CHAPTER XI.

CONCLUSION OF PART FIRST.

THERE are many other legends recorded in the Old Testament which might be treated at length, but, as we have considered the principal and most important, and as we have so much to examine in Part Second, which treats of the New Testament, we shall take but a passing glance at a few others.

In Genesis xli. is to be found the story of

PHARAOH'S TWO DREAMS,

which is to the effect that Pharaoh dreamed that he stood by a river, and saw come up out of it seven fat kine, and seven lean kine, which devoured the fat ones. He then dreamed that he saw seven good ears of corn, on one stalk, spring up out of the ground. This was followed by seven poor ears, which sprang up after them, and devoured the good ears.

Pharaoh, upon awaking from his sleep, and recalling the dreams which he dreamed, was greatly troubled, "and he sent and called for all the magicians of Egypt, and all the wise men thereof, and Pharaoh told them his dreams, but there was none that could interpret them unto Pharaoh." Finally, his chief butler tells him of one Joseph, who was skilled in interpreting dreams, and Pharaoh orders him to be brought before his presence. He then repeats his dreams to Joseph, who immediately interprets them to the great satisfaction of the king.

A very similar story is related in the Buddhist Fo-pen-hing— one of their sacred books, which has been translated by Prof. Samuel Beal-which, in substance, is as follows:

Suddhôdana Raja dreamed seven different dreams in one night, when, “awaking from his sleep, and recalling the visions he had seen, was greatly troubled, so that the very hair on his body stood erect, and his limbs trembled." He forthwith summoned to his side, within his palace, all the great ministers of his council, and

exhorted them in these words: "Most honorable Sirs! be it known to you that during the present night I have seen in my dreams strange and potent visions-there were seven distinct dreams, which I will now recite (he recites the dreams). I pray you, honorable Sirs! let not these dreams escape your memories, but in the morning, when I am seated in my palace, and surrounded by my attendants, let them be brought to my mind (that they may be interpreted.)"

At morning light, the king, seated in the midst of his attendants, issued his commands to all the Brahmans, interpreters of dreams, within his kingdom, in these terms, "All ye men of wisdom, explain for me by interpretation the meaning of the dreams I have dreamed in my sleep."

Then all the wise Brahmans, interpreters of dreams, began to consider, each one in his own heart, what the meaning of these visions could be; till at last they addressed the king, and said: Maha-raja! be it known to you that we never before have heard such dreams as these, and we cannot interpret their meaning.”

On hearing this, Suddhôdana was very troubled in his heart, and exceeding distressed. He thought within himself: "Who is there that can satisfy these doubts of mine?"

Finally a "holy one," called T'so-Ping, being present in the inner palace, and perceiving the sorrow and distress of the king, assumed the appearance of a Brahman, and under this form he stood at the gate of the king's palace, and cried out, saying: "I am able fully to interpret the dreams of Suddhôdana Râja, and with certainty to satisfy all the doubts."

The king ordered him to be brought before his presence, and then related to him his dreams. Upon hearing them, T'so-Ping immediately interpreted them, to the great satisfaction of the king.' In the second chapter of Exodus we read of

MOSES THROWN INTO THE NILE,

which is done by command of the king.

There are many counterparts to this in ancient mythology; among them may be mentioned that of the infant Perseus, who was, by command of the king (Acrisius of Argos), shut up in a chest, and cast into the sea. He was found by one Dictys, who

took great care of the child, and—as Pharoah's daughter did with

the child Moses-educated him."

1 See Beal: Hist. Buddha, p. 111, et seq.

• Bell's Pantheon, under "Perseus;" Knight:

Ancient Art and Mytho., p. 178, and Bulfinch:
Age of Fables, p. 161.

The infant Bacchus was confined in a chest, by order of Cadmus, King of Thebes, and thrown into the Nile.' He, like Moses, had two mothers, one by nature, the other by adoption.' He was also, like Moses, represented horned.

Osiris was also confined in a chest, and thrown into the river Nile.'

When Osiris was shut into the coffer, and cast into the river, he floated to Phenicia, and was there received under the name of Adonis. Isis (his mother, or wife) wandered in quest of him, came to Byblos, and seated herself by a fountain in silence and tears. She was then taken by the servants of the royal palace, and made to attend on the young prince of the land. In like manner, Deineter, after Aidoneus had ravished her daughter, went in pursuit, reached Eleusis, seated herself by a well, conversed with the daughters of the queen, and became nurse to her son. So likewise, when Moses was put into the ark made of bulrushes, and cast into the Nile, he was found by the daughters of Pharaoh, and his own mother became his nurse. This is simply another version of the same myth.

6

In the second chapter of the second book of Kings, we read of

ELIJAH ASCENDING TO HEAVEN.

There are many counterparts to this, in heathen mythology.

Hindoo sacred writings relate many such stories--how some of their Holy Ones were taken up alive into heaven-and impressions on rocks are shown, said to be foot-prints, made when they ascended."

According to Babylonian mythology, Xisuthrus was translated to heaven."

The story of Elijah ascending to heaven in a chariot of fire may also be compared to the fiery, flame-red chariot of Ushas. This idea of some Holy One ascending to heaven without dying was found in the ancient mythology of the Chinese."

The story of

DAVID KILLING GOLIATH,

by throwing a stone and hitting him in the forehead," may be com

Bell's Pantheon, vol. i. p. 118. Taylor's Diegesis, p. 190. Higgins: Anacalypsis, vol. ii. p. 19. 2 Ibid.

Bell's Pantheon, vol. i. p. 122. Dupuis: Origin of Religious Belief, p. 174. Goldziher: Hebrew Mythology, p. 179. Higgins: Anacalypsis, vol. ii. p. 19.

Bell's Pantheon, art. "Osiris:" and Bulfinch: Age of Fable, p. 891.

Baring-Gould: Orig. Relig. Belief, i. 159. • Exodus, ii.

7 See Child: Prog. Relig. Ideas, vol. i. p. 6, and most any work on Buddhism.

8 See Smith: Chaldean Account of Genesis. • See Goldziher: Hebrew Mythology, p. 128, note.

10 See Prog. Relig. Ideas, vol. i. pp. 213, 214. 11 I. Samuel, xvii.

pared to the story of Thor, the Scandinavian hero, throwing a hammer at Hrungnir, and striking him in the forehead.'

We read in Numbers' that

BALAAM'S ASS SPOKE

to his master, and reproved him.

In ancient fables or stories in which animals play prominent parts, each creature is endowed with the power of speech. This idea was common in the whole of Western Asia and Egypt. It is found in various Egyptian and Chaldean stories.' Homer has recorded that the horse of Achilles spoke to him.*

We have also a very wonderful story in that of

JOSHUA'S COMMAND TO THE SUN.

This story is related in the tenth chapter of the book of Joshua, and is to the effect that the Israelites, who were at battle with the Amorites, wished the day to be lengthened that they might continue their slaughter, whereupon Joshua said: "Sun, stand thou still upon Gibeon, and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. And there was

no day like that before it or after it."

There are many stories similar to this, to be found among other nations of antiquity. We have, as an example, that which is related of Bacchus in the Orphic hymns, wherein it says that this god-man arrested the course of the sun and the moon.*

An Indian legend relates that the sun stood still to hear the pious ejaculations of Arjouan after the death of Crishna.*

A holy Buddhist by the name of Mâtanga prevented the sun, at his command, from rising, and bisected the moon." Arresting the course of the sun was a common thing among the disciples of Buddha."

The Chinese also, had a legend of the sun standing still,' and a legend was found among the Ancient Mexicans to the effect that one of their holy persons commanded the sun to stand still, which command was obeyed."

We shall now endeavor to answer the question which must naturally arise in the minds of all who see, for the first time, the similarity in the legends of the Hebrews and those of other nations, namely: have the Hebrews copied from other nations, or, have other nations copied from the Hebrews? To answer this question we shall; first, give a brief account or history of the Pentateuch and other books of the Old Testament from which we have taken legends, and show about what time they were written; and, second, show that other nations were possessed of these legends long before that time, and that the Jews copied from them.

The Pentateuch is ascribed, in our modern translations, to Moses, and he is generally supposed to be the author. This is altogether erroneous, as Moses had nothing whatever to do with these five books. Bishop Colenso, speaking of this, says:

"The books of the Pentateuch are never ascribed to Moses in the inscriptions of Hebrew manuscripts, or in printed copies of the Hebrew Bible. Nor are they styled the Books of Moses' in the Septuagint' or Vulgate,' but only in our modern translations, after the example of many eminent Fathers of the Church, who, with the exception of Jerome, and, perhaps, Origen, were, one and all of them, very little acquainted with the Hebrew language, and still less with its criticism."

The author of "The Religion of Israel," referring to this subject,

says:

The Jews who lived after the Babylonish Captivity, and the Christians following their examples, ascribed these books (the Pentateuch) to Moses; and for many centuries the notion was cherished that he had really written them. But strict and impartial investigation has shown that this opinion must be given up; and that nothing in the whole Law really comes from Moses himself except the Ten Commandments. And even these were not delivered by him in the same form as we find them now. If we still call these books by his name, it is only because the Israelites always thought of him as their first and greatest law-giver, and the actual authors grouped all their narratives and laws around his figure, and associated them with his name." 94

As we cannot go into an extended account, and show how this is known, we will simply say that it is principally by internal evidence that these facts are ascertained."

Gilgal, mentioned in Deut. xi. 30, was not given as the name of that place till after the entrance into Canaan. Dan, mentioned in Genesis xiv. 14, was not so called till long after the time of Moses. In Gen. xxxvi. 31, the beginning of the reign of the kings over Israel is spoken of historically, an event which did not occur before the time of Samuel. (See, for further information, Bishop Colenso's Pentateuch Examined, vol. ii. ch. v. and vi.