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Hegeler Institute

THE FAIRY-TALE ELEMENT IN THE BIBLE. (CONCLUDED) Author(s): Paul Carus Source: The Monist, Vol. 11, No. 4 (July, 1901), pp. 500-535 Published by: Hegeler Institute Stable URL: http://www.jstor.org/stable/27899265 . Accessed: 08/01/2014 15:46
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THE E now know



enough about the sources of the story of the a definite opinion of the legendary character to form Deluge account and the nature of its tradition ; it may of the Biblical * * serve us

therefore as an example
were received from

of those older Old


A recapitu



lation of the present state of text-exegesis will be instructive, and will enable us to form a judgment of the methods and modes of the Hebrew redactorship of ancient pagan myths. in cuneiform characters of three different texts of Fragments

the story of the flood have been discovered inMesopotamia; and a fourth report is preserved by the Greek author Berosus. One of the cuneiform texts which has the advantage of being almost complete, was found by Prof. George Smith, in 1872, in the library It forms an episode of the Babylonian of Asurbanipal. national the king of Erech. The hero suffering from a epic of Gilgamesh, disease visits his ancestor P?r-napistim,1 who is famous for his wis dom on which account he is called Atra-hasis,2 that is "the very wise." Berosus calls him Xisuthros The old man which would be in its original formHasis-Atra.3 has a very youthful appearance

" 1 Also transcribed Tsit-napishtim." " 3 means the Saved One," P?r-napistim to think, to comprehend, rived from hasisu, who Ass. excels W?rterb in wisdom. , pp. Cf. Jensen, Kosmol. 285. 249 and

2 Also



or "sprig of life" ; Hasis-Atra is de and ataru, excellent. It means he der Baby/., p. 385 f., and Delitzsch,

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to the reason, P?r-napistim tells the that once the gods had decided to destroy the city of Surippak by a flood, but Ea the god of wisdom and being interrogated story of the flood. He
anxious to preserve





the narrator,




to betray the secrets of the council of the gods, and yet wanted to give his prot?g? a warning of the impending danger. The to P?r-napistim lord of wisdom found wise counsel.. He appeared in the night in a dream, while he was sleeping in a reed hut, and did not dare addressing the reed hut, said :
"Reed Reed O man Pull hut, Reed hut, listen, hut

Wall, Wall,


perceive,1 Son Build of Ubaratutu, a ship, your life, your life." Save

from Surripak, your house, all possessions,


Forsake Leave

your property, behind


The seeds




ture, and requests P?r-napistim ''The of living beings.

concerning the details of the struc to bring into its hold all kinds of

of his god well, of his fellow-citizens, he is advised to say that he would suspicion go down to the ocean to live with Ea, his master, because the god suggestions Bel was hostile to shower to the god of the earth, and he would induce Bel It took P?r-napistim rich blessings upon the people.

very wise one," understands these and acts accordingly. To obviate the

one hundred and seven days to build the ark, which measured twenty cubits in height and one hundred and twenty in breadth, con It was covered taining six stories, each with nine cross partitions. was it with tar inside and out. When finished, P?rnapistim carried into the hold,?silver and gold and all kinds of all his belongings seeds of living beings, his family, his servants, animals of the field, and also artificers of every description. Berosus mentions also scriptures which contained reports about beginning, the middle, and the end of all things," saying that to bury them for the sake of preserving Xisuthros was requested them?a notice which is interesting because we frequently read allu "the
1 translates Gefilde Jeremias Zimmern translates "wind." for "reed hut," and Umhegung for "wall."

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502 sions in Babylonian



literature to the effect that science dates back arrived, P?r-napistim him

to the time before the deluge. for the deluge the moment When self entered, saying :
" This To day's see break1 Was I afraid I shuddered I locked the daylight1 the ship, the ark,

of. ; ; to the sailor,

I entered To

its door To

the governor

of the ship, Together Glow

Puzur-Bel, all

I confided As Rose


its contents.

soon as the first from the horizon was thundering

of dawn

appeared, of it.

A black


Ramm?n2 Nebo Ninib The By And

In the midst marching

and Marduk came forth,

Were Causing Lifted They

in front. to burst.

the storm the torches,

Anunnaki3 their sheen dust-whirl


illuminated Rose Was

the land.


to the sky, changed into night.-"

the light of day


the waters
' Not No The They



rose as in battle storm upon


one saw longer were gods became fled and


neighbor Of To

any The

longer. people from heaven above,

recognised afraid rose up

the deluge, heaven."


for the gods. Istar, though she had herself con They cowered down like dogs. at the And even the to murmured sented it, perdition of mankind. The storm continued for Anunnaki joined her in her lamentation. The six days and nights ; then it ceased.
'' I looked down all upon the sea, had and made returned my voice resound, But the people the window, to earth again.?

terrors of the scene were

too much


I opened

the light fell upon my cheek,

1 L. W. 2 Ramm?n the gods) ator between 3 The





for "day or Nabu





is the storm-god, Nebo is the protector of the priests, the gods and men, are the seven

the king of (the son of Marduk, the promotor of the sciences and the medi

the deity of revelation. evil spirits of the Nether World.


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THE I bowed Over







I sat weeping, were upon flowing my tears, ocean ! the world all was "

my cheek

I looked down

At Mount

last, the land began to reappear, and the vessel rested on Nisir, or as Berossus has it, the Kordyaic Mountains.
'' When the seventh day came, and hither let her go. and thither ; she came back. and and hither and I put out a dove The But Then The But Then The She dove flew there was

no resting-place, flew

I put out a swallow swallow there was no resting-place,

let her go ; thither, and she came back.

I put out a raven raven flew, approached, saw cawing


let her go, decrease, but returned no more."

the waters

and croaking,

Berosus end. duces He

follows another, perhaps an older, version of the leg also tells of the birds sent out by Xisuthros, but intro that the second time they returned with traces

the incident

of clay on their feet. Then P?r-napistim allowed his folks to leave the ark, and a offered sacrifice of strong frankincense to allure the gods.
'' The The The gods gods smelled smelled the savour, the sweet savour, like flies round the sacrifice."

gods crowded

Istar appeared and swore that Bel, not should uge, partake of the sacrifice. and vented his anger, saying :
"Who Not is there that has escaped should have been saved

the originator of the Del At last Bel himself came

with his life? a single man from perdition ! "

god Ninib suspected Ea the salvation of P?r-napistim.

"Then He Ho! How Upon opened said Thou Ea


and accused

him of having effected

his mouth


spake, : ! ! thou hero a deluge

in answer wisest thou

to the hero Bel of the gods, visit his sin,

foolish wast the sinner

to produce

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Upon But Have the vicious show


MONIST. visit his vice, and do not exterminate, " all !



and do not destroy

that he might punish sinners by sending lions suggested and But in a deluge all leopards, by hunger and pestilence. was must perish. At last Ea confessed that he the indirect cause of Ea and
the man's Not To have salvation. I revealed one But, says he : ! of the gods.

the council I sent dreams,

of the great gods thus he heard

the very wise

of the council

Bel man.

is appeased, and is willing to do something for the saved both to gods, he gives them a habitation at the Changing
of the rivers.1

Of the two other versions of the Babylonian Deluge-legend one agrees pretty closely, so far as the fragments allow us to form an opinion, with the one discovered in the library of Asurbanipal ; while the third one, which purports to be written in the days of about Ammizaguga, The conclusion differs considerably in details.2 of the Babylonian is evidence Deluge-story as a god, which that the hero was worshipped indicates that the 2200 B. C,

In the mouth of later legend must originally have been a myth. a narrators the chief actor is represented as struggling and suffering man who succeeds only by great circumspection and after much trouble. plained The fact that he was worshipped to be the reward for his virtues. The as a god was then ex

ac and the Hebrew similarity between the Babylonian count of the Flood is too great to be purely accidental,, and there is to-day no theologian of scientific standing who would deny that the Hebrew version is not in some way derived from an ancient

these tablets has been translated by Schr?der (in K. A. T., page der Babylonier, p. 367 et seq.), Jeremias (in Jensen (in Cosmologie Eine Alt-Babylonische Izdubar-Nimrod, p. 32 et seq.), Zimmern Heldensage, (in Gunkel's und Chaos, Bibliothek, {Keilinschr. p. 423 et seq.), Jensen Sch?pfung and Mythology, Vol. VI.). L. W. King, Babylonian pp. 128-138. Religion 55 et seq.), 2The text of this de Scheil et seq. in Recueil travaux account is published third Babylonian of the Deluge by rei. ? la fhil. ?gypt. et assyr. Vol. XX., page 55

1 The

text of

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myth, versions of which are preserved the Hebrew and the Babylonian and

in the cuneiform

In both of the Flood

is divine wrath,

secured by a special revelation. though the coming of the Flood in stories Not

accounts, the cause the salvation of one family is The building of the ark is ordered, is not foretold. The ship is built and windows.

and caulked with asphalt ; it has a door the only family of the one man saved is received in it, but also cattle and animals of the field. At last, the hero of the story him comes and the Then the Deluge self enters ; the door is closed. All men die. The ship is stranded on a mountain. The of the earth is learned by sending out birds. The hero fact mentioned takes off the roof?a leaves the by Berosus?and Then a sacrifice ismade, literal agreement between Finally, a promise is made It is also and the gods smell the sweet odor, the Hebrew and the Babylonian tra to send no other flood.

ark floats. condition ark. ?a


noteworthy that, according to Berosus, Xisuthros, is expressly stated to be of the tenth generation, and that the place where the ark rests is Armenia, or, as the Bible has all these similarities, there is an enormous it,Mt. Ararat. With like Noah, difference between version is polytheistic the two forms of the legend. The Babylonian account is and pagan, while the Hebrew features which are not reconcil

monotheistic, changing all those able with a rigid monotheism. Gunkel

"How Should which which strange we


p. 66) says :
ranges in having the Hebrew discovered legend a measure in Israel change than the Babylonian! by idea and in this parallelism can be gauged,?an is offensive while


not take delight

the peculiar possesses ? The

loftiness of the idea of God to purify and we must

sufficient power Babylonian legend been

that which barbarian, in our

is in a high degree consider with owe

the Hebrew of the He this very than to

is far more brew legend

human. that we home

Certainly, have to us



it from childhood far more

; but

fact drives

the truth that we

to the Hebrews

the Babylonians. " On the other hand, 1 For Flut sagen. details on


the Hebrew

legend has gained see Usener,

in religious und

spirit, andere


the Deluge-legends


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has but lost in its poetical nevertheless form. The


MONIST. breathes has a wild,

Babylonian The

legend Hebrew simpler,

grotesque, the

a fascinating coloring, and


version poorer,

surrendered prosaic."

fiery mythological

has become

and more

The Old Testament contains, as was pointed out for the first : time by Dr. Astruc, a French physician, two reports of the Deluge One is the account of the Yahvist and the other of the Elohist, to the school of the Priestly Code, the two the latter belonging being throughout intermingled. We are told twice that saw the wickedness of man (Genesis vi. 5, 6; and vi. 11, 12); God that God foretells toNoah the destruction of man through a deluge versions (vi. 17 and vii. 4); that God orders him to enter the ark, and he enters itwith his whole household (vi. 18; and vii. 1). He leads a into the ark number of animals, pure and impure (vi. 19, 20; and vii. 2, 3), in order to preserve their lives. Again, we are told twice actually enters the ark (vii. 7, 13); that the Flood comes increase, and the ark swims (vii. 10 and vii. 11); that the waters on the waters (vii. 17 and vii. 18); that all living souls die (vii. that Noah (in the end of the verse). Twice Noah that he can leave the ark (viii. 6-13; and viii. 15-16). discovers twice And God promises no more to send a deluge (viii. 20-22 ; and which In addition to the double record of the same events and ix. 8-17). the one with the name Yahveh and is preserved in Genesis, the other with the name Elohim, we observe some contradictions 21 and vii. 22). Twice viii. 2, in the beginning the cessation of the Flood is stated

Noah admits into the ark, according to Genesis and discrepancies. vii. 19, 20, and vii. 15, 16, a pair of each animal species; but, ac cording to vii. 2, seven pairs of the clean and two pairs of the un
clean animals.

In chapter vii. 11, we have a mythological recollection of the = flood Tehom We that the foun read (the Babylonian Tiamat). tains of the great deep were broken up and the windows of heaven were The narrators here refer to the waters above and opened. below the firmament as flowing together again. How much simpler
1 The word Tehom EmU? jn Hebrew never means into ocean or lake ; it is only used above the firmament

for the mythological flood which and underneath the earth.

is divided

the waters

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is the report in vii. 12, where we read of a great rain lasting forty is found in the manner inwhich the The same discrepancy days. ceases. viii. Flood 2, first sentence, belongs to vii. 11; Chapter while the rest of the same verse, chapter vii., 2, belongs to chapter to the former the waters above and below the According to the latter, the rain ceases. firmament are stopped, according to 6 to must use his own judg Noah viii. 12, According chapter ment in deciding whether he can leave the ark ; while the ark at God's is chapter viii. 16 he leaves one additional difference, namely, as to the way in which the time is determined. One source has an exact chronology, stating the year, month, 4> 5> I3^> the dimensions 20). The and day (chapter vii. 5, 11, 13, 24; chapter viii. 3^, x4)- The same exactness is shown in the calculation of of the ark (vi. 15) and the height of the waters according command. There to vii. 12.

(vii. other report gives only approximate figures (chapter vii. 4, 10, 12; viii. 6, 10, 12). The numbers of the former report are by far higher than those of the latter. freethinkers ridicule such things as the size of the ark and for the animals inside ; but the Biblical the lack of accommodation Our account taxes the reader's the original Chaldaean truth than the tale of P?r-napistim. probable it had become changed into the former because generation rationalised of the Hebrew patience very little in comparison with account. The story of Noah is nearer to The latter was to the incredible

redactor, and in retelling the story he it and produced a version of it that agreed with his

standard of truth.

is no need of entering here more deeply into the kindred legends of other nations.1 Suffice it to say that there are stories of deluges among almost all the civilised and uncivilised peoples of the earth ; but their connexion with the Semitic legends is either There The Indian story, as related in doubtful or positively impossible. the ?atapatha Brahmano, I 8, 1-10, and in the {Ma Matsyopakhy?na
1Cf. Richard Andr?e, Die Flutsagen, 1891.

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5o8 habharata myth garded uge. were III,



187 2ff.), is different in its tendency; nor can the and of other Greek survivors of floods be re of Deucalion

as having been derived from the Semitic story of the del It may be conceded however that local legends of Asia Minor in their later formations modified

by the Jews of the Diaspora. a city of At any rate, this must have been the case in Kelainai, or was in the the called kibotos which ark, days of Phrygia, Augustus, and coins were struck by the city under the government ex and Philippus, of the emperors Septimus Severus, Macrinus, a The ark bears hibiting on the reverse memorial of the Deluge. There are two scenes represented : on the the inscription No*. right side the ark floats on the waters and on the left the surviving One bird steps on land with the gesture of adoration. couple perches on the ark, while another carries a branch.

Reverse With

of Bronze

Coin Phrygia.1


Eros Relief

on the


Apambia-Kibotos, relief pictures the Deluge. lection, Berlin.)

of a Tarentine Museum

commemorating Col (Royal Numismatic

coin, Art of Bonn,

from the Semitic differ considerably The Greek Deluge-stories as the the name Deucalion account. Hermann Usener explains and the variants of the leg little Acv? or Zev?, i. e., the Zeus-child, end, the story of Dana? with her baby Perseus and of Auge with
?Friedl?nder verse shows und The ob IX., No. 885. Sallet, Das k?nigl. M?nzkabinct, the elder Philip with the inscription ATT (okfmru?) K(aiaa?) The coin dates from the beginning of the third ArT(ovoro?).

the bust of

?MAIIHIOZ IOYA(fo?) era. The indicates Jewish influence ; but century of the Christian inscription NOE " " as having been in which is established Kibotos=ark the cognomen of the town proves that the story vogue at the time of Augustus by Strabo, Pliny, and Ptolemy, of the Deluge was localised in pre-Christian times in that Phrygian city.

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her 4baby Telephos, symbolise transmigrations of children of the sun, thrown in a box upon the water. The account of the Ogygian in Attica and Bceotia, is so faded as to allow no flood, localised But the same idea reappears in the legend of sea on a ship, of Apollo on his tripod flying the crossing Dionysos over the ocean, and of Orpheus or Eros on the back of a fish, usu definite conclusion. ally a dolphin. The significance being the passage of the soul over or a reappear the waters of the deep to the Isles of the Blessed,

DiONYSos (Gerhard,

Scudding Auserl.

Over Vasenb.,



I., 49.)


to life from the realm of death. and

the fish, represents is the reason why the early Christians cherished this Charon, Christ is repre the ship and the fish so highly as sacred symbols. sented as a fish, and Christians are called the fishlets. The rise of other versions, the sun from the horizon of the sea offered itself as an appropriate
1 The of Dionysos. picture was broken in the middle, the rent crossing the sail and the face

ship, or ark, and in the same idea as the boat of The

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to life, and so the ship carrying allegory of rebirth, or reappearance life over the waters of death became the emblem of the Beyond or of immortality, and constituted

a welcome


for graves and

A most circular


instance of a bronze by J. Falchi Etruria,

ber of animals was stone


ship carrying a num in 1886, in an ancient while a similar relic of

tomb inVetulonia,

Apollo (Picture

on the ?lite





Ocean. of the Vatican.

on a water-vessel

in the Gregorian c?ramogr.,


II., pi. 6.)

cruder We

less elaborate workmanship was exhumed in Sardinia. the reproduce here the bronze ship of the tomb of Vetulonia, and

original of which is 0.22 metres long. The prow is the head of a stag, which is represented as being tied to the ship by a rope. Two small rodents, perhaps rats, are gnawing the rope, one from

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to the black above, the other from below. They may correspond in the Indian parable of the man hanging on a and white mice Further we see a dog barking at a porcupine, branch in the well. of different description, perhaps a donkey or a calf eating hay, then a fowl, and in the centre a bull and a cow under a yoke. On the other side of the yoke we find a boar, a sow with little pigs, a ram, and a sheep, besides a few other unrecognisable quadrupeds

to the opinions of L?schcke According of ologists authority, the tomb of Vetulonia century B. C. This, however, and bears does not necessarily

and Karos, two archae belongs to the seventh

the traces of Phoenician

workmanship. must have the that relic imply




a Grave

of Vetulonia, "Noah's

Etruria, Ark.m1




in a


of the seventh

century B. C.


of Florence.)

been imported from Phoenicia ; itmay have been manufactured in rare Etruria after a Phoenician The find is pattern (/#., p. 253). but the fact that two objects of the same kind have been discov and another in Italy, indicates an ancient usage which was abandoned confronted with gress of time.2
1 Notice

ered, one

in Sardinia

that we


in the pro


1, and Afilani Museo Scavi, 1887, tav. XVII., degli topographico are placed near the edge of the vessel animals Etruria, 1898, p. 30 ff. The is preserved in a Christian that this same arrangement and it is remarkable repre of Tr?ves. have here an interest ark on the sarcophagus We sentation of Noah's in the details of execution ing instance of a Christian symbol which pagan models. 2For further details see Hermann Usener, Die Sintflttthsagen. closely Bonn, follows


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are placed upon the margin of the vessel's board is preserved and it is remarkable that this same arrangement in a on Noah's the of ark Christian of representation sarcophagus The animals Tr?ves. We bol which

have here an interesting instance of a Christian sym in the details of its execution closely follows pagan

FURTHER In addition moth,



to the mythical notions of Leviathan and Behe the ideas of the tree of life and of the tree of knowledge, and from chaos the same in seven days, there are other of tendency rationalising redactorship,

the creation of the world stories, showing




Representing Kraus.)


in the


(After F.X.

viz., the legends of the destruction of impious cities by fire, the tower of Babel, the unfaithfulness of Potiphar's wife, etc. Every authors exhibit a Puritanic where the canonical hostility toward mythical features, which have been removed with ruthless rigor, generally with a total lack of sense for poetry and sometimes with a misunderstanding even of the original meaning of the various

destruction of the impious cities has been localised in the of the Dead Sea. A rock formation resembling the statue region of a woman has given rise to the legend that it is the petrified wife of the survivor Lot, while the name of Soar pS"X which means littleness), on the southern shore of the Dead Sea gave rise to the


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idea that Lot

had pleaded account

for it as being merely

a So'ar,

a little

thing. The Yahvist Elohist

is older and more unsophisticated ; the traces of computation and reflexion. The latter knows the Mosaic law (or rather Deuteronomy) and changes the primitive legend into an episode of the history of Israel by in terpreting the divine promise not to send another deluge as a cov version exhibits

enant, preliminary to God's more definite revelation to Abraham, which is destined to find its fulfilment in the Mosaic law.



on the






to a tablet of I., king of Agade, who, according a lived B. C. built and 3754 King temple to Samas, Mr. E. A. Wallis in his Babylonian Life and History, says Budge Nabonidus,
p. 40: "A curious in a city on and brought and closed legend is extant of respecting this king, to the effect that he was conceived him him born

Of Sargon

the banks him

the Euphrates, place cast

that his mother ; that she placed him upon rescued

in secret

forth in a humble ; that she him along

in an ark of rushes ark ;

it with pitch carried up to his

the river in the water-tight by a man called this position the goddess

that the river brought made him

; that he was ; and

Akki, who Istar



that from

him king."

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514 This



; story of Sargon is the prototype of the legend of Moses and rendered probable; but the latter account is rationalised it is even to people that the world is gov to-day who believe erned by one God alone, and that all things are directed by his spe credible
cial providence.


be no doubt. original

to the Assyrio-Babylonian origin of these legends there can The best authorities agree "that Chaldaea was the home of these stories and that the Jews received them The Chaldean (Smith-Sayce, found on early As the legends were well the

originally from the Babylonians." Account of Genesis, p. 312.) illustrations that have been The numerous

seals prove "that syrian and Babylonian known and formed part of the literature of the country before second millennium B. C." {Ib., p. 331.) The story of David's as narrated in 1 Samuel heroes


dowry forKing Saul's daughter Michal, xviii. 25-27, is apparently told of other those nations which practised circumcission. On authority, the same storywas current inEgypt.

Mr. Mourant


*' At Thebes, before David's ture, where

in the palace time, you have

is the scribe

of Ramses, Medineet built a century or so Haboo, a similar transaction painted on the wall, a vast pic ' (notary) the full tale,' register, and all complete."

interest is the legend of Solomon's The judgment. wise king adjusts the dispute of the two women who claim to be the mother of the same infant, by ordering the babe to be cut to Of special in which the story is told is commonly at pieces ; but the passage a to later age, and in the form in which it stands tributed by critics can scarcely be older than the third century in the Old Testament know of a similar story in India, which appears to be an older version of the same tale. It is preserved in the Bud dhist Jataka tales, where we are told that two women claiming to before Christ. We be the mother of the same child appeared in court, and Vish?k?

1 Mourant Jackson

Brock, & Halliday.

The 1880.


: Heathen




: Seeley,

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lows :1 '' Speak belongs,

the minister

of state, who

acts as

to which each on

to decide

as fol

to the two women

'As we do not know take the boy.'

of you two the boy of them has of taken the pain, that if has no she will

let her who

is the strongest hands, let go, being not


hold of one of the real mother her child compassion thereupon

the boy's will alive

and he begins to see Then

to cry out it again beat


full of compassion

for him, and knowing ; but the other, who a switch, and her with


she will be able let go.

for him, will confess

the truth of the whole



the minister


the two women

to take hold

of the

child, each of one limb, and to pull with all their might, so as to one of the two claimants gave divide it fairly between them. When up her claim, for fear the child might be hurt, he interfered and



of Bekkhoris, (Fresco



of the


of Pompeii.)

decided The

the case


argued that, having shown more for the infant's welfare, she must be the true mother. in her favor. He

interest of the story is still more increased by having been an Egyptian told of Bokkhoris, king of the eighth century B. C, in a fresco on the walls of and the event has been commemorated the city of Pompeii, where in the beginning Vesuvius it was buried by the eruption of Mt. of the Christian era, to be recovered

only in the latter half of the eighteenth century. The picture is not very artistic ; the heads and arms of the persons represented are quite out of proportion. The scene is not Egyptian but typi
1 Kah Gyur% translated by Schiefner and Ralston. Trtibner's Oriental Series.

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It is one cally Roman, but its meaning cannot be misunderstood. of the most interesting relics that have been brought to light from the ruins of buried cities. name of the Solomon of the Nile is Bek-en Egyptian into Bokkhoris. He is men ranf, which form has been Hellenised The and Manetho,1 and is one of the most tioned by Diodorus Siculus folklore and fiction, having represented popular kings in Egyptian the Egyptian nation and led a successful rebellion against the invaders, throwing off the yoke of the great conqueror Ethiopian Piankhi, Sabaco, and maintaining King of Ethiopia, for six years, until himself, probably restored the supremacy of the Ethi

opians, who at that time were much stronger than the Egyptians, and had the unfortunate rebel king burned alive. This tragic fate served only to endear him the more to the Egyptians, who describe him as "a feeble in body and avaricious, remarkable personage, but with a certain renown forwisdom and the author of laws which of his countrymen."2 JOSEPH, BATA, AND ATYS. is also a rationalised story of Joseph and Potiphar fairy tale which was told on the Nile in another but similar version and The in a papyrus that dates is still preserved It is the tale of Anpu and Bata. dynasty. which back That reads to the nineteenth part of the story in Prof. W. M.

had the approval

is of special interest to Bible scholars as Flinders Petrie's translation follows :

" name had Once there were two brethren, was a wife. of one mother of

and one

father Now,

; Anpu as it were


the he

of the elder, a house,

and Bata

the name But his

the younger. itwas who ; he

for Anpu his

and he had

little brother was ; he

to him as

a son oxen ;

he it was who made to the fields he

for him his clothes did all an



; he it was who did for him to be

the ploughing the matters excellent

it was who


the corn Behold, his in the

it was who brother land

that were

in the field. not his

younger whole


worker, in him.

there was


; behold,

the spirit of a god was

^iod. 2See


I., 79-94, History

and Manetho of Egypt,

apud II.,

Syncell. p. 458.


p. 74 B.


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THE 4' Now and after this he

FAIRY-TALE the younger turned again

ELEMENT brother


BIBLE. in his daily manner the herbs he put of day he he And of the them and took And ;


his oxen

every evening before his

to the house,*laden all sitting with And his elder cattle ' Good

with all

field, with milk down

and with wood, elder brother,

and with who was

things of the field. his wife

; and he drank

ate, and he lay down bread which him his bread he walked that place; place which

in his stable with and laid

the cattle.

at the dawn brother ; and

he had baked,

it before his

took with as

to the field, and he drave his he cattle, listened And they said to all

to pasture and

in the fields.

behind " and

to him,

is the herbage before


is in


they said,

he took them to the good him became 4 Let exceed

they desired. and

the cattle which greatly.


ing excellent, "Now ready corn, him him

they multiplied a goodly

at the time of ploughing it is fit for ploughing. begin the ploughing brother

his elder brother

said unto him, come

us make come out

for ourselves

yoke of oxen

for ploughing, do

for the land has thou

from the water, for we will


to the field with Thus had said he spoken to

in the morrow

morning.' brother

; and his younger to do them. "And when

did all things as his elder they went with


the morn was pleased after


to the fields with

their things ; and of their work. for corn from as the

their hearts were And it came

exceedingly this that as

their task in the beginning to us

to pass

and he sent his farm.' sitting run And


brother, brother said

they were 4 Haste saying, found 4 Get

in the field they stopped thou, bring corn

the younger He

the wife of his elder brother, up, and me give ; do to me not delay. corn, '

she was

tiring her hair.

to her,

that I may She' said to that I

to the field, for my elder brother 4 him, Go, open the bin, and thou shalt may not drop my locks of hair while 44 The youth went into the stable corn


take to thyself according I dress them.' ; he took a large measure,

to thy will,

for he desired


; he loaded itwith wheat and barley ; and he went out carrying it. 4 is that which is on thy of the corn that is wanted, She said to him, How much ' 4 in all said to her, Three of barley, and two of wheat, shoulder ? He bushels ' And she con five ; these are what are upon my shoulder ; thus said he to her. ' is great strength in thee, for I see thy might every There versed with him, saying, take much day.' came And her heart knew him with with the knowledge saying, of youth. ' to me, Then And and she arose and to him, and I will of conversed make 'Come it shall be well


for thee, and like a panther him to me ; and she

for thee beautiful fury at he

garments. unto

the youth became to she had made ' Behold thou art is elder to me ? than I has Say it not by

the south with greatly.

the evil

speech which her, saying, for he who said




as a mother, me up. For

thy husband What I will not He ; and

is to me

as a father,

brought to me

is this wickedness

that thou hast


tell it to any man, lifted up

for I will not let it be uttered and he went

the mouth came

of any man.'

his burden,

to the field and

to his elder brother

they took up their work,

to labor at their task.

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"Now and all afterward, at eventime, was


MONIST. brother was and returning he loaded to his house himself with them lie ;

his elder

the younger


following was

after his oxen, his oxen And said.

the things of the field ; and he brought in their stable which afraid for the words which

before behold She


to make of


in the farm. she had

the wife

the elder ' of fat, It is thy as

brother was she became younger was lence make Her

took a parcel

like one who who

is evilly beaten, this wrong.' ; he came

desiring Her

to say to her husband, husband ; he as returned found his wife to have,


has done

in the even,

his wont

of every day

unto his house his hands

ill of vio she did not

; she did not give him water a light before husband said him, his


he used

in darkness, and she was house was * ' has spoken with thee ? to her, Who Behold except thy younger brother. When he

lying very sick. ' she said, No to take for

one has

spoken with me


to me, tie up thy he said to me, "Come thee corn he found me sitting alone; " I did not listen to him, but thus spake I to him : hair : thus spoke he to me. " " am I not thy mother, is not thy elder brother to thee as a father ? And Behold, he feared, and he beat me to stop me Now behold for he would became ; he from making he is coming done of have report this even the south to thee, and ; and if thou I com lettest him plain knife live I shall die. words, in the evening ; he

of these wicked "And : he

in daylight.' sharpened his to slay his

the elder brother took

as a panther stood behind

it in his hand

the door of his stable

to bring his cattle into the stable. younger brother as he came in the evening " Now the sun went down, and he loaded himself with herbs in his daily man ner. He ' Behold came, and his foremost cow entered standing looked the stable, and she said his knife ; and to her keeper, to slay thee ; the next enter ; he saw the in thou thy elder brother him.' He said elder He likewise. brother He before thee with

flee from before ing, she also feet of his his hand.

heard what

his first cow had beneath


the door of the stable the door,

; he was his load



and his knife was

cast down

to the ground,

and betook


to flee swiftly; brother divides made a

and his elder brother cried


out unto Ra Harakhti, from the good.'

Then after him with his knife. ' ! Lord Thou My good saying, stood and heard and all it was the other him.

the younger art he who

the evil wide

And Ra

his cry ; and Ra



him and his elder brother, on one bank, on his hands and

full of crocodiles bank did ; and he.

; and

the one brother was brother younger of day ever acacia.' smote brother twice

the other on slaying

the elder And the

at not

called Ra

to the elder on the bank, ariseth, and I shall judge with For


Thus ' Stand

still until the dawn discern for

; and when

thee before

him, and He

eth between

the good

the evil.

I shall

not be with go

thee any more to the valley

; I shall not be "

in the place

in which

thou art ; I shall

of the

in fairy-tale fashion, reminding one of story continues and other Grimm tales. Machandelbom of the the German M?rchen The

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THE Bata one is slain, but

FAIRY-TALE he he revives reappears



BIBLE. forms. accacia, When a bull,

successively in another,

in various as an

is destroyed,

If the Hebrew versions of the story which and two persea were utilised by the Old Testament redactors contained any of inci we not need wonder that they who were in deadly earnest to dents, obliterate all fairy-tale elements, would rest of the Potiphar story. all the Our interest in the ancient Egyptian still more if it be true, as Prof. W. naturally omit or change fairy-tale of Bata will in M. Flinders Petrie sug



is the Greek Atys which at an early gests, that Bata (or Vatu) was still audible, was pronounced "Va period, when the digamma
tys." "In legends chaste under Bata. He says the myths are told. ; that he fled a tree and And : of Phrygia we meet glean with Atys or Attis, of whom varying and

Among afterwards

these we

that he was

a shepherd, himself


from corruption was further, we were shed

; that he mutilated All

; lastly he died of the story of transforma in his first trans Again, and in him used bore

revived. see parallels

this is a duplicate ; and Bata,

looking of blood

to the three subsequent by the doors and tree which to have been

tions. Drops formation Atys Bata

from the Atys-priest was cut down

as a bull,


two drops of blood is a Persea is said

of the palace. and

is identified with a tree, which in his second Lastly, Bata transformation the mother

taken into a sanctuary; is cut down a virgin, who ; and too close in his by

building. formation These

of Atys

from placing

in her bosom is born

a ripe almond of a all

or pomegranate tree being points are

third trans the princess. to

from a chip as such


resemblances chance, in few?if

in nearly especially any?other

the main incidents

and continuous

be a mere tale, nor

are not found

in any other Egyptian



the story of Joseph) is ob viously a humanised myth and must have undergone many changes into that form which it received in the before itwas crystallised The tale of Bata (and Old Testament. WOMAN'S The RIGHT AND POTIPHAR'S WIFE.

thus also

story of Potiphar's wife reflects upon the position and as the time prerogatives of women in ancient Egypt and indicates a period in which the male element had at of its composition last succeeded in establishing a new code of rights, according to

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520 which women's



prehistoric privileges as to a free choice of their It will be instructive to refer, consorts was absolutely abolished. to another in this connexion, story, older than the tale of Anpu's still shows in the age the more of woman's ancient condition of a state of rights which must have been civ in the earliest days of the dawn of Egyptian edited in photographic facsimile and into translated French by Mas

wife, which

matriarchy firmly established ilisation. The Westcar translated


into German

by Erman,

by Petrie, contains the tale of the wife of Uba-aner, story-teller to the king. Pharaoh with his attendents was visiting Uba-aner, and the mistress of the house fell in love with one pero, and into English "She sent her servant unto him with a present of the royal pages. of a box full of garments.'' Having met the page, she directed her steward, the superintendent of the slaves, to make ready the lodge in the garden. with the page how Uba-aner wont to bathe "And until she remained there, and The rested, and drank story then relates Being a magician, the page was the wax croco the sun went down."

takes his of wax

he has a crocodile dile was


revenge on the page. thrown into the lake where

into the water, ; the latter descended one a and devoured the unsuspecting real into changed Petrie adds the following
bear in mind

Prof. Flinders
translation '' To ancient mining vailed. was read i1

the position of the opposite could back

to his

the story aright, we must If, in later ages, divorce Islam at a word,

of woman the man deter


Egypt. his All own

has gone

to the extreme

in early families As

times almost ; all that a man reckoned

system pre on the in

property over side than of men's invented


to the woman ; and

earn, or inherit, further


to his wife



the father's. rights, or

the changes but rather

in historical

times have been

the direction nance times. '' In was

it is very unlikely

that this system of female predomi that it descends from primitive of the country, for men's but rights, always


this tale we


then, at social

the beginning systems. and The never

of our knowledge reciter even is strong

the clashing he brings

of two different destruction on

the wife,


her name,



I., p. 48-50.

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THE calls her merely "



IN THE behind servant

BIBLE. all this there is probably who we is re and

the wife of Uba-aner." system.

the remains seems

of a very different outrageous side, waits it seems

employed matters.

by the mistress When

to see nothing

in her proceedings two before and descent

; and even reporting

the steward, held

on the master's member then read of

a day or

the supremacy this tale, in which

in property



in Egypt,

that it belongs a present proprieties shawl with

to the close

of a social


like that

the Nairs, The

the lady makes

her selection,?with of clothing were an


from time to


incident of sending envoy, whose retained

is curiously

like the tale about country, priest divine, "

a certain English when esses and of Amen not human


ruffled in the Nair of her choice. as being unseemly The under

a lady sent him a grand


to the last ; but

this privilege it seems

of choice,


to have become

in late times.

that the name of Potiphar's wife is as little mentioned as that of Uba-aner's wife. We read nothing in the Bible as to Observe whether Potiphar's wife was ever punished for her breach of faith. Uba-aner's revenge was not taken openly but in secret, by magic ; he does not even upbraid his wife for her conduct, and the narrator delights his hearers by the sly way in which the injured husband rids himself of a rival ; while the satisfaction of the audience con sisted less in the punishment of the page than in the disappoint ment of the faithless wife who never knew how she lost her lover. That the institution of woman's rights was spread over almost all the nations of antiquity is proved by the reminiscences of this condition of things in all documents of ancient literature. In fairy inherits the kingdom of his father, but he who the next king (perhaps we ought to becomes
husband or Prince consort"). Telemachus ap

tales, a prince never marries his daughter

say, "The Queen's

parently has no right to the throne of Odysseus, but that suitor become received as her husband. would king whom Penelope She is surrounded old. by wooers, forty years Obviously for the property and power which she controlled. ap Odysseus parently ruled the island solely on the strength of his being Pene forwe know that he had not inherited the throne lope's husband, from his father, who, according to Homer, was still alive when his famous son returned, and was leading the simple life of a husband
man in the country.

although she must have been over they did not care for the woman, but

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522 Shakespeare tradition he



knows nothing of matriarchy, yet following some the queen might dispose shows that in Denmark old of the king and install some other man by making him her consort. to modern views, Hamlet, the son of the late king, According would

be heir to the throne, but

so much as mentioned.

in the drama


rights are not




tribes in America social law.

among whom matriarchy

is still to-day the established The

original prototype of the story of Potiphar's wife, accord must have been a religious myth, a peculiar version of the ingly, The myth changed into a fairy-tale and became legend of Adonis. a story told purely for the purpose of entertainment, and in this stage the new ideal of conjugal morality, established through the a altered conditions of period of man's rights and the abolition of woman's prerogative of a free choice, became now the leading mo tive of the tale, its lesson or moral ; and this is the same in the tale of Anpu's chastity. WORSHIP OF THE QUEEN OF HEAVEN. wicked wife and in the Biblical story of

Egyptian Joseph's

a greater fascination over the minds beliefs possessed Pagan than from the general tenor of He of the Hebrew might appear brew literature. The redactors of the Bible spurned them and they into the canon the writings of those authors, psalm incorporated of the same rational ists, and prophets only who were possessed was own. that The constant re istic iconoclasm peculiarly their lapses of Israel and Judah into idolatry prove, however, how power ful the pagan sentiment remained among the masses of the people in spite of several Jahvistic reforms which were instituted some times by deeply religious men, sometimes by unscrupulous fanatics. We quote here from Jeremiah, chapter 44, passages which form a contemporary evidence of the worship of the Queen of Heaven among daliah, against the Jews that fled to Egypt after the assassination of Ge men the Babylonian These viceroy. being conspirators the foreign yoke must have been ardent patriots, and they

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in unequivocal language that the Jews in Judaea including the Queen of Heaven. We read : and had kings worshipped princes
'' Then gods, dwelt and all all the men which knew that their wives had burned incense unto other the people of Yahveh, that

the women

that stood by, a great multitude, in Pathros, answered spoken Jeremiah, that thou hast

even all saying,

in the land of Egypt, "As for the word unto thee.

unto us in the name


will not hearken "But to burn as we Judah,

we will incense


do whatsoever of heaven,

thing goeth and

forth out of our own mouth,


the queen and our

to pour out drink offerings unto her, and our princes, plenty in the cities of of victuals, and

have and

done, we,

fathers, our


in the streets and saw no evil. since we

of Jerusalem

: for then had we

were well, " But

left off to burn


to the queen all things, and

of heaven, have been


to pour out by

drink offerings unto her, we

have wanted


the sword and by the famine. " And when we burned incense offerings unto her, did we make ings unto her, without "Then Jeremiah incense your to all the people "The salem, ye, and our men

to the queen

of heaven,

and poured

out drink

her cakes ?

to worship

her, and pour out drink offer and to the women, and

said unto all

the people,

to the men, saying,

wrfich had given him that ye burned remember could no

that answer,

in the cities of Judah, and your them, and came longer which bear, it not


in the streets of Jeru and the people ? doings, this of your of the

fathers, your kings,


land, did not Yahveh '' So that Yahveh and because a desolation, day. '' Because and have nor

into his mind of the evil


of the abominations and an astonishment,

ye have

committed an

; therefore inhabitant,

is your land as at

and a curse, without

ye have not in his





ye have

sinned in his

against Yah law, nor in his



the voice

of the Lord, this evil

nor walked is happened

statutes, day."


; therefore

unto you, as at this



formonotheism, and an was sure cause to active which element, represented exceedingly trouble whenever there was the least infringement upon their icon oclastic rationalism. They were relentless when in power and will ing to die for their convictions when antagonised, and it is this energy to which they owe their success and the survival of their faith.

the majority;

fairly assume that the Yahvists but they were filled with a zeal


not always


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But while we recognise their courage, we must not be blind to their shortcomings, which are typical of all religious fanatics. There were many among them who did not shrink from treason, like Jehu, nor from shedding innocent blood, like Elihu, who exterminated the Baal priests together with their wives and children.1

The practice of weeping forTammuz is described in the Bible as an which is criticised severely by the prophet un-Jewish custom, Ezekiel ; but it is noteworthy to see the persistence with which the Jews clung to these rites in spite of the repeated reforms of zealous kings and the curses pronounced by the prophets of Yahveh. here reproduce the famous passage of Ezekiel We from Pro fessor Toy's
"In sitting

new translation of the Polychrome Bible

in the sixth month, the Elders there. of Judah were And I saw, and and

as I was of

the sixth year, in my house, Jhvh, metal. and seemed And and

on the fifth day of the month, sitting with lo, a form me,2 like

the hand

the Lord, from what shining me,

fell on me his

that of a man,3 the gleam and of of



upward, earth

like fire, like and

he stretched

forth the form of a hand, up between and

took me by a lock brought the inner And

of my hair; in visions court,5 where 1 The

the spirit4

lifted me


of God, stood

to Jerusalem,

to the door of the north gateway provokes the just indignation

the image which

of Jhvh.

a test of the genuineness is apparently of priesthood ac story of Elijah is decided the sacrificial cording to ancient notions, which by the ability to make fire for the burnt offering without flint and steel, the then modern methods, or other fashion of primitive man, by friction. The help, but after the mysterious knows nothing of the fire falling from heaven, as the later commentators the passage. 2 The visited word ence. Greek account interpret

was preserved old civil organization The Elders often by the exiles. the Prophet, whose official position to ask if he had any they respected, this occasion from Jhvh. On he falls into the ecstatic state in their pres i. 26, 27, a man in accordance (Heb. tsh) with which instead offire of him spirit we may (Heb. esh) here read, following in the Received Text. the



was gradually became reflective and moral, and in with, as prophecy dispensed Ezekiel it seems to be chiefly literary form. 5 In the of the inner court the vestibules faced outward and the gateways doors inward ; thus the Prophet stood within the inner court, and, looking through

; this is the Prophet's standing ex is a supernatural of being, a member court, acting as God's and bodies agent in affecting men's minds Jhvh's heavenly was at (1 Kings xxii. 2i, 24; i Sam. x. 6; 2 Sam. xxiii. 2; Is. lxi. 1, al.). Ecstasy first the ordinary condition of prophetic utterance i. 8); it (1 Sam. xix. 24; Mie. pression

4A divine

energy took possession for the visional state. The

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THE lo, there was valley. "And He said and His the Glory

FAIRY-TALE of the God

ELEMENT of Israel,

IN THE like

BIBLE. which I saw

in the

the vision

to me

: Son

of man, of He

turn thine eyes northward the altar-gate, said to me the House shalt and at : Son of man,

! I turned mine that image so And

eyes northward, which provokes they are doing, that I must He He brought said And here me



the entrance, seest


thou what

the great

abominations ? Thou

of Israel

are here practicing, abominations. lo, a hole

leave my : Son said


see yet greater I looked, I dug the wicked and and

to the door of the court, of man, to me dig

in the wall. and beheld which a

to me He

into the wall. and see

into the wall, abominations

door. are

: Enter, and

they and

practicing. on the wall one of whom a censer : Seest

I entered

looked, all the

lo, every

form of reptile


all manner

of abominations, round about. was

and And

idols of

the House of the Elders standing

of Israel were of the House before them, are

portrayed of Israel,

seventy men,


ben-Shaphan,1 and what


every man with He said to me in secret,

in his hand,

the odor of the cloud the Elders

of incense


thou, son of man, in his chamber

of the House ? They : Thou me

of Israel

doing does

every one has

filled with And He

pictures said to me

think, Jhvh shalt see yet to the door sitting the ?

not see us, Jhvh abominations gateway3

left the land.2


which of

they are practicing. the house And of Jhvh, and He said than behold,

And He behold,


of the north women,

there were thou, son


for Tammuz.

to me

: Seest And He

of man

thou shalt see yet greater inner court of the house Jhvh, between backs the porch

abominations of Jhvh, and and and

these. at

brought me

into the of their

the very door of and

the Temple with

the altar, were their faces


twenty-five men,

to the Temple

of Jhvh

to the East, ?

they were worship

!4 ping the Sun in the East 41 And He said to me : Seest House must of Judah fill to practice

thou, son of man which and still

the abominations

Is it too slight a thing for the they are here practicing but they me to anger? Behold,

the land with violence,

further provoke

the gateway, could see the image, which stood in the outer court near the entrance of the gateway. 1 was perhaps connected with the men mentioned in 2 Kings xxii. Jaazaniah 10; Jer. xxxvi. 10; xxxix. 14, in any case a prominent man. 2The Elders that Jhvh had really left the land could hardly have believed attached to it), but they acted as if inseparably (they no doubt held that He was gate. of the Temple. sat outside the enclosure 4 was probably borrowed from Assyria ; of its details in Jerusalem Sun-worship we know nothing ; see 2 Kings xxiii. 5, 11. The of these foreign cults persistence of his own time) after the reform the Jews (the Prophet among speaks apparently of Josiah (621 B. C.) is noteworthy. they so believed; 3The outer cf. Psalm The x. 11 ; Is. xxix. door was on 15, and note on Ez. ix. 9. the outside (xl. 22), so that the women

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they are sending not and a stench


MONIST. !1 But I, too, will a act with fury ! I will

to my nostrils not have them ! "

show compassion, I will

I will

pity ! With

loud voice


they cry in

my hearing

not hear



from Nimrod.3 out


of Astarte.2

the branch (literally, sending) as in certain ritual procedure, the worship Kypros, pp. 137 ff.), in which (Ohnefalsch-Richter, Cyprian pictures Alter to Spiegel ers (or deities) hold flowers to their noses; (Eranische according The the Persians. existed III., 571) a similar among thumskunde, ceremony stretching explained as a flower or branch worship

1 has : they are The Hebrew to their nose. is commonly This

from tree be in this case a symbol of the deity, derived would is from the edge of a bronze dish illustration Our {cf. note 10 on c. vi.). seated on a women before a goddess dancing (found at Idalium) representing table. But there are serious difficulties in the way of this throne, with a sacrificial verb can hardly be rendered putting The Hebrew interpretation of our passage. the connection itmeans sending. Moreover, requires an expression (or, holding)-, me to anger to they provoke ; and it of anger or disgust on Jhvh's part, parallel after finishing his account of the idolatries, and be is not likely that the Prophet, introduce a single feature of idolat would go back and ginning his denunciation, and rendering the old Jewish reading my nose (or nostrils), rous ritual. Adopting it to zor?h, Num. xi. 20, loath zemor?h (or, changing by stench instead of branch that fits well into the context. Cf. thing), we have an expression ing, a loathsome Is. given

ventris is then bad odor and iv. 10. The signification lxv. 5 ; Amos crepitus i. IX. 70. Hor. Sat. to zemor?h (Kimchi, Rashi); expositors by Rabbinical 2 Bible, Ezekiel, pp. 110-113. Polychrome 8 After Layard. with sacred sprigs. a spring festival celebrated Illustrating

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The passage is of importance, and as thePolychrome Bible can as to be in everybody's hands, we deem it ad not yet be supposed visable to make the quotation complete by adding to this passage
Professor "The Toy's image comments that aroused It was, set up The : Jhvh's perhaps, (B. C. indignation of was still standing such as where it had

formerly stood nasseh this was been (B. C.

(v. 3). 690-643)

an Asherah-image ; cf. 2 Kings

that which Ma xxi. 7); may His have just) if

in the enclosure 623

the Temple

(2 Kings


by Josiah

xxiii. 4), another provokes the God of

set up after his death. (AV, image it stood openly with


image is given

of (that is, which to this particular the rights of precise The

indignation because and

of jealousy), at the altar-gate, sanctuary The

idol apparently of Israel, the worship is illustrated

usurping (v. 6). of

forcing Him

to leave His it is unknown.

nature Asherah



the Phoenician

Tbrra-cotta by a number (height yyi of terra cotta



in Cyprus. The figure here given four illustra (probably of the dove Cone



in Cyprus. As back

in.) is probably We see,

as early as Ezekiel.2 the front and in front, Astarte the holes Pillar Museum,

to the following on of

tions, the first two represent used as a censer). cone, cote. vated cotta Cyprus. The the doves The of Asherah, and now Tree, was

of a Terra-cotta and,

in a niche,

the back the sacred 12%



third object

is a Terra-cotta in the Royal

of Asherah Berlin. of Asherah

(height Finally

in.) exca a terra

in Cyprus This

we have

idol of a Sacred object

from the sanctuary originally serve as fastened illustrations


at Chytroi, base.

to a flat, circular of one


two cuts 1 Polychrome 2See page

(which may

form of Western-Asiatic

Bible, 526, "The

Ezekiel, Image



of Astarte."

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Semitic vessel Dance dancing was worship (probably as around of the seventh

THE and

MONIST. sixth centuries in shape B. C.) bearded a terra-cotta Ring This per wor there re some

represent men are

a brazier

or censer),

of a ring-dance, Three the third dancer These

and a Sacred

performed a votive

at religious


apparently off). are

a flute-player offering beasts 4); time. and xviii.

(the figure of

is broken objects

probably "The

(height $y2 in.).


haps all of Ezekiel's reptiles (cf. 2 Kings The Greek

ship mains.

forms of old-Israelitish probably represented a borrowing of Egyptian cults is improbable, and (except snake-cult) in the contemporary the connection Phoenician suggests these two terms, but

is no trace of such worship Bible


Ring thing mysterious, only "Tammuz or god, ular similar Lord of grain, rites were (Phoen. 529 Ad?n, mystic cults like

Dances. lxv. 3-5, secret services to which

those of Is.

the initiated were

admitted. Dumuzi death Golden in honor and (Du'?zu), the spirit, originally perhaps were celebrated in pop In Syria and Phoenicia termed The illustration and apple, and a

is the Babylonian whose annual The



(cf. Frazbr, Greek

Bough, of a

I., 278). spirit De


or deity who was Syria dea). coast Adonis, The


see Lucian, on York)

on page now

(from a silver on

dish of Curium, Museum, facing a New sacred

the southern represents

of Cyprus, with an

in the Metropolitan couches, Bible,

and Astarte,

table, a procession

of musicians,



pp. no-113.

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THE of worshipers



IN THE sacred

BIBLE. {cf. Am. carries The

Journal seem possibly, of to

procession Archceology, hand have an

bearing The in her

gifts woman


1888, pi. vii.). and this cult


the musicians of Adonis.'

in her right

amphora, have

left a

'garden century

Israelites ; they may 10).


in the seventh

from Assyria (see Is. xvii. because


got it earlier to him

from the Phoenicians features ; whether

In later times in Ezekiel's of Jhvh. (see Rec and (and As so with

the festival contained day The ords syria, is uncertain; mythical


or not these obtained it is not worship with

this cult of

is abhorrent

interpretations I.,

the rites connected



of the Past, Boston,

143 : IX.,

127 ; cf. Jastrow, Religion and Adonis

of Babylonia with Astarte

1898, pp. 482,

564, 574, etc.),



of Adonis.



of Curium.

The Professor

Adonis Cheyne's


is described

in Isaiah

xvii. 9-11, which


translation reads as follows :

thy cities be deserted places of the Hivites the God and Amorites, of thy safety, with shoots for Adonis,

'* In that day shall Like Because And the deserted thou hast


the Rock

that is thy bulwark thou plantest scions them with

thou hast not remembered. little gardens

Therefore, And Even And stockest



to a foreign god, them, thou fencest them in,

though as soon as thou plantest early bringest thy shoots the harvest shall vanish

to blossom, in a day of sickness and desperate pain."







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53o Professor lation :

"The worship and of of Adonis may be





the following


to his


or Tammuz, identified, was

with whom of Assyrian ; see, besides as Naaman,

Naaman origin, 2 Kings several but

(the name also



this god by Isaiah) Phoenicia some Ezek. clan traces viii. (Gen. of his

in Syria

(cf. the proper names

name Naaman,

in prevalent v. 1). We even find doubtful passages, the names the of and of a Benjamite the list on

its existence compare

in Palestine such

17, and xlvi.

the name

21, and

elsewhere), The

and Num?na conquered

and N?m?na III. suggest

among (see

of places walls Naaman

in Southern


by Thothmes

temple at Karnack). was have

two latter names in certain places was

that the worship Palestine,

or Adonis may

traditional sprung Isaiah

in Southern

upon occasion of course, for it had been natural

into fresh life (cf. Is. ii. 6). of Adonis wrote. Israelites At a somewhat to seek had earlier

In Northern


such a revival arisen when

of the worship

still easier,

and an occasion itmight deities. have Since


for the Northern political more, this

the favor of Assyrian and hold devoted

then, however, had a good Assyria. alien Shoots which prus,



the Northern their own

Israelites against to an The of

hope Once and

that, with

the help of Syria, theyforgot us of to that of a Syrian remind

they might Jhvh, and the so-called and,

therefore, time

themselves or Adonis. of Adonis, expect, the worship addresses


deity, Naaman Gardens

of Adonis there and which


is evidence may

at Alexandria, be presumed

at Athens, been

as we might with Isaiah

in Cy of Is

to have

coextensive 10 onwards part

that favorite

deity; may


the fact

that from verse by the prominent

rael as a woman

be explained

taken by women of Adonis" consisted plants,

in these (which of

observances. were earth, was a planted sown


"gardens various

by women) with as quickly

of baskets which

quickly This

shot up, and Tammuz idea gained Good Cyprian the with ros, omen Woman, Carrying of Adonis."1 equivalent The of of


in the sun. of

symbolical yearly the from Friday,

representation ivounded attached on

the fate of and some be of as the the



to it may the evening Just round

the procession still customary of Adonis were

in Cyprus. placed

the gardens bier of of

"Garden the modern pp. 132 f.).

the dead Adonis, the dead Christ of Adonis to have

so the bier on which is placed,

figure Isaiah

is decorated Kyp an

the gardens seems

(Ohnefalsch-Richter, extracted


from this custom

of the speedy 1 Polychrome

fall of the Northern






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The old Testament,


we must remember, is not the entire^ lit

erature of Israel, but a fraction only, and this fraction is not pre served in its original form but in a revision made by priestly of serving as a devotional manual. for the purposes redactors Everything which did not serve this end was discarded and we owe it to the oversight and carelessness of the redactors, sometimes to a misinterpretation of the text, if now and then of the meaning some other relic has peradventure been preserved. portant and most interesting folk-poetry preserved the Song of Songs, some of which are so shockingly they could have been received in the canon, beautiful a collection The most im is in the Bible

of love-songs and bridal-hymns, sensual that it is astonishing how but others are so of erotic

that they belong to the very best productions iterature. Take for instance these lines :
'* Set me For The as a seal upon thy heart of fire as a seal upon jealousy is cruel which hath thine arm : : love is strong as death coals thereof are coals as the grave a most



by a marvellously keen text in Numbers xxi. 14-18, in restoring "the criticism of the passage song of the well" quoted from the Book of theWars of Yahveh. He assumes that itwas a part of the ritual of declaring one's ownership Prof. Karl Budde has succeeded of a well,
4' Spring Thou With

and the whole

up, O well, well, the scepter, with


reads thus :
ye to it : sunk by the nobles : Out of the people, a gift ! of the desert "

dug by princes,

their staves

Professor Budde, archs and the desert

*4 Springs live, as Achsah, dig for them are

speaking of the nomadic habits of the patri life in the steppe of Southern Judah, says :1
precious declares possessions, (Judges without which one cannot Men xxvi. daughter, i. 15 ; Joshua servants possession goods refuse xv. 19). (Genesis is also

there the most Caleb's



if one

is found, as by Isaac's But the precious for movable xxi. 25), and pp. 136-144. for it as (Genesis XIII.,

19 ff.), the finder

is rightly ; men

the owner. contend

a cause xxvi. 20,

of strife and danger

(Genesis the use

21) ; they take the well with violence i The New World, Vol. IV., No.

of it to

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the rightful owner. emn, as it were assured Abraham servants Thus wells

THE become

MONIST. a subject of of law. There ; in case is needed of need a sol this is : the



the ownership among xxi. 30 f.). strife and may be

through a solemn does who have

oath and covenant (Genesis but where same well

the neighbors Before

and contestants it is not

so with Abimelech dug the well, Even The

the law, Abraham

their lord, the tribe-father, rivalry have found more

(Genesis they be per it be and

xxi. 30) or Isaac may arise claimed sons may longs in good oppose to them.

(xxvi. 22).

not occurred, than once

in the future.

faith by the later the claim Then witnesses

finder, or

to the first real finder dishonest this well long since, deeds and so that

that they discovered are demanded, to have many the clan of the well or heads,

since written

are not known the facts after the

to the nomad, inextinguishably finding, and of a symbolic of their rank, princes dug ; and


in order

of these witnesses is called together declared.

impress takes

on the memory, act. The

immediately This

the ownership

is solemnly of the clan

the form the sign has


take their stand with emblem Abraham, as with Sheikh

the sceptre-like in order '?may that receive

staff in hand, the testimony?' proper

the same Sheikh

the Homeric Isaac,

this well

full and


they go through, in view,

symbol after


the act of digging with hardly found and dug, was could remove act, It is a symbolic or capstone in cutting or friend.

their staves. that with this end the well,

"We being

go too far ifwe assume lightly covered such as

over or stopped and

up, so


the sceptres

of the sheikhs digging. last stroke a relative

the obstruction,

is still practiced the handful of


of a building,

for implements with us, at the laying of the in the first spade stroke for a canal, or the of earth thrown on the coffin of we may related infer from in the his things which by the events

thus they became

a tunnel, or even This,

then, is the course

the few lines of our song, after being tory of the patriarchs."



our song

of the well must

the new giver of This certainly revered being

be very ancient,
us back divine, men to primitive and every owed

for, says Budde

guest, all as a times when and

life is greeted takes as

as a highly welcome

living personality. especially tree was pains


in the desert, was the seat of a divine friendly."


every green men took

to whom

thanks and whom

to make

of entering into the details of Professor Budde's lucubrations, which consist in explaining words, one of which, "Mattanah" (i. e., gift), was wrongly interpreted as a name. Budde is right in his claim :
' We may even now have regard succeeded it as in so supplementing This has a beautiful little folk-song adding that we or been done without a word,


is no need


a letter, to the received

text, or taking one away."

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lore into the latest importation of ancient mythological is the book Esther which was presumably written at the either shortly before or shortly after their period of the Maccabees, final victory. We must assume that the Jews living in Babylonia, remaining faithful to their religion, formed the habit of celebrating their festivals, and the feast Purim is nothing else than The name of the the celebration of Marduk's victory over Tiamat. though festival is foreign, and Purim is twice explained to mean lots (chaps, Professor Zimmern derives it from puhru, as iii. 7, and ix. 24). sembly, viz., the assembly of the gods convened for the purpose of The name Marduk was the destinies or lots of people. deciding

Mordaka would mean in Babylonian "the changed to Mordecai. or perhaps "the man representing to Marduk," man belonging The name of the goddess Istar Marduk at the feast of Marduk." was changed to Esther ; and the evil-monger of the story, Haman, must most likely be identified with the Elamite deity Hamman. Hainan's

wife in the Hebrew story is called Zeresh, and the consort The book of Maccabees is Kirisha. mentions of the god Hamman "the Mordecai day" as being celebrated on the fourteenth day of the twelfth month, and we cannot doubt that this is but another that the feast had and proves style of the book is apologetical to struggle for recognition. Apparently there some orthodox people who did not observe the day, and the forPurim. The purposed treat the book a humanised to establish its title to a na a childlike as history betrays

name were

author of the book Esther To tional holy-day. It is a romance, na?vet?.

the moral myth. Though means tone of the book is by no elevated, it ranges high if judged as a on of merits its literary composition.1 piece purely The critical earnestness and iconoclasm of the Jewish redactor, however, found its reaction regarded Christianity may be
1 An

in the age of Christianity ; in fact, as the reassertion of elements that


text-criticism of the book Esther has excellent summary of the Biblical as Babylonian in his article "Esther Goddess.'i given by Prof. C. H. Toy Vol. VII., The Nezv World, pp. 130-144.

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are older than Judaism ; and when we compare the story of Christ with the Marduk myth and other pagan stories of world-saviours, we shall discover a remarkable resemblance and cannot help think ing that we are here confronted with the reassertion of that Chris The well-known sentiment of tianity which existed before Christ. Augustine, who says that Christianity is not a new-fangled doctrine, but existed from the beginning of the world, is, in this sense, founded more deeply on fact than some Christians of these later spirit of the Jews kept out of the Old Testa The idea of a fu ment every belief in the immortality of the soul. ture life is neither combated nor asserted, but simply omitted?a is the more strange as the surrounding peoples, especially those more civilised and more powerful than the Jews, the Phoeni the Assyrians, and the Babylonians, cians, the Egyptians, including and Sumerians, did most emphatically be the ancient Accadians fact which The omissions of these notions can be at in immortality. elements tributed only to the same reasons forwhich mythological redactors of Babylonian and have been discarded by the Hebrew lieve fairy-tales and myths.1 Egyptian In the two centuries preceding the Christian Era, the belief in immortality, however, began to assert itself in Judaea, if indeed it was ever entirely eradicated ; but now it began to affect even the the priestly reform and during the Since scribes and Pharisees. the of captivity itwas apparently limited to the Babylonian days illiterate and poor, being intimately connected with pagan rituals, such as the Tammuz festival, and superstitious practices of con sentiment This jurers and witches. we read : Sirach xvii. 24-27, where
"I hate idolatry [viz., ceremonies : Who but having the dead after death] '' For all with all earnestness

days believe. The rationalistic

is plainly expressed
reference to the dead

in Jesus
or the state ? praise.

will praise

the most High

in Sheol

the living can praise, praise the Lord see "

that are no longer cannot

"Therefore 1 For


thou livest and are whole."2

further details The 18-19. Open passages

After Death," 2Similar Is. xxxviii.

and Hebrew Fate Views of Man's The Babylonian Court, Vol. XV., No. 6. occur vi. 5; xxx. 9; lxxxviii. 11; cxv. 17, and in Psalms

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the Ecclesiastes

fairy-tale so far

element as to

in the

bible. hath no


nence above a beast, and states in very strong and shockingly clear the materialistic doctrine that he is dust and will return language
to dust.1



that man

The Old Testament Apocrypha repre glorified by pagan priests. sent a stage of transition to the New Testament literature. the prophet of the Persians, preached a religion Zarathustra, the coming of a saviour (Saoshyant), which proclaimed born of a incarnate, who would establish a king virgin, and righteousness dom of God on earth ; and the sacred books of the Persians pro claimed would

The spirit of the Old Testament Apocrypha plainly reflects the they were written, the tendency of a belief in resurrection. While belief in immortality became closely associated with the growing of a Messiah. And the Messiah was at hope for the appearance once identified with the saviours who were so much praised and

that then the dead would be resurrected, a great judgment be held by the saviour, the bad would be condemned to the inherit the earth and be clothed with pit, while the good would The daily prayer of the transfigured bodies that cast no shadows. Persians was for the coming of the kingdom of God, which was conceived as a kind of Pentecost, or movement caused by the holy All these pre-Christian ideas reappear in Christian spirit of God. and the Persian belief is by no means isolated. The same key ity,

note thrills through the stories of Greek saviours,?Hercules, The etc. The Trinity idea of Christianity is seus, Orpheus, Bacchus,
in a pagan fashion anticipated in the Egyptian and other religions.

The Egyptian Osiris, Isis, and Hor form a trinity. The god slain by Set, the powerful principle of evil, but he is resurrected
Harpocrates, which means "Hor the Son," who avenges his

is in

as an incarnation of his divine father. The same and isworshipped idea underlies not only the myth of the Syrian Atys, but also that of the Greek Adonis, who is none other than the Phoenician Adon,2 which means "the Lord," being a conception which celebrates the dying and rejuvenated God. And the Phoenician Adon only another version of the Babylonian myth of Tammuz, that dies and is resurrected.


again is the god


1 Ecclesiastes 2The Hebrew as the Phoenician

iii. 18-20. adonai, "my Lord," which Adon and the Greek Adonis. designates God, is the same word

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