Mizpehs, _Watchtowers_, _Seers' stations_: the one mentioned by Hosea was probably in Gilead.[80] To the southern Beersheba, to which Elijah had fled from Jezebel, pilgrimages were made by northern Israelites traversing Judah. The sanctuary on Carmel was the ancient altar of Jehovah which Elijah had rebuilt; but Carmel seems at this time to have lain, as it did so often, in the power of the Phœnicians, for it is imagined by the prophets only as a hiding-place from the face of Jehovah.[81] At all these sanctuaries it was Jehovah and no other who was sought: _thy God, O Israel, which brought thee up out of the land of Egypt_.[82] At Bethel and at Dan He was adored in the form of a calf; probably at Gilgal also, for there is a strong tradition to that effect;[83] and elsewhere men still consulted the other images which had been used by Saul and by David, the Ephod and the Teraphim.[84] With these there was the old Semitic symbol of the Maççebah, or upright stone on which oil was poured.[85] All of them had been used in the worship of Jehovah by the great examples and leaders of the past; all of them had been spared by Elijah and Elisha: it was no wonder that the common people of the eighth century felt them to be indispensable elements of religion, the removal of which, like the removal of the monarchy or of sacrifice itself, would mean utter divorce from the nation's God.[86] One great exception must be made. Compared with the sanctuaries we have mentioned, Zion itself was very modern. But it contained the main repository of Israel's religion, the Ark, and in connection with the Ark the worship of Jehovah was not a worship of images. It is significant that from this, the original sanctuary of Israel, with the pure worship, the new prophecy derived its first inspiration. But to that we shall return later with Amos.[87] Apart from the Ark, Jerusalem was not free from images, nor even from the altars of foreign deities.