The presence of a Phonician princess at Samaria seems to have had a favourable effect on the city and its inhabitants. The tribes of Northern and Central Palestine had, so far, resisted the march of material civilization which, since the days of Solomon, had carried Judah along with it; they adhered, as a matter of principle, to the rude and simple customs of their ancestors. Jezebel, who from her cradle had been accustomed to all the luxuries and refinements of the Phoenician court, was by no means prepared to dispense with them in her adopted country. By their contact with her, the Israelites--at any rate, the upper and middle classes of them--acquired a certain degree of polish; the royal office assumed a more dignified exterior, and approached more nearly the splendours of the other Syrian monarchies, such as those of Damascus, Hamath, Sidon, Tyre, and even Judah. Unfortunately, the effect of this material progress was marred by a religious difficulty. Jezebel had been brought up by her father, the high priest of the Sidonian Astarte, as a rigid believer in his faith, and she begged Ahab to permit her to celebrate openly the worship of her national deities. Ere long the Tyrian Baal was installed at Samaria with his asherah, and his votaries had their temples and sacred groves to worship in: their priests and prophets sat at the king’s table. Ahab did not reject the God of his ancestors in order to embrace the religion of his wife--a reproach which was afterwards laid to his door; he remained faithful to Him, and gave the children whom he had by Jezebel names compounded with that of Jahveh, such as Ahaziah, Joram, and Athaliah.* * 1 Kings xvi. 31-33. Ahaziah and Joram mean respectively “whom Jahveh sustaineth,” and “Jahveh is exalted.” Athaliah may possibly be derived from a Phoenician form, _Ailialith or Athlifh,_ into which the name of Jahveh does not enter.