Legends of the Patriarchs and Prophets

227

Serres, Kosmoganie des Moses, übersetzt von F. X. Stech, p. 149.

228

Davies, Mythology of the British Druids, London, 1809; and Celtic Researches, London, 1844: curious works on the Arkite worship and art-ditions of the Kelts.

229

The prose Edda; Mallet, Northern Antiq., ed. Bohn, p. 404.

230

Grimm, Deutsche Mythol.; Göttingen, 1854, p. 545.

231

The same story precisely, is told by the closely allied race of the Chippewas; Atherne Jones, Traditions of the North American Indians, London, 1830, ii. p. 9 et seq.

232

Lütke, Voyage autour du Monde, i. p. 189.

233

Braunschweig, Die alten Amerik. Denkmäler; Berlin, 1840, p. 18.

234

Atherne Jones, Traditions of the North American Indians, ii. 21-33.

235

Catlin, Letters and Notes on the Manners, etc., of the N. American Indians; London, 1841.

236

Mayer, Mytholog. Taschenbuch; Weimar, 1811, p. 245.

237

Schoolcraft, Notes on the Iroquois; New York, 1847, p. 358.

238

Müller, Geschichte des Amerikanischen Urreligionem, Basle, 1855, p. 515; Lüken, Die Traditionem des Menschengeschlechts, p. 223.

239

Humboldt, Anh. des Cordilleren, i. p. 42.

240

Antonio de Herrera, Hist. general de los Hecos, etc.; Madrid, 1601, iii. c. 10.

241

Compare Lüken and Müller.

242

Humboldt, Reise in die Aequinoctial Gegenden, iii. pp. 406-7.

243

Nachrichten aus dem Lande Guiana, v. Salvator Gili; Hamb. 1785 pp. 440-1, quoted by Lüken.

244

Garcilasso de la Vega, Hist. des Yncas; Amst., i. pp. 73 and 326.

245

Ausland, Jan. 1845, No. 1.

246

Jalkut, Genesis, fol. 16 a.

247

Colin de Plancy, p. 121.

248

Tabari, i. c. xli.

249

Hist. Dynastiarum, ed. Pocock; Oxon., 1663, p. 9.

250

Hist. Dynastiarum, ed. Pocock; Oxon., 1663, p. 10.

251

Eutychius, Patr. Alex., Annal., t. i. p. 44.

252

Bereschith Rabba, fol. 22, col. 4.

253

Eutych. Annal., ed. Selden, i. p. 35.

254

Suidas, Lexic. s. v. Σίβυλλα.

255

Tract. Sanhedrin, fol. 108, col. 2.

256

Tabari, i. p. 115.

257

Colin de Plancy, p. 224.

258

Eisenmenger, i. pp. 318-9.

259

Ibid., p. 376.

260

Ibid., p. 395.

261

Adv. Hæres., lib. i.

262

De Tartaris, c. 9.

263

Reliquiæ Arcæ Noæ, in Fabricius, i. art. 33.

264

Tabari, i. c. xlii. xliii.

265

Tabari, i. c. xliii.

266

Gen. xi. 16, 18, 20, 22.

267

Abulfaraj, Hist. Dynastiarum, p. 12.

268

Abulfaraj, Hist. Dynastiarum, p. 13.

269

Gen. x. 21-24.

270

Koran, Sura xi. verse 57.

271

Tabari, i. c. xliv.; Abulfeda, Hist. Ante Islamica, pp. 19-21.

272

Weil, pp. 47, 48.

273

Herbelot, Biblioth. Orientale, s. v. Lokman.

274

Tabari, i. p. 432.

275

Koran, Sura xxvi. v. 153.

276

Ibid., xi. v. 67.

277

Tabari, i. c. xlv.

278

Weil, pp. 48-61; Abulfeda, p. 21.

279

Pirke of Rabbi Eliezer, c. xi.

280

Ibid., c. xxiv.

281

Ibid., c. xi.

282

Targums, ed. Etheridge, i. p. 187.

283

Bechaji, Comm. in 1 Mos. xi.; Pirke of R. Eliezer, c. xi.; Talmud, Sanhedrim, 109a; Targums, i. pp. 189-90, etc.

284

Talmud, Sanhedrim; see also the history of Nimrod in Yaschar, pp. 1107-8.

285

Herbelot, s. v. Nimroud.

286

Hist. Dynast., p. 12.

287

Mémoires conc. les Chinois, i. p. 213.

288

Euseb., Præp. Ev., ix. 14; Cory, Ancient Fragments, pp. 34-50.

289

George Syncellus, Bibl. Græc., v. p. 178.

290

Euseb., Præp. Ev., ix. 17.

291

Mos. Chorene, i. 9.

292

Müller, Glauben u. Wissen. d. Hindus; Mainz, 1822, i. p. 303.

293

Allgem. Hist. d. Reisen, vi. p. 602.

294

Lüken, p. 287; Amerikanische Urreligionen, p. 517, etc.

295

Humboldt, Ansichten d. Cordilleren, i. p. 42.

296

For the Rabbinic traditions relating to Abraham I am indebted to the exhaustive monograph of Dr. B. Beer. “Leben Abraham’s nach Auffassung der jüdischen Sage,” Leipzig, 1859, to which I must refer my readers for references to Jewish books, which are given with an exactitude which leaves nothing to be desired.

297

Weil, p. 69.

298

The Mussulman history of the patriarch relates that Azar brought Abraham before Nimrod and said, “This is thy God who made all things.” “Then why did he not make himself less ugly?” asked Abraham, – for Nimrod had bad features.

299

The Mussulman story, which is precisely the same as the Jewish, adds that the camels refused to bear wood to form the pyre, but cast it on the ground; therefore Abraham blessed the camels. But the mules had no compunction, therefore he cursed them that they should be sterile. The birds who flew over the fire were killed, the city was enveloped in its smoke, and the crackling of its flames could be heard a day’s journey off.

300

Weil, p. 73.

301

Both the Rabbinic commentators and the Mussulman historians tell a long story about the discussion carried on between Gabriel and Abraham in the air, as he was being shot into the flames. It is hardly worth repeating.

302

Tabari, i. p. 147.

303

Weil, p. 78.

304

Gen. xv.

305

Tabari, i. p. 156.

306

Gen. xiv. 19. The book Jasher also says that Amraphel and Nimrod are the same.

307

Gen. xiv. 17.

308

Ibid., 19, 20.

309

Gen. xiv. 23, 24.

310

Ps. ix. 8.

311

Tabari, i. c. xlviii.

312

Gittin, fol. 56 b; Pirke of R. Eliezer, fol. 49.

313

Weil, p. 80.

314

Tabari, i. c. lii; Abulfeda, p. 25.

315

Apocrypha de Loto, apud Fabricium, t. i. pp. 428-431.

316

Solomon Jarschi, Comm. on Moses, xx. 5.

317

Josh. xii. 24.

318

Psalm cxiii. 9.

319

This climax of absurdity is found also in the Mussulman histories of the Patriarch.

320

Weil, p. 83.

321

It seems probable that S. Paul alludes to this traditional speech more than once, as for instance Gal. iii. 9.

322

The same story is told by the Mohammedans: Weil, p. 90.

323

Gen. xxi. 24-27.

324

Numbers xxi. 16, 17.

325

Gen. xxi. 33.

326

The Mussulmans tell the story of Ishmael almost in every particular the same as that given below.

327

Exod. iv. 20.

328

Zech. ix. 9.

329

When King Sapor heard the R. Samuel explain that Messiah would come riding on an ass, the king said, “I will give him a horse; it is not seemly that he should ride an ass.” “What,” answered the Rabbi, “hast thou a horse with a hundred colors?” (Talmud, Tract. Sanhedrim, fol. 98, col. 1.)

330

The day is uncertain. Some say it was the 3d Nisan; others, it was the first of the seventh month, Tischri, New Year’s day; others, that it was the Day of Atonement. Some say Isaac’s age was 37; others say 36; others 26; others 25; others 16; others 13; others, again, say 5; and others say only 2 years.

331

In the Rabbinic tradition, the type of Christ comes out more distinctly than in Genesis, for here we see Isaac not merely offered by his father, but also giving himself as a free-will offering, immaculate without in his body, and within in his soul.

332

Might not these words be spoken mystically of Christ?

333

And these prophetic. Abraham means that God must take care of him in his old age. But they may also be taken by us thus, God must take thy place as the victim.

334

Here again – it may be fanciful – but I cannot help thinking we have the type continued of Christ’s presence perpetuated in the Church, in the Tabernacle in which the Host is reserved, that all passing by may look thereupon and worship, and “Remember Me” in the adorable Sacrament. With a vast amount of utterly unfounded fable, the Rabbinic traditions may, and probably do, contain much truth.

335

“If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.” (John xvi. 7.)

336

This is one instance out of several in which the honorable and generous conduct of a Gentile is distorted by Rabbinical tradition; the later Rabbis being unwilling to give any but their own nation credit for liberal and just dealing. It may have been observed in the account of Abimelech, how the frank exchange of promises between Abraham and the Philistine prince was regarded by them as sinful.

337

Joshua i. 21.

338

2 Sam. v. 6; 1 Chron. xi. 4.

339

2 Sam. v. 8.

340

2 Sam. xxiv. 24; 1 Chron. xxi. 24. This is, however, in direct contravention of the account in the fifth chapter of the 2d Samuel.

341

Gen. xxiv. 34-49.

342

Gen. xxv. 2.

343

Gen. xxv. 4.

344

Tabari, i. c. lvii.

345

Weil, p. 98.

346

This the Targumim, or pharaphrases of the Sacred Text, distinctly say, “Melchizedek, who was Shem, son of Noah, king of Jerusalem.” (Etheridge, i. p. 199.)

347

Fabricius, Codex Pseud. V. T. t. i. p. 311. The Book of the Combat of Adam says Melchizedek was the son of Canaan.

348

Suidas, Lexic. s. v. Μελχισεδεκ.

349

Πασχάλιον, seu Chronicon Paschale a mundo condito ad Heraclii imp. ann. vicesimum. Ed. C. du Fresne du Cange; Paris, 1688, p. 49.

350

Michael Glycas, Βὶβλος χρονικη, ed. Labbe; Paris, 1660, p. 135.

351

Georgius Cedrenus, Σς νοψιύ ἱστοριῶν, ed. Goar; Paris, 1647. t. i. p. 27.

352

Josephus Ben-Gorion, lib. vi. c. 35, apud Fabricium, i. p. 326.

353

S. Epiphanius Hæresi, lv. c. 2.

354

Talmud, Tract. Bava Bathra.

355

Tabari, i. c. liii.

356

Tabari; Weil, Abulfeda, pp. 25-27, etc.

357

Or El Khoudr: he is identified in Arab legend with S. George and Elias.

358

Weil, pp. 94-6.

359

Tabari, i. p. 181

360

Maschmia Jeschua, fol. 19, col. 4.

361

Nezach Israel, fol. 25, col. 3.

362

Eisenmenger, ii. pp. 260, 304.

363

Gen. xxv. 22.

364

Jer. i. 5.

365

Bereschith Rabba, fol. 56, col. 2.

366

Eisenmenger, i. p. 646.

367

Ibid.

368

Ibid., pp. 650-1.

369

Targums, ed. Etheridge, i. p. 240.

370

Ibid., p. 241.

371

Ibid., also R. Bechai’s Comment. on the Five Books of Moses, fol. 35, col. 1.

372

Targum of Palestine and Jerusalem; Etheridge, i. 241, 242. The book Yaschar says the deed of transfer was written by Jacob on a leaf, and that he and Esau sealed it, p. 1151.

373

Eisenmenger, i. p. 651.

374

Gen. iii. 21.

375

Yaschar, p. 1150, where is the story of the assassination of Nimrod by Esau.

376

Ibid.

377

Eisenmenger, ii. p. 879.

378

Ibid., p. 262.

379

Targums, i. p. 250.

380

Targums, i. p. 252.

381

Pirke R. Eliezer, c. 35.

382

William Sanderson, Vita Mariæ, reg. Scot., et Jacobi, reg. Anglorum; also Beckmann, Notitiar. dignit. Dissert. 3, c. i. § 7.

383

The whole of the above is from the Targumim.

384

Jalkut Cadasch, fol. 81, col. 1; Yaschar, p. 1161 et seq.

385

Eisenmenger, i. p. 486.

386

Jalkut Rubeni, fol. 61, col. 3.

387

Jalkut Cadasch, fol. 91, col. 4.

388

Targum of Palestine, i. p. 272.

389

Jacob prepared three things against Esau – War, Gifts, and Prayer – as a token to all men that they must overcome evil by Resistance, by Alms, and by Supplication. (R. Bechai, Comm. on the Five Books of Moses, fol. 42, col. 4.)

390

Jalkut Rubeni, fol. 62, col. 2.

391

Bereschith rabba, fol. 71, col. 1 (70th Parascha).

392

Bereschith rabba, fol. 67, col. 1.

393

Jalkut Cadasch, fol. 90, col. 3.

394

Eisenmenger, i. p. 325.

395

Tabari, i. p. 206.

396

Gen. xxxiii. 20.

397

Jalkut Cadasch, fol. 91, col. 3.

398

Yaschar, pp. 1167, 1168.

399

D’ Herbelot, Bibliothèque Orientale, s. v. Ais, i. p. 142.

400

This was Sammael, and he complained to God that Jacob had neglected the duty of hospitality, therefore he was suffered to afflict him for a season.

401

Tabari, i. p. 210.

402

Targums, i. p. 287.

403

Tabari, i. p. 211.

404

Targums, i. p. 288. The account of the sale in Yaschar is very long, and full of details too numerous for insertion here (pp. 1185-8).

405

Tabari, i. p. 212.

406

Targums, i. 289.

407

Weil, p. 102.

408

Yaschar, tr. Drachs, p. 1192.

409

Tabari, i. pp. 213, 214.

410

Targums, i. 288.

411

Yaschar, pp. 1188-9; Parrascha Wajescheb. This touching incident is common to Rabbinic and Mussulman traditions. It has been gracefully versified by Dr. Le Heris, “Sagen aus der Orient;” Mannheim, 1852.

412

His name in Arabic is Aziz.

413

Zuleika is the name in Yaschar; it is that also given her by the Arabs.

414

Tract. Sota., fol. 36, col. 2. The original account of this final detail is too absurd and monstrous to be narrated more particularly.

415

Tabari, i. p. 217.

416

Yaschar, p. 1197. Nearly all these incidents in the life of Joseph are common to Jewish and Mussulman traditions.

417

Tabari, p. 220; Weil, p. 112; both taken from the Rabbinic story in Yaschar, p. 1195.

418

Weil, p. 113.

419

Targums, i. pp. 296-9; Midrash, fol. 45; Yaschar, p. 1200.

420

Midrash, fol. 45.

421

Weil, p. 116; Tabari, i. c. 44; Gen. xli.; Yaschar, pp. 1202-8.

422

This conclusion of the loves of Zuleika and Joseph completes the romance, and makes it a most popular subject for poets in the East. Both Jewish and Mussulman traditions give Zuleika a very different character from that which Holy Scripture leads one to attribute to her.

423

Midrash, Jalkut, fol. 46.

424

Midrash, Jalkut. fol. 46.

425

Weil, p. 122.

426

Tabari, i. p. 247; taken from the Rabbinic Yaschar (Sepher Hajaschar), p. 1226.

427

Midrash, Jalkut. fol. 47; Yaschar, p. 1225; Berescheth Rabba, fol. 84, col. 4.

428

Yaschar, p. 1226.

429

This was the shirt given Abraham by Gabriel, to preserve him from the fire into which Nimrod cast him; it was fragrant with the odors of Paradise.

430

Koran, Sura xii.; Tabari, i. pp. 250, 251.

431

Yaschar, p. 1227.

432

Vita Aseneth, filiæ Potipharis; a Greek apocryphal book, in Fabricius, iii. p. 85.

433

Lib. de Mensuris et Ponderibus, § 10.

434

Ephes. v. 14.

435

Thess. ii. 16.

436

Commen. in Eph. loc. cit.

437

Prolog. infin. Duarum Hom. in Cant. Canticorum.

438

Matt. Paris, Chronicle, ed. Bohn, vol. i. pp. 437, 438.

439

T. i., pp. 496-759.

440

Koran, Sura xxxviii. v. 43-4. Job in Arabic is Aïub.

441

Eisenmenger, ii. p. 439.

442

Tabari, i. p. 256.

443

Maï (Angelus), Test. Job: Romæ, 1839.

444

Maï (Angelus), Test. Job; Romæ, 1839.

445

In the “Testament of Job” she is called Sitis.

446

Tabari, i. c. lxvi; Abulfeda, pp. 27-29.

447

Testament of Job.

448

Koran, Sura xxi. v. 83.

449

Koran, Sura xxxviii. v. 41.

450

Tabari, i. p. 263.

451

Koran, Sura xxxviii. v. 43.

452

Tabari, i. c. lxvii; Abulfeda p. 31.

453

The early portion of the life of Moses has been elaborated from Rabbinic sources by Dr. B. Beer. Unfortunately he died before the work was completed, and it has been published as a fragment by his friend, G. Wolf. It extends only as far as his marriage with Zipporoh. (Leben Moses nach Auffassung der Jüdischen Sage, von Dr. B. Beer; ein Fragment. Leipzig, 1863.) It is for the most part, compiled from the Sepher Hajascher, or Book of Jasher.

454

Yaschar, pp. 1241-53. The history of Zepho is quite a romance, too long for insertion here.

455

Yaschar, pp. 1248, 1249; 1253, 1254.

456

Ibid., p. 1255.

457

Midrash, fol. 51; Yaschar, p. 1157.

458

Midrash, Jalkut, fol. 52; Yaschar, pp. 1257-9.

459

The curious passages, Isaiah vii. 15, 22, may allude to this tradition.

460

Moses’ life was shortened because he brought water out of the rock contrary to God’s command (Numb xxvii. 14), striking the rock instead of speaking to it.

461

Beer, pp. 112-6.

462

Some authorities say that Jochebed, when thrust away, married Eliphazan, the son of Parnach (Numb. xxxiv. 25), and bare him two sons, Eldad and Medad (Numb. xi. 15); but others, with more probability, assert that she married Eliphazan after the death of Amram. (Yaschar, p. 1259.)

463

Yaschar, p. 1260.

464

Targum of Palestine, i. p. 446.

465

Rabboth, fol. 118 a.

466

Exod. xv. 1.

467

The Arabic name for her is Asia; Yaschar, p. 1261.

468

Targum of Palestine, i. p. 446; Yaschar, p. 1261.

469

Midrash, fol. 51.

470

Midrash, fol. 51; Yaschar, p. 1262.

471

Midrash, fol. 52; Yaschar, p. 1263.

472

According to another version, it was Jethro who advised that the child should be proved with the basins of rubies and coals (Rabboth, fol. 118 b; Yaschar, pp. 1263, 1264).

473

Exod. iv. 10.

474

Beer, pp. 26-42. Abulfaraj says that Jannes and Jambres were the tutors of Moses in his youth (Hist. Dynast., p. 17).

475

Yaschar, p. 1265.

476

Yaschar, p. 1265.

477

Ibid., p. 1263.

478

Parascha of R. Solomon Jaschi, on Exod. ii. 12; also Targums of Palestine and Jerusalem, i. p. 447; Yaschar, pp. 1265, 1266.

479

Pirke R. Eliezer, c. 40; Rabboth, fol. 119 a; Yaschar, p. 1266.

480

This illustrates the passage 2 Kings ix. 13.

481

Midrash, fol. 52; Yaschar, pp. 1265-1274.

482

These were two of his seven names.

483

It may be noticed in this as in several other instances, such as those of Rebekah and Rachel, the Rabbis have invented stories to explain the circumstance of the damsels watering the flock, which they supposed derogated from their dignity. This indicates the late date of these traditions, when the old pastoral simplicity was lost.

484

Pirke R. Eliezer, c. 40; Yaschar, p. 1274.

485

The Targum of Palestine, “ten years;” i. p. 448.

486

Beer, pp. 42-02; Pirke R. Eliezer. The Targum of Palestine says the rod was in the chamber of Jethro, not in the garden; i. p. 448. Yaschar, pp. 1277, 1278.

487

Rabbot., fol. 120 a. It is possible that our Blessed Lord’s parable of the Good Shepherd may contain an allusion to this popular and beautiful tradition.

488

Gen. iii. 4. It was the angel Zagnugael who appeared and spoke to him from the bush. (Targum of Palestine, i. p. 449; Abulfeda, p. 31.)

489

Exod. iv. 14.

490

Tabari, i. c. lxxiii. p. 24.

491

Midrash, fol. 54.

492