Jeroboam remembered that Ahijah's former prophecy had been fulfilled, and believed that he would again be able to reveal the future, and say whether the heir to the throne would recover. The queen obeyed; and if she were indeed the Egyptian princess Ano, it must have been for her a strange experience. Through the winding valley, she reached the home of the aged prophet unrecognised. But he had received a Divine intimation of her errand; and though his eyes were now blind with the _gutta serena_,[496] he at once addressed her by name when he heard the sound of her approaching footsteps. The message which he was bidden to pronounce was utterly terrible; it was unrelieved by a single gleam of mitigation or a single expression of pity. It reproached and denounced Jeroboam for faithless ingratitude in that he had cast God behind his back;[497] it threatened hopeless and shameful extermination to all his house.[498] His dynasty should be swept away like dung. The corpses of his children should be left unburied and be devoured by vultures and wild dogs.[499] The moment the feet of the queen reached her house the youth should die, and this bereavement, heavy as it was, should be the sole act of mercy in the tragedy, for it should take away Abijah from the dreadful days to come, because in him alone of the House of Jeroboam had God seen something good. The avenger should be a new king, and all this should come to pass "even now."[500] This speech of the prophet is given in a rhythmical form, and has probably been mingled with later touches. It falls into two strophes (7-11, 12-16) of 3 + 2 and 2 + 3 verses.[501] The expressions "thou hast done above _all that were before thee_, for thou hast gone and made thee _other gods_" (verse 9) hardly suits the case of Jeroboam; and the omission by the LXX. of the prophecy of Israel's ultimate captivity, together with the treatment of the prophecy by Josephus, throw some doubt on verses 9, 15, and 16.[502] They seem to charge Jeroboam with sanctioning _Asherim_, or wooden images of the Nature-goddess Asherah, of which we read in the history of Judah, but which are never mentioned in the acts of Jeroboam, and do not accord with his avowed policy. These may possibly be due to the forms which the tradition assumed in later days. The awful prophecy was fulfilled. As the hapless mother set foot on the threshold of her palace at beautiful Tirzah the young prince died, and she heard the wail of the mourners for him.[503] He alone was buried in the grave of his fathers, and Israel mourned for him. He was evidently a prince of much hope and promise, and the deaths of such princes have always peculiarly affected the sympathy of nations. We know in Roman history the sigh which arose at the early death of Marcellus:--