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 passion 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 title 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 sex 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 pass 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 passion. She turns her lustrous 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 God 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 passion, 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]

She awaits him whom passion has made her slave in full confidence of her hold upon him.

Samson, recherchant ma presence, Ce soir doit venir en ces lieux. Voici l'heure de la vengeance Qui doit satisfaire nos dieux!

Amour! viens aider ma faiblesse!

The vengeance of her gods shall be glutted; it is to that end she invokes the power of love to strengthen her weakness. A passion like his will not down--that she knows. To her comes the High Priest: Samson's strength, he says, is supernatural and flows from a vow with which he was consecrated to effect the glory of Israel. Once while he lay in her arms that strength had deserted him, but now, it is said, he flouts her love and doubts his own passion. There is no need to try to awaken

[figure: a musical score excerpt]

jealousy in the heart of Dalila; she hates Samson more bitterly than the leader of his enemies. She is not mercenary, like the Biblical woman; she scorns the promise of riches which the High Priest offers so she obtain the secret of the Hebrew's strength. Thrice had she essayed to learn that secret and thrice had he set her spell at naught. Now she will assail him with tears--a woman's weapon.

The rumblings of thunder are heard; the scene is lit up by flashes of lightning. Running before the storm, which is only a precursor and a symbol of the tempest which is soon to rend his soul, Samson comes. Dalila upbraids her lover, rebukes his fears, protests her grief. Samson cannot withstand her tears. He confesses his love, but he must obey the will of a higher power. "What god is mightier than Love?" Let him but doubt her constancy and she will die. And she plays her trump card: "Mon coeur s'ouvre a ta voix," while the fluttering strings and cooing wood-winds insinuate themselves into the crevices of Samson's moral harness and loosen the rivets that hold it together:--

[figure: a musical score excerpt to the words "My heart, at thy dear voice"]

Herein lies the strength and the weakness of music: it must fain be truthful. Dalila's words may be hypocritical, but the music speaks the speech of genuine passion. Not until we hear the refrain echoed mockingly in the last scene of the drama can we believe that the passion hymned in this song is feigned. And we almost deplore hat the composer put it to such disgraceful use. Samson hears the voice of his God in the growing and again hesitates. The storm bursts as Dalila shrieks out the hate that fills her and runs toward her dwelling.

Beethoven sought to suggest external as well as internal peace in the "Dona nobis" of his Mass in D by mingling the sounds of war with the prayer for peace; Saint-Saens pictures the storm in nature and in Samson's soul by the music which accompanies the hero as he raises his hands mutely in prayer; then follows the temptress with faltering steps and enters her dwelling. The tempest reaches its climax; Dalila appears at the window with a shout to the waiting Philistine soldiery below. The voice of Samson cuts through the stormy night: "Trahison!"

Act III.--First scene: A prison in Gaza. Samson, shorn of his flowing locks, which as a Nazarite he had vowed should never be