leaders at the festivities. As Samson loved the woman, he forgave her, and sought to bring her back to his own home. The father informed him that he had already given her to another, and that he might have the younger daughter, if he chose, who had far more grace and beauty.
The commentators say that it was very generous in Samson to make this concession, as he was the party offended. But Samson was himself a riddle and a paradox of a man. "He saw something in her face which pleased him well." "He that in the choice of a wife is guided by his eye, and governed by his fancy, must afterwards blame himself if he find a Philistine in his arms." It is a great calamity that even able men are so easily influenced by weak and wicked women to do what they know is dangerous; and yet they feel it a disparagement to follow the advice of a good wife in what is virtuous and praiseworthy.
Samson was most unfortunate in all his associations with women. It is a pity that the angel who impressed on his parents the importance of considering everything that pertained to the physical development of the child, had not made some suggestions to them as to the formation of his moral character. Even his physical prowess was not used by him for any great purpose. To kill a lion, to walk off with the gates of the city, to catch three hundred foxes and to tie them together by their tails two by two, with firebrands to burn the cornfields and the vineyards—all this seems more like the frolics of a boy, than the military tactics of a great general or the statesmanship of a judge in Israel.
Samson does not seem to have learned wisdom from experience in his dealings with women. He foolishly trusted another woman, "whose face pleased him," with the secret of his great strength, which she, too, worried out of him with tears and doubts of his affection. For the betrayal of his secret the Philistines paid her eleven hundred pieces of silver.
In the last act of this complicated tragedy, it is said that Samson at his death killed more people than in all his life before. After Delilah betrayed him into the hands of the Philistines, they put out his eyes, and left him to grind in the prison house. As was their custom, they brought him out to make sport for the people assembled in a spacious building. As his hair had begun to grow, he braced himself against the door posts, overturned the building, and killed all of its occupants, and himself, gladly ending his own sad life.
The name Delilah is fitly used to describe those who with flattery bring destruction on those whom they pretend to love. Many a strong man has been slain by this type of designing woman. Commentators do not agree as to whether Delilah was an Israelite or a Philistine, probably the latter, as Samson seemed to be more pleased with the women of that tribe than with those of his own. One hesitates to decide which is most surprising—Samson's weakness or Delilah's wickedness.
E. C. S.
The writer of the Book of Judges would fail in his endeavor to present a complete picture of his time, did he omit the important characteristic of a woman and her influence upon man therein portrayed.
In Delilah, the treacherous, the sinister, the sensuous side of woman is depicted. Like Vivian, in the Idyls of King Arthur, Delilah uses— nay, abuses—the power which she had gained over Samson by virtue of her beauty and her personal attractions. She uses these personal gifts for a sinister purpose. They serve her as a snare to beguile the man whose lust she had aroused.
What a lesson this story teaches to men as well as to women! Let man overcome the lust of his eyes and prostitution will die a natural death. Let woman beware that her influence is of the purest and highest; let her spiritual nature be so attractive that man will be drawn toward it. Forever "the eternal womanly draweth man" onward and upward. Soul unity will become the rule when the same chastity and purity are demanded of the sexes alike. Woman's chastity is never secure as long as there are two standards of morality.
C. B. N.
"Colonial days" is the felicitous term given by Rev. Dr. Lyman Abbott to the period of nearly three centuries following the campaign against the inhabitants of Canaan, when the Israelites took possession of their land. The Book of, Judges is a record of those "colonial days;" and they are described also in the first part of the book which bears the name of the prophet Samuel. During those Hebrew "colonial days," as Dr. Abbott states, "there was no true Capital—indeed, no true Nation. There were a variety of separate provinces, having almost as little common life as had the American colonies before the formation of the Constitution of the United States. In war these colonies united; in peace they separated from each other again."
But in one thing they were united. They clung to the teachings of their great law-giver, Moses, and emphasized a belief in one righteous God. Whether expressed by priestly ritual or in prophetic declaration, the truth was clearly revealed that the Jews were a people who worshiped one God, and that they accorded to Him the attribute of righteousness. He was a sovereign, but a just one. And to this belief they clung tenaciously, believing themselves justified in conquering the nations about them, because their God was the only ruler.
The Book of Judges contains the record of many harrowing events; but what besides savagery can be expected of a warring people whose Deity is invoked as the "God of battles," and who believed themselves Divinely commissioned to drive other tribes from off the face of the earth! The book is as sensational as are our newspapers; and if each chapter and verse were illustrated as are the papers of what is termed the "New journalism," they would present an appearance of striking and painful similarity.
The fate of Adoni-besek, an example of retributive justice; the treacherous act of the left-handed Ehud, causing the death of the fat King Eglon of Moab; the inhospitable cruelty—or cruel inhospitality— of Jael, the wife of Heber, whose hammer and nail are welded fast in historical narration with the brow of the sleeping guest, Sisera, the captain of Jabin's army; the famous exploits of Gideon who, if he was a superior strategist and warrior, gave little evidence, by his seventy sons, of his morality according to Christian standards; the death of Abimelech, which was half suicidal lest it should be said that a woman's hand had slain him; these, and more also of the same sort, leave the impression on the mind that those "colonial days" of the Hebrew nation were far from days of peace or of high morality; and the record of them is certainly as unfit for the minds of children and of youth as are the illustrated and graphic accounts of many unholy acts which are to found in our daily newspapers.
General Weyler, in his Cuban warfare, has, in many respects, a prototype in General Gideon, and also in General Jephthah, "a mighty man of valor" and "the son of a harlot," as the author of the Book of Judges declares him to have been. We deprecate the savage butchery of the one—what ought we to say of the renown of the others? War is everywhere terrible, and "deeds of violence and of blood" are sad reminders of the imperfections of mankind. The men of those "colonial days" were far from being patterns of excellence; and the women "matched the men," in most instances. Deborah, as a "mother in Israel," won deserved renown, so that her song of victory is even now rehearsed, but it is a query that can have but one answer, whether her anthem of triumph is not a musical rehearsal of treacherous and warlike deeds, unworthy of a woman's praise?
In the Book of judges Delilah appears, and if the mother of her strong lover, Samson, was not a perfect woman, in the modern sense, she has helped to make some readers feel that the law of heredity is a revealer of secrets, and that the story of the angel of the Lord may be received with due caution. The name "Delilah" has become a synonym for a woman tempting to sin, and the moral weakness and physical strength of Samson show the power of heredity. But whether the stories should be in the hands of our youth, without sufficient explanation and wise commentaries, is a question which coming days will solve to the extent of a wise elimination. Solemn lessons, and those of moral import, are given in the Book of Judges; yet, as a whole, the book does not leave one with an exalted opinion of either the men or the women of those days. But it certainly gives no evidence that in shrewdness, in a wise adaptation of means to ends, in a persistent effort after desired objects, in a successful accomplishment of plans and purposes, the women were the inferiors of the men in that age. They appear to have been their equals, and occasionally their superiors.
P. A. H.
The Book of Ruth.