The Literature of the Old Testament Part 5

CHRONICLES

By the side of this comprehensive history stands another which is in part parallel, in part supplementary, to it, Chronicles-Ezra-Nehemiah.

It differs from the former in being the work of one author, whose characteristic conceptions, interests, and manner make it easy to distinguish his writing from the sources he incorporates. His peculiarities are the better known because there is so much of his own in the books--not far from half the matter contained in them.

The succession of the high priests is brought down to Jaddua, who was contemporary with Alexander the Great, and lists of heads of priestly and levitical families are given in Neh. 12 for the reign of Darius (Codomannus), the last Persian king. The book can, therefore, not be put much, if any, before 300 B.C., and more probably it was written in the following century.

The history begins with the death of Saul and the election of David as king by all Israel at Hebron (1 Chron. 10-11). The preceding chapters are filled with genealogies, beginning with Adam. Twenty-six verses bring us to Abraham, and the second chapter opens with the sons of Israel, while the third is a list of the sons of David and of his successors on the throne to the fall of the kingdom, with the descendants of the last king through several generations. These genealogies, to which historical notices of different kinds are frequently attached, are in part compiled from various places in the Pentateuch and Historical Books, in part more freely reproduced from such pa.s.sages; but a large remainder has no parallel in the older work. The author, here as elsewhere, evidently attaches great importance to these lists, in particular to those which enabled the families of his own time, clerical and lay, or the inhabitants of towns and villages, to trace their pedigree back to remote times.

It is not without reason that the historical narrative sets in with David, and that the first event of his reign recorded is the taking of Jerusalem; for Jerusalem is from first to last the centre of the author's interest. He writes the history of Judah alone, touching upon the kingdom of Israel only in its relation to Judah. The desire to magnify and glorify the kingdom of Judah in its great days, especially under David and Solomon, to represent it as the most powerful, wealthy, and magnificent among the nations, not only of its time but of any time, frequently expresses itself in enormous exaggerations.

David could raise a native army of a million and a half, almost as many as, according to Herodotus--who certainly does not underestimate the numbers--Xerxes mustered from the whole Persian empire for the invasion of Greece; he laid away, "out of his poverty," to build the temple, a hundred thousand talents of gold and a million talents of silver--over three times the national debt of the United Kingdom in 1912; at the dedication of the temple Solomon sacrificed 22,000 bullocks and 120,000 sheep and goats; and so on. It is evident that the author has raised the figures out of the grasp of his own imagination.

From the same motive, if it is possible to avoid it, he tells nothing to discredit the kings whom he thus extols. David's sin in taking a census is necessarily related, because the sequel of it was the choice of a site for the future temple, but, characteristically, not G.o.d but Satan tempted him to number the people; otherwise none of the misdeeds and misfortunes which are set down so impartially in 2 Samuel is so much as alluded to by the Chronicler; David is in his pages the model king. Solomon fares as well; nothing is said of the perverting influence of his foreign wives nor the temples he erected to their G.o.ds. Indeed, his piety is such that he will not allow Pharaoh's daughter, apparently the only foreign wife the Chronicler gives him, to live in the city of David, for the neighbourhood of the ark is holy. Solomon's press-gangs were one of the greatest grievances of the tribes; the author of Chronicles takes pains to aver that Solomon raised his corvee from the remnants of the Hitt.i.tes and other heathen; no Israelites were put to such work. In Kings we read that Solomon ceded twenty towns in Galilee to Hiram, king of Tyre, in payment for materials and services in the building of the temple; to the Chronicler such a transaction is unimaginable, and he amends it by making Hiram give the towns to Solomon.

All this is, however, incidental to the main purpose of the book to exalt Jerusalem as the religious capital, its temple as the place which G.o.d has chosen for his abode, its liturgy as the correct form of worship, its priests and levites as the only ministry of valid orders and unimpeachable succession. It is not solely the pride of the churchman which prompts him to dwell on these things. The a.s.sertion is so emphasized and reiterated that we can hardly mistake in inferring a controversial animus, especially when we recall that at the time of writing there was a rival temple on Mt. Gerizim near Shechem, at one of the most venerable holy places in the land.

This temple is said by Josephus to have been erected in the time of Alexander the Great, in avowed rivalry to the temple in Jerusalem. The high priests of the Samaritan temple were a branch of the Jewish high-priestly line, its ritual was the same, the Pentateuch was the Law in Shechem as well as in Jerusalem. If the Jews maintained that Jerusalem was the only place in the land where sacrifice might lawfully be made to G.o.d, the Samaritans made the same exclusive claim for their temple: Shechem, not Jerusalem, was the place (unnamed in Deuteronomy) which G.o.d had chosen out of all the tribes to put his name there. At Shechem was held the first great religious a.s.sembly of Israel after the invasion of Canaan; there, on Gerizim, the first altar of Jehovah was erected by his express command (see Deut. xi.

26-29; Jos. viii. 30-35; Jos. 24; especially Deut. xxvii. 4, where "Ebal" in the Jewish Bible is an anti-Samaritan subst.i.tute for the original "Gerizim"). The rivalry of Shechem was thus a serious menace, and so the Jerusalem Jews treated it.

In their eyes the people of the old territory of Ephraim were descendants of the a.s.sorted heathen whom the a.s.syrian kings had colonized in the cities of Samaria after transplanting to the eastern provinces of the empire the old Israelite population of the region (see 2 Kings 17--a very late pa.s.sage--noting especially vs. 34, "unto this day"). On the other hand, Jerusalem and the region about it, after lying waste for seventy years, had been repeopled under Cyrus by Jews of pure race returning from the exile in Babylonia, who rebuilt the temple and restored the worship as prescribed in the law. They were surrounded by the "peoples of the land," who were regarded as descendants of the ancient heathen of Canaan with whom intermarriage was forbidden in the law. This is the Chronicler's representation: the returned exiles are the only genuine stock, their priesthood the only legitimate sons of Aaron, the rest of the ministry, down to the temple slaves, was authenticated by recorded pedigrees (see Ezra ii. 59-63), and the elaborate liturgy of his own time the same in all particulars which had been used in the temple from its foundation.

The author has an exaggerated interest in this liturgy, and especially in the part taken in it by the minor orders of the clergy, levites, musicians, singers, door-keepers, and the rest. The levites are provided for in the Pentateuch, but the orchestra and choruses, according to the Chronicler, were organized by David (1 Chron. 23-26), who thus provided for the proper execution of his Psalms. When a great religious function is described, the music invariably comes in for a prominent notice (e.g. 2 Chron. v. 12 f.).

We have seen that the historians of the seventh and following centuries, the so-called deuteronomist school, wrote or interpreted the history to exemplify the doctrine that defection from the national religion is surely punished by national calamities. The Chronicler's doctrine of retribution is at once harder and more individual. He also turns it about: unusual suffering is proof of sin. Thus, Asa was, according to Kings, a conspicuously good king, but in his old age he had the gout. The Chronicler, by the mouth of a prophet, explains why: he relied on the king of Syria to help him against Israel, instead of relying on the Lord. The king clapped the prophet into prison for meddling with affairs of state, and so added another affront to G.o.d.

He was impenitent, however, for though the gout was very bad, "yet sought he not unto the Lord, but to the physicians." Uzziah, another G.o.dly king, was in his later years afflicted with leprosy, a disease which was regarded as peculiarly the stroke of G.o.d. The Chronicler gives the reason: the king presumed to burn incense on the altar in spite of the protest of the priest, and was smitten with leprosy on the spot.

There is no reason to impugn the author's good faith in such emendations of his sources. He thought he knew the laws of history, and if in the particular instance the record did not correspond, it must be defective. But whatever apology may be made for his good intentions, it need hardly be said that the unsupported testimony of a doctrinaire historian who deals so sovereignly with the facts is of no weight.

The Chronicler names a considerable number of books as authorities for different periods of the history; the Book of the Kings of Judah and Israel (or Israel and Judah) and the Book of the Kings of Israel are repeatedly cited for things not related in our Book of Kings. For more information about Joash the reader is referred to the "Midrash of the Book of Kings," and for Abijah to the "Midrash of the Prophet Iddo,"

t.i.tles that in later times, at least, would designate an edifying exposition in which full licence was given to the imagination to embroider the theme with picturesque inventions. The favourite references, however, are to writings bearing the names of prophets--Samuel, Nathan, Gad, Ahijah, Iddo, Shemaiah, Jehu son of Hanani. The t.i.tle History of Samuel the Seer, of Nathan the Prophet, and so on, may mean either _about_ Samuel or _by_ Samuel. Very likely the author entertained the theory which subsequently prevailed among the Jews that in each age the prophets wrote down the events of their own time in which many of them had a conspicuous part.

The question is of no other interest; for an examination of the extracts from his sources which the Chronicler has incorporated or condensed shows that (with small possible exceptions to be considered hereafter) his material was all taken from our Book of Kings. This enables us to confront his history of Judah with his sources and acquaint ourselves with his habitual way of dealing with them, an investigation not only instructive for his method, but of the greatest importance when we come to the Chronicler's history of the Persian period, where, for the most part, his sources are not independently preserved.

In the first place it will be noticed that he has selected from the history in Samuel and Kings the parts which particularly interested him for their own sake, such as the description of religious ceremonies, or could be used as a text for the doctrines he had most at heart, and has therefore pa.s.sed over a very large part of the contents of his source. Precisely so, the author of Kings, two centuries earlier, had dealt with his sources, though with a different interest. What the Chronicler chose to include he generally copied out without much change; the present variations in the text are chiefly due to divergent transmission. (Compare, for ill.u.s.tration, 1 Chron. x.

1-xi. 47 with 1 Sam. 31 and 2 Sam. xxiii. 8-39, or 1 Chron. xvii.

1-xx. 8 with 2 Sam. 7, 8, 10 and 12.). Often he introduces in these extracts, or appends to them, notes of his own which would in almost all cases be certainly recognizable on internal evidence even if we had not the text of Kings before us. In a few places he condenses or abridges the narrative of Kings, as in 2 Chron. x.x.xii. 1-23 compared with 2 Kings xviii. 13-xix. 37.

Of alterations, or, from the author's own point of view, corrections, of the older history several examples have been given above. One more, of a striking character, may be cited, viz. 2 Chron. xxii. 10-xxiii.

21 compared with 2 Kings 11. The Carian mercenaries of the guard in the sacred precincts of the temple (2 Kings xi. 4) were a plain profanation, of which the pious chief priest could not have been guilty. The Chronicler accordingly rewrites the story, subst.i.tuting the levites (note 2 Chron. xxiii. 6) for the obnoxious heathen.

Finally, he sometimes freely expands on his text, as in the building of Solomon's temple (2 Chron. 2-3).

In view of the Chronicler's multiplied references to authorities, it has frequently been a.s.sumed that his immediate source was not the Books of Samuel and Kings, but a work of a "midrashic" character--that is, euphemistically, a work with more concern for edification than for historical verity--written not long before his time from the same point of view and with the same salient interests, which the Chronicler in all simplicity took for authentic history. This ghost source eludes, however, all attempts to catch it actually walking. It may perfectly well be that the Chronicler did not invent everything in the book which is plainly invention, but if not, we can only apply the famous contribution of an undergraduate to Homeric criticism, "the Iliad was not written by Homer, but by another man of the same name."

There remain a few short notices, not derived from the Pentateuch or Historical Books, whose contents and form suggest that they are sc.r.a.ps which the Chronicler picked up from some other source, e.g. the migration of the Simeonites, 1 Chron. iv. 24-43 (in the main). But these pa.s.sages are so few, and generally of so little historical importance, that the question need here not be pursued farther.

CHAPTER XIII

EZRA AND NEHEMIAH

The books which in our Bible bear the names Ezra and Nehemiah (in the Jewish Bible, one book, Ezra) are the immediate continuation of Chronicles, by the same author. When they were divided, 2 Chron.

x.x.xvi. 22-23, the necessary sequel of vss. 20-21 was repeated at the beginning of Ezra (Ezra i. 1-3). The reason for the division is plain: down to the end of the exile the work was no more than an epitome of the Pentateuch and Historical Books; but from the time of Cyrus to Alexander it was the only history the Jews possessed. This part was therefore separated from what went before as the book of post-exilic history, and named "Ezra" after the figure most prominent in the earlier half of it, on the same principle that the history of the founding of the kingdom was named Samuel. The subdivision into two books of Ezra as in the Greek Bible, or as we name them Ezra and Nehemiah, is apparently due to Christian hands.

This part of the Chronicler's work begins, as has been said, with an edict of Cyrus permitting the Jews in Babylonia to return to Jerusalem and rebuild the temple. There follows a list (given again in Neh. 7) of the families who availed themselves of this permission, shortly after 538 B.C. The restoration of the temple is begun, then stopped by the machinations of their enemies under Xerxes (486-465 B.C.) and Artaxerxes (465-424 B.C.), but happily completed (by the same Zerubbabel and Joshua who began it) in the sixth year of Darius (Nothus, 424-405 B.C.). "After these things, in the reign of Artaxerxes," Ezra came up from Babylonia, armed with large powers by an edict of the king, to order things according to the law of his G.o.d in the province "beyond the river" (Euphrates, Ezra 7 f.). He found things enough that needed reform; particularly the frequent intermarriages of all cla.s.ses, including the clergy, with the "peoples of the land," and succeeded in inducing the Jews, in a great act of penitence, to divorce these "foreign women" (cc. 9-10).

At this point the History of Nehemiah sets in abruptly in the form of personal memoirs. Nehemiah, a favourite cup-bearer of the Persian king Artaxerxes, hearing that the wall of Jerusalem was broken down and the gates burned, asks permission to go thither and repair the damaged fortifications, and is sent with a commission as royal governor of the district. In spite of dangerous opposition from jealous neighbours in Samaria and elsewhere, by the utmost endeavours he accomplishes the rebuilding of the walls in a very brief s.p.a.ce (Neh. 1-6). In all this there is not so much as a mention of Ezra, who is supposed to have been now thirteen years in Jerusalem, but in Neh. 8 he suddenly appears on the scene with his law-book. The law is read, and the people solemnly covenant by sign and seal to observe it; Nehemiah's name stands at the head of the list of signers, but otherwise he is entirely ignored (Neh. 8-10). Lists of the inhabitants of Jerusalem and of other settlements, a catalogue of the priests and levites who came up under Cyrus, and a description of the dedication of the walls, in which the singers shine, fill Neh. 11-12. That the Chronicler is the author is palpable. Finally, in c. 13, Nehemiah, who had returned to court, reappears, and finds a sad state of things; a foreigner, and an Ammonite at that, lodged by the high priest in a chamber of the temple, flagrant violations of the sabbath by market men, and the old grievance of mixed marriages in full gait. Even the high priest's family was not pure: one of its scions was son-in-law to Nehemiah's arch-enemy, Sanballat of Samaria. Naturally Nehemiah expelled him.

It has been necessary to give this somewhat detailed synopsis of the books to make intelligible the problems they present. On this point it is further to be observed that the book is not all written in Hebrew: Ezra iv. 8-vi. 18; vii. 12-26, containing chiefly correspondence with the Persian court and doc.u.ments issuing from it, are in Aramaic, the official language of the western provinces of the empire. Moreover, the oldest Greek translation of the Chronicler's history, part of which is preserved in the Bible of the church as 1 Esdras, differs both in matter and order from the Jewish standard text and the later Greek version; it contains, for example, the famous exhibition of wits by the three Jewish youths at the court of Darius (1 Esdr. 3 f.), as a result of which Zerubbabel obtains from Darius permission to go up to Jerusalem. In 1 Esdras the reading of the law (Neh. 8) immediately follows the act of penitence for the strange wives (Ezra 10).

A large part of Ezra-Nehemiah exhibits the Chronicler's familiar motives and manner; in other places he has incorporated extracts from the sources with or without annotations of his own. Of these sources the only ones which have been independently preserved are the prophecies of Haggai and Zechariah, from which the author takes, however, no more than the facts that at the instance of these prophets Zerubbabel and Joshua began to rebuild the temple in the second year of Darius (Ezra v. 1 f.); the completion of the work by the same hands, which according to the Chronicler took place in the sixth year of Darius and was celebrated in a great dedication ceremony, is in Zech. iv. 9 still prediction. Another source which stands out distinctly is the Memoirs of Nehemiah, of which Neh. 1-6 (except c. 3) is a solid piece. There is, moreover, a series of doc.u.ments: Ezra 1, the edict of Cyrus; Ezra iv. 7-vi. 12, complaints to the court of the Jews' building operations, and answers of the kings Artaxerxes and Darius respectively. Ezra vii. 11-26, commission of Artaxerxes to Ezra. A diplomatic appearance is given to these by the fact that--except the edict of Cyrus--they are all couched in the official Aramaic; and, inasmuch as in cc. iv. 7-vi. 18 the connecting links of narrative are also in Aramaic, the presumption is that this material was taken bodily from an Aramaic book in which the letters and rescripts were already embodied.

Finally, a distinct source is commonly a.s.sumed for the history of Ezra. This is chiefly told of Ezra in the third person; but in some parts for a considerable s.p.a.ce together Ezra speaks in the first person (I or we), and it is accordingly thought by most scholars that the Chronicler had in his hands Memoirs of Ezra as well as of Nehemiah, which in part he incorporated intact (e.g. Ezra 8 f.), in part recast into the form of a narrative about Ezra (as in Ezra 10; Neh. 8 f.). It is evident that the story of Ezra, whatever its origin, is badly dislocated: the chapters which now stand in Neh. 8-10 have no business there, and, as has been noticed above, in 1 Esdras the reading of the law immediately follows Ezra 10. On the other hand, there is a gap at the end of Ezra 6; chapter 9 cannot well be its original sequel. And, lastly, Neh. 9 f. does not seem naturally to follow c. 8. The most probable restoration of the order is Ezra 8; Neh. vii. 70-73; 8; Ezra 9-10; Neh. 9-10. This arrangement gives a continuous and consistent story, and the numerous dates fall into sequence. Incidentally another connection is thus restored, Neh. 11 follows vii. 5^a. The list (Neh. vii. 5^b-60) of the exiles who returned with Zerubbabel and his company ( = Ezra 2) is obviously not what is required here. The dismemberment of the story of Ezra is not to be attributed to the Chronicler, but to misadventures of copying such as are not infrequent in ancient ma.n.u.scripts.

The extract from the Memoirs of Nehemiah breaks off with Neh. 6; though perhaps in vii. 1-4; xi. 1-3 the Chronicler has utilized in his own way some further sentences. In Neh. xii. 27-43, the procession at the dedication of the walls is described, ostensibly by Nehemiah in the first person, and the pa.s.sage has on this ground been taken for an extract from the Memoirs. It is, however, an unmistakable piece of the Chronicler's own composition. In c. 13, also, Nehemiah, in the first person, gives an account of his reforming enterprises on a second visit to Jerusalem. An unaltered extract from the Memoirs, however, the chapter cannot well be; the Chronicler's vein crops out in too many places.

It does not belong to our present task to discuss the historical value of these sources; but it may not be amiss to say that the authority of the Memoirs of Nehemiah alone is unimpeached. The question is of peculiar interest in the case of the supposed Memoirs of Ezra, because Neh. 8 has been generally understood by recent critics to be the account of the formal introduction of a new, or newly codified, law, the Priests' Code or the Pentateuch, which Ezra brought up from Babylonia.

CHAPTER XIV

STORY BOOKS: ESTHER, RUTH, JONAH

Besides the older and younger historical books we have been considering, the Jewish Bible contains some examples of what we should call the short story, and the church has preserved others. The canonical books of this cla.s.s are Esther, Ruth, and Jonah; among the apocrypha are Judith and Tobit; others, such as 3 Maccabees, are found in ma.n.u.scripts of the Greek and Latin Bibles, or in Oriental translations, but did not attain official recognition of any of the great churches. These stories, which, as might be expected, differ widely in literary quality as well as in subject and motive, are doubtless only the rare survivors of a larger literature of this kind, but they suffice to give us a notion of the popular reading of the Jews in the last centuries before the Christian era. It would be more exact, perhaps, to say the popular story-telling, for probably the written books were chiefly used by the story-tellers, who reproduced their contents orally and freely, just as the Moslem story-tellers to-day recite stories from the Arabian Nights or the Antar romance.

Some of them, however, like Esther, attached themselves to popular festivals and were recited or read as part of the celebration.

ESTHER.--Esther is the story of a beautiful Jewess of Susa whom Xerxes raises from the ranks of his concubines to be his queen, and who uses her influence over him to save her people from a general ma.s.sacre which the grand vizier has prepared for them by way of avenging an affront from one of the race. The plot is developed with noteworthy art. The deposition of Vashti, which, so far as the main matter goes, is necessary only to make room for Esther, under the author's hand becomes a brilliant first act. The embroilment of Mordecai and Haman is skilfully managed; the stiffnecked Jew refuses homage to the proud vizier, who schemes a generous revenge. Esther ventures her life for her people by intruding into the audience chamber, but the _denouement_ is artfully r.e.t.a.r.ded--instead of a pathetic plea for the imperilled Jews, an invitation for the king and his prime minister to a _pet.i.t diner_ in the queen's apartments! At the banquet the king offers Esther her wish, but again the issue is postponed. Haman, in his elation at such signal marks of queenly favour, builds a gallows for Mordecai seventy-five feet high--and next day has to parade the streets of the capital at the bridle of the hated Jew's horse proclaiming him the object of the king's special honour!

The scene in the banqueting hall when Esther at last makes her pet.i.tion is highly dramatic. She makes it a plea for her own life, "for we are sold, I and my people, to be destroyed, to be slain, and to perish." The king, who has no inkling that she is a Jewess, and is incensed at the thought of such a plot against his queen, angrily asks, "Who is he, and where is he, that durst presume in his heart to do so?" The climax so skilfully prepared comes in the stunning words, "This wicked Haman here!" Thenceforth the action matches swiftly: the king bursts out of the room to collect himself by a turn in the garden; the fallen vizier sinks a suppliant on the queen's couch, where the king, returning, finds him; the sinister eunuch standing by describes the fine new gallows Haman has at home, ready for Mordecai, and on his own gallows, in poetic justice, Haman is hanged, fifty cubits high! Mordecai succeeds to the seal of state, and conceives the counter-stroke by which, instead of the heathen ma.s.sacring the Jews, the Jews slaughter the heathen. An annual festival celebrates the joyful issue.

For the full account of Mordecai's greatness the reader is referred to the royal annals of Media and Persia, where it will be found, he says, recorded along with the mighty deeds of Xerxes, including his subjugation of the Greeks. Despite this authority, it should be unnecessary to say that the Book of Esther is a work of fiction.

Whether it is pure invention, or whether some of the incidents are borrowed from fact, is an idle question, because a wholly unanswerable one. If the local colour, which is laid on pretty thick, is good, as some modern archaeologists aver, it would not be strange that a Jewish novelist who wrote not so long after the pa.s.sing of Persia should prove as well acquainted with it as a modern archaeologist.

Some recent interpreters find in the story a mythical background: Esther is Ishtar, the Babylonian G.o.ddess of love; Mordecai, "Marduk's man," was originally Marduk himself, the great G.o.d of Babylon; the name of Haman sounds something like one way of p.r.o.nouncing the name of an Elamite G.o.d in the epic of Gilgamesh. The triumph of Mordecai and Esther over Haman would thus be an echo of ancient strife between the G.o.ds of Babylonia and Elam. It will be obvious, however, to the mythologically unsophisticated understanding, that if these very problematical combinations are right, the author of the Book of Esther was quite innocent of them, and therefore that for the interpretation of the story he tells they are wholly irrelevant.

The Book of Esther, it was long ago observed, is singular among the books of the Bible in that there is no mention of G.o.d in it. It is Jewish with a sanguinary loyalty to race, but of Judaism as religion there is not a trace; it is in fact somewhat obtrusive by its absence.

When Mordecai warns Esther that if she fails her people in their hour of need deliverance will come "from another place," the word G.o.d is ostentatiously avoided; before her great adventure she fasts three days, but there is no suggestion of prayer; in the celebrations of rescue and the annual commemoration of it there is feasting and gladness, but no thanksgiving to G.o.d. It is no wonder that orthodox rabbis doubted the inspiration of so conspicuously secular romance, nor that the Greek translators made good the religious deficiencies of the book by putting pious prayers into the mouth of Mordecai and Esther at the appropriate junctures.

The age of the book cannot be very closely determined; it is pretty certainly not older than the third century B.C., more likely from the second. A note at the end of the Greek version says that this translation was brought from Jerusalem to Egypt in the year which corresponds to 114 B.C. The earliest mention of the festival of Purim is in 2 Macc. xv. 36, where it is called Mordecai Day.

RUTH.--The story of Ruth is laid in the time of the Judges, for which reason it was placed in the Greek Bible and in modern versions between Judges and Samuel. It tells of a young Moabitess, the childless widow of a Judaean from Bethlehem, who accompanies her widowed mother-in-law back to Bethlehem, embracing her religion. Ruth goes out to glean after the reapers and by chance comes to the field of Boaz, a kinsman of her husband, who shows her kindness. By Naomi's contrivance, she reveals to him who she is under circ.u.mstances that appeal to his chivalry, and, after a nearer of kin has waived his right, Boaz takes the widow with the land, and they live happy ever after. Their son Obed is David's grandfather. The legal proceedings in the last chapter are different from anything we otherwise know of Israelite custom, but our ignorance is no warrant for a.s.suming that the usage there described is fict.i.tious.