and thy heart hath lifted thee up.  Enjoy thy glory, but tarry at home.” (2Kings xiv. 9, 10).  And as the other would not listen, he punished him as if he had been a naughty boy and then let him go.  Religiously the relative importance of the two corresponded pretty nearly to what it was politically and historically.  Israel was the cradle of prophecy; Samuel, Elijah, and Elisha exercised their activity there; what contemporary figure from Judah is there to place alongside of these?  Assuredly the author of the Book of Kings would not have forgotten them had any such there been, for he is a Judaean with all his heart, yet is compelled purely by the nature of the case to interest himself chiefly about the northern kingdom.  And yet again at the very close it was the impending fall of Samaria that called into life a new phase of prophecy; he who inaugurated it, the Judaean Amos of Tekoah, was sent not to Judah but to Israel, the history of which had the first and fullest sympathy of his inmost soul as that of the people of Jehovah.  Isaiah was the first who placed Jerusalem in the centre of his field of vision and turned away from Israel; for at the time of his first public appearance war was raging between the sister nations, and when his activity was at its acme all was over with the northern kingdom and all hope had to cling to the remnant,—­ the fallen tabernacle of David.  As regards the cultus, certainly, matters may have been somewhat less satisfactory in Israel than in Judah, at least in the last century before the Assyrian captivity, but at the outset there was no essential difference.  On all hands Jehovah was worshipped as the peculiar divinity of the nation at numerous fanes, in the service at the high places there were wanting neither in the one nor in the other sacred trees, posts, and stones, images of silver and gold (Isaiah ii. 8 seq., xvii. 8, xxxi. 22; Micah v. 12).  It is a question whether in the time before Hezekiah the cultus of the kingdom at Jerusalem had so much to distinguish it above that at Bethel or at Dan; against Jeroboam’s golden calves must be set the brazen serpent of Moses, and the ark of Jehovah itself—­which in ancient times was an idol (1Samuel iv.-vi.) and did not become idealised into an ark of the covenant, ie., of the law, until probably it had actually disappeared.  As for the prophetic reaction against the popular cultus, the instance of Hosea shows that it came into activity as early and as powerfully in Israel as in Judah.  Even after Josiah’s reformation Jeremiah complains that the sister who hitherto had been spared is in no respect better than the other who a hundred years before had fallen a victim to the Assyrians (iii. 6-1O); and though in principle the author of the Book of Kings, taking his stand upon Deuteronomy, prefers Judah and Jerusalem, yet he does not out of deference to this judgment alter the facts which show that old Israel was not further than old Judah from compliance with the Deuteronomic precepts.