large daisy are in bloom, and the hawthorn in bud. In spring, wild tulips, dark red anemones, pink phlox, cyclamen,

purple stocks, marigolds, geranium, and pink, yellow, and white rock-roses make it bright with gay coloring. For

numerous springs trickle along the foot of the mountain and fertilize the soil. Ascending to El -Mahrakah we catch

glimpses of cliffs, which in some places descend sheer down to the plain. At last we reach a plateau where at the edge

of a steep slope there is a perennial well, filled with water even in the driest season. Yet a little higher rises another

plateau of rich soil, shaded by olives; and finally we reach the topmost peak, a semi -isolated knoll. This was the place

of the two altars; that of Baal, and that ruined one of Jehovah restored by Elijah, and dating from before the building of

the Temple, when such worship was lawful. On the plateau beneath, under the shade of the olives, full in view of the

highest altar-peak, were on the one side Elijah, and on the other King Ahab, the priests of Baal, and the people. Yet a

little lower was the well whence the water for Elijah's sacrifice was dra wn. Some 1400 feet beneath, where the rapid

descent is close to steep precipices and by sharp crags, rolls that "ancient river" Kishon, where the wild slaughter of the

priests of Baal formed the closing scene in the drama of that day. But up on the topmost altar-height what an outlook!

Westwards over Carmel and far to the sandhills around Caesarea; northwards, the Galilean hills, Lebanon and Hermon;

eastwards, across the plain of Esdraelon, some six miles off, to Jezreel, - further away, to Shunem, Endor, Nain, Tabor,

Nazareth, and even distant Gilead. A theater this truly befitting what was to be enacted on it.

Among those who on that day had gathered under the olives on that shady plateau just beneath the topmost peak, the

four hundred priests of Astarte were not found. Whether they had shrunk from the encounter, or had deemed it

inconsistent with the wishes of their spiritual patroness, the queen, to appear on such an occasion, certain it is that they

were not with their four hundred and fifty colleagues of the priesthood of Baal. These must have been conspicuous

amid king, courtiers, and the motley gathering from all parts of the land, by their white dresses and high pointed caps.

Over against them, his upper garment of black camel-hair girt with a leathern girdle, stood the stern figure of the

prophet; in the foreground was King Ahab. It was, indeed, a unique gathering, a wondrous array of forces, a day of

tremendous import. To this Elijah had bidden king, priests, and people, and he left them not long in doubt of his object.

First, he turned to the people with these words, which must have alike shown them their real condition and appealed to

their judgment: "How long halt ye" (pass ye from one to the other4 ) "as to the two opinions" (divisions, parties5)?

If Jehovah be the Elohim - go after Him; but if the Baal, go after him! To an appeal so trenchantly true there could in

the then condition of the public mind be no answer. Their very appearance on Mount Carmel was an attestation of this

mental passing to and fro on the part of Israel - irrational, unsatisfactory, and self-condemnatory (Deuteronomy 6:4,

etc.). But the question of Elijah also formed a most apt preparation for what was to follow. The two divided opinions

were now to be brought to the test of truth; the two parties to measure their strength. Let Israel see and decide!

In the breathless silence that ensued upon this challenge Elijah now stood forward, and pointing to the white-robed

crowd of priests over against him, he recalled to king and people that he and he only remained - that is, in active office

and open profession6 - a prophet of Jehovah. Single -handed, therefore, he would go to the contest, if contest of power it

were against that multitude. Power! They worshipped as God the powers of nature:7 let them then make trial on whose

side the powers which are in nature were arrayed.

Let this be the test: the priests of Baal on their side, and he on his, would each choose a bullock and prepare it for

sacrifice, but not kindle the fire b eneath, "and it shall be the Elohim who shall answer by fire, He is the Elohim." A

shout of universal assent greeted the proposal. In the circumstances it would be of the greatest practical importance that

the futility of Baal-worship should be exhibited in the fullest manner. This explains the details of all that follows.

Besides, after a whole day's vain appliance of every resource of their superstition, the grandeur of Jehovah's majestic

interposition would also make the deeper impression. But although from Elijah's point of view it was important that the

priests of Baal should first offer their sacrifice, the proposition was one to which no objection could be taken, since

Elijah not only gave them the choice of the sacrificial animal, but they were many as against one. Nor could they

complain so far as regarded the test proposed by Elijah, since their Baal was also the god of fire, the very Sun-god.8

Now commenced a scene which baffles description. Ancient writers have left us accounts of the great Baal-festivals,

and they closely agree with the narrative of the Bible, only furnishing further details. First rose a comparatively

moderate, though already wild, cry to Baal; followed by a dance around the altar, beginning with a swinging motion to

and fro.9