We have, however, an explanation of this portion of the legend, in the following from Prof. Steinthal: At the festival of Ceres, held at Rome, in the month of April, a fox-hunt through the circus was indulged in, in which burning torches were bound to the foxes' tails. This was intended to be a symbolical reminder of the damage done to the fields by mildew, called the "red fox," which was exorcised in various ways at this momentous season (the last third of April). It is the time of the Dog-Star, at which the mildew was most to be feared; if at that time great solar heat follows too close upon the hoar-frost or dew of the cold nights, this mischief rages like a burning fox through the corn-fields.' He also says that: "This is the sense of the story of the foxes, which Samson caught and sent into the Philistines' fields, with fire-brands fastened to their tails, to burn the crops. Like the lion, the fox is an animal that indicated the solar heat, being well suited for this both by its color and by its long-haired tail.” Bouchart, in his "Hierozoicon," observes that: "At this period (i. e., the last third of April) they cut the corn in Palestine and Lower Egypt, and a few days after the setting of the Hyads arose the Fox, in whose train or tail comes the fires or torches of the dog-days, represented among the Egyptians by red marks painted on the backs of their animals." Count de Volney also tells us that : "The inhabitants of Carseoles, an ancient city of Latium, every year, in a religious festival, burned a number of foxes with torches tied to their tails. They gave, as the reason for this whimsical ceremony, that their corn had been formerly burnt by a fox to whose tail a young man had fastened a bundle of lighted straw."4 He concludes his account of this peculiar "religious festival," by saying: This is exactly the story of Samson with the Philistines, but it is a Phenician tale. Car- Seol is a compound word in that tongue, signifying town of foxes. The Philistines, originally from Egypt, do not appear to have had any colonies. The Phenicians had a great many; and it can scarcely be admitted that they borrowed this story from the Hebrews, as obscure as the Druses are in our own times, or that a simple adventure gave rise to a religious ceremony; it evidently can only be a mythological and allegorical narration." So much, then, for the foxes and fire-brands. Samson's fourth exploit was when he smote the Philistines "hip and thigh," "with great slaughter." 1 Steinthal: The Legend of Samson, p. 398. See, also, Higgins: Anacalypsis, vol. i. p. 240, and Volney: Researches in Anc't History, p. 42. 2 Ibid. Quoted by Count de Volney: Researches in Ancient History, p. 42, note. • Volney: Researches in Ancient History, p. 42. It is related of Hercules that he had a combat with an army of Centaurs, who were armed with pine sticks, rocks, axes, &c. They flocked in wild confusion, and surrounded the cave of Pholos, where Hercules was, when a violent fight ensued. Hercules was obliged to contend against this large armed force single-handed, but he came off victorious, and slew a great number of them.' Hercules also encountered and fought against an army of giants, at the Phlegraean fields, near Cumae.' Samson's next wonderful exploit was when "three thousand men of Judah" bound him with cords and brought him up into Lehi, when the Philistines were about to take his life. The cords with which he was bound immediately became as flax, and loosened from off his hands. He then, with the jaw-bone of an ass, slew one thousand Philistines." A very similar feature to this is found in the history of Hercules. He is made prisoner by the Egyptians, who wish to take his life, but while they are preparing to slay him, he breaks loose his bonds-having been tied with cords-and kills Buseris, the leader of the band, and the whole retinue." On another occasion, being refused shelter from a storm at Kos, he was enraged at the inhabitants, and accordingly destroyed the whole town." Samson, after he had slain a thousand Philistines, was "sore athirst," and called upon Jehovah, his father in heaven, to succor him, whereupon, water immediately gushed forth from "a hollow place that was in the jaw-bone." Hercules, departing from the Indies (or rather Ethiopia), and conducting his army through the desert of Lybia, feels a burning thirst, and conjures Ihou, his father, to succor him in his danger. 1 See Murray: Manual of Mythology, p. 251. "The slaughter of the Centaurs by Hercules is the conquest and dispersion of the vapors by the Sun as he rises in the heaven." (Cox: Aryan Mythology, vol. ii. p. 47.) 2 Murray: Manual of Mythology, p. 257. * Shamgar also slew six hundred Philistines with an ox-goad. (See Judges, iii. 31.) "It is scarcely necessary to say that these weapons are the heritage of all the Solar heroes, that they are found in the hands of Phebus and Herakles, of Edipus, Achilleus, Philoktetes, of Siguard, Rustem, Indra, Isfendujar, of Tele phos, Meleagros, Theseus, Kadmos, Bellero phon, and all other slayers of noxious and fearful things." (Rev. Geo. Cox: Tales of Ancient Greece, p. xxvii.) • See Volney: Researches in Ancient His. tory, p. 41. Higgins: Anacalypsis, vol. i. p. 239; Montfaucon : L'Antiquité Expliquée, vol. i. p. 213, and Murray: Manual of Mythol. ogy, pp. 259-262. It is evident that Herodotus, the Grecian historian, was somewhat of a skeptic, for he says: "The Grecians say that When Hercules arrived in Egypt, the Egyptians, having crowned him with a garland, led him in procession, as designing to sacrifice him to Jupiter, and that for some time he remained quiet, bu when they began the preparatory ceremonies upon him at the altar, he set about defending himself and slew every one of them.' Now, since Hercules was but one, and, besides, a mere man, as they confess, how is it possible that he should slay many thousands?" (Herod. otus, book ii. ch. 45). • Murray: Manual of Mythology, p. 263. Instantly the (celestial) Ram appears. Hercules follows him and arrives at a place where the Ram scrapes with his foot, and there instantly comes forth a spring of water.' Samson's sixth exploit happened when he went to Gaza to visit a harlot. The Gazites, who wished to take his life, laid wait for him all night, but Samson left the town at midnight, and took with him the gates of the city, and the two posts, on his shoulders. He carried them to the top of a hill, some fifty miles away, and left them there. This story very much resembles that of the "Pillars of Hercules," called the "Gates of Cadiz." Count de Volney tells us that: "Hercules was represented naked, carrying on his shoulders two columns called the Gates of Cadiz."3 "The Pillars of Hercules" was the name given by the ancients to the two rocks forming the entrance or gate to the Mediterranean at the Strait of Gibraltar." Their erection was ascribed by the Greeks to Hercules, on the occasion of his journey to the kingdom of Geryon. According to one version of the story, they had been FIG NO.3 1 Volney: Researches in Anc't History, pp. 41, 42. In Bell's "Pantheon of the Gods and DemiGods of Antiquity," we read, under the head of Ammon or Hammon (the name of the Egyptian Jupiter, worshiped under the figure of a Ram), that: "Bacchus having subdued Asia, and passing with his army through the deserts of Africa, was in great want of water; but Jupiter, his father, assuming the shape of a Ram, led him to a fountain, where he refreshed himself and his army; in requital of which favor, Bacchus built there a united, but Hercules tore them asunder." Fig. No. 3 is a representation of Hercules with the two posts or pillars on his shoulders, as alluded to by Count de Volney. We have taken it from Montfaucon's "L'Antiquité Expliquée." J. P. Lundy says of this: temple to Jupiter, under the title of Ammon." 2 Cadiz (ancient Gades), being situated near the mouth of the Mediterranean. The first author who mentions the Pillars of Hercules is Pindar, and he places them there. (Chambers's Encyclo. "Hercules.") Volney's Researches, p. 41. See also Tylor: Primitive Culture, vol. i. p. 357. 4 See Chambers's Encyclopædia, Art "Hercules." Cory's Ancient Fragments, p. 36, note; and Bulfinch: The Age of Fable, p. 201. Chambers's Encyclo., art. "Hercules." "Hercules carrying his two columns to erect at the Straits of Gibraltar, may have some reference to the Hebrew story."1 We think there is no doubt of it. By changing the name Hercules into Samson, the legend is complete. Sir William Drummond tells us, in his "Edipus Judaicus,' that: “Gaza signifies a Goat, and was the type of the Sun in Capricorn. The Gates of the Sun were feigned by the ancient Astronomers to be in Capricorn and Cancer (that is, in Gaza), from which signs the tropics are named. Samson carried away the gates from Gaza to Hebron, the city of conjunction. Now, Count Gebelin tells us that at Cadiz, where Hercules was anciently worshiped, there was a representation of him, with a gate on his shoulders." The stories of the amours of Samson with Delilah and other females, are simply counterparts of those of Hercules with Omphale and Iole. Montfaucon, speaking of this, says: "Nothing is better known in the fables (related of Hercules) than his amours with Omphale and Iole." Prof. Steinthal says: "The circumstance that Samson is so addicted to sexual pleasure, has its origin in the remembrance that the Solar god is the god of fruitfulness and procreation. We have as examples, the amours of Hercules and Omphale; Ninyas, in Assyria, with Semiramis; Samson, in Philistia, with Delila, whilst among the Phenicians, Melkart pursues Dido-Anna."4 Samson is said to have had long hair. "There hath not come a razor upon my head," says he, "for I have been a Nazarite unto God from my mother's womb." Now, strange as it may appear, Hercules is said to have had long hair also, and he was often represented that way. In Montfaucon's "L'Antiquité Expliquée" may be seen a representation of Hercules with hair reaching almost to his waist. Almost all Sun-gods are represented thus." Prof. Goldzhier says: "Long locks of hair and a long beard are mythological attributes of the Sun. The Sun's rays are compared with locks of hair on the face or head of the Sun. 1 Monumental Christianity, p. 399. * Ed. Jud. p. 360, in Anacalypsis, vol. i. p. 239. "Rien de plus connu dans la fable que ses amours avec Omphale et Iole."-L'Antiquité Expliquée, vol. i. p. 224. 4 The Legend of Samson, p. 404. Vol. i. plate cxxvii. • "Samson was remarkable for his long hair. The meaning of this trait in the original myth is easy to guess, and appears also from representations of the Sun-god amongst other peoples. These long hairs are the rays of the Sun." (Bible for Learners, i. 416.) "The beauty of the sun's rays is signified by the golden locks of Phoibos, over which no razor has ever passed; by the flowing hair which streams from the head of Kephalos, and falls over the shoulders of Perseus and Bellerophon." (Cox: Aryan Mytho., vol. 1. p. 107.) "When the sun sets and leaves his place to the darkness, or when the powerful Summer Sun is succeeded by the weak rays of the Winter Sun, then Samson's long locks, in which alone his strength lies, are cut off through the treachery of his deceitful concubine, Delilah, the ‘languishing, languid,' according to the meaning of the name (Delilah). The Beaming Apollo, moreover, is called the Unshaven; and Minos cannot conquer the solar hero Nisos, till the latter loses his golden hair." Through the influence of Delilah, Samson is at last made a prisoner. He tells her the secret of his strength, the seven locks of hair are shaven off, and his strength leaves him. The shearing of the locks of the Sun must be followed by darkness and ruin. From the shoulders of Phoibos Lykêgenês flow the sacred locks, over which no razor might pass, and on the head of Nisos they become a palladium, invested with a mysterious power.' The long locks of hair which flow over his shoulders are taken from his head by Skylla, while he is asleep, and, like another Delilah, she thus delivers him and his people into the power of Minos.' "His hair is a figure of increase and luxuriant fullness. In Winter, when nature appears to have lost all strength, the god of growing young life has lost his hair. In the Spring the hair grows again, and nature returns to life again. Of this original conception the Bible story still preserves a trace. Samson's hair, after being cut off, grows again, and his strength comes back with it."4 Towards the end of his career, Samson's eyes are put out. Even here, the Hebrew writes with a singular fidelity to the old mythical speech. The tender light of evening is blotted out by the dark vapors; the light of the Sun is quenched in gloom. Samson's eyes are put out. Edipus, whose history resembles that of Samson and Hercules in many respects, tears out his eyes, towards the end of his career. In other words, the Sun has blinded himself. Clouds and darkness have closed in about him, and the clear light is blotted out of the heaven." The final act, Samson's death, reminds us clearly and decisively of the Phenician Hercules, as Sun-god, who died at the Winter Solstice in the furthest West, where his two pillars are set up to mark the end of his wanderings. Samson also died at the two pillars, but in his case they are not the Pillars of the World, but are only set up in the middle of a great banqueting-hall. A feast was being held in honor of 1 Hebrew Mytho., pp. 137, 138. 2 Cox Aryan Myths, vol. i. p. 84. Tales of Ancient Greece, p. xxix. The Legend of Samson, p. 408. |