_ * On the 400 prophets of the ’éshérah afterwards introduced into v.19, see above, p. 6475, note.
RELIGION OF ISRAEL
RELIGION OF ISRAEL 655
2K 8 and 9'* that he handed over to Elisha those commissions which it was impracticable for himself to carry out. All that he attended to personally was the call of Elisha (1 K 19%) by casting his mantle over him. This might be in- terpreted as simply a symbolical transaction—an investiture with the prophetic office by means of what had become even then the usual official garb of the prophets, the mantle [of hair]. In reality, however, a feature of the ancient mantic once more presents itself here. As we see from 2 K 28: 18f-, miraculous virtues belong to this mantle: through its possession Elisha becomes heir also of the spirit of Elijah. It is in the light of this that we must understand 1 K 19% The mantle of Elijah, cast upon Elisha, exerts a magical power over him, compelling him to attach himself to Elijah.
The ministry of Elijah finds a fitting conclusion in the courageous front he offers to Ahab on account of the judicial murder of Naboth (1 K git), As Nathan had once done to David, and Ahijah to the wife of Jeroboam 1., so here Elijah comes forward, at Jahweh’s command, as the em- bodied conscience of the theocracy to face the king. And so overwhelming is the power of his word, that Ahab, although at first defiant (v.*), ends by submitting as a humble penitent.
To sum up the results of our investigation, we gather, on the one hand, that the tradition regard- ing Elijah has not remained uninfluenced by legend ; and, on the other hand, that prophetism even in his person still exhibits a connexion with various survivals of the most ancient conceptions —nay, even with magic. All this is said quite apart from his altogether extraordinary end—his translation to heaven in a fiery chariot with fiery horses. Whether this story (2 K 2) belongs to the original Elijah-narratives, or whether it has not rather displaced an older narrative of his end, is open to dispute. But, in any case, it is strong evidence of the estimate formed of the imposing figure of Elijah by his countrymen. Even if the legend of Elijah’s translation be connected with the honorific appellation ‘Israel’s chariot and horsemen’ (2 K 2”; used also of Elisha in WS), i.e. equal in importance to, or taking the place of, chariots and horsemen to Israel, it remains true that such a legend could have taken its rise only about one whose activity could not be thought
of but as enduring, and whose fellowship with his God was known to have been so close that its interruption seemed inconceivable. Viewed in this way, even the legend becomes a witness of the first rank to the fact that, in the times of greatest peril to the continuance of Jahwism, the God of Israel did not lack chosen vessels for His service—figures such as one would look for in vain in the whole realm of heathen religions.
(b) Elijah’s servant and successor Elisha, who fell heir not only to his mantle but (according to 2 K 2°) to a double portion of his spirit, is notably inferior in significance to him. ‘This is partly explained by the circumstance that, after the bloody extirpation of the worship of Baal by Jehu, whose revolt against Jehoram was insti- gated by Elisha himself (2 K 9'#), there was no longer much occasion for vigorous activity in the religious sphere. Elisha’s last interview with Joash (13'*-) shows clearly the high consideration which he received from the dynasty of Jehu. But even in the passages which record incidents in the reign of Jehoram, though Elisha expresses his strong disapproval of this king (38%; 6° prob- ably has to do still with Ahab), we never (except in 912) hear of his bearding the monarch after the manner of Elijah. In the forefront of the Elisha- narratives stands the sore oppression of Israel by
the Syrians, and here Elisha interposes actively more than once. By the way, these Elisha- narratives, when compared with those regarding Elijah, which are not indeed without dacune, — but are far more of a unity, exhibit a somewhat motley mixture of separate anecdotes, as these were supplied by the varying popular tradition. It is a vain effort to seek for a chronological thread running through them. (The unnamed king of 628 evidently belongs to the dynasty of Jehu, whereas the ‘son of a murderer’ of v.* is in all probability Ahab). Some narratives may be plainly recognized as imitations of the stories about Elijah (so certainly 2 K 42% compared with 1K 17442, and 2 K 42 compared with 1 K 17"), and thereby betray at the same time the secondary character of the whole figure of Elisha in com- parison with that of Elijah. There prevails in the Elisha-narratives an unmistakable tendency to lay special emphasis not only on his wonder- working power, but also on his high prestige and the inviolability of his person (2 K 2), A recom- mendation from him is of great weight with the king and the commander-in-chief (2 K 413); the king readily follows his counsel and yields to his demand (6## 131-), and is anxious to hear from Elisha’s servant Gehazi of the great deeds of his master (84). The fame of Elisha extends far beyond the borders of the Northern kingdom.. Jehoshaphat of Judah knows that the word of God is to be found with him (3”). The Syrian king Benhadad has scarcely heard of his arrival in Damascus (8) when he sends Hazael to consult him about the issue of his sickness ; and Hazael takes with him 40 camels’ burden of the precious things of Damascus as a present for Elisha. Elsewhere (515) the absolute disinterestedness of the prophet is emphasized, as are his magnanimity and mild- ness in 674,