venture to give death to that man, the like of whom all generations of
men have not seen?”
Then the Most High called to Him Michael, and said, “Go and bring the
soul of My servant Moses to Paradise.”
The angel Michael answered in fear, “Lord, Lord, I was his instructor in
heavenly lore! How can I bear death to my pupil?”
Then the Most High called to Him Sammael, and said, “Go and bring the
soul of My servant Moses to Paradise.”
The angel Sammael flushed red with joy. He clothed himself in anger, and
grasped his sword, and rushed down upon the holy one. But he found him
writing the incommunicable name of God, and he saw his face shine with
divine light. Then he stood irresolute, and his sword sank with the
point to earth.
“What seekest thou?” asked Moses.
“I am sent to give thee death,” answered the trembling angel. “All
mortals must submit to that.”
“But not I,” said Moses, “at least from thee; I, consecrated from my
mother’s womb, the discloser of divine mysteries, the mouthpiece of God,
I will not surrender my soul into thy hand.”
Then Sammael flew away.
But a voice fell from heaven, “Moses, Moses, thine hour is come!”
“My Lord,” answered Moses, “give not my soul into the hands of the Angel
of Death.”
Then the Bath-kol, the heavenly voice, fell again, “Be comforted. I
myself will take thy soul, and I myself will bury thee.”[577]
Then Moses went home, and knocked at the door. His wife Zipporah opened;
and when she saw him pale and trembling, she inquired the reason.
Moses answered, “Give God the praise. My hour of death is come.”
“What! must a man who has spoken with God die like ordinary mortals?”
“He must. Even the angels Gabriel, Michael, and Israfiel must die; God
alone is eternal, and dies not.”
Zipporah wept, and swooned away.
When she recovered her senses, Moses asked, “Where are my children?”
“They are put to bed, and are asleep.”
“Wake them up; I must bid them farewell.”
Zipporah went to the children’s bed and cried, “Arise, poor orphans!
arise, and bid your father farewell; for this is his last day in this
world, and the first in the world beyond.”
The children awoke in terror, and cried, “Alas! who will pity us when we
are fatherless? who will stand protector on our threshold?”
Moses was so moved that he wept. Then God said to him, “What mean these
tears? Fearest thou death, or dost thou part reluctantly with this
world?”
“I fear not death, nor do I part reluctantly with this world; but I
lament these children, who have lost their grandfather Jethro and their
uncle Aaron, and who now must lose their father.”
“In whom then did thy mother confide, when she cast thee in the bulrush
ark into the water?”
“In Thee, O Lord.”
“Who gave thee power before Pharaoh? who strengthened thee with thy
staff to divide the sea?”
“Thou, O Lord.”
“Who led thee through the wilderness, and gave thee bread from heaven,
and opened to thee the rock of flint?”
“Thou, O Lord.”
“Then canst thou not trust thy orphans to Me, who am a father to the
fatherless? But go, take thy staff, and extend it once more over the
sea, and thou shalt have a sign to strengthen thy wavering faith.”
Moses obeyed. He took the rod of God in his hand, and he went down to
the sea-beach, and he lifted the rod over the water. Then the sea
divided, and he saw in the midst a black rock. And he went forward into
the sea till he reached the rock, and then a voice said to him, “Smite
with thy staff!” And he smote, and the rock clave asunder, and he saw at
its foundations a little cavity, and in the cavity was a worm with a
green leaf in its mouth. The worm lifted up its voice and cried thrice,
“Praised be God, who doth not forget me, though I, a little worm, lie in
loneliness here! Praised be God, who hath nourished and cherished even
me!”
When the worm was silent, God said to Moses: “Thou seest that I do not
fail to consider and provide for a little worm in a rock of which men
know not, far in the depths of the sea; and shall I forget thy children,
who know Me?”
Moses returned with shame to his home, comforted his wife and children,
and went alone to the mountain where he was to die.[578]
And when he had gone up the mountain, he met three men who were digging
a grave; and he asked them, “For whom do you dig this grave?”
They answered, “For a man whom God will call to be with Him in
Paradise.”
Moses asked permission to lend a hand to dig the grave of such a holy
man. When it was completed, Moses asked, “Have you taken the measure of
the deceased?”
“No; we have quite forgotten to do so. But he was of thy size; lie down
in it, and God will reward thee, when we see if it be likely to suit.”
Moses did so.[579]
The three men were the three angels Michael, Gabriel, and Sagsagel. The
angel Michael had begun the grave, the angel Gabriel had spread the
white napkin for the head, the angel Sagsagel that for the feet.
Then the angel Michael stood on one side of Moses, the angel Gabriel on
the other side, the angel Sagsagel at the feet, and the Majesty of God
appeared above his head.
And the Lord said to Moses, “Close thine eyelids.” He obeyed.
Then the Lord said, “Press thy hand upon thy heart.” And he did so.
Then God said, “Place thy feet in order.” He did so.
Then the Lord God addressed the spirit of Moses, and said, “Holy soul,
my daughter! For a hundred and twenty years hast thou inhabited this
undefiled body of dust. But now thine hour is come; come forth and mount
to Paradise!”
But the soul answered, trembling and with pain, “In this pure and
undefiled body have I spent so many years, that I have learned to love
it, and I have not the courage to desert it.”
“My daughter, come forth! I will place thee in the highest heaven
beneath the Cherubim and Seraphim who bear up My eternal throne.”
Yet the soul doubted and quaked.
Then God bent over the face of Moses, and kissed him. And the soul
leaped up in joy, and went with the kiss of God to Paradise.
Then a sad cloud draped the heavens, and the winds wailed, “Who lives
now on earth to fight against sin and error?”
And a voice answered, “Such a prophet never arose before.”
And the Earth lamented, “I have lost the holy one!”
And Israel lamented, “We have lost the Shepherd!”
And the angels sang, “He is come in peace to the arms of God!”[580]
But the Mussulmans narrate the last scene differently.
They say that the Angel of Death stood over Moses, as he lay in the
grave, and said, “Prophet of God, I must take thy soul.”
“How wilt thou take it?”
“From thy mouth.”
“Thou canst not, for my mouth hath spoken with God.”
“Then from thine eyes.”
“Thou canst not, for my eyes have seen the uncreated Light of God.”
“Then from thy ears.”
“Thou canst not, for my ears have heard the Voice of God.”
“Then from thy hands.”
“Thou canst not, for my hands have held the diamond tables, on which was
engraven the Tora.”
Then God bade the Angel of Death obtain from Rhidwan, the porter of
Paradise, an apple from the garden, and give it to Moses to smell.
Moses took the apple out of the hand of the Angel of Death, and smelt at
it; and as he smelt thereat, the angel drew his soul forth at his
nostrils.
None know where is the grave of Moses, save Gabriel, Michael, Israfiel,
and Azrael, for they buried him and defend his grave to the Judgment
Day.[581]
By Nebo’s lonely mountain,
On this side Jordan’s wave,
In a vale in the land of Moab
There lies a lonely grave.
And no man knows that sepulchre,
And no man saw it e’er,
For the angels of God upturned the sod,
And laid the dead man there.
That was the grandest funeral
That ever passed on earth;
But no man heard the trampling,
Or saw the train go forth—
Noiselessly as the daylight
Comes back when night is done,
And the crimson streak on Ocean’s cheek
Grows into the great sun;
Noiselessly as the spring-time
Her crown of verdure weaves,
And all the trees on all the hills
Open their thousand leaves;
So without sound of music,
Or voice of them that wept,
Silently down from the mountain’s crown
The great procession swept.
And had he not high honour—
The hill-side for a pall,
To lie in state, while angels wait
With stars for tapers tall;
And the dark rock-pines, like tossing plumes,
Over his bier to wave,
And God’s own hand in that lonely land
To lay him in the grave?[582]
Once when the Persian Empire was at the summit of its power, an attempt
was made to discover the body of Moses. A countless host of Persian
soldiers was sent to search Mount Nebo. When they had reached the top of
the mountain, they saw the sepulchre of Moses distinctly at the bottom.
They hastened to reach the valley, and then they clearly distinguished
the tomb of Moses at the summit. Thus, whenever they were at the top,
they saw it at the foot; and when they were at the foot, it appeared at
the top; so they were forced to abandon the prosecution of their
search.[583]
The incident of the contention of Michael with Satan for the body of
Moses mentioned by S. Jude is contained in the apocryphal “Assumption of
Moses,” now lost, but which has been quoted by Origen and other Fathers.
Footnote 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 Zipporah. (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 Hajasher, or Book of Jasher.
Footnote 454:
Yaschar, pp. 1241-53. The history of Zepho is quite a romance, too
long for insertion here.
Footnote 455:
Yaschar, pp. 1248, 1249; 1253, 1254.
Footnote 456:
Ibid., p. 1255.
Footnote 457:
Midrash, fol. 51; Yaschar, p. 1157.
Footnote 458:
Midrash Jalkut, fol. 52; Yaschar, pp. 1257-9.
Footnote 459:
The curious passages, Isaiah vii. 15, 22, may allude to this
tradition.
Footnote 460:
Moses’s 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.
Footnote 461:
Beer, pp. 112-6.
Footnote 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. 25); but others, with more
probability, assert that she married Eliphazan after the death of
Amram. (Yaschar, p. 1259.)
Footnote 463:
Yaschar, p. 1260.
Footnote 464:
Targum of Palestine, i. p. 446.
Footnote 465:
Rabboth, fol. 118a.
Footnote 466:
Exod. xv. 1.
Footnote 467:
The Arabic name for her is Asia; Yaschar, p. 1261.
Footnote 468:
Targum of Palestine, i. p. 446; Yaschar, p. 1261.
Footnote 469:
Midrash, fol. 51.
Footnote 470:
Midrash, fol. 51; Yaschar, p. 1262.
Footnote 471:
Midrash, fol. 52; Yaschar, p. 1263.
Footnote 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.)
Footnote 473:
Exod. iv. 10.
Footnote 474:
Beer, pp. 26-42. Abulfaraj says that Jannes and Jambres were the
tutors of Moses in his youth (Hist. Dynast., p. 17).
Footnote 475:
Yaschar, p. 1265.
Footnote 476:
Yaschar, p. 1265.
Footnote 477:
Yaschar, p. 1263.
Footnote 478:
Parascha of R. Solomon Jaschi, on Exod. ii. 12; also Targums of
Palestine and Jerusalem, i. p. 447; Yaschar, pp. 1265, 1266.
Footnote 479:
Pirke R. Eliezer, c. 40; Rabboth, fol. 119a; Yaschar, p. 1266.
Footnote 480:
This illustrates the passage 2 Kings ix. 13.
Footnote 481:
Midrash, fol. 52; Yaschar, pp. 1265-1274.
Footnote 482:
These were two of his seven names.
Footnote 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.
Footnote 484:
Pirke R. Eliezer, c. 40; Yaschar, p. 1274.
Footnote 485:
The Targum of Palestine, “ten years;” i. p. 448.
Footnote 486:
Beer, pp. 42-62; 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.
Footnote 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.
Footnote 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.)
Footnote 489:
Exod. iv. 14.
Footnote 490:
Tabari, i. c. lxxiii. p. 24.
Footnote 491:
Midrash, fol. 54.
Footnote 492:
Targum of Palestine, i. p. 460.
Footnote 493:
Yaschar, p. 1280.
Footnote 494:
Tabari, p. 326.
Footnote 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.)
Footnote 496:
In Arabic, Risam and Rijam; and Shabun and Gabun, in Persian.
Footnote 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.
Footnote 498:
Midrash, fol. 55.
Footnote 499:
Targum of Palestine, i. p. 463.
Footnote 500:
Venomous insects (Kalma), gnats (Kinnim). See Wisdom xvi. 1, 3.
Footnote 501:
Targums, i. 464.
Footnote 502:
Targums, i. p. 467.
Footnote 503:
Ibid., i. p. 471.
Footnote 504:
Yaschar, p. 1283.
Footnote 505:
Tabari, i. p. 338.
Footnote 506:
Weil, p. 165.
Footnote 507:
Talmud, Sota. fol. 13.
Footnote 508:
Targum of Palestine, i. p. 478.
Footnote 509:
Targums, i. p. 475.
Footnote 510:
Ibid., i. p. 485.
Footnote 511:
Targum of Jerusalem, i. p. 488; Yaschar, p. 1287.
Footnote 512:
Exod. xiv. 13, 14.
Footnote 513:
Koran, Sura xxvi. v. 63.
Footnote 514:
Weil, p. 168; see also Midrash, fol. 176.
Footnote 515:
Exod. xv. 21.
Footnote 516:
Tabari, p. 350.
Footnote 517:
Ibid. i. p. 355.
Footnote 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.)
Footnote 519:
Targum of Palestine, i. p. 552.
Footnote 520:
Tabari, i. p. 362.
Footnote 521:
Targum of Palestine, ii. p. 685.
Footnote 522:
Pirke R. Eliezer, c. 45.
Footnote 523:
Weil, pp. 172, 173.
Footnote 524:
Koran, Sura vii. v. 139.
Footnote 525:
Tabari, i. p. 364.
Footnote 526:
Ibid., i. c. lxxv.
Footnote 527:
Targum of Palestine, i. p. 561.
Footnote 528:
Jalkut Rubeni, fol. 117, col. 1.
Footnote 529:
Jalkut Rubeni, fol. 107, cols. 2, 3.
Footnote 530:
Ibid., fol. 107, col. 3.
Footnote 531:
Tabari, i. p. 371; also Midrash, fol. 30.
Footnote 532:
Parascha R. Bechai, fol. 116.
Footnote 533:
Talmud, Tract. Hajada, fol. 12, col. 2.
Footnote 534:
Talmud, Tract. Joma, fol. 75, col. 1.
Footnote 535:
This is sanctioned by Scripture: “_Thou feddest Thine own people with
angels’ food, and didst send them from heaven bread prepared without
their labour, able to content every man’s delight, and agreeing to
every taste._” (Wisdom, xvi. 20.)
Footnote 536:
Talmud, Tract. Joma, fol. 75, col. 1; Schemoth Rabba, fol. 115, col.
4.
Footnote 537:
To this tradition perhaps David refers, Ps. xxiii. 5, lxxviii. 19.
Footnote 538:
Targum of Palestine, i. pp. 499, 500.
Footnote 539:
Jalkut Shimoni, fol. 73, col. 4.
Footnote 540:
Targum of Palestine, i. pp. 501, 502.
Footnote 541:
Tabari, i. p. 393.
Footnote 542:
Koran, Sura ii. v. 54.
Footnote 543:
Tabari, i. p. 394; but also Deut. viii. 4, Nehemiah ix. 21.
Footnote 544:
1 Cor. x. 4.
Footnote 545:
Tabari, i. p. 373.
Footnote 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.
Footnote 547:
Weil, pp. 176-81; Tabari, i. c. lxxvi.; Koran, Sura xviii.
Footnote 548:
Voltaire has taken this legend as the basis of his story of “Zadig.”
Footnote 549:
Targums, ii. pp. 380, 381.
Footnote 550:
Weil, p. 175.
Footnote 551:
Targums, ii. p. 382.
Footnote 552:
Weil, p. 176.
Footnote 553:
Targums, ii. p. 386.
Footnote 554:
Tract. Kethuvoth, fol. 111, col. 2.
Footnote 555:
Targum of Palestine, ii. p. 390.
Footnote 556:
Targums, ii. p. 391.
Footnote 557:
Tabari, i. c. lxxvii.; Weil, pp. 182, 183; Abulfeda, p. 33.
Footnote 558:
Eisenmenger, ii. p. 305. Possibly the passage Zech. ix. 11, 12, may
contain an allusion to this tradition.
Footnote 559:
Ibid., p. 342.
Footnote 560:
Pirke R. Eliezer, c. 45.
Footnote 561:
Perhaps the passage Isai. xl. 4 may be an allusion to this tradition.
Footnote 562:
Talmud, Tract. Beracoth, fol. 54, col. 2; Targum of Palestine, ii. pp.
411-13.
Footnote 563:
Talmud, Tract. Beracoth, fol. 54, col. 2; Targums, ii. p. 416;
Yaschar, p. 1296.
Footnote 564:
Talmud, Tract. Sopherim, fol. 14, col. 4.
Footnote 565:
Ibid., Tract. Nida, fol. 24, col. 2.
Footnote 566:
Jalkut Cadasch, fol. 16, col. 2.
Footnote 567:
Eisenmenger, i. p. 389.
Footnote 568:
Talmud, Tract. Sopherim, fol. 14, col. 4.
Footnote 569:
Tabari, i. p. 398.
Footnote 570:
Gen. xxxi. 51.
Footnote 571:
Targums, ii. pp. 419-21.
Footnote 572:
Targums, ii. pp. 432-3.
Footnote 573:
Ibid., pp. 434-5.
Footnote 574:
Jalkut, fol. 240; Rabboth, fol. 275, col. 1; Midrash, fol. 285.
Footnote 575:
Weil, p. 185.
Footnote 576:
Tabari, i. c. lxxix.; Abulfeda, p. 35.
Footnote 577:
Rabboth, fol. 302 b; Devarim Rabba, fol. 246, col. 2.
Footnote 578:
Weil, pp. 188, 189.
Footnote 579:
Weil, p. 190.
Footnote 580:
Rabboth, fol. 302 b.
Footnote 581:
Weil, pp. 190, 191.
Footnote 582:
Lyra Anglicana, London, 1864, “The Burial of Moses.”
Footnote 583:
Talmud, Tract. Sota, fol. 14 a.
XXXIII.
JOSHUA.
Hitherto Israel had required a lawgiver, and they had been given one in
Moses; now they needed a general, and they were provided with one in
Joshua.
After the death of Moses and his brother Aaron, the children of Israel
remained seven years in the wilderness, till the forty years were
accomplished. Then God conferred on Joshua the function of prophet, and
ordered him to lead the chosen people out of the desert and to attack
the three cities of the giants.
Joshua was of the tribe of Joseph. He was the son of Nun, who was the
son of Ephraim, who was the son of Joseph; and his mother was Miriam,
the sister of Moses and Aaron.[584]
Before Joshua led the people of the Lord to the conquest of the Holy
Land, Joshua sent three deputations into Canaan; of these the first
proclaimed, “Let any one who will escape death, leave the country.”
Then came the second deputation, and declared, “Let such people as will
make an alliance with us, do so, and we will receive them.”
Then came the third deputation, and cried, “Let those who persist in
desiring war, prepare for it.”
The result of these deputations was that one nation deserted the country
and settled in Africa, and that another nation made terms with Israel.
But thirty-one princes made ready for war.[585]
Joshua marched with his army against Jericho, took the city, and slew
all the men therein; they were giants, and it took a hundred men to cut
off the head of each giant.
After the capture of Jericho, Joshua went against Ai, which is beside
Beth-aven, on the east side of Bethel. And as the people went up, the
men of Ai came forth, and routed them, and they fled.[586]
Then Joshua rent his clothes, and fell on his face to the earth before
the ark of the Lord, until eventide, he and the elders of Israel, and
put dust on their heads.
And the Lord said to Joshua, “Get thee up. I am wroth with the people,
for there is amongst them a sin which is not put away, and till that
accursed thing is cast out, victory shall not attend their arms.”
Now Joshua had ordered all the plunder of Jericho to be burnt with fire;
but although it was heaped up, the fire would not consume it. Then he
knew that the pile could not be complete, for the flames danced up, but
would consume nothing, as though they waited for the entirety of their
prey.
So Joshua made inquisition; and it was found that Achan (Adjezan in
Arabic) had concealed a portion of the booty, which he desired to
appropriate to his own use.
Then the booty taken by Achan was added to the heap, and instantly the
flames roared up, and devoured the whole of the spoil.[587]
And when Ai was taken, Joshua said: “Enter into this town; for God has
taken it from the giants, and has given it to you to be your
inheritance. But when you pass through the gates, prostrate yourselves,
with your heads in the dust, and adore God, saying, Hittaton, hittaton,
which is by interpretation, Pardon our sins.”
Some of those who entered Ai obeyed the voice of Joshua, and God gave
them a possession in that city, and their posterity retain it to this
day.
But there were some ungodly men who disobeyed the voice of Joshua, and
when they passed through the gates, they did not prostrate themselves,
but they raised their heads to heaven, and instead of saying
“_hittaton_,” as commanded, they said “_hintaton_,” asking for corn.
Then the wrath of God was kindled against these men, and fire fell from
heaven, and consumed all that had said _hintaton_ in place of
_hittaton_.[588]
Near Ai there were mountains, in which reigned two kings, Kuma and Djion
(Sihon). These Amorites were wealthy. When Joshua attacked these kings,
they asked to make a league with the people of Israel; and they were
accepted, on condition that they believed in the religion of Moses.
Another of these mountain kingdoms was governed by a king called Barak
(Adoni-bezek). He also sought by submission to escape ruin, and Joshua
accepted him on the same terms as Kuma and Djion.
To the west were five cities, whose inhabitants were also Amorites. The
kings of these cities made war on Joshua. Joshua routed them, and these
five kings took refuge in a cave. Joshua ordered the cave to be closed
with a stone, whilst he pursued the routed army. Then God sent hail from
heaven, and each hailstone struck down and killed a man.[589]
On that day Joshua cried to the Lord, for the sun hasted to go down, and
it was a Friday, and he feared that he should not have utterly
discomfited the host before the Sabbath came in. Then the Lord
lengthened the day one hour, so as to enable him to complete his
victory.[590]
After the battle, it was announced to him that Barak and the other kings
who had made submission to him had taken advantage of the rising of the
kings of the five cities to renounce their allegiance, and to return to
the worship of false gods. Therefore Joshua prayed, “O Lord! because
they have become unfaithful, take from them their riches, and make them
poor, that they may become bondsmen; and that their king may fall into
misery!”
Joshua was sick and unable to march against them. He was aged a hundred
and twenty-eight years. He was a hundred years old when Moses died, and
he governed Israel twenty-eight years.[591]
For the benefit of coin-collectors, the following information is
inserted. “On the coins struck by Abraham are figured, on the obverse,
an old man and an ass; on the reverse, a boy and a girl. On the coins of
Joshua are, on one side a bull, on the other a unicorn. On those of
David, on one side a staff and wallet, on the other a tower. On those of
Mordecai, on the obverse, sackcloth and ashes; and on the reverse, a
crown.”[592]
After Joshua, Caleb, the son of Jephunneh, and Othniel, the son of
Kenaz,[593] Caleb’s brother, governed Israel. They collected the people,
and marched against Barak (Adoni-bezek)[594] and his people who had
apostatized, and attacked them, and slew great numbers of them.
They took the king and cut off his thumbs. This Barak had, during his
reign, treated seventy kings in like fashion, so that they were unable
to pick up anything off the ground. And when Barak was feasting, these
kings were brought before him. Then he cast bread among them, but they
were unable to pick it up, having no thumbs, and they were obliged to
stoop to the ground, and take it in their mouths like dogs; and this
caused huge merriment to the king.[595]
Footnote 584:
Tabari, i. p. 396.
Footnote 585:
Talmud of Jerusalem; Tract. Terumoth.
Footnote 586:
Josh. vii. 1-5.
Footnote 587:
Tabari, i. p. 402.
Footnote 588:
Koran, Sura ii. v. 55, 56.
Footnote 589:
Tabari, p. 404.
Footnote 590:
Tabari, p. 401.