In the time of the Judges we should doubtless assign Deborah to the same category. She is called in Jg 44 ‘a prophetess,’ i.¢., in this instance, a woman capable of magical possession by the spirit of Jahweh, and able when in this condition to pronounce judicial decisions (v.°). The really original account of her may, however, be expected to have survived in the Song of Deborah, although the attributing of this song to herself (in spite of her being addressed in v.”) may be based on an erroneous interpretation of v.7 (where we ought to render ‘till thou didst arise,’ etc.). She is called in v.7 ‘a mother in Israel.’ This implies the pos- session of the dignity of a highly esteemed priestess (cf. above on Jg 17! 18”), who watches over the welfare of the people, and can in times of oppres- sion indicate beforehand the way of escape and the successful issue (458). But, above all, it is true of her that (like the God-inspired battle maidens of Germanic antiquity) she can bewitch the people by her song, and inflame their courage to the highest degree. That the whole activity of Deborah is only in the spirit and service of Jahweh, is manifestly presupposed throughout its description. She rouses the wretchedly broken-up tribes to the conscious- ness that they form one body as the people of Jahweh, and inspires them with courage to fight, and confidence in the war-God who hastens from Sinai to their help.
Still more, however, does this réle of an organ of Jahweh—nay, of a deliverer of the people from sore straits—belong to the man who for the first time expressly receives the honourable name of ‘seer’? (1S git-18 39), In 9° a prefatory gloss ex- plains that in ancient times those who are now called ‘prophets’ (nébi’?m) were called ‘ seers.” According to the narrative of 1S hh 2i8% BES (which is somewhat later than 1S 9-10'), Samuel was even before his birth dedicated to Jahweh ; at a tender age he was brought to Shiloh to enter upon Jahweh’s service, and there also he was honoured with a nocturnal revelation from Jahweh. We thus meet here with the same com- bination of the functions of priest (cf. also 9”) and seer (or prophet in the later sense of the term) as in the case of Moses. It may be noted, however, that the different sources present quite different
ictures of Samuel. According to the later ones (1S 7. 8. 10% 12. 138 15) he is the last « judge,’ which means here not only temporary leader in a struggle, as in the ‘hero-stories’ of the Book of Judges, but simply ‘ruler,’ one who wants only the title in order to be king. He recalls the people from idolatry (7°), and procures for them, by prayer and sacrifice (v.8%-), lasting victory over the Philistines. In his old age he appoints his sons to be judges, lays before J ahweh the people’s demand
652 ° RELIGION OF ISRAEL
RELIGION OF ISRAEL
for a king (8), calls together an assembly of the people at Mizpah, where Saul is chosen by lot out of all the tribes of Israel as king. This does not, however, prevent Samuel from continuing to act as before as the real ruler. He dismisses the people (1075) ; on the occasion of another popular assembly, at the urgent request of the reer he promises his powerful intercession, and that he will instruct them in the good and right way (121% 238), But, above all, in the rejection of Saul (13°: ; far milder is his conduct in 151", a passage of a highly oY ane strain) he appears to display a caprice ad a lust for rule which have long caused this passage to be regarded as containing the origi- nal type of hierarchical demands in opposition to the secular power.
A very different picture of Samuel is sketched for us in the far older source, 1S 9-10'% As he searches for the lost asses of his father, Saul with his servant passes by the house of Samuel. The servant draws Saul’s attention to the presence of the ‘man of God’ in this city, 9° ‘The man is famous; all that he says comes to pass. Perhaps he may tell us the way by which we have come’ [not ‘the way we should go.’ |The servant means first to test Samuel’s knowledge of their previous journey, and, if that proves correct, his further counsel may be trusted]. Their only difficulty is about the customary present to the man of God, for their bread is exhausted. Luckily, however, the servant has a quarter shekel, and this they propose to give him. Samuel brilliantly justifies their confidence in him. He knows that the asses are already found (v.*°). But he knows also some- thing quite different regarding the high destiny of Saul, secretly anoints him king next morning, and gives him exact details of three experiences he is to have the same day; and all these turn out as he has said.
The high antiquity of this narrative as compared with that of the more recent sources strikes one at the first glance. The circumstance that the seer is applied to for information even in such secular and everyday matters as is the case here, betrays a very early date; and still more the circumstance that some bread or a quarter shekel should be con- sidered sufficient remuneration for him. We see very clearly, further, that this function of seer is combined with mantic. Even the later source, no doubt, attributes to Samuel extraordinary powers, as when (121%) in the time of the wheat harvest (and therefore contrary to the usual course of nature) he can cause Jahweh to send thunder and rain. Still this magical power of prayer is something different from the magical knowledge of the past and the future of which we are told in