THE BUILDER SEPTEMBER 1919

ACCESSION OF SOLOMON: BUILDING OF THE TEMPLE AT JERUSALEM, B.C.
1017

BY HENRY HART MILLMAN

After many weary years of travail and fighting in the wilderness
and the land of Canaan, the Jews had at last founded their kingdom,
with Jerusalem as the capital. Saul was proclaimed the first king;
afterward followed David, the "Lion of the tribe of Judah." During
the many wars in which the Israelites had been engaged, the Ark of
the Covenant was the one thing in which their faith was bound. No
undertaking could fail while they retained possession of it.

In their wanderings the tabernacle enclosing the precious ark was
first erected before the dwellings for the people. It had been
captured by the Philistines, then restored to the Hebrews, and
became of greater veneration than before. It will be remembered
that, among other things, it contained the rod of Aaron which
budded and was the cause of his selection as high-priest. It also
contained the tables of stone which bore the Ten Commandments.

David desired to build a fitting shrine, a temple, in which to
place the Ark of the Covenant; it should be a place wherein the
people could worship; a centre of religion in which the ark should
have paid it the distinction due it as the seat of tremendous
majesty.

But David had been a man of war; this temple was a place of peace.
Blood must not stain its walls; no shedder of gore could be its
architect. Yet David collected stone, timber, and precious metals
for its erection; and, not being allowed to erect the temple
himself, was permitted to depute that office to his son and
successor, "Solomon the Wise."

At this time all the enemies of Israel had been conquered, the
country was at peace; the domain of the Hebrews was greater than at
any other time, before or afterward. It was the fitting time for
the erection of a great shrine to enclose the sacred ark. Nobly was
this done, and no human work of ancient or modern times has so
impressed mankind as the building of Solomon's Temple.


SOLOMON succeeded to the Hebrew kingdom at the age of twenty. He
was environed by designing, bold, and dangerous enemies. The
pretensions of Adonijah still commanded a powerful party: Abiathar
swayed the priesthood; Joab the army. The singular connection in
public opinion between the title to the crown and the possession of
the deceased monarch's harem is well understood. (1) Adonijah, in
making request for Abishag, a youthful concubine taken by David in
his old age, was considered as insidiously renewing his claims to
the sovereignty. Solomon saw at once the wisdom of his father's
dying admonition: he seized the opportunity of crushing all future
opposition and all danger of a civil war. He caused Adonijah to be
put to death; suspended Abiathar from his office, and banished him
from Jerusalem; and though Joab fled to the altar, he commanded him
to be slain for the two murders of which he had been guilty, those
of Abner and Amasa. Shimei, another dangerous man, was commanded to
reside in Jerusalem, on pain of death if he should quit the city.
Three years afterward he was detected in a suspicious journey to
Gath, on the Philistine border; and having violated the compact, he
suffered the penalty.

Thus secured by the policy of his father from internal enemies, by
the terror of his victories from foreign invasion, Solomon
commenced his peaceful reign, during which Judah and Israel dwelt
safely, every man under his vine and under his figtree, from Dan to
Beersheba. This peace was broken only by a revolt of the Edomites.
Hadad, of the royal race, after the exterminating war waged by
David and by Joab, had fled to Egypt, where he married the sister
of the king's wife. No sooner had he heard of the death of David
and of Joab than he returned, and seems to have kept up a kind of
predatory warfare during the reign of Solomon. Another adventurer,
Rezon, a subject of Hadadezer, king of Zobah, seized on Damascus,
and maintained a great part of Syria in hostility to Solomon.

Solomon's conquest of Hamath Zobah in a later part of his reign,
after which he built Tadmor in the wilderness and raised a line of
fortresses along his frontier to the Euphrates, is probably
connected with these hostilities. (2) The justice of Solomon was
proverbial. Among his first acts after his accession, it is related
that when he had offered a costly sacrifice at Gibeon, the place
where the Tabernacle remained, God had appeared to him in a dream,
and offered him whatever gift he chose: the wise king requesting an
understanding heart to judge the people. God not merely assented to
his prayer, but added the gift of honor and riches. His judicial
wisdom was displayed in the memorable history of the two women who
contested the right to a child. Solomon, in the wild spirit of
Oriental justice, commanded the- infant to be divided before their
faces: the heart of the real mother was struck with terror and
abhorrence, while the false one consented to the horrible
partition, and by this appeal to nature the cause was
instantaneously decided.

The internal government of his extensive dominions next demanded
the attention of Solomon. Besides the local and municipal
governors, he divided the kingdom into twelve districts: over each
of these he appointed a purveyor for the collection of the royal
tribute, which was received in kind; and thus the growing capital
and the immense establishments of Solomon were abundantly furnished
with provisions. Each purveyor supplied the court for a month. The
daily consumption of his household was three hundred bushels of
finer flour, six hundred of a coarser sort; ten fatted, twenty
other oxen; one hundred sheep; besides poultry, and various kinds
of venison. Provender was furnished for forty thousand horses, and
a great number of dromedaries. Yet the population of the country
did not, at first at least, feel these burdens: Judah and Israel
were many, as the sand which is by the sea in multitude, eating and
drinking, and making merry.

The foreign treaties of Solomon were as wisely directed to secure
the profound peace of his dominions. He entered into a matrimonial
alliance with the royal family of Egypt, whose daughter he received
with great magnificence; and he renewed the important alliance with
the king of Tyre. (3) The friendship of this monarch was of the
highest value in contributing to the great royal and national work,
the building of the Temple. The cedar timber could only be obtained
from the forests of Lebanon: the Sidonian artisans, celebrated in
the Homeric poems, were the most skilful workmen in every kind of
manufacture, particularly in the precious metals.

Solomon entered into a regular treaty, by which he bound himself to
supply the Tyrians with large quantities of corn; receiving in
return their timber, which was floated down to Joppa, and a large
body of artificers. The timber was cut by his own subjects, of whom
he raised a body of thirty thousand; ten thousand employed at a
time, and relieving each other every month; so that to one month of
labor they had two of rest. He raised two other corps, one of
seventy thousand porters of burdens, the other of eighty thousand
hewers of stone, who were employed in the quarries among the
mountains. All these labors were thrown, not on the Israelites, but
on the strangers who, chiefly of Canaanitish descent, had been
permitted to inhabit the country.

These preparations, in addition to those of King David, being
completed, the work began. The eminence of Moriah, the Mount of
Vision, i.e., the height seen afar from the adjacent country, which
tradition pointed out as the spot where Abraham had offered his son
(where recently the plague had been stayed, by the altar built in
the threshing-floor of Ornan or Araunah, the Jebusite), rose on the
east side of the city. Its rugged top was levelled with immense
labor; its sides, which to the east and south were precipitous,
were traced with a wall of stone, built up perpendicular from the
bottom of the valley, so as to appear to those who looked down of
most terrific height; a work of prodigious skill and labor, as the
immense stones were strongly mortised together and wedged into the
rock. Around the whole area or esplanade, an irregular quadrangle,
was a solid wall of considerable height and strength: within this
was an open court, into which the Gentiles were either from the
first, or subsequently, admitted. A second wall encompassed another
quadrangle, called the court of the Israelites. Along this wall, on
the inside, ran a portico or cloister, over which were chambers for
different sacred purposes. Within this again another, probably a
lower, wall separated the court of the priests from that of the
Israelites. To each court the ascent was by steps, so that the
platform of the inner court was on a higher level than that of the
outer.

The Temple itself was rather a monument of the wealth than the
architectural skill and science of the people. It was a wonder of
the world from the splendor of its materials, more than the grace,
boldness, or majesty of its height and dimensions. It had neither
the colossal magnitude of the Egyptian, the simple dignity and
perfect proportional harmony of the Grecian, nor perhaps the
fantastic grace and lightness of later Oriental architecture. Some
writers, calling to their assistance the visionary temple of
Ezekiel, have erected a most superb edifice; to which there is this
fatal objection, that if the dimensions of the prophet are taken as
then stand in the text, the area of the Temple and its courts would
not only have covered the whole of Mount Moriah. but almost all
Jerusalem. In fact our accounts of the Temple of Solomon are
altogether unsatisfactory. The details, as they now stand in the
books of Kings and Chronicles, the only safe authorities, are
unscientific, and, what is worse, contradictory.

Josephus has evidently blended together the three temples, and
attributed to the earlier all the subsequent additions and
alterations. The Temple, on the whole, was an enlargement of the
tabernacle, built of more costly and durable materials. Like its
model, it retained the ground-plan and disposition of the Egyptian,
or rather of almost all the sacred edifices of antiquity: even its
measurements are singularly in unison with some of the most ancient
temples in Upper Egypt. It consisted of a propylaeon, a temple, and
a sanctuary; called respectively the Porch, the holy Place, and the
Holy of Holies. Yet in some respects, if the measurements are
correct, the Temple must rather have resembled the form of a simple
Gothic church.

In the front to the east stood the porch, a tall tower, rising to
the height of 210 feet. Either within, or, like the Egyptian
obelisks, before the porch, stood two pillars of brass; by one
account 27, by another above 60 feet high, the latter statement
probably including their-capitals and bases. These were called
Jachin and Boaz (Durability and Strength). (4) The capitals of
these were of the richest workmanship, with net-work, chain-work,
and pomegranates. The porch was the same width with the Temple, 35
feet; its depth 17 1/2. The length of the main building, including
the Holy Place, 70 feet, and the Holy of Holies, 35, was in the
whole 105 feet; the height 52 1/2 feet. (5)

Josephus carries the whole building up to the height of the porch;
but this is out of all creditable proportion, making the height
twice the length and six times the width. Along each side, and
perhaps at the back of the main building, ran an aisle, divided
into three stories of small chambers: the wall of the Temple being
thicker at the bottom, left a rest to support the beams of these
chambers, which were not let into the wall. These aisles, the
chambers of which were appropriated as vestiaries, treasuries, and
for other sacred purposes, seem to have reached about half way up
the main wall of what we may call the nave choir: the windows into
the latter were probably above them; these were narrow, but widened
inward.

If the dimensions of the Temple appear by no means imposing, it
must be remembered that but a small part of the religious
ceremonies took place within the walls. The Holy of Holies was
entered only once a year, and that by the High-priest alone. It was
the secret and unapproachable shrine of the Divinity. The Holy
Place, the body of the Temple, admitted only the officiating
priests. The courts, called in popular language the Temple, or
rather the inner quadrangle, were in fact the great place of divine
worship. Here, under the open air, were celebrated the great public
and national rites, the processions, the offerings, the sacrifices;
here stood the great tank for ablution, and the high altar for
burnt-offerings.

But the costliness of the materials, the richness and variety of
the details, amply compensated for the moderate dimensions of the
building. It was such a sacred edifice as a traveller might have
expected to find in El Dorado. The walls were of hewn stone, faced
within with cedar which was richly carved with knosps and flowers;
the ceiling was of fir-tree. But in every part gold was lavished
with the utmost profusion; within and without, the floor, the
walls, the ceiling, in short, the whole house is described as
overlaid with gold. The finest and purest that of parvaim, by some
supposed to be Ceylon was reserved for the sanctuary. Here the
cherubim, which stood upon the covering of the Ark, with their
wings touching each wall, were entirely covered with gold.

The sumptuous veil, of the richest materials and brightest colors,
which divided the Holy of Holies from the Holy Place was suspended
on chains of gold. Cherubim, palm-trees, and flowers, the favorite
ornaments, everywhere covered with gilding, were wrought in almost
all parts. The altar within the Temple and the table of shewbread
were likewise covered with the same precious metal. All the
vessels, the ten candlesticks, five hundred basins, and all the
rest of the sacrificial and other utensils, were of solid gold. yet
the Hebrew writers seem to dwell with the greatest astonishment and
admiration on the works which were founded in brass by Huram, a man
of Jewish extraction, who had learned his art at Tyre.

Besides the lofty pillars above mentioned, there was a great tank,
called a sea, of molten brass, supported on twelve oxen, three
turned each way; this was seventeen and one-half feet in diameter.
There was also a great altar, and ten large vessels for the purpose
of ablution, called Wavers, standing on bases or pedestals, the
rims of which were richly ornamented with a border, on which were
wrought figures of lions, oxen, and cherubim. The bases below were
formed of four wheels, like those of a chariot. All the works in
brass were cast in a place near the Jordan, where the soil was of
a stiff clay suited to the purpose.

For seven years and a half the fabric arose in silence. All the
timbers, the stones, even of the most enormous size, measuring
seventeen and eighteen feet, were hewn and fitted, so as to be put
together without the sound of any tool whatever; as it has been
expressed, with great poetical beauty:

"Like some tall palm the noiseless fabric grew."

At the end of this period, the Temple and its courts being
completed, the solemn dedication took place, with the greatest
magnificence which the king and the nation could display. All the
chieftains of the different tribes, and all of every order who
could be brought together, assembled.

David had already organized the priesthood and the Levites; and
assigned to the thirty-eight thousand of the latter tribe each his
particular office; twentyfour thousand were appointed for the
common duties, six thousand as officers, four thousand as guards
and porters, four thousand as singers and musicians. On this great
occasion, the Dedication of the Temple, all the tribe of Levi,
without regard to their courses, the whole priestly order of every
class, attended. Around the great brazen altar, which rose in the
court of the priests before the door of the Temple, stood in front
the sacrificers, all around the whole choir, arrayed in white
linen. One hundred and twenty of these were trumpeters, the rest
had cymbals, harps, and psalteries. Solomon himself took his place
on an elevated scaffold, or raised throne of brass. The whole
assembled nation crowded the spacious courts beyond. The ceremony
began with the preparation of burnt-offerings, so numerous that
they could not be counted.

At an appointed signal commenced the more important part of the
scene, the removal of the Ark, the installation of the God of
Israel in his new and appropriate dwelling, to the sound of all the
voices and all the instruments, chanting some of those splendid
odes, the 47th, 97th, 98th, and 107th psalms. The Ark advanced,
borne by the Levites, to the open portals of the Temple. It can
scarcely be doubted that the 24th psalm, even if composed before,
was adopted and used on this occasion. The singers, as it drew near
the gate, broke out in these words: Lift up your headset O ye
gates, and be ye lifted up, ye everlasting doors, and the King of
Glory shall come in. It was answered from the other part of the
choir, Who is the King of Glory? The whole choir responded, The
Lord of Hosts, he is the King of Glory.

When the procession arrived at the Holy Place, the gates flew open;
when it reached the Holy of Holies, the veil was drawn back. The
Ark took its place under the extended wings of the cherubim, which
might seem to fold over, and receive it under their protection. At
that instant all the trumpeters and singers were at once to make
one sound to be heard in praising and thanksgivings to the Lord;
and when they lifted up their voice, with the trumpets, and
cymbals, and instruments of music, 2nd praised the Lord, saying:
For he is good, for his mercy endureth forever, the house was
filled with a cloud, even the house of the Lord, so that the
priests could not stand to minister by reason of the cloud; for the
glory of the Lord had filled the house of God. Thus the Divinity
took possession of his sacred edifice.

The king then rose upon the brazen scaffold, knelt down, and
spreading his hands toward heaven, uttered the prayer of
consecration. The prayer was of unexampled sublimity: while it
implored the perpetual presence of the Almighty, as the tutelar
Deity and Sovereign of the Israelites, it recognized his spiritual
and illimitable nature. But will God in very deed dwell with men on
the earth? behold heaven and the heaven of heavens cannot contain
thee, how much less this house which I have built? It then
recapitulated the principles of the Hebrew theocracy, the
dependence of the national prosperity and happiness on the national
conformity to the civil and religious law. As the king concluded in
these emphatic terms: Now, therefore, arise, O Lord God, into thy
resting-place, thou and the ark of thy strength: let thy priests,
O Lord God, be clothed with salvation, and thy saints rejoice in
goodness. O Lord God, turn not away the face of thine anointed:
remember the mercies of David thy servant. The cloud which had
rested over the Holy of Holies grew brighter and more dazzling;
fire broke out and consumed all the sacrifices; the priests stood
without, awestruck by the insupportable splendor; the whole people
fell on their faces, and worshipped and praised the Lord, for he is
good, for his mercy is forever.

Which was the greater, the external magnificence, or the moral
sublimity of this scene ? Was it the Temple, situated on its
commanding eminence, with all its courts, the dazzling splendor of
its materials, the int numerable multitudes, the priesthood in
their gorgeous attire, the king, with all the insignia of royalty,
on his throne of burnished brass, the music, the radiant cloud
filling the Temple, the sudden fire flashing upon the altar, the
whole nation upon their knees ? Was it not rather the religious
grandeur of the hymns and of the prayer: the exalted and rational
views of the Divine Nature, the union of a whole people in the
adoration of the one Great, Incomprehensible, Almighty, Everlasting
Creator?

This extraordinary festival, which took place at the time of that
of Tabernacles, lasted for two weeks, twice the usual time: during
this period twenty-two thousand oxen and one hundred and twenty
thousand sheep were sacrificed (6) every individual probably
contributing to this great propitiatory rite; and the whole people
feasting on those parts of the sacrifices which were not set apart
for holy uses.

Though the chief magnificence of Solomon was lavished on the Temple
of God, yet the sumptuous palaces which he erected for his own
residence display an opulence and profusion which may vie with the
older monarchs of Egypt or Assyria. The great palace stood in
Jerusalem; it occupied thirteen years in building. A causeway
bridged the deep ravine, and leading directly to the Temple, united
the part either of Acra or Sion, on which the palace stood, with
Mount Moriah. In this palace was a vast hall for public business,
from its cedar pillars called the House of the Forest of Lebanon.
It was 175 feet long, half that measurement in width, above 50 feet
high; four rows of cedar columns supported a roof made of beams of
the same wood; there were three rows of windows on each side facing
each other. Besides this great hall, there were two others, called
porches, of smaller dimensions, in one of which the throne of
justice was placed. The harem, or women's apartments, adjoined to
these buildings; with other piles of vast extent for different
purposes, particularly, if we may credit Josephus, a great
banqueting hall.

The same author informs us that the whole was surrounded with
spacious and luxuriant gardens, and adds a less credible fact,
ornamented with sculptures and paintings. Another palace was built
in a romantic part of the country in the valleys at the foot of
Lebanon for his wife, the daughter of the king of Egypt; in the
luxurious gardens of which we may lay the scene of that poetical
epithalamium, (7) or collection of Idyls, the Song of Solomon. (8)
The splendid works of Solomon were not confined to royal
magnificence and display; they condescended to usefulness. To
Solomon are traced at least the first channels and courses of the
natural and artificial water supply which has always enabled
Jerusalem to maintain its thousands of worshippers at different
periods, and to endure long and obstinate sieges. (9)

The descriptions in the Greek writers of the Persian courts in Susa
and Ecbatana; the tales of the early travellers in the East about
the kings of Samarcand or Cathay; and even the imagination of the
Oriental romancers and poets, have scarcely conceived a more
splendid pageant than Solomon, seated on his throne of ivory,
receiving the homage of distant princes who came to admire his
magnificence, and put to the test his noted wisdom. (10) This
throne was of pure ivory, covered with gold; six steps led up to
the seat, and on each side of the steps stood twelve lions.

All the vessels of his palace were of pure gold, silver was thought
too mean: his armory was furnished with gold; two hundred targets
and three hundred shields of beaten gold were suspended in the
house of Lebanon. Josephus mentions a body of archers who escorted
him from the city to his country palace, clad in dresses of Tyrian
purple, and their hair powdered with gold dust. But enormous as
this wealth appears, the statement of his expenditure on the
Temple, and of his annual revenue, so passes all credibility, that
any attempt at forming a calculation on the uncertain data we
possess may at once be abandoned as a hopeless task. No better
proof can be given of the uncertainty of our authorities, of our
imperfect knowledge of the Hebrew weights of money, and, above all,
of our total ignorance of the relative value which the precious
metals bore to the commodities of life, than the estimate, made by
Dr. Prideaux, of the treasures left by David, amounting to eight
hundred millions, nearly the capital of our national debt.

Our inquiry into the sources of the vast wealth which Solomon
undoubtedly possessed may lead to more satisfactory, though still
imperfect, results. The treasures of David were accumulated rather
by conquest than by traffic. Some of the nations he subdued,
particularly the Edomites, were wealthy. All the tribes seem to
have worn a great deal of gold and silver in their ornaments and
their armor; their idols were often of gold, and the treasuries of
their temples perhaps contained considerable wealth. But during the
reign of Solomon almost the whole commerce of the world passed into
his territories. The treaty with Tyre was of the utmost importance:
nor is there any instance in which two neighboring nations so
clearly saw, and so steadily pursued, without jealousy or mistrust,
their mutual and inseparable interests. (11)

On one occasion only, when Solomon presented to Hiram twenty inland
cities which he had conquered, Hiram expressed great
dissatisfaction, and called the territory by the opprobrious name
of Cabul. The Tyrian had perhaps cast a wistful eye on the noble
bay and harbor of Acco, or Ptolemais, which the prudent Hebrew
either would not, or could not since it was part of the promised
land dissever from his dominions. So strict was the confederacy,
that Tyre may be considered the port of Palestine, Palestine the
granary of Tyre. Tyre furnished the shipbuilders and mariners; the
fruitful plains of Palestine victualled the fleets, and supplied
the manufacturers and merchants of the Phoenician league with all
the necessaries of life. (12)

(1) I Kings, i
(2) I Kings, xi, 23; I Chron;, viii, 3.
(3) After inserting the correspondence between King Solomon and
King Hiram of Tyre, according to I Kings, v, Josephus asserts that
copies of these letters were not only preserved by his countrymen,
but also in the archives of Tyre. I presume that Josephus adverts
to the statement of Tyrian historians, not to an actual inspection
of the archives, which he seems to assert as existing and
accessible.
(4) Ewald, following, he says, the Septuagint, makes these pillars
not standing alone like obelisks before the porch, but as forming
the front of the porch, with the capitals connected together, and
supporting a kind of balcony, with ornamental work above it. The
pillars measured 12 cubits (22 feet) round.
(5) Mr. Fergusson, estimating the cubit rather lower than in the
text, makes the porch 30 by 15; the pronaos, or Holy Place, 60 by
30; the Holy of Holies, 30; the height 45 feet. Mr. Fergusson,
following Josephus, supposes that the whole Temple had an upper
story of wood, a talar, as appears in other Eastern edifices. I
doubt the authority of Josephus as to the older Temple, though, as
Mr. Fergusson observes, the discrepancies between the measurements
in Kings and in Chronicles may be partially reconciled on this
supposition. Mr. Fergusson makes the height of the eastern tower
only 90 feet. The text followed 2 Chron., iii, 4, reckoning the
cubit at 1 foot 9 inches.
(6) Gibbon, in one of his malicious notes, observes, "As the blood
and smoke of so many hecatombs might be inconvenient, Lightfoot,
the Christian Rabbi, removes them by a miracle. Le Clere (ad loe.)
is bold enough to suspect the fidelity of the numbers." To this I
ventured to subjoin the following illustration: "According to the
historian Kotobeddyn, quoted by Burekhardt, Travels in Arabia, p.
276, the Khalif Moktader sacrificed during his pilgrimage to Mecca,
in the year of the Hegira 350, forty thousand camels and cows, and
fifty thousand sheep. Barthema describes thirty thousand oxen
slain, and their carcasses given to the poor. Tavernier speaks of
one hundred thousand victims offered by the king of Tonquin."
Gibbon, eh. xxiii, iv, p. 96, edit. Milman.
(7) I here assume that the Song of Solomon was an epithalamium. I
enter not into the interminable controversy as to the literal or
allegorical or spiritual meaning of this poem, nor into that of its
age. A very particular though succinct account of all these
theories, ancient and modern, may be found in a work by Dr.
Ginsberg. I confess that Dr. Ginsberg's theory, which is rather
tinged with the virtuous sentimentality of the modern novel, seems
to me singularly out of harmony with the Oriental and ancient
character of the poem. It is adopted, however, though modified, by
M. Renan.
(8) According to Ewald, the ivory tower in this poem was raised in
one of these beautiful "pleasances," in the Anti-Libanus, looking
toward Hamath.
(9) Ewald: Gesehichte, iii, pp. 62-68; a very remarkable and
valuable passage.
(10) Compare the great Mogul's throne, in Tavernier; that of the
King of Persia, in Morier.
(11) The very learned work of Movers, Die Phonizier (Bonn, 1841,
Berlin, 1849) contains everything which true German industry and
comprehensiveness can accumulate about this people. Movers, though
in such an inquiry conjecture is inevitable, is neither so bold, so
arbitrary, nor so dogmatic in his conjectures as many of his
contemporaries See on Hiram, ii, 326 et seq. Movers is disposed to
appreciate as of high value the fragments preserved in Josephus of
the Phoenician histories of Menander and Dios. Mr. Kenriek's
Phoenicia may also be consulted with advantage.
(12) To a late period Tyre and Sidon were mostly dependent on
Palestine for their supply of grain. The inhabitants of these
cities desired peace with Herod (Agrippa) because their country was
nourished bar the king's country (Acts xii, 20).

