world will last six thousand years; it will lie desert for two thousand
years; the Messiah will reign two thousand years; but, because of our
iniquities which have superabounded, the years of the Messiah have
passed away.”
XL.
ISAIAH.
The Book of the Ascension of Isaiah has reached us only in an Ethiopic
version, which was published along with a translation by Archbishop
Laurence, Oxford, 1819. Gieseler translated the book, and gave learned
prolegomena, and notes, Göttingen, 1837; and Gfrorer has included it
in his “Prophetæ Pseudepigraphi,” Stuttgardt, 1840, pp. 1-55, with
the Latin translation. It must have existed in Greek and Latin, for
fragments of the Latin apocryphal book remain, and have been published
by Cardinal Mai, in “Scriptorum Veterum Nova Collectio;” Romæ, 1824, t.
III. ii. 238 et seq.: and it is very evident from these that they are
versions of a Greek original, and not of the Ethiopic.
Whilst Isaiah was speaking to the king Hezekiah, he suddenly stopped,
and his soul was borne away by an angel. He traversed the firmament,
where he saw the strife of the angels and demons, waged between the
earth and the moon. He entered the six heavens and admired their glory;
then he penetrated into the seventh heaven, where he saw the Holy
Trinity, and there the events of futurity were revealed to him. When
he returned to himself, Isaiah related to Hezekiah all that he had seen
and heard, except what concerned his son Manasseh.
This is the prophecy of Isaiah concerning Antichrist: “And when that
time had passed, Berial, the great angel, the prince of this world,
Berial will descend from his place in the form of a man; an impious
king, the murderer of his mother, a king of this world.
“And he will pluck up from amongst the twelve apostles the plant that
they had planted, and it will fall into his hands.
“And all the powers of the world will do the will of the angel Berial,
the impious king.
“At his word, the sun will shine in the darkness of the night, and the
moon will appear at the eleventh hour.
“He will do all his pleasures; he will ill-treat the Well-Beloved, and
will say to him, Lo! I am God, and before me there is none other.
“And all the world will believe in him.
“And sacrifice will be offered to him, and a worship of adoration,
saying, He alone is God, and there is none other.
“Then the greater number of those gathered together to receive the
Well-Beloved will turn aside to Berial;
“Who by his power will work miracles in the cities and in the country;
“And everywhere shall a table be spread for him.
“His domination shall be for three years seven months and twenty-seven
days.”[690]
Only when Hezekiah was at the point of death, did Isaiah reveal to
him what and how great would be the iniquities of his son. Then the
king would have slain Manasseh: “I had rather,” said he, “die without
posterity, than leave behind me a son who should persecute the saints.”
When the prophet saw that Hezekiah loved God more than his own son, he
was glad, and he restrained the king, and said, “It is the will of God
that he should live.”
Manasseh reigned in the room of his father, and was a cruel tyrant. He
worshipped idols, and sought to make Isaiah partake in his idolatry.
And when he could not succeed, he sawed him asunder with a saw of wood.
“And whilst Isaiah was being cut asunder, Melekira stood up and
accused him, and all the lying prophets were present, and they showed
great joy, and they mocked him.
“And Belial said to Isaiah; ‘Confess that all thou hast said is false,
and that the ways of Manasseh are good and just.
“‘Confess that the ways of Melekira, and of those that are with him,
are good.’
“He spake thus to him, as the saw entered into his flesh.
“But Isaiah was in an ecstasy, and his eyes were open, and he looked
upon the spectators of his passion.
“Then said Melekira to Isaiah: ‘Confess what I shall say, and I will
change the heart of those who persecute thee, and I will make Manasseh,
and the heads of Judah, and his people, and all Jerusalem worship thee.’
“Then Isaiah answered and said: ‘Cursed art thou in all that thou
sayest, and in all thy power, and in all thy disciples!
“‘Thou canst do nothing against me; all thou canst do is to take from
me this miserable life.’
“Then they seized the prophet, and they sawed him with a saw of wood,
Isaiah, son of Amos.
“And Manasseh and Melekira, and the lying prophets, and the princes of
Israel, and all the people, beheld his execution.
“Now before that the execution was accomplished, he said to the
prophets who had followed him: ‘Fly to Tyre and Sidon, for the Lord
hath given the cup to me alone.’
“And whilst the saw cut into his flesh, Isaiah uttered no complaint and
shed no tears; but he ceased not to commune with the Holy Spirit till
the saw had cloven him to the middle of his body.”[691]
In the Mishna[692] it is related that the Rabbi Simeon Ben Azai found
in Jerusalem (2d cent.) a genealogy, wherein it was written that
Manasseh killed Isaiah. Manasseh said to Isaiah, “Moses, thy master,
said, There shall no man see God and live.[693] But thou hast said, I
saw the Lord seated upon His throne.[694] Moses said, What other nation
is there so great, that hath God so nigh unto them?[695] But thou hast
said, Seek ye the Lord while He may be found.”[696]
Isaiah thought, “If I excuse myself, I shall only increase his guilt
and not save myself;” so he answered not a word, but pronounced the
Incommunicable Name, and a cedar-tree opened, and he disappeared
within it. Then Manasseh ordered, and they took the cedar, and sawed it
into lengthways; and when the saw reached his mouth, he died.
XLI.
JEREMIAH.
The work entitled _De Vitis Prophetarum_, falsely attributed to S.
Epiphanius, contains some apocryphal details concerning Jeremiah. It is
said that he was stoned at Taphens in Egypt, in a place where Pharaoh
formerly lived. He was held in great honor by the Egyptians, because of
the service he had rendered them in taming the serpents and crocodiles.
The faithful who take a little dust from the spot where he died, are
able to employ it as a remedy against the bites of serpents, and to
drive away crocodiles.
The prophet announced to the priests and wise men of Egypt that when a
virgin, who had borne a son, should set her foot on Egyptian soil, all
the idols should fall.
Before the destruction of Jerusalem, he hid the ark of the covenant in
a rock, which opened for the purpose, and closed upon it. Then said
he to the princes of the people and to the elders, “The Lord has gone
up from Sinai, but He will come again with His sacred power. And this
shall be the token of His coming,--all nations shall bow before the
Wood.”
Then the prophet continued, “None of the priests and prophets shall
open the ark, except Moses, the elect of God; and Aaron shall alone
unfold the tables it contains. At the Resurrection, the ark shall arise
out of the rock first of all, and it shall be placed upon Mount Zion.
Then all the saints will go there and await the Lord, and they will put
the enemy to flight who seeks their destruction.”
Having said these words, he traced with his finger the name of God upon
the rock, and the name remained graven there as if cut with iron. Then
a cloud descended upon the rock and hid it, and no man has seen it
since. It is in the desert, amongst the mountains, where are the tombs
of Moses and Aaron. At night a cloud of fire shines above the spot.
XLII.
EZEKIEL.
Ezekiel, whom the Arabs call Kazquil, was the son of an aged couple,
who had no children. They prayed to God, and He gave them a son.
Ezekiel was a prophet, and he exhorted the men of Jerusalem to war,
but they would not go forth to battle. Then God sent a pestilence, and
there died of them every day very many. So, fearing death, a million
fled from the city, hoping to escape the pestilence, but the wrath of
God overtook them, and they fell dead.
Then those who survived in the city went forth to bury them, but they
were too numerous; therefore they built a wall round the corpses, to
protect them from the beasts of the field; and thus they lay exposed to
the heat and cold for many years, till the flesh had rotted off their
bones.
Once the prophet Ezekiel came that way, and he saw this great multitude
of dead and dry bones. He prayed, and God restored them to life again,
and they stood upon their feet a great army, and entered into the city,
and lived out the rest of their days. It is said that among the Jews
there are, to this day, descendants of those who were resuscitated, and
they may be recognized by the corpse-like odor they exhale.[697]
The Jews relate that a celebrated Rabbi found the greatest difficulty
in comprehending the book of Ezekiel; therefore his disciples prepared
for him three hundred tuns of oil to feed his lamp whilst he studied at
night the visions of the prophet[698]
XLIII.
EZRA.
Cyrus, in the year 537 before Christ, put an end to the captivity of
the Jews in Babylon, as had been foretold by Daniel; and not only did
he permit the Jews to return to Jerusalem, but he furnished them with
the means of rebuilding their city and temple. The Oriental writers,
to explain the motive of Cyrus, say that his mother was a Jewess,
and that he himself was married to the Jewess Maschat, sister of
Zerubabbel, a granddaughter of the king Jehoiakim.
In 523 before Christ, Cambyses, having reigned a brief time, was
succeeded by Smerdis, the Magian, who is called, in the Scriptures,
Artaxerxes. He, being ill-disposed towards the Jews, withdrew from them
the gifts made by Cyrus, and arrested their work. Smerdis, however,
reigned only two years, and was succeeded by Darius Hystaspes, who
continued the work of Cyrus, by the hands of Ezra or Esdras, one of the
instruments used by God to restore His people.
Ezra was the son of Seraiah, of the lineage of Aaron.
In the Koran[699] it is said that Ezra, passing through a village near
Jerusalem, whose houses were ruined, exclaimed, “Can God restore these
waste places, and revive the inhabitants?”
Then God made him die; and he remained dead for one hundred years. At
the end of that time God revived him, and he saw the village rebuilt
and full of busy people.
The commentators on the Koran say that Ezra (Ozaïr), when young, had
been taken away captive by Nebuchadnezzar, but that he was delivered
miraculously from prison, and returned to Jerusalem, which he found
in ruins. He halted at a village, near the city, named Sair-Abad. Its
houses were fallen and without inhabitants, but the fig-tree and vines
remained in the gardens. Ezra collected the fruit, and made himself a
little cell out of the fallen stones. And he kept near him the ass on
which he had ridden.
The holy man, on contemplating from his hermitage the ruins of the holy
city and the temple, wept bitterly before the Lord, and said often with
a tone rather of lament than doubt, “How can the walls of Jerusalem
ever be set up again?”
Then God bade him die, and hid him from the eyes of men, in his cell,
with all that he had about him, his fruit, his mat, and his ass. At the
close of a century God revived him, and he found all as when he had
died; the ass standing, and the fruit unwithered. Then Ezra saw the
works that had been executed in Jerusalem, how the walls were being set
up, and the breaches repaired, and he said, “God is Almighty; He can
do whatsoever pleaseth him!”
After his resurrection, he went into the holy city, and spent night
and day in explaining to the people the Law, as he remembered it. But
it had been forgotten by the Jews, and therefore they disregarded his
instruction.
The Iman Thalebi says, that the Jews, to test the mission of Ezra,
placed five pens in his hand, and with each he wrote at the same moment
with like facility as if he held only one; and he wrote all the Books
of the Sacred Canon, as he drew them from his memory, without the
assistance of a book.
The Jews, however, said amongst themselves, “How can we be sure that
what Ezra has written is the true sacred text, since there is none
amongst us who can bear witness?”
Then one of them said, “I have heard say that my grandfather preserved
a copy of the sacred books, and that they were hidden by him in a
hollow rock, which he marked so that it might be recognized again.”
They therefore sought the place which had been marked, and there they
found a volume containing the Scriptures, which having been compared
with what Ezra had written, it was found that the agreement was exact.
Then the people, astonished at the miracle, cried out that Ezra was a
god.[700]
At the time of carrying away into Babylon, the sacred fire had been
cast into a well in the temple court. Ezra, having drawn some of the
dirt out of the well, placed on it the wood of the sacrifice; then the
flame, which for a hundred and forty years had been extinguished, burst
forth again out of the mire. When Ezra saw this wonder, he thrice drank
of the dust out of the well; and thus he imbibed the prophetic spirit,
and the power of recomposing from memory the lost sacred books.[701]
XLIV.
ZECHARIAH.
Sozomen[702] relates that the prophet Zechariah appeared to Colomeras,
a farmer of the village of Chupher, in Palestine, and revealed to him
his tomb; and on excavations having been made on the spot, an ancient
Hebrew book was discovered, which, however, was not regarded as
canonical. Nicephoras repeats the story after Sozomen.[703]
FOOTNOTES:
[1] Rev. xii. 7-9.
[2] Isaiah xiv. 13, 14.
[3] Luke x. 18.
[4] Fabricius (J. A.), Codex Pseudepigraphus Vet. Test. Hamb., 1722, p.
21.
[5] Jalkut Rubeni, 3, sub. tit. Sammael.
[6] Fol. 139, col. 1: see Eisenmenger, i. p. 831.
[7] Jalkut Rubeni, in Eisenmenger, i. p. 307.
[8] Eisenmenger, i. p. 104.
[9] Ibid., i. p. 820.
[10] Ibid., ii. 416, 420, 421.
[11] Chronique de Tabari. Paris, 1867, i. c. xxvii.
[12] Abulfeda, Hist. Ante-Islamica. Lipsiæ, 1831, p. 13.
[13] 1 Cor. x. 20.
[14] Majer, Mythologische Lexicon, Th. i. p. 231.
[15] Orig. adv. Cels. vi. 42.
[16] Lettres Edifiantes, viii. p. 420.
[17] Bibliothèque Univ. de Genève, 1827; D’Anselme, i. p. 228.
[18] Hist. Naturelle de l’Orinoque, par Tos. Gumilla. Avignon, 1751, t.
i. p. 172.
[19] Weil, Biblische Legenden der Muselmänner. Frankfort, 1845, pp.
12-16.
[20] Geiger, Was hat Mohammed aus d. Judenthum aufgenommen? p. 99.
[21] So also Abulfeda, Hist. Ante-Islamica, ed. Fleischer. Lipsiæ, 1831
p. 13.
[22] Tabari, i. c. xxvi.
[23] Colin de Plancy, p. 55.
[24] Eisenmenger, Neuentdecktes Judenthum. Königsberg, 1711, i. pp.
364-5.
[25] Bochart, Hierozoica, p. 2, l. 8, fol. 486.
[26] Tract Sanhedrim, f. 38.
[27] Jalkut Schimoni, f. 6.
[28] Tract Hagida, f. 12.
[29] Eisenmenger, i. p. 367.
[30] Ibid., 368.
[31] Eisenmenger, i. p. 369.
[32] Müller, Amerikanische Urreligionen; Basle, 1855. Atherne Jones,
North American Traditions, i. p. 210, etc. Heckewelder’s Indian
Nations, etc.
[33] Fourmont Anciens Peuples, i. lib. ii. p. 10.
[34] Aves, 666.
[35] Mémoires des Chinois, i. p. 105.
[36] Berosus, in Cory’s Ancient Fragments, p. 26.
[37] It is unfortunate that I have already written on the myths
relating to the formation of Eve in “Curiosities of Olden Times.” I
would therefore have omitted a chapter which must repeat what has
been already published, but that by so doing I should leave this work
imperfect. However, there is much in this chapter which was not in the
article referred to.
[38] Rabboth, fol. 20 b.
[39] Eisenmenger, i. 830.
[40] Weil, pp. 17, 18.
[41] Tabari, i. c. xxvi.
[42] Talmud, Tract. Berachoth, f. 61; Bartolocci Bibl. Rabbin., iv. p.
66.
[43] Bartolocci, Bibl. Rabbin., iv. p. 67.
[44] Bartolocci, Bibl. Rabbin., iii. p. 395.
[45] Ibid., p. 396; Eisenmenger, t. i. p. 365.
[46] Bhagavat, iii. 12, 51.
[47] Colebrooke Miscell. Essays, p. i. 64.
[48] Bundehesch, p. 377.
[49] Bartolocci, Bibl. Rabbin., iv. p. 463.
[50] Mendez Pinto, Voyages, ii. p. 178.
[51] Bhagavat, iii. 12, 25.
[52] Ibid., iv. 15, 27.
[53] Ovid, Metamorph., x. 7.
[54] Hesiod, Works and Days, 61-79.
[55] Gen. i. 27.
[56] Ibid., ii. 18.
[57] Ibid., 23.
[58] Abraham Ecchellensis, Hist. Arabum, p. 268.
[59] Talmud, Tract. Bava Bathra.
[60] S. Epiphan. Hæres., xxvi.
[61] Tho. Bangius, Cœlum Orientis, p. 103.
[62] S. Clementi Recog., c. iv.
[63] Lafitau, Mœurs des Sauvages Amériquaines, i. p. 93.
[64] Pallas, Reise, i. p. 334.
[65] Hodgson, Buddhism, p. 63.
[66] Upham, Sacred Books of Ceylon, iii. 156.
[67] Mémoires Chinois, i. p. 107.
[68] Bundehesch in Windischmann: Zoroastrische Studien. Berlin, 1863,
p. 82; and tr. A. du Perron, ii. pp. 77-80.
[69] So also Abulfeda, Hist. Ante-Islamica, p. 13.
[70] Weil, pp. 19-28.
[71] Tabari, i. p. 80.
[72] Diod. Sicul., 14 et seq.
[73] Ausland für Nov. 4, 1847.
[74] W. Smith, Nouveau Voyage de Guinée. Paris, 1751, ii. p. 176.
[75] Bowdler, Mission from Cape Coast to Ashantee. London, 1819, p. 344.
[76] Cranz, Historie von Grönland. Leipzig, 1770, i. p. 262.
[77] Humboldt, Pittoreske Ansichten d. Cordilleren; Plate xiii. and
explanation, ii. pp. 41, 42.
[78] De la Borde, Reise zu den Caraiben. Nürnb. 1782, i. pp. 380-5.
[79] Allg. Hist. der Reisen, xviii. p. 395.
[80] Eisenmenger, i. pp. 827-9.
[81] Weil, p. 28.
[82] Basnage, Histoire des Juifs. La Haye, iii. p. 391.
[83] Tract. Avod., f. 1. col. 3; also Tract. Pesachim, f. 118, col. 1.
[84] Eisenmenger, i. pp. 376, 377.
[85] Eisenmenger, i. pp. 377-80.
[86] Talmud, Avoda Sara, fol. 8 a, and in Levy, Parabeln, p. 300.
[87] It is a popular superstition among the lower orders in England
that a woman who dies in childbirth, even if she be unmarried, cannot
be lost.
[88] Weil, pp. 29-38.
[89] Dillman, Das Adambuch des Morgenlandes; Göttingen, 1853. This book
is not to be confounded with the Testament of Adam.
[90] Tabari, i., capp. xxviii. xxix.
[91] In More Nevochim, quoted by Fabricius, i. p. 5.
[92] Gen. v. i.
[93] Fabricius, i. p. 11.
[94] Adv. Hæresi, c. 5.
[95] Eusebius Nierembergius, De Origine S. Scripturæ. Lugd., 1641.
[96] Fabricius, i. p. 33.
[97] Ferdinand de Troilo, Orientale Itinerario. Dresd., 1667, p. 323.
[98] Selden, De Synedriis, ii. p. 452.
[99] Hottinger, Historia Orientalis, lib. i. c. 8.
[100] Jacobus Vitriacus, Hist. Hierosol., c. lxxxv.
[101] As King Charles’s Oak may be seen in the fern-root.
[102] Fabricius, i. p. 84.
[103] Neue Ierosolymitanische Pilgerfahrt. Würtzburg, 1667, p. 47.
[104] Stephanus Le Moyne, Notæ ad Varia Sacra, p. 863.
[105] Abulfeda, p. 15. In the Apocryphal book, The Combat of Adam
(Dillman, Das Christliche Adambuch des Morgenlandes; Göttingen, 1853),
the same reason for hostility is given. In that account, Satan appears
to Cain and prompts him to every act of wickedness.
[106] Tabari, i. c. xxx.
[107] Jalkut, fol. 11 a.
[108] Yaschar, p. 1089.
[109] Targums, ed. Etheridge, London, 1862, i. p. 172.
[110] Eisenmenger, i. p. 320.
[111] Liber Zenorena, quoted by Fabricius, i. p. 108.
[112] S. Methodius, jun., Revelationes, c. 3.
[113] Eutychius, Patriarcha Alex., Annales.
[114] Pirke R. Eliezer, c. xxi.
[115] Historia Dynastiarum, ed. Pocock; Oxon. 1663, p. 4.
[116] Ad Antiochum, quæst. 56.
[117] Fabricius, i. p. 112.
[118] Eisenmenger, i. p. 462.
[119] Targum, i. p. 173.
[120] Jalkut Cadasch, fol. 6, col. i.
[121] Pirke R. Eliezer, c. xxi.
[122] Ibid.
[123] Ibid.
[124] Eisenmenger, ii. p. 8.
[125] Ibid., p. 428.
[126] Ibid., p. 455.
[127] Tract. Avoda Sara.
[128] Tabari, i. c. xix.
[129] Antiq. Judæ., lib. i. c. 2.
[130] Excerpta Chronologica, p. 2.
[131] Gen. iv. 15.
[132] Cosmas Indopleustes, Cosmographia, lib. v.
[133] D’Herbelot, Bibliothèque Orientale, _sub voce_ Cabil, i. p. 438.
[134] Neue Ierosolymitanische Pilgerfahrt. Von P. F. Ignat. von
Rheinfelden. Würtzburg, 1667. P. ii. p. 8.
[135] Weil, pp. 40-3.
[136] Tabari, i. c., xxxiii.
[137] Colin de Plancy, p. 78.
[138] Herbelot, i. p. 95.
[139] Moses bar Cepha. Commentarius de Paradiso, P. i. c. 14.
Fabricius, i. p. 75.
[140] S. Basil Seleuc. Orat. xxxviii.
[141] Lettre de H. A. D., Consul de France en Abyssinie, 1841.
[142] Tabari, i. c. xxxiv.
[143] D’Herbelot, i. p. 125, s. v. Rocail.
[144] Midrash Tillim, fol. 10, col. 2.
[145] Eisenmenger, i. p. 645.
[146] Theodoret, Quæst. in Gen. xlvii.
[147] Plutarch, Isis and Osiris, ed. Parthey; pp. 72, 88, and notes pp.
183, 238.
[148] Abulfaraj, Hist. Dynast., ed. Pocock, p. 5.
[149] Joseph. Antiq. Judaic., lib. i. c. 2.
[150] Freculphus, Chron. lib. i. c. 12.
[151] Anastasius Sinaita, Οδηγός. ed. Gretser, Ingolst. 1606, p. 269.
[152] Gen. v. 6-9.
[153] Pseudo Josephus Gorionides; ed. Clariss. Breithauptius, lib. ii.
c. 18, p. 131.
[154] I give the Arabic legend. The account in Jasher is different.
Enoch retired from the world, and showed himself only at rare
intervals, when he gave advice to all who came to hear his wisdom. He
was taken up to heaven in a whirlwind, in a chariot with horses of
fire. (Yaschar, pp. 1094-1096.)
[155] Tabari, i. c. xxxv.
[156] Dillman, Das Buch Enock; Leipzig, 1853. Ewald, in his “Geschichte
der Volks Israel” (iii. 2, pp. 397-401), attributes it to the year 130.
B. C.
[157] Fol. 26, col. 2.
[158] Jalkut Rubeni, fol. 27, col. 4.
[159] Ibid., fol. 107, col i.
[160] Targums, ed. Etheridge, i. p. 175.
[161] Suidas, Lexic. s. v. Nannacos.
[162] Nischmath Chajim, fol. 116, col. i.
[163] Eisenmenger, i. p. 380.
[164] Das Buch Henoch, von Dillmann, Leipz. 1853, c. xv. p. 9.
[165] Abulfaraj, p. 6.
[166] Eutych. Patriarcha Alex., Annales ab Orbe Condito, Arabice et
Lat., ed. Selden; London, 1642, i. p. 19.
[167] D’Herbelot, s. v. Surkrag and Kaïumarth.
[168] Tabari, c. xxxvii.
[169] D’Herbelot, s. v. Tahmourath.
[170] Tabari, caps. xxxix. xl.
[171] Gen. iv. 18-24.
[172] Targums, ed. Etheridge, i. p. 173.
[173] Yaschar, tr. Drach, p. 1092; the same in Midrash Jalkut, c. 38;
Midrash, Par. Bereschith, fol. 2; Rabbi Raschi on Genesis; etc., etc.
[174] Véland le Forgeron; Paris, 1833. There is an English translation
by Wright.
[175] Tabari, i. c. xxi.
[176] Eisenmenger, ii. p. 416.
[177] Colin de Plancy, p. 102.
[178] Midrash, fol. 12; so also Targum of Palestine, Etheridge, i. p.
179.
[179] Chron. Græc., ed. Scaliger, Lugd. Batav. 1606, p. 4.
[180] Fabricius, i. p. 225.
[181] Eisenmenger, i. p. 651.
[182] Talmud, Tractat. Sanhedrin, fol. 108, col. 1. So also the Book
Yaschar, p. 1097.
[183] Jalkut, Genesis, fol. 14a.
[184] Jalkut Shimoni, Job. fol. 121, col. 2.
[185] Eisenmenger, i. p. 385. The Targum of Palestine says the water
was hot (i. p. 179).
[186] Tractat. Sevachim, fol. 113, col. 2.
[187] Or, a unicorn; the Hebrew word is Reém.
[188] Midrash, fol. 14.
[189] Eutych, Patriarcha Alex., ed. Selden, i. p. 36.
[190] Tabari, p. 108.
[191] Abulfeda, p. 17.
[192] Yaschar, p. 1100.
[193] Colin de Plancy, p. 110.
[194] Weil, p. 45.
[195] Ararat.
[196] Tabari, c. xli.
[197] Weil, p. 45.
[198] Midrash, fol. 15.
[199] Tabari, p. 113.
[200] Fabricius, i. pp. 74, 243.
[201] Ed. Dillmann, c. 67.
[202] Ed. Etheridge, i. p. 182.
[203] Gen. v. 20.
[204] In the Midrash Rabba, this want of connection between the name
and the signification is remarked upon, and Solomon Jarki in his
commentary says that, for the meaning assigned, the name ought to have
been, not Noah, but Menahem.
[205] Buttmann, Ueber der Mythus d. Sûndfluth, Berlin, 1819; Lûken Die
Traditionen des Menschengeschlechts, Munster, 1856; Bryant, Of the
Deluge in Ancient Mythology, London, 1775, etc.
[206] Parrot, Journey to Ararat, English Trans. Lond. 1845.
[207] Joseph. Antiq., i. 3; see also Ptolem. Geogr. vi. 2.
[208] Joseph. Antiq., i. 4.
[209] Euseb. Præp. Evang. ix. 19.
[210] Lucian, De Dea Syra, c. 12, 13.
[211] Georg. Syncellus, Chronographia, p. 29, B., ed. Bonn; or Cory’s
Ancient Fragments, p. 26 et seq.
[212] Præp. Evang. ix. 12; see also S. Cyril contra Julian, i.
[213] Bochart, Geogr. Sacra, p. 231.
[214] Ekhel, Doctrina Numm. Vet. iii. p. 132 et seq.; see also Bryant’s
New System of Ancient Mythology, Lond. 1775, i. note 3.
[215] Orac. Sibvll, i. v. 260, 265-7. Ed. Fiedlieb.
[216] Bundehesch, 7.
[217] On the Chronology of the Hindus, by Sir W. Jones; Asiatic
Researches, ii. pp. 116-7.
[218] Bopp, Die Sündfluth; Berlin, 1829, p. 9.
[219] Ovid. Metam. i. 240 et seq.
[220] Steph. Bryzant., s. voce Ικονιον.
[221] Diod. Sicul. lib. i.
[222] Mém. concernant les Chinois, i. p. 157.
[223] Klaproth, Inschrift, des Yu; Halle, 1811, p. 29.