Doubtless his was not an isolated case; all the grandees who happened to be nearly related either to the dethroned or to the reigning houses acted in like manner, and for the first time for many years Egypt acknowledged the simultaneous sway of more than one legitimate Pharaoh. Matters became still worse under Osorkon III.; although he, too, introduced a daughter of Anion into his harem, this alliance failed to give him any hold over Thebes, and even the Seven Nomes and the Delta were split up to such an extent that at one time they included something like a score of independent principalities, three of which, Hermopolis, Heracleopolis, and Tentramu, were administered by kings who boasted cartouches similar to those of Tanis and Bubastis.

About 740 B.C. there appeared in the midst of these turbulent and extortionate nobles a man who, by sheer force of energy and talent, easily outstripped all competitors. Tafnakhti was a chief of obscure origin, whose hereditary rights extended merely over the village of Nutirît and the outskirts of Sebennytos. One or two victories gained over his nearest neighbours encouraged him to widen the sphere of his operations. He first of all laid hands on those nomes of the Delta which extended to the west of the principal arm of the Nile, the Saite, Athribite, Libyan, and Memphite nomes; these he administered through officers under his own immediate control; then, leaving untouched the eastern provinces, over which Osorkon III. exercised a make-shift, easygoing rule, he made his way up the river. Maitumu and the Fayum accepted him as their suzerain, but Khninsu and its king, Pefzââbastît, faithful to their allegiance,* offered strenuous resistance.

He then crossed over to the right bank, and received the homage of Heliopolis and Phebtepahê; he put the inhabitants of Uabu to ransom, established a close blockade of Khninsu, and persuaded Namrôti, King of Khmunu, to take an oath of allegiance. At length, those petty kings and princes of the Said and the Delta who still remained unconquered called upon Ethiopia, the only power capable of holding its ground against him, for help. The “vile Kaushu” (Cush) probably rose to be an independent state about the time when Sheshonq and the Bubastite kings came into power.

Peopled by Theban settlers, and governed by the civil and religious code of Thebes, the provinces which lay between the cataract of Hannek and the confluence of the two Mies soon became a second Thebaid, more barren and less wealthy than the first, but no less tied to the traditions of the past. Napata, its capital, lay in the plain at the foot of a sandstone cliff, which rose perpendicularly to a height of nearly two hundred feet, its summit, when viewed from the southwest, presenting an accidental resemblance to a human profile.* This was the Du-uabu, or Sacred Mount, in the heart of which the god was supposed to have his dwelling; the ruins of several temples can still be seen near the western extremity of the hill, the finest of them being dedicated to a local Amon-Râ.

This Amon was a replica of the Theban Amon on a smaller scale, and was associated with the same companions as his prototype, Maut, his consort, and Khonsu, his son. He owed his origin to the same religious concepts, and was the central figure of a similar myth, the only difference being that he was represented in composite shape, with a ram’s head; perhaps a survival from some earlier indigenous deity, such as Didun, for instance, who had been previously worshipped in those parts; his priests lived in accordance with the rules of the Theban hierarchy.

We can readily believe that when Hrihor extorted the title of “Royal Son of Kaushu” from the weaklings who occupied the throne at the close of the Ramesside dynasty, he took care to install one of the members of his family as high priest at Napata, and from henceforward had the whole country at his bidding. Subsequently, when Paînotmu II. was succeeded by Auputi at Thebes, it seems that the Ethiopian priests refused to ratify his election. Whether they conferred the supreme power on one of their own number, or whether some son of Paînotmu, flying from the Bubastite kings, arrived at the right moment to provide them with a master, is not quite clear.

The kings of Ethiopia, priests from the first, never lost their sacerdotal character. They continued to be men of God, and as such it was necessary that they should be chosen by the god himself. On the death of a sovereign, Amon at once became regent in the person of his prophet, and continued to act until the funeral rites were celebrated. As soon as these ceremonies were completed, the army and the people collected at the foot of the Sacred Mount; the delegates of the various orders of the state were led into the sanctuary, and then, in their presence, all the males of the royal family—“the king’s brothers,” as they were called—were paraded before the statue of the god; he on whom the god laid his hand as he passed was considered to be the chosen one of Amon, and consecrated king without delay.*

As may be readily imagined, the new monarch thus appointed by divine dictation was completely under the control of the priests, and before long, if he failed to prove sufficiently tractable, they claimed the right to dispense with him altogether; they sent him an order to commit suicide, and he obeyed. The boundaries of this theocratic state varied at different epochs; originally it was confined to the region between the First Cataract and the mouth of the Blue Nile. The bulk of the population consisted of settlers of Egyptian extraction and Egyptianised natives; but isolated, as they were, from Egypt proper by the rupture of the political ties which had bound them to the metropolis, they ceased to receive fresh reinforcements from the northern part of the valley as they had formerly done, and daily became more closely identified with the races of various origin which roamed through the deserts of Libya or Arabia. This constant infiltration of free or slavish Bedâwin blood and the large number of black women found in the harems of the rich, and even in the huts of the common people, quickly impaired the purity of the race, even among the tipper classes of the nation, and the type came to resemble that of the negro tribes of Equatorial Africa.*

The language fared no better in the face of this invasion, and the written character soon became as corrupt as the language; words foreign to the Egyptian vocabulary, incorrect expressions, and barbarous errors in syntax were multiplied without stint. The taste for art decayed, and technical ability began to deteriorate, the moral and intellectual standard declined, and the mass of the people showed signs of relapsing into barbarism: the leaders of the aristocracy and the scribes alone preserved almost intact their inheritance from an older civilisation. Egypt still attracted them: they looked upon it as their rightful possession, torn from them by alien usurpers in defiance of all sense of right, and they never ceased to hope that some day, when the god saw fit, they would win back their heritage. Were not their kings of the posterity of Sibu, the true representatives of the Ramessides and the solar race, compared with whom the northern Pharaohs, even those whose mothers ranked as “worshippers” of Amon, were but mere mushroom kings? Thebes admitted the validity of their claims: it looked to them for help, and the revolts by which it had been torn ever since the reign of Osorkon II. were, perhaps, instigated by the partisans of Ethiopia. In the time of Petubastis its high priests, Harsiisît and Takelôti, were still connected with the Tanites; after that it placed itself under the immediate orders of Ethiopia, and the pontificate disappeared. The accession of a sovereign who was himself invested by hereditary right with the functions and title of high priest of Amon henceforth rendered the existence of such an office superfluous at Thebes: it would almost have meant an imperium in imperio. The administration of religious, and perhaps also of political, affairs was, therefore, handed over to the deputy prophet, and this change still further enhanced the importance of the “female worshippers of the god.” In the absence of the king, who had his capital at Napata, they remained the sole representatives of legitimate authority in the Thebaid: the chief among them soon came to be regarded as a veritable Lady of Thebes, and, subject to the god, mistress of the city and its territory.

It is not quite clear whether it was Piônkhi Miamun or one of his immediate predecessors who took possession of the city. The nomes dependent on Amon followed the example of the capital, and the whole Theban territory as far as Siut had been occupied by Ethiopian troops, when in the twenty-first year of the king’s reign the princes of the Delta and Middle Egypt appealed to the court of Napata for help.

Even had they not begged it to do so, it would have been compelled before long to intervene, for Tafnakhti was already on his way to attack it; Piônkki charged Luâmarsakni and Pu-arama, the generals he had already stationed in the Thebaid, to hold Tafnakhti in check, till he was able to get together the remainder of his army and descend the Nile to support them. Their instructions were to spare none of the rebellious towns, but to “capture their men and their beasts, and their ships on the river; to allow none of the fellaheen to go out into the fields, nor any labourer to his labour, but to attack Hermopolis and harass it daily.” They followed out these orders, though, it would seem, without result, until the reinforcements from Nubia came up: their movements then became more actively offensive, and falling on Tafnakhti’s ships, which were making for Thebes heavily laden with men and stores, they sunk several of them.

Anxious to profit by this first success, they made straight for Heracleopolis with a view to relieving it. Tafnakhti, accompanied by the two kings Namrôti and Auputi, was directing the siege in person; he had under his command, in addition to contingents from Busiris, Mendès, Thoth, and Pharbaîthos, all the vassals of Osorkon III., the successor of Petubastis and titular Pharaoh of the whole country. The Ethiopian fleet engaged the Egyptian ships at the end of the island of Heracleopolis, near the mouth of the canal leading from the Nile to the Bahr-Yusuf.* Tafnakhti was defeated, and the remnants of his squadron took refuge in Pipuga under cover of his land forces.** At dawn, the next day, the Ethiopians disembarked and gave battle. The struggle was long and fierce, but indecisive. Luâmarsakni and Puarama claimed the victory, but were obliged to effect a retreat on the day following their so-called success, and when they dropped anchor in the harbour of Hermopolis, they found that Namrôti had made his way back to the city by land and forestalled them. Powerless to hold the field without support, he collected all the men and cattle he could lay hands on, and awaited the progress of events behind his ramparts. The Ethiopians invested the town, and wrote to inform Piônkhi of what they had done—not, however, without some misgiving as to the reception which awaited their despatches. And sure enough, “His Majesty became enraged thereat, even as a panther: ‘If they have allowed a remnant of the warriors of the north to remain, if they have let one of them escape to tell of the fight, if they make him not to die in their slaughter, then by my life, by the love of Râ, by the praise of Amon for me, I will myself go down and overthrow that which Tafnakhti hath done,*** I will compel him to give up war for ever! Therefore, after celebrating the festivals of the New Year, when I shall have sacrificed to Amon of [Napata], my father, in his excellent festival wherein he appears in his procession of the New Year, when he shall have sent me in peace to look upon the [Theban] Amon in his festivals at Thebes, and when I shall have carried his image in procession to Luxor, in the festival celebrated in his honour among the festivals of Thebes, on the night of the feast appointed in the Thebaid, established by Râ at the creation, when I have led him in the procession and brought him unto his throne, on the day for introducing the god, even the second of Athyr, then will I make the enemy taste the savour of my claws.’”

The generals did their very utmost to appease their master’s wrath before he appeared on the scene. They told off a force to keep watch over Hermopolis while they themselves marched against the nome of Uabu; they took Oxyrrhynchos by storm, with “the fury of a water-spout,” and informed the king of this achievement; but “his heart was not softened thereby.” They crossed over to the right bank; they crushed the people of the north under the walls of Tatehni,* they forced the walls of the town with the battering-ram, and killed many of the inhabitants, amongst others a son of Tafnakhti, whose body they sent to the king; but “his heart was not softened thereby.”

They then pushed on as far as Haït Bonua** and sacked it, but still failed to regain favour. On the 9th of Thoth, Piônkhi came down to Thebes, and after hasty attendance at the services to Amon, went to rejoin the vanguard of his army under the walls of Hermopolis.

“No sooner had his Majesty quitted the cabin of his ship, than the horses were harnessed and the charioteers in their places; the fear of his Majesty spread even to the Nomads of Asia, and all hearts trembled before him.” Piônkhi drove back the enemy behind their walls, pitched his tent to the south-west of the city, threw up earth-works, and built terraces so as to place his bowmen and sling-ers on a level with the battlements of its towers. At the end of three days, Namrôti, finding himself hard pressed on every side, resolved to surrender. He sent envoys to Piônkhi laden with rich presents, and despatched Queen Nsitentmahît after them, to beg for mercy from the women who had accompanied the Ethiopian, his wives, concubines, daughters, or royal sisters. Their entreaties were graciously received, and Namrôti ventured to come in person, leading a horse with his right hand and shaking in his left a sistrum of gold and lapis-lazuli; he knelt down and presented with his salutations the long train of gifts which had gone before him. Piônkhi visited the temple of Thoth, and there, amidst the acclamations of soldiers and priests, offered up the customary sacrifices.

He then made his way to the palace and inspected its courts, chambers, treasury, and storehouses, and reviewed the whole household, including even Namrôti’s own wives and daughters, though “he turned not his face towards any one of them.” He next went on to the stud-farms, and was indignant to find that the horses had suffered from hunger during the siege. Thoroughbreds were probably somewhat scarce at Napata, and he had, no doubt, reckoned on obtaining new blood and a complete relay of chargers from the Egyptian stables; his chances of doing so seemed likely to vanish if brood mares and stallions had everywhere been debilitated by the hardships of war. He reserved a part of the booty for himself, handed over the balance to the priests of Amon at Karnak, and also, before he left, received tribute from Heracleopolis. Pefzââbastît brought him horses, the pick of his stables, slaves laden with gold and silver and precious stones; then burying his face in the dust, he offered worship to his liberator: “Hell had swallowed me up, I was plunged into darkness, and lo, now a light has been given me. Since I have found no man to love me in the day of adversity, or to stand by me in the day of battle, save only thee, O victorious king, who hast torn away the night from above me, I will be thy servant, I and all my house, and Khninsu shall pay tribute into thy treasury. For, as to thee, thou art Harmakhis, chief of the imperishable stars, thou art king, even as he is king, and even as he doth not destroy himself, neither shalt thou destroy thyself!”

The downfall of Khmunu led all who might still have shown resistance in Middle Egypt to lay down their arms also. The fortress of Pisakhmakhpirrî* dominated the gorges of Lahunît, and thus commanded the entrance to the Fayum; but the son of Tafnakhti agreed to surrender it, provided he were allowed to march out with the honours of war.

Shortly after, Maîtumu threw open its gates, and its example was followed by Titauî; at Maîtumu there was rioting among the Egyptians in the streets, one party wishing to hold out, the other to surrender, but in the end the latter had their way.* Piônkhi discharged his priestly duties wherever he went, and received the local taxes, always being careful to reserve a tenth for the treasury of Amon-Râ; the fact that his army was kept under rigid control, and that he showed great clemency to the vanquished, helped largely to conciliate those who were not bound by close ties of interest to the cause of Tafnakhti. On reaching Memphis, Piônkhi at once had recourse to the persuasive methods which had hitherto served him so well, and entered into negotiations with the garrison. “Shut not yourselves up in forts, and fight not against the Upper Country,** for Shu the god of creation, when I enter, he entereth, and when I go out, he goeth out, and none may repel my attacks. I will present offerings to Phtah and to the divinities of the White Wall, I will honour Sokari in his mysterious coffer, I will contemplate Eîsânbuf,*** then I will return from thence in peace. If ye will trust in me, Memphis shall be prosperous and healthy, even the children shall not cry therein. Behold the nomes of the South; not a soul has been massacred there, saving only the impious who blasphemed God, and these rebels have been executed.”

This eloquence, however, was of no avail. A detachment of archers, sailors, and engineers sent to make a reconnaissance of the harbour was taken by surprise and routed with loss, and on the following night Tafnakhti suddenly made his appearance on the spot. He had the 8000 men who were defending it paraded before him, and made them a speech, in which he pointed out the great natural strength of the position, the stoutness of the walls and the abundance of provisions; he then mounted his horse, and making his way a second time through the enemy’s outposts, headed straight for the Delta in order to levy reinforcements there. The next day, Piônkhi went in person to examine the approaches of the city in which his ancestors had once been throned. There was a full Nile, and the river came right up to the walls. He sailed close in along the whole of the eastern front, and landed on the north, much vexed and discomfited at finding it so strongly fortified. Even the common soldiers were astonished, and began to discuss among themselves the difficulties of the undertaking with a certain feeling of discouragement. It would be necessary, they declared, to open a regular siege, “to make an inclined plane leading to the city, throw up- earthworks against its walls, bind ladders, set up masts and erect spars all around it.” Piônkhi burst into a rage when these remarks were repeated to him: a siege in set form would have been a most serious enterprise, and would have allowed the allied princes time to get together fresh troops. He drove his ships full speed against the line of boats anchored in the harbour, and broke through it at the first onset; his sailors then scaled the bank and occupied the houses which overlooked it. Reinforcements concentrated on this point gradually penetrated into the heart of the city, and after two days’ fighting the garrison threw down their arms. The victor at once occupied the temples to save them from pillage: he then purified Memphis with water and natron, ascended in triumph to the temple of Phtah, and celebrated there those rites which the king alone was entitled to perform. The other fortresses in the neighbourhood surrendered without further hesitation. King Auputi of Tentramu,* prince Akaneshu,** and prince Petisis tendered the homage of their subjects in person, and the other sovereigns of the Delta merely waited for a demonstration in force on the part of the Ethiopians before following their example.

Piônkhi crossed the Nile and marched in state to Heliopolis, there to receive the royal investiture.

He offered up prayers at the various holy places along the route, such as the sanctuary of Tumu at Khriâhu and the temple of the Ennead who dwelt in the cavern from which the Northern Nile was supposed to spring; he then crossed over Mount Ahu, bathed his face in the reputed source of the river, and at length penetrated into the dwelling-place of Râ. He ascended the steps leading to the great chapel in order that he might there “see Râ in Hâît-Banbonu even himself. All unattended, he drew the bolt, threw open the doors, contemplated his father Râ in Hâît-Banbonu, adjusted Ra’s boat Mâdît and the Saktit of Shu, then closed the doors again, affixed a seal of clay, and impressed it with the royal signet.” He had thus submitted his conduct for the approval of the god in whom all attributes of royalty were vested, and the god had legitimatised his claims to universal rule: he was henceforth the master, not merely de jure but de facto as well, and the kings who had hitherto declined to recognise him were now obliged to bow reverently before his authority.

Osorkon was the first to submit, and did so before the close of Piônkhi’s stay at Heliopolis; when the latter pitched his camp near Kahani* in the Athribite nome, the nobles of the Eastern Delta, both small and great, came one after another with their followers; among them Patinifi of Pisapti, Paimau of Busiris, Pabîsa of Khriâhu and of Pihâpi,** besides a dozen others.

He extended his favour to all alike, merely stipulating that they should give him the best of their horses, and undertake to keep careful watch over the prosperity of their stud farms. But Tafnakhti still held out, and seemed determined to defy him to the end; he had set fire to his palace and taken refuge in the islands on the river, and had provided a hiding-place for himself at Masudît among the marshes on the coast in case of final defeat. A victory gained over him by the Ethiopian generals suddenly induced him to sue for peace. He offered to disband his men and pay tribute, provided he was guaranteed undisturbed possession of Sais and of the western districts of the Delta; he refused, however, to sue for pardon in person, and asked that an envoy should be sent to receive his oath of allegiance in the temple of Nit. Though deserted by his brother princes and allies, he still retained sufficient power to be a thorn in his conqueror’s side; his ultimate overthrow was certain, but it would have entailed many a bloody struggle, while a defeat might easily have shaken the fidelity of the other feudatory kings, and endangered the stability of the new dynasty. Piônkhi, therefore, accepted the terms offered him without modification, and asked for no guarantee beyond the oath taken in the presence of the gods. News was brought him about this time that Cynopolis and Aphroditopolis had at last thrown open their gates, and accordingly he summoned his vassals for the last time to his camp near Athribis. With the exception of Tafnakhti, they all obeyed the call, including two minor kings of Upper and two of Lower Egypt, together with barons of lesser rank; but of these, Namrôti alone was admitted to the royal apartments, because he alone was circumcised and ate no fish; after this the camp was broken up, and the Ethiopians set out on their return journey southwards. Piônkhi may well have been proud of the result of this campaign, both for himself and for his country. The empire of the Pharaohs, which had for the last hundred and fifty years been divided, was now re-established from the confluence of the Niles to the shores of the Mediterranean, but it was no longer Egypt that benefited by the change. It was now, after many years of slavery, the turn of Ethiopia to rule, and the seat of power was transferred from Thebes or Memphis to Napata. As a matter of fact, the fundamental constitution of the kingdom underwent no great modification; it had merely one king the more to rule over it—not a stranger, as we are often tempted to conclude, when we come to measure these old-world revolutions by our modern standards of patriotism, but a native of the south, who took the place of those natives of the north who had succeeded one another on the throne since the days of Smendes. In fact, this newly crowned son of Râ lived a very long way off; he had no troops of his own further north than Siut, and he had imposed his suzerainty on the rival claimants and reigning princes without thereby introducing any change in the constitution of the state. In tendering their submission to him, the heads of the different nomes had not the slightest intention of parting with their liberty; they still retained it, even though nominally dependent, and continued, as in the past, to abuse it without scruple. Namrôti was king at Khmunu, Pefzââbastît at Khninsu, Auputi at Tentramu, and Osorkon III. at Bubastis; the prestige investing the Tanite race persisted so effectively that the annalists give to the last-named precedence over the usurpers of the Ethiopian dynasty; the Tanites continued to be the incarnate representatives of legitimate power, and when Osorkon III. died, in 732, it was his son Psamutis who was regarded as the Lord of Egypt. Tafnakhti had, in his defeat, gained formal recognition of his royalty. He was no longer a mere successful adventurer, a hero of the hour, whose victories were his only title-deeds, whose rights rested solely on the argument of main force. Piônkhi, in granting him amnesty, had conferred official investiture on him and on his descendants. Henceforth his rule at Sais was every whit as legitimate as that of Osorkon at Bubastis, and he was not slow in furnishing material proof of this, for he granted himself cartouches, the uraeus, and all the other insignia of royalty. These changes must have been quickly noised abroad throughout Asia. Commercial intercourse between Syria and Egypt was maintained as actively as ever, and the merchant caravans and fleets exported with regularity the news of events as well as the natural products of the soil or of industry. The tidings of an Ethiopian conquest and of the re-establishment of an undivided empire in the valley of the Nile, coming as they did at the very moment when the first effects of the Assyrian revival began to be so keenly felt, could not fail to attract the attention and arouse the hopes of Syrian statesmen. The Philistines, who had never entirely released themselves from the ties which bound them to the Pharaohs of the Delta, felt no repugnance at asking for a renewal of their former protection.

As for the Phoenicians, the Hebrews, Edom, Moab, Ammon, and Damascus, they began to consider whether they had not here, in Africa, among the members of a race favourably disposed towards them by the memories of the past and by its ambition, hereditary allies against Nineveh. The fact that Egypt was torn by domestic dissensions and divided into a score of rival principalities in no way diminished their traditional admiration for its wealth or their confidence in its power; Assyria itself was merely an agglomeration of turbulent provinces, vassal cities, and minor kingdoms, artificially grouped round the ancient domain of Assur, and yet the convulsions by which it was periodically shaken had not prevented it from developing into the most formidable engine of war that had ever threatened the peace of Asia. The African hosts, whether led by ordinary generals or by a king of secondary rank, formed none the less a compact army well fitted by numbers and organisation to hold its own against any forces which Tiglath-pileser might put into the field; and even should the supreme Pharaoh be unwilling to throw the full weight of his authority into the balance, yet an alliance with one of the lesser kings, such as the lord of Sais or of Bubastis, would be of inestimable assistance to any one fortunate enough to secure it. It is true that, in so far as the ultimate issue was concerned, there was little to be gained by thus pitting the two great powers together and persuading one to fight against the other; the victor must, in the long run, remain master alike of those who had appealed for help and of those who had fought against him, and if Egypt emerged triumphant, there would be nothing for it but to accept her supremacy. In either event, there could be no question of independence; it was a choice between the hegemony of Egypt or that of Assyria.

From the moment that Tiglath-pileser had made his appearance on the northern horizon, the nations of Southern Syria had instinctively looked to Pharaoh for aid. There seems to have been an Egyptian faction in Samaria, even during the disorders which broke out after the death of Jeroboam II., and perhaps it was a hope of overcoming it easily which led Menahem of his own accord to invoke the still remote suzerainty of Nineveh, after the fall of Unki in 738;* later on, when Pekah had assassinated Pekahiah and entered into alliance with Eezin, he adopted the view of those who saw no hope of safety save from the banks of the Nile, his only reason for doing so being, apparently, because the kings of the fallen dynasty had received support from the valley of the Tigris. Hosea continually reproached his countrymen with this vacillating policy, and pointed out the folly of it: “Ephraim is like a silly dove without understanding; they call unto Egypt, they go unto Assyria; when they shall go I will spread My net upon them,” said the Eternal.**

They were to be given up to Assyria and dispersed, and while some were to go into Assur and eat unclean food, Ephraim was to return into Egypt; “for, lo, they are gone away from destruction, yet Egypt shall gather them up, Memphis shall bury them.” * Nevertheless, they persisted in negotiating with Egypt, and though there was as yet no formal alliance between Samaria and Sais or Tanis, their relations were so close that no enemy of Israel could look for protection from Psamuti or his vassals. Ahaz had, therefore, nothing to hope from this quarter, and was compelled by the force of circumstances to throw himself into the arms of Assyria, if he decided to call in outside aid at all. His prophets, like those of Pekah, strenuously forbade him to do so, and among them was one who was beginning to exert a marvellous influence over all classes of society—Isaiah, the son of Amoz. He had begun his career in the year that Uzziah died,** and had continued to prophesy without interruption during the brief reign of Jotham.***

When Jahveh first appeared to him, in the smoke of the altar, seated on a throne and surrounded by seraphim, a sense of his own unworthiness filled him with fear, but an angel purified his lips with a live coal, and he heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” and he replied, “Here am I; send me,” whereupon Jahveh gave him this message: “Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes and hear with their ears, and understand with their heart, and turn again and be healed.” Then the prophet asked, “Lord, how long?” And Jahveh answered, “Until cities be waste without inhabitant and houses without man, and the land become utterly waste, and Jahveh have removed men far away, and the forsaken places be many in the midst of the land. And if there be yet a tenth in it, it shall be eaten up; as a terebinth, and as an oak, whose stock remaineth when they are felled, so the holy seed is the stock thereof.” *

Judah, though less powerful, was quite as corrupt as his brethren of Israel, and the divine wrath threatened him no less than them; it rested with himself, however, to appease it by repentance, and to enter again into divine favour after suffering his punishment; the Eternal would then gather together on Mount Sion those of His faithful people who had survived the crisis, and would assure them a long period of prosperity under His law. The prophet, convinced that men could in no wise alter the decrees of the Highest, save by repentance alone, was astonished that the heads of the state should strive to impede the progress of events that were happening under their very eyes, by the elaborately useless combinations of their worldly diplomacy. To his mind, the invasion of Pekah and Eezin was a direct manifestation of the divine anger, and it filled him with indignation that the king should hope to escape from it by begging for an alliance against them with one of the great powers: when Jahveh should decide that the punishment was sufficient for the crime, He would know how to shatter His instruments without any earthly help. Indeed, Isaiah had already told his master, some days before the allied kings appeared, while the latter was busy superintending the works intended to supply Jerusalem with water, to “Take heed, and be quiet; fear not, neither let thy heart be faint, because of these two tails of smoking firebrands.... Because Syria hath counselled evil against thee, Ephraim also, and the son of Bemaliah, saying, Let us go up against Judah, hem it in, carry it by storm, and set up the son of Tabeel as king: thus saith the Lord God, It shall not stand, neither shall it come to pass.” If, however, the course of the divine justice was to be disturbed by the intervention of a purely human agency, the city would doubtless be thereby saved, but the matter would not be allowed to rest there, and the people would suffer even more at the hands of their allies than they had formerly endured from their enemies. “Behold, a virgin shall conceive and bear a son, and shall call his name Immanuel—God with us.... For before the child shall know to refuse the evil and choose the good, the land whose two kings thou abhorrest shall be forsaken,” and yet “Jahveh shall bring upon thee, and upon thy people, and upon thy father’s house, days that have not come, from the day that Ephraim departed from Judah.” * And then, employing one of those daring apologues, common enough in his time, the prophet took a large tablet and wrote upon it in large letters two symbolical names—Spoil-speedeth, Prey-hasteth—and set it up in a prominent place, and with the knowledge of credible witnesses went in unto the prophetess his wife. When the child was born in due course, Jahveh bade him call it Spoil-speedeth, Prey-hasteth, “for before he shall have knowledge to cry, My father and, My mother, the riches of Damascus and the spoil of Samaria shall be carried away before the King of Assyria.” But the Eternal added, “Forasmuch as this people hath refused the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; now therefore, behold, the Lord bringeth up upon them the waters of the river [the Euphrates], strong and many:* and he shall come up over all his channels, and go over all his banks: and he shall sweep onward into Judah; he shall overflow and pass through; he shall reach even to the neck, and the stretching of his wings shall fill the breadth of thy land, O Immanuel [God-with-us]!”*** Finding that Egypt was in favour of his adversaries, Ahaz, in spite of the prophet’s warnings, turned to Assyria.****