CHAPTER III.

THE AVENGER OF BLOOD.

It was determined that the young married pair should proceed with Myron, immediately after the marriage, to Alexandria, to fetch Helon’s aged mother from Egypt, in time to attend the feast of Tabernacles. Elisama was to remain in the mean time at Jericho, least, as he observed, he should bring on her the imputation of being a false prophetess. Alas! he little knew what a melancholy accomplishment her prediction was about to receive, and in his own person. The departure was delayed—neither Sulamith nor Helon was impatient for it, and Myron was very willing to remain. Helon found scarcely any thing left him to wish. All his expectations of outward prosperity were fulfilled, and he flattered himself that he was as near the summit of spiritual perfection as of earthly bliss. The deep veneration which Sulamith expressed for his purpose of becoming a Chasidean, regarding him as already being all that he purposed to become, inspired him by degrees with a high opinion of his own righteousness. His present happiness seemed to him a sign of the favour of Jehovah. Accustomed to regard all calamity as a divine judgment for sin, all prosperity as the reward of virtue, he considered his present condition as a mark of the distinguished approbation of God. His conscience seemed to join the league and promote his self-deception; his tenderness for Sulamith, his readiness to make little sacrifices of his wishes to hers, his gratitude and affection towards her parents and his own benefactor Elisama, were magnified by him into a complete obedience to the divine commands, into something more than mere righteousness. As those are apt to do who have experienced hitherto uninterrupted success, he began to think that every thing which he undertook must be successful—that his mountain stood strong and should never be moved. He never, alas, thought of inquiring how much youth and good fortune, the sense of pleasure and pride of heart, had to do in the construction of this showy edifice of self-righteousness.

Myron, during the first days of his residence at Jericho, found himself in circumstances so different from what he had expected, that he held it prudent to keep back as much as possible, and become better acquainted with the scene and its personages, before he trusted himself to act upon it. Hence during the festivities of the nuptials, he had been a quiet and unobtrusive spectator, and had recommended himself to the Jewish youths by the easy flexibility of his manners. He had particularly attached himself to Selumiel, after the tumult of rejoicing had subsided, and those who were left together had leisure to seek out the persons who were most congenial to themselves. If he ever offended Elisama, by some expression savouring of heathenism, which now and then seemed to drop from him involuntarily, Selumiel took his part. He soon discovered Selumiel’s partiality for the Essenes, and completely won his heart by telling him, that the Tomuri of Dodona, the Orphici of Thrace, the Curetes in Crete, were either degenerate branches of these Jewish devotees, or had endeavoured to form a similar association of wisdom and sobriety, but had remained at a much lower point in the scale of perfection. Selumiel took him with him everywhere, even when he went in the evening to the gates of the city, where the men of Jericho assembled to pass the cool hours in conversation. Helon, of whom he stood most in awe, happened to turn the discourse upon the superiority of Israel to the worshippers of idols, and pointed out the absurdity of the worship of the Egyptians and earlier Samaritans, among whom Apis was revered under the form of a bull; Moloch of a mixed figure, partly man, partly calf; Dagon was represented as having the lower part of a fish; Tartac, as an ass; Nibbaz, as a dog. All expected to see Myron provoked by this attack upon his religion; but to their great astonishment he not only assented to all that Helon had said, but entertained the company, the whole evening, with ludicrous tales of the adventures of the Grecian gods. The grave Orientals were delighted with him, because his manners were diametrically the reverse of their own. While they sat immoveable in the position which they had once taken, he on his light and nimble feet turned this way and that, alert to seize every opportunity of mirth; ready to converse with those who were disposed for conversation, or to talk alone when others were silent. Amused with his lively sallies, they encouraged him to proceed from one freedom to another, till he thought that every thing was allowed to him.

It chanced that a man passed by, loaded with a heavy burthen, and hanging down his head like one conscious of ignominy. He had been detected in frauds a few days before, and as a punishment his beard had been cut off. The finger of scorn was pointed at him by the whole assemblage, and the unfortunate man slunk hastily away. “How strange,” said Myron, “that you should set so much value on a huge tuft of hair upon your chins, that one who has been deprived of it dares not show himself in your presence; and yet you seldom have taste enough to give it an elegant form! Look for example at Elisama, who thinks so much of his beard; what an unsightly encumbrance it is to him.” Encouraged by the laughter which arose from the younger part of the assembly, he approached Elisama, and plucked him by the beard; little aware that to an Oriental, and especially a Jew, such an action was one of the grossest outrages that could be committed—an attack upon the very sanctuary of his personal dignity. Helon sprung to interpose—but it was too late. Elisama arose, with glowing cheeks, and a look in which the expression of the wildest rage grew every moment stronger. His limbs trembled; his features were distorted, his hair stood on end, and his breast heaved with a feverish gasp. “Accursed heathen!” he exclaimed in fury, “accursed heathen!” he repeated, and drawing his sword, aimed a blow at Myron. The offender, awakened to a consciousness of what he had done, saw the weapon about to fall on him and evaded the stroke; a citizen of Jericho, whom the tumult of the assembly had pushed forward, received it, and fell mortally wounded at Elisama’s feet. In silent horror all stood around, and looked by turns on the murderer, the corpse, and the author of the mischief. The whole city hastened to the spot; Myron escaped; and Selumiel, taking the unconscious Elisama by the hand, led him home. Helon, preceding them, burst with a cry of horror into the house, exclaiming, “Woe, woe—homicide—Elisama!” The women hastened from their apartments, and knew not the cause of the confusion. Selumiel entered with Elisama—one in eager haste, the other bewildered, with fixed eye and open mouth. “Bring horses, bring camels, bring any beast of burden,” exclaimed Selumiel. “Thou hast slain him, Elisama, and must flee before the avenger of blood.” “Whither?” asked Helon. “To a city of refuge—to Hebron in Judah—to Bezer in Reuben—to Ramoth Gilead best of all.” At these words Elisama awoke from his trance. Tears flowed from his aged eyes as he exclaimed, “Merciful God, must I in my old age flee as a murderer, and die by the hands of the avenger?” His voice was choked with sobs.

Two rapid dromedaries, ships of the desert, were brought. Helon accompanied the unhappy man. It was already night, and they passed unobserved out of Jericho. Without a salutation, or an adieu, they urged their flight, in dread lest the avenger should be on their traces; Elisama with his hair loose, his turban floating on the wind, and death on his countenance.

It was one of the most terrific customs of the east, that the next of kin of any one who had been slain, even unwittingly, was deemed infamous if he did not avenge him, by putting to death the man who had killed him. Moses, unable to eradicate this custom, had mitigated it by the appointment of six cities of refuge, three on each side of the Jordan, in which the unintentional homicide might be safe from the vengeance of the _Göel_.[146] In these cities, and for a thousand yards around, he could not be touched—if he ventured beyond these limits, before the death of the high-priest, the Göel might lawfully kill him. The roads and bridges leading to the city of refuge were to be kept in repair, that the fugitive might not be impeded in his flight. The avenger was called Göel, as being stained and impure, till he had acquitted himself of his obligation. The son of the citizen of Jericho whom Elisama had killed, had been fetched from the field, and had gone forth to avenge his father; but he was too late: Elisama had already reached Ramoth Gilead in safety.

Footnote 146:

Numb. xxxv.

On the following morning a judicial investigation was held. The seven judges took their places in an apartment at the gate, crouching on carpets; beside them sat two Levites; Selumiel, who represented the accused person, stood on the left; the avenger of blood, as the complainant, on the right. Selumiel was clad in mourning and with disordered hair. Behind him were the witnesses whom he had brought with him; and who, before they delivered their testimony, took an oath, and replied Amen, Amen, to the imprecations which the judges laid upon them, if they should not speak the truth. They bore witness that Elisama had harboured no malice against the deceased, and had not intended to smite him, but had been provoked by the insult of a young heathen. The judges did not immediately decide, but on the following morning a second sitting was held, at which they pronounced that Elisama, of Alexandria, had committed an involuntary homicide, and that the privilege of the city of refuge was decreed to him. As he had already taken refuge in Ramoth Gilead, a Levite was sent with a letter to the judges and elders of that place, commending him to their protection.

Selumiel, who had remained behind to attend the judicial proceedings, determined to go and see Elisama; and Sulamith could not be dissuaded from accompanying him. Ramoth Gilead lay on the other side of Jordan, in the country called in ancient times Gilead; a country not so fruitful as this side, from its many mountains and sandy deserts, yet rich in pasturage for cattle, and watered by two considerable streams, the Arnon and the Jabbok; the former empties itself into the Dead Sea, and the latter into the Jordan. The hills of Basan, Gilead, and Abarim, extending from Antilibanus, send their branches through this country. It was given on the conquest of Canaan to the tribes of Gad and Reuben and the half tribe of Manasseh,[147] as their residence. Ramoth, situated on the Jabbok, was the principal city, celebrated in history by the vow of Jephthah,[148] and the battle between Ahab and Jehoshaphat and the Syrians.[149]

Footnote 147:

Numb, xxxii.; Josh. i. 12.

Footnote 148:

Judg. xi. 29.

Footnote 149:

1 Kings xxii.

On their arrival they learnt that Elisama was dangerously ill. The agitation of mind and fatigue, attending on his flight, had overpowered his feeble frame; he had been attacked by a fever, under which he was hourly sinking. A Levite, who was the physician of Ramoth, and possessed great knowledge of the human frame and the virtues of plants, had been summoned. Strengthening baths had been employed, and the precious balm of Gilead applied externally and internally. These were the two chief remedies of the Hebrews.[150] But here they had lost their power; Elisama fell into a deathlike slumber. When he was delirious, the image of Myron seemed to be constantly before his eyes; and he upbraided him with his ingratitude, and warned his son Helon to beware of him, as it would not be the last of his misdeeds. On the following day his reason returned for some hours, and he spoke calmly and clearly. It was the last revival of the flame of life. He requested Helon to repeat to him the prayer of Moses, the man of God. “Lord, thou hast been our refuge in all generations,” Ps. xc. He heard it with great attention, and the emotions of his heart were visible, at many passages, in his looks and his clasped hands. He lay for a long time with closed eyes, but his lips were in motion, and it was evident he was addressing himself to God, probably in a penitential psalm; for once, when his voice grew stronger, he was heard to say,

My days pass away as a shadow, And I wither as grass; But thou, Jehovah, shalt endure for ever, And thy name remaineth from generation to generation; Thou wilt arise and have mercy on Zion. For the time is come that thou shouldest favour her, The appointed hour is come.

Footnote 150:

Jer. viii. 22; xlvi. 11.

His voice again became faint, and it was after some interval that he was heard to say—

He weakeneth my strength in the way, He shorteneth my days.

And then with a firmer tone—

The children of thy servants shall continue And their seed shall prosper before thee.—Ps. cii.

He turned with an expression of the deepest affection to Helon, and said, “Greet thy mother from me—when the high-priest dies, carry my bones to the valley of Jehoshaphat, and lay them beside thy father’s—wait on the Lord, and thou shalt obtain”—his words became inaudible. Helon held his cold hand, and bathed it with his tears; and all who stood around his bed in mournful silence, thought him already dead. But the dying eye opened once more,—gazed around on them all—then fixed itself on heaven. His head sunk back in Sulamith’s arms. Twice the mouth was distorted in the bitterness of pain—then once again. The body became rigid—respiration ceased.

After a solemn pause, each reading in the countenance of the rest the confirmation of his fears, all uttered at the same moment a piercing shriek of grief. The men rent their upper garments, beat their breasts, threw their turbans on the ground, strewed dust and ashes on their head, put on sackcloth, covered their chins, and went barefoot. Helon was hurried away, least, being a priest, he should contract pollution from the dead body.[151] The eyes of the corpse were closed, and it was carried into the Alijah by the nearest relatives. As it had been the custom in Judæa, since the captivity, to bury very soon, the night was passed in making preparations. The body was wrapped in a large sheet, the head bound with a napkin, and then the whole from head to foot swathed with a broad bandage, and each foot, each hand, each finger separately. At midnight came the Levites with their musical instruments: the female mourners began their office by lifting up their voices and lamenting, strewing ashes on their heads and singing a dirge. On the following morning the house was filled with neighbours and friends, expressing their sympathy. Sulamith ran about weeping and wringing her hands above her head. The men sat in another apartment upon the ground and mourned in silence. Sulamith was conducted to the apartment of the women, where she placed herself on a carpet in the middle, and the rest of the females of the family sat round her. The hired mourners formed a wide circle at a little distance. Each of the women held a handkerchief in her hand by two of the corners. The mourners, who knew a variety of funeral songs, began one which expressed the virtues and calamities of the deceased. Sulamith gave them a sign and they ceased; and all the females of the family began to weep along with her. They arose, twisted their handkerchiefs together, and ran shrieking round the room, while Sulamith, sitting motionless in the middle, wrung her hands and tore her beautiful dark hair. When she ceased the mourners resumed their song, till she again gave them a signal, and the relatives renewed their lamentations. This lasted till towards evening, when the inhabitants assembled at the door, and the corpse was carried to the grave. Those who carried the bier proceeded with such hasty steps that they seemed rather to run than walk—an usage which was said to bear this meaning,—that death is the most terrible punishment of sin. Every one who met the procession joined the mourners, and bore part in the cries of the women.

Footnote 151:

Numb. xix. 14.

Before the gate of the city, in a garden planted with trees, stood the sepulchre of Elisama’s host, hewn out of the rock; and in this the corpse was deposited; for burning was deemed dishonourable by the Jews, and regarded with abhorrence. The bearers threw aloes, myrrh, and other fragrant substances, upon the body, so as to cover it, and the sepulchre was closed with a stone, which was annually whitened with lime. The friends and relatives having remained standing awhile before the closed sepulchre, bowed themselves thrice to the earth and prayed; then taking up a sod threw it behind them, and said, “Remember, O man, that dust thou art and to dust thou shalt return.” The procession returned with a repetition of the funeral lamentations.

On reaching home they washed their hands, and the neighbours brought them the bread of mourning. A beautiful and humane custom in Israel! No victuals were prepared in the house which death had visited, but the neighbours and friends came with delicate viands and invited the mourners to partake of them, to recruit their strength and spirits. This was called _the bread of mourning_; and the cup, which was handed round, _the cup of consolation_. The mourning lasted seven days, during which it was held indecorous to wash the garments, to bathe or anoint the body, or to wear the sandals or the turban. Every day Sulamith went with the women of the family to lament, at the tomb of the deceased, his true affection and his calamitous fate. When the days of mourning were ended suitable presents were made to the friendly host, and Helon, Sulamith, and Selumiel returned from the Peraea over the Jordan to Jericho. The bones of Elisama were to repose in the precincts of Ramoth Gilead till the death of the high-priest, when they should be transferred to the valley of Jehoshaphat, to rest there till the joyful morning of the resurrection. He was at length at peace, after a life, to which, like that of the patriarch Jacob, tranquillity had been a stranger. He had died in the city of the daughter of Jephthah, a victim to his indulgence of Helon’s wish to retain the friend of his youth; as she had been the victim of her love to her country. The secret anticipation which had always kept him at a distance from the heathen was now fulfilled; as well as the prophecy of Helon’s mother, when she parted from them in tears at Alexandria, and declared her apprehension that they would not all return. “Oh! that such a righteous man should have died the death of the sinner,” exclaimed Helon, in the bitterness of his grief, as he stood beside the stream of the Jabbok. “Doth Jehovah then punish the righteous as the sinner? O Elisama, Elisama, where shall I find light?”

“He has fulfilled his destiny,” said Selumiel. “Who may escape what fate has ordained for him?”