This tribute must have been sent in 842, the eighteenth year of Shalmaneser II.'s reign. Doubtless Jehu thought he might be delivered from his furious neighbour Hazael by propitiating the Northern tyrant, who at the same time received the submission of the Tyrians and Sidonians. But if so, Jehu's hopes were dashed to the ground. Shalmaneser was the enemy of Hazael (Ha-sa-ilu), who had gone out to meet him at Antilibanus, and there had fought a desperate battle. The Syrian King was routed, and driven back, and Shalmaneser had besieged Damascus. But he had failed to take it, and indeed had not troubled Syria again till 832, when he made an excursion of minor importance. His troubles on the north and east of Assyria had diverted his attention from Damascus; and this, together with the inferiority of his son Samsiniras (_d._ 811), had given Hazael a free hand to avenge himself on Israel as the ally of Assyria. Of Jehu we hear no more. After his long reign of twenty-eight years he slept with his fathers, and was buried in Samaria, and Jehoahaz his son reigned in his stead. Savage as had been his measures, his victory over alien idolatries was by no means complete. What Micah calls "the statutes of Omri, and the works of the House of Ahab,"[231] were still kept; and men, both in Israel and Judah, walked in their old sins. Even in the reign of Jehu's own son Jehoahaz there still remained in Samaria the Asherah, or tree consecrated to the nature-goddess, which Jehu seems to have put away, but not to have destroyed.[232] As he grovelled in the dust before Shalmaneser, did no memory of his own ferocities darken his humiliated soul? Must not he, like our Henry II., have been inclined to utter the wailing cry, "Shame, shame on a conquered king!" FOOTNOTES: [203] 2 Kings x. 12. The shepherds House of Meeting (_Beth-equed-haroim_). LXX., ἐν Βαιθακάθ; Vulg., _ad cameram pastorum_; Aquila, οἶκος κάμψεως. It has been conjectured by Klostermann that it belonged to the Rechabites, that they had been persecuted by Jezebel, and that they were glad to help in taking vengeance on her descendants. [204] The Chronicler (2 Chron. xxii. 8) says "_sons_ of the brethren of Ahaziah." [205] LXX., ἡ δυναστεύουσα. [206] 2 Kings x. 14, A.V., "at the pit." Lit., "in" or "into the cistern." [207] See Martin, _Hist. de France_, ix. 114. [208] Whittier. [209] Jer. xxxv. 1-19. Josephus (_Antt._, IX. vi. 6) calls him "a good man and a just, who had long been a friend of Jehu." "He was," says Ewald (_Gesch._, iii. 543), "of a society of those who despaired of being able to observe true religion undisturbedly in the midst of the nation with the stringency with which they understood it, and therefore withdrew into the desert." [210] Jer. xxxv. (written about B.C. 604). Communities of Nazarites seem to have sprung up at this epoch, perhaps as a protest against the prevailing luxury (Amos ii. 11). [211] In Josephus it is Jehonadab who blesses the king. [212] Heb., וָיֵשׁ יֵש.