David (990 B.C. roughly) was more politic and successful than his predecessor, and he seems to have placed himself under the protection of Hiram, King of Tyre. This Phœnician alliance sustained him, and was the essential element in the greatness of his son Solomon. His story, with its constant assassinations and executions, reads rather like the history of some savage chief than of a civilized monarch. It is told with great vividness in the second book of Samuel. The first book of Kings begins with the reign of King Solomon (960 B.C. roughly). The most interesting thing in that story, from the point of view of the general historian, is the relationship of Solomon to the national religion and the priesthood, and his dealings with the tabernacle, the priest Zadok, and the prophet Nathan. The opening of Solomon’s reign is as bloody as his father’s. The last recorded speech of David arranges for the murder of Shimei; his last recorded word is “blood.” “But his hoar head bring thou down to the grave with blood,” he says, pointing out that though old Shimei is protected by a vow David had made to the Lord so long as David lives, there is nothing to bind Solomon in that matter. Solomon proceeds to murder his brother, who has sought the throne but quailed and made submission. He then deals freely with his brother’s party. The weak hold of religion upon the racially and mentally confused Hebrews at that time is shown by the ease with which he replaces the hostile chief priest by his own adherent Zadok, and still more strikingly by the murder of Joab by Benaiah, Solomon’s chief ruffian, in the Tabernacle, while the victim is claiming sanctuary and holding to the very horns of Jehovah’s altar. Then Solomon sets to work, in what was for that time a thoroughly modern spirit, to recast the religion of his people. He continues the alliance with Hiram, King of Sidon, who uses Solomon’s kingdom as a high road by which to reach and build shipping upon the Red Sea, and a hitherto unheard-of wealth accumulates in Jerusalem as a result of this partnership. Gang labour appears in Israel; Solomon sends relays of men to cut cedarwood in Lebanon under Hiram, and organizes a service of porters through the land. (There is much in all this to remind the reader of the relations of some Central African chief to a European trading concern.) Solomon then builds a palace for himself, and a temple not nearly as big for Jehovah. Hitherto, the Ark of the Covenant, the divine symbol of these ancient Hebrews, had abode in a large tent, which had been shifted from one high place to another, and sacrifices had been offered to the God of Israel upon a number of different high places. Now the ark is brought into the golden splendours of the inner chamber of a temple of cedar-sheathed stone, and put between two great winged figures of gilded olivewood, and sacrifices are henceforth to be made only upon the altar before it.