Mythology among the Hebrews and Its Historical Development

653. Waitz, l.c. II. 126 et seq. and especially pp. 167, 439, on the religion and politics of the Negroes, and Gerland in the sixth volume of the same work (passim) on similar institutions among the Polynesians.

654. In Tylor, Primitive Culture, II. 306.

655. Die Religion der Zukunft, Berlin 1874, p. 102.

656. Histoire générale etc., p. 131.

657. Thus this much-discussed verse contains no prophecy, but a recollection of the phases of the growth of religion in past times.

658. Voyages d’Ibn Batoutah, I. 115 et seq. The jealousy with which the Mohammedans for a long time forbad Christians and Jews to visit the graves of the Patriarchs only began at the year 664 A.H. ‘L’an 664 Bibars défendit aux chrétiens et aux juifs d’entrer dans le temple de Hébron; avant cette époque ils y allaient librement, moyennant une rétribution’ (Quatremère, Mémoire géogr. et hist. sur l’Égypte, Paris 1841, II. 224).

659. Ibn Ḳuteybâ, Handbuch der Geschichte, ed. Wüstenfeld, p. 10.

660. Burton and Drake, Unexplored Syria, London 1872, I. 33.

661. Yâḳût, Muʿjam, IV. 291. 11 et seq.

662. Ibid., p. 438. 16.

663. Burton and Drake, l.c. p. 35.

664. Rosen in Zeitsch. d. D. M. G., XI. 59.

665. Yâḳût, III. 720. 3.

666. Zunz, Geogr. Literatur der Juden, no. 109, Gesammelte Schriften, I. 191.

667. Alfred von Kremer, Mittelsyrien und Damaskus, Vienna 1853, p. 118.

668. al-Damîrî, Ḥayât al-ḥaywân, I. 59: ‘ʿAlî is the earliest Imâm whose burial-place is not known. It is said that before his death he ordered it to be kept secret, knowing that the sons of Umayya would attain to power, and that his grave would not then be safe from desecration. Nevertheless, his grave is shown at various places.’

669. Or ‘And they buried him’ (LXX. ἔθαψαν), as it is understood by many excellent scholars.—Tr.

670. Siphrê debhê Rabh, ed. M. Friedmann, Vienna 1864, § 357 and note 42 of the editor.

671. Yâḳût, II. 589. 21.

672. Sepp, Jerusalem und das Heilige Land, II. 245.

673. Ṭûr Hârûn, Yâḳût, III. 559; Ḳazwînî, I. 168; see Burckhardt in Gesenius, Thesaurus, p. 392.

674. Zeitsch. d. D. M. G., 1862, XVI. 688.

675. Burton, Personal Narrative etc., 1st ed. II. 117, or 2nd ed. I. 331.

676. Zeitsch. d. D. M. G., l.c. p. 656. On duplicates in Mohammedan and Christian traditions about graves, see Sepp’s article on Samaria and Sichem, (Ausland, 1875, pp. 470–72).

677. A mala fides should not be assumed even in the case of inscriptions like those mentioned by Procopius, De Bello Vandalico, V. 2. 13; see Munk’s Palestina, German translation by Levy, p. 193, note 5. They are everywhere old legendary popular traditions, which in later time become fixed by an inscription. From such inscriptions we must distinguish fictitious sepulchral monuments, in which the intention to delude is manifest, e.g. the inscription on the graves of Eldad and Medad, on which see Zunz, l.c. no. 43, p. 167. On Jewish accounts of the burial-places of the ancients Zunz, l.c. pp. 182 and 210, should be consulted.

678. Sepp, l.c., II. 269.

679. Voyages, I. 205, II. 203. A brief list of graves of prophets which are shown at Tiberias and some other places is given in Yâḳût, III. 512.

680. See Gesenius, Thesaurus, p. 141.

681. If this means that he belonged to the tribe of Ephraim, it is easy to understand why the author of the Chronicle (1 Chr. IV. 18 et seq.) claims him for the tribe of Levi, when we consider the generally acknowledged Levitical tendency of that late book of history. It would appear to one holding Levitical sentiments impossible that a man who is said to have often offered sacrifices (1 Sam. IX. 13), and to have served in the sanctuary of Shiloh under the High-priest Eli, should have been anything but a Levite.

682. Consequently the discarded ת th must be regarded as an inflexion, and shows us that the word has no connexion with Crete.