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Accordingly she intreated God to send the angel again, that he might be seen by her husband. So the angel came again, by the favour of God, while they were in the suburbs; and appeared to her, when she was alone, without her husband. She desired the angel to stay so long till she might bring her husband; and that request being granted, she went to call Manoah. When he saw the angel, he was not yet free from suspicion; and desired him to inform him of all he had told his wife. But when he said, it was sufficient that she alone knew what he had said; he then requested of him to tell him, who he was; that when the child was born, they might return him thanks, and give him a present. He replied, that he did not want any present; for he did not bring them the good news of the birth of a son out of the want of any thing. And when Manoah intreated him to stay, and partake of his hospitality, he did not give his consent. However he was persuaded, at the earnest request of Manoah, to stay so long, as while he brought him one mark of his hospitality. So he slew a kid of the goats, and bade his wife boil it. When all was ready the angel enjoined him to set the loaves and the flesh, but without the vessels, upon the rock. Which, when they had done, he touched the flesh with a rod which he had in his hand; which, upon the breaking out of a flame, was consumed, together with the loaves. And the angel ascended in their sight, up to heaven by means of the smoke, as by a vehicle. Now Manoah was afraid that some danger would come to them, from this sight of God; but his wife exhorted him to be of good courage; for that God appeared to them for their benefit.*

So the woman became pregnant, and was careful to observe the injunctions that were * Judg. xiii. 23.

Here by a prophet Josephus seems only to mean, one that was born by a particular providence, who lived after the manner of a Nazarite devoted to God, and was to have an extraordinary commission and strength from God for the judging and avenging his people Israel; without any proper prophetic revelations.

This shews how ancient the custom was, (which we find afterwards amongst the Greeks,) of proposing questions to be resolved in their compotations and feasts, that they might not be spent merely in eating and drinking, but that there might be something to exercise their wit and ingenuity. Such riddles as were contrived to puzzle and perplex were called by the name of ygipos, which the

given her. And they called the child, when it was born, Sampson; which name signifies one that is strong. So the child grew apace, and it appeared evidently that he would be at prophet; both by the moderation of his diet, and the permission of his hair to grow.

Now when he once came with his parents to Timnath, a city of the Philistines, when there was a great festival. he fell in love with a maid of that country, and desired of his parents that they would procure him the damsel for his wife. But they refused so to do; because she was not of the stock of Israel. Yet because this marriage was of God, who intended to convert it to the benefit of the Hebrews, he over-persuaded them to procure her to be espoused to him. And as he was continually coming to her parents he met a lion; and, though he was naked, he received the animal's onset, strangling him with his hands, and cast his body into a woody piece of ground, on the inside of the road.

Another time when he was going to the damsel, he discovered a swarm of bees, making their combs in the breast of the lion. And taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. Now the people of Timnath, out of a dread of the young man's strength, gave him, during the time of the wedding-feast, (for (for he then feasted them all) thirty of the most stout of their youths in pretence to be his companions; but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Sampson said, as was usual at such times, "Come; I propose you a riddle, and if you can expound it in these seven days time, I will give you every one a linen shirt and a garment.] as a reward of your wisdom." So they, being very ambischoliast upon Aristophanes defines to be a question put among their cups. See Bochart Hieroz, lib. iv. cap. 12. It should also be observed, that they incurred a forfeiture equal to the reward, if they failed altogether in their answers. B.

Among the Greeks it was usual for the bride to give changes of dress to the friends of the bridegroom at the celebration of the marriage. Homer represents Pallas as appearing to Nausica in a dream, and commanding her to descend to the river, and wash the robes of state, preparatory to her nuptials.

Oh, indolent, to waste thy hours away!
And sleep'st thou, careless of the bridal day?

tious to obtain the glory of wisdom, together with the gains, desired him to propose his riddle: he said, "A great devourer produced sweet food out of itself; though itself were very disagreeable." And when they were not able in three days' time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her, if she did not tell it them. So when the damsel intreated Sampson to tell it her, he at first refused; but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. Thus he, suspecting nothing of deceit, informed her of all; and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before the sun setting, and said, "Nothing is more disagreeable than a lion, to those that light on it; and nothing is sweeter than honey to

Thy spousal ornament neglected lies:
Arise, prepare the bridal train, arise.

Odyss. vi. 29. POPE.

Dacier is of opinion, that the custom now alluded to prevailed amongst the Israelites, and that the proposition made by Sampson is grounded upon it. From this sentiment Mr. Pope dissents: "I am rather of opinion," he says, "that what is said of Sampson has relation to another custom amongst the ancients, of proposing an ænigma at festivals, and adjudging a reward to him that solved it. These the Greeks called γριφος συμποτικος.” Β.

*There is reason to think that there was nothing new or uncommon in this operation, as it was most obvious for the end proposed that the wit of man could devise. We accordingly find that Ovid alludes to the practice, and mentions that foxes and fire-brands were every year exhibited at Rome, and killed in the Circus. For it was the custom in many places to sacrifice by way of retaliation every animal, whether goat or swine, which did particular injury to the fruits of the earth. In consequence of this they introduced these foxes, which had been employed for that purpose with fire-brands.

Cur igitur missæ vinctis ardentia tædis
Terga ferant vulpes causa docenda mihi.

He then mentions an instance of much injury done by a fox so accoutred by fire.

Qua fugit incendit vestitos messibus agros,
Damnosis vires ignibus aura da bat.

On this account the whole race, according to the poet, were condemned, at the festival called Cerealia, to be in their turns set on fire.

those that make use of it." To which Sampson made this reply, "Nothing is more deceitful than a woman; for such was the person that discovered my interpretation to you." Accordingly he gave them the presents he had promised them; making such Askelonites as met him upon the road his prey; who were themselves Philistines also. But he divorced his wife, and the girl despised his anger, and was married to his companion, who made the former match between them.

At this injurious treatment Sampson was so provoked, that he resolved to punish all the Philistines, as well as her. So it being then summer time, and the fruits of the land being almost ripe enough for reaping, he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines; by which means the fruits of the land perished. Now when the Philistines knew that this was Sampson's doing, and knew also for what cause he did it, they sent their rulers to Timnath, and burnt his former wife, and her relations; who had been the occasion of their misfortunes.

*

Ut ne luat pænas gens hæc, Cerealibus ardet,
Quoque modo segetes perdidit ipsa perit.
Fast. lib. iv. 681, 707.

It is alluded to proverbially more than once by Lycophron, and seems to have been well known in Greece. He makes Cassandra represent Ulysses as a man both of cunning and mischief, and styles him very properly yaμroupis, a fox with a fire-brand at his tail; for wherever he went, mischief followed, v. 344. Suidas also takes notice of this custom, when he speaks of a kind of beetle which the Boeotians named Tipha. They imagined that if to this they were to fasten some inflammable matter, it would be easy to set any thing on fire. He adds, that this was sometimes practised with foxes. Bryant's Observations, p. 154.

The Caliph Vathek being under the necessity, when on his travels, of lighting torches, and making extraordinary fires to protect himself and his attendants from the fury of the wild beasts that were ready to make an attack on them, set fire to a forest of cedar that bordered on their way. Accidents of this kind in Persia are not unfrequent. Hist. of Caliph Vathek, p. 250. "It was an ancient custom with the kings and great men to set fire to large bunches of dry combustibles, fastened round wild beasts and birds; which being then let loose, the air and earth appeared one great illumination; and as those terrified creatures naturally fled to the woods for shelter, it is easy to conceive that conflagrations would often happen, which must have been peculiarly destructive." Richardson's Dissert. p. 185. This circumstance reminds us of the destruction occasioned among the standing corn, the vineyards, and olives of the Philistines. In Psalm lxxxiii. 14. there is a reference to one of these fires, though arising from another cause. See also Homer, II. ii. 455. B.

When Sampson had slain many of the Philistines, in the plain country, he dwelt at Etam; which is a strong rock of the tribe of Judah. For the Philistines at that time made an expedition against that tribe. But the But the people of Judah said, they did not act justly with them, in inflicting punishments upon them, while they paid their tribute; and this only on account of Sampson's offences. They answered, that in case they would not be blamed themselves, they must deliver up Sampson, and put him into their power. So they, being desirous to exculpate themselves, came to the rock with three thousand armed men, and complained to Sampson of the bold insults he had made upon the Philistines; who were men able to bring calamity upon the whole nation of the Hebrews; and they told him, they were come to take him, and to deliver him up to them, and put him into their power. So they desired him to bear this willingly. Accordingly when he had received assurance from them upon oath, that they would do him no other harm than only to deliver him into the enemy's hands, he came down from the rock, and put himself into the power of his countrymen. Then did they bind him with two cords, and lead him on, in order to deliver him to the Philistines, and when they came to a certain place, which is now called the Jaw Bone, on account of the great action there performed by Sampson; though of old it had no particular name; the Philistines, who had pitched their camp not

* Judg. xv. 15.

† Setting aside the various interpretations which have been given of this expression, the Editor of Calmet's Dictionary proposes to illustrate it by the following extract: "It appears probable from the following circumstances, that the exercise of wrestling, as it is now performed by the Turks, is the very same that was anciently used in the Olympic games. For, besides the previous covering of the palæstra with sand, that the combatants might fall with more safety, they have their pellowan bashee, or master wrestler; who, like the aywvoderns of old, is to observe and superintend the jura palæstra, and to be the umpire in all disputes. The combatants, after they are anointed all over with oil, to render their naked bodies the more slippery, and less easily to be taken hold of, first of all look one another stedfastly in the face, as Diomede or Ulysses does the palladium upon antique gems. They then ran up to, and retire from, each other several times, using all the while a variety of antic and other postures, such as are commonly used in the course of the ensuing conflict: after this prelude they draw nearer together, and challenge each other, by clapping the palms of their hands, first upon their own knees or thighs,

far off, came to meet them with joy and shouting; as having done a great thing, and gained what they desired. But Sampson brake his bonds asunder, and catching up the jaw bone of an ass, that lay at his feet, he fell upon his enemies, and smiting them with his jaw bone slew a thousand of them;* and put the rest to flight in great disorder.†

Upon this slaughter, Sampson was too proud of what he had performed, and said that this did not come to pass by the assistance of God, but that his success was to be ascribed to his own courage, and vaunted himself, that it was out of dread of him that some of his enemies fell, and the rest ran away, upon his use of the jaw bone. But when a great thirst came upon him, he considered that human courage is nothing, and bare his testimony that all is to be ascribed to God; and besought him, that he would not be angry at any thing he had said, nor give him up into the hands of his enemies; but afford him help under his affliction, and deliver him from the misfortunes he was under. Accordingly God was moved with his intreaties, and raised him up a plentiful fountain of sweet water, at a certain rock. Whence it was that Sampson called the place‡ the Jaw Bone, and so it is called to this day.

After this fight Sampson held the Philistines in contempt, and came to Gaza, and took up his lodging in a certain inn. When the the rulers of Gaza were informed of his coming thither, they seized upon the gates, and then upon each other, and afterwards upon the palms of their respective antagonists. The challenge being thus given, they immediately close in and struggle with each other, striving with all their strength, art, and dexterity, (which are often very extraordinary,) which shall give his antagonist a fall, and become the conqueror. During these contests I have often seen their arms, legs, and thighs, so twisted and linked together, that they have both fallen together, and left the victory dubious, too difficult sometimes for the pellowan bashee to decide." Shaw's Trav. p. 217.

Do not these well deserve the description of leg and thigh men, or shoulder and thigh men? The name seems to be taken from their very attitudes, and correctly to express them. If this idea be admitted, it cannot be difficult to understand the above cited expression. B.

This fountain, called Leti, or the Jaw Bone, is still in being, as travellers assure us; and was known by this very name in the days of Josephus; and hath been known by the same name in all past ages. See Antiq. VII. 12. the Annals of Glycas, and the itinerary of Antoninus; ap. Reland, Palestin. tom. II. P. 752.

placed men in ambush about them, that he might not escape without being perceived: but Sampson, who was acquainted with their contrivances, arose about midnight, and ran by force upon the gates, with their posts, and beams, and the rest of their wooden furniture; and carried them on his shoulders, to the mountain that is over Hebron;* and there laid them down.

However, he at length† transgressed the law of his country; and altered his own regular way of living, and imitated the strange customs of foreigners; which thing was the beginning of his miseries. For he fell in love with a woman that was a harlot among the Philistines: her name was Delilah, and he lived with her. So those that administered the public affairs of the Philistines came to her, and persuaded her to attempt a discovery of that strength, by which Sampson became unconquerable to his enemies. Accordingly when they were drinking, and had the like conversation together, she pretended to admire the actions he had done; and contrived to get out of him by subtilty by what means he so much excelled others in strength. Sampson, in order to delude Delilah, (for he had not yet lost his senses,) replied, that if he were bound with seven such green withs of a vine, as might still be wreathed, he should be weaker than any other man. The woman said no more then; but told this to the rulers of the Philistines, and hid certain of their soldiers in ambush within the house; and when he was disordered in drink, and asleep, she bound him, as fast as possible, with the withs; and then, upon her awakening him,

* Judg. xvi. 3.

† See this justly observed in the Apostolical Constitutions, VIII. 37. that Sampson's prayer was heard, but that it was before this his transgression.

Pliny (Nat. Hist. lib. xii. cap. 20.) has preserved the memory of several men remarkable for their great strength. The heathens were so well acquainted with the circumstances of Sampson's history, that from it they formed the fable of Nisus, the king of Megara, upon whose hair the fortune of his kingdom depended. Patrick, in locum. B.

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she told him, some of the people were upon him; but he brake the withs, and endeavoured to defend himself, as though some of his enemies were really upon him. Now this woman, in the constant conversation Sampson had with her, pretended, that she took it very ill that he had such little confidence in her affection, that he would not tell her what she desired; as if she would not conceal what she knew it was for his interest to have concealed. However, he deluded her again, and told her, that if they bound him with seven cords, he should lose his strength. And when, upon doing this, she gained nothing, he told her the third time, that his hair should be woven into a web; but the truth was not yet discovered. At length, however, Sampson, upon Delilah's intreaty (for he was doomed to fall into some affliction,) was desirous to please her, and told her, that God took care of him; and that he was born by his providence, and therefore he suffered his hair to grow; God having charged him never to cut it, and thence his strength was according to the increase and continuance of his hair. When she had learned thus much, and had deprived him of his hair, she delivered him up to his enemies, when he was not strong enough to defend himself. So they put out his eyes, and bound him,|| and had him led about among them.

But in process of time Sampson's hair grew again. And there was a public festival among the Philistines, when the rulers, and those of the most eminent characters, were feasting together. Now the room wherein they were had its roof supported by two pillars. So of writing) to hold all the Roman people. They were contrived with such art, that each of them depended upon one hinge. This caused Pliny to censure the madness of the people, who would venture into a place for their pleasure, where they sat tam infida instabilique sede, on such an uncertain and unstable seat; for if that hinge had given way, there had been a greater slaughter than at the battle of Cannæ. This entirely removes any imaginary difficulty, of this nature at least, from the history of Sampson. "The Eastern method of building may assist us in accounting for the particular structure of the temple, or house, of Dagon, (Judg. xvi.) and the great number of people that were buried in the ruins of it, by pulling down the two principal pillars. We read (v. 27.) that about three thousand persons were upon the roof, to behold while Sampson made sport. Sampson must therefore have been in a court, or area, below them, and consequently the temple will be of the same kind with the ancient sμsv, or sacred inclosures, surrounded only in part or

they sent for Sampson, and he was brought to their feast, that they might insult him in their cups. Hereupon he, thinking it one of the greatest misfortunes if he should not be able to revenge himself, when he was thus insulted, persuaded the boy that led him by the hand, that he was weary and wanted to rest himself; and desired he would bring him near the pillars. And as soon as he came to them, he rushed with force against them; and overthrew the house, by overturning its pillars, with three thousand men in it, who were all slain, and himself with them. And

such was the end of Sampson, when he had ruled over the Israelites† twenty years. And indeed this man deserves to be admired for his courage, and strength, and his magnanimity at his death; and that his wrath against his enemies went so far as to die himself with them. But as for his being ensnared by a woman, that is to be ascribed to human nature, which is too weak to resist the temptations to that sin. But we ought to bear him witness, that in all other respects he was one of extraordinary virtue. His kindred took away his body, and buried it in Sarasai, his own country, with the rest of his family.

CHAP. IX.

OF THE MARRIAGE OF BOOZ AND RUTH; FROM WHOM CAME OBED, THE GRANDFATHER OF DAVID.

Nhig after the death of of the Israel

OW after the death of Sampson, Eli, the

high-priest, was governor

ites. Under him, when the country was afflicted with a famine, Elimelech, of Bethlehem, which is a city of the tribe of Judah,|| being not able to support his family under so sore a distress, took with him Naomi his wife, and the children that were born to him by

Sev

altogether with some plain or cloistered buildings. eral palaces and dau-wanas, as they called the courts of justice in these countries, are built in this fashion; where upon their festivals or rejoicings a great quantity of sand is strewed upon the area for the wrestlers to fall upon, whilst the roof of the cloisters round about is crowded with spectators of their strength and agility. I have often seen several hundreds of people diverted in this manner upon the roof of the dey's palace at Algiers, which, like many more of the same quality and denomination, hath an advanced cloister over against the gate of the palace, Esther v. 1. made in the fashion of a large pent-house, supported only by one or two contiguous pillars in the front, or else in the centre. In such open structures as these, in the midst of their guards and

her, Chilion and Mahlon; and removed his habitation into the land of Moab; and upon the happy prosperity of his affairs there, he took for his sons wives of the Moabites, Orpah for Chilion, and Ruth for Mahlon, But in the compass of ten years both Elimelech, and a little while after him the sons, died; and Naomi being very uneasy at these accidents, and not able to bear her lonesome condition, now those that were dearest to her were dead, on whose account it was that she had gone away from her own country, she returned to it again; for she had been informed that it was now in a flourishing condition. However, her daughters-in-law were not able to think of parting with her; and when they had a mind to go out of the country with her, she could not dissuade them from it. But when they insisted upon it, she wished them. a more happy wedlock than they had with her sons, and that they might have prosperity in other respects also; and, seeing her own affairs were so low, she exhorted them to stay where they were, and not to think of leaving their own country, and partaking with her of that uncertainty, under which she must return. Accordingly Orpah stayed behind; but she took Ruth along with her, as she could not be persuaded to stay behind, but would share her fortune, whatsoever it should prove.

When Ruth was come with her motherin-law to Bethlehem, Booz, who was near of kin to Elimelech, entertained her. And when Naomi was so called by her fellowcitizens, according to her true name, she said, "You might more truly call me Mara.” Now Naomi signifies, in the Hebrew tongue, Happiness; and Mara, Sorrow. It was now reaping time; and Ruth, by the leave of counsellors, are the bashas, kadees, and other great officers, assembled to distribute justice, and transact the public affairs of their provinces. Here, likewise, they have their public entertainments, as the lords and others of the Philistines had in the house of Dagon. Upon a supposition, therefore, that in the house of Dagon, there was a cloistered structure of this kind, the pulling down of the front or centre pillars only, which supported it, would be attended with the like catastrophe that happened to the Philistines." Shaw's Travels, p. 283. B.

* Judg, xvi. 27, 30.

† From about 1158 to 1138 B. C.

According to the date, (1350) it must have been long before the government of Eli.

Ruth i. 19.

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