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Saul
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This article is about King Saul, the biblical figure. For other uses, see Saul (disambiguation).
Saul
King of Israel (united monarchy)
David Plays the Harp for Saul, by Rembrandt van Rijn, c. 1650 and 1670.
Reign
Until c. 1012 BCE
Successor
Ish-bosheth
Born
c. 1080 BCE
Died
c. 1012 BCE (aged 67–68)
Jezreel Valley, United Monarchy of Israel
Full name
Saul ben Kish
Kings of Ancient Israel
United Monarchy of Israel
Saul · Ish-bosheth
David · Solomon · Rehoboam
Northern Kingdom of Israel
Jeroboam I · Nadab
Baasha · Elah
Zimri
Omri · Ahab · Ahaziah · Joram/Jehoram
Jehu · Jehoahaz · Joash/Jehoash · Jeroboam II · Zechariah
Shallum
Menahem · Pekahiah
Pekah
Hoshea
v
t
e
Saul (/sɔːl/; Hebrew: שָׁאוּל, Modern Ša’ul, Tiberian Šā’ul, meaning "asked for, prayed for"; Latin: Saul; Arabic: طالوت, Ṭālūt or شاؤل, Ša'ūl), according to the Hebrew Bible, was the first king of the Kingdom of Israel and Judah. His reign, traditionally placed in the late 11th century BCE,[1] marked a transition from a tribal society to statehood.[2]
Saul's life and reign are described in the Hebrew Bible. He was anointed by the prophet Samuel and reigned from Gibeah. He fell on his sword (committing suicide) to avoid capture in the battle against the Philistines at Mount Gilboa, during which three of his sons were also killed. The succession to his throne was contested by Ish-bosheth, his only surviving son, and his son-in-law David, who eventually prevailed. A similar yet different account of Saul's life may be given in the Quran. Neither the length of Saul's reign, nor the extent of his territory are given in the Hebrew Bible; the former is traditionally fixed at twenty or twenty-two years, but there is no reliable evidence for these numbers.[1]
Contents
1 Biblical account
1.1 House of King Saul
1.2 Anointed as king
1.3 Saul among the prophets
1.4 Military victories
1.5 Rejection
1.6 Saul and David
1.7 Battle of Gilboa and the death of King Saul
2 Biblical criticism
3 Classical rabbinical views
4 In Islam
4.1 Name
4.2 Saul as the King of Israel
5 Historicity
6 Psychological analyses
7 See also
8 References
9 Further reading
10 External links
Biblical account[edit]
The biblical accounts of Saul's life are found in the Books of Samuel:
House of King Saul[edit]
According to the Tanakh, Saul was the son of Kish, of the family of the Matrites, and a member of the tribe of Benjamin, one of the twelve Tribes of Israel. It appears that he came from Gibeah.[3]
David and Saul (1885) by Julius Kronberg.
Saul married Ahinoam, daughter of Ahimaaz. They had four sons and two daughters. The sons were Jonathan, Abinadab, Malchishua and Ish-bosheth. Their daughters were named Merab and Michal.[4] Saul also had a concubine named Rizpah, daughter of Aiah, who bore him two sons, Armoni and Mephibosheth. (2 Samuel 21:8).
Saul died at the Battle of Mount Gilboa (1 Samuel 31:3–6; 1 Chronicles 10:3–6), and was buried in Zelah, in the region of Benjamin (2 Samuel 21:14). Three of Saul's sons – Jonathan, Abinadab, and Malchishua – died with him at Mount Gilboa (1 Samuel 31:2; 1 Chronicles 10:2). Ish-bosheth became king of Israel, at the age of forty. At David's request Abner had Michal returned to David. Ish-bosheth reigned for two years, but after the death of Abner, was killed by two of his own captains (2 Samuel 4:5).
Armoni and Mephibosheth (Saul's sons with his concubine, Rizpah) were given by David along with the five sons of Merab (Saul's daughter)[5] to the Gibeonites, who killed them. (2 Samuel 21:8–9) Michal was childless (2 Samuel 6:23).
The only male descendant of Saul to survive was Mephibosheth, Jonathan's lame son (2 Samuel 4:4), who had been five when his father and grandfather Saul had died in battle. In time, he came under the protection of David (2 Samuel 9:7–13). Mephibosheth had a young son, Micah (2 Samuel 9:12), who had four sons and descendants named until the ninth generation (1 Chronicles 8:35–38).
Anointed as king[edit]
"Death of King Saul", 1848 by Elie Marcuse (Germany and France, 1817–1902)
The First Book of Samuel gives three accounts of Saul's rise to the throne in three successive chapters:
Saul is sent with a servant to look for his father's strayed donkeys. Leaving his home at Gibeah, they eventually arrive at the district of Zuph, at which point Saul suggests abandoning their search. Saul's servant tells him that they happen to be near the town of Ramah, where a famous seer is located, and suggests that they should consult him first. The seer (later identified by the text as Samuel) offers hospitality to Saul and later anoints him in private (1 Samuel 9).[6]
A popular movement having arisen to establish a centralized monarchy like other nations, Samuel assembles the people at Mizpah in Benjamin to appoint a king, fulfilling his previous promise to do so (1 Samuel 8). Samuel organises the people by tribe and by clan. Using the Urim and Thummim,[7] he selects the tribe of Benjamin, from within the tribe selecting the clan of Matri, and from them selecting Saul. After having been chosen as monarch, Saul returns to his home in Gibeah, along with a number of followers (1 Samuel 10:17-24).[8] However, some of the people are openly unhappy with the selection of Saul.
The Ammonites, led by Nahash, lay siege to Jabesh-Gilead. Under the terms of surrender, the occupants of the city are to be forced into slavery and have their right eyes removed. Instead they send word of this to the other tribes of Israel, and the tribes west of the Jordan assemble an army under Saul. Saul leads the army to victory over the Ammonites, and the people congregate at Gilgal where they acclaim Saul as king and he is crowned (1 Samuel 11).[6] Saul's first act is to forbid retribution against those who had previously contested his kingship.
André Lemaire finds the third account probably the most reliable tradition.[9] The Pulpit Commentary distinguishes between a private and a public selection process.[10]
Saul among the prophets[edit]
Having been anointed by Samuel, Saul is told of signs indicating that he has been divinely appointed. The last of these is that Saul will be met by an ecstatic group of prophets leaving a high place and playing the lyre, tambourine, and flutes. Saul encounters the ecstatic prophets and joins them.[8] Later, Saul sends men to pursue David, but when they meet a group of ecstatic prophets playing music, they become possessed by a prophetic state and join in. Saul sends more men, but they too join the prophets. Eventually Saul himself goes, and also joins the prophets. (1 Samuel 19:24).
Military victories[edit]
After relieving the siege of Jabesh-Gilead, Saul conducts military campaigns against the Moabites, Ammonites, Edomites, Aram Rehob and the kings of Zobah, the Philistines, and the Amalekites (1 Samuel 14:47).[3] A biblical summary states that "wherever he turned, he was victorious".[11]
In his continuing battles with Philistines, Saul instructs his armies, by a rash oath, to fast. Methodist commentator Joseph Benson suggests that "Saul’s intention in putting this oath was undoubtedly to save time, lest the Philistines should gain ground of them in their flight. But the event showed it was a false policy; for the people were so faint and weak for want of food, that they were less able to follow and slay the Philistines than if they had stopped to take a moderate refreshment".[12] Jonathan's party were not aware of the oath and ate honey, resulting in Jonathan realising that he had broken an oath of which he was not aware, but was nevertheless liable for its breach, until popular intervention allowed Jonathan to be saved from death on account of his victory over the Philistines.[13]
Rejection[edit]
Saul and the Witch of Endor by Gustave Dore.
Saul planned a military action against the Philistines. Samuel said that he would arrive in seven days to perform the requisite rites. When a week passed with no word of Samuel, and with the Israelites growing restless, Saul prepares for battle by offering sacrifices. Samuel arrives just as Saul is finishing sacrificing and reprimands Saul for not obeying his instructions.
Later Samuel instructs Saul to make war on the Amalekites and to "utterly destroy" them,[14] in fulfilment of a mandate set out Deuteronomy 25:19:
When the Lord your God has given you rest from all your enemies on every hand, in the land that the Lord your God is giving you as an inheritance to possess, you shall blot out the remembrance of Amalek from under heaven; do not forget.
Having forewarned the Kenites who were living among the Amalekites to leave, Saul goes to war and defeats the Amalekites. Saul kills all the men, women, children and poor quality livestock, but leaves alive the king and best livestock. When Samuel learns that Saul has not obeyed his instructions in full, he informs Saul that God has rejected him as king due to his disobedience. As Samuel turns to go, Saul seizes hold of his garments and tears off a piece; Samuel prophecies that the kingdom will likewise be torn from Saul. Samuel then kills the Amalekite king himself. Samuel and Saul each return home and never meet again after these events (1 Samuel 15:33-35).
Saul and David[edit]
David and Saul, by Ernst Josephson
After Samuel tells Saul that God has rejected him as king, David, a son of Jesse, from the tribe of Judah, enters the story: from this point on Saul's story is largely the account of his increasingly troubled relationship with David.
Samuel heads to Bethlehem, ostensibly to offer sacrifice and invited Jesse and his sons. Dining together, Jesse's sons are brought one by one to Samuel, each being rejected; at last, Jesse sends for David, the youngest, who is tending sheep. When brought to Samuel, David is anointed by him in front of his other brothers.
In 1 Samuel 16:14–23, Saul is troubled by an evil spirit sent by God.[15] He requests soothing music, and a servant recommends David the son of Jesse, who is renowned for his skills as a harpist and other talents:
a son of Jesse the Bethlehemite, who is skillful in playing, a mighty man of valor, a man of war, prudent in speech, and a handsome person; and the Lord is with him
When word of Saul's needs reaches Jesse, he sends David, who had been looking after Jesse's flock, with gifts as a tribute,[16] and David is appointed as Saul's armor bearer. With Jesse's permission he remains at court, playing the harp as needed to calm Saul during his troubled spells. (1 Samuel 17:15 suggests David only attended court periodically).
(1 Samuel 17:1–18:5) The Philistines return with an army to attack Israel, and the Philistine and Israelite forces gather on opposite sides of a valley. The Philistine's champion Goliath issues a challenge for single combat, but none of the Israelite accept. David is described as a young shepherd who happens to be delivering food to his three eldest brothers in the army, and he hears Goliath's challenge. David speaks mockingly of the Philistines to some soldiers; his speech is overheard and reported to Saul, who summons David and appoints David as his champion. David easily defeats Goliath with a single shot from a sling. At the end of the passage, Saul asks his general, Abner, who David is.
Saul offered his elder daughter Merab as a wife to the now popular David, after his victory over Goliath, but David demurred. David distinguishes himself in the Philistine wars. Upon David's return from battle, the women praise him in song:
Saul has slain his thousands and David his tens of thousands [17]
implying that David is the greater warrior. Saul fears David's growing popularity and henceforth views him as a rival to the throne.
Saul's son Jonathan and David become close friends. Jonathan recognizes David as the rightful king, and "made a covenant with David, because he loved him as his own soul."[18] Jonathan even gives David his military clothes, symbolizing David's position as successor to Saul.
Saul threatening David, by José Leonardo.
On two occasions, Saul threw a spear at David as he played the harp for Saul. David becomes increasingly successful and Saul becomes increasingly resentful. Now Saul actively plots against David. Saul offered his other daughter, Michal in marriage to David. David initially rejects this offer also, claiming he is too poor. Saul offers to accept a bride price of 100 Philistine foreskins, intending that David die in the attempt. Instead, David obtains 200 foreskins and is consequently married to Michal. Jonathan arranges a short-lived reconciliation between Saul and David and for a while David served Saul "as in times past" (1 Samuel 19:1-7) until "the distressing spirit from the Lord" re-appeared. Saul sends assassins in the night, but Michal helps him escape, tricking them by placing a household idol in his bed. David flees to Jonathan, who arranges a meeting with his father. While dining with Saul, Jonathan explains David's absence, saying he has been called away to his brothers. But Saul sees through the ruse and reprimands Jonathan for protecting David, warning him that his love of David will cost him the kingdom, furiously throwing a spear at him. The next day, Jonathan meets with David and tells him Saul's intent. The two friends say their goodbyes, and David flees into the countryside. Saul later marries Michal to another man.
Saul is later informed by his head shepherd, Doeg the Edomite, that high priest Ahimelech assisted David, giving him the sword of Goliath, which had been kept at the temple at Nob. Doeg kills Ahimelech and eighty-five other priests and Saul orders the death of the entire population of Nob.
David had left Nob by this point and had amassed some 300 disaffected men including some outlaws. With these men David rescues the town of Keilah from a Philistine attack. Saul realises he could trap David and his men by laying the city to siege. David realizes that the citizens of Keilah will betray him to Saul. He flees to Ziph pursued by Saul. Saul hunts David in the vicinity of Ziph on two occasions:
Some of the inhabitants of Ziph betray David's location to Saul, but David hears about it and flees with his men to Maon. Saul follows David, but is forced to break off pursuit when the Philistines invade. After dealing with that threat Saul tracks David to the caves at Engedi. As he searches the cave David manages to cut off a piece of Saul's robe without being discovered, yet David restrains his men from harming the king. David then leaves the cave, revealing himself to Saul, and gives a speech that persuades Saul to reconcile.
On the second occasion, Saul returns to Ziph with his men. When David hears of this, he slips into Saul's camp by night, and again restrains his men from killing the king; instead he steals Saul's spear and water jug, leaving his own spear thrust into the ground by Saul's side. The next day, David reveals himself to Saul, showing the jug and spear as proof that he could have slain him. David then persuades Saul to reconcile with him; the two swear never to harm each other. After this they never see each other again.
Battle of Gilboa and the death of King Saul[edit]
The Battle of Gilboa, by Jean Fouquet, the protagonists depicted anachronistically with 15th Century armour
The Philistines make war again, assembling at Shunem, and Saul leads his army to face them at Mount Gilboa. Before the battle he goes to consult a medium or witch at Endor. The medium, unaware of his identity, reminds him that the king has made witchcraft a capital offence, but he assures her that Saul will not harm her. She conjures the spirit of the prophet Samuel, who before his death had prophesied that he would lose the kingdom. Samuel tells him that God has fully rejected him, will no longer hear his prayers, has given the kingdom to David and that the next day he will lose both the battle and his life. Saul collapses in fear, and the medium restores him with food in anticipation of the next day's battle.
1 Samuel and 2 Samuel give conflicting accounts of Saul's death. In 1 Samuel, and in a parallel account in 1 Chronicles 10, as the defeated Israelites flee, Saul asks his armour bearer to kill him, but he refuses, and so Saul falls upon his own sword. In 2 Samuel, an Amalekite tells David he found Saul leaning on his spear after the battle and delivered the coup de grâce. David has the Amalekite put to death for accusing himself of killing the anointed king.
The victorious Philistines recover Saul's body as well as those of his three sons who also died in the battle, decapitated them and displayed them on the wall of Beth-shan. They display Saul's armour in the temple of Ashtaroth (an Ascalonian temple of the Canaanites). But at night the inhabitants of Jabesh-Gilead retrieve the bodies for cremation and burial (1 Samuel 31:8–13, 1 Chronicles 10:12). Later on, David takes the bones of Saul and of his son Jonathan and buries them in Zela, in the tomb of his father (2 Samuel 21:12–14).[19] The account in 1 Chronicles summarises by stating that:
Saul died for his unfaithfulness which he had committed against the Lord, because he did not keep the word of the Lord, and also because he consulted a medium for guidance.[20]
Biblical criticism[edit]
There are several textual or narrative issues in the text, including the aforementioned conflicting accounts of Saul's rise to kingship and his death, as well as plays on words, that biblical scholars have discussed.
The birth-narrative of the prophet Samuel is found at 1 Samuel 1–28. It describes how Samuel's mother Hannah requests a son from Yahweh, and dedicates the child to God at the shrine of Shiloh. The passage makes extensive play with the root-elements of Saul's name, and ends with the phrase hu sa'ul le-Yahweh, "he is dedicated to Yahweh." Hannah names the resulting son Samuel, giving as her explanation, "because from God I requested him." Samuel's name, however, can mean "name of God," (or "Heard of God" or "Told of God") and the etymology and multiple references to the root of the name seems to fit Saul instead. The majority explanation for the discrepancy is that the narrative originally described the birth of Saul, and was given to Samuel in order to enhance the position of David and Samuel at the former king's expense.[21]
The Bible's tone with regard to Saul changes over the course of the narrative, especially around the passage where David appears, midway through 1 Samuel. Before, Saul is presented in positive terms, but afterward his mode of ecstatic prophecy is suddenly described as fits of madness, his errors and disobedience to Samuel's instructions are stressed and he becomes a paranoiac. This may indicate that the David story is inserted from a source loyal to the House of David; David's lament over Saul in 2 Samuel 1 then serves an apologetic purpose, clearing David of the blame for Saul's death.[22]
God's apparent change of mind in rejecting Saul as king has raised questions about God's "repentance", which could be considered as inconsistent with God's immutability. In the King James Version, God's word to Samuel states "It repenteth me that I have set up Saul to be king". Samuel's words later clarify that God's repentance is not like human regret or reconsideration:
The Strength of Israel will not lie nor relent. For He is not a man, that He should relent.[23]
Methodist biblical commentator Joseph Benson writes that "Repentance, properly speaking, implies grief of heart, and a change of counsels. Understood in which sense, it can have no place in God. But it is often ascribed to him in the Scriptures when he alters his method of dealing with persons, and treats them as if he did indeed repent of the kindness he had shown them."[24]
In the Books of Samuel, Saul is not referred to as a king (melech), but rather as a "leader" or "commander" (nagid) (1 Samuel 9:16; 1 Samuel 10:1).[25] However, Saul is also said to be made a "king" (melech) at Gilgal (1 Samuel 11:15).
Various authors have attempted to harmonize the two narratives regarding Saul's death. Josephus writes that Saul's attempted suicide was stalled because he was not able to run the sword through himself, and that he therefore asked the Amalekite to finish it.[26] Later biblical criticism has posited that the story of Saul's death was redacted from various sources, although this view in turn has been criticized because it does not explain why the contradiction was left in by the redactors.[26] But since 2 Samuel records only the Amalekite's report, and not the report of any other eye-witness, some scholars theorize that the Amalekite may have been lying to try to gain favor with David. On this view, 1 Samuel records what actually happened, while 2 Samuel records what the Amalekite claims happened.[27]
Classical rabbinical views[edit]
Two opposing views of Saul are found in classical rabbinical literature. One is based on the reverse logic that punishment is a proof of guilt, and therefore seeks to rob Saul of any halo which might surround him; typically this view is similar to the republican source. The passage referring to Saul as a choice young man, and goodly (1 Samuel 9:2) is in this view interpreted as meaning that Saul was not good in every respect, but goodly only with respect to his personal appearance (Num. Rashi 9:28). According to this view, Saul is only a weak branch (Gen. Rashi 25:3), owing his kingship not to his own merits, but rather to his grandfather, who had been accustomed to light the streets for those who went to the bet ha-midrash, and had received as his reward the promise that one of his grandsons should sit upon the throne (Lev. Rashi 9:2).
The second view of Saul makes him appear in the most favourable light as man, as hero, and as king. This view is similar to that of the monarchical source. In this view it was on account of his modesty that he did not reveal the fact that he had been anointed king (1 Samuel 10:16; Meg. 13b); and he was extraordinarily upright as well as perfectly just. Nor was there any one more pious than he (M. Q. 16b; Ex. Rashi 30:12); for when he ascended the throne he was as pure as a child, and had never committed sin (Yoma 22b). He was marvelously handsome; and the maidens who told him concerning Samuel (cf 1 Samuel 9:11–13) talked so long with him that they might observe his beauty the more (Ber. 48b). In war he was able to march 120 miles without rest. When he received the command to smite Amalek (1 Samuel 15:3), Saul said: For one found slain the Torah requires a sin offering [Deuteronomy 21:1–9]; and here so many shall be slain. If the old have sinned, why should the young suffer; and if men have been guilty, why should the cattle be destroyed? It was this mildness that cost him his crown. And while Saul was merciful to his enemies, he was strict with his own people; when he found out that Ahimelech, a kohen, had assisted David with finding food, Saul, in retaliation, killed the rest of the 85 kohanim of the family of Ahimelech and the rest of his hometown, Nov. (Yoma 22b; Num. Rashi 1:10) The fact that he was merciful even to his enemies, being indulgent to rebels themselves, and frequently waiving the homage due to him, was incredible as well as deceiving. But if his mercy toward a foe was a sin, it was his only one; and it was his misfortune that it was reckoned against him, while David, although he had committed much iniquity, was so favored that it was not remembered to his injury (Yoma 22b; M. Q. 16b, and Rashi ad loc.). In some respects Saul was superior to David, e.g., in having only one concubine {Rizpah}, while David had many. Saul expended his own substance for the war, and although he knew that he and his sons would fall in battle, he nevertheless went forward, while David heeded the wish of his soldiers not to go to war in person (2 Samuel 21:17; Lev. Rashi 26:7; Yalq., Sam. 138).
According to the Rabbis, Saul ate his food with due regard for the rules of ceremonial purity prescribed for the sacrifice (Yalq., l.c.), and taught the people how they should slay cattle (cf 1 Samuel 14:34). As a reward for this, God himself gave Saul a sword on the day of battle, since no other sword suitable for him was found (ibid 13:22). Saul's attitude toward David finds its excuse in the fact that his courtiers were all tale-bearers, and slandered David to him (Deut. Rashi 5:10); and in like manner he was incited by Doeg against the priests of Nob (1 Samuel 22:16–19; Yalq., Sam. 131)—this act was forgiven him, however, and a heavenly voice (bat qol) was heard, proclaiming: Saul is the chosen one of God (Ber. 12b). His anger at the Gibeonites (2 Samuel 21:2) was not personal hatred, but was induced by zeal for the welfare of Israel (Num. Rashi 8:4). The fact that he made his daughter remarry (1 Samuel 25:44), finds its explanation in his (Saul's) view that her betrothal to David had been gained by false pretenses, and was therefore invalid (Sanhedrin 19b). During the lifetime of Saul there was no idolatry in Israel. The famine in the reign of David (cf 2 Samuel 21:1) was to punish the people, because they had not accorded Saul the proper honours at his burial (Num. Rashi 8:4). In Sheol, Samuel reveals to Saul that in the next world, Saul would dwell with Samuel, which is a proof that all has been forgiven him by God ('Er. 53ba).
In Islam[edit]
Some Muslims refer to Saul as Tālūt (Arabic: طالوت), and believe that (as in the Bible) he was the commander of Israel. Other scholars, however, have identified Talut as Gideon[28] with the reasoning that the Qur'an references the same incident of the drinking from the river as that found in Judges 7:5–7 and other factors associated with Gideon. According to the Qur'an, Talut was chosen by the Prophet Samuel (not mentioned by name explicitly, but rather as "a Prophet" of the Israelites) after being asked by the people of Israel for a King) to lead them into war. The Israelites criticized Samuel for appointing Talut, lacking respect for Talut because he was not wealthy. Samuel rebuked the people for this and told them that Talut was more favored than they were. Talut led the Israelites to victory over the army of Goliath, who was killed by Dawud (David). Talut is not considered a Nabi (Arabic: نَـبِي, Prophet), but a Divinely appointed King.[29]
Name[edit]
The name 'Tālūt' has uncertain etymology. Unlike some other Qur'anic figures, the Arabic name is not similar to the Hebrew name (Sha'ul). According to Muslim exegetes, the name 'Tālūt' means 'Tall' (from the Arabic "tūl") and refers to the extraordinary stature of Saul, which would be consistent with the Biblical account.[30] In explanation of the name, exegetes such as Tha'labi hold that at this time, the future King of Israel was to be recognised by his height; Samuel set up a measure, but no one in Israel reached its height except Tālūt (Saul).
Saul as the King of Israel[edit]
In the Qur'an, Israelites demanded a King after the time of Musa (Moses). God appointed Talut as their King. Saul was distinguished by the greatness of his knowledge and of his physique; it was a sign of his role as King that God brought back the Ark of the Covenant for Israel. Talut tested his people at a river; whoever drank from it would not follow him in battle excepting one who takes [from it] in the hollow of his hand. Many drank but only the faithful ventured on. In the battle, however, David slew Goliath and was made the subsequent King of Israel.[29]
The Qur'anic account[29] differs from the Biblical account (if Saul is assumed to be Talut) in that in the Bible the sacred Ark was returned to Israel before Saul's accession, and the test by drinking water is made in the Hebrew Bible not by Saul but by Gideon.[31]. However, the story of Saul in 1 Samuel 14 has parallels to Qur'an 2:246-251, faithfully accounting for the sacred Ark and the fasting test (1 Samuel 14:18; 1 Samuel 14:24-48; Quran 2:246–251 (Translated by Yusuf Ali)).
Historicity[edit]
The historicity of Saul's kingdom is not universally accepted[1][32] and there is insufficient extrabiblical evidence to verify if the biblical account reflects historical reality.[33]:50ff The notion of a United Monarchy of Israel and Judah is believed by some scholars to be a later ideological construct; statehood in Judah is thought, on the basis of archaeological evidence, to have emerged no earlier than the 8th century BCE.[1]
Saul’s kingdom was not very large. It probably included Mt. Ephraim, Benjamin and Gilead. He also exerted some influence in the northern mountains in Judah and beyond the Jezreel Valley. His capital appears to have been basically a military camp near Gibeah. Archeology seems to confirm that until about 1000 BCE, the end of Iron Age I, Israelite society was essentially a society of farmers and stockbreeders without any truly centralized organization and administration.[9]
Psychological analyses[edit]
Accounts of Saul's behavior have made him a popular subject for speculation among modern psychiatrists. George Stein views the passages depicting Saul's ecstatic episodes as suggesting that he may have suffered from mania.[34] Martin Huisman sees the story of Saul as illustrative of the role of stress as a factor in depression.[35] Liubov Ben-Noun of Ben-Gurion University of the Negev, believes that passages referring to King Saul's disturbed behavior indicate he was afflicted by a mental disorder, and lists a number of possible conditions.[36] However, Christopher C. H. Cook of the Department of Theology and Religion, Durham University, UK recommends caution in offering any diagnoses in relation to people who lived millennia ago.[37]
See also[edit]
David in Islam
Kings of Israel and Judah
Midrash Samuel
Paul the Apostle
References[edit]
^ Jump up to: a b c d Finkelstein, Israel (2006). "The Last Labayu: King Saul and the Expansion of the First North Israelite Territorial Entity". In Amit, Yairah; Ben Zvi, Ehud; Finkelstein, Israel; et al. Essays on Ancient Israel in Its Near Eastern Context: A Tribute to Nadav Naʼaman. Eisenbrauns. pp. 171 ff. ISBN 9781575061283. Retrieved 2016-03-02.
Jump up ^ Van der Toorn, Karel (1993). "Saul and the rise of Israelite state religion". Vetus Testamentum. XLIII (4). JSTOR 1518499.
^ Jump up to: a b Jacobs, Joseph; Price, Ira Maurice; Singer, Isidore; Lauterbach, Jacob Zallel (1906). "Saul". Jewish Encyclopedia. Retrieved 15 September 2014.
Jump up ^ 1 Samuel 14:51 lists three sons – Jonathan, and Ishvi, and Malchi-shua – and the two daughters. But see also 2 Samuel 2:8 and 1 Chronicles 8:33.
Jump up ^ Some Hebrew versions say that the five sons were Michal's – e.g., 2 Samuel 21:8–9
^ Jump up to: a b Driscoll, James F. (1912). "Saul". The Catholic Encyclopedia. 13. New York: Robert Appleton Company. Retrieved 15 September 2014.
Jump up ^ Cambridge Bible for Schools and Colleges on 1 Samuel 10, accessed 1 May 2017
^ Jump up to: a b "Saul, First King of Israel", Chabad.org
^ Jump up to: a b "King Saul", Ancient Israel: From Abraham to the Roman Destruction of the Temple, (Hershel Shanks, ed.), Biblical Archaeology Society
Jump up ^ Pulpit Commentary on 1 Samuel 10, accessed 1 May 2017
Jump up ^ 1 Samuel 14:47: New Living Translation; other translations vary
Jump up ^ Benson Commentary on 1 Samuel 14, accessed 7 May 2017
Jump up ^ 1 Samuel 14:24-45
Jump up ^ 1 Samuel 15:3
Jump up ^ Cambridge Bible for Schools and Colleges on 1 Samuel 16, accessed 12 May 2017
Jump up ^ 1 Samuel 16:20: a donkey loaded with bread, a skin of wine, and a young goat
Jump up ^ 1 Samuel 18:7, recurring in 1 Samuel 21:11 and 1 Samuel 29:5
Jump up ^ "1 Samuel 18 ; ESV – David and Jonathan's Friendship". Bible Gateway. Retrieved 15 September 2014.
Jump up ^ G. Darshan, "The Reinterment of Saul and Jonathan's Bones (II Sam 21, 12–14) in Light of Ancient Greek Hero-Cult Stories", ZAW, 125,4 (2013), 640–645.
Jump up ^ 1 Chronicles 10:13-14
Jump up ^ The idea was originally advanced in the 19th century, and has most recently been elaborated in Kyle McCarter's influential commentary on I Samuel (P. Kyle McCarter, "I Samuel: A New Translation with Introduction, Notes and Commentary", Anchor Bible Series, 1980)
Jump up ^ Hayes, Christine. "Introduction to the Old Testament (Hebrew Bible): Lecture 13 – The Deuteronomistic History: Prophets and Kings (1 and 2 Samuel)". Yale Open Courses. Yale University. Retrieved 2016-03-02.
Jump up ^ 1 Samuel 15:29
Jump up ^ Benson, J., Benson Commentary on 1 Samuel 15, accessed 10 May 2017
Jump up ^ Bright, John, A History of Israel, The Westminster Press, Philadelphia, 1972, p. 185.
^ Jump up to: a b Bill T. Arnold (1989). "The Amalekite report of Saul's death: political intrigue or incompatible sources?" (PDF). J. Evangelical Theological Society. 32 (3): 289–298.
Jump up ^ Life Application Study Bible: Note on 2 Samuel 1:13
Jump up ^ http://www.alislam.org/quran/tafseer/?page=315&region=E1&CR=EN,E2. Missing or empty |title= (help)
^ Jump up to: a b c Quran %3Averse%3D246 2 :246–252
Jump up ^ Leaman, Oliver, The Quran, An Encyclopedia, 2006, p. 638.
Jump up ^ Judges vii. 5–7
Jump up ^ Baruch Halpern (2003). David's Secret Demons: Messiah, Murderer, Traitor, King. Wm. B. Eerdmans. pp. 208–211.
Jump up ^ Nelson, Richard D. Historical Roots of the Old Testament (1200–63 BCE). Volume 13 of Biblical Encyclopedia. Society of Biblical Lit, 2014 ISBN 9781628370065
Jump up ^ "Stein, George. "The case of King Saul: did he have recurrent unipolar depression or bipolar affective disorder? – psychiatry in the Old Testament", The British Journal of Psychiatry (2011), 198: p.212". Retrieved 15 September 2014.
Jump up ^ Huisman, M (2007). "King Saul, work-related stress and depression". J Epidemiol Community Health. 61 (10): 890. doi:10.1136/jech.2007.066522. PMC 2652967  . PMID 17873225.
Jump up ^ "Ben-Noun, Liubov. "What was the Mental Disease that Afflicted King Saul?", Clinical Case Studies, October 2003 vol. 2 no. 4 pp. 270–282". Retrieved 15 September 2014.
Jump up ^ "Cook, Christopher C.H., "Psychiatry in scripture: sacred texts and psychopathology", The Psychiatrist (2012) 36: pp. 225–229". Retrieved 15 September 2014.
Further reading[edit]
Wellhausen, Julius, Der Text der Bücher Samuelis
Budde, Die Bücher Richter und Samuel, 1890, pp. 167–276
Driver, S. R., Notes on the Hebrew Text of the Books of Samuel, 1890
Cheyne, T. K., Aids to the Devout Study of Criticism, 1892, pp. 1–126
Smith, H. P., Old Testament History, 1903, ch. vii.
Cheyne, T. K., and Black, (eds.) Encyclopedia Biblica
SAMUEL AND SAUL: A NEGATIVE SYMBIOSIS by Rabbi Moshe Reiss
Hudson, J. Francis, 'Rabshakeh' [Lion Publishing 1992] is a fictionalisation of Saul's tragedy.
Green, A., 'King Saul, The True History of the First Messiah' [Lutterworth Press 2007]
This article incorporates text from a publication now in the public domain: Joseph Jacobs, Ira Maurice Price, Isidore Singer, and Jacob Zallel Lauterbach (1901–1906). "Saul". In Singer, Isidore; et al. Jewish Encyclopedia. New York: Funk & Wagnalls Company. CS1 maint: Multiple names: authors list (link)
External links[edit]
Media related to Saul at Wikimedia Commons
Saul of the United Kingdom of Israel & Judah
House of Saul
Cadet branch of the Tribe of Benjamin
Regnal titles
New title
Anointed king to
replace Judge Samuel
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1047 BC – 1007 BC
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Mentioned
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Dhabih Ullah
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Lūṭ (Lot)
Ṣāliḥ
Shu‘ayb (Jethro, Reuel or Hobab?)
Sulaymān ibn Dāwūd (Solomon son of David)
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Ya‘qūb (Jacob)
Isrā’īl (Israel)
Yūnus (Jonah)
Dhūn-Nūn ("He of the Fish (or Whale)" or "Owner of the Fish (or Whale)")
Ṣāḥib al-Ḥūt ("Companion of the Whale")
Yūsuf ibn Ya‘qūb (Joseph son of Jacob)
Zakariyyā (Zechariah)
Ulu-l-‘Azm
Muḥammad
Aḥmad
Other names and titles of Muhammad
ʿĪsā (Jesus)
Al-Masīḥ (The Messiah)
Ibn Maryam (Son of Mary)
Mūsā Kalīmullāh (Moses He who spoke to God)
Ibrāhīm Khalīlullāh (Abraham Friend of God)
Nūḥ (Noah)
Debatable ones
Dhūl-Qarnain (Cyrus the Great?)
Luqmān
Maryam (Mary)
Ṭālūt (Saul or Gideon?)
Implied
Irmiyā (Jeremiah)
Ṣamū’īl (Samuel)
Yūsha‘ ibn Nūn (Joshua, companion and successor of Moses)
People of Prophets
Evil ones
Āzar (possibly Terah)
Fir‘awn (Pharaoh of Moses' time)
Hāmān
Jālūt (Goliath)
Qārūn (Korah, cousin of Moses)
As-Sāmirī
Abī Lahab
Slayers of Saleh's she-camel (Qaddar ibn Salif and Musda' ibn Dahr)
Good ones
Adam's immediate relatives
Martyred son
Wife
Believer of Ya-Sin
Family of Noah
Father Lamech
Mother Shamkhah bint Anush or Betenos
Luqman's son
People of Aaron and Moses
Believer of Fir'aun Family (Hizbil/Hizqil ibn Sabura)
Imra’at Fir‘awn (Āsiyá bint Muzāḥim or Bithiah)
Khidr
Magicians of the Pharaoh
Moses' wife
Moses' sister-in-law
Mother
Sister
People of Abraham
Mother Abiona or Amtelai the daughter of Karnebo
Ishmael's mother
Isaac's mother
People of Jesus
Disciples (including Peter)
Mary's mother
Zechariah's wife
People of Joseph
Brothers (including Binyāmin (Benjamin) and Simeon)
Egyptians
‘Azīz (Potiphar, Qatafir or Qittin)
Malik (King Ar-Rayyān ibn Al-Walīd))
Wife of ‘Azīz (Zulaykhah)
Mother
People of Solomon
Mother
Queen of Sheba
Vizier
Zayd
Implied or not specified
Abrahah
Bal'am/Balaam
Barsisa
Caleb or Kaleb the companion of Joshua
Luqman's son
Nebuchadnezzar II
Nimrod
Rahmah the wife of Ayyub
Shaddad
Groups
Mentioned
Aṣḥāb al-Jannah
People of Paradise
People of the Burnt Garden
Aṣḥāb as-Sabt (Companions of the Sabbath)
Christian apostles
Ḥawāriyyūn (Disciples of Jesus)
Companions of Noah's Ark
Aṣḥāb al-Kahf war-Raqīm (Companions of the Cave and Al-Raqaim?
Companions of the Elephant
People of al-Ukhdūd
People of a township in Surah Ya-Sin
People of Yathrib or Medina
Qawm Lūṭ (People of Sodom and Gomorrah)
Nation of Noah
Tribes, ethnicities or families
A‘rāb (Arabs or Bedouins)
ʿĀd (people of Hud)
Companions of the Rass
Qawm Tubba‘ (People of Tubba)
People of Saba’ or Sheba
Quraysh
Thamūd (people of Saleh)
Aṣḥāb al-Ḥijr ("Companions of the Stoneland")
‘Ajam
Ar-Rūm (literally "The Romans")
Banī Isrā’īl (Children of Israel)
Mu’tafikāt (The overthrown cities of Sodom and Gomorrah)
People of Ibrahim
People of Ilyas
People of Nuh
People of Shuaib
Ahl Madyan People of Madyan)
Aṣḥāb al-Aykah ("Companions of the Wood")
Qawm Yūnus (People of Jonah)
Ya'juj and Ma'juj/Gog and Magog
Ahl al-Bayt ("People of the Household")
Household of Abraham
Brothers of Yūsuf
Daughters of Abraham's nephew Lot (Ritha, Za'ura, et al.)
Progeny of Imran
Household of Moses
Household of Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim
Daughters of Muhammad
Wives of Muhammad
Household of Salih
People of Fir'aun
Current Ummah of Islam (Ummah of Muhammad)
Aṣḥāb Muḥammad (Companions of Muhammad)
Anṣār (Muslims of Medina who helped Muhammad and his Meccan followers, literally 'Helpers')
Muhajirun (Emigrants from Mecca to Medina)
People of Mecca
Umm Jamil (wife of Abu Lahab)
Children of Ayyub
Dead son of Sulaiman
Qabil/Cain (son of Adam)
Wali'ah or Wa'ilah/Waala (wife of Nuh)
Walihah or Wahilah (wife of Lut)
Ya’jūj wa Ma’jūj (Gog and Magog)
Yam or Kan'an (son of Nuh)
Implicitly
mentioned
Amalek
Ahl as-Suffa (People of the Verandah)
Banu Nadir
Banu Qaynuqa
Banu Qurayza
Iranian people
Umayyad Dynasty
Aus & Khazraj
People of Quba
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Ahl al-dhimmah (Dhimmi)
Kāfirūn (Infidels)
Zoroastrians
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Naṣārā (Christian(s) or People of the Injil)
Ruhban (Christian monks)
Qissis (Christian priest)
Yahūd (Jews)
Ahbār (Jewish scholars)
Rabbani/Rabbi
Sabians
Polytheists
Meccan polytheists at the time of Muhammad
Mesopotamian polytheists at the time of Abraham and Lot
Locations
Mentioned
Al-Arḍ Al-Muqaddasah ("The Holy Land")
'Blessed' Land
In the Arabian Peninsula (excluding Madyan)
Al-Aḥqāf ("The Sandy Plains," or "the Wind-curved Sand-hills")
Iram dhāt al-‘Imād (Iram of the Pillars)
Al-Madīnah (formerly Yathrib)
‘Arafāt
Al-Ḥijr (Hegra)
Badr
Ḥunayn
Makkah (Mecca)
Bakkah
Ḥaraman Āminan ("Sanctuary (which is) Secure")
Ka‘bah (Kaaba)
Maqām Ibrāhīm (Station of Abraham)
Safa and Marwah
Saba’ (Sheba)
‘Arim Saba’ (Dam of Sheba)
Rass
Al-Jannah (Paradise, literally "The Garden")
Jahannam (Hell)
In Mesopotamia:
Al-Jūdiyy
Munzalanm-Mubārakan ("Place-of-Landing Blessed")
Bābil (Babylon)
Qaryat Yūnus ("Township of Jonah," that is Nineveh)
Door of Hittah
Madyan (Midian)
Majma‘ al-Baḥrayn
Miṣr (Mainland Egypt)
Salsabīl (A river in Paradise)
Sinai Region or Tīh Desert
Al-Wād Al-Muqaddas Ṭuwan (The Holy Valley of Tuwa)
Al-Wādil-Ayman (The valley on the 'righthand' side of the Valley of Tuwa and Mount Sinai)
Mount Sinai or Mount Tabor
Religious locations
Bay'a (Church)
Miḥrāb
Monastery
Masjid (Mosque, literally "Place of Prostration")
Al-Mash‘ar Al-Ḥarām ("The Sacred Grove")
Al-Masjid Al-Aqṣā (Al-Aqsa Mosque, literally "The Farthest Place-of-Prostration")
Al-Masjid Al-Ḥarām (The Sacred Mosque of Mecca)
Masjid al-Dirar
A Mosque in the area of Medina, possibly:
Masjid Qubā’ (Quba Mosque)
The Prophet's Mosque
Salat (Synagogue)
Implied
Antioch
Antakya
Arabia
Ayla
Barrier of Dhul-Qarnayn
Bayt al-Muqaddas & 'Ariha
Bilād ar-Rāfidayn (Mesopotamia)
Canaan
Cave of Seven Sleepers
Dār an-Nadwa
Al-Ḥijāz (literally "The Barrier")
Black Stone (Al-Ḥajar al-Aswad) & Al-Hijr of Isma'il
Cave of Hira & Ghar al-Thawr (Cave of the Bull)
Ta'if
Hudaybiyyah
Jordan River
Nile River
Palestine River
Paradise of Shaddad
Plant matter
Baṣal (Onion)
Fūm (Garlic or wheat)
Shaṭ’ (Shoot)
Sūq (Plant stem)
Zar‘ (Seed)
Fruits
‘Adas (Lentil)
Baql (Herb)
Ḥabb dhul-‘aṣf (Corn of the husk)
Qith-thā’ (Cucumber)
Rummān (Pomegranate)
Tīn (Fig)
Ukul khamṭ (Bitter fruit or food of Sheba)
Zaytūn (Olive)
In Paradise
Forbidden fruit of Adam
Bushes, trees or plants
Plants of Sheba
Athl (Tamarisk)
Sidr (Lote-tree)
Līnah (Tender Palm tree)
Nakhl (Date palm)
Rayḥān (Scented plant)
Sidrat al-Muntahā
Zaqqūm
Islamic holy books
Al-Injīl (The Gospel of Jesus)
Al-Qur’ān (The Book of Muhammad)
Ṣuḥuf-i Ibrāhīm (Scroll(s) of Abraham)
At-Tawrāt (The Torah)
Ṣuḥuf-i-Mūsā (Scroll(s) of Moses)
Tablets of Stone
Az-Zabūr (The Psalms of David)
Umm al-Kitāb ("Mother of the Book(s)")
Objects of people or beings
Heavenly Food of Christian Apostles
Noah's Ark
Staff of Musa
Tābūt as-Sakīnah (Casket of Shekhinah)
Throne of Bilqis
Trumpet of Israfil
Mentioned idols
(cult images)
'Ansāb
Idols of Israelites:
Baal
The ‘ijl (golden calf statue) of Israelites
Idols of Noah's people:
Nasr
Suwā‘
Wadd
Yaghūth
Ya‘ūq
Idols of Quraysh:
Al-Lāt
Al-‘Uzzá
Manāt
Jibt and Ṭāghūt
Celestial bodies
Maṣābīḥ (literally 'lamps'):
Al-Qamar (The Moon)
Kawākib (Planets)
Al-Arḍ (The Earth)
Nujūm (Stars)
Ash-Shams (The Sun)
Liquids
Mā’ (Water or fluid)
Nahr (River)
Yamm (River or sea)
Sharāb (Drink)
Events, incidents, occasions or times
Incident of Ifk
Laylat al-Qadr
Mubahalah
Sayl al-‘Arim (Flood of the Great Dam of Marib in Sheba)
The Farewell Pilgrimage
Treaty of Hudaybiyyah
Battles or military expeditions
Battle of al-Aḥzāb ("the Confederates")
Battle of Badr
Battle of Hunayn
Battle of Khaybar
Battle of Tabouk
Battle of Uhud
Conquest of Mecca
Days
Al-Jumu‘ah (The Friday)
As-Sabt (The Sabbath or Saturday)
Days of battles
Days of Hajj
Doomsday
Months of the Islamic calendar
Four holy months
Ramaḍān
Pilgrimages
Al-Ḥajj (literally "The Pilgrimmage", the Greater Pilgrimage)
Al-‘Umrah (The Lesser Pilgrimage)
Times for Prayer or Remembrance
Times for Duʿāʾ ('Invocation'), Ṣalāh and Dhikr ('Remembrance', including Taḥmīd ('Praising'), Takbīr and Tasbīḥ):
Al-‘Ashiyy (The Afternoon or the Night)
Al-Ghuduww ("The Mornings")
Al-Bukrah ("The Morning")
Aṣ-Ṣabāḥ ("The Morning")
Al-Layl ("The Night")
Al-‘Ishā’ ("The Late-Night")
Aẓ-Ẓuhr ("The Noon")
Dulūk ash-Shams ("Decline of the Sun")
Al-Masā’ ("The Evening")
Qabl al-Ghurūb ("Before the Setting (of the Sun)")
Al-Aṣīl ("The Afternoon")
Al-Aṣr ("The Afternoon")
Qabl ṭulū‘ ash-Shams ("Before the rising of the Sun")
Al-Fajr ("The Dawn")
Implied
Event of Ghadir Khumm
Laylat al-Mabit
The first pilgrimage
Note: The names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)
Authority control
WorldCat Identities
GND: 118605836
ISNI: 0000 0004 1958 7788
VIAF: 13100048
Retrieved from "https://en.wikipedia.org/w/index.php?title=Saul&oldid=854353409"
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text:
Rochdale Canal
From Wikipedia, the free encyclopedia
Jump to: navigation, search
Rochdale Canal
The castellated railway viaduct of the Manchester and Leeds Railway just south of Todmorden
Specifications
Locks
91 (92 as built; two locks merged)
Status
Open
Navigation authority
Canal & River Trust
History
Date of act
1794
Date completed
1804
Date closed
1952
Date restored
2002
[hide]
[
v
t
e
]
Rochdale Canal
Legend
Calder and Hebble Navigation
Start of canal
1-2 Sowerby Bridge Locks (2)
Tuel Lane Tunnel under A58
3/4 Tuel Lane Lock
5-6 Brearley Locks (2)
A646 Halifax Road Bridge
7 Broadbottom Lock
A646 Falling Royd Bridge
8 Mayroyd Mill Lock
Station Road, Hebden Bridge
9 Black Pit Lock
Hebden Aqueduct
Hebble End
10-11 Stubbing Locks (2)
Stubbing Brink
Caldervale Line
12 Rawden Mill Lock
Pennine way
13 Callis Lock
Stoodley Glen
14 Holmcoat Lock
Stoodley Lane
Shaw Wood Road
15 Shawplains Lock
16 Lobb Mill Lock
Haugh Road
Woodhouse Road
17 Old Royd Lock
Key Syke Lane
Stack Hills Road
18 Shop Lock
A6033 Todmorden
19 Library Lock
Dobroyd Road
20 Wadsworth Mill Lock
21 Shade Lock
Caldervale Line
22-23 Gauxholme Locks (2)
A681 Gauxholme Arch
24 Gauxholme Highest Lock
Caldervale Line
A6033 Copperas House Bridge
25 Smithyholm Lock
26 Pinnel Lock
Alma Road
27 Hollings Lock
Hollins Road
Saint Peter's Gate
28-33 Locks (6)
34-35 Warland Locks (2)
36 Longlees Lock
summit
37 West Summit Lock
Chelburn
River Roch
38-44 Locks (7)
Sladen
45 Pikehouse Lock
Lightowlers Lane
46-47 Locks (2)
A58 Halifax Road
Ealees Road
48 Littleborough Bottom Lock
B6275
Little Clegg Road
A640 Milnrow Road
Manchester Metrolink (East Didsbury / Rochdale Line)
Burnside Road
A664 Kingsway
Moss Bridge Road
Rochdale Wharf
49-50 Moss Locks (2)
Calder Valley line
Bedford Street Mills arm
Durham Street
A671
Rochdale Branch Junction
Milkstone Road
Dicken Green Lane
A664 Edinburgh Way
Gorrels Way
Heywood Wharf
Green Lane
51 Blue Pits Highest Lock
Canal Street
A664 Castleton
Hope Street
52 Blue Pits Middle Lock
Calder Valley line
Montrose Street
Old (blocked) route
M62
Heywood Branch Junction
Blue Pits New Lock 53
Earl Street
Old (blocked) route
54-55 Laneside Locks (2)
A664 Slattocks
56-58 Laneside Locks (3)
Calder Valley line
59-60 Locks (2)
61 Scowcroft Lock
Calder Valley line
62 Coney Green Lock
63 Walk Mill Lock
River Irk Aqueduct
A669 Mills Hill Bridge
64 Kay Lane Lock
Drummer Hill Branch
Grimshaw Lane Lift Bridge
The Causeway
A671
M60 and Semple Way
A6104 Hollinwood Avenue
Manchester Metrolink (East Didsbury / Rochdale line)
65 Failsworth Top Lock
A62 Oldham Road
Sisson St/Failsworth new Bridge
Ashton Road West
66-68 Tannersfield Locks (3)
Droylsden Road
69 Newton Heath Lock
Old Church Street
70-76 Newton Heath Locks (7)
Huddersfield line railway
77 Anthony Lock
Hulme Hall Lane A6010
78-80 Coalpit Locks (3)
81 Butler Lane Lock
82 Lock
A665 Great Ancoats Street
83 Brownsfield Lock
Tariff Street
Junction with Ashton Canal
84 Dale Street Lock
Dale Street
85 Piccadilly Lock
Aytoun Street
Manchester Metrolink
Minshull Street
86 Chorlton Street Lock
Chorlton Street
87 Princess Street Lock
88 Oxford Street Lock
Oxford Street
Bridgewater Hall Basin
Junction with M&Sj canal
89 Tib Lock
Albion Street
90 Albion Mills Lock
91 Tunnel Lock
A56 Deansgate
Link to Bridgewater Arm
Liverpool–Manchester railway
92 Duke's Lock
Castle Street
Castlefield Junction
Bridgewater Canal
The Rochdale Canal is a navigable broad canal in Northern England, between Manchester and Sowerby Bridge, part of the connected system of the canals of Great Britain. Its name refers to the town of Rochdale, in Greater Manchester, through which it passes.
The Rochdale is a broad canal because its locks are wide enough to allow vessels of 14 feet width. The canal runs for 32 miles (51 km) across the Pennines from the Bridgewater Canal at Castlefield Basin in Manchester to join the Calder and Hebble Navigation at Sowerby Bridge in West Yorkshire.
As built, the canal had 92 locks. Whilst the traditional lock numbering has been retained on all restored locks, and on the relocated locks, the canal now has 91. Locks 3 and 4 have been replaced with a single deep lock, Tuel Lane Lock, which is numbered 3/4.
Contents
[hide]
1 History
2 Operation
3 Restoration
4 Today
5 See also
6 Bibliography
6.1 References
7 External links
History[edit]
A lock on the Rochdale Canal with water flowing over the gate
The Rochdale Canal was conceived in 1776, when a group of 48 men from Rochdale raised £237 and commissioned James Brindley to conduct a survey of possible routes between Sowerby Bridge and Manchester.[1] Brindley proposed a route similar to the one built, and another more expensive route via Bury.[2] Further progress was not made until 1791, when John Rennie was asked to make a new survey in June, and two months later to make surveys for branches to Rochdale, Oldham and to a limeworks near Todmorden. Rennie at the time had no experience of building canals.[3]
The promoters, unsure as to whether to build a wide or a narrow canal, postponed the decision until an Act of Parliament had been obtained.[4] The first attempt to obtain an act was made in 1792, but was opposed by mill owners, concerned about water supply. Rennie proposed using steam pumping engines, three in Yorkshire, eight in Lancashire, and one on the Burnley Branch, but the mill owners argued that 59 mills would be affected by the scheme, resulting in unemployment, and the bill was defeated. In September 1792, William Crosley and John Longbotham surveyed the area in an attempt to find locations for reservoirs which would not affect water supplies to the mills. A second bill was presented to Parliament, for a canal which would have a 3,000-yard (2,700 m) tunnel and 11 reservoirs. Again the bill was defeated, this time by one vote. The promoters, in an attempt to understand the mill owners' position, asked William Jessop to survey the parts of the proposed canal that were causing most concern. Jessop gave evidence to the Parliamentary committee,[5] and on 4 April 1794 an act was obtained which created the Rochdale Canal Company and authorised construction.[6][7]
Rennie's estimated cost in the second bill was £291,000, and the company was empowered to raise the money by issuing shares, with powers to raise a further £100,000 if required. The estimate was for a narrow canal, whereas the act authorised a broad canal, and so the capital was never going to be adequate. The summit tunnel was abandoned in favour of 14 additional locks saving £20,000. Jessop proposed constructing each lock with a drop of 10 feet (3.0 m), resulting in efficient use of water and the need to manufacture only one size of lock gate.[8]
The canal opened in stages as sections were completed, with the Rochdale Branch the first in 1798 and further sections in 1799. The bottom nine locks opened in 1800 and boats using the Ashton Canal could reach Manchester.[9] Officially, the canal opened in 1804, but construction work continued for three more years.[2] A 1.5-mile (2.4 km) branch from Heywood to Castleton opened in 1834.[9]
Operation[edit]
As a result of having no summit tunnel, there were more locks, and the summit pound was very short, at just 0.8 miles (1.3 km). To the north and east, 36 locks descended to Sowerby Bridge, while to the south and west, another 56 locks descended to Castlefield Junction, on the edge of Manchester. The summit pound is 600 feet (183 m) above sea level, and is one of the highest summit pounds in Britain.[10] Blackstone Edge Reservoir, covering 50 acres (20 ha) and Chelburn Reservoir, covering 16 acres (6.5 ha), were the first two reservoirs built to supply the water for all these locks. They were completed in 1798, and Hollingworth Lake, covering 130 acres (53 ha), was finished in 1800. It was lower than the summit pound, and so a steam pumping engine was installed to raise the water into a 4-mile (6.4 km) feeder, which connected to the summit.[11] The feeder was about 45 feet (14 m) above the level of the lake, and the pumping engine was used until 1910, when the installation was demolished.[12] Another Act of Parliament obtained in 1807 enabled the 92-acre (37 ha) Whiteholme Reservoir and the 30-acre (12 ha) Light Hazzles Reservoir to be constructed, to ensure that supplies remained adequate as trade increased.[13]
Because of its width, the canal was more successful than the Huddersfield Narrow Canal and became the main highway of commerce between Lancashire and Yorkshire. Cotton, wool, coal, limestone, timber, salt and general merchandise were transported.[7] Between 1830 and 1832, the canal carried 539,081 tons per year, which generated £40,123 in toll revenue. In 1839, this had risen to 875,436 tons, generating £62,712 in tolls, but the opening of the Manchester and Leeds Railway in 1841 caused a significant drop in trade. The following year, £27,266 was earned from the carriage of 667,311 tons, and although a programme of toll reductions succeeded in restoring the trade, the income remained at a similar level for many years. The highest volume of traffic was in 1845, when 979,443 tons were carried.[14]
In 1839, the Manchester and Salford Junction Canal opened, which provided a link between a private branch of the Rochdale Canal and the Mersey and Irwell Navigation. It had been built because around 30,000 tons of goods a year were being transferred between the two waterways by cart, through the streets of Manchester, and the charges for this service did not meet the costs of providing it. It opened on 20 September, but was not a success, as the enabling Act of Parliament had also authorised the Bridgewater Canal to build the Hulme Cut, which linked their canal to the Irwell by three locks, and provided a more convenient route.[15] The eastern end of the canal, with its connection to the Rochdale Canal, closed in 1875, the rest was disused by 1922, and it was abandoned in 1936.[16]
In 1855, the company agreed the terms of a lease with four railway companies, with the largest stake of 73 per cent held by the Lancashire and Yorkshire Railway. The railways paid £37,652 per year for a 21-year period, which allowed the canal company to pay a 4 per cent dividend to its shareholders and still have £15,000 for maintenance work. During the lease period, traffic increased a little, from 754,421 tons to 878,651 tons, and toll revenue also increased, from £23,048 to £28,579. At the end of the 21 years, the arrangement was continued for another fourteen, and four final half-yearly payments of £15,000 were made by way of compensation when the agreement ended.[17] One surprising development was that Hollingworth Lake became a pleasure resort, with steamers operating on it six days a week in 1865. Allegations of "immoralities which it is stated take place in connection with the dancing stages at Hollingworth" in November of that year were strenuously denied by the company in January 1866.[18]
By cutting tolls, the canal managed to retain trade and remain profitable. A series of administrative changes took place, sanctioned by Acts of Parliament. The title of the company changed from the Company of Proprietors of the Rochdale Canal to the Rochdale Canal Company, and they were also empowered to sell water. In 1905, cargo moving between the canal and the Bridgewater Canal at the Manchester end amounted to 418,716 tons, most of it connected with the Manchester Ship Canal trade. During the First World War, the government took control of the canals, and when they were handed back in August 1920, the Rochdale was in financial trouble. Sunday and Saturday afternoon working was no longer acceptable, wages had risen and working hours had reduced. In 1923, the Oldham and Rochdale Corporations Water Act paved the way for the transfer of its eight reservoirs, Blackstone Edge, Easterly Gaddings Dam, Higher and Lower Chelburn, Hollingworth Lake, Light Hazzles, Warland and Whiteholme, to those corporations to supply drinking water. They received £396,667 for the sale, of which some was paid to the Manchester Ship Canal, since it would no longer receive water from the Rochdale, and made a net profit of £298,333. They could still draw water from some nearby streams, and could also draw some from the reservoirs under certain conditions.[19]
Apart from a short profitable section in Manchester linking the Bridgewater and Ashton Canals, most of the length was closed in 1952 when an act of parliament was obtained to ban public navigation.[1] The last complete journey had taken place in 1937, and by the mid 1960s the remainder was almost unusable. Construction of the M62 motorway in the late 1960s took no account of the canal, cutting it in two.[1]
Restoration[edit]
When an Act of Parliament was sought in 1965, to authorise the abandonment of the canal, the Inland Waterways Association petitioned against it, and when it was finally passed, it contained a clause that ensured the owners would maintain it until the adjacent Ashton Canal was abandoned.[20] In early 1971, a boat rally was organised on the canal, and later that year, there was public debate over the high cost of a project which had infilled part of the canal to create a shallow water park, when restoring the section for navigation would have been cheaper.[21] Discussion of the relative merits of restoring the canal or the Huddersfield Narrow Canal in 1973 led the formation of societies to promote both schemes in 1974. The Rochdale Canal Society wanted to see the canal fully re-opened, as part of a proposed Pennine Park.[22] The Ashton Canal, which joins the canal above lock 84, reopened in 1974, and the nine locks on the Rochdale Canal between the junction and the Bridgewater Canal were restored at that time.[23]
The canal benefited from the activities of the Manpower Services Commission in 1975, when £40,000 was allocated under the Job Creation Scheme to fund work on the Rochdale town section of the canal. The following year, another 150 jobs were created when a further £208,000 grant was made.[24] Despite the progress, there were plans to sever the route with a low-level crossing by the proposed M66 motorway in 1979, and to build a supermarket on it at Sowerby Bridge in 1980, both of which were met with opposition.[25] One benefit of the Job Creation Scheme was that the perception of the restoration changed in official circles. The local council was responsible for the young people employed on the scheme, which ran for twelve years, and found itself having to negotiate with the canal company. At its height, there were 450 people working on the canal, and since no-one could work on the scheme for more than a year, several thousand people learnt practical restoration skills, and many retained an interest in canals afterwards. The section from Todmorden to Hebden Bridge was completed in 1983, and opened on 20 May.[26]
The Rochdale Canal Society worked hard both to protect the line of the canal and to begin the process of refurbishing it. A new organisational structure was created in 1984, with the formation of the Rochdale Canal Trust Ltd, who leased the canal from the owning company.[27] A proposed extension to the M66 motorway created a new threat to the canal in 1985, but Greater Manchester Council began to look at ways to remove blockages in the following year, particularly the M62 embankment which blocked the route at Failsworth.[28] Calderdale Council managed a £1 million scheme to remove three culverts and restore two locks later that year, with some funding coming from the European Economic Commission. The MSC-funded restoration was approaching Sowerby Bridge, where planners were proposing a tunnel and deep lock to negotiate a difficult road junction at Tuel Lane, so that a connection could be made with the Calder and Hebble Navigation.[29] The entire eastern section from Sowerby Bridge to the summit at Longlees was open by 1990, although it remained isolated from the canal network.[27]
In 1991, an Ecotec Report looked at the costs and benefits of completing the restoration. It estimated that another £15.9 million was needed, but for a total expenditure of £17.3 million, some £30 million of benefits would be gained by the region, including 1,028 full-time jobs. Some of this money would come from Derelict Land Grants.[30] The re-fashioned link with the Calder and Hebble Canal (which had never closed) was funded by £2.5 million from this source. The initial plan included a lock that was only 57.5 feet (17.5 m) long, but space was eventually found for a standard 72-foot (22 m) lock. The first boat to pass between the restored Rochdale Canal and the Calder and Hebble Navigation did so on 11 April 1996, although the official opening did not take place until 3 May.[31] Tuel Lane Lock is nearly 20 feet (6.1 m) deep, making it one of the candidates for the deepest lock on the British canal system.[2]
In 1997, the Rochdale Canal Trust was restructured, in response to announcements that there might be large grants available as part of the millennium celebrations. The canal was still at this point owned by a private company, and the Millennium Commission would not make grants to a scheme which was for private profit, rather than public benefit. The restructuring would allow the Trust to take over responsibility for the canal from the Rochdale Canal Company. However, the plan was rejected by the Commission, and in order to access the grant of £11.3 million,[32] the Waterways Trust took over ownership of the canal.[27] Additional funding to make up a £23.8 million investment package came from English Partnerships and the councils of Oldham and Rochdale.[33] As restoration proceeded, boats could travel further and further west, and the restoration of the sections through Failsworth and Ancoats were a significant part of the re-development of the north Manchester districts. The restored sections joined up with the section in Manchester below the Ashton Canal junction, which had never been closed, and on 1 July 2002 the canal was open for navigation along its entire length.[34]
Today[edit]
The Rochdale is significant for leisure boating in that it is one of the three canals which cross the Pennines and thus join north-western canals with the waterways of the North East, as well as opening the possibilities of touring various Pennine Rings (the Huddersfield Narrow Canal had reopened the year before, and the Leeds and Liverpool Canal had never closed).
A great attraction of the Rochdale Canal for the leisure boater lies in the fact that (unlike the Leeds and Liverpool and the Huddersfield Narrow) it climbs high over the Pennine moors rather than tunnelling through them, and the boater is surrounded by scenery which is correspondingly more spectacular (with the "penalty" of having to work more locks).[35]
The Rochdale is at the heart of several important leisure boating routes
In Manchester, the Rochdale Canal connects the Ashton Canal to the Bridgewater Canal, and is thus a short link in the Cheshire Ring, a one- (or better, two-) week canal ring which has been popular for 30 years.
The Ashton Canal connects to the western end of the Huddersfield Narrow Canal, making the Rochdale Canal part of the South Pennine Ring.
The Bridgewater Canal connects to the western end of the Leeds and Liverpool Canal, making the Rochdale Canal part of the North Pennine Ring.
The Ashton and the Bridgewater connect the Rochdale to all the canals on the west side of England, including the Trent and Mersey Canal and Macclesfield Canal.
East from Manchester, it crosses the Pennines via the hill towns and villages of Littleborough, Summit, Todmorden, Hebden Bridge, Mytholmroyd and Luddendenfoot (where Branwell Brontë was a railway booking clerk). Finally, at Sowerby Bridge, its connection with the Calder and Hebble gives boats access to all the north-eastern waterways including the Aire and Calder Navigation, the Sheffield and South Yorkshire Navigation, and the rivers Ouse and Trent (and, for boaters who wish to do a "ring", the eastern ends of the Huddersfield Narrow and Leeds and Liverpool canals).
The Rochdale has had many problems since reopening (often related to a shortage of water, because the canal's reservoirs had been sold off in 1923). In April 2005 the canal bank was breached between lock 60 and lock 63,[36] near the River Irk. A large volume of water surged down the river towards the nearby town of Middleton, echoing the great Middleton canal tragedy of 1927, when a breach occurred at the aqueduct, and three people were drowned.[37] The canal re-opened in Summer 2006, but had problems throughout the season.
The high frequency of navigation restrictions (and the need to book passage through Tuel Lane lock, and across the summit pound) means that anyone planning to use the canal should consult the British Waterways website.[38]
The canal passes through Manchester city centre, seen here by the "Deansgate Locks" bars.
See also[edit]
UK Waterways portal
Canals of the United Kingdom
History of the British canal system
Bibliography[edit]
Colligan, A. W. (1977). The Weighver's Seaport - The story of Hollingworth Lake. G Kelsall. ISBN 0-9505577-0-6.
Cumberlidge, Jane (2009). Inland Waterways of Great Britain (8th Ed.). Imray Laurie Norie and Wilson. ISBN 978-1-84623-010-3.
Hadfield, Charles; Biddle, Gordon (1970). The Canals of North West England, Vol 1 (pp.1-236). David and Charles. ISBN 0-7153-4956-2.
Hadfield, Charles; Biddle, Gordon (1970). The Canals of North West England, Vol 2 (pp.241-496). David and Charles. ISBN 0-7153-4992-9.
Pearson, Michael (1995). Pearson's Canal Companion; Pennine waters. Tatenhill Common: J. M. Pearson. ISBN 0-9545383-4-X.
Priestley, Joseph (1831). Historical Account of the Navigable Rivers, Canals and Railways of Great Britain.
Squires, Roger (2008). Britain's restored canals. Landmark Publishing. ISBN 978-1-84306-331-5.
References[edit]
^ Jump up to: a b c "A brief history of the Rochdale Canal". Rochdale Observer. Archived from the original on 2010-04-01.
^ Jump up to: a b c "Jim Shead, ''History of the Rochdale Canal''". Jim-shead.com. 2009-01-24. Retrieved 2011-08-05.
Jump up ^ Hadfield & Biddle 1970, p. 264
Jump up ^ Hadfield & Biddle 1970, pp. 265–267
Jump up ^ Hadfield & Biddle 1970, pp. 267–269
Jump up ^ Calderdale.gov.uk website- Roachdale canal act of Parliament
^ Jump up to: a b Priestley 1831, pp. 542–547
Jump up ^ Hadfield & Biddle 1970, pp. 270–271
^ Jump up to: a b "The Rise, Fall and Rise of the Rochdale Canal". Rochdale Observer. Archived from the original on 2009-11-05.
Jump up ^ Cumberlidge 2009, pp. 255–258
Jump up ^ Hadfield & Biddle 1970, p. 272
Jump up ^ Colligan 1977, p. 10
Jump up ^ Hadfield & Biddle 1970, p. 278
Jump up ^ Hadfield & Biddle 1970, p. 432
Jump up ^ Hadfield & Biddle 1970, pp. 127–128
Jump up ^ Hadfield & Biddle 1970, pp. 365–366
Jump up ^ Hadfield & Biddle 1970, pp. 431–433
Jump up ^ Hadfield & Biddle 1970, p. 434
Jump up ^ Hadfield & Biddle 1970, pp. 436–438
Jump up ^ Squires 2008, p. 58
Jump up ^ Squires 2008, pp. 74–76
Jump up ^ Squires 2008, pp. 80,83
Jump up ^ "Rochdale Canal History". Pennine Waterways. Retrieved 2011-08-05.
Jump up ^ Squires 2008, pp. 88,93
Jump up ^ Squires 2008, pp. 102,106
Jump up ^ Squires 2008, pp. 110, 113
^ Jump up to: a b c Cumberlidge 2009, p. 255
Jump up ^ Squires 2008, pp. 115–116
Jump up ^ Squires 2008, pp. 120, 125
Jump up ^ Squires 2008, pp. 128–130
Jump up ^ Squires 2008, pp. 133, 137
Jump up ^ Squires 2008, pp. 140–142
Jump up ^ "Thats the way the money went". Rochdale Observer. Archived from the original on 2009-11-04.
Jump up ^ Squires 2008, p. 154
Jump up ^ "Rochdale Canal". Waterscape. 2002-07-01. Retrieved 2011-08-05.
Jump up ^ Irk Aqueduct Breach from Pennine Waterways
Jump up ^ "Great Flood of Middleton". Rochdale Observer. Archived from the original on 2009-11-05.
Jump up ^ "Rochdale Canal: Boating". Waterscape. Retrieved 2011-08-05.
External links[edit]
Route map: Google
KML file (edit • help)
Display on Google Maps
Template:Attached KML/Rochdale Canal
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Rochdale Canal
British Waterways Leisure Site
News item about the farmer responsible for the vandalised sections
Wikimedia Commons has media related to Rochdale Canal.
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Navigable canals of the United Kingdom
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Notes: 1 Contains canalised river. 2 Partly or mostly navigable, and/or under restoration. 3 A system of canals. Canals which form part of this system are not listed here individually.
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