As it had done in the case of Shiloh, the arrival of the Ark raised Jerusalem to the dignity of a holy city. In such a place of public worship, it was necessary to maintain a priest, or rather a priesthood. Abiathar, David's faithful follower in all his wanderings, was, as a matter of course, raised to the office of High Priest to the sanctuary in Zion. There was, however, another high priest in Gibeon, whom Saul had placed there after the destruction of Eli's family in Nob. David could not entirely displace him, for such a course would have led to dissensions. He therefore confirmed his predecessor's appointment, and thus retained two high priests in office at the same time--Abiathar in Jerusalem, and Zadok in Gibeon. A former pupil of the Levitical choirs, himself a poet and a musician, David naturally followed Samuel's example and introduced choral singing into the solemn religious services. He also composed hymns of praise at times, when a victory over the enemy, or some other success filled his heart with thankfulness, and animated him with poetical fervour. It may be said that his songs have become the prototypes of this lofty and inspiring style of verse. Besides the royal psalmist there were other poets and musicians, such as Asaph, Heman, a grandson of Samuel, and Jeduthun. Their descendants were the Asaphites and Korachites (Bene Korach), who are named with David as the most famous composers of psalms. David arranged that Asaph and his choir should lead the choral service in the sanctuary at Jerusalem, whilst his fellow-musicians, Heman and Jeduthun, performed the same functions at the altar in Gibeon. Samuel's creation of a spiritual divine service was thus firmly established by David; and though he was an upholder of sacrificial rites, he valued the elevating and refining influence of psalmody too highly not to make it an integral element of the public cult. At a time when poetry as an art had hardly awakened amongst the other nations, it already occupied a prominent place in the divine service of Israel. As David was the actual founder of a sanctifying divine worship, he was also the creator of a system of government which was based on justice. He presided at the tribunal, listened untiringly to the disputes of individuals or of tribes, and administered justice with strict impartiality. His throne was not only the high seat of government and power, it was also that of order and justice. Succeeding generations pronounced David the ideal king. His throne was looked upon as the prop of justice, and his sceptre as the standard of civic peace. Jerusalem was by him made an ideal city, where a pure worship of God had been established, and justice, in its most exalted form, had found its earthly resting-place. A later psalmist says--