The precise course of events in Israel was this—and we must follow them, for among them we have to seek exact dates for Nahum and Habakkuk. In 621 the Book of the Law was discovered, and Josiah applied himself with thoroughness to the reforms which he had already begun. For thirteen years he seems to have had peace to carry them through. The heathen altars were thrown down, with all the high places in Judah and even some in Samaria. Images were abolished. The heathen priests were exterminated, with the wizards and soothsayers. The Levites, except the sons of Zadok, who alone were allowed to minister in the Temple, henceforth the only place of sacrifice, were debarred from priestly duties. A great passover was celebrated.[53] The king did justice and was the friend of the poor;[54] it went well with him and the people.[55] He extended his influence into Samaria; it is probable that he ventured to carry out the injunctions of Deuteronomy with regard to the neighbouring heathen.[56] Literature flourished: though critics have not combined upon the works to be assigned to this reign, they agree that a great many were produced in it. Wealth must have accumulated: certainly the nation entered the troubles of the next reign with an arrogant confidence that argues under Josiah the rapid growth of prosperity in every direction. Then of a sudden came the fatal year of 608. Pharaoh Necho appeared in Palestine[57] with an army destined for the Euphrates, and Josiah went up to meet him at Megiddo. His tactics are plain—it is the first strait on the land-road from Egypt to the Euphrates—but his motives are obscure. Assyria can hardly have been strong enough at this time to fling him as her vassal across the path of her ancient foe. He must have gone of himself. “His dream was probably to bring back the scattered remains of the northern kingdom to a pure worship, and to unite the whole people of Israel under the sceptre of the house of David; and he was not inclined to allow Egypt to cross his aspirations, and rob him of the inheritance which was falling to him from the dead hand of Assyria.”[58] Josiah fell, and with him not only the liberty of his people, but the chief support of their faith. That the righteous king was cut down in the midst of his days and in defence of the Holy Land—what could this mean? Was it, then, vain to serve the Lord? Could He not defend His own? With some the disaster was a cause of sore complaint, and with others, perhaps, of open desertion from Jehovah.