[225] Mart. Martinii, Hist. Sin. p. 26.
[226] Steller, Beschreibung v. Kamschatka; Frankf. 1744, p. 273.
[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] Targum of Palestine, i. p. 460.
[493] Yaschar, p. 1280.
[494] Tabari, p. 326.
[495] Some say that Pharaoh entreated Moses to spare him for the
sake of Asia (Bithia), and that at the mention of his name Moses was
softened (Weil, p. 159)
[496] In Arabic, Risam and Rijam; and Shabun and Gabun, in Persian.
[497] Midrash, fol. 56. The Targums say that the enchanters turned
the water of Goshen into blood, so that there was no water to the
Israelites as to the Egyptians; i. p. 462.
[498] Midrash, fol. 55.
[499] Targum of Palestine, i. p. 463.
[500] Venomous insects (Kalma), gnats (Kinnim). See Wisdom xvi. 1, 3.
[501] Targums, i. 464.
[502] Targums, i. p. 467.
[503] Ibid., i. p. 471.
[504] Yaschar, p. 1283.
[505] Tabari, i. p. 338.
[506] Weil, p. 165.
[507] Talmud, Sota, fol. 13.
[508] Targum of Palestine, i. p. 1478.
[509] Targums, i. p. 475.
[510] Ibid., i. p. 485.
[511] Targum of Jerusalem, i. 488; Yaschar, p. 1287.
[512] Exod. xiv. 13, 14.
[513] Koran, Sura xxvi. v. 63.
[514] Weil, p. 168; see also Midrash, fol. 176.
[515] Exod. xv. 21.
[516] Tabari, p. 350.
[517] Tabari, i. p. 355.
[518] Both the Rabbis and the Mussulmans lay the blame, not on Aaron,
but on another. The Rabbis say it was Micah who made the calf; the
Mussulmans call him Samiri. (Weil, p. 170.)
[519] Targum of Palestine, i. p. 552.
[520] Tabari, i. p. 362.
[521] Targum of Palestine, ii. p. 685.
[522] Pirke R. Eliezer, c. 45.
[523] Weil, pp. 172, 173.
[524] Koran, Sura vii. v. 139.
[525] Tabari, i. p. 364.
[526] Ibid., i. c. lxxv.
[527] Targum of Palestine, i. p. 561.
[528] Jalkut Rubeni, fol. 117, col. 1.
[529] Jalkut Rubeni, fol. 107, cols. 2, 3.
[530] Jalkut Rubeni, fol. 107, col. 3.
[531] Tabari, i. p. 371; also Midrash, fol. 30.
[532] Parascha R. Bechai, fol. 116.
[533] Talmud, Tract. Hajada, fol. 12, col. 2.
[534] Talmud, Tract. Joma, fol. 75, col. 1.
[535] This is sanctioned by Scripture: “_Thou feddest Thine own people
with angels’ food, and didst send them from heaven bread prepared
without their labor, able to content every man’s delight, and agreeing
to every taste._” (Wisdom, xvi. 20.)
[536] Talmud, Tract. Joma, fol. 75, col. 1; Schemoth Rabba, fol. 115,
col. 4.
[537] To this tradition perhaps David refers, Ps. xxiii. 5, lxxviii. 19.
[538] Targum of Palestine, i. pp. 499, 500.
[539] Jalkut Shimoni, fol. 73, col. 4.
[540] Targum of Palestine, i. pp. 501, 502.
[541] Tabari, i. p. 393.
[542] Koran, Sura ii. v. 54.
[543] Tabari, i. p. 394; but also Deut. viii. 4, Nehemiah ix. 21.
[544] 1 Cor. x. 4.
[545] Tabari, i. p. 373.
[546] See my “Curious Myths of the Middle Ages,” article on S. George.
I have no doubt whatever that El Khoudr, identified by the Jews with
Elias, is the original of the Wandering Jew. I did not know this when I
wrote on the “Wandering Jew” in my “Curious Myths,” but I believe this
to be the key to the whole story.
[547] Weil, pp. 176-81; Tabari, i. c. lxxvi.; Koran, Sura xviii.
[548] Voltaire has taken this legend as the basis of his story of
“Zadig.”
[549] Targums, ii. pp. 380, 381.
[550] Weil, p. 175.
[551] Targums, ii. p. 382.
[552] Weil, p. 176.
[553] Targums, ii. p. 386.
[554] Tract. Kethuvoth, fol. 111, col. 2.
[555] Targums, ii. p. 391.
[556] Targum of Palestine, ii. p. 390.
[557] Tabari, i. c. lxxvii.; Weil, pp. 182, 183; Abulfeda, p. 33.
[558] Eisenmenger, ii. p. 305. Possibly the passage Zech. ix. 11, 12,
may contain an allusion to this tradition.
[559] Eisenmenger, ii. p. 305.
[560] Pirke R. Eliezer, c. 45.
[561] Perhaps the passage Isai. xl. 4 may be an allusion to this
tradition.
[562] Talmud, Tract. Beracoth, fol. 54, col. 2; Targum of Palestine,
ii., pp. 411-13.
[563] Talmud, Tract. Beracoth, fol. 54, col. 2; Targums, ii. p. 416;
Yraschar, p. 1296.
[564] Talmud, Tract. Sopherim, fol. 42, col. 2.
[565] Ibid., Tract. Nida, fol. 24, col. 2.
[566] Jalkut Cadasch, fol. 16, col. 2.
[567] Eisenmenger, i. p. 389.
[568] Talmud, Tract. Sopherim, fol. 14, col. 4.
[569] Tabari, i. p. 398.
[570] Gen. xxxi. 51.
[571] Targums, ii. pp. 419-21.
[572] Targums, ii. pp. 432-3.
[573] Ibid., pp. 434-5.
[574] Jalkut, fol. 240; Rabboth, fol. 275, col. 1; Midrash, fol. 285.
[575] Weil, p. 185.
[576] Tabari, i. c. lxxix.; Abulfeda, p. 35.
[577] Rabboth, fol. 302 b; Devarim Rabba, fol. 246, col. 2.
[578] Weil, pp. 188, 189.
[579] Weil, p. 190.
[580] Rabboth, fol. 302 b.
[581] Weil, pp. 190, 191.
[582] Lyra Anglicana, London, 1864, “The burial of Moses.”
[583] Talmud, Tract. Sota, fol. 14 a.
[584] Tabari, i. p. 396.
[585] Talmud of Jerusalem; Tract. Terumoth.
[586] Josh. vii. 1-5.
[587] Tabari, i. p. 402.
[588] Koran, Sura ii. v. 55, 56.
[589] Tabari, p. 404.
[590] Tabari, p. 401.
[591] Ibid., p. 404.
[592] Berescheth Rabba.
[593] The Mussulmans say Khasqîl or Ezechiel.
[594] Judges i. 4.
[595] Tabari, i. p. 404.
[596] Eisenmenger, i. p. 395.
[597] Hist. Dynast., p. 24.
[598] Tabari, i. c. lxxxvii.
[599] D’Herbelot, Bibl. Orient., s. v. Aschmouil.
[600] Koran, Sura ii. v. 247, 248.
[601] Koran, Sura ii. v. 248.
[602] D’Herbelot, Bibl. Orientale, t. i. p. 263.
[603] Tabari, i. p. 417.
[604] This incident, from the apocryphal gospels of the childhood
of Christ, shall be related in the Legendary Lives of New Testament
Characters.
[605] Weil, pp. 193-8.
[606] Koran, Sura ii. v. 250.
[607] Tabari, i. p. 418.
[608] Perhaps the Passage in Psalm cvii. 35 may refer to this miracle,
unrecorded in Holy Scripture.
[609] Weil, pp. 200, 201.
[610] Koran, Sura ii. v. 251.
[611] Weil, p. 203.
[612] Tabari, i. p. 421.
[613] Ibid.
[614] Tabari, i. p. 422; Weil, pp. 202-4; D’Herbelot, i. p. 362.
[615] Weil, pp. 205-8.
[616] Tabari, i. p. 423. The same story is told of the escape of S.
Felix of Nola, in the Decian persecution.
[617] Tabari, p. 429.
[618] Weil, p. 207.
[619] Tabari, i. p. 424.
[620] Ps. li. 5.
[621] Midrash, fol. 204, col. 1.
[622] Ps. cxviii. 22.
[623] See the story in the Legends of Adam.
[624] Zohar, in Bartolocci, i. fol. 85, col. 2.
[625] Jalkut, fol. 32, col. 2 (Parasch. 2, numb. 134).
[626] Ibid. (Parasch. 2, numb. 127).
[627] 1 Sam. xvii. 43.
[628] 2 Sam. iii. 29.
[629] Zohar, in Bartolocci, i. fol. 99, col. 1.
[630] Talmud, Tract. Sanhedrim, fol. 107.
[631] 1 Kings ii. 11.
[632] 2 Sam. v. 5.
[633] Bartolocci, i. f. 100.
[634] 1 Sam. xxiv. 4.
[635] Bartolocci, i. f. 122. col. 1.
[636] 1 Kings i. 1.
[637] Bartolocci, i. f. 122. col. 2.
[638] Ps. lvii. 9; Bartolocci, i. fol. 125, col. 2.
[639] Talmud, Tract. Sota, fol. 10 b
[640] Ps. xxii. 21.
[641] Midrash Tillim, fol. 21, col. 2.
[642] Eisenmenger, i. p. 409.
[643] Ps. xviii. 36.
[644] Ps. lv. 6.
[645] Ps. lxviii. 13.
[646] Talmud, Tract. Sanhedrim, fol. 95, col 1.
[647] Tract. Sabbath, fol. 30, col. 2.
[648] Tabari, i. p. 426; Weil, p. 208.
[649] Weil, p. 207.
[650] Tabari, p. 428.
[651] The Arabs call her Saga.