RUTH. 
265 
may, lastly, declare the book to be, in his opinion, Avholly ficti- 
tious ; in this case be is bound, by common sense, to receive the 
narrative precisely as it is written, since it is a broad absurdity to 
judge fictitious characters otherwise than as they are represented. 
If he suppose one act or one view beyond what the writer pre- 
sents or implies, he may as well sit down and compose an entire 
fabric of his own, and then the world will have one Book of Ruth 
in the Holy Bible, and another among the works of Mr. A., B., 
or C. 
When Boaz found Ruth lying at his feet, he immediately under- 
stood the action as figurative. “ And it came to pass at midnight 
that the man was afraid, and turned himself, and behold a woman 
lay at his feet.” — “ And he said, Who art thou ? And she an- 
swered, I am Ruth, thine handmaid ; spread therefore thy skirt,” 
or wing, “ over thy handmaid, for thou art a near kinsman.” Her 
whole answer is figurative, like the act. Spreading the skirt, or 
wing, was a common Hebrew phrase, implying protection, and it 
is said to be, to this day, a part of the Jewish marriage ceremony. 
Boaz well knew that the action and the words were intended to 
remind him of the law, that the “ near kinsman” should marry 
the widow. “ And now, my daughter, fear not ; I will do thee 
all that thou requirest : for all the city of my people doth know 
that thou art a virtuous Avoman. And now it is true that I am 
thy near kinsman, howbeit there is a kinsman nearer than I. Tarry 
this night, and it shall be in the morning, that if he Avill perform 
unto thee the part of a kinsman, well ; let him do the kinsman’s 
part : but if he will not do the part of a kinsman to thee, then 
will 1 do the part of a kinsman unto thee, as the Lord liveth ; lie 
down until the morning.” “ And she lay at his feet until the mom- 
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