After this confession the prayer deplores the present state of the Jews. No reference is now made to the temporary annoyance occasioned by the attacks of the Samaritans. The building of the walls has put an end to that nuisance. But the permanent evil is more deeply rooted. The Jews are mournfully conscious of their subject state beneath the Persian yoke. They have returned to their city; but they are no more free men than they were in Babylon. Like the _fellaheen_ of Syria to-day, they have to pay heavy tribute, which takes the best of the produce of their labour. They are subject to the conscription, having to serve in the armies of the Great King--Herodotus tells us that there were "Syrians of Palestine" in the army of Xerxes.[237] Their cattle are seized by the officers of the government, arbitrarily, "at their pleasure." Did Nehemiah know of this complaint? If so, might there not be some ground for the suspicion of the informers after all? Was that suspicion one reason for his recall to Susa? We cannot answer these questions. As to the prayer, this leaves the whole case with God. It would have been dangerous to have said more in the hearing of the spies who haunted the streets of Jerusalem. And it was needless. It is not the business of prayer to try to move the hand of God. It is enough that we lay bare our state before Him, trusting His wisdom as well as His grace--not dictating to God, but confiding in Him. [237] Herodotus, vii. 89. CHAPTER XXVII. _THE COVENANT._ NEHEMIAH x.