With the jawbone of an a.s.s Have I slain a thousand men!
The vast fund of human nature laid bare in the story of Samson is, it appears to me, quite sufficient to explain its popularity, and account for its origin. The hero"s virtues--strength, courage, patriotism--are those which have ever won the hearts of men, and they present themselves as but the more admirable, as they are made to appear more natural, by pairing with that amiable weakness, susceptibility to woman"s charms.
After all Samson is a true type of the tragic hero, whatever Dr.
Chrysander or another may say. He is impelled by Fate into a commission of the follies which bring about the wreck of his body. His marriage with the Philistine woman in Timnath was part of a divine plot, though unpatriotic and seemingly impious. When his father said unto him: "Is there never a woman among the daughters of thy brethren or among all my people that thou goest to take a wife of the uncirc.u.mcised Philistines?" he did not know that "it was of the Lord that he sought an occasion against the Philistines." Out of that wooing and winning grew the first of the encounters which culminated in the destruction of the temple of Dagon, when "the dead which he slew at his death were more than they which he slew in his life." So his yielding to the pleadings of his wife when she betrayed the answer to his riddle and his succ.u.mbing to the wheedling arts of Delilah when he betrayed the secret of his strength (acts incompatible with the character of an ordinary strong and wise man) were of the type essential to the machinery of the Greek drama.
A word about the mythological interpretation of the characters which have been placed in parallel: It may be helpful to an understanding of the h.e.l.lenic mind to conceive Herakles as a marvellously strong man, first glorified into a national hero and finally deified. So, too, the theory, that Herakles sinking down upon his couch of fire is but a symbol of the declining sun can be entertained without marring the grandeur of the hero or belittling Nature"s phenomenon; but it would obscure our understanding of the Hebrew intellect and profane the Hebrew religion to conceive Samson as anything but the man that the Bible says he was; while to make of him, as Ignaz Golziher suggests, a symbol of the setting sun whose curly locks (crines Phoebi) are sheared by Delilah-Night, would bring contumely upon one of the most beautiful and impressive of Nature"s spectacles. Before the days of comparative mythology scholars were not troubled by such interpretations. Josephus disposes of the Delilah episode curtly: "As for Samson being ensnared by a woman, that is to be ascribed to human nature, which is too weak to resist sin."
It is not often that an operatic figure invites to such a study as that which I have attempted in the case of Samson, and it may be that the side-wise excursion in which I have indulged invites criticism of the kind ill.u.s.trated in the metaphor of using a club to brain a gnat. But I do not think so. If heroic figures seem small on the operatic stage, it is the fault of either the author or the actor. When genius in a creator is paired with genius in an interpreter, the hero of an opera is quite as deserving of a.n.a.lytical study as the hero of a drama which is spoken. No labor would be lost in studying the character of Wagner"s heroes in order to illuminate the impersonations of Niemann, Lehmann, or Scaria; nor is Maurel"s lago less worthy of investigation than Edwin Booth"s.
The character of Delilah presents even more features of interest than that of the man of whom she was the undoing, and to those features I purpose to devote some attention presently.
There is no symbolism in Saint-Saens"s opera. It is frankly a piece for the lyric theatre, albeit one in which adherence to a plot suggested by the Biblical story compelled a paucity of action which had to be made good by spectacle and music. The best element in a drama being that which finds expression in action and dialogue, and these being restricted by the obvious desire of the composers to avoid such extraneous matter as Rossini and others were wont to use to add interest to their Biblical operas (the secondary love stories, for instance), Saint-Saens could do nothing else than employ liberally the splendid factor of choral music which the oratorio form brought to his hand.
We are introduced to that factor without delay. Even before the first scene is opened to our eyes we hear the voice of the mult.i.tude in prayer. The Israelites, oppressed by their conquerors and sore stricken at the reflection that their G.o.d has deserted them, lament, accuse, protest, and pray. Before they have been heard, the poignancy of their woe has been published by the orchestra, which at once takes its place beside the chorus as a peculiarly eloquent expositor of the emotions and pa.s.sions which propel the actors in the drama. That mission and that eloquence it maintains from the beginning to the final catastrophe, the instrumental band doing its share toward characterizing the opposing forces, emphasizing the solemn dignity of the Hebrew religion and contrasting it with the sensuous and sensual frivolity of the worshippers of Dagon. The choral prayer has for its instrumental substructure an obstinate syncopated figure,
[figure: an musical score excerpt]
which rises with the agonized cries of the people and sinks with their utterances of despair. The device of introducing voices before the disclosure of visible action in an opera is not new, and in this case is both uncalled for and ineffective. Gounod made a somewhat similar effort in his "Romeo et Juliette," where a costumed group of singers presents a prologue, vaguely visible through a gauze curtain. Meyerbeer tried the expedient in "Le Pardon de Ploermel," and the siciliano in Mascagni"s "Cavalleria Rusticana" and the prologue in Leoncavallo"s "Pagliacci" are other cases in point. Of these only the last can be said to achieve its purpose in arresting the early attention of the audience. When the curtain opens we see a public place in Gaza in front of the temple of Dagon. The Israelites are on their knees and in att.i.tudes of mourning, among them Samson. The voice of lamentation takes a fugal form--
[figure: a musical score excerpt]
as the oppressed people tell of the sufferings which they have endured:--
Nous avons vu nos cites renversees Et les gentils profanants ton autel, etc.
The expression rises almost to the intensity of sacrilegious accusation as the people recall to G.o.d the vow made to them in Egypt, but sinks to accents of awe when they reflect upon the incidents of their former serfdom. Now Samson stands forth. In a broad arioso, half recitative, half cantilena, wholly in the oratorio style when it does not drop into the mannerism of Meyerbeerian opera, he admonishes his brethren of their need to trust in G.o.d, their duty to worship Him, of His promises to aid them, of the wonders that He had already wrought in their behalf; he bids them to put off their doubts and put on their armor of faith and valor. As he proceeds in his preachment he develops somewhat of the theatrical pose of John of Leyden in "The Prophet." The Israelites mutter gloomily of the departure of their days of glory, but gradually take warmth from the spirit which has obsessed Samson and pledge themselves to do battle with the foe with him under the guidance of Jehovah.
Now Abimelech, Satrap of Gaza, appears surrounded by Philistine soldiers. He rails at the Israelites as slaves, sneers at their G.o.d as impotent and craven, lifts up the horn of Dagon, who, he says, shall pursue Jehovah as a falcon pursues a dove. The speech fills Samson with a divine anger, which bursts forth in a canticle of prayer and prophecy. There is a flash as of swords in the scintillant scale pa.s.sages which rush upward from the eager, angry, pushing figure which mutters and rages among the instruments. The Israelites catch fire from Samson"s ecstatic ardor and echo the words in which he summons them to break their chains. Abimelech rushes forward to kill Samson, but the hero wrenches the sword from the Philistine"s hand and strikes him dead. The satrap"s soldiers would come to his aid, but are held in fear by the hero, who is now armed. The Israelites rush off to make war on their oppressors. The High Priest comes down from the temple of Dagon and pauses where the body of Abimelech lies. Two Philistines tell of the fear which had paralyzed them when Samson showed his might. The High Priest rebukes them roundly for their cowardice, but has scarcely uttered his denunciation before a Messenger enters to tell him that Samson and his Israelitish soldiers have overrun and ravaged the country. Curses and vows of vengeance against Israel, her hero, and her G.o.d from the mouth of Dagon"s servant. One of his imprecations is destined to be fulfilled:--
Maudit soit le sein de la femme Qui lui donna le jour!
Qu"enfin une compagne infame Trahisse son amour!
Revolutions run a rapid course in operatic Palestine. The insurrection is but begun with the slaying of Abimelech, yet as the Philistines, bearing away his body, leave the scene, it is only to make room for the Israelites, chanting of their victory. We expect a sonorous hymn of triumph, but the people of G.o.d have been chastened and awed by their quick deliverance, and their paean is in the solemn tone of temple psalmody, the first striking bit of local color which the composer has introduced into his score--a reticence on his part of which it may be said that it is all the more remarkable from the fact that local color is here completely justified:--
[figure: a musical score excerpt, sung to the words "Praise, ye Jehovah! Tell all the wondrous story! Psalms of praise loudly swell!]
"Hymne de joie, hymne de deliverance Montez vers l"Eternel!"
It is a fine piece of dramatic characterization; which is followed by one whose serene beauty is heightened by contrast. Dalila and a company of singing and dancing Philistine women come in bearing garlands of flowers. Not only Samson"s senses, our own as well, are ravished by the delightful music:--
Voici le printemps, nous portant des fleurs Pour orner le front des guerriers vainquers!
Melons nos accents aux parfums des roses A peine ecloses!
Avec l"oiseau chantons, mes soeurs!
[figure: a musical score excerpt sung to the words "Now Spring"s generous band, Brings flowers to the land"]
Dalila is here and it is become necessary to say something of her, having said so much about the man whose destruction she accomplished.
Let the ingenious and erudite Philip Hale introduce her: "Was Delilah a patriotic woman, to be ranked with Jael and Judith, or was she merely a courtesan, as certain opera singers who impersonate her in the opera seem to think? E. Meier says that the word "Delilah" means "the faithless one." Ewald translates it "traitress," and so does Ranke.
k.n.o.bel characterizes her as "die Zarte," which means tender, delicate, but also subtle. Lange is sure that she was a weaver woman, if not an out-and-out "zonah." There are other Germans who think the word is akin to the verb "einlullen," to lull asleep. Some liken it to the Arabic dalilah, a woman who misguides, a bawd. See in "The Thousand Nights and a Night" the speech of the damsel to Aziz: "If thou marry me thou wilt at least be safe from the daughter of Dalilah, the Wily One." Also "The Rogueries of Dalilah, the Crafty, and her daughter, Zayrah, the Coney Catcher.""
We are directly concerned here with the Dalila of the opera, but Mr.
Hale invites us to an excursion which offers a pleasant occupation for a brief while, and we cheerfully go with him. The Biblical Delilah is a vague figure, except in two respects: She is a woman of such charms that she wins the love of Samson, and such guile and cupidity that she plays upon his pa.s.sion and betrays him to the lords of the Philistines for pay. The Bible knows nothing of her patriotism, nor does the sacred historian give her the t.i.tle of Samson"s wife, though it has long been the custom of Biblical commentators to speak of her in this relation.
St. Chrysostom set the fashion and Milton followed it:--
But who is this? What thing of sea or land-- Female of s.e.x it seems-- That, so bedeck"d, ornate and gay Comes this way sailing Like a stately ship Of Tarsus, bound for the isles Of Javan or Gadire, With all her bravery on, and tackle trim, Sails fill"d and streamers waving, Courted by all the winds that hold them play; An amber scent of odorous perfume-- Her harbinger, a damsel train behind?
Some rich Philistian matron she may seem; And now, at nearer view, no other certain Than Dalila, thy wife.
It cannot be without significance that the author of the story in the Book of Judges speaks in a different way of each of the three women who play a part in the tragedy of Samson"s life. The woman who lived among the vineyards of Timnath, whose murder Samson avenged, was his wife.
She was a Philistine, but Samson married her according to the conventional manner of the time and, also according to the manner of the time, she kept her home with her parents after her marriage.
Wherefore she has gotten her name in the good books of the sociological philosophers who uphold the matronymic theory touching early society.
The woman of Gaza whom Samson visited what time he confounded his would-be captors by carrying off the doors of the gates of the city was curtly "an harlot." Of the third woman it is said only that it came to pa.s.s that Samson "loved a woman in the Valley of Sorek, whose name was Delilah." Thereupon follows the story of her bribery by the lords of the Philistines and her betrayal of her lover. Evidently a licentious woman who could not aspire even to the merit of the heroine of Dekker"s play.
Milton not only accepted the theory of her wifehood, but also attributed patriotic motives to her. She knew that her name would be defamed "in Dan, in Judah and the bordering tribes."
But in my country, where I most desire, In Eeron, Gaza, Asdod and in Gath, I shall be nam"d among the famousest Of women, sung at solemn festivals, Living and dead recorded, who to save Her country from a fierce destroyer, chose Above the faith of wedlock bands; my tomb With odours visited and annual flowers; Not less renown"d than in Mount Ephraim Jael, who, with inhospitable guile, Smote Sisera sleeping.
In the scene before us Dalila is wholly and simply a siren, a seductress who plays upon the known love of Samson from motives which are not disclosed. As yet one may imagine her moved by a genuine pa.s.sion. She turns her l.u.s.trous black eyes upon him as she hails him a double victor over his foes and her heart, and invites him to rest from his arms in her embraces in the fair valley of Sorek. Temptation seizes upon the soul of Samson. He prays G.o.d to make him steadfast; but she winds her toils the tighter: It is for him that she has bound a coronet of purple grapes upon her forehead and entwined the rose of Sharon in her ebon tresses. An Old Hebrew warns against the temptress and Samson agonizingly invokes a veil over the beauty that has enchained him.
"Extinguish the fires of those eyes which enslave me."--thus he.
"Sweet is the lily of the valley, pleasant the juices of mandragora, but sweeter and more pleasant are my kisses!"--thus she.
The Old Hebrew warns again: "If thou give ear to her honeyed phrases, my son, curses will alight on thee which no tears that thou may"st weep will ever efface."
But still the siren song rings in his ears. The maidens who had come upon the scene with Dalila (are they priestesses of Dagon?) dance, swinging their floral garlands seductively before the eyes of Samson and his followers. The hero tries to avoid the glances which Dalila, joining in the dance, throws upon him. It is in vain; his eyes follow her through all the voluptuous postures and movements of the dance.
[figure: a musical score excerpt]
And Dalila sings "Printemps qui commence"--a song often heard in concert-rooms, but not so often as the air with which the love-duet in the second act reaches its culmination, which is popularly held also to mark the climax of the opera. That song is wondrously insinuating in its charm; it pulsates with pa.s.sion, so much so, indeed, that it is difficult to conceive that its sentiments are feigned, but this is lovelier in its fresh, suave, graceful, and healthy beauty:--
[figure: a musical score excerpt, sung to the words "The Spring with her dower of bird and flower, brings hope in her train."]
As Dalila leaves the scene her voice and eyes repeat their lure, while Samson"s looks and acts betray the trouble of his soul.
It is not until we see and hear Dalila in the second act that she is revealed to us in her true character. Not till now does she disclose the motives of her conduct toward her lover. Night is falling in the valley of Sorek, the vale which lies between the hill country which the Israelites entered from the East, and the coast land which the Philistines, supposedly an island people, invaded from the West.
Dalila, gorgeously apparelled, is sitting on a rock near the portico of her house. The strings of the orchestra murmur and the chromatic figure which we shall hear again in her love-song coos in the wood-winds:
[figure: a musical score excerpt]