which occurred at Canon on the 21st of September 1874. His academic lectures for 1843–1844 were published in 2 vols., 1845–1849, under the title Leçons de géologie pratique.
A list of his works was published in the Ann. des Mines, vol. vii. 1875. p. 259.
ELIJAH (a Hebrew name meaning “Yah[weh] is God”),
in the Bible, the greatest and sternest of the Hebrew prophets,
makes his appearance in the narrative of the Old Testament with
an abruptness not out of keeping with his character and work
(1 Kings xvii. 1).[1] The first and most important part of his career
lay in the reign of Ahab, i.e. during the first half of the 9th century
B.C. He is introduced as predicting the drought[2] God was to
send upon Israel as a punishment for the apostasy into which
Ahab had been led by his heathen wife Jezebel. During the
first portion of this period Elijah found a refuge by the brook
Cherith, “before the Jordan.” This description leaves it uncertain
whether the brook was to the east of Jordan in Elijah’s
native Gilead, or—less probably—to the west in Samaria. Here
he drank of the brook and was fed by ravens, who night and morning
brought him bread and flesh.[3] When this had dried up,
the prophet betook himself to Zarephath, a Phoenician town
near Sidon. At the gate of the town he met the widow to whom
he had been sent, gathering sticks for the preparation of what she
believed was to be her last meal. She received the prophet with
hospitality, sharing with him her all but exhausted store, in
faith of his promise in the name of the God of Israel that the
supply would not fail so long as the drought lasted. During
this period her son died and was miraculously restored
to life in answer to the prayers of the prophet (1 Kings
xvii. 8-24).
Elijah emerged from his retirement in the third year, when, the famine having reached its worst, Ahab and his minister Obadiah had themselves to search the land for provender for the royal stables. To the latter Elijah suddenly appeared, and announced his intention of showing himself to Ahab. The king met Elijah with the reproach that he was “the troubler of Israel,” which the prophet boldly flung back upon him who had forsaken the commandments of the Lord and followed the Baalim.[4] The retort was accompanied by a challenge—or rather a command—to the king to assemble on Mount Carmel “all Israel” and the four hundred and fifty prophets of Baal. (The four hundred prophets of Asherah have been added later.) From the allusion to an “altar of Jehovah that was broken down” (1 Kings xviii. 30) it has been inferred that Carmel was an ancient sacred place. (On Mount Carmel and Elijah’s connexion with it in history and tradition see Carmel.)
The scene on Carmel is perhaps the grandest in the life of Elijah, or indeed in the whole of the Old Testament. As a typical embodiment for all time of the conflict between superstition and true religion, it is lifted out of the range of mere individual biography into that of spiritual symbolism, and it has accordingly furnished at once a fruitful theme for the religious teacher and a lofty inspiration for the artist. The false prophets were allowed to invoke their god in whatever manner they pleased. The only interruption came in the mocking encouragement of Elijah (1 Kings xviii. 27), a rare instance of grim sarcastic humour occurring in the Bible. Its effect upon the false prophets was to increase their frenzy. The evening came,[5] and the god had made no sign. Elijah now stepped forward with the quiet confidence and dignity that became the prophet and representative of the true God. All Israel is represented symbolically in the twelve stones with which he built the altar; and the water which he poured upon the sacrifice and into the surrounding trench was apparently designed to prevent the suspicion of fraud! In striking contrast to the “vain repetitions” of the false prophets are the simple words with which Elijah makes his prayer to Yahweh. Once only, with the calm assurance of one who knew that his prayer would be answered, he invokes the God of his fathers. The answer comes at once: “The fire of the Lord (Gen. xix. 24, Lev. x. 2) fell and consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench.” So convincing a sign was irresistible; all the people fell on their faces and acknowledged Yahweh as the true God. This was immediately followed by the destruction of the false prophets, slain by Elijah beside the brook Kishon (xviii. 40). The deed, though not without parallel in the Old Testament history, stamps the peculiarly vindictive character of Elijah’s prophetic mission.[6]
On the evening of the day that had witnessed the decisive contest, Elijah proceeded once more to the top of Carmel, and there, with “his face between his knees” (possibly engaged in the prayer referred to in James v. 17 sq.), waited for the long-looked-for blessing. His servant, sent repeatedly to search the sky for signs, returned the seventh time reporting a little cloud arising out of the sea “like a man’s hand.” The sky was speedily full of clouds and a great rain was falling when Ahab, to escape the storm, set out in his chariot for Jezreel. As a proof of Elijah’s supernatural power, it is stated that the prophet, for some unknown object, ran before the chariot to the entrance of Jezreel, a distance of at least 16 m. On being told what had taken place, Jezebel sent a messenger to Elijah with a vow that ere another day had passed his life would be even as the lives of the prophets of Baal, and the threat was enough to cause him to take to instant flight (xix. 1-3; cp. LXX. in v. 2). The first stage of the journey was to Beersheba, on the southern limits of Judah. Here he left his servant (according to old Jewish tradition, the widow’s son of Zarephath, afterwards the prophet Jonah), and proceeded a day’s journey into the wilderness. Resting under a solitary broom bush (a kind of genista), he gave vent to his disappointment in a prayer for death. By another of those many miraculous interpositions which occur in his history he was twice supplied with food and drink, in the strength of which he journeyed forty days and forty nights until he came to Horeb, where he lodged in a cave.[7] A hole “just large enough for a man’s body” (Stanley), immediately below the summit of Jebel Mūsa, is still pointed out by tradition as the cave of Elijah.
If the scene on Carmel is the grandest, that on Horeb is spiritually the most profound in the story of Elijah (xix. 9 sqq.). Not in the strong wind that brake the rocks in pieces, not in the earthquake, not in the fire, but in the still small voice that followed the Lord made himself known. A threefold commission was laid upon him: he was to return to Damascus and anoint Hazael king of Syria; he was to anoint Jehu, the son of Nimshi,
- ↑ The text is uncertain. According to the LXX., he was a native of Tishbeh in Gilead; a more natural reading. Klostermann’s conjecture that the original name of his home was Jabesh-Gilead is attractive but unnecessary. His appearance in the narrative, like Melchizedek, “without father, without mother” (Heb. vii. 3), gave rise to various rabbinical traditions, such as that he was Phinehas, the grandson of Aaron, returned to earth, or that he was an angel in human form.
- ↑ Its duration is vaguely stated; from Luke iv. 25, James v. 17, we learn that it lasted three years and a half; but according to Phoenician tradition (Jos. Ant. viii. 13. 2) only one year.
- ↑ The rationalistic view that the word translated “ravens” should be “Arabians” is improbable. Cheyne’s suggestion that the unknown brook Cherith should be placed to the south of Judah agrees with Josephus (Ant. viii. 13. 2, “he departed into the southern parts”) and with 1 Kings xix. 3, 8; “Jordan” may refer to another river, if it be not a gloss; see Cheyne, Ency. Bib., s.v. “Cherith.”
- ↑ The sudden introduction of Elijah in xvii. 1 may be accounted for by the supposition that the commencement of the narrative had been omitted by the editor of xvi. 29 sqq. Hence we are not told the cause of Ahab’s hostility towards Elijah, nor is the allusion to Jezebel’s massacre of the prophets (xviii. 3, 13) explained. It would appear from Obadiah’s words in ver. 9 that he himself was in fear of his life. Later tradition supposed he was the captain of 2 Kings i. 13, or that the widow of 2 Kings iv. 1 had been his wife.
- ↑ The definition of time by the stated oblation (xviii. 29, 36) is very noteworthy (cp. 2 Kings iii. 20).
- ↑ It is obvious that a purely rationalistic interpretation of the great sign whereby Jahweh manifested himself would be out of place. But there is an interesting parallel in the legend of the kindling of the sacred fire and the igniting of the “thick water” in the time of Nehemiah (2 Macc. i. 18-36). Elsewhere, there were sacred fires kindled by the aid of magical invocations (e.g. Hypaepa, Pausanias v. 27. 3).
- ↑ Yahweh is here supposed to have his seat on the ancient mountain. “It was the God of the Exodus to whom he appealed, the ancient King of Israel in the journeyings through the wilderness.” For the cave, cp. Ex. xxxiii. 22.
