"Israel" and "Samaria") is involved with the incorporation of non-Judaean elements. The country for ten miles north of Jerusalem was the exposed and highly debatable district ascribed to the young tribe of Benjamin (the favourite "brother" of both Judah and Joseph; Gen. xxxvii., xxxix. sqq.); the border-line between the rival kingdoms oscillated, and consequently the political position of the smaller and half-desert Judaean state depended upon the attitude of its neighbours. It is possible that tradition is right in supposing that "Judah went down from his brethren" (Gen. xxxviii. 1; cf. Judg. i. 3). Its monarchy traced its origin to Hebron in the south, and its growth is contemporary with a decline in Israel (§ 7). It is at least probable that when Israel was supreme an independent Judah would centre around a more southerly site than Jerusalem. It is naturally uncertain how far the traditions of David can be utilized; but they illustrate Judaean situations when they depict intrigues with Israelite officials, vassalage under Philistia, and friendly relations with Moab, or when they suggest how enmity between Israel and Ammon could be turned to useful account. Tradition, in fact, is concentrated upon the rise of the Judaean dynasty under David, but there are significant periods before the rise of both Jehoash and Uzziah upon which the historical records maintain a perplexing silence. The Hebrews of Israel and Judah were, political history apart, men of the same general stamp, with the same cult and custom; for the study of religion and social usages, therefore, they can be treated as a single people. The institution of the monarchy was opposed to the simpler local forms of government, and a military régime had distinct disadvantages (cf. 1 Sam. viii. 11-18). The king stood at the head, as the court of final appeal, and upon him and his officers depended the people's welfare. A more intricate social organization caused internal weakness, and Eastern history shows with what rapidity peoples who have become strong by discipline and moderation pass from the height of their glory into extreme corruption and disintegration.[22] This was Israel's fate. Opposition to social abuses and enmity towards religious innovations are regarded as the factors which led to the overthrow of Omri's dynasty by Jehu, and when Israel seemed to be at the height of its glory under Jeroboam II. warning voices again made themselves heard. The two factors are inseparable, for in ancient times no sharp dividing-line was drawn between religious and civic duties: righteousness and equity, religious duty and national custom were one.