There are three additions or appendices to the Book of Judges. The first of them, including chs. 17, 18, tells how the Danites came to live in the extreme north, and the origin of the idolatrous sanctuary at that city of Dan which was reckoned as the northern limit of Canaan--"from Dan to Beer-sheba." The second occupies the three remaining chapters of Judges, and records the civil war between Benjamin and the other tribes on account of "the sin of Gibeah," Hos. 10:9. And the third appendix is the story of Ruth the Moabitess which now makes a separate book in the Bible. Besides its inherent charm the story claims special notice because of the light it throws on that Bethlehem family which was soon to furnish the nation its great king, David. QUESTIONS ON LESSON VI 1. What influences made for the loss of Hebrew unity as soon as Joshua's generation was dead? 2. What forces remained to bind the tribes together? Why did not these forces suffice? 3. How were the persons selected who ruled Israel in this period? Were they "judges" in the same sense as our judges to-day? What besides? 4. What three groups of tribes tended to draw together under common leaders? Tell the exploits of one distinguished judge belonging to each of these groups. 5. With what reserve should we use the figures in this book to construct a chronology of the period? 6. Point out the relation of the book of Ruth to the closing portion of the Book of Judges. What lends Ruth peculiar historical interest? LESSON VII Samuel and Saul: Prophecy and Monarchy The First Book of Samuel Sometimes Eli and sometimes Samuel are called the last of the Judges. But neither of these was a judge in the same exclusive sense as Gideon or Samson. Eli was the high priest, but exercised the office of judge for his time. Samuel was a prophet, who also "judged Israel" in the interval between Eli's death and Saul's accession. Both men mark the time of transition between the period of the Judges and the monarchy. And the two names are most closely linked, for it was under Eli's instruction, at the sanctuary in Shiloh, that Samuel grew up. The story of Hannah and her dedication of her little son to God as a "Nazirite," I Sam. 1:11; compare Num. 6:1-8, to dwell all his life at the house of God, I Sam. 1:28, has a peculiar charm for young and old. It gives a picture of personal piety in a rude age, and thus serves to correct our idea of the times. Beginning at a very early age, I Sam. 3:1 to 4:1, Samuel became the chosen and recognized mouthpiece of Israel's God.