may, lastly, declare the book to be, in his opinion, wholly fictitious; in this case he 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 presents 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 understood 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 answered, 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 woman. 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 will 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 I 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 morn-
