields of gold, and acted as the king's attendants when he proceeded to the temple. Great attention was given by Solomon to the fitting up of the Judgment or Throne Chamber. The walls from the floor to the ceiling were covered with cedar wood, and adorned with gold fretwork. In this hall Solomon's throne was placed. It was considered a marvel of workmanship. It was ornamented with ivory, and inlaid with gold. Six steps led up to it, and on each step were two artistically wrought lions, the symbols of power and of royal dignity. The seat was supported on each side by arms, and on it also were two lions. In the hall of public justice Solomon heard contesting parties, and pronounced judgment: he considered his office of judge one of the holiest and most important connected with his kingly dignity. Here he also received the ambassadors of the various countries, who attended his court to offer their homage, or to negotiate new treaties. A special palace was built for the king, his servants and his wives, a separate house being reserved for the Egyptian princess. It appears that her removal from David's house to her own residence was effected with great pomp. Probably Solomon had also an aqueduct built so as to supply the town of Jerusalem and the temple with water from the rich spring of Etam, which was at a two hours' journey from Jerusalem.

The practice of building splendid edifices of cedar was not confined to Solomon; the great nobles and princes who lived in Jerusalem, the high officers, and his favourites, all followed his example. With the wealth that streamed into the land through the opening of three important channels, the love of show, which spread from the king to the higher classes, could be freely gratified. Phœnician merchants of high standing, who carried on a large wholesale trade, money-changers, men of wealth who lent money on interest, now settled in Jerusalem. They composed a special corporation or guild, and were under the protection of the treaty between Solomon and Hiram. They were permitted to live according to their own laws, and were even allowed to practise their religious or, rather, idolatrous rites. The three great sources of wealth were the Powerful Position of the State, the Alliance with Egypt, and the Indian Trade. Those princes who had entered into treaties with David confirmed them with his successor, and other potentates sought his friendship. On swearing allegiance, all these princes and nations sent the customary tribute and rich gifts, such as gold and silver vessels, valuable garments, spices, horses and mules. The alliance with Egypt was also the source of considerable additions to the national wealth, as that kingdom furnished horses to the mountainous districts, and war chariots, which were in great demand in foreign parts. The princes of Aram and of the territories on the Euphrates who had formerly procured their horses and chariots from Egypt, were to buy these war materials from Solomon's merchant guild. The latter established a station for his own riders and horses on the plain not far from the sea. He kept twelve thousand horses and fourteen hundred war chariots (each drawn by two horses), and for these he erected spacious buildings, containing four thousand stalls. Solomon's greatest gains, however, were acquired in trade with India. To the Phœnicians the journey to this distant country was attended with insuperable difficulties, so long as the country near the Red Sea was rendered unsafe by the uncivilised and predatory bands that dwelt there. By his alliance with Hiram, Solomon had opened up a safer and nearer route to India. The strip of land extending from the southern border of Judah to the eastern coast of the Red Sea, the Points Elath and Eziongeber, had been rendered accessible. The caravans with their loaded camels could proceed in safety from Jerusalem and from the coast to the northern point of the Red Sea. At Hiram's suggestion, Solomon had a fleet of strong and large ships (ships of Tarshish) built, and equipped on the coast at Eziongeber. Hiram sent his most skilful sailors, who knew the route thoroughly, to man the vessels. Israelites of the tribes of Asher and Zebulun, who lived on the coast and were acquainted with the sea, were also employed.

When the Israelitish fleet was complete, it sailed out of the harbour of Eziongeber to the Red Sea, which separates Palestine from Egypt, Nubia, and Abyssinia, and proceeded along the coast to the Gulf which washes the shores of Southern Arabia, as far as the mouth of the Indus, in the land of Ophir (now called Scinde). After a period of two years, Solomon's fleet returned richly laden with the proceeds of this first expedition. Vast droves of camels carried the treasures to Jerusalem, to the great astonishment of the whole population. More than four hundred talents (kikhar) of gold, silver in great quantities, ivory, ebony, apes, and exquisitely coloured peacocks, sandal-wood, and sweet-smelling plants were thus transported. Solomon caused a throne to be made of the ivory, and the sandal-wood was used for ornamenting the harps and lutes of the musicians who played in the temple. The palings of the bridge which led from the palace to the temple were also made of this rare and costly wood. Solomon sent his fleet several times to Ophir or India, and each time new riches and curiosities were brought into the country. The port Elath became a place of great importance. Judæans settled there, and the land of Israel thus extended from the extreme end of the Red Sea to the Euphrates. In order to convey horses and chariots from Aramæa to the Euphrates, as also the various importations from Phœnicia, roads had to be made, and measures taken to ensure the safety of the caravans. In a mountainous country, it is not easy for beasts of burden, and certainly not for horses and chariots, to traverse great distances, obstructed as the way is by steep cliffs, abrupt precipices, and masses of rolling stones. Solomon, however, had roads made which led from Jerusalem to the north; these were the king's high-roads.

He probably employed the services of the Canaanite natives, who were obliged as bondmen to take part in this work. Heights were levelled, depths filled up, and stones removed. The roads were passable by carriages, which could proceed without hindrance from the south to the north, and the caravans passing from the Jordan to the sea could travel without difficulty. A chain of fortresses protected the roadways, and served as resting places. Besides these stations for riders and carriages, Solomon also founded towns for storing goods; these were also used to house grain for future years of scarcity.

Thus Solomon settled the affairs of Israel, and provided for its future security. He had no sharpsighted counsellor, such as David had had in Ahithophel, to assist him in establishing order; his own wisdom was his sole counsellor. But he had to choose responsible officers, who would give effect to his instructions, and carry out the plans which he devised. The great extent of his state and his court demanded the establishment of new offices. For the better reception of strangers he had placed over his vast household a major-domo (al-hab-Baith). Ahishar was the name of this officer. The twelve officials who provided for the wants of the household were supervised by a chief whose name was Azariah-ben-Nathan. A high official, Adoniram, the son of Abda, was also placed (al-ham-Mas) over the many thousand bondmen who worked on the roads and in the fortresses. Thus three high posts were newly created by Solomon.

Its great extent and the riches which Solomon had amassed enabled the kingdom of Israel to hold its place amongst the greatest nations in the ancient world. Princes and nations who lived in strife with each other sought the aid of the ruler of this mighty dominion, and called upon him to act as arbitrator, for his wisdom was famed far and wide. The greatest blessing in Solomon's reign was the peace and undisturbed quiet which obtained throughout the land. From Dan unto Beersheba the Israelites could peacefully enjoy their home, "everyone under his own vine and under his own fig-tree."

The commercial treaties, the prosperity of the country, the security to life arising from the long peace maintained in Solomon's reign, all contributed to attract the surrounding tribes of Moabites, Ammonites, Idumæans, and even Egyptians to the country. It is probable, too, that the high religious culture of the Israelites, so superior to idolatry, and its splendid manifestation in the temple at Jerusalem influenced enlightened foreigners to seek shelter under the "wings of the God of Israel." The country, the people, and the God of Israel acquired widespread renown in Solomon's time. The Israelitish mariners, who visited so many harbours, coast-lands, and marts, and the Israelitish merchants who entered into connections with foreign parts carried reports of their fatherland to the remotest climes and nations. The praise of the wise, mighty, and brilliant king Solomon resounded far and wide in his times. In the eyes of the world he elevated the name of the God whom he honoured, and to whose glory he had erected a magnificent temple. The Israelitish sailors and merchants unconsciously became the first messengers and pioneers of the religion of Israel among the idolatrous nations.

One day Jerusalem was surprised by an extraordinary embassy. A wise queen, from the spice-bearing land of Sabia (Sheba), which is situated on the Arabian coast of the Red Sea, came to visit Jerusalem. As she had heard so much of the greatness of Solomon, and in praise of the God of Israel, she wished to see, with her own eyes, how much truth or falsehood lay in the reports which had come to her ears. She was received with marked attention by Solomon, and had many interviews with him. The queen (whom tradition calls Belkis) greatly admired his wisdom, and was much impressed by the temple which he had erected to God, and by the brilliancy of his court. It is said that she propounded enigmatic riddles to him in order to test his powers, and these he answered in a manner which excited her astonishment.

Solomon's brilliant rule, however, became the source of a serious division between the tribes, which he had unavailingly striven to consolidate into one indissoluble whole. Notwithstanding that the temple formed a bond of union for the whole people, and that Solomon tried to abolish the tribal isolation which prevailed, he succeeded only in the case of Benjamin, which became more closely united with Judah. This was owing to the fact that the temple was built on Benjamite territory, and consequently several Benjamite families settled in the capital. Probably Solomon also preferred the tribe of Benjamin and his own ancestral tribe to the other tribes. The mutual dislike of the houses of Israel and Judah, or the northern and southern tribes, had not ceased. Among the northern tribes a deep sense of discontent prevailed against Solomon, despite the prosperity to which he had raised them; they resented the pressure put upon them to forward regular supplies for the court, and to perform compulsory service in the erection of public buildings. Their discontent was not expressed aloud, but it needed only an occasion for it to vent itself. Wise as Solomon was, he had not sufficient foresight to perceive that his faults were sure to weaken the future security of the state. Amongst the officials whom Solomon employed to supervise the buildings was an Ephraimite, who was clever, courageous and ambitious. This was Jeroboam, the son of Nebat, from the town of Zereda or Zorathan, on the other side of the Jordan. He was the son of a widow; thus, free from paternal restraint, he could follow out his own impulses uncontrolled. Jeroboam had supervised the erection of the walls of Jerusalem, and had displayed great skill and firmness in managing the bondmen. Solomon was, in fact, so well pleased with him that he bestowed on him a high position in the territory of Ephraim and Manasseh. Here Jeroboam had the opportunity of becoming acquainted with the discontent of the people, which was probably strongest amongst the ever-discontented Ephraimites. The popular feeling accorded well with his ambitious plans, and he decided to utilise it when a favourable opportunity should occur.

Solomon was guilty of the folly of permitting sacrificial altars to be built for various idols. It may have been his foreign wives who induced him to make this concession, or perhaps it was due to the foreigners, the Phœnicians and other races, who had taken up their residence in Jerusalem, and had received permission to worship their gods in the land of Israel according to their custom. However this may have been, altars were raised on the high northern point of the Mount of Olives, in honour of Astarte of the Zidonians, Milcom of the Ammonites, Chemosh of the Moabites, and other idols. The religious convictions of the nation were not so deeply rooted that the people could witness all kinds of idolatrous practices without falling into the errors of idol-worship themselves. A prophet, Ahijah of Shiloh, had the courage to reprimand the king, and to warn him of the danger which his conduct rendered imminent. Solomon, however, seems to have given little heed to his representations, and the prophet, indignant at the king's obtuseness, determined to use Jeroboam (whose ambitious schemes he had probably divined) as the instrument of Solomon's destruction. When Jeroboam left Jerusalem, the prophet approached him, seized his garment, tore it into twelve pieces, and handing him ten of them, he said, "Take these ten pieces; they portray the ten tribes which will separate themselves from the house of David, and recognise thee as their king." Jeroboam wanted no further encouragement to mature his plans, since a prophet had commended them. He hurried to the territories of Ephraim, and called on the Ephraimites to separate themselves from the house of David. Meanwhile Solomon had received tidings of the event, and before the revolution could spread, he sent his guards to kill the rebel. Jeroboam then fled to Egypt, where a new dynasty now occupied the throne. Shishak (Sheshenk, Sesonchosis, 980–959) was the first king of the new line. Under his rule was severed the bond which had united Israel and Egypt since Solomon's marriage with the Egyptian princess. Shishak in fact was inimical to the Israelitish nation, which had become more powerful than was agreeable to him. He therefore received Jeroboam with kindness, intending to use him against Solomon. Shishak also gave a friendly reception and protection to an Idumæan prince, who had special reasons for avenging himself on the Israelitish nation. Hadad (or Adad) was a relation of the Idumæan king whom David had conquered. He had, when a boy, escaped the massacre ordered by Joab in consequence of a revolution in Idumæa. When Shishak ascended the throne, the Idumæan prince hurried to Egypt, and was graciously received. Shishak gave him the queen's sister in marriage, and his first-born son (Genubath) grew up among the Egyptian princes. Hadad also acquired possessions in Egypt, and was honoured in every way; notwithstanding this, he yearned to return to Edom, and to regain the territories which had been snatched away from him. He carried this desire into effect with the aid of Shishak, who was fully aware that the warlike spirit which had obtained under David and Joab, had diminished under Solomon's peaceful rule, and that petty warfare in the mountainous districts would be connected with little danger, while it might be productive of great benefit to himself. Hadad and the troops which he had mustered in Idumæa did great damage to Solomon's caravans, which carried goods between the bay of Elath and the Israelitish boundaries; and Solomon's warriors were powerless to prevent these attacks.

Unnoticed by Solomon, another cloud, which threatened Israel with destruction, was gathering in the north. Rezon (of Zobah), one of the servants of King Hadadezer, whom David had overthrown, had taken to flight after the defeat of his sovereign; he assembled a predatory troop, and made raids in the districts lying between the Euphrates and the northern ranges of the Lebanon. Rezon's troops gradually increased in numbers, and with their numbers grew his courage and power. At last he ventured to proceed against the ancient city of Damascus. He succeeded in capturing it and in having himself chosen king. Advancing from the north, Rezon also committed hostilities against the Israelites and their allies, without any opposition on the part of Solomon, who either had a dislike of war, or had no troops available to ward off the attacks from the north and the south. Thus arose, from small beginnings, powers inimical to Israel, which might easily have been nipped in the bud. Besides this, an internal breach was in store for Israel.

Solomon, however, did not live to see the development of the impending evils and the decay of his kingdom. He died in peace at the age of about sixty years (in 977). His body was buried, no doubt with great pomp, in the rocky mausoleum of the kings which David had built on the south of Mount Zion. It was said later on that Solomon, as well as his father, had heaped up untold treasures and wealth in these vaults and cells, which were discovered many centuries after by the later Jewish kings.