303.Weil,p.78.
303.Weil,p.78.
304.Gen.xv.
304.Gen.xv.
305.Tabari,i.p.156.
305.Tabari,i.p.156.
306.Gen.xiv.19. The book Jasher also says that Amraphel and Nimrod are the same.
306.Gen.xiv.19. The book Jasher also says that Amraphel and Nimrod are the same.
307.Gen.xiv.17.
307.Gen.xiv.17.
308.Gen.xiv.19, 20.
308.Gen.xiv.19, 20.
309.Gen.xiv.23, 24.
309.Gen.xiv.23, 24.
310.Ps.ix.8.
310.Ps.ix.8.
311.Tabari,i.c.xlviii.
311.Tabari,i.c.xlviii.
312.Gittin,fol.56b; Pirke ofR.Eliezer,fol.49.
312.Gittin,fol.56b; Pirke ofR.Eliezer,fol.49.
313.Weil,p.80.
313.Weil,p.80.
314.Tabari,i.c.lii.; Abulfeda,p.25.
314.Tabari,i.c.lii.; Abulfeda,p.25.
315.Apocrypha de Loto, apud Fabricium,t.i.pp.428-431.
315.Apocrypha de Loto, apud Fabricium,t.i.pp.428-431.
316.Solomon Jarschi, Comm. on Moses,xx.5.
316.Solomon Jarschi, Comm. on Moses,xx.5.
317.Josh.xii.24.
317.Josh.xii.24.
318.Psalmcxiii.9.
318.Psalmcxiii.9.
319.This climax of absurdity is found also in the Mussulman histories of the Patriarch.
319.This climax of absurdity is found also in the Mussulman histories of the Patriarch.
320.Weil,p.83.
320.Weil,p.83.
321.It seems probable thatS.Paul alludes to this traditional speech more than once, as for instanceGal.iii.9.
321.It seems probable thatS.Paul alludes to this traditional speech more than once, as for instanceGal.iii.9.
322.The same story is told by the Mohammedans: Weil,p.90.
322.The same story is told by the Mohammedans: Weil,p.90.
323.Gen.xxi.24-27.
323.Gen.xxi.24-27.
324.Numbersxxi.16, 17.
324.Numbersxxi.16, 17.
325.Gen.xxi.33.
325.Gen.xxi.33.
326.The Mussulmans tell the story of Ishmael almost in every particular the same as that given below.
326.The Mussulmans tell the story of Ishmael almost in every particular the same as that given below.
327.Exod.iv.20.
327.Exod.iv.20.
328.Zech.ix.9.
328.Zech.ix.9.
329.When King Sapor heard theR.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 colours?” (Talmud, Tract. Sanhedrim,fol.98,col.1.)
329.When King Sapor heard theR.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 colours?” (Talmud, Tract. Sanhedrim,fol.98,col.1.)
330.The day is uncertain. Some say it was the 3rd 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.
330.The day is uncertain. Some say it was the 3rd 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.
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?
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.
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.
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.” (Johnxvi.7.)
335.“If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.” (Johnxvi.7.)
336.This is one instance out of several in which the honourable 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.
336.This is one instance out of several in which the honourable 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.Joshuai.21.
337.Joshuai.21.
338.2Sam.v.6; 1Chron.xi.4.
338.2Sam.v.6; 1Chron.xi.4.
339.2Sam.v.8.
339.2Sam.v.8.
340.2Sam.xxiv.24; 1Chron.xxi.24. This is, however, in direct contravention of the account in the fifth chapter of the 2nd Samuel.
340.2Sam.xxiv.24; 1Chron.xxi.24. This is, however, in direct contravention of the account in the fifth chapter of the 2nd Samuel.
341.Gen.xxiv.34-49.
341.Gen.xxiv.34-49.
342.Gen.xxv.2.
342.Gen.xxv.2.
343.Gen.xxv.4.
343.Gen.xxv.4.
344.Tabari,i.c.lvii.
344.Tabari,i.c.lvii.
345.Weil,p.98.
345.Weil,p.98.
346.This the Targumim, or paraphrases of the Sacred Text, distinctly say, “Melchizedek, who was Shem, son of Noah, king of Jerusalem.” (Etheridge,i.p.199.)
346.This the Targumim, or paraphrases 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.
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.Μελχισεδέκ.
348.Suidas, Lexic.s. v.Μελχισεδέκ.
349.Πασχάλιον, seu Chronicon Paschale a mundo condito ad Heraclii imp. ann. vicesimum. Ed.C.du Fresne du Cange; Paris, 1688,p.49.
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, Βίβλος χρονική,ed.Labbe; Paris, 1660,p.135.
350.Michael Glycas, Βίβλος χρονική,ed.Labbe; Paris, 1660,p.135.
351.Georgius Cedrenus, Σύνοψις ἱστοριῶν,ed.Goar; Paris, 1647,t.i.p.27.
351.Georgius Cedrenus, Σύνοψις ἱστοριῶν,ed.Goar; Paris, 1647,t.i.p.27.
352.Josephus Ben-Gorion, lib.vi.c.35, apud Fabricium,i.p.326.
352.Josephus Ben-Gorion, lib.vi.c.35, apud Fabricium,i.p.326.
353.S.Epiphanius Hæresi,lv.c.2.
353.S.Epiphanius Hæresi,lv.c.2.
354.Talmud, Tract. Bava Bathra.
354.Talmud, Tract. Bava Bathra.
355.Tabari,i.c.liii.
355.Tabari,i.c.liii.
356.Tabari; Weil, Abulfeda,pp.25-27, &c.
356.Tabari; Weil, Abulfeda,pp.25-27, &c.
357.Or El Khoudr; he is identified in Arab legend withS.George and Elias.
357.Or El Khoudr; he is identified in Arab legend withS.George and Elias.
358.Weil,pp.94-6.
358.Weil,pp.94-6.
359.Tabari,i.p.181.
359.Tabari,i.p.181.
360.Maschmia Jeschua,fol.19,col.4.
360.Maschmia Jeschua,fol.19,col.4.
361.Nezach Israel,fol.25,col.3.
361.Nezach Israel,fol.25,col.3.
362.Eisenmenger,ii.pp.260, 304.
362.Eisenmenger,ii.pp.260, 304.
363.Gen.xxv.22.
363.Gen.xxv.22.
364.Jer.i.5.
364.Jer.i.5.
365.Bereschith Rabba,fol.56,col.2.
365.Bereschith Rabba,fol.56,col.2.
366.Eisenmenger,i.646.
366.Eisenmenger,i.646.
367.Ibid.
367.Ibid.
368.Ibid.,pp.650-1.
368.Ibid.,pp.650-1.
369.Targums.ed.Etheridge,i.p.240.
369.Targums.ed.Etheridge,i.p.240.
370.Ibid.,p.241.
370.Ibid.,p.241.
371.Ibid., alsoR.Bechai’s Comment. on the Five Books of Moses,fol.35,col.i.
371.Ibid., alsoR.Bechai’s Comment. on the Five Books of Moses,fol.35,col.i.
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.
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.
373.Eisenmenger,i.p.651.
374.Gen.iii.21.
374.Gen.iii.21.
375.Yaschar,p.1150, where is the story of the assassination of Nimrod by Esau.
375.Yaschar,p.1150, where is the story of the assassination of Nimrod by Esau.
376.Ibid.
376.Ibid.
377.Eisenmenger,ii.p.879.
377.Eisenmenger,ii.p.879.
378.Eisenmenger,ii.p.262.
378.Eisenmenger,ii.p.262.
379.Targums,i.p.250.
379.Targums,i.p.250.
380.Targums,i.p.252.
380.Targums,i.p.252.
381.PirkeR.Eliezer,c.35.
381.PirkeR.Eliezer,c.35.
382.William Sanderson, Vita Mariæ, reg. Scot., et Jacobi, reg. Anglorum; also Beckmann, Notitiar. dignit. Dissert. 3,c.i.§ 7.
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.
383.The whole of the above is from the Targumim.
384.Jalkut Cadasch,fol.81,col.1; Yaschar,p.1161 et seq.
384.Jalkut Cadasch,fol.81,col.1; Yaschar,p.1161 et seq.
385.Eisenmenger,i.p.486.
385.Eisenmenger,i.p.486.
386.Jalkut Rubeni,fol.61,col.3.
386.Jalkut Rubeni,fol.61,col.3.
387.Jalkut Cadasch,fol.91,col.4.
387.Jalkut Cadasch,fol.91,col.4.
388.Targum of Palestine,i.p.272.
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.)
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.
390.Jalkut Rubeni,fol.62,col.2.
391.Bereschith rabba,fol.71,col.1 (70th Parascha).
391.Bereschith rabba,fol.71,col.1 (70th Parascha).
392.Bereschith rabba,fol.67,col.1.
392.Bereschith rabba,fol.67,col.1.
393.Jalkut Cadasch,fol.90,col.3.
393.Jalkut Cadasch,fol.90,col.3.
394.Eisenmenger,i.p.325.
394.Eisenmenger,i.p.325.
395.Tabari,i.p.206.
395.Tabari,i.p.206.
396.Gen.xxxiii.20.
396.Gen.xxxiii.20.
397.Jalkut Cadasch,fol.91,col.3.
397.Jalkut Cadasch,fol.91,col.3.
398.Yaschar,pp.1167, 1168.
398.Yaschar,pp.1167, 1168.
399.D’Herbelot, Bibliothèque Orientale,s. v.Ais,i.p.142.
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.
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.
401.Tabari,i.p.210.
402.Targums,i.p.287.
402.Targums,i.p.287.
403.Tabari,i.p.211.
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.)
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.
405.Tabari,i.p.212.
406.Targums,i.289.
406.Targums,i.289.
407.Weil,p.102.
407.Weil,p.102.
408.Yaschar,tr.Drachs,p.1192.
408.Yaschar,tr.Drachs,p.1192.
409.Tabari,i.pp.213, 214.
409.Tabari,i.pp.213, 214.
410.Targums,i.288.
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.
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.
412.His name in Arabic is Aziz.
413.Zuleika is the name in Yaschar; it is that also given her by the Arabs.
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.
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.
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.
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.
417.Tabari,p.220; Weil,p.112; both taken from the Rabbinic story in Yaschar,p.1195.
418.Weil,p.113.
418.Weil,p.113.
419.Targums,i.pp.296-9; Midrash,fol.45; Yaschar,p.1200.
419.Targums,i.pp.296-9; Midrash,fol.45; Yaschar,p.1200.
420.Midrash,fol.45.
420.Midrash,fol.45.
421.Weil,p.116; Tabari,i.c.44;Gen.xli.; Yaschar,pp.1202-8.
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.
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.
423.Midrash, Jalkut,fol.46.
424.Ibid.
424.Ibid.
425.Weil,p.122.
425.Weil,p.122.
426.Tabari,i.p.247; taken from the Rabbinic Yaschar (Sepher Hajaschar),p.1226.
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.
427.Midrash, Jalkut,fol.47; Yaschar,p.1225; Berescheth Rabba,fol.84,col.4.
428.Yaschar,p.1226.
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 odours of Paradise.
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 odours of Paradise.
430.Koran, Suraxii.; Tabari,i.pp.250, 251.
430.Koran, Suraxii.; Tabari,i.pp.250, 251.
431.Yaschar,p.1227.
431.Yaschar,p.1227.
432.Vita Asseneth, filiæ Potipharis; a Greek apocryphal book, in Fabricius,iii.p.85.
432.Vita Asseneth, filiæ Potipharis; a Greek apocryphal book, in Fabricius,iii.p.85.
433.Lib. de Mensuris et Ponderibus, § 10.
433.Lib. de Mensuris et Ponderibus, § 10.
434.Ephes.v.14.
434.Ephes.v.14.
435.Thess.ii.16.
435.Thess.ii.16.
436.Commen. in Eph. loc. cit.
436.Commen. in Eph. loc. cit.
437.Prolog. in fin. Duarum Hom. in Cant. Canticorum.
437.Prolog. in fin. Duarum Hom. in Cant. Canticorum.
438.Matt. Paris, Chronicle,ed.Bohn,vol.i.pp.437, 438.
438.Matt. Paris, Chronicle,ed.Bohn,vol.i.pp.437, 438.
439.T.i.,pp.496-759.
439.T.i.,pp.496-759.
440.Koran, Suraxxxviii.v.43-4. Job in Arabic is Aïub.
440.Koran, Suraxxxviii.v.43-4. Job in Arabic is Aïub.
441.Eisenmenger,ii.p.439.
441.Eisenmenger,ii.p.439.
442.Tabari,i.p.256.
442.Tabari,i.p.256.
443.Maï (Angelus), Test. Job; Romæ, 1839.
443.Maï (Angelus), Test. Job; Romæ, 1839.
444.Maï (Angelus), Test. Job; Romæ, 1839.
444.Maï (Angelus), Test. Job; Romæ, 1839.
445.In the “Testament of Job” she is called Sitis.
445.In the “Testament of Job” she is called Sitis.
446.Tabari,i.c.lxvi; Abulfeda,pp.27-29.
446.Tabari,i.c.lxvi; Abulfeda,pp.27-29.
447.Testament of Job.
447.Testament of Job.
448.Koran, Suraxxi.v.83.
448.Koran, Suraxxi.v.83.
449.Koran, Suraxxxviii.v.41.
449.Koran, Suraxxxviii.v.41.
450.Tabari,i.p.263.
450.Tabari,i.p.263.
451.Koran, Suraxxxviii.v.43.
451.Koran, Suraxxxviii.v.43.