TheStoryofSamsonandItsPlaceintheReligiousDevelopmentofMankind 10035567

THE PH I IA N SA M SO N
OE N C .
4596
T HE
S T O RY O F SA M S O N
A ND
IT S P LA C E IN T HE R E LIGIO U S
D EV EL O P M E N T OF M A N K IN D
P AU L C AR US
C HIC A G O
T HE O P E N C O U R T P U B LIS HIN G C O M P A NY
LO ND O N AG E NTS
K IG A N P A U L , T R E NC H, T a i
'
mm m Co LT D
,
TAB LE OF CO N T EN T S .
P A GE
[
T H E P R O BLE M O F T HE SAMSON S T O RY .
I n t r o d u ct i on .
R o s k o ff a h d S t e i nt h a l .
T h e P rob l e m o f O r i gi n a l i t y
'
'
.
The R om a n c e o f A l e x a n d e r .
T h e L oca li z at i on o f M y t h s .
Hehre w Lite r a t u r e a n d It s R e d a c t o r s
'
fl
.
,
.
Th e S i n in He b r e w L i t e r a t u r e .
The D a t e o f t h e S am s on E p i c .
T HE HI S T O R I C A L B A C K GR O U N D ,
The P a g a n i s m o f Da n .
S h a m a s h a n d S a m s on .
D a g on o f P h i l is t in e sthe .
Ya h ve h S t r on g e r t h a n D a go n .
Fi s h D e it ie s .
D a gon a Go d of A g r i c u l t u r e
, .
The S y mb ol o f t h e F i s h .
B ee l z e b u l a n d B ee l z eb u b .
T HE HO M E O F T HE S A M S O N LE GE N D .
Bet h S h em es h .
The V a ll e y .
M a h an e h -
Da n .
T ibn eh and A l
sc a o n .
Et a m and Le h i :
Ga z a .
S AM S O N S ’
B I RT H .
The B i bl i ca l A cco u n t .
The Hol y M e n of t h e S e m it es .
The K id O ffe r i n g .
iv T HE ST O R Y O F SA M SO N .
P AGE
T h eop h ani e s
Th e M ea n n i g of Na z i r .
G e nt i l e Na z ir is m .
T h e E t y m o l og y of Na z a r e n e .
Th e No mad L i fe of I s r ae l .
SAM S O N S ’
LIF E . T HE B I B L I C AL ACCO U NT .
Sam s on s
’
M riga r a e and Wh a t F o ll ow e d .
S am s on Ca r r i e s O ff t h e Gat e s of Ga z a .
S am s on an d De l ila h .
S A M S O N S A D V E NT U R E S ’
.
T h e T w e l ve La bo r s .
T h e Lio n an d t h e Be e .
The Fox e s w i t h F ir e b r a n d s .
Sem l
e e an d Dido .
S am s on in Hi d i n g .
The J a w- B on e o f an A ss .
Th e Gat e s of Ga z a .
T h e We b O f D e l i l a h .
S a m s on s S e v en B r a i d s
’
.
T h e O n e Ey e d O n e -
.
S am s on s
’
D e at h
S O LA R M Y T HS .
My t h i ca l T ra i t s of the S am s o n S t o r y .
T h e Nu m b e rs S e v e n , T h i rt y , an d T we l v e .
The L i on and the D ra gon .
He rc u l e s an d He rac l e s .
I z d ubar t h e He l p e r .
T h e T w e l v e T a bl e t s of t he I z d u ba r E p i c .
I z d uba r an d Im m o r ta l ity .
S am s o n an d He r a c l e s .
DE AT H A ND RE S U RR ECT I O N O F T HE S U N .
P rot ot y p e C h r ist
‘
S am s on a of .
The P h oen i c i a n M e lk a r t h .
Th e D y in g God .
O si ris .
S am s on s
’
T om b .
Wh y th e R e s u r re c t i on of S am s o n Wa s S upp r e s s e d .
TAB LE O F CO NT E N T S . v
P A GE
Th e R e d a c t i o n of the S am s on S t o r y .
C on c l u s i on .
A PP E ND I X .
Myt h o p oei c E r u d i t i on . By G e o r ge W . S h aw . 1 61
Ho w Hi s t o r y Is T r an s fi g u r e d by M
yt h A R e p l y b y t h e . A ut hor . 1 64
S h em es h a n d S a m s on B y G e or g e W S h a w
. . . 1 73
LI S T OF I LL U S T R AT I O N S .
P AGE
Th e P h oen i c i a n S a m son , F r o n t is p ie ce .
The B r oo k S o r e k .
V in e C o v e r e d T r ee
-
.
Al e x a n d e r F i g h t i n g w i t h B e a s t He a d e d M e n -
.
Al e x a n d e r a n d t h e M on s t e r s .
F a n t a s t i c R e p r e s e n t a t ion s of th e Adv en t u e s r of Al e x an d e r t he
G re at . 1 1
R u i n Ne a r B a a l B e k —
. 20
The Hol y O ak of T e l E 1 Ka d i : The A i n c ent S it e of Dan . 22
Th e G r ot t o o f P a n a t t h e S ou r c e of the J o rd a n . 23
A s sy r ia n F i s h P r i e s t —
. 29
A F i s h S a c r a m en t . 29
A F i s h D e it y .
30
B ab y l o n ia n F i s h D e i t i e s .
31
A B a b vl on ia n F i s h Go d .
33
C h r i s t a s a F i s h o n t h e R oo d .
35
C h r i s t i a n S y mb ol s on a Co r n e l ia n S e a l .
35
S y mb ol s on a Lam p F o un d in t h e C a t a c o m bs .
35
Ga z a as S e e n fr o m the V a ll e y .
38
B e t h Ha n i n a in t h e V a ll e y .
39
Upp e r W a d i E s S a ra r
-
.
40
S h r ine of We l i S h am
the at .
41
S it e of A n ci e nt Z o ra h .
42
Rui n s of T ibn e h : S it e of T im n at h .
44
Ga z a .
46
In t h e O u t s k i r t s of Ga z a .
47
He b r on .
48
V iew of He b r o n fr o m Ad am
’
s O ak .
49
S ite of the Gat e s of Ga z a .
50
Afte r ph o t ogr a ph by A r t h u r E He n d e r s on p ubl i s h e d in t h e R e c or ds

a .
,
th e P a s t T h i s c o l o s s a l s t a t u e o f M e l k a r t h w a s fo u n d in Cy p r u s a n d is n ow
.
'
e M u s e u m a t C on s t a n t i n o p l e .
L I ST OF I LL U S T R A T I O N S . vi i
P AGE
S ite of B eth S hem es h .
The A i i
n n u n c a t on o f Sam s on s
’
B i rt h . By R ub en s .
T h e B u r h in g B us h . By S c h n o r r vo n Ka r o l s fe l d .
T h e S t i ll S m a ll V oi c e .
The V a ll ey of Na z a r e t h .
Sam so n s
’
D r u d g e ry
Sam s on a n d t he L io n . By R a p h a e l .
Sam s on s
’
M
r r i a g e F e a s t By R e m b r a n d t
a . .
S a m s on S l a y i n g t h e P h i l i s t i n e s B y S c h n o r r V on K a r ol s fe l d . .
S a m s on C a r r i e s O ff t h e G a t e s o f Ga z a
S a m son a n d D e l i l a h By D o r é . .
D e l i l a h s T r e a c h e r y By S c h n o r r v on Ka r ol s fe l d
’
. .
“
M a d e Fa s t w i t h S h a ckl e s By M a x Kl e in
”
. .
S a m s on s D e a t h By D o r é
’
.
Iz d u ba r a n d t h e L i on .
L i on a n d B e e : M i t h r a i c P l a q u e .
D i d o on t h e Py r e B y F e rd K e l l e r
. . .
P e r s e u s w i t h M e d u s a s He a d ’
.
B e l M e r o d a c h F i g h t i n g T i a m a t w i t h S i c kl e S w o rd .
B e l M e r o d a c h F i g h t i n g T i a m a t w i t h T h u n d e rb o l t s .
S i l v a n u s w i t h S i c kl e .
K r on os w i t h a S i c kl e S w o rd -
.
W a t e r F l o w i n g fr om t h e Ja w —B on e B y G u i d o R e n i
'
. .
”
D on k e y Hea d e d Go d on t h e C r os s : S p ot t cr uc ifi x
-
.
Set h and A nu bis .
D i on y s u s on the A ss .
C h ri st J e ru s a l e m
’
s En t ry I n t o .
Th e G a t e s o f He a v e n O p e n e d t o S h a m a s h .
Th e B ab y l o n ia n P r ot ot y p e o f t h e P i ll a r s o f He r a c l e s .
S u n - Go d w i t h S e v e n R a y e d Ha l o -
S a m s on s D ea t h B y S c h n o r r v on K a ro l s fe l d
’
. .
I z d u ba r S t ru gg l i n g w i t h t h e O x .
T h e T w e lv e Lab o r s o f He r ac l e s .
M e lk a r t h o f t h e P h oen i c i a n s .
D eat h T ak i n g Aw ay S em l
e e i
w t h t h e T h u n d e rb o l t of Z eus .
He r a c l e s E n t e r i n g t h e D r a go n .
L i on —Ki ll i n g Her o o f K h o r s a ba d .
S i e g fr i e d and D r a g on
the .
Iz d u ba r C on q u e r i n g t h e L i on .
Iz d u ba r S t r a n g l i n g a L i on .
T H E ST OR Y O F SA M SO N .
P AGE
The Adv e nt u re s of I z d u ba r .
I z d u ba r and Ea b a n i .
S it n a p is h t im , the B ab y l o n ia n No a h .
I z d u ba r and A
d Ea ra -
.
T h e Fa rn e s e He r a c l e s .
E gy p t i a n E mb l e m o f t h e S u n .
T h e A s c e n t o f He r a c l e s t o O l y m p u s .
D e s c e n t o f D i on y s u s t o Ha d e s .
S i e g fr i e d s D ea t h B y He r m a n n He n d r ic h
’
. .
C h r i s t s En t r y I n t o J e r u s a l e m By D o r é
’
. .
S a m s on s D e a t h
’
.
Ea st e r M orni n g By F r a A n g e l i co
. .
TH E P R O B LE M OF T H E S A M S O N ST O R Y .
I NT R O D U C T I O N .
O M E tim e ago , in conn e ction with M r Ev a n s s stud y

’
.
of t h e m yt h ical N a p ol eon , I mad e som e e di t orial com

m e n t s on m y t h in h istor y and allud e d incid e n t all y t o t h e ,
B ibl ical l e g e nd of S amson a s a sola r h e ro I d e e m e d th is .
th e or y t horoughl y e s t ablish e d and wa s quit e a stonish e d

to b e call e d t o account by M r G e org e W Shaw on e of our . .
,
r e ad e r s and con t ribu t or s and a good H e br e w scholar t o ,

1
boo t w e ll v e rs e d in B ibl e lor e
, Imus t furth e r admi t that .
M r Shaw i s not i solat e d in h i s opinion for not on l y B ib

.
,
l ic a l e nc y clop aedias bo t h G e rman and Engl i sh but al so

, ,
t h e b e st s e cula r works such a s t h e E n g y c l op a e d ia B r it a n

2
,
n ica r e pudiat e t h e id e a t hat t h e stor of Samson should

.
y
be a myt h Th e s e cir cumstanc e s mad e m e r e consid e r m y
.
opini on but a ft e r all I do not f e e l comp e ll e d t o mak e a n y

, ,
radical chang e in m y vi e ws Havin g coll e c t e d t h e e v i .
d e nc e I fi n d t ha t t h e ca s e i s v e r y in s t ruc t iv e b e cau s e it
,
t hrows much light on t h e r e l igious d e v e lopm e n t of t h e

B ibl e .
A n a r t i c e o f h is e n t i t
l l d P e ri o d xo d u s pp e a r e d
1
e Th e of the E a in Th e
M om
'
s t fo r A
p ri , 1 906 l .
2
q u ot at i on s h a ll s u ffi c e : De r V e r s u c h S a m s on a l s d e n p h o n i is c h e n
O ne z
He r a kl e s d e n S o n n e n got t z u e r kl ar e n sc h e i t e r t a n k o n k r e t e n E i n e l h e i t e n
, , ,
z
un d d e n l o k a l e n u n d n a t i o n a l e n M ot iv e n d e r S a g e B r oc k h a u s K o n v e r s a
”
.
,
ti ons -Lexzk o n , V o l X IV, p 99 1

’
. . .
2 THE STOR Y OF SA M SO N .
Mr
’
Shaw s chall e ng e i s t h e imm e diat e caus e of t h e
.
pr e s e nt t r e a t is e and I a m gra t e ful to h im for h i s pro t e s t

, .
I hav e d e vo t e d cons id e rabl e tim e t o a r e consi d e ra t ion of

t h e p robl e m b u t t o r e r e ad t h e s t or y a s t old in t h e B ibl e
,
-
,
to compar e doubtful pa s sag e s w ith t h e or iginal H e br ew ,
to p e rus e cri t icall y and wi t h car e what ha s b e e n wr i t t e n on

t h e subj e ct b y m y pr e d e c e s sor s in th i s fi e l d ( e sp e ciall y
Ros k o ff and St e in t hal ) to mak e a r é sum é of t h e old argu
.
m e n t s to add som e n e w on e s wh ich I di scov e r e d by t h e

,
w a y and fi n a l ly t o cond e ns e and r e arrang e t h e e nti r e sub

,
j e c t in t h e pr e s e nt e ssa y h as b e e n a g e nuin e pl e a su r e to
,
m e . I onl y wish t ha t t h e p e ru sal of it all will b e a s in t e r -
e s t ing and in s t ruc t iv e t o m r e ad e r s a s t h e wr i t ing of it

y
wa s t o m e .
Th e main par t of t h i s inv e stigation of t h e Samson stor y

fi r s t app e a r e d in Th e M on is t for Januar y 1 90 7 b u t t h e , ,
original e ssa y in it s pr e s e n t shap e in b ook for m ha s b e e n

a m p l ifi e d not onl y b quo t ing t h e B ibl ical t e xt in its b e s t
y
and m os t u p to da t e t ransla t ion but al so by som e addi t iona l
'
- -
,
mat e r ial among wh ich t h e r e m a y b e much t hat would

,
s e e m r e dundant and s u p e r fl u ou s to O ld T e stam e nt sp e cial
is t s and t h e ologian s B ut l e t t hos e who cr i t iciz e m e for

.
in t i odu c in g information conc e rning t h e d e v e lopm e nt of

'
H e br e w r e ligion and li t e ratur e th e ophani e s or e l e m e ntar y

, ,
topics of Gr e e k and R oman m y t holog y b e ar in mind t hat ,
all t h e s e ma t t e rs a r e b y no m e an s g e n e ral l y known a n d ,
t hi s l ittl e book i s m e ant for t h e public at l a rg e and i s a d

dr e s s e d to t h e sp e ciali s t onl y in thos e pa s sag e s wh ich con
t a in n e w a rgum e nts a s for in stanc e m y compari son of D e
,
lilah s w eb t o t h e folklor e gos sam e r s t ori e s and t h e in t e r

’
p r e t a t ion of t h e la s t song of Samson wh e r e h e sp e aks of

hims e lf a s on e e y e d -
.
I will s a y a t onc e t ha t M r Shaw s position con t ain s

’
.
a tru t h wh ich I do not m e an to qu e s t ion and wh ich I had ,
insi s t e d upon from t h e start A n account wh ich i s d e ck e d

.
THE P R O B LE M OF THE SA M SON S T OR Y .
3
with m ythologica l argum e nts should not for that r e ason

b e r e gard e d a s absolut e l y unh istorical for it i s quit e ,
na t ural t hat m yth e nt e r s in t o t h e fabr ic of h is t or y a s I ,
hav e poin t e d out in m y in t roduction t o M r H R Ev a n s s . . .

’
3
book on t h e N a p ol e on m y t h Y e t if on t h e oth e r hand
.
, , ,
a m yt h ha s cr y s t alliz e d in a d e fi n it e form and local iz e d

in w e ll known plac e s w e mus t not j u m p to t h e c onclus ion
—
,
t ha t it s h i s t orici t y i s w e ll e s t abli sh e d I t i s t ru e a s M r .
,
“
Shaw r e marks t hat t hink e rs a r e b e coming mor e anxious
,
”
t o fi n d h is t or y in m y t h but on e r e ason w h y our cri t ics
,
a r e r e t urning to a cons e rvativ e cons id e ration of tradi t ions
a f t e r a p e riod o h yp e r cr i t i c i sm IS g l v e n m t h e coun t e r
-
,
s t a t e m e n t also allud e d to by M r Shaw t h at th ey d e t e ct

, .
“
,
”
m y ths in h i stor y I t i s so na t ural for man t o as socia t e
.
t h ings of t h e sam e t y p e that t h e d e e ds of a h e ro a r e t old

and r e t old wi t h r e mini sc e nc e s of t h e m y t hology of h is id e a l ,
hi s t u t e lar y patron saint or god and thu s t h e t w o s t ori e s

, , ,
fac t and fancy h is t or y and m y t h a r e imp e rc e p t ibl y fus e d

, ,
un t il t h e h e ro i s d e ifi e d and t h e h i stor ical t al e chang e d in t o

a myt h .
T h e stor y of S amson i s of sp e ci al int e r e st and p e rhap s

mor e in structiv e t han a n y oth e r l e g e nd or fair y tal e in t h e
O ld T e s t am e nt ; but that it i s l e g e nd and not hi stor y must
a f t e r al l b e conc e d e d by a ll e x e g e t ists and h igh e r cri t ics ,
bo th l ib e ral a nd or t hodox I t s e e ms to m e out of t h e qu e s

.
tion that th e r e 1 s a n y on e who would b e li e v e t h e stor y l i t e r

all y or l a y much str e s s on t h e B ibl ical account a s inspir e d
,
by t h e Hol y Ghost I f th e r e b e a n y on e l e f t who i s naiv e

.
e nough t o t a k e t h e old ort hodox standpoint with r e sp e ct
t ot h e Samson stor y I should ind ee d l ik e to know how h e , ,
can mak e h i s conc e p t ion of God agr e e with t h e lack of

dign i t y and d e c e ncy d ispl a y e d in th e s e pr i mi t iv e tradi t ions .
Samson i s ne ith e r mor e nor l e s s t han H e racl e s was t o

t h e Gr ee ks or S ie gfri e d to t h e G e rmans M e lk a r t h t o t h e
, ,
5 My t h
Nap ol e on Chi c a go : Th e O p e n Cou r t P ubl i shi n g
!
Th Co
’
e . .
, 1 90 5
.
4 T HE STOR Y OF SA M SO N .
Ph oenicians I zdubar t o t h e Bab y lonians e t c but that h e

, , .
,
should h av e b e e n in o ffi c e a s a j udg e or magi s t ra t e of I sra e l

i s nowh e r e appar e n t in t h e original s t ory Samson of .
cours e i s a H e br e w a s much a s S i e gfri e d i s a G e rman and

H e racl e s a Gr e e k He i s t h e na t ional h e ro of t h e t r ib e of
.
Dan and t h e l e g e nda r y f e a t ur e s of t h e s t or y a r e t o o pal

p a bl e t o m ak e i t p robabl e tha t t h e r e a r e man y t h e ologian s
n o w l iving who a ft e r a r e consid e ra t ion of t h e fac t s would
, ,
s t ill d e f e nd its h i s t or ical charac t e r .
N e v e r t h e l e s s I wil l gran t t ha t ( in accor d wi t h t h e

,
principl e p r e v 1o u s l y e nun c iat e d ) t h e r e i s mor e h i s t or y in

m y t h t han ha s form e rl y b e e n as sum e d a n d I a m p e r f e c t l y ,
wil l ing t o s a y t ha t a man by t h e nam e of Sa m son ( i e .
s un l ik e ) m a y h av e l iv e d ; t ha t h e m a y hav e b e e n bor n
a f t e r t h e fash ion d e scr ib e d i n t h e bo o k of Judg es ( chap t e r
xi ii ) t ha t h e m a y fr e qu e n t l y on account of variou s lov e
,
a ffa ir s hav e b e c om e e n t angl e d in brawl s wi t h t h e Phil

,
is t in e s ; t ha t t h e s e e v e n t s w e r e p rai s e d among hi s countr y

m e n a s d e e ds of valor and t ha t h is a dv e n t ur e s fi n a l ly
,
land e d him in p r i son It i s a li t t l e hard to b e li e v e t ha t h e

.
found hon e y in t h e carca ss of a l ion and t ha t h e di e d b y ,
br e aking down t w o column s of a pagan hous e incid e n t all y ,
killing t h e r e b y mor e t han a t hou sand p e opl e ; b u t e v e n i f

miracl e s b e gran t e d I fa il to s e e how t h e s e conc e ssion s
,
can chang e t h e charact e r of Samson a s t h e h e ro of a sola r

m yt h .
RO S KO P F A ND S T E I NT H L A .
The fir st to d e vo t e a sp e cial inv e s t igation t o t h e l e g e nd

of S amson wa s D r Gus t av R os k off prof e s sor of P ro t
.
,
e s t a n t t h e olog
y at t h e U niv e r si t y of V i e nna who in 1 8 60 ,
publi sh e d an e s sa y on t h e Samson l e g e nd it s origin form , ,

1
and s ig n ifi c a n c e compa r e d wi t h t h e H e racl e s m yt h and ,
1
D ie S im s on s s a g e m a c h i h r e r E n ts t e h u n g , F or m a nd B e d e u tu n g , u nd der
He r a c l e s M y t h u s L e ip s i c : 1 860
. .
T HE P ROB LE M OF T HE S A M SO N STOR Y .
5
I hav e found him s t ill quo t e d a s an au t hor i t y upholdin g

the hi s t orical charac t e r of t h e H e br e w h e ro He do e s so .
ind e e d bu t n ot wi t hou t s e r iou s l imi t a t ion s Con se rva t iv e

, .
wri t e r s who r e l y on him u s u a ll y ov e r l ook t h e fac t t ha t _
R o s k o ff t r e a t s almos t e v e r y singl e in c id e n t of t h e nar ra

“
t iv e a s l e g e ndar y and m e r e l y c la ims t ha t t h e r e a r e fa c t ic
” 2
mom e n t s in t h e s t or y Wh e n e v e r h e di scuss e s d e t ails
.
”
h e allud e s t o t h e m a s impossibili t i e s and incr e dibili t i e s
“ ”
wh ich in l e g e nds a r e a ma t t e r of c our s e e x c u sing t h e m ,
“
wi t h such words a s ( pag e 67 ) T h e saga do e s n ot car e
for t h e cr e dibili t y of t h e r e pr e s e n t e d e v e n t s or r e l a t e d
”
i t e ms . He acc e p t s Samson s n a z ir d om h i s h e roi sm and
’
, ,
“ ”
h is d e a t h as fa c t ic e l e m e n t s b u t t ha t i s all so fa r a s
, ,
“
I can s e e ; for h e sa y s T h e l e g e nd ( S a g e ) e l e va t e s t h e
,
.
h e ro a t t h e cos t of d e t ail s and his t or i c al by work and t h e -

,
”
h igh e r h e r is e s t h e mor e n e gl e c t e d a r e t h e la t t e r ( pag e
“
R o s k off argu e s L e g e nd i s a ch ild of t h e h e ar t ( Ge
m ii t h ) an d knows no r e fl
”
e c t ion ( pag e h e sugg e s t s
t ha t t h e nar r a t or and hi s h ear e r s w e r e n o t c ri t ical and ,
th u s t h e l e g e nd fi n d s no di ffi c u l t y in t h e s t rang e ignoranc e
of D e l ilah who ough t t o hav e known t ha t S amson wa s a
N a z i r and ough t t o hav e b e e n familiar wi t h t h e m y s t e ri ous
qu a l i t y of hi s hai r ( pag e R o s k o ff go e s so fa r as to
“
conc e d e t ha t t h e sid e r e al r e l a t ion p e rm e a t e s t h e e n t i r e
S amson saga ( p b u t h e cla ims tha t t h i s pagan
.
“ ”
f e a t ur e of it ha s b e e n ov e r c om e by t h e id e a of Yahv e h .
’
R os k o ff s conc e ssions gran t t h e whol e ca s e and so t h e b e
lie v e r s in t h e h is t orici t y of Samson can hardl y claim h i s
au t hor i t y for a d e nial of t h e m yt h ical charac t e r of t h e
s t or y T h e Yahv e h id e a i s to h im t h e saving e l e m e n t
.
which r e nd e r s t h e s t or y r e ligious and mak e s t h e h i s t oric it y

of so m e of it s mom e n t s probabl e ; and ye t e v e n t h i s i s of a
“
doub t ful valu e for R os k off admi t s t ha t t h e spi ri t of Yah
,
V e h com e s ov e r Samson and giv e s h im s t r e ng t h t o a c c o m
2
rigi n a l r e a d s : fa k tzs c h e M om p age
'
Th e o e n te , 39 .
6 T HE S T OR Y OF SA M S O N .
p l i s h h i s d e e ds n ot oth e rwi s e t han Hom e r ic h e ro e s a r e a s

”
s is t e d b v t h e gods ( pag e Such i s t h e vi e w of a
prof e s sor of t h e ology who in t e rlards hi s e xposi t ions now
and t h e n wi t h piou s con t e mpla t ion s !
P rof H S t e in t hal of t h e U niv e r si t y of B e rlin c r it i
. .
, ,
c iz e s R o s k o ff s e v e r e l y for h i s t h e ological bia s He blam e s .
“ ”
h im e sp e ciall y for calling S amson t h e h e ro of pra y e r
(p 7. 0 ) w h o pra y e d to Yahv e h and whom Yahv e h h e lp e d ;
bu t P rof e s sor S t e in t hal i s unfai r in n ot allowing h i s pr e d e

c e s sor t h e r igh t t o appl y t h e stor y in h i s own w a y D o .
not t h e Gr e e ks of cla ssical an t iqui t y and mod e rn admi r e r s

of Gr e e k cul t ur e s e e in H e racl e s t h e id e al man and so ,
w h y should n ot R osko tt a b e li e v e r in B ibl ical t radi t ion s

, ,
id e al iz e t h e h e ro of t h e J e w s in a w a y to suit h i s p e r sonal
pr e f e r e nc e s ? Though S t e in t hal i s p e rhap s mor e a t hom e
in t h e fi e l d of compa ra t iv e folklor e b e ing on e of t h e found
,
e r s of t hi s branch of l e a rning h i s own e s sa y on Samson

,
scarc e l y con t ains much mor e a s t o t h e fac t s and p e rhaps

n o t f e w e r poin t s for critici sm than R os k o ff s l it t l e book
’
.
T HE P R O B LE M L
O F O R IGINA IT Y .
I t i s int e r e sting to s e e how e v e r y sp e cial ist i s anxiou s

to pr e s e rv e t h e or iginali t y of t h e na t ional h e ro of that
civilization wi t h wh ich hi s s ympath i e s a r e mos t clos e l y
a ssocia t e d W il a m ow it z M oll e ndorf a Gr e e k scholar ( in
.
, ,
hi s E u r ip id es He m c l es ) pro t e s t s most indignan t l y agains t

’
t h e id e a t ha t H e racl e s should b e cons id e r e d a S e mi t ic i m
p o r t a t io n. To him H e racl e s i s a Gr e e k h e ro and h e would ,
n ot allow t h e Gr e e k s t or y t o b e a m e r e adap t a t ion of an
O ri e n t al m y t h t o t h e Gr e e k g e niu s And y e t t h e similar

.
,
it y of t h e Gr e e k H e racl e s to th e O ri e ntal I zdubar i s ob

v iou s a t fi r s t sight .
T h e d iffi c u l t y of such controv e rs i e s li e s in t h e fac t that

our vi e wpoin t i s a matt e r of pur e l y subj e ctiv e a t t i t ud e .
T h e similar i t y of t h e national and t h e sola r h e ro e s in all

of h i s stor y Accordingl y it i s but natura l that a m yth by

.
b e ing told and r e t old will b e mor e and mor e localiz e d and ,
its h e ro ( or iginall y a god r e pr e s e n t ing t h e sun t h e moon , .
or t h e s ky t h e t hund e r or som e o t h e r ag e n t of na t ural

, ,
ph e nom e na ) will graduall y b e com e a man e x t raordinar y ,
t hrough hi s gr e a t vi r t u e s and e xploits but p e rf e c t l y h u ,
man in h i s s e ntim e nts

.
.
Th i s i s n ot all ; t h e m y th chang e s to saga or l e g e nd

by cr y s t alliz ing a round som e h is t or ical fi g u r e or b y b e ing
local iz e d in a d e fi n it e plac e Th e god i s conc e iv e d a s an
.
id e al man and i f an e x t raordinar y man app e ar s who som e

,
how r e minds h i s admir e r s of t h e god h ims e l f t h e s t or i e s ,
of t h e god a r e t old of h im and h i s r e al lif e i s soon h idd e n

u nd e r t h e e xub e ranc e of t h e m y t h ical t al e s O n a farm .
in t h e pra iri e woods of I llinoi s t h e r e s t ood a d e ad oak

compl e t e l y cov e r e d and almos t hidd e n b y t h e rich foliag e
of vin e s and it impr e ss e d m e a s an all e gor y of t h e l u xu r
,
iou s grow t h of a m yt h surrounding som e h istor ical nu

c l eu s . He who con sid e r s t h e trunk and inv e stiga t e s t h e
bar k sa y s it i s an oak wh il e h e who ba s e s h i s inquir y
, ,
upon t h e natur e of t h e l e av e s d e cla r e s that it i s a vin e .
Who i s right ?
Th e R o m a n c e of A l exa n d er i s a m e di aeval e pic which

e cho e s t h e impr e ssion mad e b y t h e gr e at conqu e ror on t h e
p e opl e of As ia It incorpora t e s man y adv e n t ur e s of t h e

.
Bab ylonian I zduba r e pic and so t h e origin and h i s t or y of

t h i s s t rang e l i t e ra r y docum e n t i s v e r y in s t ruc t iv e a n d
shows how e a sil y h i s t or y and m y th a r e fus e d in t o r o

1
manc e .
T h e romanc e of Al e xand e r t e ll s u s about h is a d v en

t ur e s in man y strang e coun t r i e s and of h i s s t ruggl e s ,
with wondrou s mon st e rs of al l d e scrip t ion s r e minding u s ,
of t h e incid e nts of t h e l e g e nds of H e racl e s O dy ss e u s , ,
No l d e k e , B e i t r a g e zur Ge s c h i c h t e d e s A l e xa n d e r -R om ah s , V i e nn a , 1 890 ;
an d M e i s sn e r , A l e xa n d e r u n d Gil g a m e s c h , L e ip s i c , 1 894 .
THE PROB LE M OF THE S A M SO N S T OR Y .
9
ZEn ea s and oth e r solar h e ro e s and t h e in t e r e st in t h e s e

,
fantastical narrations continu e s down into t h e middl e ag e s .
W e r e produc e h e r e som e of t h e illus t ra t ion s of a manu

script wr i tt e n and illumin e d in t h e t h irt e e n t h c e ntur y in ,
V I NE -C O VE R E D TR EE .
wh ich th e h istor y of Al e xand e r of M ac e don ha s b e e n a b

s ol u t e l y obli t e ra t e d by m y t hological r e m 1n 1 s c e n c e s in c o r p o
rat e d in t o t h i s romanc e .
M ight not on e l i t e ra r y cr 1t 1 c r l g h t l y s a y that t h e R0

IO T HE ST ORY O F SA M SO N .
manc e of Al e xand e r i s t h e I zduba r m y th t old of Al e xand e r ,
and t ha t it i s or iginall y a sola r m yt h wh il e ano t h e r would

,
d e n y t hi s p roposi t ion and claim t hat t h e h e ro of t h e r o

manc e i s h istorical t hough t h e account i s ov e rla id wi t h
m y t h ical ornam e n t a t ion ? What would b e t h e di ffe r e nc e
b e tw e e n t h e s e contradictor y th e ori e s b eyond m e r e words ?
ALEXANDER F I G H T I NG W I T H A S T -HEAD ED
BE M EN.
A L EXAND ER A ND T HE M O N S T ER S .
Hugo W inckl e r ( Ges c h ic h t e Is r a e ls V ol I I p 1 7 )

, .
, .
charact e ri z e s t h e Al e xand e r l e g e nd a s follows

“
T h e hi storian s whom Al e xand e r t h e Gr e at took wi t h
him inst e ad of giving an h i storic a l d e scription of h i s d e e ds
, ,
T HE P RO B L E M OF T H E S A M SO N S T OR Y . II
I P
FANTA S T C RE RE S ENTAT O NS O F T HE
I AD V ENT U R E S OF A L EXAN D ER
T HE G REAT .
493 0
12 T HE STO R Y OF S A M SO N .
thought th e i r ta sk l a y r ath e r in proving th at h e wa s t h e

e xp e c t e d r e d e e m e r of t h e old civiliza t ion of whom O r i e n t al
l e g e nd had sk e tch e d an e ndur ing p ic t ur e and who wa s t o ,
com e from t h e O ri e n t j us t a s t h e G e rman s e xp e c t e d t h e

r e sur r e c t e d B arbarossa t o r e s t or e t h e glor y of t h e i r anci e n t
e mpi r e . N ow at last w e a r e c e r t a in t ha t all t h e Al e xand e r
traditions a s so cia t e d w ith t h e nam e s of C a ll is t h en e s Cl e i ,
tarch O n e s ic r it u s e t c e v e n w i t h t h at wh ich app e ar s in

, , .
,
Cur t iu s a r e pur e l y l e g e ndar y Th e ir d e v e lopm e nt into

, .
’
R omanc e s of Al e xand e r which g o und e r t h e nam e of a
‘
C a llis t h e n e s ( P s e udo C a llis t h e n e s ) and t h e la t e l y acc e s

—
,
s ibl e knowl e dg e of a t l e a st som e B ab y lonian m y th s ha s ,
shown how t hos e tal e s a r e a r e p e t i t ion of anci e nt O r i e ntal

l e g e nds of wh ich Al e xand e r was la t e r to b e com e t h e h e ro
sol e l y in ord e r that h e might b e r e pr e s e n t e d a s t h e ex
p e c t e d king who wa s to ush e r in a b e tt e r a g e .
“
In t h e sam e w a y it has com e to l ight th at t h e stor i e s
of a c e r t ain C t e sia s about S e mi rami s h av e mad e u s e of t h e
sam e ma t e rial and that in g e n e ral all l e g e nds of t h e cla s
,
s ic a l p e r iod up t o R oman tim e s wh ich e n t e r e d about t h e

,
”
most r e mo t e antiquit y m a y b e trac e d to t h e sam e sourc e .
T HE LO C A LIZ A T IO N O F M Y T HS .
T h e R omanc e of Al e xand e r i s not an e xc e p t ion but a

ty p ical ins t anc e of t h e h is t or iz a t ion and localization of a
m y th T h e N ib e lung Saga i s t horoughl y localiz e d on t h e
.
banks of t h e R h in e and t h e D anub e and i s conn e ct e d wi t h,
actual fi g u r e s of h i s t or y such a s At t ila T h e H e racl e s .
m y th d e fi n it e ly poin t s out t h e plac e s wh e r e H e racl e s wa s

born and wh e r e h e accompli sh e d h is might y d ee ds Th e .
roy al famili e s t hat trac e d t h e ir d e sc e nt from h im w e r e sti l l

fl ou r is h in g in h i s t orical tim e s and t h e Pillar s of He ra
“
,
”
cl e s a r e standing to thi s d a y T h e sam e i s tru e of a ll m yt h s
.
and l e g e nds of t h e O si ri s m y th in Egy pt not l e ss t han t h e

,
an e cdot e s t old of Luth e r F r e d e ric k t h e Gr e at N apol e on

, ,
THE P RO B L E M OF T HE S A M SO N ST OR Y . 1 3
and oth e r mod e rn h e ro e s Ev e n t h e fabl e s r e la t e d of t he

.
d e vil a r e local iz e d wi t hout a n y e quivoca t ion ; t h e s t on e s

,
h e t hr e w t h e bridg e s h e buil t t h e wall s h e pil e d up a r e

, ,
s t ill poin t e d ou t and i f t h e t e s t imon y of t h e s e ac t ual t rac e s

,
of h i s ac t ivi t y a s c or p or a d e l ic t i a r e acc e p t e d a s e vid e nc e .
w e can n o t d e n y t h e h is t or ici t y of t h e s t ori e s .
T h e h i s t orici t y of S amson i s acc e p t e d on no o t h e r

ground D r Gus t av B au r for ins t anc e sums up h i s argu
. .
, ,
m e nt in R ie h m s H a n d w or t e r bu c h d es B ibl is c h e n A l t er
’
t u m s — a standard work of G e rman t h e ology a s follows

, ,
“
Aga ins t t h e t horough m yt h iz a t ion of t hi s B ibl ical
t al e sp e ak t h e d e fi n it e local i t i e s to which S amson s bir t h
’
d e e ds and d e s t ini e s a r e a t t ach e d and wh ich in a n y a t t e mpt

,
a t a m ythological s olu t ion will r e ma in an insolubl e r e sidu e ,

”
poin t ing d e cid e dl y t o a d e fi n it e h i storical t radi t ion .
T h e E n cy c l op a e d ia B ibl ic a t h e mos t scholarl y and cri t ~

,
ical t h e ological work of r e f e r e nc e in t h e Engli sh l anguag e ,

giv e s a simila r v e r dic t :
“ ‘ ’
Though t h e n am e m e ans solar n e i t h e r nam e nor ,
’
stor y l e nds a n y sol i d support to S t e in t h a l s id e a t ha t t h e
h e ro i s no t hing bu t a sola r m y t h ( W e l l h a u s e n. wh il st ,
’
h e r e j e c t s S t e in t h a l s m y t h t h e or y also d e ni e s S amson s
’
h is t or ical charac t e r ) He i s a m e mb e r of an undoub t e dl y

.
h i storical famil y of t hos e D an i t e s who had t h e i r s t anding

camp n e a r Zorah not far from t h e Ph il istin e bord e r b e
, ,
for e t h ey mov e d no r t h and s e iz e d Lai sh Th e famil y of .
M anoah ha s a h e r e di t ar y s e pulch r e a t Zorah wh e r e S am ~ ,
son wa s said t o l ie and th e i r nam e con t inu e d t o b e a sso

,
c ia t e d wi t h Zorah e v e n aft e r t h e e xil e wh e n it app e ar s ,
tha t t h e M anah e th i t e s of Zorah w e r e r e ckon e d a s Cal e b

i t e s T h e nam e h a d r e ma in e d t hough t h e rac e chang e d
.
( .1 Chron i i
.
52 .
W e grant t h e a rgum e n t but w e gran t it a s w e ll for

,
’
Hom e r s e pics Th e g e ograph ical background of t h e O d
.
y s s e v i s h i storica l and among t h e adv e ntur e rs of t h e H o

14 T H E S T OR Y OF SA M SO N .
m e ric a g e th e r e m a y h av e b e e n a man who bor e t h e nam e

O d y s s e us A t a n y rat e t h e r e w e r e pl e n t y of adv e n t ur e r s
.
,
l ik e him ye t w e do not s e e how t h e conc e ssion r e fut e s t h e

,
t ru t h t hat t h e O d y ss e y r e fl
’
e c t s t h e m y t h of t h e sun s migra
t ion . It i s a m yt h chang e d in t o saga or if y ou pr e f e r a , ,
saga ba s e d upon a m y thical mo t iv e .
Wi t h t h e sam e argum e n t w e can e a sil y prov e t h e h is

t o r ic it y of M ii n c hh a u s e n s adv e ntur e s for t h e famil y of
’
M iin chh a u s e n still prosp e r s in G e rman y and t h e stori e s ,
conta in man y allu sion s t o d e fi n it e h i storica l and g e ograph

ical condi t ion s .
I f w e sp e ak of h i stor y w e ought to m e an h i stor y pur e

and simpl e unadult e rat e d by m y th ical e l e m e n t s ; and i f
,
w e ask wh e t h e r or not t h e S amson s t or y i s h istorical ta ,
king t h e word s e riousl y I do n ot s e e how a n y on e schola r —
or not schola r can an sw e r in t h e a ffi r m a t iv e

—
.
x
>< 1
>< x
><
B e for e w e b e gin t o d e al wi t h t h e probl e m of t h e S am

son stor y i t s e lf w e d e e m it advi sabl e t o r e vi e w in br i e f
,
ou t lin e s t h e lit e ra r y tradition s and r e l igiou s t e n e ts of t h e

ag e .
HEBREW LI T E R A TU R E A ND IT S R ED A CT O R S .
A fe w words will s u ffi c e for a g e n e ral ori e ntation con

c e rning t h e succ e s siv e strata of J e wish l i t e ratur e W e .
mu st a ssum e t hat t h e h i storical books of t h e H e br e ws hav e

b e e n d e riv e d from two or iginal sou rc e s ( or clas s e s of
sourc e s ) of which t h e on e b e long e d to t h e k ingdom of
Judah or sou t h e rn P al e s t in e ; t h e o t h e r to Eph raim or
, ,
c e ntral P al e s t in e .
A n e w e poch in t h e h istor y of H e br e w l it e ratur e be

gin s in t h e ye a r of t h e gr e at r e form 62 1 B C wh e n t h e , . .
,
1
l aw boo k wa s discov e r e d in t h e t e mpl e T h e th e or y that .
th i s law book i s D e ut e ronom y ha s b e e n commonl y acc e pt e d ,
1
2 Kin gs xxi -xx n .
16 T HE STOR Y OF SA M S O N .
the P e r sians C y rus allow e d t h e J e ws to r e turn to P al e s

,
t in e and h e lp e d th e m t o r e bu ild t h e i r t e mpl e at J e rusal e m

, .
T h e gr e a t r e pr e s e ntativ e l e ad e r of t h e e xil e d J e ws a t
Bab y lon wa s Ez e ki e l who tog e th e r wi t h h i s follow e r s , ,
m e n l ik e Ez ra and N e h e miah cul t ivat e d t h e anci e nt na ,
t ion a l t radi t ions b u t subj e c t e d th e m to a r igorou s c r it i

,
c is m in a s e v e r e l y mono t h e i s t ic y e a a z e alo t ical and nar ,
row puri t an sp ir it
, .
T h e p e r iod a f t e r t h e r e s t oration of t h e t e mpl e no long e r

shows a n y trac e s of originali t y for t h e li t e r a r y work of ,
t h e post e xilic ag e s consi sts mainl y in e di t ing and r e dact

-
ing t h e old books wh ich a r e now adapt e d to t h is la t e st

,
pha s e of a na r row na t ional but r igorou sl y monoth e i stic , ,
God c on c e p t 1on
—
.
O u r O ld T e s t am e nt schola r s accordingl y distinguish

fi r s t in t h e strata of t h e h i stor ical books of t h e O ld T e sta
m e n t t h e two sourc e s of Judaic and Ephra imitic author s
,
( t h e form e r abbr e viat e d J t h e latt e r E ) wh ich in al l prob ,
abili t y da t e back t o t h e n in t h c e ntur y and m a y occa sionall y ,
contain e v e n ol d e r docum e nts Th e y w e r e coll e ct e d and .
compil e d by au t hor s of t h e D e ut e ronomi stic school s ( com

m o n l y abbr e viat e d D ) and t h e work of t h e D e ut e ronomist
2
was fi n a l ly r e vi s e d by a pos t Exilic r e dac t or -
.
T h e s t or y of S amson app e a r s to b e e xclu siv e l y Juda ic .
A t a n y ra t e it con t ain s no Ephraimi t ic e l e m e nts and t h e r e ,
a r e onl y a fe w add e d gloss e s of t h e D e ut e ronomi st and t h e
post Exil ic r e dac t or

—
.
T H E S U N IN HE B RE W LI T E R T U R E A .
A H e br e w p salmi st prai sing , the glor y of Yahv e h sa y s ,
( x ix 4 6)
-
.
2
La t e r a dd i t i o ns to J an d E are d ig
es nat e d by J
2
an d E , or if t h e y are
r e d a c t o r s g l o s s e s RI a n d R A fu s i o n o f u a c a n d E ph r a i m i t i c w ri t e r s is
’
E
. J d i
i n d i ca t e d b y t h e c om b i n a t i on o f b ot h l e tt e r s J E a r e d ac t i on o f t h e t wo s o u r c e s
'
is m a r k e d R I T h e w ri t i n g s o f t h e Pri e s t l y Co d e a r e som e t i m e s a l s o m a r k e d
E
.
P C
. . A ll t h e s e a bb r e vi a t i on s a r e c u rr e n t in m o d e r n t h e o l o gi c a l l i t e r a t u r e a n d
u n iv e r s a ll y u n d e r s t o o d .
T HE P R OB L E M OF T HE SA M S O N STOR Y . 17
He ha s p r e par e d a t en t for t h e sun ,
And t h e nc e h e com e s for t h a s from t h e br idal cham , ,
b e r t h e brid e groom
, ,
And r e j o i c e s lik e a h e ro t o run h is cours e

, , .
F rom on e en d of h e av e n h e s e t s ou t ,
And t o t h e o t h e r holds h i s winding w a y ,
And no t h ing from h i s f e rvor can b e h id .
Th i s pa ssag e is suppos e d t o b e of compara t iv e l y la t e

dat e and y e t it i s a t orso — a m e r e fragm e n t which how
, ,
ever prov e s t ha t t h e m yt h of t h e sun god a s a lov e r a

,
—
,
h e ro and a man of h e r y t e mp e ram e n t had n ot ye t b e e n ,
forgot t e n among t h e au t hors of t h e H e br e w canon T h e .
r e dac t or ha s pr e s e rv e d t h i s t or so on accoun t of Yahv e h s ’
pa t ronag e of t h e sun h e ro bu t h e ha s omi t t e d t h e r e s t on

—
,
accoun t of its pagan ingr e di e n t s .
T h e pas sag e b e gin s abrup t l y and clos e s abruptl y If .
t h e pr e c e ding l in e s ( 1 4a ) b e long t o it t h e r e mus t b e a

—
,
gap in t h e middl e of v e r s e 4 W e llh a u s e n sa y s t hat a .
claus e s e e ms t o hav e fall e n ou t which m e n t ion e d t h e an t i

p o d e a n world t h e ,wa t e r s of t h e oc e an wh e r e t h e sun
sp e nds t h e nigh t T h e v e rs e s 7 1 4 t r e at ano t h e r subj e ct
.
—
,
t h e pra is e of t h e law , n ot e v e n b y w a y of contra s t and so ,
W e l l h a u s e n b e l i e v e s that t h e psalm has b e e n form e d ou t

of two fragm e n t s wh ich had no original conn e c t ion wi t h
e ach oth e r .
It would hav e b e e n strang e ind e e d i f t h e p e opl e of I sra e l

in t h e p e riod of pagani sm had n ot pos s e ss e d a sola r m yt h ;
and i f t h e y had on e it i s probabl e t hat in t h e a g e of mono
,
t h e ism it would hav e r e c e iv e d a similar t r e a t m e nt t o tha t

of t h e anci e nt S e mi t ic cosmology wh ich ha s b e e n ra t ional
iz e d into t h e simpl e cr e a t ion s t or y of t h e fi r s t chapt e r of
G e n e si s .
T h e s t or y of Samson in t h e O ld T e stam e n t so r e mind e d
1—
Tran s l at e d by W e l l h au se n in t h e P o l y c h r om e E ditio n . Do dd M d
, ea
Co .
, Ne w Y o r k .
18 THE STO R Y OF S A M S ON .
the church fath e r Eus ebiu s of t h e Gr e e k m yth of He rac l e s

that assuming a s a ma t t e r of cour s e t h e or iginali t y o f t h e
,
r e v e al e d S criptur e s h e e xplain e d H e r acl e s as a pagan

,
imi t ation of Samson S o much wa s Eus e bius s t ill a pagan

.
hims e lf t hat h e thought noth ing of t h e s t r e ak of pagani s m

t ha t p e rvad e d t h e S amson s t or y Y e t h e m a y b e righ t
.
a f t e r al l in h i s g e n e r al t h e or y t hat t h e Gr e e ks a r e ind e bt e d
t o t h e S e mi t e s ( not e xac t l y t h e J e ws ) for som e e ss e ntia l
f e a t ur e s of t h e H e racl e s m y t h ; for e v e n P r e ll e r long b e ,
for t h e di scov e r y of t h e tw e lv e I zdubar tabl e ts d e clar e d ,
t ha t som e of t h e tw e lv e labor s of H e racl e s a r e quit e ob

”
v iou s ly of O ri e nta l origin .
T HE D AT E O F T HE S AM SO N EP IC .
Th e Samson accoun t i s clos e l y int e rwov e n with r e f e r

e n ce s to t h e P h il istin e s a n d t hi s g l v e s u s a clu e to t h e da t e
,
at wh ich t h e s t or y mus t h av e r e c e iv e d th e fi n a l form in

which it l a y b efor e t h e post Exil ic p ri e s t l y r e dactor Thi s
-
.
wa s about 1 1 00 B C and w e must as sum e t hat it took

. .
,
plac e shortl y a f t e r t h e a rr ival of th e s e for e ign intrud e r s .
T h e r e ason that w e can n ot da t e t h e compl e tion of t h e

S amson e p ic much lat e r i s bas e d on t h e fact that t h e
,
p r e s e rv e d pa ssag e s con t ain no allusion what e v e r t o a n y

on e of t h e kings ; and w e must b e ar in mind t ha t t h e r e igns
of Saul D avid and Solomon cons t i t u t e t h e most glorious

, ,
e poch in t h e h istor y of I s ra e l wh ich t h e au t hor c e rtainl y

,
would not hav e l e f t unm e n t ion e d i f it h ad b e e n wi t hin hi s

knowl e dg e Though t h e stor y of Samson a s w e hav e it i s
.
t h e cop y of an anci e n t docum e nt it must b e und e rstood

t hat it i s a fragm e n t onl y for a s will b e shown furth e r
, ,
ou t h e most sal i e n t h e r e tical f e a t ur e s hav e b ee n r e mov e d

,
in t h e fi n a l r e daction .
’
That t h e stor y sp e aks of I sra e l s oppr e ssion by t h e
Phili s t in e s and r e pr e s e n t s Samson a s a saviour of hi s tr ib e ,
T HE P RO B L E M OF THE SA M SO N S TOR Y . 19
i s natural for e v e r y m y t h i s adapt e d to lo cal conditions

,
wh e n changing into a saga .
I n it s pr imitiv e form t h e S amson l e g e nd i s still mor e

anci e nt as indicat e d by t h e s t or y of h is marr iag e Agains t .
t h e cus t om pr e val e n t in t h e t im e of Hammurabi t h e br id e ,
r e ma ins in t h e hous e of h e r own par e nts according t o t h e

rul e of t h e anci e n t and ind e e d pr e h i s t or ic matr iarchal
, ,
ins t i t u t ion which was absolu t e l y chang e d a s e arl y a s in t h e

t im e of t h e pa t r ia rch s .Th i s i t e m p rov e s t hat t h e nucl e us
of t h e stor y i s old e r than t h e p e opl e of I sra e l .
1
>< a
><
The Samson stor y ha s r e main e d a favor it e wi t h B ibl e

r e ad e r s and so it s s e v e ral 1n c 1d en t s h av e b e e n illustrat e d
,
by t h e gr e a t e st ma st e r s of Ch r istian painting all of th e m ,
refl e c t in g t h e spi rit in wh ich t h e var iou s e p i sod e s of t h e
ta l e w e r e common ly int e rpr e t ed .

T H E HI S T O R I CA L B A C K GR O U N D
THE P A GA N I S M O F DA N .
hav e good r e a son t o b e li e v e that in t h e da y s p r e

E
c e ding t h e p roph e t ic mov e m e nt t h e p e opl e of I s ,
ra e l w e r e pagans a s much a s t h e P h oenician s and th e i r

o t h e r n e ighbors A s to t h e trib e of D an w e hav e t h e u n
.
,
e q u ivocal scrip t ural e yid e n c e in chapt e r s x vii xvi ii of t h e

—
Book of Judg e s wh ich d e scr ib e s t h e migration of t h e tr ib e

from t h e e x t r e m e sou t hw e s t of P al e s t in e to t h e e xtr e m e
nor t h wh e r e t h e y found e d t h e ci t y of Dan t h e most north ,
er n p l a c e of I s ra e l
'
. W e a r e t old t hat wh e n th e y pas s e d

.
th rough Ephraim t h e y di scov e r e d a L e vi t e who wa s a

coun t r y man of t h e i r s a na t iv e of sou t h e rn P al e stin e s e rv
, ,
'
in g a s a p ri e s t t o M icah t h e Eph raimit e a nd th e y forc e d, ,
t h e L e v i t e to st e al t h e Yahv e h idol o f h is mas t e r and t o

'
. _-
ac c ompan y t h e t r ib e furth e r nor t h t o t h e countr y of B e th

r e hob Th e ind ig na t ion of t h e r e dac t or v e nts i t s e lf in a
.
gl oss on t h e anarch y of thos e da y s wh ich ha s b e e n incor

.
p o r a t e d in t o t h e t e xt ( xvi i but t h e original narrator .
t e ll s t h e s t or y wi t hou t h uding faul t wi t h t h e paganism

’
involv e d in it P rof e s sor M oor e s opinion i s summ e d up
.
1
in t h is paragraph :
Thi s s t or y i s wi t hout qu e stion v e r y old I t r e lat e s
, , .
1
P o l y c h r om e E d it i o n B o ok o f J u dg es , p . 88 .
T HE H I ST O R I CA L B A C K G R O U N D . 21
the or igin of t h e imag e in t h e famous sanc t uar y of Dan

withou t a n y t rac e of r e ligious an t ipa t h y and sp e aks of t h e ,
E p h od wi t h a s l ittl e pr e j udic e a s t h e or iginal au t hor of

~
Jud g e s Chapt e r V 111 2 7 ff sp e aks of t ha t s e t up by

, , .
,
Gid e on at O p h rah T h e wri t e r e vid e n t l y e nj o y s t e lling of

.
.
t h e strok e by which t h e Danit e s g ot poss e ssion of it and ,
of th e own e r s d is com fi t u r e Th e pictur e wh ich h e giv e s

’
.
of t h e social and r e ligiou s stat e of t h e tim e s i s of t h e

”
h igh e st valu e .
Ha v m g d e stro y e d t h e ci t y of Lai sh and built up a ci t y

of th e i r own call e d D an t h ey p u t up in it M icah s idol
, ,
’
,
“
m ad e of e l e v e n hundr e d sh e k e ls of silv e r and it con t inu e d
t h e r e a s long a s t h e hous e of God at Shiloh T h e pagan .
ism of Dan in fact al so of Eph ra im i s h er e pr e suppos e d

, , ,
a nd w e must a s sum e t hat condi t ion s w e r e n ot di ffe r e n t in
south e rn P al e s t in e among t h e D anit e s in t h e t im e wh e n t h e

t al e of Samson wa s compos e d .
I n t h e B oo k of Joshua ( xix 47 ) La i sh i s call e d L e sh e m .
and it is p e rhaps t h e sam e ci t y which i s e num e ra t e d in t h e

“ ”
li st of T h ot m e s I I I a s Liu s a .
W e abs t a in h e r e from e n t e ring in to a discussion of t h e

’
s t or y of D an s conqu e st of La ish and will onl y s a y t ha t
2 “ ”
Lai sh m e an s lion ; and i f Dan i s an app e lla t iv e of Sha
mash t h e d e struction of La i sh m a y contain a r e minisc e nc e
,
’ 3
of t h e sun god s victor y ov e r t h e l ion
-
.
It i s commonl y conc e d e d that t h e purpos e of t h e t al e

in it s pre s ent form i s t o e xpla in how it happ e ns t ha t t h e r e
u
i s a cit y of D an in t h e farth e st north and a trib e of D an in
Hu go W i nck l e r ( Ges e k Is r a e ls , II, p p 64-65) t r an s at e s t h e n a m e La i s h

. . l
d oe s n ot e xi s t , an d L e s h em He s u gg e s t s a t t h e sa m e
” “ ”
by by n o n a m e .
t i m e a n i d e n t ifi c a t ion o f L a i s h w i t h Lu z ( m e n t i o n e in Ge n xxvi i i 1 9 ; d v . . xxx .
6 ; x vi ii 3 ; J oc h xv i 2 ; xvi i i 1 3 ; a n d J u g e s i 22
l . . . . an o l d n a m e o f Bet h e
d . l
fo r w h i c h h e h u s t h e a n a o go u s t e r m in t h e A r a i c l a u d , m e a n i n g a s y u m ,
d l b l
“
a n d if h e is righ t , it w ou e xp a i n w h yld ot h c i t i e s , D a n a n d B e t h e ] , c o n t a i n
l b
in g t h e t w o m a i n s a n c t u a ri e s o f a n c i e n t I s r ae , a r e c a e Lu z , fo r Lu z w oul ll d ld
n o t b e a n a m e b u t a n a pp e a t iv e t o e n o t e a c i t y t h e t e m p e o f w hi c h w a s
ll d l
a n a c n ow e g e
k p ac e o f r e fuge
l d d l .
22 T H E ST ORY OF S A M S ON .
the e x t r e m e sou t h of P al e s t in e F or all w e know t h e sam e

.
n e s s of t h e s e nam e s m a y b e an accid e n t al coincid e nc e .
A r e mini sc e nc e of t h e t r ib e of D an i s s t ill pr e s e rv e d in
“ ”
t h e mod e rn T e l e l Kadi for K a d i wh ich m e an s
, j udg e
i s no t h ing but t h e Arabic t ransla t ion o f t h e H e br e w D a n .
T e l e l Kadi i s a m e r e h ill of ruin s wh ich no long e r b e

t ra y s t ha t it i s t h e s it e of an anci e nt ci t y Clos e by i s on e
‘
T HE H O LY O A K O F T EL EL K A DI T HE A N C I E N T S I TE O F DA N .
49 3 3
of t h e sourc e s of t h e Jordan and t h e r e in t h e vall e y s t ands

,
a gnarl e d old oak which i s still cons id e r e d sacr e d by t h e

nativ e s .
Anoth e r sourc e of t h e Jordan onl y fort y m inut e s dis

,
t an t from T e l e l Kadi com e s from B a n ij a s wh e r e it bub

,
bl e s up in front of a pictur e squ e g rotto wh ich during t h e

H e ll e ni stic a g e wa s d e dicat e d t o P an .
SH AMA S H A ND S AM S O N .
1
The nam e 5 h a m s h on whos e B aby lonian form i s S h a
2 “ ” “
m a s h a h u i s d e r iv e d from s h a m a s h sun and m e ans sun , ,
” “ ”
lik e or sola r j us t a s t h e H e br e w form D a g on f t h e
,
‘
nam e of t h e Phil i s t i n e d e it y i s r e gard e d by t h e rabbi s a s

‘
“ ” 4
a d e r iva t iv e from d a g fi sh m e aning an ything that b e
, ,
longs to t h e na t ur e of a fi s h .
5
T h e H e br e w form for Samson i e Sh i74w h on i s la t e r
‘
, . . .
, ,
for t h e Gr e e k v e r sion of t h e S e p t uagin t wh ich , i s old e r ,
t han t h e vow e l s of our H e br e w t e xt r e ads S a m p s on

“
, .
W e can not doubt t h at S h a m a s h t h e sun or S h a m s h on , , .
t h e sun god wa s in pagan tim e s t h e patron god of t h e tr ib e

-
,
of D an .
T h e nam e D a n m e an s j udg e and Shamash t h e sun , ,
god h as alwa y s b e e n r e v e r e d a s t h e patron of j ustic e t h e

, ,
“ ”
title Judg e b e ing on e of h is mos t common e p ith e t s .
“ ”
H e nc e t h e t e rms D an and Samson m a y b e r e ga rd e d
a s e qu ival e n t T h e wor sh ip of Shamash in D an i s prov e d
.
by t h e nam e of t h e p r e I sra e li t ic town B e t h Sh e m e sh —

,
wh ich i s v e r y anci e n t and i s m e ntion e d e v e n a s e arl y a s

in t h e T e l Amarna t abl e t s .
7
T h e B ab y lonian S amson i s call e d I zduba r and t h e ,
’
word A h iz d u ba r i s e xplain e d in Ros c h e r s l e xicon ( I I
— — —
“ ”
77 )6 a s D ivin e Judg e of Ear t hl y Th ings wh ich prov e s ,
a d e cid e d kinship to t h e h e ro of Dan .
D A GO N O F T HE P H ILI T INE S S .
D agon i s r e p e a t e dl y m e n t ion e d in t h e O ld T e stam e nt

a s t h e chi e f god of t h e Ph ili s t in e s who in t h e da y s of ,
1
31 m; 21 2m » a
m;
5
11 p 6
Iz d u ba r is in it s c u n e i fo r m w ri t i n g n ot ph on e t i c , a n d
7
Th e n am e so th e
pr on u n c i a t i on is s t i o u t fu It is e xpl a i n e in a fr a gm e n t , c op i e
ll d b l . d d by G
Pi n c h e s , a s Gi lg a m e s h .
T HE H I ST O R I CA L B A C K G R O U N D . 25
S amson w e r e mas t e r s of t h e t e rr i t or y wh e r e t e n t e d t h e
trib e s of Judah and Dan T h e Phil is t in e s w e r e n ot S e mi t e s
.
bu t Ar y ans and app e ar t o hav e b e e n kin t o t h e Gr e e ks

,
.
Th ey had com e by t h e w a y of t h e s e a and w e r e di ffe r e n t

from t h e S e mi t e s in habi t s a s w e ll a s languag e h e nc e t h e ,
d e e p gul f t ha t l a y b e t w e e n t h e t w o rac e s Th e S e mi t e s .
w e r e nomads and t rad e r s and t h e i r inh e ri t e d mod e of

,
making a living wa s by bar t e r ; t h e P hil i s t in e s how e v e r , ,
w e r e t ill e rs of t h e ground Whil e t h e Ph oenicians d e

.
v e l op e d in t o a s e afaring na t ion t h e I sra e l i t e s b e gan t o

,
’
turn t o agricul t ur e onl y in Samu e l s tim e and so w e m a y ,
a ssum e t ha t in t h e da y s of t h e Judg e s t h e Phil is t in e s

look e d down upon t h e m a s an inf e rior rac e O n t h e o t h e r .
hand t h e H ebr e ws had a d e e p s e a t e d con t e mp t for t h e

—
Phil is t in e s b e cau s e t h e y did n ot prac t ic e circumcision and

w e r e t h e r e for e t hough t t o b e uncl e an ; but w e can e a sil y
und e r s t and t ha t t h e b e t t e r e duca t e d m e n among t h e I s
r a e l it e s p r ofi t e d by in t e rcour s e wi t h t h e ir agr icul t ural
’
n e ighbor s and so w e fi n d t ha t D avid s conn e c t ion wi t h
,
t h e m b e cam e of gr e at impor t anc e in h i s car e e r I n fact .
h i s sup e riori t y among t h e I sra e li t e s m a y b e d u e t o a gr e at

e x t e n t t o h i s acqua in t anc e wi t h Phili s t in e civil i za t ion Not .
onl y did h e liv e among t h e Ph il is t in e s a s an e xil e from

hom e bu t e v e n wh e n h e had b e com e king h e app e ar s to
, ,
hav e r e l i e d a t l e a s t for som e t im e upon h i s Ph ili s t in e bod y

guard t h e Ch e r e t hi t e s and P e l e t h i t e s T h e form e r nam e
, .
for plausibl e r e ason s ha s b e e n conn e c t e d wi t h t h e i sland

of Cr e t e and t h e S e p t uagin t ind e e d transla t e s Ch e r e
, , ,
t h it e s a s Cr e t an s .
Whil e th e r e can b e no doubt th at D agon i s t h e ch i e f

god of t h e Phil is t in e s w e mus t n ot a ssum e t ha t h e is t h e ir
,
na t ional god ; for w e know t ha t t h e wor sh ip of Dagon i s

old e r t han t h e Ph il i s t in e immigra t ion S e v e ral Canaan
.
it is h nam e s such a s B e t h D agon prov e its pr e val e nc e

among t h e Canaani t e s al so in di s t ric t s which w e r e n e v e r
26 T HE STOR Y OF SA M S O N .
subj e c t to P hilis t in e rul e T h e Ph il i s t in e s lik e all immi

.
,
gran t s in anci e nt t im e s us e d t o wor ship t h e gods of t h e ir

,
n e w hom e in ord e r t o ga in t h e i r favor and prop i t i a t e t h e i r
possibl e wra t h aga ins t in t rud e r s .
Dagon wa s worship e d al so among t h e Ea s t e rn S e mi t e s

in Bab y lon a s w e know by s e v e ral nam e s of Bab y lonian
,
kings such a s I shmi Dagan and I din D agan wh il e t h e

’
— —
,
nam e Dagan takala m e n t ion e d in t h e T e l Amarna l e t t e r s

—
prov e s it s occur r e nc e among t h e w e st e rn S e mi t e s a s w e ll

long b e for e t h e Phil i s t in e inva sion .
T h e nam e D agon migh t a s w e ll b e a d e r iva t iv e from

” “ ”
dag ,
fish a s Samson i s from s h a m a s h sun
, Whil e , .
S amson m e an s sunl ik e or sunn y Dagon m a y m e an fi s h y

, ,
or fi s h lik e and sinc e anci e n t t im e s t h e god D agon ha s

,
for t hi s r e a son b e e n r e gard e d by t h e rabbi s as a fi s h d e i t y .
But w e shall s e e t ha t t hi s in t e rpr e t a t ion i s un t e nabl e .
Y A H V E H S T R O NG E R T H AN D A GO N .
By som e unfor t una t e accid e n t ( s e e I S am iv ) t h e ark of .
Yahv e h t h e god of I sra e l had fall e n in t o t h e hands of t h e

, ,
Ph ilis t in e s but t h rough a strang e occurr e nc e wh ich in

,
t hos e da y s wa s r e gard e d a s a miracl e and a manif e s t a t ion

of t h e pow e r of Yahv e h t h e Ph ili s t in e s d e e m e d it wis e t o
,
r e stor e t h e ark to t h e I s ra e l i t e s T h e e v e n t i s r e cord e d in

.
1 Sam v . I ff
. .
“
And th e P h ili s t in e s took t h e a rk of God and brought ,
it from Eb e n e z e r un t o Ashdod .
“
Wh e n t h e Ph ili s t in e s t ook t h e a rk of God the y ,
brough t it in t o t h e hous e of Dagon and s e t it by D agon ,

.
“
And wh e n t h e y of Ashdod a ros e e arl y on t h e mor row ,
b e hold D agon wa s fall e n upon h i s fac e t o t h e e ar t h b e for e

,
t h e ark of t h e Lord And t h ey t ook D agon and s e t h im in

.
,
h i s plac e aga in .
And wh e n t h e y a ros e e a rl y on t h e morrow morning ,
b e hold Dagon wa s fall e n upon h i s fac e to t h e ground

,
THE H I ST O R I CA L B A C K GR O U N D . 27
be for e t h e ark of t h e Lord ; and t h e h e ad of D agon and

bo t h t h e palms of h i s hands w e r e cu t o ff upon t h e t hr e shold ;
onl y t h e s t u m p of Dagon was l e f t t o him .
Th e r e for e n e i t h e r t h e pri e s t s of Dagon nor a n y t h a t ,
com e in t o Dagon s hous e t r e ad on t h e th r e shold of D agon

’
in Ashdod un t o t h i s d a y .
“
B u t t h e hand of t h e Lord wa s h e av y upon t h e m of
Ash d od and h e d e s t ro y e d t h e m and smo t e t h e m wi t h
, ,
e m e rods , e v e n Ashdod and t h e coas t s th e r e of .
T h e Ph il is t in e s s e n t t h e ark t o Ga t h and t h e nc e to ,
Ekron and fi n a l l y d e cid e d t o r e t urn it t o t h e I sra e l i t e s

, ,
a s w e r e ad in 1 S am v i 1 1 5 : .
,
-
“
And t h e ark o f t h e Lord wa s in t h e co un t r y of t h e
“
Phili s t in e s s e v e n mon t h s .
“
And t h e Ph ilis t in e s call e d for t h e pri e s t s and t h e di
vin e r s sa y ing Wha shall w do o e a rk of e Lord
, , t e t t h t h ?
t e ll u s wh e r e wi t h w e shall s e nd it t o h i s plac e .
“
And th ey sa id I f y e s e nd awa y t h e ark of t h e God of
,
I sra e l s e nd it not e mp t y ; but in a n y w i s e r e t urn h im a

,
t r e spa ss o ffe ring : t h e n y e shall b e h e al e d and it shall b e ,
k nown to y ou w h y hi s hand i s not r e mov e d from y ou .
“
Th e n sa id t h ey W h a t shall b e t h e tr e spa ss o ffe r ing
,
which w e shall r e t urn to h im ? Th ey answ e r e d F iv e ,
gold e n e m e rods and fiv e gold e n mic e according to t h e

, ,
numb e r of t h e lords of t h e P hilistin e s : for on e plagu e wa s

on you all and on your lords
, .
“
Wh e r e for e y e shall mak e imag e s of y our e m e rods ,
and imag e s of your mic e tha t ma r t h e land ; and y e shall

giv e glor y unto t h e God of I sra e l : p e radv e n t ur e h e will
l igh t e n h i s hand from off you and from off y our gods and
, ,
from o ff your land .
“
Wh e r e for e th e n do y e hard e n y our h e arts a s t h e ,
Egy ptians and P haraoh ha rd e n e d t h e i r h e a r t s ? wh e n h e

had wrough t wond e rfull y among t h e m did t h e y not l e t ,
t h e p e opl e g o and t h e y d e par t e d

,
?
28 THE S TOR Y OF SA M SO N .
N ow t h e r e for e mak e a car t and tak e two milch

new ,
kin e on wh ich t h e r e hath com e no y ok e and t ie t h e kin e

, ,
t o t h e car t and bring t h e ir calv e s h om e from t h e m :

,
And t ak e t h e ark of t h e Lord and l a y it upon t h e c a r t

'
and p u t t h e j e w e l s of gold which y e r e t urn h im for t r e s

,
pa s s o ffe r ing in a co ff e r b V t h e s id e t h e r e of and s e nd it

,
awa y t ha t it m a y g o .
“
And s e e i f it go e t h up by t h e w a y of his own coa st
,
t o B e th sh e m e sh t h e n h e ha t h don e u s t hi s gr e a t e vil : but

,
i f n ot t h e n w e shall know t hat it i s n ot h i s h and t ha t smo t e

,
us it was a chanc e t ha t happ e n e d t o u s .
“
And t h e m e n did s o ; and t ook two milch kin e and ,
t i e d t h e m t o t h e car t , and shu t up t h e ir calv e s a t hom e :

And t h e y laid t h e ark of t h e Lord upon t h e car t and ,
t h e co ffe r wi t h t h e mic e of gold and t h e imag e s of t h e i r
e m e rods .
“
And t h e kin e t ook t h e s t ra ight w a y to t h e w a y of
B e t h sh e m e sh and w e n t along t h e highwa y lowing a s t h e y
, ,
w e nt and t urn e d n ot a sid e t o t h e r igh t hand or t o t h e

,
l e f t ; and t h e lords of t h e Philistin e s w e n t af t e r t h e m un t o

t h e bord e r of B e th sh e m e sh .
“
And t h e y of B e t h sh e m e sh w e r e r e aping t h e ir wh e at
ha rv e s t in t h e vall e y : and t h e y li f t e d up t h e ir e y e s and ,
s aw t h e ark and r e j oic e d t o s e e it

, .
“
A n d t h e cart cam e in t o t h e fi e l d of Joshua a B e th ,
sh e mi t e and s t ood th e r e wh e r e t h e r e wa s a gr e a t s t on e :
, ,
and t h e y clav e t h e wood of t h e cart and o ffe r e d t h e kin e ,
a burn t o ffe ring un t o t h e Lord .
“
And t h e L e vit e s t ook down t h e ark of t h e Lord and ,
t h e co ffe r t ha t was wi t h it wh e r e in t h e j e w e l s of gold w e r e

, ,
and p u t t h e m on t h e gr e at s t on e : and t h e m e n of B e th
sh e m e sh o ffe r e d burnt o ff e r ings and s a c r ifi c e d s a c r ifi ce s
”
t h e sam e d a y un t o t h e Lord .
I n t h i s w a y t h e ark was r e stor e d t o I sra e l and t h e

T HE H I ST O R I CA L B A C K G R OU N D . 29
kin e happ e n e d t o d e l iv e r it in Samson s villag e B e t h S h e ’
m e sh .
W e not e in t hi s strang e s t or y t ha t in t h e r e ading of 1

“ ”
S am v 4 t h e italiciz e d words t h e s t ump o f a r e add e d
. .
,
by w a y of in t e rp r e t a t ion ; b u t H e br e w scholars who b e li e v e

t ha t Dagon i s a fi s h d e i t y in t e rpr e t t h e words t o m e an t ha t
,
onl y t h e fi s h y ( i e Dagon ) pa r t of t h e imag e wa s l e f t

. .
, .
FI SH I
D EIT E S .
W e know t ha t fi sh d e i t i e s e xis t e d among t h e P h oen i

c ia n s . Lucian t e lls u s t ha t h e had s e e n wi t h hi s own e y e s
40 2 7 AS Y S R IA N FI S H P R I E ST
-
. A FI SH S AC RAM ENT . 2 1 00
a godd e s s nam e d D e r k e t o shap e d in t h e form of a m e r

,
ma id and so it app e a r e d qui t e probabl e t hat Dagon wa s

,
t h e mal e coun t e rpart of D e r k e t o .
T h e B ab y lonian s t oo had fi s h d e i t i e s and pr i e s t s

, ,
dr e s s e d in fi sh skins It i s probabl e if w e a r e allow e d

.
t o j udg e from t h e monum e n t s ) t hat t h e y c e l e bra t e d a

sacram e n t in wh ich a s a c r ifi c ia l fi s h wa s e a t e n T h e fi s h .
wa s sacr e d t o t h e god E u t h e t hi rd m e mb e r of t h e gr e a t
,
t r ini t y Anu B e l and Ea t h e t h r e e rul e rs ov e r h e av e n

, , ,
e ar t h and wa t e r .
B e r oso s a Bab y lonian p ri e s t who wro t e in Gr e e k t e lls

, ,
3 0 THE STO R Y OF S A M S ON .
us of a d e i t y in t h e shap e of a m e rman who bor e t h e ,
nam e of O ann e s and wa s wor sh ip e d a s t h e found e r of a ll

civiliza t ion . T h e pa s sag e i s p r e s e rv e d by Eus e bius
( C h m h. a r m eh , p .
9 e.d M ai S
, y nc e llus p 2 8,) and
. r e ads
thus
“
In t h e fi r s t y e ar ( o f t h e world ) t h e r e app e ar e d r i sing
,
A FI SH DE TYI .
up from t h e P e r sian Gul f a b e ing e ndow e d with r e a son

,
whos e nam e wa s O ann e s Th e body of t h is monst e r wa s

.
’
t ha t of a fi s h b u t b e low t h e fi s h s h e ad wa s a s e cond h e a d
,
wh ich wa s t ha t of a man t og e t h e r wi t h t h e f e e t of a man

,
wh ich i ssu e d from hi s t a il and wi t h t h e voic e of a man ;

,
an imag e of h im i s p r e s e rv e d to th i s d a y Thi s b e ing pas s e d

.
3 2 T HE S TOR Y OF SA M SO N .
og y of thenam e and its d e r ivation from t h e word d a g “
“ ”
fish . How e v e r in spit e of it s popular acc e p t anc e wh ich
,
i s bas e d upon an anci e n t t radi t ion of rabbinical author i t y ,
it i s up s e t by on e fac t of an un e qu ivocal na t ur e t ha t mil i

t at e s aga in s t it .
1
P rof e s sor S a y c e call s a t t e n t ion t o a s e al of cr y stal of
t h e s e v e n t h c e ntur y B C pr e s e rv e d in t h e Ashmol e an
. .
,
M us e um a t O xford England wh ich in P h oenician char

, ,
“
a c t e r s b e a r s t h e in scrip t ion B aal D agon and in addition ,
e xhibi t s t h e s y mbols of an e a r of wh e a t a wing e d sola r ,
di sk a gaz e ll e and s e v e ral s t a r s bu t no fi g u r e of a fi s h

, , ,
.
Th i s i s unqu e s t ionabl e e vid e nc e t ha t D agon wa s not a fi s h

d e it y bu t t h e P hil i s t in e god of agr icultur e whos e main ,
s y mbol wa s an e a r of wh e at and accordingl y t h e nam e ,
should n ot b e d e r iv e d from d a g fi s h b u t a s Ph ilo Bybl iu s , , ,
informs u s from t h e Canaani t i sh wor d d a g a h wh e at

, , .
B e a r i ng 1n m ind t hat t h e original t e xt of t h e H e br e w

scrip t ur e s wa s wr i t t e n wi t hou t vow e l s it i s n ot impos sibl e ,
t ha t w e sh oul d r e a d D a g a h ins t e ad of D a g on .
T h e l e g e nd t o wh ich Philo B yb l iu s r e f e rs i s anci e n t

and t h e moo t e d pas sag e r e ads a s follow s :
“
H e av e n [ Anu ] succ e e ding t o t h e kingdom of hi s i a
t h e r con t rac t e d ma rriag e wi t h h i s si s t e r t h e Ear t h and
, , ,
h ad by h e r four son s Ilu s ( t h e H e br e w E l or E l oh im )

, ,
who i s call e d Kronos and B e t y l u s t h e H e br e w B e t h e l )

, ,
”
and Dagon wh ich s ig n ifi e s wh e a t and A t la s
, And t hat , .
t hi s sam e D agon t h e wh e a t god i s trul y t h e pa t ron of

, ,
agr icul t ur e i s fur t h e r cor robora t e d by t h e s t a t e m e n t mad e

b y t h e sam e P hilo Byb l iu s that h e i s t h e inv e n t or of t h e
plow and t h e fi r s t manufac t ur e r of br e ad wh e r e for e h e ,
“ ” “
i s call e d by h i s d e vo t e e s Z e us A r ot r ios ; t hat i s j upit e r ,
”2
t h e plowman .
P rof e ssor S a y c e di scu s s e s t h e qu e s t ion of t h e na t ur e

1
Hig h e r Cr i t icis m , p .
3 27 .
2
Cf Eus e
. bi us, P r cep E v a ng
. .
, 1 . 6 .
T HE H I ST O R I CA L B A C K G R O U N D .
33
of D agon a t full l e ng t h in hi s Hig h e r C r it icis m and on ,
accoun t of it s in t e r e st w e h e r e quo t e t h e pa ssag e in full .
He say s :
“
Dagon i s popularl y suppos e d t o hav e had t h e form
of a fi s h t h e origin of t h e b e li e f b e ing a d e riva t ion of
,
“ ”
t h e nam e from t h e H e br e w word d a g a fish Bu t t h e r e .
i s no t hing in t h e Scrip t ural narra t iv e which l e nds coun

t e n a n c e t o such an id e a O n t h e con t rar y t h e hands of
.
Dagon a r e r e f e rr e d to ( 1 Sam v 4) and t h e los s of h i s

. .
A B A B YL O N IA N F I S H GOD .
49 59
W r on g l y iden t ifi e d w i t h D a g on .
h e ad and hands i s s t a t e d t o hav e l e f t him a m e r e us e l e ss

torso .
“
T h e d e ciph e rm e nt of t h e cun e iform t e x t s ha s inform e d
u s who r e all y wa s t h e F i sh god som e t im e s d e pic t e d upon
—
Bab y lonian and A ss y rian s e al s He wa s Ea t h e god of

.
,
wi sdom and of t h e d e e p wi t h whom D agon had n ot t h e

,
small e st conn e c t ion D agon in fact wa s a divini t y of S u

.
, ,
m e rian or igin who i s a ssocia t e d in t h e in scrip t ion s wi t h

,
Anu t h e god of t h e s ky That h i s wor sh ip was ca rri e d

,
.
34 T HE ST OR Y OF S A M S ON .
w e stward from B ab y lonia we know from t h e fact that

’
S argon in scr ib e d t h e law s of Harran according to t h e
‘ ‘
wi sh of t h e gods Anu and D agon It would app e ar .

’
.
t h e r e for e t ha t D agon wa s on e of t h e num e rous d e i t i e s

,
whos e nam e s and wor sh ip w e r e in t roduc e d in t o Canaan

during t h e long p e riod of Bab y lonian in fl u e n c e and s u
p r e m a c
y . Thus a na t iv e e t y molog y wa s found for t h e
nam e a s t h e fragm e n t s of S a n c h u n ia t h on pr e s e rv e d by
,
Philo Byb l iu s e xpr e s sl y inform u s in t h e Canaani t i sh word ,

‘ ’
d ag a h , corn D agon b e cam e a god of corn an a g r icu l
.
,
tural d e it y who wa t ch e d ov e r t h e growth and r ip e ning of

t h e crops .
“
Thi s will e xplain t h e cur iou s tr e spa s s o ff e r ing that -
‘
wa s mad e b y t h e Ph il is t in e s to t h e God of I s ra e l F iv e .
’
gold e n mic e that ma r t h e land w e r e among t h e o ff e r
. .
ings s e nt b y th e m along wi t h t h e a rk Yahv e h of I sra e l .
‘ ’ ‘
wa s look e d upon a s e ss e ntiall y t h e Lord of hosts a man ,
’
of wa r and a s such h e wa s t h e an t agonist of t h e agr i
,
cultural god of t h e P hil i s t in e ci t i e s He had p rov e d h i s .
sup e rior pow e r b y ov e r t h rowing t h e imag e of th e ir god ,
j ust as in e x t e rnal na t ur e t h e corn wh ich wa s und e r t ha t

’
god s pro t e c t ion wa s d e s t ro ye d by t h e m ic e I t wa s a c .
c o r d in g l y natural to conclud e that t h e mic e w e r e t h e in
s t r u m e n t s and s y mbol s of t h e God of I sra e l and t ha t t h e ,
sur e st w a y of app e a sing h i s wra t h wa s t o p r e s e n t h im

”
with t h e m in a cos t l y form .
T HE S YM B O L O F T HE F I SH .
Wh il e w e acc e p t P rof e s sor S a y c e s opinion a s to t h e ’
agr icul t ural charac t e r of D agon w e do n ot d e n y t ha t t h e

,
B ab y lonian s S y r ians and P h oenician s wor ship e d fi s h

, ,
tail e d d e i t i e s O n t h e contrar y w e a r e convinc e d of t h e

.
paramount s ig n ifi ca n c e of t h e fi s h a s a r e ligiou s s y mbo l ,
and it m a y n ot b e ami ss to call a t t e n t ion to t h e fact in our

di scu ssion of t h e S amson l e g e nd A study of t h e fi s h a s .
THE H I ST O R I CA L B A C K GR O U N D .
35
a r e ligious s y mbol will h e lp u s t o und e r stand t h e or igin

of Ch ri s t ian i t y and it s in t imat e conn e ction wi t h t h e pagan
,
ism of t h e G e n t il e r e l igions .
T h e old La t in prov e rb S i d u o f a c ia n t id em h on e s t id e m ,
”
i e
. . I f t w o do t h e sam e it i s n ot t h e sam e i s t ru e in
, , ,
t h e fi e l d of r e ligion mor e t han in o t h e r domains R e v e r e nc e .
for sacr e d sta t u e s in our own r e ligion i s d ee m e d d e vo t ion .
in o t h e r r e ligions idola t r y O ur own d e ifi ca t ion s a r e gods

, .
,
thos e of t h e o t h e rs d e vil s O ur own s ymbol s a r e profound

, .
,
I
C HR S T A S A FI SH O N T HE R OO D .
Fr om a fr e s co in t h e Ca t a com bs .
C HRIS I
T A N S YM B O L S ON A CO R S Y M B O LS O N A L AM P F O U ND IN
3 20 7 N E L IA N S EA L . T HE C A T A C OM B S 3 2 09
thos e of a s t rang e fai t h r idiculou s i f not di sgusting T h e

, .
r e ligiou s s ig n ifi ca n c e of t h e fi s h i s a qu e e r instanc e .
How t e naciou s t radi t ion s a r e app e ar s from t h e fact ,
tha t t h e fi s h i s a sacr e d Ch ri stian s ym bol for Ch r i st h im ,
s e l f i s fr e qu e n t l y r e pr e s e nt e d a s a fi s h or a dolph in in t h e
ca t acombs Th e s e pic t ur e s w e r e mad e af t e r t h e pr e c e
.
d e nc e of Gr e e k a rt in which t h e fi s h and e sp e ciall y t h e ,
dolph in wa s sac r e d t o D ion y sus t h e lib e ra t or t h e god

, , ,
of win e of divin e e n t husiasm and r e surr e c t ion

, , .
Th e imm e diat e r e a son w h y t h e fi s h b e cam e sacr e d t o

3 6 T H E S T OR Y OF SA M SO N .
Chr i s t ian s i s t h e s t rang e coincid e nc e that t h e Gr eek word

”
[ c h t hy s which m e an s fi s h con si s t s of fi v e l e t t e r s wh ich
,
“ ’
form t h e a c ros t ic J e su s Chr i s t God s Son t h e , ,
B u t w e m a y b e a ssu r e d t hat t h i s i s a m e r e af t e r t hought

which mad e t h e s y mbol of a fi s h acc e p t abl e t o Chr i stian s ,
for t h e fi s h wa s d e e m e d sacr e d without it and b e for e thi s

e xplanation had b ee n inv e nt e d .
B EELZE B U L A ND B EELZ E BU B .
A simila r strang e inj u s t ic e i s don e t o t h e god of t h e

1 “
Ph oenician s who i s call e d B a a l z ebu l t h e lord of t h e ,
h igh hous e a nam e al so applicabl e to Yahv e h t h e god

, ,
“
of I s ra e l for Solomon sp e aks of t h e h igh hou s e h e ha s
,
built for God ( 1 Kings vi i i T h e high hou s e i s t h e

.
t e mpl e and t h e t e mpl e s y mboliz e s t h e h e av e ns Thu s t h e .
lord of t h e h igh hou s e i s God of H e av e n Y e t B a a l z e bu l .
( o r B e e lz e bul ) ha s po si t iv e l
y b e e n chang e d in t o a nam e of
t h e d e vi l in t h e Ne w T e stam e nt But such i s t h e fa t e of .
gods T h e S e th of t h e H yksos corr e sponding to Yahv e h

.
,
of t h e I s ra e l it e s b e cam e t h e S atan of t h e Egy p t ian s

, .
B aalz e bub or B e e lz e bub ) which ha s b e e n substitut e d

for B e e lz e bul i s commonl y tran sla t e d fl “
y god ”
and t h e ,
a ssump t ion h as b e e n mad e th at B aalz ebub had b e e n wor

s h ip e d und e r t h e s y mbol of a fl y but w e fi n d not t h e slight
'
e s t t rac e of fl y wor ship among t h e Ph o e nician s P ausania s .

,
how e v e r ( V I I I 2 6 7 ) t e ll s u s that Z e us wa s call e d t h e

, , ,
r e mov e r of fl 2
ie s b e cau s e according to a local l e g e nd h e
had dr iv e n awa y a dang e rous swarm of fl i e s from O l y m
“
p ia ; and Cl e m e nt of Al e xandria m e n t ion s t h e cul t of Z e u s
the fl
”
kill e r in El i s ( P r o t r e p t I I 3 )
8
-
y .
,
O bviou sl y w e a r e h e r e confront e d wi t h an adv e ntur e

IX GT 1 170 0173 X p w r é s 9 6 017 Tt é s Z wr fip
' ‘
,
Th e En g li h tr l i rea d s B e e lz e bu b ( c p M a tt x 2 5 ; 24 a n d
1
s a n s at o n . . . x11 .
27 ; M a r k i ii . 22 ; L u k e xi 1 5
.
-
18 f
.
) b u t t h e v e r s i on B e e lz e bu l i s b et t e r e st a b~
l is h e d in t h e o rigi n a l G r e e k .
2
Z e bs d wé uv w s ,
THE H I ST O R I CA L B A C K GR O U N D .
37
of Z e us who ( a s S t P atr ick drov e out t h e snak e s from

, .
I r e land ) r e scu e d t h e p e opl e of Gr e e c e from a pl agu e of

ins e cts and w e cannot doub t t ha t t h e Gr e e k l e g e nd com
,
m e m o r a t e s t h e annual r e curr e nc e of t h e di sapp e aranc e of
t h e fl i e s in autumn . Such a s t or y migh t hav e e a sil y b e e n

t old of H e racl e s I zdubar and al so of Samson It b e longs to
, .
t h e s a m e cla ss of m y t hological t al e s and t h e r e i s a s l i t t l e

r e a son to r e gard Baal a s a god of fl i e s a s t h e r e would b e
,
t o look upon S t P atr ick a s t h e sain t of snak e s

. .
TH E H O M E O F T H E SA M S O N L E GE ND .
B ET H S H EM E S H .
EF E ND E R S of the h i s t oricit y of t h e Samson l e g e nd

mak e much of t h e d e fi n it e local i t i e s in wh ich t h e s t or y
ha s r e c e iv e d it s fi n a l s e t t ing I n fac t t h e local coloring i s
.
mad e t h e ma i n a rgum e n t t o di sprov e t h e m y t h ical char ac t e r

of our h e ro Accordingl y it will b e indi sp e n sabl e t o d e vo t e
.
a fe w pag e s to t h e g e ograph y of t h e Samson stor y W e .
shall s e e t ha t t h e plac e s of Samson s bir t h h i s marr iag e

’
, ,
and e sp e ciall y hi s d e a t h hav e b e e n pos i t iv e l y d e t e rmin e d ,
t hough oth e r plac e s such a s L e h i R amath r e main quit e

, ,
unc e r t a in.
W e do n ot b e li e v e t hat t h e local i za t ion of t h e a d v en

tur e s of Samson giv e s a n y suppor t t o t h e h i s t or icity but
.
on t h e contra r y a r e incl in e d to th ink that t h e s e l e ction

’
of h is hom e furni sh e s an un e quivocal h int of S amson s
sola r charact e r for B e th Sh e m e sh t h e hou s e ( i e t h e
, , . .
,
t e mpl e) of Shama sh , wa s a sacr e d sit e of sun wor ship .
Ii t h e r e for e a solar l e g e nd b e cam e cr y stal iz e d in saga

, ,
form it would na t urall y b e localiz e d in and around such

a cit y a s B e th Sh e m e sh .
T HE V ALL E Y .
A fe w mil e s e a st of J e ru sal e m w e r e ach a vall ey ( or

wadi a s vall e y s a r e call e d in t h e O r i e nt ) wh ich a fford s
Ain Sh e ms ( wh ich m e an s spr ing of t h e sun

-
is bui l t
upon t h e s i t e of t h e anci e nt B e th Sh e m e sh pr e sumabl y ,
a c e nt e r of solar wor ship in t h e p r e h i stor ic da y s of pagan

i sm H e r e t h e a rk of t h e cov e nant stood for a long t im e
.
a f t e r it had b e e n p e ac e full y r e turn e d by t h e P h ilis t in e s .
O n t h e oppos it e blu ff about two and on e hal f mil e s north

north e a st i s t h e plac e of t h e anci e nt Zorah ; and opposit e
—
U PP ER W A DI ES -S A RA R .
Zora h within its imm e diat e vicinit y on l y about on e and

, ,
on e half mil e s north e a st i s t h e plac e Eshtaol

—
.
Z or a h t h e hom e of Samson i s commonl y translat e d

f
, ,
” 1 ‘
t h e plac e of horn e ts ,b e caus e t h e nam e Z O f a h i s sp e ll e d
f
,
2 “ ”
out with t h e sam e consonants a s Z ir a h ‘
horn e t Both
, .
l nn fla s
yq
THE HO M E OF T HE SA M SO N L E G E N D .
41
( 3 «
words a r e d e riv e d from t h e sam e roo t Z a m to l a y low ,
”
to cas t iga t e .
4
T h e m e aning of t h e nam e Esh t aol i s doub t ful bu t ,
H e br e w scholar s a s sum e t ha t it con t ains t h e roo t S /za a l f

’ ’
“ ” “ ” “
wh ich m a y m e an t o d e mand t o a sk for or t o b e
, ,
”
hollow and i s c on n e c t e d i n t h e form e r s e ns e wi t h t h e
,
G
nam e S h a u l ( i e Saul ) and in t h e la t t e r s e ns e wi t h
, ,
“
Sh e ol 7
t h e p it i e t h e habi t a t of t h e d e ad
, . .
,
.
S H R I NE O F T HE WELI S H AMA T .
I n t h e Wadi E s - Sara r ,
n e ar t h e s it e of t h e anci e nt Z o
rah i s a M osl e m hol y plac e on a h ill wh ich r i s e s 3 57 m e t e r s
,
ov e r t h e l e v e l of t h e M e di t e r ran e an wh e r e a l i t t l e sh rin e
,
8
i s sacr e d t o t h e w e l i Shama t possibl y a corrup t ion of t h e
,
word Shama sh or S h a m s h on It i s buil t in t h e usual s t y l e

.
of t h e s e wh i t e n e d s e pulch r e s wi t h a l i t t l e cupola and it s

incumb e n t t h e sh e ik of t h e w e l i Shamat claims t ha t it i s
, ,
t h e t omb of t h e H e br e w Samson b u t undoub t e dl y all h e ,
knows of Samson h e ha s l e arn e d from t h e Chr i s t ia n s t ha t

hav e vi si t e d t h e plac e .
Th e wo r d wel i
8
m e an s s a in t .
42 T H E ST OR Y OF SA M SO N .
MAH AN EH -
DAN .
M ahan e h D an m e an s
-
th e
camp of t h e trib e of Dan ,
wh ich ( according to Judg e s xvi i i 1 2 ) was si t ua t e d w e st

.
”
of Ki rj a t h J e ar im ( i e
-
, .t h e ci t y of t h e woods probabl y
.
,
t h e pr e s e nt villag e E l Kr y a e l Enab ) and it wa s ca l l e d

-
I
S TE O F A N C I E NT Z O RA H .
so b e cau s e it wa s t h e plac e from which t h e D anit e s star t e d

from Zorah and Esh t aol for th e ir north e rn hom e But .
wh e n t h e Dani t e s s t ill l iv e d in sou t h e rn P al e s t in e w e a r e ,
told t ha t it wa s t h e plac e wh e r e t h e sp iri t of Yahv e h b e gan

to sti r in S amson and th i s M ahan e h D an i s sa id to b e
,
-
T HE HO M E OF T HE S A M SO N L E G E N D .
43
si t ua t e d b e tw ee n Zorah and Eshtao l ( Judg e s x i ii 2 5) t h e .
si t e of t h e burial plac e of Samson s famil y ( Judg e s xvi ’

.
T h e t w o g e ographical s p ec ifi c a t ion s ( Judg e s xi ii 2 5 .
and x vi ii 1 2 ) a r e con t radictor y and it is n ot imposs ibl e

.
,
t hat w e should r e ad M anahath D an ins t e ad of M e h a n e h

Dan which would conn e ct t h e plac e with t h e nam e of
,
Samson s fa t h e r M anaha t h was on e of t h e sons of Sho

’
.
bal t h e Hori t e ( s e e Ge n xxxvi 2 3 and 1 Chron i 40 ) but

, . . . .
t h e nam e i s also m e ntion e d as a plac e ( s e e I Chron viii 6 ) .

. .
which must hav e b e e n t h e hom e of t h e M a nah e th it e s ( t h e

'
M anoah Clan ) and b e ing si t ua t e d in t h e doma in of D an

, ,
9
m a
y v e r y w e ll h av e al so b e e n call e d M anaha t h D an -
.
’ 10
Samson s fath e r wa s call e d M anoah wh ich m ay e i t h e r ,
11 “
b e d e r iv e d from N oah m e aning r e st with t h e p r e fi x
,
2 “ 1
m a ; or from m a h a h t o p r e s e n t a gi f t
, I t i s al so a t own .
n e a r Zorah and t h e E n cy c l op a ed ia B ibl ic a sa y s : M anoah

,
“
i s obviousl y t h e l e g e nda r y e pon y m of t h e M a n a h a t h it es

”
of Judah or Dan T h e nam e of t h e M a n a h a t h it e s i s d e
.
riv e d from t h e sam e roo t a s M anoah and so M anoah m a y ,
v e r y w e ll b e r e gard e d a s having originall y b e e n t h e p a

t riarch from whom t h e trib e wa s suppos e d to hav e d e riv e d
it s nam e .
T IB NE H A ND A S C AL O N .
Walking down t h e vall e y w e stwa rd for about an hour

from B e th Sh e m e sh w e fi n d t h e plac e T ib n e h t h e anci e n t
, ,
Timna t h wh e r e Sam son m e t with h i s fi r s t lov e adv e n t ur e

, ,
and wh e r e h e ma rri e d t h e daught e r of a T im n a t h it e A s .
calon t h e Ph ili s t in e ci t y wh e r e S amson sl e w thi rt y P hil

,
is t in e s i s abou t t w e n t y fi v e mil e s fur t h e r down on t h e

,
-
coa st of t h e M e di t e rran e an .
3 1
Ascalon b e long e d t o t h e t e rri t or y a ssign e d t o t h e lot
9
S e e E n c B iblica,. s . v .
, M anah et h i t e s an d
“
M ah ane h Da n .
10
mm ;
m
m : 12 m
m
Th e B i bl i ca l A hk
s l
e on b
m pe s )
‘
.
44 T H E ST OR Y or SA M SO N
of J
’
u da h ,
but its conqu e st ( Judg e s i 1 8 ) wa s onl y t e
. mpo ;
r ar y for in t h e e num e ra t ion of t h e ci t i e s of Judah ( Joshua

,
xv 2 5) it i s not m e n t ion e d and t h i s indir e c t s t a t e m e n t i s

.
,
cor robora t e d b y a compa ri son wi t h fur t h e r t e s t imon y im

pli e d in oth e r pa s sag e s ( c f Judg e s x iv 1 9 ; 1 S am v i 1 7 ;
. . . .
RUIN S AT T IB N E H ! I
S TE OF T I M NAT H .
2 Sam i 2 0 ; Je r X X V 2 0 ; xlvi i
. . .
,
Ascalon surviv e d t h e
,
cur s e s of t h e proph e ts Amos ( i Z e phaniah ( i i 4 ) and

. .
Z e cha riah ( ix 5) who pr e ach e d agains t it and it r e ach e d

.
,
t h e z e nith of prosp e rit y at t h e t im e of J e sus H e rod t h e .

T HE H O M E OF T HE SA M SO N LE G E ND .
45
Gr e at e mb e llish e d it wi t h m a g n ifi c e n t buildings b e caus e ,
it wa s h is bir t hplac e and h e s e l e ct e d it a s a r e sid e nc e for

,
hi s si s t e r Salom e .
T h e surrounding coun t r y wa s famous for it s cul t ur e of

grap e win e and onions which w e r e known in I t al y a s
,
A s c a l on ia e a nam e s t ill pr e s e rv e d in t h e F r e nch word

,
é c h a l o t t es .
During t h e crusad e s Ascalon was r e p e at e dl y cap t ur e d

and los t by t h e Chr is t ian s b u t fi n a l ly f e ll p e rman e n t l y i n t o
,
t h e hands of t h e M ohamm e dan s who allow e d it t o fall in t o

d e ca y In 1 8 3 2 Ibr ah im P a sh a tri e d to r e build it bu t h is
.
e ffor t s prov e d vain and t o d a y its s i t e is mark e d m e r e l y

—
by a h e ap of ruins .
ET A M A ND LE HI
.
The cl i ff E t am ha s b e e n id e n t ifi e d with a v e r y narrow

gorg e in t h e Wadi Is h m a in Though t h e cl e ft i s v e r y im
’
.
posing and s e e ms t o fi t all t h e r e qui sit e s of t h e stor y w e ,
ought t o b e ar in mind t ha t a town in Jud aea wa s actuall y

call e d E t am which i s si t ua t e d south e a st of B e t hl e h e m and
,
nor t h e a s t of T e koa T h e cl e f t in t h e n e ighborhood of th i s

.
’
t own i s not a s grand a s t h e cl e ft in t h e vall e y of Is h m a in ,
b u t it i s probabl e t ha t t h e wri t e r of t h e Samson s t or y had

t h e la t t e r in mind and not t h e form e r .
T h e si t e of t h e Phil is t in e ci t y L e h i i s n ot k nown and ,
all a t t e mp t s to id e ntif y i t h av e prov e d failur e s W ith it .
t h e h e igh t of L e h i t h e morta r of L e hi and E n h a q q o r e

, , ,
t h e spr ing of t h e cr i e r i e t h e partr idg e or t h e a s s hav e

, . .
, .
r e ma in e d u n id e n t ifi e d but w e must a ssum e that th ey w e r e

,
d e fi n it e local i t i e s w e ll known to t h e original author of t h e

s t or y .
GAZA .
The gr e at c e nt e r of all int e ll e ctual and comm e rcial

’
lif e of south e rn P al e stin e in Samson s da y s wa s t h e city ,
46 T H E STORY OF SA M S O N .
of Gaza wh ich s e e ms t o hav e b e e n lik e a l i t t l e Par i s for its

,
vicini t y W e mus t conclud e from t h e S amson s t or y that

.
t h e spl e ndor and t h e t e mptations of t h e city prov e d a gr e at
attraction to t h e vi ll ag e r s and mountain ee r s of the sur

rounding countr y Ev e n to d ay we fi n d d é br i s of
.
— m a g n ifi
48 T H E S TO RY O F SA M SO N .
wa y . I f h e proc e e ds fa rth e r h e will probabl y com e through

a stabl e to a tiny courtya rd on on e s id e of which is the
k itch e n ,and farth e r on th rough a passag e w a y h e wi ll

-
r e ach t h e l arg e inn e r cour t pav ed with marbl e a round

T HE HO M E OF T HE SA M SO N LE GE N D .
49
wh ich op e n a s e r i e s of rooms s e parat e d from t h e cour t

,
by arcad e s . R igh t h e r e m a y b e found man y an anci e n t

pillar wi t h cap i t als of e v e r y d e scrip t ion : Corinthian Ro ,
man as app e a r in t h e publ ic buildings of H e rod and By

, ,
I
V EW O F HEB R O N F R OM A A HAM S
BR
’
OA K
.
i
z ant ne, can be s e e n T h ey stood ori g inal ly in som e old
.
t e mpl e and th e n p e rhaps in a church and lat e r w e r e dug

, ,
ou t of t h e ruins and us e d in building t h e hou s e M or e ov e r

.
som e pol ish e d marbl e slabs wall e d in b e tw e e n r e d R oman

T H E S T OR Y OF SA M S O N .
T HE HOM E OF T HE S A M SO N LE GE N D .
5 1
bricks giv e t h e walls a mo t t l e d app e a ranc e I t i s as if w e .
had b e for e u s t h e carica t ur e of a palac e of Dama scu s .
“
It i s a w e ll known fac t t hat t h e S amson s t or y mak e s
—
its h e ro app e a r al so in t hi s ci t y of t h e anci e nt Ph il i s t in e s .
He i s said t o hav e t ak e n t h e door of t h e ga t e of t h e ci t y

‘
and t h e t w o pos t s and w e n t awa y wi t h t h e m ba r and all

, , ,
and p u t t h e m upon h i s should e r s and ca rri e d t h e m up t o

,
t h e t op of an hill t ha t i s b e for e H e bron ( Judg e s xv i

’
.
Th e J e b e l e l M un t ar a t t h e sou t h e as t of t h e ci t y i s point e d
-
ou t t o d a y a s t hi s h ill
-
T h e loca t ion of t h e ol d ci t y ga t e
.
as w e ll a s t h e t e mpl e of D agon wh e r e Samson m e t h i s

d e a t h a r e al so shown t o t rav e l e r s
, .
Local t radi t ion of Ga za na t urall y s e l e cts t h e n e ar e st

hill toward t h e c a s t a s t h e poin t t o wh ich Samson car ri e d
'
t h e ga t e s Th i s in t e rpr e t a t ion of t h e l e g e nd how e v e r fl

. atl
y , ,
con t radic t s t h e B ibl e s t or y wh ich mak e s Samson ca r r y t h e

ga t e s abou t for t y mil e s up in t o t h e high lands of Judah
t o t h e old ci t y of H e bron so w e ll known in H e br e w t radi
t ion a s on e of t h e old e s t ci t i e s of P al e s t in e wh e r e Abrah am

t e n t e d wh e r e h e bough t a bur y ing plac e and wh e r e up
,
t o t h i s d a y a w e ath e rb e at e n tr e e s t ill b e ar s t h e nam e o f

Abraham s oak ’
.
Wh il e Gaza Ascalon Ashdod Ga t h and Ekron a r e

, , , ,
u suall y r e f e rr e d t o a s Ph il i stin e ci t i e s w e must n ot think

,
t ha t t h e y w e r e of Ph ili s t in e founda t ion Th e y w e r e onl y

.
colon iz e d b y th e s e s t rang e r s t ha t cam e b y s e a from di s t an t

M e dit e rran e an i slands ; for t h e T e l Amarna l e t t e r s m e n
tion t h e sam e citi e s long b e for e t h e Phili s t in e immigra t ion .
S A M S O N S B I RT H ’
.
T HE B IBLIC A L A C COU N T .
HE birth of S amson ( Judg e s xi i i ) i s t yp ica l of man y

h e ro e s of t h e O ld T e s t am e nt and it fi n d s a r e al i s t ic
,
in t e rpr e ta t ion i f w e consid e r t h e r e ligious tradi t ion s of t h e

S e mi t ic O ri e nt to d a y I t r e ads a s fol l ows in P rof G F
—
. . .
’
M oor e s t ran sla t ion :
S am B ir t h
’
s on s .
I sra e lit e s again o ffe nd e d Y H V H and He

Th e ‘
gav e t h e m in t o t h e pow e r of t h e P hil i stin e s for fort y

}
y e ar s
N ow t h e r e wa s a c e rta in man of Zorah of t h e clan of ,
t h e D an i t e s n am e d M anoah whos e wif e wa s ba rr e n and

, ,
had no ch ild And t h e M e s s e ng e r of J HV H app e ar e d t o

.
“
t h e woman and said t o h e r :
, Thou art bar r e n and hast
born e no ch ild ; but t hou shalt conc e iv e and b e a r a son .
N ow th e r e for e b e war e and do not drink win e or o t h e r

, , ,
intoxicating drink and do not e a t an ything uncl e an F or

, .
thou a rt with ch ild and wilt b e a r a son ; and no ra zor

,
shall touch h i s h e ad for from t h e womb t h e b oy shall b e

,
1
Th e in d e nt e d p a s s a ge h a s b e en a dd e d by a De ut e r onom i st ( D ) , wh o
h e r e v e n t s h is i n d ign at i o n at t h e p a gan s pi ri t of s om e fea t u r e s of t h e st o ry
wi t h out ot h e r w i s e i n t e r fe ri n g w i t h t h e t e x t.
’
SA M S O N S B I RT H .
53
a r e l igious votar y ; h e w il l m a ke a beg in n in g f

o d e l iv e r in g
Is r a e l fr om t h e P h il is t in e s .
2
The woman cam e and told h e r husband : A man of

God cam e t o m e and h i s app e aranc e wa s lik e t ha t of t h e
,
M e ss e ng e r of God v e r y v e n e rabl e ; bu t I did n ot a sk h im

,
wh e nc e h e cam e nor did h e t e ll m e h i s nam e An d h e said

,
.
t o m e : Thou a r t wi t h child and wil t b e ar a son ; now

‘
,
, ,
th e r e for e do n ot drink win e nor in t oxica t ing drink and

, ,
do n ot e a t an yt hing uncl e an for from t h e womb to t h e ,

’
d a y of h i s d e a t h t h e b oy shall b e a r e l igious vo t ar y .
“
Th e n M anoah b e sough t JH V H a n d said : I pra y th e e , ,
O Lord l e t t h e man of God whom Thou didst s e nd com e

,
aga in t o u s and t e ach u s wh at w e shall do t o t h e boy t hat

”
i s to b e born .
An d God h e ark e n e d to t h e pra ye r of M anoah and t h e ,
M e ss e ng e r of God cam e again t o t h e woman a s s h e wa s

tarr y ing in t h e fi e l d M anoah h e r h u sb a n d wa s n ot wi t h
.
'
h er An d t h e wo m an ran at onc e and t old h e r husband

“
.
, ,
“
sa y ing t o him : T h e man who cam e to m e t h e o t h e r d a y
”
ha s app e ar e d t o m e .
S o M anoah ros e and follow e d h i s wi f e ; and wh e n h e

’
,
“
cam e t o t h e man M anoah sa id t o him : Art t hou t h e man
,
wh o spok e to t h e woman
”
He answ e r e d : I a m
“
.
“
Th e n M anoah sa id : N ow wh e n t hat which thou dost ,
for e t e ll com e s tru e wha t sh all b e t h e rul e for t h e boy and

,
h i s mod e of li f e
An d t h e M e ss e ng e r of JH V H r e pl i e d to M anoah : Le t
t h e woman avoid all t hat I bad e h e r ; s h e mu st not e a t a n y
produc t of t h e Vin e and l e t h e r not drink win e or o t h e r
,
intoxicating drink nor e a t an yth ing uncl e an ; e v e r y th ing

,
”
that I command e d h e r s h e mu st obs e rv e .
2
Th e i t a l i c i z e d p a s s ag e is a c om m e n t a dd e d by a l at e r s c ri b e o r r e d act o r
o f Eph r a i m i t i c s c rip t u r e s He r ec o gn i e s S a m so n s d ivi n e m i s s i on b ut b e a r
’
. z ,
in g in m i n d t h at h e a c c om p l i s h e d n o t hi n g s p e a k s o f it a s a b e gi n n i n g o f
“
”
d e l iv e ri n g I s r a e l fr om t h e Ph i l i s t i e s
n .
54 T H E STO R
.
Y OF SA M SO N .
An d M anoah sa id t o t h e M e sse ng er of J HV H : Le t u s
”
p r e s s t h e e t o s t a y and l e t u s pr e par e th e e a k id
, .
But t h e M e ss e ng e r of JHVH answ e r e d M anoah

.
°
Though thou pr e s s m e I will not ea t of t h y food ; but i f

,
t hou wil t m a k e a burn t o ffe ring thou must o ffe r it t o

.
-
,
’
JH VH fi
T HE A NN U N C IA T I O N or S AM S O N ’
S I
B RTH .
By R u b en s .
An d M anoah sa id t o t h e M e s s e ng e r of JH V H What
i s t h y nam e that if t h y pr e dic t ion com e t ru e w e m a y
?
”
honor t h e e .
T h e M e s s e ng e r of JH V H an sw e r e d h im : W h y d os ‘
r
t hou i nqu r ei m ff
y nam e s e e ing it i s in e abl e
,
?
3
S o M anoah took a kid [ and t h e c e r e al o ffe ring ] and
o ff e r e d it a s a burnt o ffe ring on t h e rock t o JH V H t h e
-
,
3
Th e t w o br k ac ete dp as sa ge s are p os t -
Exi l ic g lo s ses .
56 T H E STOR Y OF SA M S O N .
e vi l in fl u en c e s .
4
T h e main thing of int e r e st i s t h e part
wh ich hol y m e n r e pr e s e n t ativ e s of t h e d e i t y or of t h e
, ,
W e li hav e b e e n pla y ing e v e r s inc e and a r e pla y ing s t ill

,
all ov e r S y ria wi t h t h e e xc e p t ion p e rhap s of t h e par t s in

habi t e d by P rot e s t an t s ; for P rot e stan t i sm is t h e onl y r e
l ig ion t ha t by it s s obri e t y cu t s o ff t h e anci e nt practic e s
and sup e r s t i t ions .
P rof e ssor Cur t i s s ha s d e vot e d a sp e cial chapt e r to t h e

ho l y m e n of S y r ia Th ey a s w e ll a s t h e r e ligious sh e iks
.
, ,
a r e suppos e d to b e pos s e ss e d of m y st e r iou s pow e r s and all
of th e m practic e e xorci sm Sa y s P r of e s sor Cu rti ss .
“ ‘ ’
T h e hol y m e n and t h e r e l igiou s sh e iks ca st out e vil
sp irits Wh ich r e s e mbl e clos e l y t hos e about whom w e r e ad
,
in t h e tim e of our Lord Th e y e xorci s e e vil sp irits from .
t hos e who a r e ill Th ey th ink such p e rsons a r e poss e ss e d

.
b y t h e j in n who s e e m t o b e t h e sam e a s t h e d e mon s in t h e

,
tim e of Ch ri st .
“
Th e r e a r e c e r t a in sa ints t hat h av e almost t h e pow e r s
of ph y s ician s a s sign e d to t h e m Som e of t h e m would s e e m .
to be sp e ciali sts Th e y p e rform cur e s for r he umati sm

.
,
for bad ey e s and oth e r ailm e nts O n e sh r in e n e ar Solo

, .
,
mon s hot a i r bath s about four hour s from Ka rya t en in

’
—
, ,
t h e S y rian d e s e r t i s good for bar r e n wom e n, .
“
As ba rr e nn e ss i s cons id e r e d almost t h e gr e at e st di s
grac e that can b e fall an O ri e ntal woman and girl s a r e
’
not r e ckon e d in t h e e num e ra t ion of a f ami l y a barr e n ,
woman of t e n s e e ks a son from a local sain t or w e li ; t hu s

t h e s t or y of Hannah i s not unfr e qu e ntl y r ep e a t e d .
“
O n e of t h e most con sp icuous c a s e s w a s r e lat ed to m e
'
by Re v E A Hanau e r of J e ru sal e m who wa s an e y e

. . .
, ,
witn e s s of part of t h e incid e nt Th e r e wa s a S y r i an .
woman who wa s bar r e n and who in t h e bi t t e rn e ss of h e r , ,
soul w e n t to N e b y D a u d f on t h e tradi t ional sit e of M ount

,
’
F o r fu r t h e r e t a il s o f P r o fe s s o r C u r t is s s w o r
d k l igi on
4 ’ “
s ee Th e R e of
Pr ot o S e m i t i s m in Th e O p e n C ou r t, Vo l X V III, p p 42 1 ff
-
”
. . .
i e , Pr oph e t D a vi d
5
. . .
’
SA M SO N S B I RT H .
57
Zion and vow e d t hat i f t h e saint would giv e h e r a son

,
s h e would giv e h im a fat sh ee p I n d u e tim e a boy wa s .
born T h e fath e r and moth e r on th e ir w a y to t h e sh rin e

.
, ,
stopp e d t o r e st at a hous e wh e r e t h e mi ssionar y h e ard t h e

stor y from t h e l ip s of t h e glad mo t h e r
“
Som e t im e s a man vows t ha t i f t h e saint wil l grant
h im a son h e will p a y for h i s w e igh t in s ilv e r coins T h e .
t e ach e r of a Gr e e k school in S a fi t a wa s pr e s e nt at t h e
pa ym e nt of such a vow Wh e n t h e silv e r plac e d in t h e
.
ba l anc e s n e a rl y tipp e d t h e scal e t h e fa t h e r t h r e w in two ,
or thr e e gold pi e c e s .
“
Som e tim e s a woman in h e r a rd e nt d e si r e for a son
, ,
will v ow t ha t i f t h e saint w ill gran t h e r r e qu e st s h e will

s a c r ifi c e a sh e e p e ach y e ar Such wa s t h e v ow of a woman
.
at t h e cav e wh e r e Abraham i s r e pu t e d t o h av e b e e n born

at B e rz a n e a r D ama scus A t t h e la st r eport s h e had al
.
r e ady s a c r ifi c e d t hr e e sh e e p .
“
Th e r e can b e no qu e s t ion that barr e n wom en a s t h e ,
r e su l t of such vows som e tim e s r e c e iv e t h e pow e r to b e a r

,
ch ildr e n P e rhap s th i s i s an indication of t h e domination

.
of t h e mind ov e r t h e bod y ; o r a s a nativ e ph y sician sug ,
g e sts t h e v e r y e x e rtion cons e qu e nt on vi siting a sh rin e

,
”
m a y bring t h e bod in t o a normal condi t ion
y .
Th e hol y m e n a r e not pri e sts nor hav e th e y an ything

to do wi t h t h e d ervi sh e s of t h e M osl e ms or t h e monks of ,
t h e Chr i stians Th ey a r e a t y p e of th e i r own and m a y

.
b e an y thin g but hol y or moral in t h e pr e s e nt acc e ptanc e

6
of t h e words for th ey corr e spond to t h e Sodomi t e s of t h e
,
O ld T e stam e nt whom t h e r e ligious r e form e rs in t h e tim e

,
of j osiah r e mov e d from t h e t e mpl e of J e rusal e m in t h e !
y e a r 6 2 1 B C . .
T h e submis siv e n e s s of t h e common p e opl e to t h e hol y

”
m en i s almost incr e dibl e for w e l e a rn t hat un e duca t e d
,
”
Th e w o r d s h ol y do i te in He b r e w K a d e s h ) d riv d
“
and so m ( are e e
fr om t h e s am r oo t ka da s h w hi c h p r p r
“ ”
e , m ea n s t o s e a ate, to set a a t .
2 K i ngs xxi i i 7
7
. .
wom e n of t h e countr y do n ot sh rink from t h e i r e mbrac e .
S a y s Cur t i ss :
S o fa r a s t h e y a r e not impos t e rs th e y a r e m e n whom ,
w e would call in san e known among t h e S y rians a s m ej h f m , ,
poss e ss e d by a j in n or spir it Th ey of t e n g o in fi l t h y gar

, .
m e nts or w i t hou t cl ot h ing S inc e th e y a r e r e gard e d a s

, .
in t oxica t e d by d e it y t h e mos t d ig n ifi e d m e n and of t h e

, ,
high e s t standing among t h e M osl e ms submi t t o u t t e r in ,
d e c e nt languag e at th e i r bidding wi t hout r e buk e and ig ,
n or a n t M osl e m wom e n do n ot sh rink from t h e ir approa c h ,
b e caus e in t h e i r sup e r s t i t iou s b e li e f t h e y a t tr ibu t e t o t h e m ,
a s m en pos s e ss e d by God a divin e au t hor it y wh ich th ey ,
dar e not r e sist .
“
In a c e rtain famil y in N e b k t h e wif e a p e r f e ctl y r e ,
s p e c t a bl e woman appar e n t l wi t h t h e cons e n t of h e r hu s

y ,
band consid e r s it wrong t o r e fus e a hol y man

,
He r ‘
.
’
nam e i s w e ll known in t h e commun it y wh e r e s h e l iv e s .
M r F r az e r in Th e Gol d en B ou g h ( pag e 1 47 ) sa y s
.
“
Wom e n a r e taugh t to b e l i e v e that t h e h igh e st bli ss
for th e ms e lv e s and t h e i r famili e s i s t o b e obtain e d b y
y i e lding th e ms e lv e s t o t h e e mbrac e s of t h e s e b e ings in
'
whom t h e divin e natur e m y s t e riousl y co e xi sts wi t h t h e .
”
form and app e ti t e of tru e humanit y .
P rof e s sor Cur t i s s adds t h e following d e scr iption :

“
Th e i r app e a ranc e and t h e e xpr e s sion s r e ga r ding
,
t h e m a fford som e illu stration s of t h e popul ar es t im at e

,
of anci e nt s e e r s or p roph e ts in t h e tim e of Hos ea : T h e

, ,
‘
8 ’
proph e t i s a fool t h e man that h ath t h e spi rit i s mad ;
,
and in t h e t im e of J e r e miah t h e man who mad e h ims e l f ,
a proph e t wa s con sid e r e d a s good a s a madman 9

We .
a r e r e mind e d too of on e of t h e sign s by wh ich S a u l w a s

‘
, ,
c onsid e r e d a p roph e t wh e n h e stripp e d o ff h i s clot h e s and

, ,
l a y down na k e d a ll that d a y and a l l that ni g ht so tha t ,

8
Ho s . ix 7
. C i Geo rg e
. . Ad am S m i t h , Th e B ook o f t he Tw e lve P r op h e ts ,
Ne w Yo rk , 1 896, p 28 n
. .
9
Ge n . xxi x 26 . .
SA M SO N S B I RT H
’
.
59
th e p e opl e in vi e w of t h e s e d e mons t rations wi t h wh ich ,
t h e y w e r e so familiar said I s S aul also among t h e , ,

‘
” 10
proph e t s
T HE K ID O F F ER ING .
’
The stor y of Samson s conc e p t ion i s v e r y r e al i sticall y
t old and it s occur r e nc e p e rhap s n ot in on e ca s e onl y but
, ,
in man y ins t anc e s of t h e sam e kind i s quit e plausibl e i f ,
con sid e r e d in t h e l igh t of anci e n t S e mi t ic cus t oms wh ich

a r e so inv e t e ra t e t ha t t h e y a r e pr e s e rv e d e v e n t o d a y -
.
M anoah fa r f rom having a n y mi sgivings abou t t h e r e por t

,
of h is wi f e i s gr e a t l y pl e a s e d wh e n s h e m e e t s t h e s t rang e r
,
aga in provid e s for t h e d e mand e d r i t ual s a c r ifi c e and t h e

, ,
child tha t i s t o b e born i s promi s e d t o l e ad t h e l if e of a

Na e ir from t h e mom e n t of h is birth .
T h e s a c r ifi c e of t h e kid i s not without s ig n ifi ca n c e a s ,
will app e ar from a comm e nt by P aul Haupt writt e n in e x

planation of t h e r e f e r e nc e s t o kids in t hat coll e c t ion of
H e br e w lov e di t t i e s wh ich a r e incorpora t e d in t h e B ibl e
“ ”
und e r t h e t i t l e Th e Song of Solomon P rof e ssor Haupt .
sa y s :
“ ‘
T h e phra s e F e e d t h y kids in t h e answ e r of t h e lov e r
’
, ,
ha s a sp e cial m e an ing A kid was t h e customar y pr e s e n t

.
giv e n t o a f e mal e fri e nd ( Arab ga di q e ) who was visi t e d .
b y a man from t im e t o t im e W h e n Judah saw h i s d a u g h .
t e r in law Tama r who had cov e r e d h e r fac e and wrapp e d

- —
, ,
h e r s e lf h e sa id t o h e r I will s e nd t h e e a kid ; and wh e n

, ,
‘ ’
Samson vi si t e d hi s Phili stin e fr i e nd at Timnath h e brough t
h e r a kid Such a gif t wa s p robabl y e xp e c t e d a t e v e r y
.
‘ ’ ’
Vi sit of t h e husband T h e brid e r e main e d a t h e r fa t h e r s
.
‘ ’
hous e and t h e husband vi sit e d h e r th e r e According to
, .
Ammianus M a rc e llinu s ( xiv 4) ma rr iag e among t h e S ar .
a c e n s wa s a t e mporar y con t rac t for wh ich t h e wi f e r e c e iv e d
a pric e In P e r sia th e s e t e mpora r y all ianc e s a r e s t ill r ec

.
1 S am xix . 2 1 -24 .
60 T H E STOR Y OF SA M SO N .
og n iz e d a s l e gal I n t h e B ook of Tobi t ( ii 1 2 ) w e r e ad

. .
t ha t a ft e r Tobit had b e e n s t r ick e n wi t h blindn e s s hi s wif e , ,
Anna w e nt to a fac t or y wh e r e wom e n w e r e e mplo y e d a s

,
w e av e r s and wh e n t h e own e r s gav e h e r on e d a y a kid in

,
a ddition to h e r wag e s s h e f e ll ou t wi t h h e r husband who

,
would not b e l i e v e h e r s t or y and in si st e d on t h e kid b e ing

r e t urn e d t o t h e own e r s of t h e factor y a s h e f e lt a sham e d ,
of h i s wif e W e know al so that a y oung h e goat wa s t h e

.
-
o ffe ring of t h e Gr e e k h e t aer ae to t h e godd e ss of love A p h r o

” “
dit e . I n t h e S am son stor y w e a r e t old t hat S amson
”
w e nt to vi sit h i s wi f e taking wi t h him a kid , .
St e inth al r e gards t h e stor y of S amson s birth a s of ’
la t e r origin wh ich m a y or m a y n ot b e s o y e t th e r e i s no
, ,
r e a son for a n y di scrimina t ion for it i s quit e in k ee ping

with t h e s t or i e s of S amson s d e e ds O n e t hing how e v e r ’
.
, ,
mu st hav e b e e n ty pical in t h e anci e n t t raditions of solar

h e ro e s nam e l y that th e i r bi r t h wa s not an ordinar y oc
, ,
curr e nc e bu t an e v e nt of sup e rnatu ral int e rf e r e nc e Sola r .
h e ro e s a r e suppos e d t o b e t h e ch ildr e n of a god and t h e i r

bi rth i s a l wa y s miracu l ous .
T HE O P H A N I E S .
Th e birth stor y of S amson i s consid e r e d a s on e of t h e

b e st told th e ophani e s of t h e O ld T e stam e nt and it m a y ,
b e worth wh il e to r e p e at h e r e for t h e b e n e fi t of r e ad e r s
not v e r s e d in r e c e nt r e sults of th e ology a fe w w e ll known ,
—
facts conc e rning t h e d e v e l opm e nt of t h e J e wi sh God id e a .
I n t hos e B ibl ical pa ssag e s wh ich b e long to t h e old e r p e riod ,
God ( or rath e r Yahv e h ) i s human iz e d t o such an e xt e nt

t hat h e ( a s for in stanc e in t h e cr e a t ion s t or y ) tak e s a
walk in t h e gard e n for h i s r e cr e ation and sp e a k s wi t h

Adam and Ev e God wa s b e l i e v e d to app e ar in fi r e and
.
it wa s suppos e d to b e dang e rous or e v e n fatal to s e e God

1
or to h e a r h i s voic e .
T h e O p h a n ie s a r e r e c o r d d xvii xxx v Ex i i i xix

1
e in Ge n .
, I; . 6; . . 6; . 21 ;
xxxm 20 ti ; J u ge s v i 22 ;
. d . m m , 22 , e t c .
’
SA M S O N S 13 1 111 11 .
h
T e mos impor t an t t h ophan i s r e lat e d in t h e third
t e y
chap t e r of Exodu s wh e r e Yahv e h app e ar s t o M os e s in t h e
bush which burn e d wi t h fi r e and t h e bush wa s n ot con
“
2
”
sum e d .
H e r e God r e v e al s t o M os e s h i s nam e Yahv e h
wh ich wa s r e gard e d wi t h so m uch a w e t ha t l at e r g e n e ra
tion s c e as e d t o pronounc e it and in r e ading t h e scriptur e s
T HE BU RN I N G BU SH .
By S c h n o rr v on K a ro l s fe l d .
“ ”4
substitut e d for it t h e word a d on aj f i e m y Lord But . . .
“
God could n ot call h ims e lf m y Lord and so t h e rabbi s ,
in t roduc e d in th i s sp e cial pa s sag e ( E x i ii 1 4) ano t h e r . .
2m s uT m
m
S i nc e th e Y a hv e h was lw rea d a h r e e v ow e l s
d o n ai the t
4 ay s
na m e a ,
of fi d d on d j
.
( s h o rt n e s s of v owe l a s 6 t h e n 6 a n d fi n a ll y t h e b r o a d (1 ) w e r e
m n re sul t
, ,
w r xt t e n un d r e the i n e fi a b l e t e t r a g r am , w h i c h pr o d uce d t h e fo r m
:
substitution for t h e hol y nam e v iz e h ey eh wh ich , .

,
“ ” “ ”a
m e an s I a m or ra t h e r I shall b e
, , .
Yahv e h mu st b e an ol d S e mi t ic d e i t y a s t h e word
app e ar s in a n c 1e n t B ab y lonian nam e s such a s Ya v e il u ’
-
6
m e n t ion e d by D e l itzsch A m on g t h e I sra e l it e s its u s e w as
.
originall y l imi t e d t o t h e south e rn t r ib e s e sp e ciall y Judah , .
B e nj amin and D an and so Yahv e h i s naturall y t h e God of ,
Samson I n nor t h e rn I s ra e l God wa s call e d Eloh im and

.
“
al so Z e baoth i e [ Lord o
, i ] t h
. e s t ar r.
y H,os t s but wh e n ,
t h e di ff e r e nt H e br e w t rib e s of whom pr e sumabl y onl y t h e

south e rn on e s had b e e n in Egypt coal e sc e d into a nation ,
call e d I s ra e l t h e th r e e nam e s w e r e id e n t ifi e d t o m e an on e
,
and t h e sam e God t h e God of I sra e l and J e r e miah us e s , ,

”
all thr e e at onc e call ing God Yahv e h Eloh im Z e baoth .
Yahv e h wa s t h e God of J e t hro t h e pr i e st of M idan , ,
a K e nit e who l iv e d n e a r M ount Hor e b and th e r e Yahv e h

, ,
r e v e al e d h ims e lf to M os e s Je t h r o s son in l aw ,
’
- -
.
Yahv e h sa id un t o M os e s ( E x V i 2 . .
“
I a m Y H V H and I app e ar e d un t o Abraham unto , ,
I saac and un t o Jacob a s E l S h a d d a j but by m y nam e

, ,
J H V H wa s I not known to t h e m .
E l S h a dd a j 7
as w e ll a s Eloh im is a plu ral form d e
, ,
8 “ ”
r iv e d from s h a d strong and i s commonl y t ransl a t e d
, ,
“ ”
God Almigh t y Th e sam e word slightl y m odifi e d a s
.
“
( singu l ar s h e d ) d e no t e s pagan d e iti e s and i s
9
s h e d im
“ ”1 1
t ransla t e d in t h e S e ptuagint by d e mon s .
in g a m on g p e op l e q ua i n t e d w”i t h He b r e w t r a d i t i on s in t h e m on s t r ou s
u n ac
com b i n a t i on o f t h e w o r d J e h ov ah T h i s q u e e r w o r d fo r m a t i o n is o f co m
“
.
p a r a t iv e ry r e c e n t o rigi n fo r it d o e s n o t o c c u r a n y w h e r e b e fo r e t h e R e fo r m a
,
t i o n a n d w a s i n v e n t e d in t h e s ix t e e n t h c e n t u r y by Pr ot e s t a n t B i bl e t r a n s
l a t o r s w h o k n e w en o u gh He b r e w t o r ea d t h e l et t e r s a s t h e y w e r e w ri t t e n ,
b ut n o t e n o u gh t o u n d e r s t a n d t h e m e a n i n g o rigi n a n d h i s t o r y o f t h e wo r d , .
T h e fi r s t p a r t o f v e r s e 1 4 i s ob vi o u s l y a g l o s s w h i c h h a s b e e n i n s e r t e d
5
i n t o t h e t e x t C f A r n ol d s T h e D ivi n e Na m e in E x o d us III
. .
’ “
in t h e ,
J ou r n a l o f B ib li ca l Li t e r a t u r e , X X IV , P t . 2 .
C hi c a go Th e O p e n C ou r t P ubl i s h i n g
6
B a be l a nd B i b le , p . 1 50 ff
. : Co .
7 ‘
BL R
Z
‘ L’ 3 W2} 9 E
‘
Ti}
1° “
W? da gu é vt a .
64 T H E STOR Y OF SA M S O N .
Again in E x odu s xxx i ii 1 1 we r e ad t hat t h e Lord

,
spak e t o M os e s fac e t o fac e a s a man sp e ak e t h unto h i s

,
”
fri e nd I n contradiction to th e s e th e ophani e s Yahv e h sa y s
.
to M os e s ( E x xxxi ii 2 0 )
. .
“
Thou canst not s ee m y fac e ,
”
for t h e r e shall no on e s e e m e and l iv e How e v e r to show
.
,
M os e s an e x t raordina r y favor Yahv e h will allow h im ,
to catch a gl imp s e of h i s glor y from b e h ind :

“
An d t h e Lord sa id B e hold t h e r e i s a plac e by m e
, , ,
and t hou shalt stand upon a rock : and it shall com e to pas s ,
wh il e m y glor y pa s s e th by that I w il l put th e e in a clift of

,
t h e rock and will cov e r t h e e wi t h m y h and whil e I pas s by :

,
and I will t ak e awa y min e hand and thou shalt s e e m y bac k

,
pa rts : but m y fac e shall not b e s e e n .
L e s s comica l but not l e s s pagan and a s su r e dl y mor e

barba rous i s anoth e r th e ophan y r e la t e d in E x odu s v 2 4 2 6 .
-
,
’
in wh ich Yahv e h s wr a t h t oward Z ipporah t h e wif e of ,
M os e s i s calm e d onl y aft e r t h e circumci sion of th e i r son

,
G e r son Th e crud e n e s s of t h e God conc e ption pr e s e rv e d

.
—
in thi s strang e pa ssag e ma rks th e s e v e rs e s a s a r e lic of t h e

savag e a g e which h a s p r e sumabl y b e e n r e ta in e d by t h e r e
d a c t o r onl y b e cau s e t h e incid e nt narra t e d might sil e nc e t h e
obj e ction t hat a moth e r wou l d naturall y hav e against t h e
rit e of ci rcumcision ; and t h e j e ws of t h e B ab ylonian cap
t iv it y r e ga rd e d th is c e r e mon y a s an e ss e ntial and indi s
p e nsabl e part of th e i r r e l igion , for it wa s t h e sign of th e i r
cov e nant wi t h God .
T h e pa s sag e r e ads
“
An d it cam e t o pa s s by t h e w a y in t h e inn that t h e ,
Lord [ Y H V H ] m e t h im [ i e M os e s ] and sough t to kill

.
,
h im .
“
Th e n Z ipporah too k a sha rp ston e and cut off t h e for e ,
skin of h e r s on and ca st it at h is f e e t and sa id Sur e l y a

, , ,
blood y husband a r t thou to m e .
“
S o h e [ J H V H ] l e t h im [ M os e s ] g o z th e n s h e said
A bl ood ly husband thou a rt b e caus e of t h e circumci sion
, .
’
.
In th e lat e r p e riod of J e wi sh monoth e ism t h e invis i ,
b il it y of God b e cam e mor e and mor e a part of t h e J e wi sh

”
faith and so th e ophani e s in a n y mann e r of similitud e
,
w e r e d e ni e d by t h e D e ut e ronomi st ( D e ut iv S t il l . .
God wa s b e li e v e d to hav e app e ar e d t o Abraham and Jacob

and to hav e spok e n to t liem ( E x Vi . .
I t ha s b e e n sugg e s t e d t hat man y of t h e old th e ophani e s

hav e b e e n m od ifi e d by post Exilic r e dactors into app e ar -
a n c e s of ang e ls Th e id e a t ha t God should app e ar in human

.
“
form b e cam e o ffe n siv e and so t h e words m e s s e ng e r of
,
” “ ”
Yahv e h w e r e substi t ut e d for Yahv e h Th i s Vi e w i s .
suppor t e d by t h e fact that in Ge n xv i 7 9 1 1 it i s stat e d . .

, , ,
“ ”
that t h e ang e l of Yahv e h app e ar e d to H agar and spok e
to h e r ; y e t in t h e sam e stor y ( v e r s e 1 3 ) w e r e ad that it .
“
wa s Yahv e h hims e lf who spok e to h e r I n t h e sam e
’
“ ”
w a y t h e ang e l of Yahv e h app e ar s to Gid e on ( Judg e s
“
Vi 22 ) but h e calls h im Yahv e h Eloh im
. .
Th e s e inconsist e nci e s m a y simpl y b e a r e su l t of t h e

’
r e dactor s car e l e s sn e s s in h i s alt e ration s A t a ny rat e t h e .
ang e l or m e s s e ng e r of Yahv e h i s fr e qu e ntl y id e n t ifi e d with

‘
13
Yahv e h .
O n e p e cul ia r confus ion wh ich can onl y b e du e to t h e

in s uffic ie n t alt e ration s of a l at e r e dactor occurs in t h e
stor y of Abraham s th e ophan y a t M amr e Ge n xviii wh e r e
’
, .
,
w e r e ad of th r e e m e n who a r e addr e ss e d som e tim e s in t h e

singular and som e t im e s in t h e plural O n e of t h e thr e e .
i s id e n t ifi e d with Y ahv e h wh il e t h e oth e r two a r e d e scrib e d

,
( in xix ) a s two ang e ls y e t th e s e in turn too

, a r e addr e s s e d
and also sp e a k in t h e singula r and ind ee d the y sp e ak and
act a s Yahv e h h ims e l f ( xix .
In consid e ration of t h e probabi l ity that t h e m e ss e ng e r

12
Cp . Gen xvi i I ; xxx v 9
. . . .
S e e s uc h n a rr a t iv e s a s Ge n xxi i Il ff ; xvi i i 2 ; xv 3 ti ; Nu m xxu

13
. . . . . . .
3 2 3 5 e s p ec i a ll y 3 5 t o b e c om p a r e d w i t h xx iv 1 3 ; J u d g e s xi 1 5 ; vi 1 1 24 ;
- - -
, . .
,
c om p a r e e s p e c i a ll y v e r s e s 1 1 a n d 20 F
f D i ff e r e n c e s b e t w e e n Y a hv e h a n d h is
.
a n g e l a r e m a d e in Ge n xx iv 7 40 ( c om p a r e v e r s e s 27 an d
. .
, Num xxii . .
3 1 ; J u d g es xi i i 8 ; 2 S a m ue l xx iv 1 5 1 7
. .
, .
66 THE
'
ST OR Y OF SA M SO N .
of Yahv e h i s a la t e r in t e rpolation for Yahv e h h ims e l f ,
w e m a y v e r y w e ll a s sum e t ha t according to t h e anci e nt

Samson l e g e nd Yahv e h h ims e l f app e a r e d t o M anoah s
,
’
wi f e and ind e e d w e m a y e v e n v e n t ur e t h e a s sump t ion

, ,
t ha t according t o t h e old e st form of t h e l e g e nd S amson ,
wa s r e gard e d a s t h e son of Yahv e h I t i s a ma t t e r of .
cour s e t hat thi s id e a could no long e r b e coun t e nanc e d by

t h e D e u t e ronomi s t s from t h e i r rigorou s mono t h e is t ic
s t andpoin t and so w e m a y r e gard t h e bir t h s t or y of S am

,
son a s w e hav e it now t o b e an e di t ion a d m u m d e lp h im

'
, .
T HEM E A N I N G O F N AZ I R .
T h e ch ildr e n of I s ra e l w e r e invad e r s of P al e s t in e T h e .
Canaani t e s and Ph ili s t in e s who had p os s e s s 1on of t h e l and

liv e d in citi e s and mu s t hav e look e d wi t h f e a r and disdain
upon t h e s e gy p s y l ik e maraud e r s who cam e in such num
b e r s a s to e ndang e r t h e saf e t y of t h e coun t r y O n t h e oth e r .
hand t h e I sra e l i t e s at t h e t im e of t h e inva s ion look e d upo n

,
1
civil iza t ion a s pagan and unnatural Th e y l iv e d in t e n t s .
and scorn e d hou s e s Th e y mad e t h e i r fi r e s by fr ic t ion

.
n o t by fl int and st e e l Th e y wor sh ip e d on al t a r s of u n

.
h e wn s t on e s not y e t t ouch e d by t h e ch i s e l of man und e r ,
t r e e s an d a t w e ll s and ch e r ish e d a con t e mpt for gods

,
fa sh ion e d by human hands Th ey had a pr imi t iv e kind .
of br e ad bak e d wi t hou t l e av e n and t h e y abs t ain e d from ,
f e rm e n t e d dr inks not b e cau s e th e y w e r e in t oxicating a s

, ,
a la t e r in t e rpr e tation ha s it but b e caus e t h e natural ,
p roduct wa s spoil e d b y t h e a r t ifi c ia l in t e r f e r e nc e of human

cultur e wh ich wa s con sid e r e d an al i e na t ion from God t h e ,
divini t y of na t ur e .
T h e p ri e s t l y r e dactor s e xpla in t h e word h a z ir a s b e ing

d e riv e d from t h e roo t h ae a r t h e n ip h a l form of w
2
, h ich
” 3
m e an s t o s e para t e and t h e N a zir wa s a ssum e d t o b e
,
1
For xp l an at i on ”o f t h i s m o st i m p o rt a n t p oi n t
e see the a ut hor s
’
a rt i cl e
Y a hv e h a n d M a n i t o u Th e M om s i IX p 3 82
, , , . .
2 3
W T3 ( Th e pr o n u n c i a t i o n of T i s de )
1
‘
7 1- 1
.
.
A M SO N S B I RT H 67
’
S .
hol y b e caus e s e pa ra t e d from profan e soci e t y for t h e pur

pos e of l e ading a l if e of d e vo t ion .
Samson i s r e gard e d a s a t ypical N a zir I n fac t b e ing .

,
hi s t oricall y t h e fi r s t on e who i s call e d by t ha t nam e h e is ,
r e gard e d a s t h e pro t o t yp e and id e al of Na z ir is m .
Wha t e v e r t h e e t ymology of t h e word m a y b e t h e orig ,

”
inal m e aning i s c e r t a inl y n ot s e para t e n e ss in t h e s e n s e
”
of holin e ss bu t a na t ural s t a t e a condi t ion in wh ich
, ,
t h e a r t ifi c ia l fac t or of human cul t ur e ha s not y e t in t e r

’
fe r e d wi t h man s primi t iv e habi t s of lif e .
In t h e j ubil e e y e ar for ins t anc e wh e n agr icul t ur e i s

, ,
su sp e nd e d t h e vin e wh ich i s l e f t unprun e d i s call e d h a z ir

, ,
and t h e jubil e e y e ar a s such i s c e l e bra t e d in r e coll e c t ion

’
of I sra e l s p rimi t iv e condi t ion wh e n it wa s s t ill walking
wi t h Yahv e h in t h e d e s e r t .
As t h e h az ir g rap e i s t h e frui t of t hos e vin e s wh ich

hav e not b e e n prun e d bu t a r e allow e d t h e i r natural grow t h ,
w e will scarc e l y b e m is t ak e n wh e n w e r e gard t h e N azir

a s a man whos e l if e d e v e lops un t ramm e l e d by civil iza t ion .
N o razor i s su ffe r e d t o touch h i s h e ad and t h e e x ub e rant

ma ss of h i s ha ir i s t y pical of t h e whol e man .
G ENT I LE NA Z IR IS M .
If the Samson l e g e nd r e gards t h e hai r a s t h e sign

’
of S amson s vi t al it y it i s qui t e in k e e ping wi t h t h e folk
,
lor e of o t h e r na t ions e sp e ciall y t h e S y r ian s and w e can

, ,
hav e no doubt that t h is no t ion da t e s back t o t h e most pr im

it iv e a g e in wh ich t h e ra y s of t h e sun w e r e r e ga rd e d a s
t h e ha i r of t h e sun god
—
Th e sun god los e s hi s str e ng t h
.
—
wh e n h e i s shorn of h i s h a i r in win t e r and a faithful d e v ,
ot e e volun t a ril y su ff e rs t h e sam e fa t e so a s to par t ak e
a l so of h i s fi n a l triumph and r e surr e c t ion .
Th e cu s t om of r e garding t h e ha ir a s sacr e d to a god ,
pr e e min e n t l y so t o t h e sun god i s not limi t e d to Pal e s t in e

—
,
but m a y b e trac e d t h roughout S y ria and e x t e nd e d e v en

68 THE STOR Y OF S A M S ON .
to Gr e e c e Lucian t e ll s u s in hi s most int e r e sting e s sa y

.
”
on T h e S y rian Godd e ss t hat t h e p e opl e in H i e rapolis
of S y r ia a r e a ddic t e d t o a cus t om wh ich i s o t h e rwi s e also
known to hav e obtain e d in T r oiz en e of Argol i s in Gr e e c e .
“
Lucian sa y s ( la st chap t e r o f D e D ea S yn ) : Th e r e
i s a law of t h e T r oiz e n ia n s according to wh ich no y outh
nor Vi rgin i s allow e d to mar r y un t il th e y hav e s a c r ifi ce d
t h e ir hair to H ippol y t us and a simila r cu stom pr e va il s
,
in H i e rapoli s Th e r e p e opl e l e t t h e ha i r of childr e n grow

.
fro m ch ildhood and r e ga rd it as som e t hing sacr e d wh ich

shoul d n ot b e t ouch e d by sh e ar s Wh e n th ey r e ach p u
.
b e r t y a lock i s cut o ff in t h e t e mpl e and t h e sam e tog e th e r

wi t h t h e fi r s t b e a rd i s su sp e nd e d in t h e sanctuar y in a
l i t t l e silv e r som e t im e s gold e n va se upon wh ich t h e nam e
, ,
of t h e donor i s e ngrav e d .
Lucian b e ing a na t iv e of S a m os a t a wh ich i s s ituat e d

,
n e a r H i e rapoli s sa y s h e h ims e l f had und e rgon e t h e c e r e

,
mon y of hair cutting and had a lock of h i s ha i r o ffe r e d in

—
t h e t e mpl e wh e r e a s h e w ri t e s it might still b e s e e n at

, , ,
t h e da t e on which h e compos e d h i s e ssa y .
Customs of l e t t ing t h e hai r grow and of cu t ting i t a s

a s a c r ifi c ia l o ffe r in g t o t h e d e i t y a r e found all ov e r t h e
'
world and dat e back to p r e hi storic t im e s V ows to t hat .
e ffe c t a r e m e n t ion e d in t h e Ne w T e stam e nt P aul h ad .
”
shorn h i s h e ad in C e nch r e a for h e had a v ow ( Acts
xvii i. and t h e sam e incid e nt i s m e ntion e d of four
m e n in anoth e r pa s sag e in Acts ( xx i .
Th e r e can b e no doub t t ha t t h e und e rl y ing thought of

th i s practic e i s al so in t ima t e l y conn e c t e d wi t h t h e pr i e stl y
ob s e rvanc e of sh aving t h e h e ad Th i s i s notabl y tru e of
.
t h e anci e n t Egy ptian pr i e sthood and of Buddhist monks ;
y e t t h e r e i s nowh e r e in t h e sacr e d books of e ith e r r e ligion

a n y plausibl e r e a son to account for t h e c ustom I n I ndia .
t h e custom of sh aving t h e hai r from a r e ligiou s mo t iv e

i s unqu e stionabl y old e r t han Buddha h ims e l f for w e a r e ,
’
. 69
told that wh e n P rinc e Gautama r e tir e d from t h e world ,
h e cut off hi s ha i r and t h e l e g e nd ha s it t hat t h e tuf t of

,
ha ir wa s ca rri e d up by t h e d e va s t o t h e s ky wh e r e it form e d
t h e cons t e lla t ion of t h e
“
Ha ir kn ot call e d in our a s t ron ,
“ ”
om
y t h e h air of B e r e nic e H e r e t h.e prac t ic e of cu t t ing
’
on e s ha i r in tok e n of r e nouncing t h e world i s p r e suppos e d
a s g e n e rall y pr e val e nt in I ndia and an e xplanation i s n ot
d e e m e d n e c e ssar y .
I n a s imila r w a y a s bap t ism i s now commonl y p e r

form e d by a m e r e sprinkling and an actual e m e r sion ,
und e r t h e wa t e r i s not g e n e rall y d e e m e d n e c e ssar y b e caus e ,
in s ymbol ic acts t h e m e r e indica t ion i s s u ffi c ie n t i f p e r

form e d in t h e r ight spir it and by t h e prop e r authori t i e s .
so in t h e Chr i stian worl d t h e shaving of t h e hai r ha s b e e n

r e duc e d to a small spot call e d t h e tonsur e whi ch prac t ic e ,
—
i s obs e rv e d e v e n to d a y in t h e R oman and Gr e e k Ca t hol ic

-
Church e s con sti t uting a la st r e mini sc e nc e of th i s most

,
anci e nt s a c r ifi c e of t h e hai r .
T HE ET Y M O LO G Y OF N AZA R E N E .
Th e word and t itl e N a zir ( for it ha s b e com e an app e l

la t ion of a c e rta in c l a ss of H e br e w saints ) i s of unusual
int e r e st to u s on accoun t of it s confusion with t h e nam e
of t h e s e ct to wh i ch J e sus b e long e d who i s u sual l y call e d
“ ” ”
J e su s t h e N azar e n e or N aza rit e Commonl y th e r e .
i s a dis t inction mad e b e tw e e n t h e words N azar e n e and

N azari t e by r e f e rr ing on e to t h e s e ct of t h e N azar e n e s
and t h e o t h e r t o t h e villag e of N azar e th Thi s e xplana .
t ion i s qui t e anci e nt in Ch ri s t ian chu rch h i stor y bu t n o t ,
p re and i s ba s e d on t h e inv e ntion of a villag e of

N azar e th unk n own in t h e g e ograph y of P al e stin e n ot
, ,
onl y b e for e and at t h e tim e of J e su s but for c e n t uri e s ,
aft e r h im How e v e r a s soon a s t h e villag e En Na aa r a

.
,
had b e e n id e n t ifi e d for no o t h e r r e a son t han a s imilar it y

,
*
T h e wo rds Na Ca p m zé g an d Na p a Zog a re us e d i n t r c h ng bl y in t h
e a ea e G os pe l s
7 2 T H E ST OR Y OF S A M SO N
Th e w or d Naz or e a n ( or N azar e n e ) should according ,
to P rof e s sor Smi t h b e d e riv e d from t h e Aramaic word

,
4
h att m h a , corr e sponding to t h e H e br e w h a aa r y a wh ich —
“ ” “
m e an s gua rdian or pro t e ctor and t h e u s e of t h e ar ,
“ ”
t ic l e , J e su s t h e N azar e n e indicat e s t hat it i s a titl e j ust
,
“ ”
a s much a s J e su s t h e S aviour Wh e th e r or n ot t h e
.
“ ”
titl e h a h a aa r ya t h e guardian wa s id e n t ifi e d in t h e tim e
,
of Ch ri st wi t h t h e anci e n t H e br e w h a h az ir i s for our

pr e s e nt purpos e a matt e r of no conc e rn I f it s e e ms im .
probabl e on accoun t of t h e di ff e r e nc e of t h e sibilants t h e ,
on e b e ing t s or t h e G e rman 3 t h e oth e r t h e Engl i sh de i t

, ,
r e mains tru e that t h e two notion s w e r e soon p e rhaps at ,
t h e b e ginni ng of t h e Chri stian e r a and onl y among G e ntil e

Chri stians fus e d into on e and still l a t e r wh e n t h e t e rm
, ,
N azar e n e wa s no long e r und e r stood in its Gr e e k tr an s

l it e ra t ion w e m e e t wi t h t h e a s sumption of t h e villag e of
,
N aza r e th wh ich had n e v e r e xist e d b e for e .
T HE NO MAD LIF E O F I S RA EL .
The inva s ion of P al e stin e by t h e I sra e lit e s i s parall e l e d

in oth e r par t s of As ia M inor e sp e ciall y in B ab y lon W e
, .
know that t h e f e rtil e pla in s of t h e two r iv e rs w e r e fr e

qu e n t l y inunda t e d with S e mitic tr ib e s who by th e ir num
b e r s soon crowd e d out t h e nativ e population T h e found .
e r s of civil ization in t hi s part of t h e world t h e Sum e rian s ,
and Akkadian s a p p e a r t o hav e succumb e d in t hi s w a y to

,
immigrants who m a y fi r s t hav e app e a r e d in th e ir t e rritor y

in l i t tl e hord e s but gr e w soon so num e rou s a s to sup e r s e d e
,
t h e abor iginal inhabitants who a s a s e parat e nation had

,
l ong di sapp e ar e d from t h e fac e of t h e e ar t h wh e n ou r

fi r s t hi stor ical r e cords b e gin Th e i r languag e had b e e n
.
supplant e d by S emitic dial e c t s and continu e d onl y in lit ,
e r a t u r e a s a languag e of t h e l e a rn e d that wa s k e pt up not
‘
Th e Ar am a c i u r d i n a ri l y ch an ge s
o in t h e He b r e w to g an d th e l ett e r
h a vi n g t h e p r on un c i at i on o f t h e G e r m an 3, b i ng
e the s h a rp t s , is h e re t ran s
c r ib e d b y a G e r m a n 3 .
SA M S O N S B I RT H
’
.
73
unlik e Latin in t h e middl e ag e s T h e d e s e rt and e sp e .

,
c ia l l y Arabia wa s a br e e ding plac e of na t ions

, T h e nom
-
.
ads of t h e d e s e r t mul t ipl i e d t oo fr e e l y for t h e scan t r e

sourc e s of liv e lihood and so t h ey invad e d t h e mor e f e r t il e
,
n e ighboring t e rri t ori e s in larg e numb e r s again and again ,
wh ich r e sul t e d in s e v e ral cons e cu t iv e conqu e s t s .
W e mus t a ssum e t ha t t h e I sra e li t e s l iv e d for a long

t im e af t e r t h e fa sh ion of g y psi e s in Pal e s t in e and t h e ,
fric t ion b e t w e e n t h e m and bo t h Canaani t e s and Ph ili s

tin e s wa s bu t na t ural Som e t im e s p e ac e wa s e s t abl i sh e d
.
b e t w e e n t h e con t e nding par t i e s and t h e n t h e s e wand e ring ,
nomads carr i e d on a t rad e in sh e e p and goa t s and p e rhap s

o t h e r goods among t h e mor e civiliz e d old s e t t l e r s of t h e
coun t r y But w e can n ot doub t t ha t fr e qu e n t l y t h e y w e r e
.
wrong e d and tak e n advan t ag e of e v e n by t h e e s t abli sh e d

au t hori t i e s and mus t hav e had a s man y grudg e s agains t
,
t h e m a s t h e mod e rn gy psi e s m a y hav e aga in st t h e wh i t e
man s pol ic e A t t h e sam e tim e w e know t ha t j u st a s t h e

’
.
gyp s y r e gards t h e world a s h i s own wh ich h e ha s to t ak e

b y t h e ft or robb e r y so t h e S e mi t ic invad e r s r e gard e d t h e
,
coun t r y a s a dona t ion of t h e i r God Yahv e h .
T h e nomad l i f e of t h e i r anc e s t ors wa s n e v e r full y for

go t t e n in I sra e l and t h e R e chabi t e s a t r ib e t ha t k e p t up
, ,
t h e old s t y l e of d e s e r t lif e a r e p r a is e d b y J e r e miah ( xxx v )

, l
1
a s e sp e ciall y acc e p t abl e t o Yahv e h and t hos e pious J e ws ,
who in la t e r da y s wi sh e d t o l iv e t h e i d e al l i f e of t h e i r a n
c e s t o r s t ook a v ow n o t t o h av e t h e i r hai r shorn and call e d
, ,
th e ms e lv e s N azi rs .
1
F o r fu r t h e r d et a ils s ee th e a ut h o r s a r t i c l e Y a hv e h
’
an d M an i t ou Th e
M om
'
s t, IX, p 13 1
. .
S AM S O N S ’
LI F E .
T HE B I B L I C AL A CC O U N T .
THE stor y of Samson i s r e cord e d in t h e B ook of Judg e s

( xiv xvi
-
) and i t i s t r ansla t e d b
y P rof e ssor M oor e in
the P oly c h r om e B i bl e a s follows
M a r r ia g e w h a t F ol l ow e d
’
S am s on s a nd .
S amson w e n t down t o Timna t h and saw t h e r e a woman ,
of t h e P hili s t in e s Wh e n h e w e n t hom e h e t old h i s fa t h e r

.
“
and mo t h e r : I hav e s e e n a t Timna t h a woman of t h e
”
Ph il i s t in e s ; now t h e r e for e g e t h e r for m e t o b e m y wif e
, , .
1
B u t h i s fa t h e r [ and h i s mo t h e r ] r e mon s t ra t e d wi t h h im :
“
I s t h e r e n ot a woman among t h e dau gh t e r s of t h y kin s
m en , or in all m y p e opl e t hat t hou mus t g o and t ak e a
,
”
wi f e among t hos e unci rcumci s e d Philis t in e s P
“
Bu t S amson an sw e r e d h i s fath e r : Ge t t h i s woman
’
for m e ; s h e pl e a s e s m e .
H i s fa t h e r and moth e r did n ot know tha t t h i s s t ir rin g

wa s from JH V H b e caus e He wa s s e e king a gri e vanc e
,
agains t t h e Ph il i s t in e s [ A t t ha t t im e t h e P hili s t in e s rul e d

.
Th e b r ack e t d
e wo r ds are p o st —
E xi l i c a dd i t i on s , acc o r d i ng to Pr o fe s so r
M oo r e .
SA M SO N S L I FE
’
.
75
ov e r I sra e l ] So Samson w e n t down [ with h i s fa t h e r ,
j [ y]
*
a n d m ot h e r , to T imna t h ; and wh e n th e cam e t o t h e
S AM S O N A ND T HE O
LI N .
By R a ph a e l .
Vin ey ards of Timna t h a h e rc e young lion cam e roaring

,
toward him An d t h e spi ri t of J H V H cam e migh t il y upon

.
Th e r y o f t h e k i ll i n g o f t h e l i on i m p l i e s t h a t S a m son w e n t d o w n a l o n e
st o
t o h is b ri d e whi c h i n d i cat e s t h at h is fat h e r d i d n ot a c c o m p a ny h im on t h e w ay
, .
7 6 T H E STOR Y OF SA M SO N .
him and h e tor e t h e l ion a sund e r a s a man t e ar s a k id ;

,
h e had no t hing wha t e v e r in h i s hands [ B u t h e did n ot .
t e ll hi s fa t h e r and mo t h e r wha t h e had don e ] Th e n h e

w e n t down and t alk e d to t h e woman and s h e wa s pl e asing
, ,
to Samson Wh e n h e r e t urn e d af t e r a t im e [ t o marr y

.
, ,
h e r ] h e t urn e d a sid e t o s e e t h e ca rcass of t h e l ion and

, ,
found a swarm of b e e s in t h e bod y of t h e l ion and hon e y , .
An d h e scrap e d out t h e hon ey in t o hi s hands and w e nt ,
on e ating a s h e w e n t and cam e t o h i s fa t h e r and mo t h e r

, , ,
and gav e som e t o th e m and t h e y at e ; but h e did not t e ll ,
th e m t ha t h e h ad scrap e d t h e hon e y from t h e bod y of t h e

lion An d [ h i s fa t h e r ] w e n t down t o t h e woman ; and
.
S amson gav e a f e a st th e r e for so br id e grooms u s e d to d o , .
An d [ wh e n th e y saw h im th e y ] took th ir t y comrad e s and , ,

2
t h e y w e r e wi t h h im .
An d Sam son sa id t o th e m : I will propound to you a

riddl e ; i f y e can t e l l m e wh at it i s during t h e s e v e n da y s ,
t ha t t h e f e a st la s t s [ and h n d it ou t ] I will giv e you thi rt y

, ,
fi n e rob e s and t h irt y f e stival dr e s s e s An d i f y e cannot .
t e l l m e th e n y e shall giv e m e thir t y fi n e rob e s and t h ir t y

,
”
f e stival dr e s s e s .
Th ey an sw e r e d : P ropound y our r iddl e l e t u s h e a r it ! ,
He sai d
O ut of the e a t e r ca m e s o m e t h in g to e at ,
And ou t o f the s t r on g ca m e s o m e t h ing s w ee t .
An d th ey w e r e not abl e to gu e s s t h e r iddl e [ for si x

da y s ; ] so [ on t h e s e v e n t h d a y ] t h ey said to S amson s ’
wi f e : Coz e n t h y husband and mak e h im t e ll u s t h e riddl e , ,
or w e will bu rn th e e and t h y famil y D idst thou invi t e .
u s h i t h e r t o impov e r ish u s
2
Th e on l y p o i bl
d r t d i n g o f t h p r e s e nt t e x t i t h t wh e n t h e
ss e un e s an e s, a
Phi l i t i
s w h w f r i d bl
nes sa S o o w ( oco r d i g t o l xx
m a b c e e am s n as or ac n , e aus
th y w r
e fr i d f h i ) t h y pp oi t d t h i r t y p i l g
e e a a o m rds t
, t h at h e
e a n e s ec a ua o s ee
did no m i h i f I t h rigi l t o ry o t h
sc e . n t r ry S
e o o h e t hi r t y
na s , n e con a , am s n c os
youn g Phi l i t i s hi co s p n i o t o t k t h e p l e w hi h i
ne s a s mordi ary ns a e ac c n an na
m a rri g wo ld h v b
a e fi l l d b y h i ow k i n
u a e n n d f ri n d
een G F M oo r e
e s n sm e a e s — . . .
SA M SO N S
’
L I FE .
77
’
SoSamson s wi f e hung on him wi t h t e a r s and sa id :
,
Thou onl y ha t e st m e and dost not lov e m e a t all Thou

, .
ha st giv e n a r idd l e to m y countr ym en , and ha st not ex
pl ain e d it to m e .
7 8 T H E STOR Y OF SA M S O N .
He answ e r e d : Lo I hav e not told e v e n m y fa t h e r and

,
mo t h e r and shall I t e ll t h e e
,
B ut s h e hung on h im w e e p ing t h e s e v e n da y s th at t h ey
k e p t t h e f e a st and on t h e s e v e n t h d a y h e t old h e r b e caus e ,
s h e so b e s e t h im ; and s h e t old t h e r iddl e t o h e r coun t r

y
m en .
O n the s event h d a y, b e for e h e

nt e r e d t h e br idal cham e
b e r t h e m e n of t h e t own said t o him : What i s sw e e t e r

,
”
t han hon e y ? and wha i s s rong e r than a lion
t t P
He r e pli e d '
If w i t h m y h e i fe r y e d i d n ot p l ou g h ,
Y e h a d n o t fou n d ou t m y r i ddl e I t r ow , .
T h e n t h e S p ir i t of IH V H ca m e m ig h t ily u p on h im and
h e w e n t d ow n t o A s h ke l m t , a n d k ill e d t h ir ty of t h e m , a nd
t ook t h e ir s p oil , and g a v e the fes t iv a l d r es s es t o t h os e w h o

had f ou n d ou t th e r id d l e .
4
An d h e wa s v e r y angr y and w e nt awa y to h is hom e , .
’
But Samson s br id e wa s giv e n t o t h e comrad e who had
b e e n h i s br idal compan ion .
Af t e r a t im e a t t h e s e ason of wh e a t ha rv e st Samson
, ,
w e nt to V is i t h i s w if e taking wi t h h im a kid But wh e n

, .
h e wa s abou t to g o in t o t h e inn e r apartm e nt to h i s wi f e

“
h e r fath e r sa id t o h im : I t hough t that thou mus t c e rtainl y
hat e h e r so I gav e h e r to t h y fr i e nd ; but h e r y oung e r s i st e r
,
”
i s mor e b e au t iful t han s h e ; tak e h e r ins t e ad .
“
Th e n S amson said to th e m : In th i s ca s e I shall not
b e to blam e i f I do t h e P h ilistin e s an inj ur y .
S o Samson w e nt and caugh t t hr e e hundr e d fox e s and ,
too k torch e s and t urn e d t h e fox e s t a il t o t ail and fas t e n e d

, ,
a t orch b e tw e e n e v e r y pair of tail s and s e t fi r e to t h e ,

’
t orch e s and turn e d t h e fox e s loos e among t h e P hili stin e s
,
Th e i t al i c i z e p as sa ge is c on s i e r e by Pr o fe s s o r M oo r e a a t e r a
d d d i l dd
4
t i on. It i n t e rr u p t s t h e c o n t e x t a n d c o u e a s i y b e om i t t e
ld Pr ofe s so r M oo r e
l d .
s ay s : A s h e on is t w o a y s j o u r ne y fr o m T i m n a t h , o n t h e s ea -coa s t It h a s
k l d .
b e e n c o n j e c t u r e , w i t h m u c h p a u s i i i t y , t h a t t hi s r a i
d l bl is t h e a ft e r t h o ugh t o f
d
a n e i t o r t o w h om
d it s e e m e u n e co m i n g t h at S a m s on s h o u
d b r un a w a y w i t h ld
ou t p a y i n g a w a g e r It h a s n o c o n s e q u e n c e s in t h e fo o w i n g s t o r y ll
”
. .
80 T H E S T OR Y OF S A M S ON .
of an a s s and r e ach e d out and pick e d it u p and k ill e d

, , ,
wi t h it a t hou sand m e n Th e n Samson said :

.
“
W i t h t h e j a w b on e o f a n a s s
—
Ia s sa i l e d m y a s s a i l a n t s ;
W i t h t h e j a w b on e o f a n a s s
—
Ha v e I s l a i n a t h ou s a n d m e n .
Aft e r h e had sa i d t h i s h e th r e w awa y t h e j aw bon e

,
—
wh ich h e had in h i s hand ; thus t h e plac e cam e to b e call e d
S AM S O N S LAY I N G T HE P HI L I S T I NE S .
By S c h n o rr v on K a r ol s fe l d .
R amath -
l e hi An d h e wa s v e r y t h ir s t y and call e d to
.
,
“
J H V H : Thou ha s t giv e n t h y s e rvan t t h i s gr e a t Victor y ,
and shal l I now d ie of thi r st and fall in t o t h e hands of t h e

,
”
uncircumci s e d P
Th e n God cl e ft T h e M or t a r wh ich i s in L e h i and wat e r ,
fl o w e d from it ; and h e drank and h i s spi rits r e viv e d

,
.
’
L I FE 81
C A M SO N S .
wh ich i s in L e h i t o t h is d a y got t h e
( H e nc e t h e spr ing ,
,
nam e En h a kk or e )
- .
j udg d I sra l in t h e da y s of t h e Ph il i s
S amson e e
5
t in e s for tw e n t y y e ar s .
C a r r i es 0 75
5
the Ga t es o f Ga za
S a m s on
.
S amson w n t down to Gaza and s a w th er e a

Th e nc e e ,
harlot and w e nt in to h e r Wh e n t h e Ga z e a n s w e r e
.
t old
,
49 4 2
S A M SO N
C A R R I E S OF F THE G AT E S OF G ZA A .
h w n about and l y
tha t S amson wa s com e th i t h e r [ t e y e t a
,
,
in wai t for h im all nigh t a t t h e ga t e of t h e ci y and ] h

t t ey
,
k e pt still all night sa y ing :

“
L e t u s wait t ill t h e morning
,
”
l igh t and t h e n kill h im
,
.
and t h n at midnigh t h e
B u t S amson l a y ill midnight
t ; e
t
ros e and laid hol d of t h e doo rs of t h e cit y ga ande t h e
,
5
Th e i n d ent e d p a s s a g e is a D e u t e r on o m i
c g l oss ,
82 THE ST OR Y OF SA M S O N .
two ga t e pos t s and pull e d th e m u p bar and all and p u t

-
, , ,
t h e m on hi s should e r s and car r i e d t h e m up t o t h e t op of

,
t h e hill which is in fron t of H e bron .
S am s on a nd D e l il a h .
Af t e r t h i s Samson f e ll in lov e wi t h a woman i n t h e

V all e y of Sor e k whos e nam e wa s D e l ilah
, .
An d t h e pr inc e s of t h e P hili s t in e s cam e t o h e r and ,

“
sa id : Coz e n him and h n d ou t wha t mak e s h i s s t r e ng t h
,
so gr e a t and how w e can cop e wi t h h im and bind him

, , ,
t o ov e rpow e r h im ; and w e on our part will e ach giv e t h e e

, ,
”
e l e v e n hundr e d sh e k e l s of silv e r .
“
S o D e l ilah ask e d S amson : T e ll m e I pra y th e e what , ,
mak e s t h y s t r e ng t h so gr e at and how cou l dst thou b e

,
”
bound to ov e rpow e r t h e e P
“
Samson an sw e r e d : If m e n should bind m e with s e v e n
n e w bows t rings which hav e not b e e n dri e d m y str e ngth ,
”
would l e av e m e and I should b e lik e a n y o t h e r man
, .
Th e n t h e pr inc e s of t h e Ph ili s t in e s brought h e r s e v e n

n e w bows t rings which had not b e e n dri e d and s h e bound ,
him wi t h t h e m S h e had t h e m e n wa i t ing in conc e alm e n t

.
“
1n t h e inn e r apartm e nt . Th e n s he said to h im : T h e Phil
”
is t in e s a r e upon t h e e Samson l
, B u t h e snapp e d t h e bow
s t r ings a s a s t rand of t ow snap s at t h e br e a t h of fi r e ; so
t h e s e cr e t of h i s s t r e ng t h was n ot di scov e r e d .
“
Th e r e upon D e li l ah said t o S amson : Lo t hou ha s t ,
ch e a t e d m e and tol d m e fals e hoods ; now t e ll m e wh e r e

,
”
wi t h t hou can s t b e bound .
He answ e r e d : Ii m e n should bind m e fa st with n e w

“
rop e s wh e r e wi t h no work ha s b e e n don e m y s t r e ng t h .
”
would l e av e m e and I should b e l ik e a n y o t h e r man
, .
S o D e l ilah took n e w rop e s and bound h im wi t h t h e m ;

,
“ ”
and said t o h im : T h e P hilis t in e s a r e upon t h e e S amson l ,
( N ow t h e m e n w e r e l y i ng i n wai t in t h e inn e r apartm e nt ) .
B u t h e snapp e d t h e rop e s o ff from h i s arms l ik e thr e ad .

SA M SO N S L I FE
’
. 83
Th e n D e l ilah said t o Samson : H i t h e r t o t hou has t

ch e a t e d m e and t old m e fal s e hoods ; t e ll m e wh e r e wi t h
,
t hou canst b e bound .
S AM S O N A ND D E L I LAH .
By D o r é .
An d h e said t o h e r : I f t hou shoulds t w e av e t h e s e v e n

bra ids of m y hai r into t h e w eb and b e a t it up w i t h t h e pin
, ,
THE S T OR Y OF S A M SO N
m str ng t h woul d l e av e m e and I shoul d b e lik e a n oth e r

y e , y
man .
S o wh il e h e wa s a sl e e p D e lilah t ook t h e s e v e n braids

of hi s ha i r and wov e t h e m into t h e w e b and b e a t it up wi t h
, ,
“
t h e pin . Th e n s h e sa id t o h im : Th e Ph ilis t in e s a r e upon
t h e e Samson
, An d h e start e d from hi s sl e e p and pull e d ,
up t h e loom with t h e Web .
DE L I L A H ’
S T R EA C H E R Y .
5 04 7
By S c h n o rr v on K a ro l s fe l d .
‘
Th e n s h e said to him : How canst thou s ay : I lov e
’
t h e e wh e n t hou dos t n ot c on fi d e in m e ?
, Thr e e t im e s now
t hou ha s t ch e a t e d m e and ha st not told m e wha t mak e s
t h y s t r e ng t h so gr e at.
An d a s s h e b e s e t h im e v e r y da y wi t h h e r importuni t i e s ,
and pr e s s e d him hard h e gr e w t ir e d t o d e ath of it and

, ,
SA M SO N S L I FE 85
’
.
U
t old h e r h l S whol e s e cr e t ; and sa id to h er : A razor has

n e v e r com e n e a r m y h e ad for from m y birth I hav e b e en
,
a r e l igious vo t ar y ; i f m y h e ad w e r e shav e d m y s t r e ng t h ,
would d e part from m e and I shoul d b e com e w e ak and

, ,
”
lik e t h e r e s t of m e n .
Wh e n D e l ilah saw t hat h e had tol d h e r h i s whol e s e

cr e t s h e s e n t a m e ssag e and summon e d t h e p rinc e s of t h e
, ,
“
Ph ili s t in e s sa y ing : Com e t hi s onc e ; for h e ha s t ol d m e
, ,
”
hi s whol e s e cr e t S o t h e princ e s of t h e P hili stin e s cam e
.
to h e r bringing t h e mon e y wi t h t h e m
, .
An d s h e p u t Sams on t o sl e e p in h e r lap and call e d ,
a man who shav e d o ff t h e s e v e n braids of hi s h air ; and

h e b e gan t o b e brough t und e r and h i s s t r e ng t h d e par t e d ,
from h im Th e n s h e said : T h e Phil i stin e s a r e upon t h e e

.
,
”
S amson ! and h e awok e from h i s sl e e p and said t o him ,
“
s e l f : I shall g e t o ff a s I hav e don e t im e and t im e agai n ,
and shak e m y s e l f fr e e ; for h e did n ot know t ha t J H V H

had d e pa r t e d from h im .
Th e n t h e P hili s t in e s s e iz e d h im and bor e d ou t h i s e y e s .
and took h im down t o Gaza and mad e h im fa st wi t h ,
shackl e s and h e wa s s e t t o t urn ing t h e mill in t h e p r i son

, .
But h i s ha i r b e gan t o grow again aft e r it had b e e n shav e d

o ff .
The princ e s of t h e Ph ilis t in e s cam e t og e t h e r a t Gaza

to o ffe r a s a c r ifi c e t o t h e i r god Dagon and t o h ol d fe s t iv ,
“
i t i e s ; for th e y said : O ur god ha s giv e n our e n e m y S am ,
son in t o our pow e r

, .
An d wh e n t h e p e opl e saw h im t h e y s e t up a shou t in

“
honor of th e i r god for t h ey said : O ur god ha s giv e n in t o
our pow e r our e n e m y who d e va s t at e d our h e lds and sl e w
, ,
”
man y of u s An d wh e n t h ey w e r e in h igh spi ri t s th e y
.
,
command e d : Call Samson t ha t h e m a y mak e spor t for ,

”
us . S o t h e y call e d Samson from t h e pr i son and h e mad e ,
spor t b e for e t h e m .
An d t h ey plac e d h im b e t w e e n t h e column s Th e n Sam .

86 T HE S TOR Y OF SA M SO N .
M ADE F A S T W I T H S H A C K L E S .
5 01 8
By M a x K lein .
88 T H E S TOR Y OF SA M SO N .
roof w e r e abou t t h r e e t hou sand m e n and wom e n ] who

w e r e looking on wh il e Samson mad e spor t .
“
Th e n S amson p ra y e d t o IH V H : O Lord JH V H r e ,
m e mb e r m e I b e s e e ch Th e e and giv e m e s t r e ng t h onl y

, ,
t h i s onc e O God t hat I m a y av e ng e m y s e l f on t h e P hil

, ,
”
is t in e s for on e of m y t w o e y e s
‘
Th e n S amson grasp e d t h e two middl e column s by

wh ich t h e hous e wa s suppor t e d and l e an e d h i s w e ight
,
upon th e m on e wi t h h i s r ight hand and t h e o t h e r wi t h hi s

,
“ ”
l e f t An d Samson said : Le t m e d ie wi t h t h e Phil i s t in e s
. .
Th e n h e bow e d wi t h all h i s might and t h e hous e f e ll

,
on t h e p rinc e s and on all t h e p e opl e t hat w e r e in it ; so t ha t

thos e whom h e kill e d a t h i s d e a t h w e r e mor e t han t hos e
whom h e had kill e d during h i s l if e H i s broth e r s and all
.
’
h i s fa t h e r s famil y cam e down and t ook h im u p and w e n t ,
up , and bu ri e d h im b e t w e e n Zorah and Eshtaol in t h e ,
t omb of h i s fa t h e r M anoah .
[ He had j udg e d I sra e l tw e nt y
y e a r s ]
SA M S O N S A D V E N T U R E S
’
.
T HE T WE L V E LA B O R S .
CCO R D ING t o D r Gu stav Rosko tt ( l oc c it p p 2 2

. . . .
3 )
0 t h e t w e lv e labor s of S amson a r e a s follows :
1 . He kill s a lion wi t h h i s hands It i s charac t e r i s t ic

.
of Samson a s w e l l a s of I zdubar t h e B ab y lonian sola r,
h e ro and al so of H e racl e s t ha t t h e lion i s slain wi t hou t

, ,
t h e u s e of a n y w e apon .
2 . A t h i s marr iag e a t Timna t h h e p ropos e s a r iddl e .
and incid e n t all y sla y s t hi rt y P hili s t in e s a t Ascalon .
3 . H e ca t ch e s t h r e e hundr e d fox e s and cha s e s t h e m

wi t h fi r e b r a n d s t h rough t h e fi e l d s of t h e Phil i s t in e s .
4 . T h e Phili s t in e s burn h is wif e and hi s fa t h e r i n law s

- -
whol e famil y which induc e s h im t o mak e gr e at slaught e r

among t h e m wh e r e upon h e fl e e s in t o t h e moun t ain s of
,
Judah and h id e s in t h e cl e f t of t h e Cl i ff E t am .
5 . S amson i s bound b y t h e m e n of Judah and d e l iv e r e d

“
t o t h e Phil i s t in e s who t ak e h im t o L e h i but ,
t h e rop e s on
h i s arms b e cam e lik e fl a x t hat ha s caugh t fi r e

”
.
6 Samson picks up t h e j awbon e of an a s s and kill s

.
mul t i t ud e s of h i s e n e mi e s .
7 . B e ing ov e rcom e wi t h t h i rst h e pra y s for wa t e r and

’
a spring br e aks for t h from t h e a ss s j awbon e .
8 .Wh e n vi si t ing a woman at Gaza h e e scap e s t h e ,
ambush of t h e P hilis t in e s b y r ising a t midnight and car r y

ing wi t h h im t h e t w o door s of t h e ci t y ga t e which h e ,
plants upon t h e h ill wh ich i s in front of H e bron .
9 .N ow h e b e cam e e ntangl e d wi t h D e lilah T h e t r e a ch .
e r ou s woman bound h im w i t h s e v e n n e w bows t rings b u t ,

“
wh e n t h e P h ili s t in e s c a m e u p on h im h e snapp e d t h e bow
”
s t rings a s a s t rand of t ow snap s a t t h e br e a t h of fi r e .
10 Th e r e upon D e lilah bound h im wi t h s e v e n n e w

.
“
rop e s but h e snapp e d t h e rop e s o ff f rom h i s a rms l ik e
,
t h r e ad .
1 1 D e lilah w e av e s t h e s e v e n braids of h i s hair into

.
t h e w e b of h e r loom but h e pull e d up t h e loom wi t h t h e

,
w eb and e scap e d t h e t h ird t im e .
1 2 F inall y S amson b e t ra y s t h e s e cr e t of h i s s t r e ng t h
.
,
and D e l ilah had t h e s e v e n bra ids of hi s hair shav e d ; h e

wa s t ak e n p ri son e r and bl ind e d But wh e n h i s ha ir had
.
grown again h i s s t r e ng t h r e t urn e d and e nabl e d h im to

br e ak down t h e t w o pilla r s of t h e Dagon t e mpl e by wh ich
d e e d h e buri e d h ims e l f w i t h mul t itud e s of h i s e n e mi e s
und e r t h e ruin s of t h e e d ifi c e .
W e do n ot l a y much str e s s upon th i s divi sion of S am .
’
son s car e e r in t o t w e lv e adv e n t ur e s wh ich would mak e
t h e i r numb e r agr e e w ith t h e t w e lv e labor s of H e racl e s
and t h e t w e lv e mon t h s of t h e y e a r but it i s r e markabl e
,
e nough t hat t h i s proposi t ion i s mad e b R o s k o ff who i s

y °
so cons e rva t iv e a s t o b e t h e main a u t h or it y for t h e h i sto

r ic it of t h e Samson stor y
y .
T HE L IO N A ND T HE B EE .
’
Som e f e atur e s of S amson s adv e ntur e s a r e not e worth y .
Th e lion s y mboliz e s t h e h e a t of t h e sun and is but ano t h e r

s ymbol of t h e sun god hims e lf bu t t h e m ol l ifi c a t ion of t h e
-
,
solar h e a t i s at t r ibut e d t o t h e sun god and so h e i s c e l e

-
,
b r a t e d a s t h e sl a y e r of t h e l ion .
duc e hon ey in t h e lion i e t h e mon t h wh e n t h e sun stands

, . .
,
in t h e sign of Le o Thus it would b e qui t e plaus ibl e for

.
“
an anci e nt r iddl e to propound t h e paradox Wh e n or ,
”
wh e r e can hon e y b e found in a l ion P An d t h e answ e r ,
“
alluding to t h e d e e d of t h e sun god would b e z In t h e —
,
mon t h of t h e slain l ion Accordingl y t h e strang e th ing

.
com e s t o pa ss t hat
“
O ut of t he ea t e r c o m e s s om e t h in g to eat ;
And ou t o f th e s ou r o n e c om e s s om e t h ing s we e t .
Th at t h e original m e aning of t h e r iddl e ha s b e e n ob

li t e ra t e d in t h e S amson s t or y i s b u t natural wh e n w e con
sid e r t h e r e dac t or s t e nd e nc y to cut out m yt hological r e f
’
e r en c e s .
T HE F O X E S WITH FI R EBR A N D S .
The stor y of t h e th r e e hundr e d fox e s app e ar s in its

tru e ligh t wh e n w e consid e r it a s a pa rall e l t o t h e R oman
cus t om of cha sing fox e s w i t h fi r e b r a n d s t h rough t h e circus
on t h e f e s t ival of C e r e s an anci e nt pa t r ician c e r e mon y
,
wh ich how e v e r wa s so popula r t hat it had b e e n cus t omar y

, ,
for t h e pl e b e ians t o t ak e par t in it a s gu e sts O n t h e main .
d a y ( according t o Pr e ll e r Apr il 1 9 ) small gi f t s w e r e ,
t hrown among t h e crowds u suall y e a t abl e s among which , ,
nuts a r e sp e ciall y m e n t ion e d Th e r e w e r e no hor s e rac e s .

,
but r e d fox e s wi t h fi r e b r a n d s t i e d t o t h e ir t a ils w e r e cha s e d

t h rough t h e a r e na I t i s und e r stood t hat t h e y s ig n ifi e d
.
t h e c e r e al di s e a s e of robigo for t h e word m e ans r e d fox

, ,
a s w e ll a s t h e r e d bligh t of wh e at .
O vid F es t i I V 67 9 f ) t e ll s t h e s t or y of a p e a sant of
, .
C a r s e o l i wh ich i s in t e nd e d t o e xpla in t h e origin of t h e

custom A rus t ic coupl e h ad a son of about t w e lv e y e ar s
.
who caught a fox that had fr e qu e ntl y stol e n h e n s T h e .
boy wrapp e d h im in stra w and h a y and s e t fi r e t o it Th e .

SA M SO N
’
S A DV E N T U R E S .
93
fox manag e d to e scap e and r e tr e at e d in t o t h e wh e a t h e lds ,
1g n 1 t in g t h e whol e harv e s t Th e r e upon a law wa s pa ss e d .
t h at ev e r y cap t ur e d fox should b e kill e d and t h e fo x e s w e r e

' ‘
3
punish e d in t h e C e r e alia a s abov e m e n t ion e d .
W e canno t doub t t ha t t h is coincid e nc e b e t w e e n Sam e
’
son s fox e s wi t h fi r e brands and t h e i r R oman coun t e rpar t s —
is n ot accid e n t al bu t bo t h a r e di s t an t e cho e s of a most

,
primi t iv e no t ion wh ich in o t h e r parts of t h e world ha s

b e e n los t .
S E M ELE A ND D I D O .
I t i s n ot uncommon in anci e n t m y t hology for brid e s of

sola r h e ro e s t o b e bu rn e d in fi r e ; so S e m e l e illustra t e d p , .
1 1 6 di e s in t h e awful pr e s e nc e of Z e us An d i f S amson s ’
, .
wi f e i s bu rn e d t og e t h e r wi t h h e r fa t h e r s famil y it i s qui t e ’
in k e e ping wi t h t h e g e n e ral charac t e r of our m y th how

e v e r improbabl e it might b e in a h is t orical s t or
y .
W e hav e r e p e a t e dl y m en t ion e d ZEn e a s a s on e of t h e

solar h e ro e s and will s a y t ha t e vid e nc e of hi s cha ract e r
,
i s found not onl y in t h e fac t t ha t h e i s t h e son of V e nus ,
nor in h i s m 1g r a t ion ov e r t h e whol e world nor alon e in ,
h i s d e sc e n t in t o O rcu s t h e r e alm of t h e d e ad but also in , ,
tha t par t icula r incid e n t of having a brid e who di e s in t h e

fi r e a s a holocaus t Wh e n E n e a s com e s t o Car t hag e h e
.
fall s in lov e wi t h D ido b u t a t a divin e command h e l e av e s ,
h e r which caus e s h e r in h e r d e spai r t o commi t suicid e

, ,
and bu rn h e rs e l f on t h e p y r e a s a Vi c t im of h e r lov e .
V irgil s v e rsion of t h e d e a t h of D ido i s a comparativ e l y

’
l at e m od ifi c a t ion of an old e r l e g e nd allud e d t o b y t h e h i s ,

1
torian T im aeus and by Jus t inus according to wh ich D ido ,
3
F or d et a i l e d r e fe r e n c e s an d fu r t h e r i n fo r m a t i on o f k i n d r e d p r a c t i c e s
es p e c i a ll y t h e w o r s hip o f R o b igo in t h e gr o v e o f R ob igo a l s o t h e B oeo t i a n ,
s t o r y o f t h e d o g K e p h a l o s a n d t h e T e u m e s s ia n fo x a n d t h e R om a n c u s t om ,
o f s a c ri fi c i n g y o u n g d o g s o f r e d c o l o r a t t h e t i e o f t h e d og s t a r o t h e r oa d
m -
n
t o N om e t u m s e e L Pr e ll e r s R o m l s c h e M y t h o l og i e 3 r d e d i t i o n by H Jo r
’
n , .
, .
d a n B e r l i n 1 883 Vo l II p p 43 ft
, , , .
, . .
a g m H is t GK c d M u e ll e r I 1 97 ; a n d J u s t i n u s X V III 6 Com p a r e
1
. .
, .
, , ,
W R S m i t h s R e l zg on o f t h e S e h i it e s ( L on d on
.
. . z p 3 74 , , . .
94 T H E STOR Y OF SA M SO N .
DIDO O N T HE P YRE .
By F rd
e . Ke ll r
e .
9 6 THE ST OR Y OF S A M S ON .
hiding i s not a s St e inthal claims withou t s u ffic ien t mo t iv e

, ,
.
Th e Ph ili s t in e s w e r e t h e ma s t e r s of t h e coun t r y and it ,
wa s b u t t h e du t y of t h e au t hori t i e s to s e arch for t h e bold

murd e r e r who w i t hou t s u ffi c ie n t provoca t ion had slain
, ,
t h ir t y m e n at A scalon and s t ill con t inu e d b y indi scr imina t e

slaugh t e r t o mak e t h e highwa y s unsa f e T h e fac t how .
e ve r, r e main s t ha t S amson h id e s a n e v e n t wh ich i s n ot —
uncommon in t h e car e e r of solar h e ro e s .
W e mu st a ssum e that wh e n t h e S amson s t or y r e ach e d

it s fi n a l form t h e sola r cha ract e r of t h e h e ro h ad alr e ad y
,
b e e n los t s ight o f and so w e can not e xp e ct t ha t t h e d e ta il s

,
’
of Samson s adv e n t ur e s should b e parall e l t o d e fi n it e p h e
’
n om e n a in t h e sun s cour s e Bu t i f w e s e e k for an e xplana
.
’
tion of Samson s h iding w e woul d sugg e st that t h e sun
,
h id e s b e h ind t h e clouds and t h e e v e nt tak e s plac e af t e r an

,
unu sual h e at wh ich m e an s t hat t h e sun god ha s e mpti e d

,
—
h i s quiv e r of a rrows agains t h i s e n e m 1e s W e not e fur t h e r .
t ha t t h e h idd e n sun god i s suppos e d to b e vanqui sh e d b y

—
h i s pursu e r s but h e bursts out on th e m wi t h un e xp e ct e d

,
f e roci t y in a t hund e r s t orm and it i s p e cul iar t ha t in t hi s

,
sp e cial ins t anc e t h e sun god i s id e n t ifi e d wi t h t h e god of

-
t hund e rstorms a p e cul ia ri t y wh ich i s most a ssur e dl y v e ri

,
h e d in t h e Samson l e g e nd for wh e n Samson i s t ak e n ,
pri son e r b y t h e P hili s t in e s h e picks up t h e j aw bon e of

,
—
an as s and sla y s a thousand of h i s t o e s .
T HE JA W -
BONE OF A N A S S .
Th e stor y of t h e j aw bon e of t h e a s s h a s b e e n localiz e d

—
,
and it app e ar s t ha t a c e rta in rock forma t ion ha s b e e n

“ ”
call e d R a m a t h Le h i i e
-
,T h e H ill of t h e Jaw Bon e
. .
,
-
.
T h e H e br e w nar ra t or chang e s it t o R a m a h Le hi wh ich

“
m e an s h e t h r e w awa y t h e j aw bon e sa y ing t ha t h e r e -
,
S amson dropp e d h i s w e apon .
It i s no t e wor t h y t ha t t h e nam e
’
a ss s j aw bon e in -
’
S A M S O N S A D VE N T U RE S .
97
Gr ee k ( i e . .
, Oh u g h a t h os
) i s giv e n‘
to a promontor y at
t h e south e rn e n d of Laconia a s S t rabo informs u s ( VI I I , ,
5,
1
, p
. and w e m a
y a ssum e tha t h e r e too t h e nam e , ,
r e f e rs t o t h e d e e d of som e anci e nt h e ro now forgot t e n .
Jaw bon e s and e sp e ciall y t h e j aw bon e s of a ss e s ( for

-
,
-
P ER SEUS WI T H ME D U S A ’
S HEA D .
hors e s w e r e not y e t dom e s t ica t e d ) w e r e u s e d in t h e pal e o

l i t hic ag e s a s w e apons and t h e ir form s e e ms t o h av e b e e n
,
r e t ain e d for a whil e in t h e a g e of bronz e b e for e t h e in v e n ,
tion of t h e sword ; for it i s no t improbabl e t ha t t h e so

‘
”
call e d sickl e sword of t h e anci e n t dr agon kill e rs B e l
- -
1
ovofiy ua Oos ,
M e rodach and P e rs e us i s but the pr imi t iv e j aw bon e -
w e apon mad e of bronz e .
In t h e anci e n t ba s r e l i e fs B e l M e rodach mak e s hi s on

—
s l a u g h t on T i a ma t wi t h t hund e rbol t s wh il e a falch ion ,
from t h e La t in f a lx i e s ickl e ) dangl e s down on hi s back

. .
.
B EL M E RODA C H F I G H T I N G T I A M A T W I T H S I C K LE S W O RD .
B EL M E RODA C H F I G H T I N G T I A M A T W I T H T H U N D E R BO L T S .
2607
I n Tabl e IV of t h e Cr e a t ion s t or y t h i s falch ion or sickl e

sword i s e xpr e ssl y m e n t ion e d in l in e s 3 5 E wh e r e t h e .
armam e n t of t h e god i s d e scr ib e d Th e p as sag e in qu e s .
t ion r e ads a s
*
Co m pa re th e a ut h o r s a rt i c l e
’
The F i ry
a Ta l e E l em e n t in t h e B i bl e ,
Th e M on is t , XI , 405, 500 .
Kronos t h e most anci e nt among t h e gods i s a l so r ep

, ,
r e s e nt e d with a s ickl e sword in h is hand and in t h e mor e

—
,
WATER F LO WI NG F RO M T HE JA W -
B ONE .
5 023
By Gu i do Ren i .
a rchaic sta t u e s t h i s sickl e sword too b e a rs a strong

—
, , re
’
s e mblanc e to th e a s s s j aw bon e I f th e s e data can
-
. be
S A M S O N S A DV E N T U R E S
’
. 101
r e l i e d upon w e m a y fairl y w e ll a ssum e t ha t among som e

,
’
of t h e pr imi t iv e folks t h e sun god s w e apon wa s an as s s
,
-
’
j aw bon e wh ich accordingl y would hav e t o b e id e n t ifi e d

-
wi t h t h e thund e rbolt .
O ur ex plana t ion i s fur t h e r v e r ifi e d b y on e s ig n ifi c a n t

d e ta il of t h e s t or y which a ssocia t e s t h e j aw bon e clos e l y —
wi t h gush ing wa t e r s I f t h e j aw bon e i s t h e t hund e rbol t

.
-
,
w e mus t e xp e c t t hat a f t e r it s u s e t h e r e will b e ra in and ,
Guido R e ni wi t h h i s fi n e ar t i s t ic s e n t im e n t s t ill f e e ls t h i s
in t e rpr e tation wh e n in h i s pic t ur e of S amson qu e nching
h i s t hirs t from t h e drink t ha t cam e from t h e j aw bon e h e —
r e p r e s e nts t h e wa t e r a s rushing down from abov e t h e h e ro ,
holding t h e j aw bon e h igh abov e h i s h e ad

—
.
T h e B iblical stor y t e ll s u s of a f e rvid pra y e r of Samson

which b e ing po e t ical in it s wording m a y b e a quo t a t ion
, ,
from an old e r v e rsion Bu t w e m a y w e ll a s sum e t hat a c

.
cording to t h e anci e n t in t e rp r e t a t ion it mus t b e r e ga rd e d

not in our mod e rn s e ns e of an ori son bu t a s a magic sp e ll
'
Wh e n t h e l e g e nd wa s local iz e d a spr ing in t h e hollow

,
plac e of t h e R ock of t h e Jaw bon e wa s poin t e d out as t h e

-
wa t e r wh ich had com e for t h in answ e r t o t h e p r a ye r of

t h e e xhaus t e d h e ro .
D iod or u s S ic u lu s ( IV 2 2 ) t e ll s u s t ha t wh e n H e racl e s
,
wand e r e d from P e lor ia s t o Er yx t h e n y mph s on t h e road

,
mad e t h e wa rm sp rings Him e r e a and Eg e s t aea gush for t h

for h i s r e fr e shm e n t .
B e for e w e proc e e d w e will m e n t ion tha t S amson s ’
shou t of tr iumph conc e rning h i s succ e ss ful slaugh t e r con

t ains a pun which r e nd e rs t h e original almos t u n t r a n s
” “ ”
l a t abl e . T h e word kh a m or m e an s bo t h a s s and h e ap ,
and h e e xclaims at t h e h e ight of hi s triumph :

am en w
a b:
-
3: e 11
7”
73 h ””
7 33
W abs na n
1 02 T HE ST OR Y OF S A M S ON .
Wit h the b on e o f t h e kh a m or ( as s )
j aw —
A kh a m or ( h e a p ) t w o kha m or s ( h eap s )
,
-
W i t h t h e j a w b on e o f t h e kh a m or ( a s s )
-
Is l e w a t h ou s a n d m e n .
It is in t e r e sting to how translators hav e t r i e d to

s ee
r e produc e t h e p u n . A G e rman scholar E M e i e r tran s , .

,
lat e s a s follow s :
M it d e m B a c ke n d e s P a c k e s e l s
E in P a c k, zwe i P a c k,
M it d e m B a c k e n d e s P a c ke se l s
E r s c h l u g ic h t a u s e n d M ann .
P rof e ssor G F M oor e in t h e t ransla t ion in t h e P oly

. .
c h r om e B i bl e tran slat e s t h e sam e p as sag e v e r y in g e n i

,
ou s l y a s follows :
Wit h theb on e o f a n a ss
j aw -
Ias s a i l e d m y as s a i l a n t s ,
5
W i t h t h e j a w b on e o f an a ss -
Ha v e I s l a i n a t h ou s a n d m e n .
Th ew e l l i s call e d e h h a q q or e t h e spring of t h e cr ie r ,
6
“ ”
wh ich l att e r m e ans par t r idg e and i s al so an e p ith e t of
th e a s s H i s formidabl e bra y ing i s consid e r e d p roph e t ic
“
in folklor e tradi t ion s and t h i s b e li e f i s e x t e nd e d to t h e

,
n e i ghing of t h e hors e an animal wh ich supplan t s t h e a ss

,
though i t do e s not app e ar in t h e h i stor y of t h e O r i e nt until

lat e r W e r e m e mb e r that according to H e rodo tu s D ar ius
.
,
w a s cr e at e d k ing on accoun t of t h e n e igh ing of h i s hors e .
’
In B ibl e folklor e B a l a a m s s h e a s s wa s e ndow e d with
,
-
t h e gi f t of pr oph e c y and th e r e a r e scatt e r e d t radi t ion s

still e xtant wh ich p rov e th at Yahv e h a s w e ll a s t h e war
god S e t h of t h e S e mitic invad e r s in l ow e r Egyp t wa s a s s
h e ad e d .
ls
Th e fi r s t a n d s eco n d l i nes - ou
w ld be m o er l i t e r al as fo ll ow s
“
Wi th th e j aw — b on e o f a n as s
’
Im m as s n i g t h em in m as s e s .
Th e w o r d is l
a so t r an s l i t e r a t ed h a kk or e ; b ut t h e k - s o u n d is
s h a rp an d is c om m o n ly t r an sc ri b e d q .
1 04 T HE STOR Y OF S A M S ON .
n ec t ion wi t h l e ad e n tabl e ts con t a ining incantations and

curs e s wh ich show similar p ic t ur e s of a ss h e ad e d d e i t i e s —
,
“
it ha s b e com e p robabl e t ha t t h e S p ot t c r u c ifi x wa s s e r i
ou s l y m e an t and r e p r e s e n t s t h e fa i t h of t h e pagan Chr is -
t ian s e c t of S e thit e s Taci t u s ( His t V 4 ) informs u s

. .
,
t ha t t h e J e ws wor sh ip e d t h e a ss and Ep ip h a n iu s quo t e s ,

’
t h e g e n e a l og y o f M ar y in wh ich t h e God of t h e J e ws i s
spok e n of a s a ss h e ad e d n ot in d e r i sion bu t a s a ma t t e r
—
, ,
of fact .
P r o f W R ob e rtson Smi t h mak e s t h e following com

. .
m e n t s on t h e a ss a s a s a c r ifi c ia l animal among t h e S e m
7
ites '
S ET H . S E T H A ND AN UBI S .
Th ewild a s s wa s e at e n by t h e Arabs and mu s t h a v e ,
b e e n e a t e n wi t h a r e l igiou s int e n t ion sinc e its fl e sh wa s for ,
bidd e n to h is conv e r t s by S im e on t h e S t y l i t e Conv e r s e l y .

,
a mong t h e Ha r r a n ia n s t h e a s s wa s forbidd e n food lik e t h e ,
swin e and t h e dog bu t t h e r e i s no e vid e nc e t h a t l ik e t h e s e ,
animal s it wa s s a c r ifi c e d or e a t e n in e xc e p t ional m y st e r i e s
,
-
.
Y e t wh e n w e hn d on e s e c t ion of S e mi t e s forbidd e n t o e a t
t h e as s wh il e ano t h e r s e c t ion e a t s it in a w a y wh ich t o
,
Ch ri stian s app e ar s idolatrou s t h e pr e sump t ion t ha t t h e

,
animal wa s a nci e ntl y sacr e d b e com e s v e r y s t rong A n .
ac t ual a s s s a c r ifi c e app e ar s in Egypt in t h e worsh ip of

-
T y pho n S e t or S u t e c h ) who wa s t h e ch i e f god of t h e

,
7
Th e R e l ig i on o f th e S e m i te s , p .
468 .
SA M S O N A DV E N T U RE S
’
S . 1 05
S e mit e s in Egy pt though Eg yptologi s t s doubt wh e t h e r

,
h e wa s originall y a S e mi t ic g od T h e a s s wa s a T yphonic
.
animal and in c e r t ain r e ligious c e r e moni e s t h e p e opl e of

C op t u s s a c r ifi c e d ass e s by cas t ing t h e m down a pr e cipic e
wh il e t ho se of Lycopoli s in t w o of t h e ir a n n u a l f e a s t s
, ,
s t amp e d t h e fi g u r e of a bound a s s on t h e ir s a c r ifi c ia l
cak e s ( Plu t Is e t 0 5
.
, . .
“
T h e old clan nam e Hamor
-
he a ss among t h e ~
Canaanit e s in Sh e ch e m s e e ms t o c on fi r m t h e Vi e w that t h e
,
D I O NYSU S O N T HE A SS .
A nt iq ue te rra c ot t a of Att i ca .
a s s w a s sacr e d with som e of t h e S e mit e s ; and t h e t abl e s

of a s s wor ship among t h e J e ws ( on which compa r e Bo
-
char t Hie r oz oic m z I ii 1 8 ) probabl y t ook t h e i r ris e lik e

, , . .
,
so man y o t h e r fals e stat e m e nts of a s imilar kind in a con

”
fusion b e t w e e n t h e J e ws and t h e ir h e a t h e n n e ighbors .
Th e a ss wa s sacr e d t o D ion y su s who i s r e pr e s e n t e d

in man y an t iqu e pic t ur e s and ba s r e l i e fs as coming t o man
kind sur round e d by hi s m e rr y follow e r s riding on a donk ey .
1 06 THE STOR Y OF SA M SO N :
Th e sam e t rait i s also and not wi t hou t sp e cial emphasi s

, ,
’
told of Chri st s t r iumphal e n t ranc e in t o J e rusal e m .
I n t h e Chr i s t ian church of S outh e rn F ranc e in m e di

aev a l t im e s t h e a s s wa s tr e at e d with particular r e gard and
a sp e cial ma s s wa s c e l e bra t e d in h is honor Ins t e ad of

-
.
I I N TO J E RU S A L E M
’
C H R S T S E N TRY .
49 4 0
s a y ing Am e n t h e congr e gation bra y e d t h e r e spons e s and ,
at t h e e n d a h y mn wa s sung which b e gin s with t h e words :

O r ie n t is p a r t i b u s
A d v e n t a v it A s in u s .
E
‘
Fo r d e t a i s s ee t h e a u t h o r s a r t i c e on
l ’
l “
Anu bi s, S et h , an d Ch ri s t , t h e
”
S ig n ifi c a n c e o f t h e S p o t t c r uc ifi x , T h e O p e n C ou r t , X V , 65 fi '
.
1 08 THE S TO R Y OF SA M SO N .
of Gibraltar should b e cons id e r e d a s t h e two pi ll ar s of

M e lk a r t h through wh ich t h e sun wa s suppos e d to pa s s
on h i s d e sc e nt into t h e und e rworld It i s again D iod o r u s .
who t e lls u s ( IV 3 ) t hat H e racl e s put up t h e t w o moun

,
tain s at t h e e n d of t h e M e di t e r ran e an which hav e ac c ord ,

“ ”
in g ly b e e n call e d aft e r h im t h e
, P illar s of H e rcul e s ,
1’
down to Tarik s tim e and should t h e qu e stion ar is e How
-
, ,
i s it pos sibl e that t h e t w o p illar s in t h e e a st a r e found

also in t h e w e st or that t h e p illars in t h e w e st shoul d
,
al so b e found in t h e e a s t t h e answ e r sugg e sts i t s e lf t ha t in

,
t h e nigh t t h e sun god had carr i e d t h e m from on e plac e

-
’
t o t h e ot h e r I n th i s w a y S amson s p e cul iarl y unprac t ical
.
j ok e fi n d s a natura l e xplanation i f r e gard e d a s a m yt hic a l ,
e v e nt .
T HE WEB O F D E L I LA H .
The accounts that S amson wa s bound and t hat h e fr e e d

h ims e lf a s i f by t h e h e at of fi r e a r e e a sil y e xplain e d as in
c id e n t s of a sola r m th
y N a t ur e i s ic e bound in win t e r
.
-
,
but wi t h t h e awak e n ing of spring t h e f e t t e r s m e l t awa y .
Th e b i nding i s r e p e at e d for during t h e fall mon t h s t h e

,
inroads of win t e r b e com e mor e and mor e s e r ious Th e .
h e ro fr e e s hims e l f t h r e e t im e s b e for e h e i s p e rman e n t l y

f e tt e r e d .
Wh e n D e l ilah t r i e d t o bind h e r l ov e r S amson said to

‘
,
“
h e r : If thou shouldst w e av e t h e s e v e n bra ids of m y hair
into t h e w eb and b e at it up wi t h t h e pin m y str e ngth
”
would l e av e m e An d s h e appl i e d t h i s m e t hod bu t Sam
.
i
,
“ ”—
son pull e d up t h e l oom w ith t h e w eb and w e m a y add
that D e l ilah s w eb wa s torn and fl
’
e w all ov e r t h e fi e l d s .
I f w e r e m e mb e r tha t D e lilah lik e S amson ) i s a m ythica l

fi g u r e and that t h e thr e ad s of h e r l oom a r e to b e wov e n
in t o t h e ra y s of t h e sun w e shall a t onc e hn d t h e prop e r
,
e xplanation of t h e w e b wh ich can b e no t h ing e l s e th a n t h e
1
Th e p r e s e nt n am e Ge br al Ta r ik, or Gi b r a l t a r , m ean s R oc k of T a ri k .
1 1 1
A M SO N A DVE N T U RE S
’
S S . 1
gossam e r of autumn Gossam e r i s also ca l l e d M ar y s y arn

.
’
and t hough t h e original m e aning of t h e word i s los t w e ,
s t ill know t hat it ha s som e thing t o do wi t h t h e w eb of som e

,
pagan godd e ss or fa ir y Wh e n t h e gossam e r fli e s ov e r

, .
t h e fi e l d w e know tha t wint e r i s n e a r I t is t h e las t snar e .
t ha t t h e sun god has brok e n and t orn t o ta t t e r s

-
Th e .
e nchan t r e ss will now sh e ar hi s locks and th e n h i s str e ngth
will b e gon e .
S AM S O N S ’
S EV E N B A I D S R .
N othing can b e mor e sugg e s t iv e of S amson s solar

’
charac t e r t han the los s of h i s s t r e ng t h . Th e hair of the
S U N-GO D WI T H E VE N RA Y E D HA LO
S -
.
M i t h r a i c M on u m a n d Et r li s c a n W a ll P a i n t i ng
-
e nt .
sun god i s commonl y in t e rpr e t e d t o b e t h e ra ys of ligh t

-
t ha t surround t h e sun and Apollo i s call e d b y Hom e r ( I I

, .
“ ”
X X 39 )
, h e of un shorn hai r which t ransla t e d in t o
,
’
H e br e w would m e an t h e N a zi r S amson s hair i s p u t u p .
'
in s e v e n bra ids in t h e s t y l e of t h e sun god who in on e of -
t h e M it h r a 1c monum e nts ( r e produc e d by Cumon t T e x t es ,
e t M on u m e n ts
p 2
, 0 2 ) i s r e pr e s e n t e d wi t h s e v e n ra y s
.
,
charac t e ri zing t h e m y st e riou s pow e r of t h e s ev e n pl an e t

’
a r y gods . T h e loss of S amson s s t r e ng t h i s d u e t o t h e
19
8 T HE STOR Y OF S A M S ON .
fact that h e i s d e priv e d of h is ha i r T h e nam e of t h e .
“
traitr e s s D e l ilah i s s y mbolical and m e ans t h e w e ak e ning
”
or d ebili t a t ing on e F in a ll y S amson i s blind e d ( t h e sun
.
,
los e s h i s l igh t ) a n d wh e n h e di e s h e stands b e t w ee n t h e

,
t w o pillars of sun s e t at Ga za t h e most w e st e rn cit y in

, ,
Danit e g e ograph y .
T HE O NE - E Y ED O NE .
W e know tha t G e rman god Wodan had on e e ye

the
onl y b e caus e t h e r e i s onl y on e sun in t h e h e av e n s and w e

, ,
a r e t old in T e u t onic m y t holog y t hat Wodan had pawn e d
hi s o t h e r e ye to M im e r t h e god of wat e r T h e s e cond

,
e ve of Wodan i s t h e r e fl
.
ec t ion of t h e sun in t h e oc e an .
I n con sid e ra t ion of t h e fac t t h at t h e sun i s t h e on e e y e d -
god it i s no t e wor t h y t ha t t h e d y ing Samson e xc l aims :

,
“
I will av e ng e m y s e l f on t h e Phil i s t in e s for on e of m v
”
two e y e s . T h e au t hor i z e d v e r s ion ignor e s th i s f e atur e
“ ”
and t ran sla t e s for m y two e y e s and t h e cur r e nt in t e r
,
p r e t a t io n of H e br e w schola r s ( a s stat e d b y P rof e s sor

“
M oor e in t h e Pol y ch rom e B ibl e ) i s t h e id e a t hat t h e d e
struc t ion of all t h e s e P hilis t in e s coul d b e but a par t ial
”
r e t al ia t ion which i f t h i s in t e rpr e t a t io n w e r e admis sibl e
, ,
would onl y add t o t h e un sa t i sfac t or y char act e r of t h e con

c l u s ion of t h e Samson s t or y W e b e li e v e tha t t h e or iginal
.
stor y kn e w a r e ason w h y Samson wa s on e e y e d and t h e —
l a st pra y e r of Samson wh ich i s a pi e c e of po e tr y must b e

, ,
r e gard e d as a quotation from an anci e nt e pic r e pr e s e nting

’
a mor e p rimi t iv e t radi t ion Samson s pra ye r r e ads a s
.
follows :
Ad on a i Ya h v e h
Re m em be r m e
An d s t re n gt h e n m e .
Ye a ! o n c e m o r e n ow
E l oh i m
1 12 THE STOR Y OF SA M SO N .
I t i s , how e v e r bar e l y p e rmis sibl e for M ey e r to tran s

,
“ ”
l at e t h e word nos wh ich m e ans on e by em f e in m a l in t h e
,
“ ”
s e ns e of all a t onc e wh e r e by h e avoids t h e d iffi cu l t y of
a li t e ral r e nd e r ing impl y ing that Samson t ak e s r e v eng e
,
“ ”
for on e of h i s two eye s .
S AM S O N S ’
DE AT H .
The d e ath of H e racl e s and al so of M e l ka r t h i s r ep r e

s e nt e d a s a suicid e wh ich i s r e ga rd e d a s a s e lf s a c r ifi c e -
,
and t h e sam e i s t ru e of Samson He go e s to d e ath v ol u n

.
t a r il y br e aking down t h e t e mpl e of D agon with t h e in

,
t e n t ion of sla y ing wi t h h im a gr e a t numb e r of t h e op p r e s
sor s o f h is p e opl e He kn e w that t h e e d ifi c e wa s fi ll e d with

.
t h e lords of t h e Ph ili s t in e s and it i s e xpr e s sl y stat e d t hat

,
on t h e roof alon e t h e r e w e r e t hr e e thousand m e n and

wom e n T h e tacit impl ication is t ha t t he P h il i stin e s w e r e
.
w e ak e n e d to such an e xt e nt that although t h e I sra e l it e s

h ad not b e e n f r e e d t h e Ge ntil e authoriti e s coul d no long e r
supp r e s s t h e m a s mightil y a s b e for e a n d so it wa s fu l fi ll e d
,
that S amson should b e gin to d e l iv e r I sra e l out of t h e

“
”
h and of t h e P hi l i stin es .
S O LA R M YTH S :
M Y T HI C AL TR AI T S O F T HE S AM SO N S T O RY .
NE r e a son which sugg e sts t h e id e a that in t h e Sam

son m y th w e a r e confront e d wi t h a r e l ic of som e
anci e nt pagan tradi t ion i s found in t h e obviou s and u n
,
d e niabl e di scr e pancy of t h e g e n e ral charac t e r and t on e

of t h e s t or y wi t h t h e pur i t an sp i rit of lat e r Juda ism that
o t h e rwis e p r e va il s in t h e O ld T e stam e nt .
T h e s t or y of Samson i s n e ith e r r e fi n e d nor mora l s o ,
t hat e v e n or t hodox p e opl e will hav e to conf e s s that it is

out of harmon y with t h e g e n e ral t e nor of B ibl ical tradi
tions I t i s full of boi st e rou s fun and a cr itical r e ad e r
.
,
f e e ls that t h e D e u t e ronomic r e dac t or of t h e B ibl e wa s

obviousl y too sob e r and t oo s e r ious t o appr e ciat e its humor .
But t h e stor y app e ar s to h av e b e e n too popula r among t h e

I sra e li t e s t o b e ov e rlook e d or suppr e ss e d by t h e pri e s t l y
c e nsor s who had t o admi t it t o t h e canon and t h e y m a y ,
hav e su ffe r e d it mainl y on accoun t of t h e r e l igious back

g round wh ich
, though t ing e d wi t h old sup e r s t i t ions ex ,
h ib it s c on fi d e n c e in t h e pow e r of Yahv e h .
Som e adv e ntur e s t h e stor y of t h e fox e s and t h e r e

p e a t e d slaught e r of Phil i s t in e s ) indicat e tha t t h e t al e origi
n a t e d among h e rdsm e n who w e r e hos t il e to t h e fa rm e rs
of t h e coun t r y and al so full of sp it e again st t h e e s t abli sh e d

authoriti e s T h e sty l e though vigorou s and po e tical i s

.
, ,
at tim e s pos itiv e l y vulgar and t h e puns ( R a m a t h Le h i

, ,
h a q q or e and kh a m or ) a r e poor
,
.
’
Whil e t h e h e ro s cha ract e r i s obj e c t ionabl e for mor e
than on e r e a son and can scarc e l y b e consid e r e d r e ligiou s ,
a s sur e dl y not mora l t h e r ol e of Yahv e h in t h e stor y indi

,
cat e s t hat according to t h e p e opl e among whom t h e tal e

wa s cur r e nt h e wa s n ot a gr e at and d ig n ifi e d God and ,
s t ill l e ss t h e cr e a t or and rul e r of t h e world ; but a kind

of d e mon or occult pow e r or sp e l l t hat not unl ik e t h e
, ,
g e n ii of Aladdin ob e y e d c e rtain magic tricks Yahv e h

, .
com e s ov e r Samson in h t s j ust a s an a t tac k of fr e nz y

s e iz e s H e racl e s or a s a blind fur y tak e s pos s e s sion of t h e
,
N or t h e rn b e rs e rk e r ; and in th is condition t h e h e ro b e
’
com e s miraculousl y ir r e si s t ibl e Wh e n Samson s l ocks .
a r e shorn Yahv e h no long e r com e s ov e r h im j u st a s t h e

, ,
g e ni i c e a s e to app e ar wh e n a wrong lamp i s substi t u t e d

for t h e magic lamp T h e e x t e rnal and magica l caus e of
.
’
Yahv e h s app e aranc e i s so out of plac e in a boo k wh ich
has b e e n e di t e d by t h e pr i e sts of a p u r ifi e d monoth e i sm ,
t hat i t i s impos sibl e t o j udg e t h e s t or y from a n y oth e r

poin t of vi e w e xc e pt that it i s saturat e d wi t h pagan tra
d it ion s .
T H E N U M B ER S S EVEN , T H I R T Y , A ND T W E L E V .
Th e anci e nt H e br e ws w e r e not of a math e ma t ica l turn

of mind and so t h e s ig n ifi c a n ce of numb e r s ; so w e l l und e r
,
s t ood in B ab y lon wa s l i t tl e h e e d e d in P al e stin e Th e

, .
mor e not e wor t h y i s t h e pr e s e rvation of such fi g u r e s a s

t hi rt y t h e numb e r of da y s in a month and s e v e n t h e
, ,
nu m b e r of da y s in a w e e k which occur r e p e at e dl y in,
our nar rativ e Th e r e a r e thirt y comrad e s giv e n to Sam

.
son at h i s w e dding t h e wag e r of t h e r iddl e i s for t hi r t y

,
hu e dr e s s e s and h e k ill s thirt y P h ilistin e s at Ascalo n

, .
1 16 T HE S T OR Y OF SA M SO N .
are tw e lv e trib e s of t h e ch ildr e n of I sra e l and t h e numb e r ,
in t h e e num e ra t ions i s cons t an t al t hough t h e nam e s a r e

n o t alwa y s t h e sam e T h e t r ib e of Dan i s som e tim e s r e
.
plac e d by ano t h e r nam e Th e r e a r e t w e lv e proph e t s and

.
tw e lv e discipl e s of Ch r is t Th e zodiac i s divid e d in t o

.
tw e l ve signs and t h e d a y i s m e a sur e d by t w e lv e doubl e

,
hour s Th e sacr e dn e ss of t h e numb e r tw e lv e i s d u e par t l y

.
t o its a ri t hm e t ical advantag e s V iz its divi sibi l ity by two

, .
, ,
DEAT H T AK I N G AWAY S E M E LE
WITH T H E T H U N DER B O L T
O F Z EU S .
Et r u s c a n gl as s .
M ELK A RT H O F T H E H E RA C L E S E NT E R N G I THE
P H O EN I C I A N S . DR A GO N O
th r ee and four and undoub t e dl y also t o t h e fact t ha t t w e lv e

,
i s t h e numb e r of mon t h s in t h e y e a r F or t h i s r e a son t h e .
r e curr e n t e v e n t s of t h e y e a r hav e na t urall y b e e n conc e iv e d

a s t w e lv e adv e n t ur e s of t h e solar h e ro B u t t h e far t h e r .
a s t or y t rav e l s t h e mor e do t h e p e opl e los e sigh t of its orig

inal s ig n ifi c a n c e and so t h e d e e ds of H e racl e s r e fl
, e c t no
’
long e r t h e sun s work in t h e succ e ss iv e mon t hs of t h e
SO LA R M YT H S . 1 17
y e a r Th e m y t h has chang e d in t o a loos e l y int e rconn e c t e d

.
s e r i e s of incid e n t s and d e e ds of valor ; and t h e sam e i s tru e

of Samson Local coloring ( p e rhaps r e al e v e n t s of ac t ual
.
m e n ) ov e rgrows t h e original m y t h and m o d ifi e s it un t il it
los e s it s m yt hological cha ract e r and b e com e s saga or l e g

end .
T HE L IO N A ND T HE D R AGO N .
A m on g t h e t w e lv e labor s of H e racl e s w e hav e on e ,
consi s t ing in t h e killing of a l ion wh ich i s common t o all

,
L I O N-K I LL I N G HERO o r K HO R S A B A D .
sola r h e ro e s of t h e S e mi t e s ; and it i s c e r t ainl y n ot acci

d e ntal t ha t t h e T y rian M e lk a r t h and t h e B ab y lonian Iz d u
ba r a r e r e pr e s e n t e d a s t e a ring a l ion in t w o and killing
him wi t hou t a w e apon m e r e l y wi t h t h e ir hands j us t a s
, ,
’
S amson do e s in t h e B iblical s t or y I n Gr e e c e t h e lion s
.
skin i s t h e t yp ica l dr e ss of H e racl e s .
N or t h e rn sola r h e ro e s fi g h t a mon s t e r or a dragon , the
s y mbol of swamp s and fo g s Th i s i s in s t anc e d in t h e B e o

.
wulf l e g e nd in t h e S i e gfr i e d S t or y and in t h e fi g h t of

, ,
Thor wi t h t h e s e rp e n t Jor m u n g a n d e r But in t h e S amson

.
1 18 T H E S T OR Y OF S A M SO N .
stor y t h e fi g h t with a dragon i s mi ssing which m a y b e ,
r ega rd e d a s an e vid e nc e of it s anci e n t da t e It is an indi .
cation tha t t h e B iblical tal e i s pur e l y S e mi t ic and unin

fl u en c e d by Ar y an t hou g ht .
T h e Gr e e k H e racl e s m a y originall y hav e b e e n an

Ar y an sola r h e ro a S i e gfr i e d whos e cha ract e r Wa s modi
, ,
h e d by t h e importation of S e mitic f e atur e s ; or h e m a y hav e
S I EG FR I E D A N D T HE DR A GO N .
4 4 09
b een the S e mitic solar h e ro who b e cam e thoroughl y Hel

l e n iz e d in Gr e e c e Ev e r y on e of th e s e solar h e ro e s ha s b e
.
com e a t ypical e xpon e n t of t h e nation to wh ich h e b e longs ,
and so S amson r e mains a g e nuin e H e br e w fi g u r e y e t h e ,
t y p ifi e s t h e a rchaic and p r e h i storic a g e not t h e mor e civi

,
l iz e d p e riod of l at e r J udai sm with its pur e r faith and

high e r moral it y .
As H e racl e s i s or ha s b e com e ) a t y pical Gr e e k h e ro ,

1 20 T H E ST OR Y OF SA M SO N .
I Z DU BAR T HE H ELP E R .
W e do not know wh e t h e r S amson ha s e v e r b e e n re
v e r e d a s a d e migod among t h e I sra e l i t e s a s a pro t e c t or ,
against e n e mi e s and e vil s of all kind W e can onl y s a y .
t ha t it i s p robabl e for all t rac e s of it e xc e pt t h e nar ra t iv e

,
a s told in t h e B o ok of Judg e s a r e lost , .
I zduba r ( l ik e t h e Gr e e k H e racl e s ) i s con sid e r e d a s a

h e lp e r in t roubl e O n e of t h e fragm e n t s ( ca t alogu e d N o
. .
1 37 1 b
y Smi t h and publ i sh e d b y Haup t in h is N i m r od
e p os fa scicl e I I pag e 9 3 ) con t ain s a pra y e r t o I zduba r

, ,
in t h e capacit y of a god who fi g u r e s a s a ssi s t ant t o t h e

sun god H i s nam e wa s invok e d a s an e xorcism in a
—
.
dang e rous di s e a s e W e r e ad in t h i s fragm e nt how t h e

.
pati e nt a sks for t h e a s si stanc e of a pri e s t t o h e al h i s a il

m e nts wh o t h e r e upon addr e s s e s I zdubar t h e gr e a t j udg e
,
“
t o whos e hand t h e sun god ha s e ntru s t e d t h e sc e p t r e and -
”
t h e d e c 1 s 1 on Af t e r a short h y mn in honor of ilu Iz du
.
-
ba r wh ich e xi s t s onl y in par t , and a fe w comfor t ing words

to ch e e r t h e pa t i e n t t h e pri e st addr e ss e s Iz duba r a s fo l
,
1
lows :
“
O I zduba r pow e rful king j udg e of t h e e ar t h sp irits
, , ,
Thou lo fty on e gr e at gov e rnor of mankind , ,
Thou who look e s t down upon t h e quar t e r s of t h e

w orl d ,
Thou di sp e ns e r of t h e e ar t h and ma s t e r of all t h ings ,
e ar t hl y ,
Thou j udg e who d is c e r n e s t l ik e un t o a god ,
Thou s t e p p e s t for t h upon t h e e a r t h and p r oc e e d e s t t o

j udgm e n t ,
T h y Jur i sdic t ion i s n e v e r ups e t : t h y command i s n e v e r
Thou s u m m on e s t , thou d e c id e s t , t hou j udg e st , t hou

disc r im in a t e s t .
‘
R o sch e r
’
s Lex d g r
. . . u . 7 . M y t h , 11 , p 7 7 5
. .
SO LA R M Y T H S . 121
The sun god has e n t rust e d sc e p t r e and d e ci sion t o

-
t h y hand ,
Kings princ e s and gov e rnors bow down b e for e t h e e

, ,
Thou w a t c h e s t upon t h e i r commands and t hou d e ,
c id e s t t h e ir d e cisions ,
I a m N N t h e son of N N whos e god i s N N and

. .
, . .
, . .
,
whos e godd e s s i s N N . .
,
D i s e a s e ha s s e iz e d m e and I mus t do p e nanc e ,
I bow b e for e t h e e t hat thou ma y e s t d e cid e m y ca s e ,
I Z D U BAR I
CO N! U E R N G T HE O
LI N .
P roc e e d to j udgm e nt
R e mov e t h e dis e a s e [ from m y ] body .
Conqu e r t h e e vil
T h e e vil t hat in m y bod y [ ravag e s ]
H e r e upon t h e pr i e s t addr e ss e s t h e pa t i e n t sa y ing :
“
O n t hi s d a y t h e god ha s t ak e n compa s sion on t h e e .
He ha s s t r e ng t h e n e d t h e e and will giv e a pur e u bu n t u (

[ in t o t h y
T h e la s t words app e a r t o r e f e r t o a kind of sacram e n t
1 22 T HE ST OR Y OF S A M S ON .
wh ich t h e pa t i e n t tak e s for t h e sak e of p u r ifi ca t ion and

r e cov e r y
.
Thi s fragm e nt prov e s t hat I zdubar t h e h e ro n ot unl ik e

, ,
H e racl e s has b e e n d e ifi e d in t h e cour s e of a fur t h e r e v ol u

t ion of t h i s id e al and ha s b e com e a j udg e and an as si s t ant
of t h e gr e at pro t e ctor of j ustic e t h e sun god Shamash

,
-
.
I Z D UB A R ST R ANGL I NG A LI ON .
W e can in t hi s conn e c t ion onl y indica t e that simi the

l a r it y of H e racl e s t o I zdubar i s commonl y conc e d e d not
onl y in g e ne ral bu t also in som e importan t d e t ail s
, .
I zduba r i s fr e qu e n t l y id e n t ifi e d wi t h N imrod and w e ,
can not doub t t hat t h e B ibl ical N imrod con t ain s som e fe a
“
t ur e s of t h e I zduba r s t or y .Ei t h er on e i s a gr e a t hun t e r
1 24 THE ST OR Y OF SA M SO N .
T HE AD V E N T U R E S OF I Z D U BA R .
Fr om i
anc e n t m on um e n t s .
S O LA R r M YT H S . 1 25
prop itious bull ( April ) ( 3 ) of brick and t h e twin s ( M ay ) ,
( 4) s e iz e r of s e e d ( Jun e ) ( 5) fi r e t ha t mak e s fi re
( Jul y)
6
( ) t h e e rrand of I s t ar ( Augus t ) ; ( 7 ) t h e hol y al t a r
(
l
n der
( S e p t e mb e r ) ; ( 8 ) t h e bull l ik e f o u -
O ctob e r ) ; ( 9)
t h e v e r y cloud e d ( N ov e mb e r ) ; ( 1 0 ) t h e fa t h e r of l igh t
( D e c e mb e r ) ( )
; 1 1 abundanc e of ra in ( Januar y) ; ( )
1 2
T HE AD V E N T U R E S OF I Z D UB A R .
F r om i
a n c e nt m on u m e n t s .
sowing of s ee d ( F e brua r y ) ; and ( 1 3 ) t h e dark [ month ]

of sowing t h e la t t e r b e ing t h e int e rcalar y mon t h that wa s
,
add e d e v e r y six t h ye a r .
A m on g t h e cun e i form inscrip t ion s of t h e fi r s t and s e c

ond c e n t uri e s B C w e poss e s s an a s t ronomical tabl e t
. .
,
T hi s t r an s l t i on q ue ri e d P ro fe s s o r
‘
a is by S ay c e .
1 26 T H E S TO R Y OF SA M SO N .
wh ich con t a ins the Bab y lon i an Zodiac in the following

2
abbr e viations °
x! t a u ru s .
3 .
( m a fu )
u kku )
4 .
f >
(p id
s .
ll ( cm ?
)
6 .
E1 ( sen ? )
»
7 .
s
; ( 21511 712114
)
a r a bu )
8 .
5 ( g
:
9 =l= (ea )
10 .
l A ( ; eu zu
) ca p e r .
u .
r e
(g ) u am p h ora [ a
q uarius ] .
°
( ezb
) p is c es
'
3 .
I n t h e fi r s t tabl e t of t h e I zdubar pic t h e h e ro b egins e
h i s ca r e e r a s a king and kings a r e usuall y lik e n e d to ,
b e ll w e th e r s Th e y a r e call e d t h e rams of t h e p e opl e

.
3
( I s. x iv 9 and
. Zach x 3) and so i t i s a ssum e d t hat th ey . .
cor r e s p ond t o A r ie s .
Ano t h e r e xplana t ion of A r ies i s m e ntion e d by Epping

4
and S t ra ssmai e r wh ich i s wor t h quo t ing T h e nam e of .
t h e fi r s t mon t h corr e sponding to t h e fi r s t sign of t h e 2 0

,
“
diac i s spok e n of in anci e n t in scrip t ion s a s t h e s a c r ifi ce of
,
”
righ t e ou sn e s s which would d e no t e A r ie s to b e a sacri
,
fi c ia l o ffe r ing and migh t indica t e t h a t j us t a s t h e J e ws c e l e

b r a t e d t h e fi r s t of N i san by an a t on e m e n t for t h e e n t ir e
p e opl e so t h e B ab ylonian s o ffe r e d on t h e ir Ne w Y e ar s
,
’
f e a s t a ram in e xp ia t ion of t h e sin s of t h e na t ion .
I n t h e s e cond t abl e t B abani app e a r s who i s r e p r e s e nt e d ,
a s a bull walking upr igh t corr e sponding t o T a u r u s Th e , .
t h i rd tabl e t r e la t e s t h e fri e ndship of I zdubar and Ea b a n i ,
2
Eppi g nd St r an i r Z it h ift f A y i l g i V l V F c i c l
assm a e . e sc r ur ss r o o e, o .
, as e
4, O c t o b r
e 1 890 , p a ge 3 51 .
s
wam i . e .
,
“
th e r e a dy on e s ,
” “
th e b ut t r
e s .
4
B a by l on
'
A s t r on m m s ch e s aus .
1 28 T H E S TO R Y OF S A M S ON .
in r egard to t h e wa t e r of l if e and t h e miraculou s plant of

p romi s e r e la t e s t h e wra t h of t h e gods and t h e s t or y of t h e
,
d e lug e which r e pr e s e n t s so man y analogi e s t o t h e B iblical

account and t h e n di r e cts t h e h e ro to t h e land of no r e turn
,
wh e r e h e would h n d what h e s e e ks T h e I zdubar e pic .
h e r e r e ach e s t h e climax of it s int e r e st for t h e h e ro s ,

’
j ourn e y to t h e und e rworld affords a good opportunity to

s e t for t h t h e B ab y lonian vi e w of l if e a f t e r d e ath .
O n account of t h e fragm e ntar y condi t ion of t h e tw e l v e

tabl e ts it will b e d iffi c u l t t o s a y mor e on t h e subj e ct bu t
, ,
t h e fe w r e f e r e nc e s wh ich w e pos s e s s a r e s u ffi c ie n t indi

cation s of a conn e c t ion b e t w e e n t h e I zduba r e pic and t h e
adv e ntur e s of t h e sun dur ing t h e t w e lv e mon t h s of t h e
S IT N A P IS H T IM , T H E B A B YL O N IA N N O AH .
21 02
y a r and h i s migration t h rough

e the tw e lv e signs of the
zodiac .
I Z DU BAR A ND I M M O RT ALI TY .
Th e en d
of S amson i s t h e ma in point in wh ich a com
pa ri son of t h e H e br e w h e ro with H e racl e s and I zduba r
br e a k s down for it i s cha rac t e r i s t ic of pagan sola r m y th s
,
t ha t t h e sun god go e s down to S h e ol or what e v e r m a y b e

-
,
t h e nam e of t h e world of t h e d e ad and r e t urn s t h e nc e to t h e

,
world of t h e living N ot onl y H e racl e s d e sc e nds to Had e s

.
,
b u t al so oth e r h e ro e s of t h e sam e t yp e O d y s s e u s O rph e us

, , ,
ZEn ea s e t c and t h e sam e i s sta t e d of I zdubar

, .
, T he a c .
q u i s it ion of immortal ity i s t h e aim of both t h e Gr e e k and

S O LA R M YT H S . 1 29
the B ab y l onian h e ro e s In h i s anxi e t y to hnd hi s d e ad .
fri e nd Ea b a n i I zdubar go e s in s e arch for t h e land of no

,
r e turn and a rr iv e s at t h e coa s t bu t t h e ! u e e n of t h e S e a

, ,
inform s h im t hat non e but Shama sh t h e god of t h e s u n , ,
ha s e v e r cross e d t h e oc e an How e v e r I zduba r i s p e r sist e nt .

,
and i s fi n a lly p e rmitt e d to v e ntur e on t h e s e a in compan y

l
wi t h t h e f e r r y man Arad Ea t h e Bab y lonian Ch a r on
—
,
—
, .
Th e y r e ach t h e I sl e s of t h e Bl e s t and whil e r e maining in

t h e f e rr y I zdubar sp e aks wi t h h i s fr i e nd who giv e s h im in ,
~
forma t ion conc e rn ing t h e fa t e of t h e d e ad B aban i t h inks .
that t h e h e ro could n ot e ndur e t h e d e scrip t ion but h e com ,
I Z D UB A R A ND A RAD -
EA .
forts him with t h e though t t ha t t hos e who r e c e iv e prop e r

fun e ral r it e s will b e w e ll tak e n car e o f Su ffe ring from .
l e p ros y I zdubar s e e ks t h e wat e r of li f e and t h e plant of

lif e He i s h e al e d from l e p ros y through t h e a ssi stanc e of
.
“
S it n a p is h t im and h e fi n d s t h e plan t wh ich h e call s a s an
,
”
old man h e i s chang e d into a y ou t h but by som e mi shap ,
h e los e s it aga in .
Wh e n H e racl e s star t e d out in s e arch for t h e immortal

it y giving appl e s of t h e H e sp e r id e s h e e ncoun t e r e d al so
-
,
t h e d iffi c u l t y of crossing t h e oc e an and h e succ e e d e d onl y ,
b e cau s e t h e sun god al low e d h im to u s e hi s ba rk

-
.
Th e Gr e e k s h ei r i d eas r i g h e r” w o r l d i l y t o th e
1
ow e t c on c e n n t h e ot m a n
E gy p t i a n s , a n d C h a r on l i a r e E gy p t i a n
“ ” “
so the n am e s an d E y s um . Th e
fo r m e r s i m p yl fe rr y l r E gy p t i a n A a l u t h e
”
m ean s —
m an and the at t e is t h e ,
F ld
i e s of th e B l e s t ,— l
a so s p e ll e d A aru .
1 3 0 T H E S TOR Y OF SA M SO N .
I zduba r a ft e r d e ath b e com e s a god and H e rac l e s t oo ,
i s w e lcom e d in O l y mpus but S amson s car ee r e nds with ,

’
hi s lif e .
SAM SO N A ND H E R A C LE S .
I t i s customar y e v e n among cr itica l minds to sp e ak

with admira t ion of t h e l i t e r a r y b e au t y and grand e ur of
t h e Samson s t or y S t e in t hal a m ong o t h e r s ha s d evot e d
.
a numb e r of pag e s to its prai s e and I will not d e n y that ,
e sp e ciall y t h e old e s t and most or iginal pas sag e s a r e ani
mat e d by a truly po e t ic sp iri t but j udging t h e work in its ,
p r e s e nt form I can onl y r e gr e t t h e c e nsor ship of it s D eu

t e r on om ic e di t or for I b e li e v e t ha t t h e pa s sag e s wh ich h e
,
ha s cut out a s m y t hological h av e b e e n t h e mos t valuabl e , ,
t h e most int e r e s t ing and also t h e mos t r e l igiou s part of t h e

,
l e g e nd Th ey a r e now lost b e yond hop e of r e cov e r y, a n d

.
so t h e h e ro of a p rimi t iv e fai t h t hat wa s animat e d by a b e

l i e f in immortalit y ha s b e com e a m e r e countr y l out and
,
a tough who con scious of hi s ph y s ical str e ngth i s alwa y s

,
r e ady for a brawl and w e f e e l t h e d e light of t h e nar rator

,
a s w e ll a s h i s audi e nc e wh e n S amson fi n d s a pr e t e x t to
kill indiscr iminat e l y som e th irt y or a thou sand Phil i stin e s .
Ev e n consid e r e d from t h e standpoint of I s ra e l i t ic p atrio t

1 s m h e ha s don e no t h ing t o l i f t h i s na t ion to a h igh e r plan e
or a nobl e r conc e p t ion of l if e .
How much h igh e r r ang e s t h e Gr e e k H e racl e s who in ,
spi t e of t h e primi t iv e crud e n e s s of t h e or iginal m yt h ha s ,
b e e n id e al iz e d by Gr e e k po e ts and philosoph e r s into a pat

t e rn of h ighmind e d vir t u e !
As e arl y a s t h e s e v e n t h c e n t u r y b e for e Chr i st t h e po e t
P e is a n d e r wrot e an apo t h e os is of H e racl e s call e d t h e ,
Hem cl ey and lat e r Gr e e k author s such m e n a s X e nophon

, ,
l
and P r od icu s r e gard e d h im a s an incarnation of divin e
,
p e r f e ction It wa s said of H e racl e s that h e cam e to t h e

.
X en .
, M em . II, 1 ; P l at o , Sym p .
, p . 1 77 B .
1 32 T H E S TOR Y OF SA M SO N .
of t h e old my th a s m e r e p e rv e rs ion s of a d e e p e r r e l igiou s

t ru t h suppos e d t o b e t h e or iginal
, Epic t e tus who call s .
“
H e racl e s a saviour and t h e son of Z e us sa y s : D o you
, ,
”
b e l i e v e t h e fabl e s of Homer P
H e racl e s i s call e d r e p e ll e r of e vi l l e ad e r
in t h e fra y t h e br ightl y victor ious ( n a u t i
o wm
’
m u os
) t,h e c e l e s t ial ( w g
) d e s t ro y e r of fli e s v e rmin , ,
and gra sshopp e r s ) He

’
u op v om m z f
.
,
t h e sola r h e ro i s id e n t ifi e d w ith Apollo t h e sun god in t h e

, ,
-
,
nam e s proph e t y d e n s ) and l e ad e r of t h e M us e s [ 1 00 6 616

,
7 51 775
S e n e ca sp eaks
of H e racl e s a s t h e id e al of t h e good
‘
man w h 0 l 1v e s e xclu siv e l y for t h e w e lfar e of mankind

‘
Con t ra s t in g h im to Al e xand e r t h e Gr e at t h e conqu e ror

“
,
of As ia h e sa y s ( D e B e n e fi I
, , ,
H e racl e s n e v e r gain e d Vic t or i e s for hims e l f He wan .
d e r e d t hrough t h e circl e s of t h e e ar t h not a s a conqu e ror , ,
bu t a s a p ro t e ctor Wha t ind e e d shoul d t h e e n e m y of t h e

.
, ,
wick e d t h e d e f ensor of t h e g ood t h e p e ac e br ing e r con

, ,
—
,
qu e r for h ims e l f e ith e r on l and or s e a '

Epic t e t u s p ra i s e s H e racl e s fr e qu e ntly and d e clar e s that
t h e e vil s wh ich h e comba t e d s e rv e d to e l ici t h i s vir t u e s ,
and w e r e in t e nd e d to t r y h im ( I Z e u s who is id e n t i, ,
h e d wi t h God i s call e d h i s fath e r and H e racl e s i s said to

,
b e h is son ( I I I H e racl e s wh e n oblig e d to l e av e

, ,
h is ch ildr e n kn e w th e m to b e in t h e ca r e of God Epic

, .
t e tu s sa y s ( I I I ,
“
He k ne w that no man i s an orphan but th at th e r e i s ,
a fa t h e r alwa y s and constan t l y for all of t h e m He had .
not onl y h e a rd t h e words that Z e u s wa s t h e fath e r of m e n ,
for h e r e g a rd e d h im a s h is fath e r and call e d h im such ;

and looking up t o h im h e did what Z e u s did Th e r e for e .
”
h e could liv e happil y e v e r y wh e r e .
D EATH A N D R ES U RR ECT I O N O F TH E SU N .
S A M S O N A PROT O TY PE O F C HR I S T .
O T HING i s mor e natural t h an t ha t man should hn d

comfort in t h e da il y r e app e aranc e of t h e sun a s
s ymboliz ing a cons t ant r e sur r e c t ion of li f e from d e a t h ,
and t h e sam e circl e of a chang e from l i f e t o d e a t h and

from d e ath back again t o li f e i s r e p e a t e d in t h e s e asons
of t h e y e ar As t h e v e g e t ation on e ar t h blooms in summ e r
.
and wi t h e r s in win t e r onl y t o b e r e viv e d by t h e invigor

,
ating sun of spring so man hop e s for h i s r e surr e c t ion

,
from t h e grav e and a con t inu e d li f e af t e r d e a t h

, .
T h e mos t imp r e ssiv e f e atur e of all t h e sol ar m y th s i s

t h e d e a t h and r e surr e c t ion o f t h e sun god and it s e e ms
.
-
,
probabl e that th is e pi sod e of t h e stor y had its ul t ima t e

origin not in t h e sou t h bu t in t h e north wh e r e t h e sun
,
actuall y disapp e a r s and i s born again Th e ph e nom e non

.
of t h e wint e r sol s t ic e ha s l e ad to t h e c e l ebra t ion of t h e

Yul e Tid e a s t h e nativity of t h e n e w sun a f e a s t which
,
wa s c e l e brat e d among t h e P e r sian s in honor of M ithras ,
t h e virgin born m e diator b e tw e e n Ahura M azda

( e
i
-
.
Lord O mnisci e nt ) and mankind ; and t h e f e s t ival of t h e

nativi t y of M i t h ra s wa s aga in chang e d in Ch ri s t ian tim e s
into Chr i s t ma s b e caus e a s sa y s S t Ch r y sos t om ( Ha m
, , . .
O n t hi s d a y [ t h e bir t hda y of M i t h ra s ] al so t h e
,
bir t hda y of Ch ri st wa s la t e l y fi x e d a t Rom e in ord e r t ha t

wh i l st t h e h e ath e n w e r e bu si e d wi t h th e ir profan e c e r e
mon i e s t h e Ch r is t ian s migh t p e rform t h e ir hol y r it e s u n
,
”
di sturb e d . Ev e n in t h e da y s of P op e Leo t h e Gr e a t in ,
t h e fi ft h c e ntur y it wa s n ot y e t forgo t t e n t hat t h e wint e r

,
sols t ic e wa s t h e bir t h f e stival of t h e sun for t h e P op e sa y s,

“
that th e r e a r e som e to whom t h i s d a y of our c e l e bration
i s worth y of h onor not so much on account of t h e birth
”
of Chr i st a s for t h e sak e of t h e r e n e wal of t h e sun .
T h e Samson s t or y br e aks off v e r y abruptl y and l e av e s -
a v e r y unsati sfactor y e nding in it s p r e s e nt form t h e onl y ,
T HE AS C E NT OF H E RAC LE S TO OL YM P U S .
A i
n c en t v a s e pi c t u r e .
comfort b e ing th at in h i s d e a t h t h e h e ro k i l l s an incr e dibl e

numb e r of P h il is t in e s I f th i s had b e e n all t h e B ibl ical
.
,
t al e would simpl y b e t h e r e c ord of a d e arl y bought vic t or y .
of t h e P hili s t in e s .
How e v e r w e mu st tak e into consid e ra t ion and t h e

, ,
—
s i n ifi c a n ce of t h i s point should n ot b e und e rrat e d — that

g ,
Chr i s t ian s look upon S amson a s on e of t h e prototy p e s of

Ch ri s t Y e t s t rang e t o s a y t h e point which alon e could
“
.
, ,
hav e mad e S amson a pro t ot y p e of Chr ist i s m i s s m g in t h e

Samson stor y .
1 36 T HE S TO R Y OF S A M SO N
T HE P HCE N IC IA N M ELK A RT H .
W e hav e r e l iabl e informa t ion t ha t P h oenicians c e l e the

b r a t e d M e lk a r t h s d e a t h and r esurr e c t ion on t w o di s t inc t
’
da y s of t h e ir f e s t iv e cal e ndar T h e comm e mora t ion of t h e .
’
god s s e l f s a c r ifi c e on t h e p y r e wa s s t ill c e l e bra t e d in t h e
-
da y s of D io Chr y sos t om in an annual f e a s t a t which t h e

’
god s e ffig y wa s burn e d on a gorg e ous p y r e ; and P ro
fe s s or W R ob e r t son Smi t h quo t ing t hi s s t a t e m e nt from
.
O M ii ll e r adds t ha t it mus t h av e its or igin in an old e r

“
.
ri t e in wh ich t h e Victim wa s not a m e r e e ffi g y but a t h e

,
an t h ropic s a c r ifi c e i e an ac t ual man or sacr e d animal

, . .
, ,
whos e li f e according t o an an t iqu e conc e p t ion wa s an e m

”
bodim en t of t h e divin e human l if e T h e stor y of S ar .
d a n a p a l u s and kindr e d l e g e nds a r e m e r e l y survival s of t h e

M e l k a r t h m y t h a s ha s b e e n poin t e d ou t by O M ull e r i n .
“ ”1
h i s articl e S andon und S a r d a n a p a l .
T h e f e s t ival of t h e r e surr e c t ion of M e l k a r t h wa s c e l e

b r a t e d annuall y in t h e mon t h of P e r it iu s wh ich fall s at
t h e e n d of F e b r u a r y and t h e b e ginning of M arch a t t h e ,
tim e wh e n t h e quail r e t urns to P al e s t in e coming in im ,

2
m e n s e crowds in a s ingl e n ight ; and according t o Eu
3
d ox11 5 a quail s a c r ifi c e wa s mad e to comm e morat e t h e
r e surr e c t ion of t h e g od .
Ev e r y m y t h of d e e p r e ligiou s s ig n ifi ca n c e ha s t h e t e nd
e nc y to chang e in t o saga or l e g e nd and will e v e n in fl u en c e ,
h i stor y M y t h s a r e fr e qu e n t l y humaniz e d by b e ing a s

.
c r ib e d to a na t ional h e ro or to som e p romin e nt h i s t or ical ,
p e r son But it al so happ e n s t hat som e pious man i s in

.
fl u e n c e d b y t h e id e a s of h i s r e l igion and ac t ual iz e s in h i s

lif e t h e l e sson which h i s fa i t h ha s install e d in t o h i s h e ar t .
Th i s i s s e e n in t h e following incid e n t r e cord e d in H e ro

d ot u s V II 1 67 Th e r e t h e Gr e e k h i s t or ian t e lls of t h e
, .
R h ei n M u s
1 2
. .
, S e r 1, Vo l III
. . .
10 5 A n t V III. .
, 5 3
. .
3
! uo t e d by Ah
t en, I X , 47 .
DE A T H A N D R E S U R R E C T I O N O F T H E S U N . 1 37
Car t haginian s fi g h t in g wi t h t h e Gr e e ks in S icil y in a bat t l e

which la s t e d t h e whol e d a y from morning un t il n igh t : and
t ha t Hamilcar anxiou s t o gain a d e ci siv e vic t or y o ff e r e d
, ,
holocaus t s on a gr e a t p y r e bu t wh e n h e saw t ha t h i s
,
p e opl e w e r e rou t e d l e ap t in t o t h e fi r e h imse l f and sacri

,
fi c e d hi s li f e for t h e good of hi s p e opl e Thus h e wa s

.
burn e d t o d e a t h and di sapp e ar e d and He rodo t us adds

,
In t hi s w a y Hamil c a r m a y hav e di sapp e ar e d a s i s s t a t e d

'
by t h e Car t haginians or it m a y hav e b e e n di ffe r e n t a s s a y

,
t h e S y racusan s b u t t h i s much i s sur e t ha t t h e C a r t h a g in

,
ian s o ff e r him s a c r ifi c e s and hav e e r e c t e d monum e n t s in

,
h i s honor in all t h e ir coloni e s t hough t h e gr e a t e s t of t h e m

,
”
i s in t h e ci t y of Car t hag e .
Som e scholar s t hink t ha t H e rodo t u s h e r e confu s e s t h e

Ca r t haginian h e ro wi t h h i s god and t ran sf e r s t h e m y t h
from B aal M e lk a r t h upon H amilca r ; b u t wh e t h e r or n o t
t h e incid e n t i s t o b e a c c e p t e d a s h is t orical it prov e s t h e
,
pow e r of m y t h and t h e in fl u e n c e of r e ligious conc e p t ions
upon t h e ac t ual l if e of t h e p e opl e .
T HE D Y ING GO D .
Th e r e a r e a numb e r of incid e n t al f e a t ur e s in t h e Sam

son l e g e nd t hat a r e occa sionall y m e t wi t h in kindr e d t al e s
of saviour s dy ing gods s a c r ifi c ia l divini t i e s and solar h e
, ,
ro e s Th ey hav e n ot b e e n m e n t ion e d b e for e b e cau s e th e y

.
,
a r e d iffi c u l t t o cla ss if y and so w e group t h e m h e r e t o
g e t h e r a s a coll e c t ion of s t ra y obs e rva t ions h aving on e

common poin t of i ssu e t h e fa t e of t h e saviour god who
,
—
l iv e s and di e s for mankind .
Th e p e opl e of a primi t iv e a g e form e d th e ir id e a of a

saviour god according t o t h e ir r e l igious convic t ions tra
- ~
d it ion s e xp e c t a t ions and e sp e cial l y t h e i r sup e rs t i t ions all

, ,
of wh ich had b e com e incorpora t e d in t h e p e r formanc e of

t h e i r annual f e s t ival s . Wh e n t h e t im e cam e t ha t t h e y e x
p e c t e d a M e s siah or a Saviour t h e y na t urall y m e a sur e d
,
1 3 8 T HE S TOR Y OF S A M S ON .
t hos e fi g u r e s of stori e s or p e rhap s al so of natu ral l if e wi t h ,
t h e no t ion s t h e y t hus a t t r ibu t e d t o t h e id e al form e d of h im

and a s soon a s som e h e ro h i s t orical or l e g e ndar y b e cam e , ,
a candida t e for t h e honor of b e ing r e cogniz e d as a god

man h is admi re r s na t urall y a scr ib e d t o him all t hos e fe a
t ur e s wh ich w e r e d e e m e d t h e indi sp e n sabl e cha rac t e r i s t ics
of t h e g od .
A s an instanc e of t h i s g e n e ral rul e w e hn d in t h e canon

ical scrip t ur e s of t h e Buddh i s t s t hir t y t w o main and e igh t y -
,
1
minor cha rac t e r i s t ic ma rks a scr ib e d t o t h e Buddha and ,
t h e r e it i s s t a t e d t ha t Gau t ama S iddha r t h a poss e s s e d t h e m
all incr e dibl e t hough it m a y h av e b e e n I n t h e sam e w a y

, .
t h e r e a r e t h i r t y t w o P rognos t ics
-
indica t ing t h e bir t h of
t h e Buddha W e quot e in t h i s conn e c t ion onl y a fe w t o
.
2
charac t e riz e t h e whol e cla s s :
“
A n imm e a surabl e light spr e ad t h rough t e n t hou sand
worlds ; t h e bl ind r e cov e r e d t h e i r sigh t a s i f from d e s ir e to ,
s e e t hi s hi s glor y ; t h e d e af r e c e iv e d t h e i r h e a r ing ; t h e dumb
t alk e d ; t h e hunchback e d b e cam e s t ra igh t of bod y ; t h e lam e

r e cov e r e d t h e pow e r t o wa lk all t hos e in bonds w e r e fr e e d
from t h e ir bonds and cha ins ; t h e fi r e s w e n t ou t in all t h e
h e lls .
T h e argum e n t i s simpl y th is : t ha t wi t hout a n y doubt

Gau t ama S iddha r t h a wa s t h e Buddha t h e r e for e all t h e ,
cha ract e r i s t ics and p rognos t i cs of a Buddha appl y to h im .
T h e g e n e ral law m od ifi e d onl y in it s d e t ail s holds

, ,
good in Ch r is t iani t y T h e Gosp e l wr i t e rs d e e m it t h e i r

.
dut y to prov e t ha t J e su s wa s t h e Chr i s t and so e v e n wh e r e ,
t h e y do n ot manufac t ur e t h e facts of t h e l if e of J e su s t h e i r ,
r e por t s a r e mad e und e r t h e in fl u en c e of t h e i r in t e rpr e t a t ion
of t h e Ch r i st id e a I t i s t ak e n for grant e d b y t h e e arl y

.
Ch ri s t ian s t ha t t h e d e a t h of J e su s wa s a Vicar ious a t on e

m e n t W e r e ad tha t h e wa s king t h at h e pla y e d t h e pa r t
.
,
“
1
En u m r
e at e d in t h e D h a r m a S a m g r a ha .
2
I n t r o d u c t i on t o th e l a t a ka , I, 47 . 21 . T r an s l at e d by Wa rr en in h is
B u d d h is m i n Tr a n s l a ti on s , p .
44 .
1 40 THE STOR Y OF SA M SO N .
of a mock king shor t l y b e for e hi s d e a t h t ha t h i s d e vo t e e s ,
must e a t h i s fl e sh and drink h i s blood o t h e rwis e t h e y can ,
n o t pa r t ak e of t h e bl e ssings of hi s s a c r ifi c e .
W e do n ot s a y t ha t t h e li f e of J e su s e sp e ciall y h i s pa s
,
sion and c r u c ifi x ion w e r e unhi s t or ical on t h e con t ra r y w e

b e li e v e fi r m l y t hat t he nucl e u s of t h e Gosp e l s t ori e s i s ba s e d
upon fac t but w e ins is t t ha t t h e Gosp e l wr i t e r s ha d in mind
,
a t y pical alb e i t vagu e id e a of t h e t radi t ional conc e ption of

, , .
t h e god man and t h e y in t e rp r e t e d t h e facts wi t h a t e nd

-
,
e nc y wh ich con sciou sl y or unconsciou sl y domina t e d th e i r
minds t ha t t h ey had to prov e t hat J e su s wa s t h e Ch r i s t

,
and t ha t bo t h hi s p e r sonali t y and h i s d e s t in y fu l fi l l e d all

t h e condi t ion s of t h e cur r e nt e xp e c t a t ions Th e r e b y th ey .
incorpora t e d inadv e r t e n t l y and som e t im e s purpos e l y all

thos e f e a t ur e s wh ich in t h e i r t im e w e r e d e e m e d in d is p e n
sabl e charac t e r i s t ics of t h e S aviou r
W e no t ic e t ha t H e racl e s i s mad e a s e rvant and h e i s
bo u nd by h i s d e s t in y t o accompli sh t h e tw e lv e labors for
t h e w e al of mankind Th e und e rl y ing id e a i s that t h e
.
sun drudg e s a s a slav e in t h e mini s t r y of ou r n e e ds and so

S amson t oo i s d e grad e d in t o a slav e and s e t t o t urning
a mill It i s e xpr e ssl y s t a t e d also of Ch ri st ( Ph il i i 7 )
. . .
“
t hat h e
‘
t ook upon h im t h e form of a s e rvant .
T h e e xplana t ion of t h e unhapp y fa t e of t h e d y ing god

r e c e iv e s di ffe r e n t v e r s ion s in di ffe r e nt stori e s but it i s ,
na t ural t ha t h e i s alwa y s r e pr e s e n t e d a s t h e innoc e nt v ic

t im of t r e ach e r y Juda s i s mad e r e sponsibl e for t h e cruci
fi x ion of J e sus and S amson succumbs t o t h e wil e s of t h e
,
t r e ach e rou s D e lilah Th e l e g e nda r y charac t e r of t h e stor y

.
app e ar s al so in t h e fact t ha t a n y ordinar y mor t al would

hav e b e e n on h is gua rd aga in st t h e fals e hoods of h i s par ~
amour bu t in m y t h s and l e g e nds t h e d e s t in y of a man i s
,
d e t e rmin e d by o t h e r condi t ion s and so h e i s r e pr e s e n t e d

,
a s incr e dibl y s t upid and absolu t e l y bl ind t o t h e snar e s laid

for h im O h t h e oth e r hand D e l ilah a s w e ll a s t h e Phil
.
,
is t in e s ough t t o hav e had o t h e r m e t hods t o hn d ou t S am

’
son s s e cr e t .
B e rosus t e lls u s of Baby lonian cus t oms t ha t dur ing

t h e h y e da y s of t h e f e s t ival call e d t h e S a ca e a a pr i son e r ,
’
cond e mn e d to d e a t h wa s dr e ss e d in t h e king s rob e s s e a t e d ,
’
on t h e king s thron e allow e d t o e a t drink and ord e r wha t , , ,
’
e v e r h e chos e and e v e n p e rmi t t e d t o sl e e p wi t h t h e king s
,
concubin e s B u t a t t h e e n d of h y e da y s h e wa s s t ripp e d
.
”3
of h is roy al ins ignia scourg e d and h ang e d or cruci fi e d , .
Th i s f e ast was c e l e bra t e d t o r e pr e s e nt drama t icall y t h e

fa t e of t h e dy ing god in t h e sam e spir i t and a similar
fash ion a s wa s t h e cus t om among t h e Azt e cs of C e n t ral
Am e rica and t h e Khonds of B e ngal .
Th i s Bab y lonian r i t e i s appa r e n t l y a s M r F r az e r sug , .
4
g e sts a fur t h e r e volu t ion of a mor e anci e nt cus t om t ha t
,
i s s t ill prac t ic e d among t h e savag e t r ib e s of Afr ica a c cord ,
ing to which t h e king who i s b e li e v e d t o b e an incarnation ,
of t h e d e i t y u suall y t h e god of l if e or of t h e sun or

, , .
h e av e n i s s a c r ifi c e d in h i s b e s t y e a r s and b e for e h i s ph y s
,
ical pow e r can giv e ou t M r F raz e r s a y s : . .
“
We mu st n ot forg e t t ha t t h e king i s sla in in h i s char
ac t e r of a god h is d e a t h and r e sur r e ction a s t h e onl y
, , ,
m e an s of p e rp e tua t ing t h e divin e li f e unimpai r e d b e ing ,
d e e m e d n e c e ssar y for t h e salvation of h is p e opl e a n d t h e

world .
Wi t h t h e advanc e of civili zation t h e ol d cus t om wa s

m o d ifi e d M r F raz e r sa y s :
. .
“
Wh e n t h e tim e dr e w n e a r for t h e king to b e p u t to
d e a t h h e abdica t e d for a fe w da y s during wh ich a t e m
, ,
p o r a r
y k ing r e ign e d and su ffe r e d in hi s s t e ad At fir st .
t h e t e mporar y king m a y hav e b e e n an innoc e n t p e r son ,

’
possibl y a m e mb e r of t h e king s own famil y ; but wi t h t h e
grow t h of civil iza t ion t h e s a c r ifi c e of an innoc e nt p e rson ,
3
S ee J G . . Fr az e r , Th e Gol d e n B oug h, Vo l II, p p
. . 24 ff .
“
Ibid .
, 11, 2 40 Pf .
I42 T HE S T OR Y OF SA M SO N .
would be r e vol t ing to t h e publ ic s e n t im e nt and accord ,
in g ly a cond e mn e d criminal would b e inv e st e d wi t h t h e

br i e f and fa t al sov e r e ign t y .
F inall y e v e n t h e vicarious s a c r ifi c e of a substitu t e king

wa s abol i sh e d and e i t h e r r e plac e d by an animal vic t im or
,
m e r e l y ac t e d on t h e s t ag e in a drama t ic p e rformanc e .
Though t h e victim i s a god or r ath e r t h e r e pr e s e nta

,
tion or inca rna t ion of t h e d e i t y h e i s to b e abandon e d to

,
t h e most dr e adful fa t e of d e a t h and so w e m e e t wi t h a

,
sta t e m e nt tha t in t h e l as t mom e nt h e i s for sak e n by h i s

”
g o d. As Ch ri st cri e s ou t E l l E l,l l a m a s a ba c h t h a n i
, so ,
w e l e arn tha t Yahv e h for sook S amson and hi s s t r e ng t h

wa s gon e .
A sp e cial e nd e avor i s mad e to hav e t h e sa c r ifi c e v ol u n

tar y , and t h i s i s don e among t h e Azt e cs by in t oxica t ing
t h e vic t im wi t h drinks and wi t h honor s and sl a y i ng h im
b e for e h e ha s a chanc e to giv e an ill om e n e d s ign of r e gr e t
—
.
A t t h e sam e t im e t h e p eop l e mu st hav e com e in t o pos s e s

sion of t h e p e r son of t h e vic t im in a l e gal w a y Accord .
in g l y it i s ins i s t e d on t hat h e ha s to b e purchas e d w i t h

mon ey and t h e pr ic e must b e paid b e for e t h e s a c r ifi c e i s
p e r form e d Th i s f e atur e i s e vid e n t in t h e i t ual of t h e
.
r
Khonds and i s not abs e n t e i t h e r in t h e Chr i st s t or y wh e r e

'
Juda s r e c e iv e s t h e th i r t y pi e c e s of silv e r nor in t h e S am

,
son stor y in wh ich a sum of mon e y i s paid to D e lilah .
Th e id e a that no a t on e m e n t of s in i s possibl e w ithout

t h e sh e dding of blood is common t o all p r e Chr istian r e —
l ig ion s ( wi t h t h e sol e e xc e pt ion of Buddh i sm ) and e v e n ,
Ch ri s t i an i t y s t ill clings to it a s w e r e ad in H e br e ws ix 2 2
, . ,
“ ”
wi t hout sh e dding of blood i s no r e mi ssion .
T h e old M e xican s sl e w th e i r god and a t e h im wh ich i s ,
a s ymbolical a c t indica t ing that w e l iv e on t h e d e i t y b e ,
it t h e god of v e g e t ation or a n y o t h e r l if e sp e nding sourc e—
of natur e O riginall y t h e h arv e s t god i s thought pr e s e n t

.
in t h e v e r y ce r ia l s and in partaking of food w e partak e

,
1 44 T HE ST OR Y OF SA M SO N .
l ig ion s , Chri s t iani t y ov e rcam e th e m by poin t ing out t hat

t h e a t on e m e n t wa s now accompli sh e d for all t im e t h rou g h
t h e d e a t h of Chri s t and t h e sacram e n t of par t aking of t h e

,
v e r y fl e sh and blood of t h e god wa s s u ffi c ie n t ly p e rform e d

by t h e subs t i t ut ion of s a n c t ifi e d br e ad and win e Th i s .
s a t is fi e d all t h e paga n cla ims wi t hou t con t inuing t h e ba r
ba rous c e r e mon y .
I f t h e original S amson Stor y con t a in e d an y t hing of t h i s

kind it would hav e b e e n so o ffe n siv e t o t h e r e dac t or t hat
h e would not hav e t ol e ra t e d it and so it s abs e nc e i s na t u ,
rall y e xplain e d .
How t e naciou s tradi t ion s a r e ! Th e old r i t ua l of a

human s a c r ifi c e h a s b e e n abandon e d but t h e f e stival i s still
continu e d t o t h e pr e s e n t d a y in t h e form of t h e carnival
which n ot wi t hou t a good h is t or ical r e ason pr e c e d e s in t h e
annal s of t h e Chr i s t ian cal e ndar t h e c e l e bra t ion of t h e
pa s sion of Chri st T h e king of t h e ca rnival wa s or iginall y
.
t h e vic t im t ha t wa s t o und e rgo t h e tortur e of a s a c r ifi c ia l

d e a t h but shor t l y b e for e h i s doom h e e nj o y e d t h e honor s
,
of a mock kingdom W e r e ad of Ch ri st tha t t h e y p u t

—
.
“
on h im a scarl e t rob e An d wh e n t h e y had pla t t e d a crow n

‘
of t horns t h e y p u t it upon h i s h e ad and a r e e d in h i s r igh t

, ,
hand ; and t h e y bow e d t h e kn ee b e for e h im and mock e d ,

”
h im sa y ing Ha il King of t h e J e ws !
, , ,
It can scarc e l y b e accid e n t al t hat t h e Phil i s t in e s a r e

“
sa id t o hav e had S amson produc e d at th e ir f e s t ival tha t ,
”
h e might mak e t h e m sport .
W e cannot doub t tha t t h e k ing of t h e S a c aea n f e s t ival

wa s conduc t e d t h rough t h e ci t y in f e s t iv e p roc e ssion and ,
w e a r e incl in e d t o t h ink that th i s f e atur e of t h e c e r e m on y

form e d on e of t h e mos t popula r and impr e ss iv e pa r t s of
th e fea st Ev e n t h i s h a s b e e n pr e s e rv e d in bo t h t h e s t or y
.
of Chr i s t and la t t e r d a y cus t oms such a s carn ival p r oc e s

—
,
sions T h e Gosp e l s t ori e s dw e ll wi t h sp e cial e mphas is

.
on t h e t r iumphal e n t r y of J e sus i nto J e ru sal e m and som e ,

D EAT H AN D R E S U RR E CT I O N O F T H E S U N . 1 45
1 46 T H E STOR Y OF SA M S O N .
of our Chr i stian a r t i s t s h a v e ind e e d r e p r e s e nt e d t h e sc e n e

’
a s a t h e a t r ical pag e an t wh ich is sp e ciall y no t abl e in D or é s
w e ll known pain t ing
—
.
O ur ca rniva ls h a v e originat e d from dramatic r e p r e s e n

t a t ion s and a r e a s e cula r t r e a t m e n t of t h e sam e r e ligiou s
c e r e mon y which in t h e Church d e v e lop e d as t h e s o call e d
,
—
m y s t e r y pl a y or iginall y a drama t ic p e rformanc e of t h e

—
’
Eas t e r s t or y .
I n t h e a g e of Con s t antin e Chr i s t ian it y b e cam e t h e stat e

r e ligion of t h e R oman e mpir e Th i s e v e nt t o b e sur e .
, ,
Ch ri s t ianiz e d t h e broad ma s s e s of t h e p e opl e but it intro

d u c e d at t h e sam e t im e a numb e r of pagan f e atur e s and
pagan b e li e fs into t h e lif e of t h e Chu rch It mus t h a v e .
b e e n in t hi s a g e t hat t h e Church con t inu e d t h e p rac t ic e of

making t h e Ea st e r r itual a dramatic p e r formanc e aft e r t h e
pr e c e d e nc e of t h e A t t i s and Tammuz f e stival s t h e form e r ,
of wh ich a s w e l e a rn from F irmicu s wa s c e l e brat e d on

, ,
t h e fi r s t d a y of sp ring wh il e h is r e su scitation to l i f e wa s
plac e d two da y s lat e r .
How much t h e Chr i stian c e r e moni e s pr e s e rv e of t h e

anci e n t pagan t radi t ion s app e ar s also from t h e s ig n ifi c a n c e
tha t l igh t pla y s in t h e Ea s t e r r i t ual I n t h e Gr ee k Church .
t h e pr i e s t announc e s t h e b e ginning of t h e f e as t w i t h t h e
“
words : T h e c e l e sti al fi r e ha s com e down from t h e clouds
t h e hol y candl e i s l it .
Th e r e i s an addi t ional point wor t h m e ntioning T h e .
6
word s a leh a q wh ich in Engli sh v e r s ions i s commonl y
,
“
tran sla t e d t o mak e sport includ e s t h e m e aning of sing ,
ing dancing and pla y ing on mu sical in s t rum e n t s in t h e

, , ,
“ ”
sam e w a y t ha t t h e word pla y i s also u s e d in bo t h
s en s e s 7
Accordingl y Lu t h e r translat e s t h e t e rm by s p ie
.
l e h and t h e t raditional in t e rpr e tation a s r e p r e s e nt e d in

,
F o r fu r t h e r p a rt i c ul a r s Ge s e n iu s He b r e w D ic it ion a ry Germ cd ,
7 ’
see s , an .
Vol . I I , p 61 5
. .
1 48 THE S T OR Y OF SA M S O N .
wh e r e t h e ir conn e c t ion wi t h t h e und e rl y ing id e a of the

fa t e of t h e dy ing saviou r god ha s not y e t b e e n lost
—
.
O S IR IS .
The sam e k e yno t e of t h e d y ing god who r i s e s t o n e w

l i f e r e sounds t h rough t h e Egy p t ian s t or y of O s ir i s wh ich ,
i s a hoar y e ch o of t h e p rimi t iv e Afr ican fai t h W e h e r e .
pr e s e n t a bri e f s y nopsi s of it in t h e t e r s e languag e of P ro

fe s s o r Budg e who in h i s pr e fac e t o T h e God s of t h e E g yp
,
t ia n s ( xiv xvi ) cha rac t e riz e s t h e b e li e f in O s ir i s t hus :

-
“
T h e cult of O si ri s t h e d e ad man d e ifi e d and t h e e a r
, ,
li e s t forms of h i s worsh ip w e r e no doubt wholl y of

, , ,
Afr i c an origin ; t h e s e a r e c e r t ainl y t h e old e s t e l e m e n t s in

t h e r e l igion of t h e D y nas t ic P e r iod and t h e mos t p e r si s t
,
e n t for O si ri s main t a in e d h i s pos i t ion of t h e god and j udg e

,
of t h e d e ad from t h e P r e d y na s t ic t o t h e P t ol e maic P e riod .
T h e follow e r s of Horu s who brough t a sola r r e l igion wi t h

t h e m in t o Egy p t from t h e Ea s t n e v e r succ e e d e d in di s
,
lodging O si ri s from h i s e xal t e d p o s 1t 1o n and hi s cul t sur ,
y iy e d undiminish e d no t wi t h s t anding t h e pow e r ful in fl u
e nc e wh ich t h e pr i e sts of R 5 1 and t h e wor sh ip e r s of Am e n

, ,
and t h e vota r i es of A t e n r e sp e ctiv e l y e x e rci s e d t hroughou t

t h e coun t r y T h e h e av e n of O sir i s wa s b e li e v e d t o e xi s t
.
in a plac e? wh e r e t h e fi e l d s w e r e f e r t il e and w e ll s t ock e d

wi t h c a t t l e a n d wh e r e m e at and dr ink w e r e abundan t t h e
,
a bo d e s of t h e bl e s s e d w e r e t hought t o b e cons t ruc t e d a f t e r

t h e mod e l of t h e comfor t abl e Egy p t ian hom e s t e ads in
wh ich t h e y had liv e d dur ing l i f e and t h e ordina r y Eg yp
,
tian hop e d t o liv e in on e of t h e s e wi t h h i s wiv e s and p a

r e n t s O n t h e o t h e r hand t h e follow e r s of R é t h e sun
.
, ,
god b e li e v e d in a h e av e n of a mor e spir i t ual char ac t e r

, ,
and t h e ir gr e a t hop e wa s t o occup y a s e at in t h e boat of

t h e god and arra y e d in l igh t to t rav e l wh i t h e rso e v e r h e
, , ,
w e n t Th e y wi sh e d t o b e com e brigh t and shining sp ir i t s

.
,
and to l iv e upon t h e c e l e s t i al m e a t and dr ink upon wh ich

he liv e d ; a s h e was so t h e y hop e d t o b e in e v e r y r e sp e c t .
T h e ma t e rialis t ic h e av e n of O si ris app e al e d t o t h e ma ss e s

of Egy p t and t h e h e av e n wh e r e Ra l iv e d t o t h e pri e s t of
,
Ré and o t h e r sol ar gods and t o ro y al and a ri s t ocra t ic

,
famil i e s and t o t h e m e mb e r s of t h e for e ign s e c t ion of t h e

,
communi t y who w e r e of Eas t e rn origin .
“
T h e var ious wav e s of r e ligiou s t hough t and f e e ling .
wh i c h sw e p t ov e r Egy p t dur ing t h e h y e t housand y e ar s of

h e r h i s t or y which a r e known t o u s did n ot s e riousl y di s
,
t urb t h e cul t of O sir i s for it h e l d ou t t o t h e p e opl e hop e s

,
of r e surr e c t ion and immor t ali t y of a cha rac t e r wh i c h no

o t h e r form of r e ligion could giv e S e cur e in t h e s e hop e s
.
t h e p e opl e r e ga rd e d t h e va r ious chang e s and d e v e lopm e n t s
of r e ligiou s id e a s in t h e i r coun t r y wi t h e quan imi t y and

m od ifi c a t ion s in t h e public wor sh ip of t h e gods provid e d ,
t ha t t h e r e l igiou s fa s t s and proc e ssion s w e r e n ot in t e r
r up t e d
, mov e d t h e m b u t li t t l e Kings and pri e s t s from
.
t im e t o t im e mad e a t t e mp t s t o absorb t h e cul t of O sir i s

in t o r e ligiou s s y s t e ms of a sola r charac t e r bu t t h e y fa il e d
, ,
and O siri s t h e man god al wa y s t riumph e d and a t t h e

,
—
, ,
las t wh e n hi s cul t di sapp e a r e d b e for e t h e r e ligion of t h e

,
M an Chr i s t t h e Egyp t ian s who e mbrac e d Ch ri s t iani t y

,
found t ha t t h e moral s y s t e m of t h e old cul t and t ha t of

t h e n e w r e l igion w e r e similar and t h e promi s e s of r e sur
,
r e c t ion and immortal i t y in e ach so much al ik e t ha t t h e y ,
t ran sf e rr e d t h e i r all e gianc e from O siri s t o J e sus of N aza
r e t h w i t hou t d iffi cu l t y M or e ov e r I si s and t h e child Horus

.
,
w e r e s t ra igh t wa y id e n t ifi e d wi t h M ar y t h e V irgin and h e r

Son and in t h e apocr y phal l i t e ra t ur e of t h e fi r s t c e n t ur i e s
,
wh ich follow e d t h e e vang e liza t ion of Egyp t s e v e ral of t h e

,
l e g e nds abou t I si s and h e r sorrowful wand e r ings w e r e

mad e t o c e n t e r round t h e M o t h e r of Chr i s t C e r t ain of .
t h e a t t ribu t e s of t h e si s t e r godd e ss e s of I si s w e r e also
a scrib e d t o h e r and lik e t h e Godd e s s N e i t h of Sa i s s h e

, , ,
was d e cla r e d t o poss e ss p e rp e t ual vi rgini t y C e r t a in of .

1 50 T HE S T OR Y OF SA M SO N .
th e Egy p t ian Ch r is t ian F a t h e r s gav e t o t h e V ir g m t h e

“ ” “ ”
t i t le Th e o t okos or M o t h e r of God forg e t t ing a p
, , ,
p a r e n t l y t,ha t i t wa s an e xact tran slation of h e t er m a t a ,

”
v e r y old and common t i t l e of I s i s .
To u s and at a n y rat e to t h e av e rag e Chri s t ian sinc e t h e

b e ginning of t h e middl e ag e s t h e b e l i e f in O si ri s i s pagan
, .
and man y of it s d e t ail s m a y s e e m absurd but to t h e anci e n t ,
Egyp t ian t h e stor y wa s full of s ig n ifi c a n c e I t i s d iffi c u l t .
to s a y how fa r t h e av e rag e Egy p t ian b e l i e v e d in t h e d e

tails of t h e m yt h but w e know t hat t h e s ig n ifi c a n c e of it
,
wa s full y appr e ciat e d on t h e banks of t h e N il e and s e rv e d ,
a s a sourc e of unsp e akabl e comfort to million s of p e opl e .
T h e sam e i s tru e of oth e r m y th s Th e l am e n t a t ion .
1
for Tammuz wh ich t h e proph e t so bi t t e rl y d e nounc e s wa s
, ,
in its tim e no l e s s d e e pl y f e l t nor l e ss d e vou t l y c e l e bra t e d

in S y ri a than a Good F r ida y c e l e bration now a da y s in - —
Chr i s t ian I t al y m a y s t i r t h e h e arts of good Chri s t ians .
T h e s t or i e s of H e racl e s Ja son Adoni s and also of , , ,
t h e d e mi gods of India a s w e ll a s t h e in t e r ior of Asia

-
, ,
and e v e n of t h e savag e s of Afr ica and t h e O c e anic I slands ,
all com e from t h e sam e sourc e wh ich is t h e r e ligious wan t ,
of a saviou r of a God man who t hough r e al man is

,
—
, ,
divin e an incarna t ion of t h e d e it y and com e s to r e scu e

, ,
u s from e vil s in and d e ath , T h e m e aning of t h e s t or y i s

.
t h e sam e t h roughout and t h e r e l igiou s sp ir i t tha t b e g e t s

,
it i s h igh e r or low e r according t o t h e na t ur e of t h e p e opl e .
Tha t t h e pagan s a r e fr e qu e n t l y pos s e s s e d of t h e sam e

r e ligious d e votion and a t t ain to t h e gr e at e st h e igh t s of
moral id e al s can b e s e e n by a s t udy of t h e s e v e ral r e ligions
,
of t h e e arth How kin t h e anci e n t B ab y lonians w e r e t o t h e

.
j e ws in th e i r r e ligious conc e p t ion and e sp e cial l y in th e ir

,
id e a of sin and a t on e m e nt i s shown in t h e ir p e ni t e n t ial

,
h ymn s so simila r e v e n in d e t ails t o t h e H e br e w p salms of

t h e O ld T e stam e nt .
1
Ez e k i l viii
e . 14 .
1 52 T H E S T OR Y O F SA M SO N .
Th e b e s wh e r e h e i s said t o h a v e b e e n t orn in pi e c e s ; t hat

,
of H e rcul e s at T y r e wh e r e h e wa s burnt wi t h fi r e ; that of

,
”
ZE s c u l a p iu s in Ep idaurus .
W HY T HE R E S U R RE C T I O N O F S A M S O N WA S S U P P R E S S E D .
Though t h e S a m son l e g e nd mu st h a v e b e e n t h e anci e n t

H e br e w m y t h of t h e adv e n t ur e s of t h e sun god all t hos e
—
,
e x t raordinar miracl e s wh ich savor of pagan divini t i e s

y
h a v e b e e n r e duc e d t o d e e ds of human valor and among
o t h e r t hings t h e mos t charac t e r i s t ic e v e n t of a m y t h ol og
’
ical na t u r e S amson s r e sur r e c t ion ha s b e e n r e mov e d I
, , .
am convinc e d t ha t in t h e original Samson e pic t h e r e t urn

of t h e h e ro from Sh e ol pla y e d a promin e n t par t for all ,
pagan sun wor sh ip e r s glor i e d in t h e i r god b e caus e a l , ,
t hough a t n igh t fall h e d e sc e nds in t o h e ll h e c om e s ou t

,
aga in t h e n e xt morning unsca t h e d All sun h e ro m y t h s

.
—
pr e ach immor t al i t y on t h e argum en t t ha t t h e sun los e s

h i s pow e r in win t e r and i s r e susci t at e d t o l if e in t h e spring .
T h e t h e m e of t h e or iginal Samson l e g e nd can onl y h a v e

b ee n t h e sam e gr e a t l e g e nd wh ich a t all t im e s and among
al l na t ions e ngros s e d t h e a t t e n t ion of r e ligious t h ink e r s .
“ ”
I t i s an an sw e r t o t h e qu e s t ion Is d e a t h t h e e n d of all ?
T h e l e g e nd of t h e d e sc e n t of t h e sun in t o O rcu s and h is
t r iumphan t r e t urn to lif e i s t h e good t idings that p rocla ims
t h e e t e rni t y of l if e and t h e r e markabl e s t ori e s of t h e a d
,
v e n t ur e s of t h e sun b e it in t h e di ffe r e nt coun t ri e s ov e r

,
wh ich h e pa s s e d or in t h e s e v e ral mansions in t h e s ky form ,
an in e xh au s t ibl e s t or e hou s e for all kinds of wondrou s r o

manc e .
Th i s sam e subj e ct cons t i t u t e s t h e mos t t y pical f e a t ur e

of all t h e mos t impor t an t and mos t popular m yt h s of man
kind I n fac t w e m a y consid e r it a s t h e mos t cha rac t e r i stic
t y p e of pagan r e ligion wh ich i s s t ill r e fl
.
e c t e d in fai r y t al e s
( such a s t h e stor y of P s y ch e ) and al l kindr e d t radi t ions .
Ev e r y wh e r e w e m e e t wi t h a h e ro who i s som e how t h e in

DEAT H A N D RE S U R R E CT I O N O F T H E S U N . 1 53
carna t ion of t h e d e i t y or a god t ha t ha s t e mpora ril y a s

sum e d human form t o app e ar on e ar t h a s a h e lp e r and
saviou r W e l e arn of hi s t roubl e s and dang e r s of t h e
.
,
e n e mi e s who e n c ompa s s him and gain an appar e n t vic
t or y ov e r h i s caus e b u t fi n a lly h e ov e rcom e s all e vil and

,
br e aks t hr ough t h e door s of d e a t h gaining n e w l if e and

n e w s t r e ng t h in h i s gloriou s r e surr e c t ion N or i s t h i s
.
c harac t e ri s t i c f e a t ur e of pagan m t h s l imi t e d t o t h e sun

y
g o d
. I t app e a rs al so in t h e sprou t ing and wi t h e ring y e g e
t a t ion wh ich t e mporaril y succumbs t o t h e in t rigu e s of

,
win t e r bu t r e app e a rs Vic t oriousl y e v e r y spr ing in t h e h e ld .
It i s a r e markabl e fac t wh ich ha s fr e qu e n t l y b e e n

poin t e d out t ha t wh il e Bab y lon ians S y r ians Ph oeni c i ans
, , ,
and Egy p t ian s b e li e v e d in immor t al i t y t h e O ld T e s t am e n t

,
con t ains no allusions t o it O n t h e con t rar y it d e nounc e s

.
,
a s an abomina t ion t h e r i t e s of Tammuz t h e god who di e s

,
and r i s e s t o lif e again and cond e mn s t o d e a t h all wi za rds

,
and wi t ch e s who af t e r t h e fash ion of m e diums a s in

s t a n c e d in t h e s t or y of t h e wi t ch of Endor ) us e d t o summon
and consul t t h e spiri ts of t h e d e ad T h e t ru t h i s tha t t h e

.
pr i e s t l y r e dac t ors w e r e anima t e d wi t h a z e al for a pur e

mono t h e ism and a cont e mp t for all pagan in s t i t u t ions .
Th e y w e r e convinc e d t ha t Yahv e h had r e v e al e d h ims e lf

to M os e s a s t h e on e and onl y t ru e God and so t h e y look e d
,
upon all t rac e s of pol y t h e i s t ic cus t oms in t h e i r t radi t ion s

a s backsl iding in t o t h e wa y s of idola t r y It i s na t ural
.
t h e r e for e t ha t t h e y would n ot coun t e nanc e in t h e i r Scrip

t ur e s such f e a t ur e s or doc t rin e s a s would indica t e t ha t
t h e i r fa t h e r s had sanc t ion e d t h e fabl e s of t h e G e n t il e s and ,
t h e y would n e c e s sar il y omi t t h e r e sur r e c t ion s t or y of Sam

son wh ich r e mind e d t h e m so much of t h e r e surr e c t ion of
Tammuz .
T h e immortal i t y id e a could n ot b e suppr e s s e d for a n y

l e ng t h of t im e and so it a ss e r t e d i t s e l f aga in in t h e apoc
r p h a l books which con s t i t u t e t h e mos t impor t an t l ink b e
y
1 54 T HE S T OR Y OF S A M S ON .
t ween j uda ism and Ch ri s t iani t y Th e y conta in t h e s e e ds .
from wh ich Chr i s t ian i t y d e v e lop e d and also e xplain how

la t e r Juda i sm adopt e d a b e li e f in t h e immor t al ity of t h e
soul wh ich how e v e r h a s b e e n p u r ifi e d of t h e pagan e l e
, , ,
m e nts at t ach e d to t h e B ab y lonian vi e w so clos e l y con ,
n e c t e d wi th t h e m y tholog y of I sta r and Tammuz and t h e
sup e r stitiou s prac t ic e s of spir i t c onj uror s .
T HE R E D ACT I O N O F T HE S A M S O N S T O RY .
T h e t r e a t m e nt of t h e S amson l e g e nd fairl y charac t e r iz e s

t h e g e n e ral work of a la t e r e dactor I t is fi r m ly e stabl ish e d
.
tha t t h e l e ading minds among t h e J e ws in t h e B ab y lonian

e xil e w e r e z e alou s mono t h e i s t s Th e y h a t e d m yt hology
.
,
pol y t h e i sm and t h e wor sh ip of idols in a n y form Th e y

, .
spurn e d t h e pagani sm of t h e surrounding na t ion s a s w e l l

a s in th e i r own tradi t ion An d so in coll e cting t h e i r sacr e d
.
l i t e ratur e t h ey e di t e d t h e s e v e ral scrip t ur e s in a ra t ional

,
i zing spi r it F a r from b e ing cr e dulous a s fr e e t h ink e r s

.
,
usuall y r e pr e s e n t th e m w e in si s t t hat t h e y w e r e t h e r ation

,
a l is t s t h e fr e e th ink e r s and iconocla sts of t h e i r a g e

, , An d .
so th e y e i t h e r cut ou t t h e m y thological e l e m e nt a s pagan

sup e r s t i t ion or humaniz e d its sup e rna t u ral f e atur e s or ,
1
e xplain e d pagan ins t i t u t ion s a s apos t ac y .
It i s charact e ri s t ic of t h e B ibl e t hat wi t h v e r y fe w e x

c e p t ion s fabl e s and folklor e in t h e i r original form a r e a b
s e nt and t h e cosmological s t ori e s h a v e b e e n s im p l ifi e d in t o

,
’
a d r y r e port of a s ix da y s work of cr e a t ion y e t som e ,
trac e s of t h e originall y m yt holog i cal charac t e r of t h e a n

c i e nt H e br e w l e g e nd h a v e b e e n pr e s e rv e d in t h e O ld T e s t a
2
m e n t in spit e of t h e a t t e mpt at th e ir obl i t e ration
, .
S uc h p a s s a g e s a s J u d g e s i i 1 3 o r i i i 7 ; iv 1 ; vi ii 3 8 e t c a r e o f D e u
1
.
, . . .
, .
t e r on o m ic o rigi n a n d it s e e m s t o m e i n d i c a t e o m i s s i o n s fr o m
, , t h e sou rc e s
w hi c h t h e p ri e s t l y r e d a c t o r s t i ll h a d at h is c o m m a n d Th e o rigi n a l so u r c e s
.
fr o m w hi c h h e d r e w h is a c co u n t w e r e n o t y e t p u r e l y m on o t h e i s t i c a n d m u s t
h a v e r e l a t e d h o w t h e I s r a e l i t e s w o r s h ip e d n o t o n l y m nw b u t a l s o B a a l a n d
As t a r t e O u r r e d act o r a sc ri b e d a ll t h e m i s fo r t u n e s t h at b e fe ll I s r a e l t o t h e
.
w o r s hip o f ot h e r go d s a n d h e s e l e c t e d w i t h pr e fe r e n c e t h e h e r oe s o f Y a hv e h
,
w o r s h ip fo r n a t i o n a l c o m m e n d a t i on
.
S e e t h e a u t h o r s a r t i c l e s Th e F a i r y T a l e E l e m e n t in t h e B i bl e
2 “
Th e
’
-
,
1 56 T HE STO R Y or SA M SO N .
id e a s Th e s t or y a s it stands ha s no doubt b e e n mutil at e d

.
and ha s su ffe r e d from t h e hands of mono t h e is t ic z e alo t s ,
in t h e i r w e l l int e nd e d an x i e ty to cut ou t t h e pagan

-
EA ST E R M O RN N I G .
By F r a A n ge l i co .
l m e nt h a v e r e mov e d it s most charact e ri stic f e atur e s ye t

e e
t h e r e i s e nough l e f t t o giv e an approximat e id e a of what

t h e id e al of a divin e incarnation had b e com e in t h e pha s e
D E A T H A N D RE S U R R E C T I O N O F T H E S U N . 1 57
of Danit e civilization W e still f e e l t h e thr ill wi t h wh ich

.
na rra t or and h e ar e r w e r e warm e d wh il e thinking of t h e

i rr e si s t ibl e S amson W e e nj oy t h e v e r y sound of t h e He
.
br e w or iginal most po e tic in t hos e fragm e nts wh ich must

,
b e d e e m e d mos t anci e n t and so w e will na t urall y look wi t h

,
r e v e r e nc e upon t hi s in t e r e s t ing r e ligiou s docum e n t for w e

know t ha t t h e h e ro who i s r e pr e s e n t e d by H e racl e s Iz du ,
ba r O dy ss e us S i e gfri e d M i t hra and oth e r s i s a p r e l im i

, , , ,
nar y and t e n t a t iv e forma t ion of that gr e a t id e al which

found it s fi n a l compl e t ion in t h e Chri s t ian id e a of t h e God
man Chr is t t h e j udg e who at hi s s e cond adv e n t i s t o sit in
, ,
j udgm e n t ov e r t h e quick and t h e d e ad t h e King of t h e ,
world to com e wh e n t h e r e shall b e no mis e r y no wan t nor ,
wor r y and no d e a t h
, .
Th e r e i s on e poin t onl y to b e add e d for t h e purpos e

of an t icipa t ing a miscons t ruc t ion of t h e s ig n ifi c a n c e of our
r e sul t s Th e s imilari t y of t h e Chr ist s t or y t o pagan l e g
.
e nds do e s n ot low e r Chri s t ian i t y t o t h e l e v e l of pagani sm :
bu t on t h e con t ra r y it ra i s e s pagani sm t o t h e digni t y of

, ,
g e nuin e r e l igion P agan m y t h s in spit e of t h e i r crudi t i e s

.
, ,
a r e born of t h e sam e y e a rning t h e sam e d e vo t ion t h e

, ,
sam e hop e s W e do n ot s a y t ha t pagani sm and Chris t ian

.
it y a r e on t h e sam e l e v e l for t h e y a r e mark e d b y d e cid e d

,
di ffe r e nc e s Pagani sm b e longs to t h e p e r iod of na t ur e

.
worsh ip wh il e Chr i s t ian i t y charac t e ri z e s t h e a g e in which

an appr e cia t ion of t h e soul e s t abl i sh e s a contra s t b e t w e e n
na t ur e and spir i t As a r e sul t of t h e s e di ffe r e nc e s t h e
.
Chri s t ian v e r sion of t h e God man discards all t hos e fe a

-
t ur e s wh ich a r e all too human and all too na t ural and ,
savor strongl y of ma t e r ial i sm tran sla t ing t h e s t or y in t o

,
t ha t conc e p t ion of spir i t uali t y wh ich p e rvad e s t h e e ntir e

r e ligiou s a t mosph e r e of t h e a g e .
O ur tr e a t m e nt of t h e Samson stor y conv e y s a l e sson

of no m e an importanc e and on e t ha t i s graduall y b e in g
,
r e cogniz e d among l e ading t h e ologian s nam e l y t ha t com ,

1 58 T HE S TOR Y OF SA M SO N .
p a r a t iy e r e l igion and h igh e r cr i t icism will consid e rabl y

modif y our r e ligious fa i t h .
Som e p iou s p e opl e in t h e i r w e ll in t e n t ion e d anxi e t y —
for t h e holi e s t id e al s of mankind d e nounc e r e s e arch a s

ungodl y and shun it a s i f it w e r e sinful and a work of t h e
e vil on e . Th e y for e s e e t h e coming chang e and f e e l a lack
of str e ng t h to adap t t h e ms e lv e s t o it Y e t t h e chang e
‘
i s unavoidabl e It would b e b e t t e r for t h e m had t h e y

.
l e s s b e l i e f in t h e l e t t e r and mor e fai t h in t h e spir i t I f t h e .
r e sults of s c ie n t ifi c inv e s t iga t ion a r e wrong w e n e e d n ot

wor r y for t h e y will soon b e r e fu t e d ; bu t if th ey b e t h e
,
t ru t h no pow e r can p r e vail against t h e m

, An d if t h e y .
a r e t ru e t h e y can n o t b e e vil
, for t h e t ru t h i s of God
,
p e rhap s not of t h e God of a s e c t a rian in t e rpr e t a t ion of

r e l igion b u t t h e God of t ru t h t h e God of hon e st y t h e God
, , ,
of v e raci t y t h e God of sci e nc e

, .
S ci e nc e i s n o t a human inv e n t ion Sci e nc e i s a r e v e .
lation of God and in t h e fi e l d of r e ligion sci e nc e i s d e s t in e d ,
t o accompl i sh t h e work of a gr e at r e forma t ion S ci e nc e .
will ma t ur e our r e ligious longings and pur i ty our fa i t h .
Compar a t iv e re l igion will broad e n u s and cri t ici sm i s t h e ,
r e fi n in g furnac e wh ich will e nabl e u s t o s e parat e t h e gold
from t h e dros s .
It i s mor e t han probabl e t hat w e shall h a v e t o los e som e

of ou r d e a r e st fanci e s Th ey will g o b e cau s e th ey w e r e
.
m e r e fanci e s n ot truth s ; but l e t u s n ot forg e t t h at r e l igion

,
i s not ba s e d up on h i storical facts nor on t radi t ions root e d

in t h e past Re l ig l on i s bas e d upon e t e rnal t ruth s R e
. .
l ig ion e xi sts it ha s e xi st e d and will e xi s t a s long a s t h e

, ,
human h e art will b e at R e ligion e xi s t s t o day b e cau s e t h e

.
—
human h e art i s poss e ss e d of c e rtain r e ligiou s n e e ds W e .
wan t t o und e rstand ours e lv e s and hn d our b e ar ings in

t h e j ourn e y t h rough l if e W e want to know t h e m e aning
‘
of e xi s t e nc e ou r duti e s our aim and purpos e ou r r e l ation

, , ,
t o t h e r e st of t h e world guidanc e in t e mptation and com

,
1 60 T H E S TOR Y OF S A M S ON .
A s for t h e t ruth it e ndu r e t h and i s alwa y s strong ;

,
it l iv e t h and con q u e r e t h for e v e rmor e W i t h h e r t h e r e

.
i s no acc e p t ing of p e r son s or r e wards ; bu t s h e do e t h t h e

things tha t a r e j ust and r e fra in e th from all unj u s t and
,
wick e d t h ings ; and all m e n do w e ll lik e of h e r works .
N e i t h e r in h e r j udgm e nt i s a n y unrigh t e ousn e s s ; and s h e

i s t h e s t r e ng t h kingdom pow e r and maj e st y of al l ag e s
, , ,
.
”
Bl e ss e d be t h e God of Truth !
A P P E ND I X .
E p r e s ent h e re to ou r reade r s the c on t ro v e r sy wh ich , a s s tat ed
in t h e i n t rod u ct o r y p a ge s o f t h i s v o l u m e , w as th e i
o cca s o n o f
the p re s e n t i n v e s t i ga t i o n o f t h e S a m s on s t o r y . It a pp e a r e d p a r t l y
i n T h e O p e n C ou r t , p a r t l y in Th e M o m is t a n d c on s i s t s o f t w o c o m
,
m u n ica t io n s by M r . G eo r ge W S h a w o f G en e s e o I ll i n oi s a n d on e
.
, , ,
e d it or ia l re p ly by t h e au t h or of t h i s b ook .
M YT HO P CEIC ERU D I T I O N .
BY GEO . W . S HA W .
T h e r e is a t en d e ncy in s om e l ve h i st ory i nt o m in ds to re so
m yt h . T h o s e w h o i n d u l g e it a r e n ot h a l f e d u ca t e d v i s i on a r i e s b u t ,
ge n e ra ll y s e r i ou s t h i n k e r s a n d s om e t i m e s p r o fou n dl y l ea r n e d In .
t h e c r u c i bl e s o f t h e i r a n a l y s i s s t r a n g e c om p o u n d s a pp e a r Hom e r .
c e a s e s t o e x i s t a n d is r e p l ac e d b y a c y c l e o f r h a p so d i s t s
, The T ro .
j a n w a r b e c o m e s a s o l a r m yt h W i ll i am T e ll d .i d n o t fi g h t a t M o r
ga r t e n S t o u t o l d J u d g e S a m s o n w a s n o t a J e w i s h S h O p h e t b u t
.
,
t h e s un h is h a i r t h e s u n b ea m s
—
, .
“
A ll is i ll u s ion : n a u g h t is t r u t h .
A a ll y l ogi ca l p g w i ll s u s p e n d on e t h e ory S om e m y t h
s m e t m o e *
.
o f a fo r m e r a g e o r r e m o t e r a c e m a
y f u r n i s h a n a n a l o g y c o n fi r m a t o ry
o f a n ot h e r Ha v i n g b y t h e i r m e t h od s r e s o l v e d t h e fa c t s o f h i s t o r y
.
i n t o m yt h s t h e se s a v a n t s a r e a t o n e c on fr on t e d w i t h t h e q u e s t i o n
,
h ow s uc h m y t h s o r i gi n at e d Ha v i n g n o d i r e c t e v i d e n c e o f fa c t s
.
w h i c h p r ob a bl y n e v e r occu r r e d b u t a r e c on fi d en t l y a s s u m e d t h e y , ,
a r e l e ft t o c on j e c t u r e t h e i r c a u s e s I m a g i n a t i on s v a r y a n d e a c h
.
,
i n q u i r e r is fr e e t o e l a b o r a t e h is o w n h yp ot h e s i s .
R a w A m e r i ca n s a n d fa n a t i ca l w om e n m a y p a r t i c i p a t e in s u c h
“
ne s w i th W W a s n ot S a m s o n s t r o n g l i k e He r c u l e s ? Wa s
)
F li n ! c o n c t t h iz
}
.
n o t He r c u l e s i d e n t i c a l w i t h t h e Ph oen i c i a n B a a l ? E rgo S a m s on w a s a s ol a r ,
m an , 1 e. t h e s un
.
, S a l t a t o r y l o gi c i n d e e d ! b u t w h o c a n p r e v e n t m e n fr o m
.
a rg u i n g t h u s i f t h e y c h o o s e ?
1 62 T HE S T OR Y OF S A M S ON .
c on t o r v e r s i e s b u t d o n ot b e g i n t h e m
, T h ey or i g i nat e in t h e m i n d s
.
o f s c h o l a r s a n d p r o fe s s o r s .
T h e m o s t a m u s i n g d i s p l a y o f fu t i l e e r u d i t i on w i t n e s se d by t h e
ni n e t e e n t h c e n t u r y w a s t h e a tt e m p t t o c l a s s t h e T ro j a n w a r a m on g
sol ar m yt h s . It h a d fo r it s c h a m p i o n n o l e s s a s c h o l a r t h a n M a x
M ii ll e r No r w a s t h e i d ea r e l i n q u i s h e d e v e n a ft e r S c h l i e m a n n h a d
.
b r o u g h t o u t t h e v a l u a bl e s o f P r i a m s T r e a s u r y a n d s h o w n t h e h y e
’
s ca t h e d w a ll s o f h is c i t a d e l .
Wol fi s t h e o r y o f t h e a u t h or s h i p o f Hom e r w a s s u pp or t e d by
’
a n a m ou n t o f l e a r n i n g r a r e l y s u r p a s s e d T h e r e is a r e a s on fo r t h e s e
.
fo ll i e s o f t h e w i s e .T h o s e w h o com m i t t h e m a pp l y i m p r a c t i ca bl e
r u l e s o f e v i d e n c e a t fi r s t a n d e n d in a m a z e o f con j ec t u re s F o r e x .
a m p l e l e t t h e r u l e b e a d o p t e d ( a s it s o m e t i m e s i s ) t h a t n o fa c t i s
,
t o b e a cc e p t e d u n l e s s a tt e s t e d by a n ob se r v e r F a c t s o f r ec en t oc ‘
c u r r e n c e c a n o ft e n b e t h u s s h o w n a n d s u c h p r oo f is o f t h e h i g h e s t
,
or d e r . A ft e r t h e l a p s e o f a ge n e r a t i on s u c h e v i d en ce is u n at t a in
a bl e b u t t h e w r i t t e n s t a t e m en t s o f a n o b s e r v e r m a
, y r e m a i n A fe w .
ge n e r a t i on s m o r e a n d t h e s e h a v e d i s a pp e a r e d bu t q u ot a t i on s from
, ,
t h e m m ay r e m a i n .A t i m e c om e s a t l a st w h e n a fa ct c a n n e i t h e r b e
s h ow n by a c on t e m p o r a r y a u t h o r n o r fro m , on e w h o h a s e v e r s ee n
a q u o t a t i o n fr om a c on t em p o r a r y Le t t h e fa c t b e t h e n c on s i d e r e d a s
.
u n a tt e s t e d a n d u n w o r t h y o f s e r v i n g a s a b a s i s o f a n y c o n c l u s i on It .
s t i ll a pp e a r s h ow e v e r t h a t m en h a v e b e l i e v e d in t h a t fa c t W h y
, , .
d i d t h e y b e l i e v e ? T h e n a t u ra l c on c l u s i on t h a t t h e y b e l i e v e d in t h e
fac t b e ca u s e it w a s a fa c t b e i n g r e j ec t e d an d a m o r e sa t i s fa c t o ry e x
,
p l a n a t i on d e m a n d e d a n y con j ect u r a l e x p l a n a t i on m ay b e p r e s e rv e d
, .
Th e m e t h o d s a d o p t e d a r e p a r a ll e l w i t h t h o s e o f t h e G r ee k a u t h or s
w h o s ou g h t t o a c c ou n t for t h e s t or i e s o f g o d s a n d h e r o e s T h e re .
w a s t h e h i s t o r i c a l t h e o r y o f Eu e m e r u s : t h e g o d s w e r e m e n a n d
w om e n . T h e a ll e g o r i c a l m e t h od w a s fa v or e d b y P l a t o a n d t h e N e o
P l a t on i s t s : t h e god s w e r e h u m a n q u a l i t i e s p e r s on ifi e d .
T h e r e w a s a l s o t h e e l e m e n t a l t h e ory o f He r ac l id e s : t h e g o d s
we r e e l em e nt s or h e a v e n l y b od i e s .
O u r m o d e r n m y t h op oei c a ca d em i c i a n s i n c l i n e a t p r e s e n t t o t h e
l a t t e r t h e ory T h e s o l a r m yt h is a fa vor i t e r e c ou r s e G r e a t m e n
. .
h a ve t o e n c ou n t e r e n m i t i e s a n d o pp o s i t i on Com p a r i s on o f s u c h a
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m a n w i t h t h e s u n s t r u gg l i n g w i t h t h i c k c l ou d s n o w b u r s t i n g fo r t h
,
in b r i g h t n e s s a n d a n on s e t t i n g in g l oom p r e s en t s a n a ll e gory t oo
ob v i o u s t o b e i g n o r e d Th e m e t a p h o r h a r d e n s i n t o a t h e o r y ; t h e
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t h eo r y i n t o a s s e r t e d fa c t A s i m i l a r p roc e s s r e s u l t i n g in t h e p r o
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d uc t i on o f a n ot h e r su pp os e d m y t h g i v e s t h e p ro fe s s or o f t h e s c i “
1 64 THE STOR Y OF S A M S ON .
HO W HI S T O R Y IS T R A NS F I G U RED BY M YT H .
RE PLY B Y T H E A U T H OR .
Mr . G e or g e W . S haw
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s i l
a rt c e h ar M yt h o p oei c E r u d i t i on c
a c t e r iz e s t h e t e n d e n c y o f m o d e r n c r i t i c i sm t o r e s o l v e l e ge n d a r y
t r a d i t i on s a n d p oe m s i n t o m y t h a s a m e n t a l d i s e a s e o f s c h o l a r l y
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m in d s a s fo ll i e s o f t h e w i s e a n d I t a k e p l ea s u r e in p u bl i s h i n g it
“ ‘
, ,
b e c a u s e it is t h o r o u g h l y o pp o se d t o m y o w n v i e w s fo r I t oo b e , , ,
l on g t o t h e c l a s s o f p e o p l e c en s u r e d by M r S h aw for b e l i ev i n g t h at .
Hom e r d i d n o t e x i s t a n d is t o b e r e p l ac e d by a c y c l e o f r h a p s o d i s t s ;
“
t h e T r o j a n w a r i s a s o l a r m y t h ; W i ll i a m T e ll d id n ot fi g h t a t M o r
ga r t e n ; s t ou t o l d J u d g e S a m s on w a s n ot a J e w i s h S h 0 p h e t b u t t h e ,
”
h is h a i r t h e s u n b ea m s M y m ot i v e in p u bl i s h i n g M r S h a w s
’
—
s un , , . .
c o m m u n i ca t i on i s n o t m e r e l y fo r t h e s a k e o f t h e p r i n c i p l e a u d l a t u r
e t a l t em p a t s b u t m a i n l y b e ca u s e it c on t a i n s a g e r m o f t r u t h w h i c h
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is n ot a l w a y s b u t fre q u e n t l y o v e r l oo k e d by s c h o l a r s o f c r i t i ca l t e n
, ,
d e n c ie s .
Wh e n M r S h a w c h a r a c t e r i z e s t h e t r e n d o f m o d e r n a n a l y s i s o f
.
h i s t o r y by t h e d e v i c e A ll is i ll u s i on : n a u g h t is t r u t h h e is m is
“
,
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,
t a k e n a t l e a s t s o fa r a s t h e l ea d i n g s c h o l a r s in t h e d om a i n o f h i g h e r
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c r i t i c i s m a r e c on ce r n e d T r a d i t i on s b e t h e y ev e r s o m y t h o l o g i c a l i f
.
, ,
t h e y a r e g e n u i n e a r e m u c h m o r e c o n s e r va t i v e t h a n t h e y m a y a pp e a r
at fi r s t s i g h t T h ou g h t h e T r oj a n w a r m a y b e a t a n g l e o f l e g e n d s
.
re fl e c t in g t h e s o l a r m y t h t h e Ho m e r i c n a r r a t i v e i s a ft e r a ll b a se d on
,
a c t u a l o cc u r r e n c e s T h ou g h W i ll i a m T e ll n e v e r e x i s t e d in S w it z e r
.
l a n d t h e r e m u s t h a v e e x i s t e d m a n y W i ll i a m T e ll s n ot o n l y in
, ,
S w i t z e rl a n d b u t a ll o v e r t h e w o rld T h ou g h t h e B i bl i ca l a c c ou n t
.
o f S a m s on s d ee d s
’
l ik e t h e t w e l v e l a b or s o f He ra c l e s is t h e ec h o
, ,
o f a n a n c i e n t s o l a r e p i c w h i c h g l o r ifi e s t h e d e e d s o f S h a m a s h in h is
m i g r a t i on s t h ro u g h t h e t w e l v e s i g n s o f t h e z o d ia c t h e r e m ay h ave ,
b e e n a He b r e w h e r o w h os e d e e d s r e m i n d e d t h e I s r a e l i t e s o f S h a
m as h , a n d so h is a d v e n t u r e s w e re t o ld w i t h m o d ifi ca t ion s w h i c h
n a t u r a ll y m a d e t h e so l a r l e g e n d s c l u s t e r a b o u t h is p e r s on a l i t y .
A c r it i c a l i n v e s t i gat i on i n t o h i st ory t e a c h e s u s t h a t t h e a ct ua l
fa c t s a r e m o r e s a t u r a t e d w i t h m yt h o l o gy t h a n w e a r e a wa re .
S m e t i m e a g o w e r e p u bl i s h e d in T h e O p e n C our t a n i n g e n i ou s
o
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sa t i r e o f M P é r es w h o p r o p o s e d t h e p roo f t h a t Na p o l e on t h e G r e at
.
,
d i d n o t e x i s t b u t w a s s i m p l y a s o l a r m y t h a n d M P é r é s s s t y l e is a , .
’
c l e v e r i m i t a t i on o f t h e a r g u m en t s e m p l oy e d by t h e h i g h e r c r i t i cs
M P é r é s s Pr o of o f t h e Non E xi s t e nc e o f Na p o l e on J u l y 1 903 It
* “ ’
—
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h a s b e e n i n c o rp o r a t e d in fu ll in H R Hy a m s s l i t t l e b o ok Th e Na p o le on M y t h
’
. .
,
C hi c a go : T h e O p e n C o u r t P u bl i s hi n g C o 1 90 5 .
, .
A P PE NDI X . 1 65
un d er wh os e bl e i nve s t i g at i on m a n y h i s t or i ca l fi g u re s a re s e e n t o
a
b e c e n t e r s for m y t h i ca l a cc r e t i o n s .
A l t h ou g h t h e a n c i e n t t r a d i t i o n s o f R o m e o f G r e e c e a n d a l s o , ,
o f I s r a e l a r e fi l l e d w i t h l e g e n d it is r e m a rk a bl e h o w m u c h o f a c t ua l
, ,
fa c t is r eco r d e d in t h e m .
B i bl i c a l t r a d i t i on s h a v e in on e s e n s e b e e n fu ll y v e r ifi e d b y t h e
B a by l on i a n e x c a v a t i o n s T h e y s h ow t h a t oc c u r r e n ce s s u c h a s a r e
.
r e c o r d e d in t h e m a c t ua ll y t oo k p l a c e b u t t h e s t a t e m e n t s in t h e s e v
,
e r a l b o o k s o f t h e O l d T e s t a m e n t a r e n ot s i m p l y n a r r a t i v e s o f t h e
fac t s b u t s t or i e s o f eve n t s a s t h e y a pp e a r e d t o t h e c h i ld r e n o f I s ra e l
a t t h e t i m e w h en t h ey w e r e w r it t en T h e y a re o n e s i d e d a n d a r e
.
n o t h i s t o r i ca l in a s t r i c t se n se o f t h e w o rd t h e y a re h i s t o r ic a l on l y
in s o fa r a s t h e y a r e e c h o e s o f a c t u a l e v e n t s t h e n a r r a t i v e b e i n g ,
m o d ifi e d b y b e l i e fs o f t h e i r a u t h o r s .
T h e s a m e is t r u e o f T r oy a n d Hom e r Th e w o rd Ho m e r m e a n s
.
” “
a r r a n ge r co m p il e r f a n d a n y o n e w h o is fa m i l i a r w i t h t h e
’
or ,
Hom e r i c e p i c s k n o w s t h a t t h e s e v e r a l s o n g s a r e n ot w r i t t e n b y t h e
,
s a m e h an d . T h e y a re t w o g r e a t c om p i l a t i on s a n d w e m u s t a s s u m e
t h a t t h e a n c i e n t r h a p s o d i s t s s e l e c t e d w i t h p r e fe r e n c e t h e m e s m o r e
o r l e s s c l o s e l y r e l a t e d t o t h e S i e g e o f T r oy a n d t h e a d v e n t u r e s o f
O d y s se u s . T h e y m a y h a v e c om p o se d ot h e r s on g s w h i c h a r e
l o s t bu t w h e n a t t h e t i m e o f P i s i s t r a t u s t h e Hom e r i c r h a p s o d i e s
,
w e re r e d ac t e d i n t o t w o g r ea t e p i c s t h e Il ia d a n d t h e O d y ss ey t h e
, ,
m o s t ob v i o u s d i s c r e p a n c i e s w e r e r e m o v e d w h i l e a l l t h o s e m a t e r i a l s
t h a t d i d n ot fa ll in w i t h t h e g e n e r a l p l a n w e r e d oo m e d t o o bl i v i o n .
No w it is s t r a n ge t h a t t h e e x c a v a t i on s o f S c h l i e m a n n s e e m t o v e r i fy
t h e Ho m e r i c s t o r i e s fo r S c h l i e m an n d i s c o v e r e d a n c i e n t o r n a m e n t s
,
a n d w e a p on s s u c h a s a r e d e s c r i b e d in Hom e r a n d b e l i e v e r s in t h e
,
l e t t e r o f Hom e r r e j oi c e d a t t h e fac t a n d d ec l a r e d t r i u m p h a n t l y t h a t ,
a ft e r a ll , Hom e r m u s t b e b e l i e v e d in ; b u t u n fo r t u n a t e l y fo r t h e s e
,
e n t h u s ia s t s S c h l i e m a nn s e x ca v a t i on s p r o v e t oo m u c h fo r h e e x
’
, ,
c a v a t e d n o t o n l y on e c i t y o f T r oy b u t s e v e r a l c i t i e s w h i c h a r e b u i l t
,
o n e u p on t h e t o
p o f t h e o t h e r p r o,v i n g t h a t t h e s i e g e o f T r o y a n d t h e
c o n q u e s t a n d b u r n i n g o f t h e c i t y h a d n ot t a k e n p l a c e o n c e b u t s e v e r a l
,
t i m e s ; a n d s o w e s ee t h a t h i s t o r y m u s t h a v e r e p e a t e d i t s e l f a n d t h e ,
m y t h o l o gy t h a t o v e r l i e s t h e t r a d i t i on o f on e t a l e m a y h av e s u i t e d
a ll o t h e r s o f t h e s a m e k i n d If a m yt h e m b o d i e s a g e n e r a l t r u t h
. ,
t h e m y t h w i ll h n d v e r ifi ca t ion in h i s t o ry w h en e v e r ev e n t s o f t h e s a m e
k i n d h a pp e n n ot on c e b u t r e p e a t e dl y for t h e m yt h s t a n d s fo r t h e
, ,
t y p e a n d t h e t y p e is r e a l i z e d in e v e r y co n c r e t e i n s t an c e .
Even t s r e p ea t t h e m s e l v e s a n d t h e s e v e ry r e p e t i t i on s a r e m o s t l y
,
1 66 T HE S TO R Y OF SA M SO N .
i n c or p ora t e d in m yt h s A s w i ld a n i m a l s u s e t h e s a m e t r i c k in c at c h
.
in g t h e i r p r e y a n d t h e s e v i c t i m s t ry t h e s a m e m e t h o d s o f d o d g i n g
,
t h e i r e n e m i e s s o m e n b e i n g e n d o w e d w i t h a d e fi n it e p s y c h o l og i ca l
, ,
o r ga n i s m w i ll n a t u r a ll y a c t in a t y p i ca l w a y
,
U n d e r s i m i l a r con .
d it ion s t h e i r s e n t i m e n t s t h e i r w or d s t h e i r a c t i on s w i ll b e s i m i l a r
, , .
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, ,
Na t h a n Ha l e e x c l a i m e d w h e n l e d t o e x e c u t i o n : W h a t a p i t y t h a t
“
”
I h a v e on l y o n e l i fe t o sa c r ifi c e for m y co u n t r y ! W it h a s im i l a r
en t h u s i a s m Ka tt e a c om p a n i on o f P r i n c e F r e d e r i c k o f P r u s s i a ( l at e r
,
“ ”
o n ca l l e d t h e G r ea t ) c r i e d a t t h e m om e n t o f e x ec u t i o n w h i c h h e
“
s u ffe r e d fo r t h e s a k e o f h is r o a l fr i e n d A n d i f I h a d a t h ou s a n d
y ,
”
l i ve s I w ou ld g l a dl y g i v e t h e m u p fo r yo u ! Th e sa m e s e n t i m en t
e n s ou e l d the J a p a n es e h e r o M a s a s h ig é w h e n h e d e c l a re d ,
at th e
“
m om e n t of d ea t h I p r a y t h a t I m a y b e b orn se v e n t i m e s
, t o d ie
”
for m y i m p e r i a l h ou s e ; an d h e fo u n d a foll ow e r in C o m m an d er
Hi ros e w h o se l a s t p oe m w r i tt e n s h or t l y b e fore he d ied a h e ro s
’
d eat h b e g i n s w i t h t h e l i n e
, ,
“
Ye a , se v e n l iv e s fo r m y l ov e d l n d a .
i i d e n c e s a re n a t u r a l
Th e s e co n c an d c an eas ily be m u ltip lied .
We r ea d for i n s t a n c e in a n a r t i c l e
, , b y Ge n M M . T ru m b u ll on
“
T h e Va l u e of D oub t in t h e S t u d y of Hi s t ory ( Th e O p en C a m t ,
1 888 1 , 7 1 6)
S om e t i m e ago d I n d i a n c h i e f in t h e W e s t e rn
t h e r e wa s a n ot e
c ou n t ry , b y t h e n a m e o f S p ott e d T a i l— h e i s n ow fo r t u n a t e l y in , ,
t h e h a pp y h u n t i n g g r ou n d s w h o w a s e n g a g e d in c on t r o v e r s y w i t h
—
t h e U n i t e d S t a t e s G o v e r n m e n t a b ou t h is r e s er v a t i on o r r a t i on s or
. , ,
s om e t h i n g ; a n d t h e S e c r e t a r o f t h e I n t e r i or s e n t w o r d t o h im to
y
c o m e t o W a s h i n g t on a n d p re s e n t h is c om p l a i n t in p e r s on
,
To t h is .
i n v i t a t i on t h e n obl e s on o f t h e fo r e st re p l i e d t h a t if h e n e e d e d ,
s om e t h i n g o f t h e S e c r e t a r h e w o u l d o t o h im ; if t h e S e c re t a r y
y g
w i s h e d a n y t h i n g o f h im l e t h im com e t o h im , Caes a r t e ll s u s in h is .
C om m eh t a m es t h at o n a c e rt a i n oc c a s i on h e s e n t t o A r i o v i s t u s
’
, ,
Ki n g o f t h e G e rm a n s an d r e q u e s t e d a n i n t e r v i e w w i t h h im
,
A rio .
»
“
y is t u s r e t u r n e d t h i s a n s w e r S i q u i d i p s i a Caes a r e O p u s e s s e t s e se
, ,
ad eum y en t u r u m fu i s se ; s i q u i d i ll e s e y e l it il l u m a d s e v e n i r e ,
”
op o r t e r e , w h i c h i s t h e v e ry s am e an s w e r t h at S p ot t e d T a i l s e n t t o
t h e S ec r e t a r y o f t h e I n t e ri o r A n e w s p ap e r c r it i c in Ne w Y o rk
.
t h e r e u p on a cc u s e d S p ott e d T a i l o f p l a g i a r i z i n g from t h e s p e e c h o f
A rio v i s t u s ”
.
Wh i l e t y p i c a l i n s t an ce s occ u r i n d e p en d en t l y in t h e s am e w ay ,
1 68 T HE STOR Y OF SA M SO N .
n am ed He l e n h a v e b een the b e t w ee n
'
w om an m ay c au se of a w ar
G reece an d T r oy ! O d y s s e u s is t h e sun in h is m i g r a t i on , wh o eh
c ou n t e r s i n n u m e r a bl e a dv e n t u r e s a n d d e s c e n d s i n t o t h e u n d e r w o rld ,
w h e n c e h e r e t u r n s u n s c a t h e d t o t h e d om a i n o f t h e l i v i n g ; y e t t h e r e
m a y h a v e l i v e d a n a d v e n t u r o u s c h i e f o f I t h a ca na m e d O dy s seu s , ,
w h o r o a m e d a l l o v e r t h e w o rl d a n d ca m e h om e a ft e r a n a b s e n c e o f
t w e n t y y e a r s a n u n k n ow n b e gg a r
, .
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‘
t ia t e d in t h e c o u r s e o f t i m e in t h e d i ffe r e n t r ol e s w h i c h h e a s s u m e s
a n d t h e d i ffe r e n t w a y s in w h i c h h e is r e p r e s e n t e d T h u s t h e sam e .
fe s t i v a l o f t h e d y i n g a n d r e s u r r e c t e d g od t r a n s l a t e d i n t o C h r i s t i a n
l i fe b e c om e s in c h u r c h r i t u a l a n Ea s t e r m a s s ; in c h u r c h c u s t om s ,
t h e m y s t e r y p l a y ; a n d in p o p u l a r l i fe t h e c a r n i v a l w i t h it s r o ll i c k i n g
,
s p i r it
. T h e i r c om m o n o r i g i n is s c a r c e l y r e c og n i z a bl e w h e n w e s ee
t h e s e t h r e e d i ffe r e n t i a t e d fo r m s w h i c h t h e y h a v e a s s u m e d in t h e
c ou r s e o f t i m e S h a m a s h h a s b e c om e t h e g o d o f j u s t i c e a n d a l s o
.
t h e r oa m i n g a d v e n t u r e r W e h e r e r e p r od u c e t h e t w o b e s t k n ow n
.
m o n u m e n t s in w h i c h S h a m a s h i s w o r t h i l
y r e p r e s e n t e d b y B a b y l on i an
a r t i st s . T h o u g h I z d u b a r a s w e ll a s He r a c l e s S a m s on a n d k i n d r e d , ,
fi g u r e s a r e d i ffe r e n t in c h a r ac t e r fr o m t h e d ig n ifi e d g o d o f j u s t i ce ,
w e k n o w a ft e r a ll t h a t b ot h c on c e p t i on s t h e s u n g o d a s j u d g e
, , ,
-
a n d t h e s u n i g o d a s a w a n d e r i n g h e r o h a v e b e e n d i ffe r e n t i a t e d f r o m
on e a n d t h e sa m e d i v i n i t y .
A s t o T e ll w e h a v e t o s t a t e t h a t n o fa m i l y o f t h a t n a m e ca n b e
,
t r a c e d in S w i t z e rl a n d a t or b e fo r e t h e t i m e o f t h e S w i s s s t r u gg l e
for i n d e p e n d e n c e a n d t h e s t o r y o f T e ll s fa m ou s s h ot a t t h e a pp l e
’
on t h e h ea d o f h is c h i ld is m e n t i o n e d fo r t h e fi r s t t i m e in a c h r o n i c l e
w r i tt e n in 1 470 i e a b ou t t w o c e n t u r i e s a ft e r t h e a l l e g e d o c c u r
, . .
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re n c e f
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B u t w h i l e t h e r e i s n o fou n d a t i on in S w i s s h i s t o r y for t h e
t a l e o f T e ll w e a re fa m i l i a r w i t h s i m i l a r s t o r i e s a m on g t h e No r s e
, ,
t h e D a n e s a n d t h e S a x on s j
, W e c a n s c a r c e l y d ou b t t h a t t h e l e g e n d
‘
is a l a s t r e m i n i s c e n c e o f h u m a n s a c r ifi c e s w h i c h w i t h t h e p r o g re s s ,
o f c i v i l i z a t i o n w e r e g r a d u a ll y a b o l i s h e d a n d o
, n e for m in w h i c h t h e ,
a b o l i t i o n o f h u m a n s a c r ifi c e s w a s e ffe c t e d c o n s i s t e d in a r i t u a l a c
In t h e s o-c a e We is s e E a c h o f t h e
ll d Ar c hiv e s of O wab l d en , 1 47 0 ; an d in
t h e C h r o n i le o f M e c o l hi r
R u s s , 1 482 T . h e r e is fu t e rh r a Te ll b ll d
—
a a , an d
fi n a l l y in T s c h u d i s C h r o n i c o n He lv e t i c u m fr om Wt ll l r ry
’
att e the s to was
’
ut ili d
ze by S c e h i ll r
in h is fa m ou s am a dr .
1 S a x o Gr a m m a t ic u s te ll s th e Te ll st o ry To of k” o, th e E dd f Egi l
a o ,
an d a n ol d g l i s h b a ll a d o f W i ll i a m
En It w o u o f C l ou d e s l a y
ea m . ld l d t e oo
fa r t o e xh a u s t t h e s u b j e c t b u t a t r a v e l e r s r e p o r t e v e o f d i s t a n t A r bi giv
’
, a a n es
u s i n fo r m a t i o n o f a u s t om in w h i c h a p e r s o n i s o ffe r e d a s a s a c r ifi c e un t il
c ,
a s k i ll e d m a r k s m a n l 1b e r a t e s t h e V i c t i m a ft e r t h e fa s h i o n o f T e ll s s h ot
’
.
A P PE NDI X .
1 69
S H A M AS H , T H E S U N GO D,
-
E N T H RO N ED IN O
H IS H O LY O F H L I E S .
1 70 T HE STOR Y OF SA M S O N .
co rd i n g t o w h i c h t h e vi ct i m was c on se c ra t e d to d ea t h b ut w a s g i ve n
a c h a n c e o f e s ca p e t h r ou g h the h e r oi s m or s k i ll o f a v o l u n t a r
y sa
H A M M U RA B I B E F ORE S H A M AS H , T H E GOD O F LA W .
W h i le we p os i t i v e l y k n o w t h a t T e ll is n ot an i
a n c e nt S wi s s
n am e we m ay b o ldl y s ay t h at the s to r ie s of T e ll d i d n ot b u t m ig h t
,
-
as w e ll h a v e h a pp e n e d a s n ot , fo r h i s t o ry re p eat s i t s e l f a n d w h e r e ve r
i l
a rt c e t h at a pp e a r e d in t h e l oca l G az et t e un d er pi
t h e c a t on A n A ct
of Va n d a l i sm .
The in c id e nt wa s cl o s e d fo r ou r h i st or y for
fa r m er but n ot fo r ,
a c e n t u r y a ft e r w a rd a p oe t i c a l s t u d e n t a n d a c o ll ec t o r o f fo lkl o r e
l e g e n d s w h e n l ook i n g o v e r t h e ol d h l e s o f n e w s p a p e r s h a pp e n e d t o ,
c om e a c ros s t h e l i tt l e a r t i c l e w r i t t e n in c o n d e m n a t i on o f t h e v a n
d a li sm o f o u r fa r m e r He w e n t t o t h e s p ot fou n d t h e s t on e m a d e
.
‘
, ,
a r e p o r t t o a l i t t l e c i r c l e o f h is fr i e n d s , fou n d e d a fo lkl o r e s o c i et y ,
c o ll e c t e d m on e y fo r t h e r e s t o r a t i o n o f a n c i e n t m on u m en t s a n d h a d ,
t h e s t on e r e p l a c e d a t t h e c r o s s r o a d s w h e r e it h a d b e e n a h u n d re d
y ea r s b e fo r e T h e r e t h e m on u m e n t s t i ll s t a n d s a t l ea s t s o I a m t o ld
.
, .
W h i l e l e g e n d s m a y b e w ov e n o f t h e fl im s ie s t s t u ff w e m u s t b e
w a r e l e s t w e c o n d e m n t h e s t o r y o f a n e x t r a o rd i n a r y e v e n t s i m p l y
b eca u s e it s e e m s t o r e fl e c t m y t h i ca l i n c i d e n t s L i fe is c a s t in d e fi n it e .
m o ld s d e t e r m i n e d b y t h e e t e r n a l l a w s o f t h e u n i v e r se a s w e ll a s t h e
p s yc h i c c on s t i t u t i on o f m a nk i n d W e w i ll s e l ec t a m o s t s t r i k i n g
.
i n s t a n c e fr om c o n t e m p o r a r y h i s t o r y M r M on c u r e D C on w a y in . . .
d i s c u s s i n g t h e s i t u a t i on in F r a n c e w i t h r e fe r e n ce t o th e D r ey fu s t r ia l ,
is s t r uc k w i t h it s m a n y fe a t u r e s w h i c h m i g h t i n d i ca t e a s y m b ol i c a l
m ea n in g a n d s o h e w r i t e s n o t w i t h o u t a n i r on y w h i c h w i ll u n
,
d ou b t e dl y b e a pp r e c i a t e d by M r S h a w : * .
W e r e t h e D r ey fu s s t o ry t ra n s l a t e d fr om a n e w l y —fou n d p a p y ru s
I m i g h t a t t h is m om e n t b e w r i t i n g a n e s s a y t o p r o v e it a s u n a n d —
storm m yt h Th e M i t h r a i c t h r e e foot e d S u n ( D r e i fu s T) ob s c u r e d
.
- —
,
by t h e Ea s t e r n Ha z e ( E s t e r h a z y ) a n d h e ld in p r i s on b y t h e A b r i
-
,
m a n i c t w o fo o t e d s e r p e n t o f l i e s d e u x p a tt é s ) on t h e
‘ ’
-
( Du P a t y =
,
D e v i l s I s l a n d [ s i t u a t e d in t h e d i s t a n t w e s t ] is l i b e ra t e d a t c ock
’
, ,
c r o w ( G a ll i fé t e ) o n t h e e v e o f t h e a u t u m n a l e q u i n o x
-
W h a t c ou ld .
b e c l e a r e r ? O f c ou r s e I s h ou ld m e r e l y s m i l e a t a n y s c h o l a r s c r e d u
l ou s e n ou g h t o s u pp os e t h a t a n yt h i n g s o i m p o s s i bl e a s t h e D r e y fu s
ca s e c o u ld a c t u a ll y o c c u r .
M a n k i n d w i ll a l w ay s i nt e rp re t t h e fac t s of l i fe in t h e l i g h t of
t h e i r c o n v i c t i o n s a n d b el i e fs W h e re ve r a g re at p e r s on a l i t y r i s e s
.
i n t o p r om i n e n ce s t or i e s w i ll b e t o ld o f h im w h i c h m a y h av e h a pp e n e d “
t o c h a r a c t e r s o f t h e s a m e t y p e o f by g on e a g e s T h i s is t h e r ea s on .
w h y t h e s a m e a n e c d ot e s a r e t o ld o f C aes a r o f C h a rl e m a g n e o f F re d , ,
e r i c k t h e G r ea t a n d o f G r a n t a n d t h ey w i ll b e t o ld o f g rea t g e n e ra l s
, ,
of the a ge s to c om e .
S e e M r Co n way s a r t i c e Th e I o a n d t h e I
.
’
l d l d ea l of the F r e n ch R e~
p ubl i c , Th e O p e n C ou r t , 1 900, V o l I V , p p 1 3 -1 4 . X . .
TTh e t rip o o f P yt h i a in D e ph i is s a c r e t o p o
d l d A ll o .
A P PE NDIX . 1 73
In ou r l i g i ou s l it e r at u re we h nd t h e sam e m i x t u r e o f fac t
re
a n d fa n cy T h e r e i s m o r e h i s t or i c a l t ru t h in t h e h i s t o r y o f B u dd h a
.
,
o f J e s u s a n d o f M u h a m m e d t h a n m a y a pp ea r a t fi r s t s i g h t j u d g i n g
, ,
f r om t h e m i r a cu l o u s a d o r n m e n t s o f a ll r e l i g i ou s t ra d i t i on A s iv y .
q u i ckl y c ove r s a n ol d t r ee t h e m y t h o l ogi ca l a cc r e t i on s a l m os t c on

,
c e a l t h e r ea l fa c t s o f t h e l i v e s o f r e l i g i o u s l ea d e r s W e ca n b e s u r e .
t h a t J e s u s G a u t a m a S i dd h a r t h a a n d M o h a m m e d w e r e rea l p e r s on s
, , ,
b u t t h e p e op l e w h o l ook u p on t h e m in fa i t h c o r e l a t e t h e a c t s r e l a t e d -
of t h em w i t h t h e ir h i g h e s t r e l i g i ou s i d ea l s o f t h e C h r i s t t h e B u dd h a , ,
a n d o f t h e P r op h e t Th e C h r i s t i a n G o s p e l s a re n o t s i m p l y n a rra
.
t i y e s o f t h e l i fe o f J e s u s b u t t h e y a r e t h e s t o r y o f J e s u s a s t h e C h r i s t ,
e m b o d y i n g a n c i e n t t r a d i t i o n s n ot on l
y o f t h e J e w i s h n ot i on o f a
M e s s ia h bu t m an y ot h e r k i n d r e d h op e s ; t h e y e c h o t h e e x p ect a t i on s
o f t h e p e o p l e w h o w e r e p r e p a r e d fo r t h e c o m i n g o f a S a v i ou r T he .
C h r i s t i d ea l e x i s t e d b e fo r e j e s u s T h e J e w i s h M e s s i a h c on ce p t i on
.
h a d b e en m od ifi e d a n d d e e p e n e d by t h e P e r s i a n d o c t r i n e o f M i t h r a ,
t h e y i r g i n b o r n V i c e r oy o f G o d s k i n g d o m on e a r t h t h e B a b y l o n i a n
’
—
,
M a r d u k t h e Con q ue r or o f D ea t h a n d m e d i at or b e t w e e n God t h e
,
F a t h e r a n d m e n a n d a l s o t h e w or ld r e s i gn i n g B u ddh a o f I n d i a
, ,
-
.
Wh e n J e s u s w a s a c c e p t e d by His d i sc i p l e s a s t h e M e s s i a h t h e C h r i s t , ,
a l l t h e m o s t i m p o r t a n t n ot i on s an d h o n o r s o f p r e v i o u s k i n d r e d fi g
u r e s in t h e d om a i n o f b o t h h i s t o r y a n d m y t h o l o gy w e r e t r a n s fe r r e d
u p on a n d a t t r i b u t e d t o t h e g r e a t G a l i l e a n .
Th e p i c t u r e o f J e s u s in t h e Ne w T e s t a m en t is n ot s t r i c t l y h is
t or ic a l b u t it c on t a i n s h i s t o r i ca l fa c t s
, It is t h e s t o r y o f J e s u s t h e
.
,
Na z a r e n e a s i n t e rp r e t e d by t h o s e w h o b e l i eve d t h a t h e w a s t h e
,
C h r i st.
P . C .
F r om The Op en C ou r t, X VIII ( Nov .

, p . 690, w i t h a dd i t i ons .
S HE M E S H A ND S AM SON .
BY GEO . W . S HA W .
Hi st ory m ay b e a n d o ft en is acc om p an i e d by m yt h s T h e ob
, , .
j ec t o f t h e h i s t o r i a n w h o a i m s a t t r u t h i s t o fre e fac t s fr om t h ei r
m y t h i c a l a s s oc i a t e s .T h i s p roc e s s is a n a l yt i c .
M yt h s a r e s e ld om u na s soc i a t e d w i t h h i s t ory T o d e t e rm i n e .
h o w m u c h o f a s t or y m a i n l y m yt h i ca l is t r u e is a p r oce s s o f a m o r e
, , ,
s y nt h e t i c c h a ra ct e r . It p r o d u ce s n e w t r u t h w h i c h l a y h i dd e n in r u b
b i s h o f e rro r a n d e ve n fi n d s v a l u e in t h e r u bb i s h
, .
1 74 T H E S TO R Y OF SA M SO N .
T h e fi r st p roce s s is d e s t r uc t ive , d u ct e d w i th t h e
l
a n d , u n e s s c on
u t m o s t c a r e m a y l ea d t o n e g a t i on o f fac t s
, T h e s e con d p r oc e s s is
.
c on s t r u c t i v e, b u t u n l e s s w i s e l y c a rr i e d on l e a d s t o t h e fo r m a t i on
o f ra s h t h e o r i e s B ot h t h e s e m e t h o d s a r e a pp l i e d t o a n c i e n t h i s t ory
. .
Th e fi r s t a n d ea s i e s t h a s h a d it s d a y o f p r e v a l e n ce : Th e s e c o n d a n d
h i g h e r s h ou ld s u c c e e d it If I r i g h t l y a pp r e h e n d t h e d r i ft o f a r c h aeo
.
l og i ca l t h ou g h t t h i n k e r s a r e b e c om i n g m o r e a n x i ou s t o h n d h i s t o ry
,
in m yt h s t h a n t o d e t e c t m y t h s in h i s t o ry
, .
In t h e k i n d n ot i c e o f m y a r t i c l e on m yt h op oei c e r u d i t i on w h i c h
t h e E d i t o r h a s i n s e rt e d I t h i n k I s e e m or e e v i d e n ce o f t h e fi r s t
,
m e t h o d o f t h o u g h t t h a n o f t h e s e c on d .
I a m fa r f r om d e n y i n g t h e i m p or t a n t p a r t w h i c h m yt h s p l a y in
T r o j a n o r He b r e w h i s t o r y Th e g o dl i k e h e r oe s o f t he I l i a d if
.
,
s h o w n in h i s t o r i ca l c o s t u m e w ou ld n ot e x c i t e o u r w on d e r
,
T h ey a r e .
s c a r ce l y m o r e e x a gg e r a t e d h o w e v e r t h a n G od fre y a n d h is k n i g h t s
,
“
in t h e 1m m o r t a l p oe m o f T a s s o ; a n d I c an s ee n o m o r e r ea s on t o
d o u b t t h e S i e g e o f T r oy t h a n t h a t o f J e r u s a l e m ; or t h a t t h e w o r ld s ’
un r i v a l e d p o e t g a v e a c o r r ec t ou t l i n e o f fac t s occ u r r i n g on t h e s h o r e s
o f t h e He ll e s p o n t .
I w i ll n ot h o w e v e r e n t e r h e r e i n t o a v i n d i c a t i on o f t h e p e r
, ,
s on a lit y o f Ho m e r o r t h e u n i t y o f h is p oe m s o r o f t h e t r u t h o f t h e ,
t r a d i t i o n o f T e ll I b e l i e v e s c h o l a r s a re r e t u r n i n g t o t h e i r a ll e g i a n c e
.
t o b ot h Ho m e r a n d T e ll .
B u t I w i ll d i s c u s s for a m om en t t h e v i e w o f t h e E d i t o r a s t o
”
J u d g e S a m s on fo r t h e d ou bl e r e a s on t h a t I b e l i e v e it t o b e t h e
,
p re v a l e n t op i n i on o f s c h ol a r s a n d a m c on fi d e n t t h a t it is e rron e ou s
, .
T h a t vi e w i s t h u s e x p r e s s e d
T h ou g h t h e B i bl e a c c o u n t o f S a m s o n s d e e d s l i k e t h e t w e l v e
’
,
l a b o r s o f He r c u l e s is t h e e c h o o f a n a n c i e n t s o l a r e p i c w h i c h g l o r i
,
h e s t h e d e e d s o f S h a m a s h in h is m i g r a t i on s t h r o u g h t h e t w e l v e
,
s i gns o f t h e zod i ac t h e r e m a , y h a v e b e e n a H e b r e w h e r o w h os e d ee d s ,
r e m i n d e d t h e I s r a e l i t e s o f S h a m a s h a n d s o h is a d v e n t u r e s w e r e t o ld
,
w i t h s u c h m o d ifi c a t io n s w h i c h n a t u r a ll y m a d e t h e s o l a r l e g en d s
”
c l u s t e r a b o u t h is p e r s on a l i t
y .
I c on t e n d t h a t t h e r e n ot on l y m a y h av e b ee n b u t ac t u a ll y w a s , .
a m a g i s t r a t e o f t h a t n a m e a n d t h a t n e i t h e r h is n a m e n o r c h a r a c t e r
, , ,
n or d e e d s h a d a n
, y c on n e c t i on w i t h t h e B a b y l o n i an S h a m a s h or a n y ,
t e n d en c y t o r e m i n d a n y o n e o f h im S am s on s a pp ea ra n c e in t h e l i s t
’
.
o f S h o h e t s is p r i m a
p f a c i e e v i d en c e o f h i s e x i s t e n c e a s a m a n T h e .
“ ”
v e rb S ha m a s h , t o s e rv e o n l y o cc u r s on c e in t h e B i bl e
,
In D a n . .
v ii. IO it is m e t w i t h in t h e P i h e l o r i n t e n s i v e fo r m d e n ot i n g v ig ,
1 76 T HE STOR Y OF SA M SO N .
s un . L ik e h im he o p ene d the d oor of the s h ining h eave n s , an d t ra

ver s e d the u pp e rl ow e r an d w or ld s .
B u t h e r e s e m bl e s A p o ll o m ore A p oll o l i k e h im w a s a s e rva nt

.
, , ,
b u t b e ca m e a g od o f l e g i s l a t i on a n d ga v e t h e s a n c t i on o f h is o r a c l e
,
t o t h e l a w s o f L yc u r g u s A p oll o r os e in t h e He ll e n ic m i n d t o a p o
.
s it ion a l m o s t e q u a l t o t h a t o f Z eu s h i m s e l f S h e m e sh l a c k e d t h e .
c e l e s t i a l b ea u t y a n d g r a c e o f t h e g o d o f l i t e r a t u r e o f m u s i c a n d o f , ,
s on g b u t a pp e a r s in t h e m o r e i m p o s i n g a tt i t u d e o f t h e j u d g e o f a l l
,
m an k i n d r e w a r d i n g v i r t u e a n d p u n i s h i n g vi c e
,
.
A p oll o w a s n ot w it h ou t t h a t fu n c t i on bu t it wa s n ot s o p rom ,
in e n t a s in t h e ca s e o f S h e m e s h .
Wh a t is t h e r e in t h e c h a r a ct e r or a ct s o f S a m s on t o ca l l t o m i n d
t h e g r ea t a n d v e n e r a bl e g o d o f t r u t h a n d j u s t i c e ? He w a s a s h op h et
o r r e g u l a t o r a n d h is d u t i e s e m b r a c e d t h o s e o f a j u d i c i a l c h a r a c t e r
,
w i t h ot h e r d u t i e s In t h i s h e d i d n ot d i ffe r from t h e ot h e r s h 0 p h e t s
.
,
n o r is t h e re a n y i n d i c a t i on t h a t h e e x c e ll e d a n y o t h e r p e r s on o f h is
c l a s s in a n y d e p a r t m e n t o f h i s d u t y His p r om i n e n t c h a r a c t e r i s t i c
.
w a s h is p r o d i g i ou s s t ren g t h A s S h e r e A fg h a n e n c ou n t e re d a n d
.
s l e w b a r e h a n d e d a r oy a l B e n g a l t i g e r s o h e c ou ld re n d a l i on
-
, As .
W a lla c e s t a lk e d t h rou g h b an d s o f E n g l i s h s old i e ry st r i k in g d ow n ,
a m a n a t e v e r y bl o w s o h e co u ld p i e rc e a h o s t i l e a r r a y o f P h i l i s t i n e s ;
,
b u t h e s h o w s n o s i g n o f s u p e r i o r i n t e ll i g e n c e His m a i n t r a i t wa s .
a n i r r e s i s t i bl e p e n c h a n t fo r t h e d a u g h t e r s o f t h e P h i l i s t i n e s He w a s .
s i m p l y a s t ou t se n su a l m a n w i t h s o m e h u m o r a n d s h r e w d n e s s b u t
, , ,
o f s m a ll m e n t a l c a l i b r e .
T o a w o r s h i p e r o f S h e m e s h it w ou ld h a ve s e em e d g ros s i m p i e t y
t o c om p a r e s u c h a m a n w i t h t h e g r ea t g od o f t r u t h an d j u s t i c e A .
d m i r i n g a h e r o w o u ld n o t h a v e c om p a r e d h im
J e w a t o a h e at h e n
d i v inity .
It h a s b e e n s u gge s t e d t h a t n e a r t h e s c e n e o f S am s on s c a r ee r
’
w a s B e t h S h e m e s h a n a m e d e n ot i n g t h e s i t e o f a san c t u a r y o f t h e
‘
g od . How e v e r t h a t m a y h a v e b e en t h e w or s h i p o f S h e m e s h h a d ,
c ea s e d t h e r e in t h e t i m e o f t h e J u d g e s for w e h n d t h e B e t h s h e m it e s ,
r e c e i v i n g t h e a r k w i t h j oy a n d s a cr ifi c e s o n it s r e t u r n fr om c a p t iv
it y .
( 1 S am . vi .
T h at i c a l e l e m en t s a n d e x a gg e ra t i on oc cu r in t h e s t ory of
m yt h
S a m s on is n ot d e n i e d .
It c o n t a i n s a s t r i k i n g in s t a n ce o f t h e s u p e rs t i t ion w i d e s p r e a d
a m on g p r i m i t ive m e n t h a t y o u r e n e m y a c q u i r e s a fa t a l 1n fl
, u e n ce ove r
y ou b y ob t a i n i n g s om e o f y ou r h a ir S a m s on s p ow e r o f r e s i s t a n c e
’
.
van i s h es w h e n h e is s h orn .
A P PEN D I X . 1 77
Th e m y t h i
c a l a n d e x a gg e ra t e d p or t i on s of t he r ive
n a r at , h ow
ev e r bea r
, no i m p re s s l ri sm n o r o f S h em e s h who ha d ce a se d
of so a ,
t o b e a m e r e s un g o d a n d b e c o m e l i k e A p o ll o a d i s t i n c t p e r s o n
-
, , ,
m a n y c e n t u r i e s b e fo r e t h e p e r i o d o f t h e J u d g e s .
W e h ave in S a m s on a n h i s t o r i ca l m an a va l i a nt t h ou g h u n wi s e
—
a n d u n suc ce s s fu l c h a m p i on o f h is p e o p l e .
F ro m Th e M om
’
s t, Jan , 1 907 .
D an , m e an s j u d ge , 24 ; P a ga n i s m G a za 45 fff; G a t e s o f 8 1 f
, , .
, 1 07 .
o f, 2 0 11 ; S t e i of 22 . Gi b r a l t a r Na m e o f 1 08
, , .
D a ri u s , 1 02 . Gi l gam e s h 24 11 , .
Da t e of S am so n e pi c , 18 . Go d o f t r ut h 1 58 , .
Da u d N by , e , 56 . G os p e l w ri t e r s 1 3 8 , .
De l i l h 82 11
a , , 1 40 ; M ean i n g o f, 1 1 0 ; Go s sa m e r 2 1 09 , , .
Web o i , 2, 84, 1 08 . G r a p e Na z i r 67
, , .
D e i t z s c h , 62
l . Gy p s i e s I s ra e l i t e s l i k e 73
, , .
De l g u e, 1 27 .
D e u t e r o n om y , 1 4 . Ha i r C ut t i n g
, t h e , 68 ; sac e r d to th e
D e v o t i on o f p a g a n s , 1 50 . s u n -g od , 67 .
Di do , D ea t h oi, 93 ff . Ha ir k n ot c on s t e ll a t i on , 69 .
Dio Ch r y s o s t om , 1 36 . Ha l e Na t h a n 1 66
, , .
D io d o r u s , 1 08 . Ha m i l c a r , 1 3 7 1 67 , .
D i on y s u s , 3 5 . Ha m m u r a b i 1 9 1 1 9 ; b efo r e S h a
, ,
Do r é , G u s t a v e , 1 45, 1 46 . m as h , 1 70 .
D r a g on and th e li o n, 1 1 7 . Ha m or S ee kh a m or. .
D r e y fu s , 1 7 2 . Ha n i n a , 3 9 .
D y i n g g o d, 1 3 7 . Ha u p t , P a u l 59 1 20 , , .
He b r e w l i t e r a t u r e 1 4 PE , .
Ba b i an , 1 26, 1 29 . He b r on 48 49 ; 5 1 82 ,
-
, .
Ea st e r ri t u a l 1 46 , . He n d r ic h He r m a n 1 3 9, , .
Ea t i n g t h e g o d 1 42 ff , . He r a c l e s , a s e rv an t 1 40 ; , an d He r
E b e r s G e o rg 47
, , . l
c u e s, 1 19 ; an d S am s on , 1 1 9, 1 30 ;
E l S h a d da j , 62 . an d the li
ros s i ng
on , 1 17 ; c the
E l ij h a , 63 . oc ea n 1 29 ; O ri e n t a l o rigi n o i
, , 18 ;
E l hi
o m , 62 . Pi ll a r s o f 1 08 ; t h e i d e a l 1 3 2
, , .
El y i s um , 1 29 11 . He r c u l e s a n d He r a c l e s 1 1 9 , .
E n cy c l op e d ia Bi b l ica , 13, 43 . He r o d 44 , .
E n Na
a ara, V i ll g a e o f, 69 , 7 1 . He r o d ot u s 1 02 1 3 6 1 3 7 , , , .
En d r W i t ch
o , o f, 1 53 . He s p e ri d e s App l e s o f 1 29 , , .
En h a q q o r e , 45, 8 1 ; M ea n i n g o f, 1 02 . Hi d i n g S am s on in 95
, , .
pi
E ct et us , 1 32 . Hi e r a p o l i s 68 , .
Eppi n g a n d S t r a s s m a i e r 1 26 , . High e r C ri t i c i s m 1 58 , .
Es S a r a r 3 9
—
, . Hil p r e c h t 1 63 , .
E s h t a o l 40 41 88 , , , . Hi r o s e 1 66 1 67
, , .
Et am T h e c l i ff 45 7 9
, , , . Hi s t o ri c i t y Loc a l , co o l ri n g i
m a n a rg
Eu s e b i u s 1 8 30 , , . u m e n t o f, 38 .
E v a n s H R 1 3 45 1 64 11
, . .
, , , , . Hi s t o r y in m y t h 3 , 4 , .
E e k i e l 1 6 63
z , , . Ho ff m a n , G , 95 . .
E ra 1 6
z , . Ho l y m e n 55 ff , .
Hom e r , 1 09 1 65 1 67 , , .
F l hi
a c on or s c i kl e -s
wo rd , 98 . Hon e y 7 6 ; fo un d in a
, l i on W h e n , is ,
Fi r i m c u s , 1 46 .
92 .
Fi h d iti
s e e s , 29 ; Ic h t hy s , 3 6 ; S ac r a Ho s e a , 58 .
m e n t , 29 ; Sym b l o of th e, 34 .
F x
o e s, R om an c u s t o m of c h as i ng , 92 ; I b rah i m Pash a , 45 .
T h r e e h un d r e d 7 8 , . Ic h t hy s ,
“
fi sh ,
”
36 .
F r a e r J G 58 1 41
z , . .
, . Im m o rt al i ty and , I z d ub a r , 1 28 ; of
F r e d e r ic k t h e G r e a t 1 2 , . s un h e r o
-
1 52 , .
I N DE X . 181
I n d r a, 95 . M i t h r as , 1 23 , 1 3 3 .
M ix t u r e o f fa c t an d fa n cy , 1 7 3
’
Is h m a in , 39, 45 . .
I s r a e l , Nom a d l i fe o f, 72 f . M ell e n d o r f VVil a m ow it z , 6 , .
I z d u b a r , 24, 122 , 1 23 ; a n d im m o rt a l M o or e G , . F 20 , 52 , 7 4, 1 02 , 1 1 0 .
it y , 1 28 ; e pi c , 1 23 ff ; . the h elp e r , M om
'
s t, Th e , 1 n .
, 2 .
1 20 . M os e s s ee s th e b k p rtac a s of Y a hv e h ,
64 ; Y ahv e h a pp e a r s t o , 61 ; Y hv e h
a
Ja w—b on e of an a ss, 79 80 , 96
-
. co n v e r s e s w i t h 63 f ; , . Y a hv e h
J b l
e e el -
M un t a r
’
, 51 . so u gh t t o k i ll 64 , .
J e h o v a h O rigi n , r d 61 f o f t h e wo , . M ull e r O 1 3 6 1 62 , .
, , .
J e r e m i a h 62 , . M un c hh a u s e n 1 4 , .
J e s u s o f Na a r e t h 1 49 ; e n t ry i n t o z , M y t h in hi s t o r y 3 8 ; l oc a l i e d 8 , , z , , 12 .
J e r u s a l e m 1 44 ff , . M y t h op oe i c E r u d i t i o n 1 61 ff 1 64 , .
, .
JH VH S e e Y a hv e h
. .
J o r d a n S o u r c e s o f t h e 22
, , . Na p ol e on , 1 , 1 2 , 1 64, 1 67 .
J os i a h K in g 1 5, , . Na z a r e n e , Et y m o o l gy of the wo rd ,
J u d a s 1 40 , . 69 , 7 1 ; Pa u l a ri n g l e a d e r —
o f, 71 ;
p e rh a p s Na i r s z , 71 .
K a t t e , 1 66 . Na a r e t h 69 7 1
z ,
-
.
Kha m or , P un on , 101 . Na i r A p o ll o a s
z , , 1 09 ; G ra p e , 67 ;
K id o ffe ri n g , 54, 7 8 ; S ig n ifi c a n c e o f, M e an i n g o f 66 ; , Sam s on a ty pi c a l ,
59 f . 67 .
K ronos w i t h a i kl e
s c -
s wo rd , 99 , 1 00 . Na z ir is m , G ent i l e , 67 .
N a z o r e a n S e e Na z a r e n e . .
Le hi , 45, 80 ; Ra id of Phi l i s t i n e s Ne h e m i ah , 1 6 .
u p on , 79 . Ni b e l u n g S a g a 1 2 , .
Le o t h e G r eat , 1 34 . Ni m r o d , 1 22 , 1 23 .
Le s h e m , La i sh ca ll de , 21 . Not h i n g P a r t i c u l a r , 1 7 1 .
Li on b e e , 90 ; an d t h e
an d d r gon
a ,
1 1 7 ; S am s on a n d t h e , 7 5 . O ann e s, 30 f .
Li n sa , 21 . O d a k on a n d D a g o n , 3 1 .
L oc a l co o l ri n g , 1 17 ; m a n i a rg u m ent d
O y s s e u s , 1 4, 1 68 .
of t h e h i s t o ri c i t y 3 8 , . O n e -e y e d , S u n -g o d is , 1 10 .
Loc a l i z a t i on o f m y t h s , 8, 12 . O ri en t a l o rigi n o f He r a c l e s , 18 .
L o r d s s u pp e r 1 43
’
, . O s i ri s , 1 2 , 1 48- 1 50 .
Lu c i a n 68 , . O v id , 92 .
Lu t h e r 1 2 , .
P a ga n t r a d i t i on , S am s on sto ry r e l i c
M ah an e h D a n , 42 f -
. o f, 1 1 3 .
M a n a oh , 52 , 53 ; D e riv a t i on o f, 43 ; P a ga n s D e v ot i o n o f 1 50
, , .
W i fe o f, 66 . P a ga n i s m d ig n i fie d 1 57 ; o f D an
, , ,
M a r d uk , 1 55 . 20 ff ; s u p e r s e d e d by
. Ch ri s t i a n i t y ,
M a sa s h ig é , 1 66, 1 67 . 1 59 .
M a s s in h on o r o f a s s, 1 0 6 . P a t ri c k S t 3 7 .
, .
M e i e r E 1 02 , .
, . P a u l a ri n g l ea d e r o f t h e
,
-
Na z a
M e lk a r t h , R e s u rr e c t i on oi, 1 36 . r e n e s 7 1 ; V ow o f 68
”
, , .
“
M e s s e n ge r of Y a hv e h ”
su b t it s ut e d P e is a n d e r , 1 30 .
fo r Y a hv e h , 65 . P e n i t ent i al p sa l m s, 1 50 .
M e s s e n ge r of JH V H , 52 -
55 . P er es S a t i r e o f
, , 1 64 .
M i cah t h e , E ph r a i m i t e , 20 . P e r s e u s 97 98 , , .
P e r son a l e q uat i on o f s c h ol a r s 7 , . S ch lie m ann , 1 65 .
Phi l i s t i n e s 1 8 24 2 5 , , , . S c h n o rr y on K a r o l s fe l d , 61 , 80, 84,

Phi l o By b liu s 3 2 34 , , . 111 .
Pi ll a r s o f He r c u l e s 1 08 ; T h e
, , t wo Sc i ence n ot a h um an i v e n t i on
n , 1 58 .
b r a e n 1 07
z , .
S em i ram i s , 95 .
P l u t a r c h 1 07 , .
S e n e ca , 1 3 2 .
P o l y c h r o m e B i bl e 1 7 n 20 n , .
, .
, 7 4, S e rv a n t s , He r a c l es, S am s on , an d
1 02 , 1 1 0 .
Ch ri s t a s, 1 40 .
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P r o d ic u s , 1 30 .
83 , 84, 1 08 , 1 15; r ay e d h a l o o f
-
P s a l m s P e n i t en t i a l
, , 1 50 .
s u n - g o d , 1 09 .
P s y c h e 1 52 , .
S h am as h , Ha m m u rab i
1 70 ; th e s u n -g o d , 1 69 .
Ra , t h e s u n - g o d , 1 48 f .
S h am at , Wel i , 41 .
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, 80, 96 . S h a vi n g t h e head , 68 .
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S h aw, G e o rg e W , .
, 1 , 2 , 1 61 H .
, 1 64 .
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S ic h a r b a s , i . e . S ic h a r ba a l, 9 5
, .
R e l igi o n Co m p a r a t iv e 1 58 ; w i ll r e
, ,
S ic kl e - s wo rd , 97 , 98 .
m ai n 1 59 , .
S ic u l u s , D io d o r u s , 101 .
R e n i G u i d o 1 00 1 0 1
, , , .
S i e g fri e , a n d t h e
d dr g a on , 1 1 8 ; Deat h
R i ddl e o f S a m s o n 7 6 ; S o l ut i on o f , ,
o f, 1 3 9 .
91 .
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Ri eh m , E . C A . .
, 13 .
S in ai, M o u n t Y a hv e h ,
’
s r e s i d e n ce , 63 .
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, 7 1 , 72 .
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en , . P .
, 54 .
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Sam o s at a , 68 .
S ol t i n
u o of ri ddl e , 91 .
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an d He r a c l e s , 1 1 9, 1 30 ; an d l i on ,
S p ot t e T a i d l p l gi ri i g fr a a z n om A ri o
75 ; Bi rt h o f, 52 ; D ea t h o f, 1 12 ; y is t u s , 1 66 .
in h i di g L a st p r ay e r o f 1 1 0 ;
n , 95 ; ,
S t e i nt h a l , H 6 .
, , 7, 1 3, 60 , 9 5, 1 3 0
Li fe o f ( t h e B i bl i ca l a c c ou nt ) ,
S t ra bo , 97 .
74 ff ; M a rri a ge o f 74 ; p l ay i n g t h e
.
,
S t ra s sm a e i r , E ppi n g a n d, 1 2 6.
l u t e 1 47 ; p r ay e r fo r w a t e r 1 0 1 ;
, ,
S um e ri a n s , 72 .
p r e s um a bl y s on o f Y a hv e h 66 ,
S u n , in t h e p s a l m s 1 7 ; o n e ey e d 1 1 0 ; ,
-
,
pr o t ot y p e o f Ch ri s t 1 3 4 1 47 R e s , , ,
R e s u rr e c t i o n o f t h e 1 3 3 ; w o r s hip , ,
u r r e c t io n o f s u ppr e s s e d 1 52 ; R i d , ,
B eth S h em e sh p l ac e o f 38 , .
d l e o f 7 6 ; S e v e n B r a i d s o f 1 09 ;
, ,
s t o ry a t orso
, 1 55 ; s t o r y r e l ic of , , T ac i t us, 1 04 .
p a g a n t r a d i t i o n 1 1 3 ; Th e n a m e , , T am m u z , 1 53 , 1 54, 1 55 .
2 4 ; T om b o i 1 51 ; T w e l v e l a b o r s , Tel A m a rn a ta bl e t s , 24 .
o f 89 ; t y p ifi e s t h e a r c h a i c n o t t h e
, T el el Ka di , 22 .
l a t e r p u r e r fa i t h 1 1 8 ; V i s i t s h is , Te ll W i ll i
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3 34 . T i am a t 98 , .
Und e r the fl
in u e nc e of t h e wo rk of N i l s s on , B u r b a n k , a nd ot h e rs
p ri n c i p l e 0
, th e
s e l e c t i on h a s , of l a t e c h a n g e d it s m e a n i n g in p ra c t i c e i n t h e s a m e s e n s e in w hi c h i t i
,
c h a n g i n g i t s s ig n ifi c a n c e i n s c i e n c e b y t h e a d o p t i o n o f t h e t h e o r y o f a n o rigi n o f s p e c i e
b y m e a n s o f s u dd e n m u t a t i o n s . T h e m e t h od o f s l ow i m p ro v e m e n t o f a gri c u l t u r a l v a ri e
t i e s b y r e p e a t e d s e l e c t i o n 15 l o s in g i t s r e l i a b i l i t y a n d i s b e i n g s u p p l a n t e d b y t h e d i s c o v e r
o f t h e h igh p r a c t i c a l v a l u e o f t h e e l e m e n t a r y S p e c i e s w hi c h m a y b e i s o l a t e d b y a s in g l
,
c h oi c e . T h e a p p r e c i a t i o n o f t h i s p ri n c i p l e w i l l n o d o u b t s o o n c h a n g e t h e w h o l e a s p e c
, ,
o f a gri c u l t u r a l p l a n t b r e e d i n g .
Hy b ri d i za t i o n i s t h e s c ie n t ifi c a n d a r b i t r a ry c om b i n a t i o n o f d e fi n i t e c h a ra c t e r s I .
d o e s n o t p r o d u c e n e w u n i t c h a ra c t e r s ; it is o n l y t h e c m b i n a t i o n o f s u c h t h t a re n e w
- o a
F rom t hi s p o i n t o f vi e w t h e r e s u l t s o f B r b a n k a n d o t h e rs w h o ll y a gr e e w i t h t h e t h e o r
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- .
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t h e fu r t h e r d e v e l o p m e n t o f p r a c t i c a l b r e e d i n g a s w e l l a s o f t h e d oc t ri n e o f e v o l u t i o n
T o g i v e p roo f o f t hi s a s s e rt i o n is t h e m a i n a im o f t h e s e E s s a y s .
T h e r e s u l t s o f N i l s s o n h a e b e e n p u bl i s h e d o n l y i n t h e S w e d i s h l a n g u g e ; t h o s e o
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B u r b a n k h a v e n o t b e e n d e s c ri b e d b y h i m s e l f . Pro f D e v ri e s s rg u m e n t s fo r t h e t h e o r y
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o f m u t a t i o n h a v e b e e n e m b o d i e d i n a G e r m a n b oo k D i e M u t a t i o n s t h e o ri e ( 2 v o l s
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, p .
A s h o r t r e vi e w o f t h e m w i l l b e fo u n d 1n t h e fi r s t c h a p t e r o f t h s e E s s a ys e .
S om e o f t h e m h a v e b e e n m a d e u s e o f i n t h e d e l i v e ri n g o f l e c t r e s a t t h e U n i v e rs it ie
u
o f C a l i fo r n i a a n d o f C h c a g o d u ri n g t h e s u m m e r o f 1 906 a n d o f a d d r e s s e s b e fo r e v a ri o u s
i
a u d i e n c e s d u ri n g m
y v i s i t t o t h e U n i t e d S t a t e s o n t h a t oc c a s i o n In o n e o f t h m ( l l D
. e . .
t h e m a i n c o n t e n t s h a v e b e e n i n c o rp o r a t e d o f a p a p e r r e a d b e fo r e t h e A m e ri c a n Phi l o
s o p h i c a l S oc i e t y a t t h e i r m e e t i n g i n h o n o r o f t h e b ic e n t e n n a r y o f t h e b ir t h o f t h e i
fo u n d e r, B e nj a 1n i n F ra n k l in , A p r i l , 1906 .
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Sp a ce a nd Ge om etr y in
t h e Li g h t 0 ! P h y s i o l og
i c a l , P s y c h ol og i c a l a n d
P h y s i c a l In q u i r y By .
Dr E rn s t
. M
h E m e r i t u s P ro ac ,
U n i v e r s i t y o f V ie n n a
fe s s or i n t h e .
F r om t h e G e r m a n b y T h o m a s J .
M c C or m a c k P r i n c i p a l o f t h e
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by W i l l ia m S m it h , L L D R e p r i n t E d i t i on
. . W i t h b i og r a p h i c a l i n t ro .
d u c t i on b y E R i t c h i e , P h D 1 906 P p 1 8 5 C l o t h , 7 5C n e t P a p e r , 250 ;
. . . . . . .
m a i l e d , S1 C ( l s 6d )
. . .
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p o r t a n c e o f F ic h t e s p o s i t i o n in it s d e v e l op m e n t His i d e a l i s m w a s t h e b e s t e xp o s i t i on
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c ot , 7 Se n et .
( 35 . 6d . net .
)
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Es s a y o n t h e Cr e a ti v e
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l ow i n C l a r k U n i v e r s i t y 1 906 . .
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net .
( 7 s 6d n e t ) . . .
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.
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t h e C h in e s e c om m e n t a ry T r a n s l a t e d b y T e it a r o S u z u k i a n d D r P a u l . .
C a ru s 1 906 P p 48
. 250 n e t . . . .
. T hi s is a co ll ec t i o
r l i n j u n c t i on s whi c h a m on g t h e Chi n e s e is s e con d
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.
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i n s t r u c t i o n s in r e ga r d t o d e t a i l s o f m an s r e l at i on t o s o c i e t y b e s”i d e s m o r e ge n e r a l ”c om ’
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. C h i c a go
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and D r Pa u l . C a ru s . C on t a i n in g C h i n e s e T e x t , V e rb a t i m T r a n s l a t i o n ,
Ex p l a n a t o r y No t e s and M r l
o a T a le s . E d it e d b y D r Pa u l . Ca r u s . 16
p l a te s . Pp B oa rd s , 7 50 n e t
. 135 . 1 906 . .
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h i s p a r t i c u l a r u t t e r a n c e s in r e g a r d t o re l i g i on w i t h a v i e w t o d e t e rm i n in g ,
s i g n i fi c a n c e o f h i s t h o u g h t fo r r e l i g i o n a n d i n c i d e n t a l l y h i s p e r s o n a l
a t t i t u d e t ow a r d i t By E l m e r E l l s wo rt h .
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,
P h i l o s o p h y i n M i a m i U n i v e r s i t y 1 906 . .
P p x i , 3 44 ne t ( 7 5 6d ) . . . . .
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b een
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in e n t t hi n k e r s s u c h a s G o e t h e l o ok e d u p t o h im
a s t h e i r t e a c h e r in b o t h m e t a ph y s i c s a d r e l igi o n n .
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d u c t i on a n d n o t e s B y A E . . .
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. .
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P r o fe s s or o f P h i l o s o p h y in M 0
Gi l l U n i v e r s i t y , on t r e a l Pp M . .
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. P a p e r , 3 50 .
p os t p a i d .
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p r k r g h pp r
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t h e a t e s t a n d m o s t c t ca ee te t
v i l bl
a a a e , t h e s e c on d di i
e t on o f W C h ri p i h v b
s t, an d a ns . k
a e l r pr
e e n t a e n n o t on y t o e o
d u c e it in r ea a d bl e En gl i h l
s , bu t a s o t o i di n x hi h
c a t e t h e e a c t w a y in w r l r c t h e t an s a to
d r d
u n e s ta n s e e y w o v r rd l
an d c a u s e o f t h e Gr k ee rh r d
He h a s fu t e n o t e al l t h e im.
p r
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enc e s e t w e en t h e r di g
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st s t e t an d th e e t on s o f Z e ll a r
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ef m o e n e m an e xp on e n t s o f A
ri li i s t ot e an s m .
l dv g
No t t h e e a s t a a n t a e o f t h e pr r l i i rp r i
e s e n t t a n s a t on is t h e nco r o a t on o f t h e t an s
l ’
r
a t o s own w o rk a n d t ouh gh t d . b i hi li i d p
He h a s o n e h is e s t , w t n t h e m t e s a c e h e h a s
ll
a ow e d hi l
m s e f fo r e xp l i
a n a t on s , t op r vi d
o d ih
e th e s tu en t w t pl amj d gi g
e m ean s o f u n
fo r hi l
m s e f in t h e l i gh r r r h
t o f t h e m o s t e c e n t e s e a c e s in Gr k phi l phi l l i r r
ee oso ca t e at u e ,
a ue of A
v l ri l pr vi h gh pi hi ri l ri i i
’
th e s tot e s ac c o un t o f e o u s t ou t as a ec e o f sto ca c t c sm .
Z a r a t h u s h t r a , P h i l o, t h e A c h a e m e n id s and Is r a e l .
A T re at i s e U p o n t h e A n t i q u i t y a n d In fl u e n ce of the A ve s t a By Dr .
L a w r e n c e H M i ll s P r o fe s s o r o f Z e n d P h i l o l o g y
.
, in t h e U m v e r s it y o f
O x fo rd . 1 906 P p 460
. C l ot h g i l t t o p
. .
, . ne t .
P r o fe s s o r La w r e n ce H M i ll s t h e gr e at Z e n d av e st a s c h ol a r o f O x fo r d En gl an d h as
.
, , ,
d e v ot e d h is s p e c i a l a t t e n t i on t o an i n v e s t iga t i o n a n d c o m p a ri s on o f t h e r e l a t i on s t h a t
o b t a i n b e t w e e n o u r o w n r e l igi o n C h ri s t i a n i t y i n c l u d i n g it s s ou r c e s in t h e O l d T e s t a
,
—
m e n t s c rip t u r e s a n d t h e Z e n d av e s t a o ffe ri n g t h e r e s u l t s o f h i s l a b o r s in a n e w b oo k
— -
,
t h a t is n o w b e i n g p u bl i s h e d b y T h e O p e n C o u r t P u bl i s hi n g C o m p a n y u nd e r t h e t i t l e
Z a r a t h u s h t r a Phi l o t h e A c h a e m e n i d s a n d I s r a e l a T r e a t i s e u p o n t h e An tiq u i t y a n d
, ,
“
Ifl
, , ,
n ue c e of th e Ave sta
n
”
W e n e e d s c a r c e l y a d d t h a t t hi s s u bj e c t is o f vi t al i m p o r t a n c e
in t h e o l o gy fo r t h e in fl
.
.
, u e n c e o f P e r s i a o n I s r a e l a n d a l s o o n t h e fo u n d at ig n o f t he
C h ri s t i a n fa i t h h a s b e e n p a r a m ou n t an d a pr op e r k n o w l e d g e o f it s s ig n ifi canc e is in
,
-
d i sp e n s abl e fo r a c o m p r e h en s i o n o f t h e o ri gi n o f o u r fa i t h .
Ba b e l and Bi b l e T h r e e L e c t u r e s o n t h e S i g n ifi c a n c e o f A s s y r io
.
l o g i c a l R e s e a r c h fo r R e l i g io n , E m b o d y i n g t h e m o s t i m p o r t a n t C r i t ic i s m s
a n d t h e Au t h o r s R e p l i e s B y D r F r i e d r i c h D e l i t z s c h , P r o fe s s or o f A s s y r
’
. .
i ol o g y i n t h e U n i v e r s i t y o f B e r l i n T r a n s l a t e d from t h e Ge r m a n
. P ro .
fu s e l y i l l u s t r a t e d 1 906 . P p x v , 240 . ne t. . .
”
A n e w e d i t i on o f Ba b e l an d B i bl e c om p ri s in g t h e fi r s t s e c on d a n d t hi r d l e c t u r e s
, ,
b y Dr F ri e d ri c h D e l i t s c h c o m p l e t e w i t h d i s c u s s i o n s a n d t h e a u t h o r s r e p l i e s h a s b e e n
’
. z , ,
p u bl i s h e d b y T h e O p e n C o u r t P u bl i s h i n g C om p a n y m a k n g a s t a t e l y v o l u m e o f 255 , i
p age s
T HE O P E N c o e . P U B LIS HING 00 . 13 22 Wa b a s h A ve C h i c ag o
Hin t s fro m P ra c t ic a l E xp e r ie n c e for
P a re n t s a n d T e a c h e r s B y P a u l C a r u s .
Pp . 207 . n e t .
(4 8 . 6d . n e t)
In t h e littl b k e oo hi ld re
P l C r u s offe r s a u n iq u e c on t ri b u t io t o p e d a
O ur C n, au a n
g og i l l i te r t r
ca W i t h t y t h e o re t ic a l pre t e s i s i t is a s t ro g d e fe s e f
a u e. ou an n on n n or
t h e righ t s o f t h e c hi ld d e l i g w i t h t h e re S p o s i b i l it i s o f p r e n t h oo d a d w i t h
, a n n e a , n
t h e fi s t i c u l c t i o n o f fu d a m e t l e t hi c s in t h e c hi ld m i d
r n a d t h t r e pr c i p l e s
n n a n an e u in
o f o rr c t i n a d g id a
c e e E c h d e t il i s fo rc e fu ll y i ll s t r a t e d b y i f
o n u nc .l a a u n or m a
i c i d e n t s fr o t h e a t h o r s xp ri e n c e w it h h i s o w n c hi ld r a d h is s u gg e s t io n s
’
n m u e e en, n
w i ll pr o v e o f t h e gre t e s t p s s i bl e v l e t o y o u g m o t h e r s a d k i n d e rg r t e r
a o a u n n a n s.
Hi t s s t o t h e fi t a c q a i t a c e w i t h a l l b n c h e s o f k n ow l e d g e
n a rs ue t o c he d n n ra ar u
u p n m t h e t c s n a t u r l s c i e c e s fo re i g n l g g s e t c
o — a m a i , nd pr c t i c l
a n , an ua e , .
— a a a
w i s d om i n re g r d t o t h e t r t m e t o f m o e y h y gi e
a a d s i m i l r pr o bl e s ea n n , ne n a m .
P RE SS NO T I C E S
B ri gh t ly w r it t e n , b r oa d d d uc -m in e in s t r t iv e , t hi b s oo kd e s e r v e s s e r io u s p u er sa lHE a nd p r a i se
I AG O
, .
—
CH C R E CO R D - R A LD .
h ld v lu h ch d i i t is ith ult gg Th e gc
k hl
Our C i
j ud g d f
w
’
re n has a a e c to e xa erat e s t r on om m o n s e n se of
b b ct t h f p h
.
p cu l d c
the oo as a w o e can e t te r be e r om a n e xt r a an r om a ny r a is e of it , o w e ve r
arti
“
h ch d d
a r iz e .
It i s d iffi c u l t t o on e i v e of a n y t i n om i n c
cu
h gc
gg h c
g up p
d h l pf u l l i t t l b k
tin t h l
p c
t ch ild
r e a t i on
It w i ll b
of a ren or ea c er o a
w
an p
i oe s n ot fi n d
a id t o
is
a re n t s a nd t e a
s s io n o r s u e s t ion i n t
e r s e ve r y w e r e
—
an e
is
u ch h d c t i fTHtEh CHICAl G Ot hDAIfLYt hN EcWh iSl d
t
a
om
on
a
-
or
an
em
e
no e ss
e
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oo
or
.
e
.
.
e
lp F rom
u
m y ow n p e r s on a l hp p oin t of v ie w I l y w lc
ca n t hi
on l u i
h u h ld b k i t h l ib y f v y
p d g g ic l
e om e s vo m e n ou r e a o a
it e r a t re and ex p” re s s t he o e t h a t it m a y b c e om e a o se o oo n e ra r o e er
a nd ch M P GR OS Z M A N N , P d D
E
are n t t ea e r.
D i r e t or c
. . .
Gr o s z m a n n S oo f or N e r v ou s C i ch l .
h ld re n
Mr Ca r u p c t ic l u p h i u bj c t t t i g b f t h d
u p bl t i d l g w i t h t h i ff p i g T h i b k i d i b l
s w r it e s in a m os t ra a m anner th on s s e se n e or e e re a er e
v c ll p
.
,
b k i b u il t f
a r io s ro em s om m on t o a a re n s n ea in e r o s r n s oo s a m ra e
th u gh u t i ut h bj c t xp c
.
t f il t b p c t ic b l
t f hi
’
ro o n the a or s t t
re a m en tho s su th i e s, as e oo s r om e e er en es
of p a re n t s a nd t ea ch ers an d th , f c e re or e , a n no a o e ra a e .
—
T HE B O S TO N HE RA LD .
g of c h ild k I of n o b k in w i h ch t h is s o uc h lHI NG ll
c p
om
F or t h e t r a i n i n
a s s a s in t is h .
re n n ow oo
—
T HE T YLE R
ere
P
m
UBL S
va u e
I
in a
CO
sm a
.
Li t t
i n te r e s t
l e t hi gn
i n h i s w or
s a re re
k .
”
c om m e n dd h e t at wi ll a pp ea l t o t he
—
c h i ld u
C LE V E LA
’
s n dN e r s ta n
D PL
dAI N in g and
D E A LE R
ad d t o h is
.
W it
It s
h
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r ofi
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t in t h e
has gi t
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ld
t h e w or a
of t h e y o
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c f u l l vi g t h u g h t f u l
u g
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p
MANTLE I G R ATE M O NTHLY
.
— T HE T LE A N D
, .
p
We
du d f
p
ee lc e r t a in t h a t a ny p are n t who t h g h t f u ll
h g w i g c h i ld
ou y rea dh ll k
s a nd
p
k
b k
ll h
st ud i es t hi b s oo wi be ri ch l y
c ul ul
ai ; a nd if t h e re a e rs be a re n ts w it ro n re n t ey wi ee t he oo by t em f or
f p h c u gg ”
IA N E WS ( v ll
req en t on s ta t i on ; n ot f o r i r on r es b u t f or s y m a t et i s e s t io n .
—
T HE CO MM E RC L. Da n i e,
d e e t in in
c
p h k g
At d kon h
hl b k
e
T h e w o e oo
the re a w it
er n ow s
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s t om e t o s in e r e a n d
pl
T h e a t or t o
is a
uc h h
u
d hp hccud d u h c uc h
one t o i
“
pc f h h
u d l
a t e r a n ot e r w it
.
a fi n e s e n s e of
T h e u s e of m on e y s q a r e e a in , w o r
a s e r io s n ot ion o f
e e in f or t h e w a r m
a r e n t oo
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ldl
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l g
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f
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h l
.
u gh c h ld l f c c
y r en e , sy m at y w it
pu h p h
,
na
b oo k ty
.
i , se r i t i is m , a n d n i s m e n t , a r e s om e of t h e m ore i m
-
or t a n t t e m e s of t h e
T11E S U B U R B A N .
T he Op en Cou r t P u blis hing Co ,1 3 22 Wa ba s h A ve

. .
, Chicag o

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THE PH I IA N SA M SO N

The L i on and the D ra gon .

The Hol y O ak of T e l E 1 Ka d i : The A i n c ent S it e of Dan . 22

Afte r ph o t ogr a ph by A r t h u r E He n d e r s on p ubl i s h e d in t h e R e c or ds

S ite of B eth S hem es h .

Set h and A nu bis .

O M E tim e ago , in conn e ction with M r Ev a n s s stud y

of t h e m yt h ical N a p ol eon , I mad e som e e di t orial com

B ibl ical l e g e nd of S amson a s a sola r h e ro I d e e m e d th is .

th e or y t horoughl y e s t ablish e d and wa s quit e a stonish e d

r e ad e r s and con t ribu t or s and a good H e br e w scholar t o ,

M r Shaw i s not i solat e d in h i s opinion for not on l y B ib

l ic a l e nc y clop aedias bo t h G e rman and Engl i sh but al so

t h e b e st s e cula r works such a s t h e E n g y c l op a e d ia B r it a n

n ica r e pudiat e t h e id e a t hat t h e stor of Samson should

opini on but a ft e r all I do not f e e l comp e ll e d t o mak e a n y

radical chang e in m y vi e ws Havin g coll e c t e d t h e e v i .

t hrows much light on t h e r e l igious d e v e lopm e n t of t h e

ti ons -Lexzk o n , V o l X IV, p 99 1

pr e s e nt t r e a t is e and I a m gra t e ful to h im for h i s pro t e s t

I hav e d e vo t e d cons id e rabl e tim e t o a r e consi d e ra t ion of

to compar e doubtful pa s sag e s w ith t h e or iginal H e br ew ,

to p e rus e cri t icall y and wi t h car e what ha s b e e n wr i t t e n on

m e n t s to add som e n e w on e s wh ich I di scov e r e d by t h e

w a y and ﬁ n a l ly t o cond e ns e and r e arrang e t h e e nti r e sub

m e . I onl y wish t ha t t h e p e ru sal of it all will b e a s in t e r -

e s t ing and in s t ruc t iv e t o m r e ad e r s a s t h e wr i t ing of it

Th e main par t of t h i s inv e stigation of t h e Samson stor y

original e ssa y in it s pr e s e n t shap e in b ook for m ha s b e e n

mat e r ial among wh ich t h e r e m a y b e much t hat would

s e e m r e dundant and s u p e r ﬂ u ou s to O ld T e stam e nt sp e cial

is t s and t h e ologian s B ut l e t t hos e who cr i t iciz e m e for

in t i odu c in g information conc e rning t h e d e v e lopm e nt of

H e br e w r e ligion and li t e ratur e th e ophani e s or e l e m e ntar y

topics of Gr e e k and R oman m y t holog y b e ar in mind t hat ,

all t h e s e ma t t e rs a r e b y no m e an s g e n e ral l y known a n d ,

t hi s l ittl e book i s m e ant for t h e public at l a rg e and i s a d

lilah s w eb t o t h e folklor e gos sam e r s t ori e s and t h e in t e r

p r e t a t ion of t h e la s t song of Samson wh e r e h e sp e aks of

I will s a y a t onc e t ha t M r Shaw s position con t ain s

a tru t h wh ich I do not m e an to qu e s t ion and wh ich I had ,

insi s t e d upon from t h e start A n account wh ich i s d e ck e d

with m ythologica l argum e nts should not for that r e ason

na t ural t hat m yth e nt e r s in t o t h e fabr ic of h is t or y a s I ,

hav e poin t e d out in m y in t roduction t o M r H R Ev a n s s . . .

a m yt h ha s cr y s t alliz e d in a d e ﬁ n it e form and local iz e d

a r e r e t urning to a cons e rvativ e cons id e ration of tradi t ions

s t a t e m e n t also allud e d to by M r Shaw t h at th ey d e t e ct

t h ings of t h e sam e t y p e that t h e d e e ds of a h e ro a r e t old

hi s t u t e lar y patron saint or god and thu s t h e t w o s t ori e s

fac t and fancy h is t or y and m y t h a r e imp e rc e p t ibl y fus e d

un t il t h e h e ro i s d e iﬁ e d and t h e h i stor ical t al e chang e d in t o

T h e stor y of S amson i s of sp e ci al int e r e st and p e rhap s

bo th l ib e ral a nd or t hodox I t s e e ms to m e out of t h e qu e s

tion that th e r e 1 s a n y on e who would b e li e v e t h e stor y l i t e r

by t h e Hol y Ghost I f th e r e b e a n y on e l e f t who i s naiv e

e nough t o t a k e t h e old ort hodox standpoint with r e sp e ct

t ot h e Samson stor y I should ind ee d l ik e to know how h e , ,

can mak e h i s conc e p t ion of God agr e e with t h e lack of

Samson i s ne ith e r mor e nor l e s s t han H e racl e s was t o

Ph oenicians I zdubar t o t h e Bab y lonians e t c but that h e

should h av e b e e n in o fﬁ c e a s a j udg e or magi s t ra t e of I sra e l

cours e i s a H e br e w a s much a s S i e gfri e d i s a G e rman and