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prayed to God, “O Lord! save me from this untoward generation.”
And God heard his cry, and He carried him away and gave him life
till the day when Israfiel shall sound the trump of judgment.[686]
Both Jews and Mussulmans believe that Elijah is not dead, but that
he lives, and appears at intervals. The Mussulmans have confused
him with El Khoudr, and relate many wonderful stories of him. He is
unquestionably the origin of the Wandering Jew. His reappearances
are mentioned in the Talmud, and in later Jewish legends, as, for
instance, in a story told by Abraham Tendlau.[687] A poor Jew and his
wife were reduced to great necessity; the man had not clothes in
which to go forth and ask for work. Then his wife borrowed for him
clothes, and he entered the street seeking work. He met a venerable
man, who bade him use him as a slave. The Jew engaged to build a
palace for a prince with the assistance of his slave, for ten thousand
thalers. The mysterious stranger laboured hard, and angels assisted
him, so that the mansion was completed with astonishing rapidity.
When the Jew had received the money, the old man announced that
he was Elijah, who had come to assist him, and vanished.
After the Arabs had captured the city of Elvan, Fadhilah, at the head
of three hundred horsemen, pitched his tents, late in the evening,
between two mountains. Fadhilah having begun his evening prayer
with a loud voice, heard the words “Allah akbar!” (God is great!)
repeated distinctly, and each word of his prayer was followed in a
similar manner. Fadhilah, not believing this to be an echo, was much
astonished, and cried out, “O thou! whether thou art of the angel
ranks, or whether thou art of some other order of spirits, it is well, the
power of God be with thee; but if thou art a man, then let mine eyes
light upon thee, that I may rejoice in thy presence and society.”
Scarcely had he spoken these words, before an aged man with bald
head stood before him, holding a staff in his hand, and much
resembling a dervish in appearance. After having courteously
saluted him, Fadhilah asked the old man who he was. Thereupon
the stranger answered, “Bassi Hadut Issa, I am here by command of
the Lord Jesus, who has left me in this world, that I may live therein
until He comes a second time to earth. I wait for the Lord, who is the
Fountain of Happiness, and in obedience to his command I dwell
beyond the mountain.”
When Fadhilah heard these words, he asked when the Lord Jesus
would appear; and the old man replied that his appearing would be
at the end of the world.
But this only increased Fadhilah’s curiosity, so that he inquired the
signs of the approach of the end of all things; whereupon Zerib bar
Elia gave him an account of the general social and moral dissolution
which would be the climax of this world’s history.[688]
“In the second year of Hezekiah,” says the Rabbinic Sether Olam
Rabba (c. 17), “Elijah disappeared, and he will not appear again till
the Messiah come; then he will show himself once more; and he will
again disappear till Gog and Magog show themselves. And all this
time he writes the events and transactions that happen in each
century.... Letters from Elijah were brought to King Joram seven
years after Elijah had disappeared.”
A prophecy ascribed to Elijah is preserved in the Gemara:[689] “The
world will last six thousand years; it will lie desert for two thousand
years; the Messiah will reign two thousand years; but, because of
our iniquities which have super-abounded, the years of the Messiah
have passed away.”
 XL.
ISAIAH.

The Book of the Ascension of Isaiah has reached us only in an

Ethiopic version, which was published along with a translation by
Archbishop Laurence, Oxford, 1819. Gieseler translated the book,
and gave learned prolegomena and notes, Göttingen, 1837; and
Gfrörer has included it in his “Prophetæ Pseudepigraphi,” Stuttgardt,
1840, pp. 1-55, with the Latin translation. It must have existed in
Greek and Latin, for fragments of the Latin apocryphal book remain,
and have been published by Cardinal Mai, in “Scriptorum Veterum
Nova Collectio;” Romæ, 1824, t. III. ii. 238 et seq.: and it is very
evident from these that they are versions of a Greek original, and not
of the Ethiopic.
Whilst Isaiah was speaking to the king Hezekiah, he suddenly
stopped, and his soul was borne away by an angel. He traversed the
firmament, where he saw the strife of the angels and demons,
waged between the earth and the moon. He entered the six heavens
and admired their glory; then he penetrated into the seventh heaven,
where he saw the Holy Trinity, and there the events of futurity were
revealed to him. When he returned to himself, Isaiah related to
Hezekiah all that he had seen and heard, except what concerned his
son Manasseh.
This is the prophecy of Isaiah concerning Antichrist: “And when that
time is passed, Berial, the great angel, the prince of this world, Berial
will descend from his place in the form of a man; an impious king,
the murderer of his mother, a king of this world.
“And he will pluck up from amongst the twelve apostles the plant that
they had planted, and it will fall into his hands.
“And all the powers of the world will do the will of the angel Berial,
the impious king.
“At his word, the sun will shine in the darkness of the night, and the
moon will appear at the eleventh hour.
“He will do all his pleasures; he will illtreat the Well-Beloved, and will
say to him, Lo! I am God, and before me there is none other.
“And all the world will believe in him.
“And sacrifice will be offered to him, and a worship of adoration,
saying, He alone is God, and there is none other.
“Then the greater number of those gathered together to receive the
Well-Beloved will turn aside to Berial;
“Who by his power will work miracles in the cities and in the country;
“And everywhere shall a table be spread for him.
“His domination shall be for three years seven months and twenty-
seven days.”[690]
Only when Hezekiah was at the point of death, did Isaiah reveal to
him what and how great would be the iniquities of his son. Then the
king would have slain Manasseh: “I had rather,” said he, “die without
posterity, than leave behind me a son who should persecute the
saints.”
When the prophet saw that Hezekiah loved God more than his own
son, he was glad, and he restrained the king, and said, “It is the will
of God that he should live.”
Manasseh reigned in the room of his father, and was a cruel tyrant.
He worshipped idols, and sought to make Isaiah partake in his
idolatry. And when he could not succeed, he sawed him asunder
with a saw of wood.
“And whilst Isaiah was being cut asunder, Melekira stood up and
accused him, and all the lying prophets were present, and they
showed great joy, and they mocked him.
“And Belial said to Isaiah: ‘Confess that all thou hast said is false,
and that the ways of Manasseh are good and just.
“‘Confess that the ways of Melekira, and of those that are with him,
are good.’
“He spake thus to him, as the saw entered into his flesh.
“But Isaiah was in an ecstasy, and his eyes were open, and he
looked upon the spectators of his passion.
“Then said Melekira to Isaiah: ‘Confess what I shall say, and I will
change the heart of those who persecute thee, and I will make
Manasseh, and the heads of Judah, and his people, and all
Jerusalem, worship thee.’
“Then Isaiah answered and said: ‘Cursed art thou in all that thou
sayest, and in all thy power, and in all thy disciples!’
“‘Thou canst do nothing against me; all thou canst do is to take from
me this miserable life.’
“Then they seized the prophet, and they sawed him with a saw of
wood, Isaiah, son of Amos.
“And Manasseh and Melekira, and the lying prophets, and the
princes of Israel, and all the people, beheld his execution.
“Now, before that the execution was accomplished, he said to the
prophets who had followed him: ‘Fly to Tyre and Sidon, for the Lord
hath given the cup to me alone.’
“And whilst the saw cut into his flesh, Isaiah uttered no complaint
and shed no tears; but he ceased not to commune with the Holy
Spirit till the saw had cloven him to the middle of his body.”[691]
In the Mishna[692] it is related that the Rabbi Simeon Ben Azai found
in Jerusalem (2nd cent.) a genealogy, wherein it was written that
Manasseh killed Isaiah. Manasseh said to Isaiah, “Moses, thy
master, said, There shall no man see God and live.[693] But thou hast
said, I saw the Lord seated upon His throne.[694] Moses said, What
other nation is there so great, that hath God so nigh unto them?[695]
But thou hast said, Seek ye the Lord while He may be found.”[696]
Isaiah thought, “If I excuse myself, I shall only increase his guilt and
not save myself;” so he answered not a word, but pronounced the
Incommunicable Name, and a cedar-tree opened, and he
disappeared within it. Then Manasseh ordered, and they took the
cedar, and sawed it in two length-ways; and when the saw reached
his mouth, he died.
 XLI.
JEREMIAH.

The work entitled De Vitis Prophetarum, falsely attributed to S.

Epiphanius, contains some apocryphal details concerning Jeremiah.
It is said that he was stoned at Taphnes in Egypt, in a place where
Pharaoh formerly lived. He was held in great honour by the
Egyptians, because of the service he had rendered them in taming
the serpents and crocodiles.
The faithful who take a little dust from the spot where he died, are
able to employ it as a remedy against the bites of serpents, and to
drive away crocodiles.
The prophet announced to the priests and wise men of Egypt that
when a virgin, who had borne a son, should set her foot on Egyptian
soil, all the idols should fall.
Before the destruction of Jerusalem, he hid the ark of the covenant
in a rock, which opened for the purpose, and closed upon it. Then
said he to the princes of the people and to the elders, “The Lord has
gone up from Sinai, but He will come again with His sacred power.
And this shall be the token of His coming,—all nations shall bow
before the Wood.”
Then the prophet continued, “None of the priests and prophets shall
open the ark, except Moses, the elect of God; and Aaron shall alone
unfold the tables it contains. At the Resurrection, the ark shall arise
out of the rock first of all, and it shall be placed upon Mount Zion.
Then all the saints will go there and await the Lord, and they will put
the enemy to flight who seeks their destruction.”
Having said these words, he traced with his finger the name of God
upon the rock, and the name remained graven there, as if cut with
iron. Then a cloud descended upon the rock and hid it, and no man
has seen it since. It is in the desert, amongst the mountains, where
are the tombs of Moses and Aaron. At night, a cloud of fire shines
above the spot.
 XLII.
EZEKIEL.

Ezekiel, whom the Arabs call Kazquil, was the son of an aged
couple, who had no children. They prayed to God, and He gave
them a son.
Ezekiel was a prophet, and he exhorted the men of Jerusalem to
war, but they would not go forth to battle. Then God sent a
pestilence, and there died of them every day very many. So, fearing
death, a million fled from the city, hoping to escape the pestilence,
but the wrath of God overtook them, and they fell dead.
Then those who survived in the city went forth to bury them, but they
were too numerous; therefore they built a wall round the corpses to
protect them from the beasts of the field; and thus they lay exposed
to the heat and cold for many years, till the flesh had rotted off their
bones.
Once the prophet Ezekiel came that way, and he saw this great
multitude of dead and dry bones. He prayed, and God restored them
to life again, and they stood upon their feet, a great army, and
entered into the city, and lived out the rest of their days. It is said that
among the Jews there are, to this day, descendants of those who
were resuscitated, and they may be recognized by the corpse-like
odour they exhale.[697]
The Jews relate that a celebrated Rabbi found the greatest difficulty
in comprehending the Book of Ezekiel; therefore his disciples
prepared for him three hundred tuns of oil to feed his lamp whilst he
studied at night the visions of the prophet.[698]
 XLIII.
EZRA.

Cyrus, in the year 537 before Christ, put an end to the captivity of the
Jews in Babylon, as had been foretold by Daniel; and not only did he
permit the Jews to return to Jerusalem, but he furnished them with
the means of rebuilding their city and temple. The Oriental writers, to
explain the motive of Cyrus, say that his mother was a Jewess, and
that he himself was married to the Jewess Maschat, sister of
Zerubbabel, a granddaughter of the king Jehoiakim.
In 523 before Christ, Cambyses, having reigned a brief time, was
succeeded by Smerdis, the Magian, who is called, in the Scriptures,
Artaxerxes. He, being ill-disposed towards the Jews, withdrew from
them the gifts made by Cyrus, and arrested their work. Smerdis,
however, reigned only two years, and was succeeded by Darius
Hystaspes, who continued the work of Cyrus, by the hands of Ezra
or Esdras, one of the instruments used by God to restore His people.
Ezra was the son of Seraiah, of the lineage of Aaron.
In the Koran[699] it is said that Ezra, passing through a village near
Jerusalem, whose houses were ruined, exclaimed, “Can God restore
these waste places, and revive the inhabitants?”
Then God made him die; and he remained dead for one hundred
years. At the end of that time God revived him, and he saw the
village rebuilt, and full of busy people.
The commentators on the Koran say that Ezra (Ozaïr), when young,
had been taken away captive by Nebuchadnezzar, but that he was
delivered miraculously from prison, and returned to Jerusalem, which
he found in ruins. He halted at a village near the city, named Sair-
Abad. Its houses were fallen and without inhabitants, but the fig-tree
and vines remained in the gardens. Ezra collected the fruit, and
made himself a little cell out of the fallen stones. And he kept near
him the ass on which he had ridden.
The holy man, on contemplating from his hermitage the ruins of the
holy city and the temple, wept bitterly before the Lord, and said often
with a tone rather of lament than doubt, “How can the walls of
Jerusalem ever be set up again?”
Then God bade him die, and hid him from the eyes of men, in his
cell, with all that he had about him, his fruit, his mat, and his ass. At
the close of a century God revived him, and he found all as when he
had died; the ass standing, and the fruit unwithered. Then Ezra saw
the works that had been executed in Jerusalem, how the walls were
being set up, and the breaches repaired, and he said, “God is
Almighty; He can do whatsoever pleaseth Him!”
After his resurrection, he went into the holy city, and spent night and
day in explaining to the people the Law, as he remembered it. But it
had been forgotten by the Jews, and therefore they disregarded his
instruction.
The Iman Thalebi says, that the Jews, to test the mission of Ezra,
placed five pens in his hand, and with each he wrote at the same
moment with like facility as if he held only one; and he wrote all the
Books of the Sacred Canon, as he drew them from his memory,
without the assistance of a book.
The Jews, however, said amongst themselves, “How can we be sure
that what Ezra has written is the true sacred text, since there is none
amongst us who can bear witness?”
Then one of them said, “I have heard say that my grandfather
preserved a copy of the sacred books, and that they were hidden by
him in a hollow rock, which he marked so that it might be recognized
again.”
They therefore sought the place which had been marked, and there
they found a volume containing the Scriptures, which having been
compared with what Ezra had written, it was found that the
agreement was exact. Then the people, astonished at the miracle,
cried out that Ezra was a god.[700]
At the time of carrying away into Babylon, the sacred fire had been
cast into a well in the temple court. Ezra, having drawn some of the
dirt out of the well, placed on it the wood of the sacrifice; then the
flame, which for a hundred and forty years had been extinguished,
burst forth again out of the mire. When Ezra saw this wonder, he
thrice drank of the dust out of the well; and thus he imbibed the
prophetic spirit, and the power of recomposing from memory the lost
sacred books.[701]
 XLIV.
ZECHARIAH.

Sozomen[702] relates that the prophet Zechariah appeared to

Colomeras, a farmer of the village of Chupher, in Palestine, and
revealed to him his tomb; and on excavations having been made on
the spot, an ancient Hebrew book was discovered, which, however,
was not regarded as canonical. Nicephoras repeats the story after
Sozomen.[703]
LONDON:
R. CLAY, SONS, AND TAYLOR, PRINTERS,
BREAD STREET HILL.

Footnotes
1. Rev. xii. 7-9.

2. Isaiah xiv. 13, 14.

3. Luke x. 18.

4. Fabricius (J. A.), Codex Pseudepigraphus Vet. Test. Hamb.,

1722, p. 21.

5. Jalkut Rubeni, 3, sub. tit. Sammael.

6. Fol. 139, col. 1; see Eisenmenger, i. p. 831.

 7. Jalkut Rubeni, in Eisenmenger, i. p. 307.

8. Eisenmenger, i. p. 104.

9. Ibid., i. p. 820.

10. Ibid., ii. 416, 420, 421.

11. Chronique de Tabari. Paris, 1867, i. c. xxvii.

12. Abulfeda, Hist. Ante-Islamica. Lipsiæ, 1831, p. 13.

13. 1 Cor. x. 20.

14. Majer, Mythologische Lexicon, Th. i. p. 231.

15. Orig. adv. Cels. vi. 42.

16. Lettres Edifiantes, viii. p. 420.

17. Bibliothèque Univ. de Genève, 1827; D’Anselme, i. p. 228.

18. Hist. Naturelle de l’Orinoque, par Tos. Gumilia. Avignon, 1751,

t. i. p 172.

19. Weil, Biblische Legenden der Muselmänner. Frankfort, 1845,

pp. 12-16.

20. Geiger, Was hat Mohammed aus d. Judenthum

aufgenommen? p. 99.

21. So also Abulfeda, Hist. Ante-Islamica, ed. Fleischer. Lipsiæ,

1831, p. 13.

22. Tabari, i. c. xxvi.

23. Collin de Plancy, p. 55.

24. Eisenmenger, Neuentdecktes Judenthum. Königsberg, 1711, i.
pp. 364-5.

25. Bochart, Hierozoica, p. 2, l. 8, fol. 486.

26. Tract Sanhedrim, f. 38.

27. Jalkut Schimoni, f. 6.

28. Tract Hagida, f. 12.

29. Eisenmenger, i. p. 367.

30. Eisenmenger, i. p. 368.

31. Eisenmenger, i. p. 369.

32. Müller, Amerikanische Urreligionen; Basle, 1855. Atherne

Jones, North American Traditions, i. p. 210, &c. Heckewelder’s
Indian Nations, &c.

33. Fourmont, Anciens Peuples, i. lib. ii. p. 10.

34. Aves, 666.

35. Mémoires des Chinois, i. p. 105.

36. Berosus, in Cory’s Ancient Fragments, p. 26.

37. It is unfortunate that I have already written on the myths

relating to the formation of Eve in “Curiosities of Olden Times.”
I would therefore have omitted a chapter which must repeat
what has been already published, but that by so doing I should
leave this work imperfect. However, there is much in this
chapter which was not in the article referred to.

38. Rabboth, fol. 20 b.

39. Eisenmenger, i. 830.

40. Weil, pp. 17, 18.

41. Tabari, i. c. xxvi.

42. Talmud, Tract Berachoth, f. 61; Bartolocci, Bibl. Rabbin., iv. p.

66.

43. Bartolocci, Bibl. Rabbin., iv. p. 67.

44. Ibid., iii. p. 395.

45. Bartolocci, Bibl. Rabbin., iii. p. 396; Eisenmenger, t. i. p. 365.

46. Bhagavat, iii. 12, 51.

47. Colebrooke, Miscell. Essays, p. i. 64.

48. Bun-dehesch, p. 377.

49. Bartolocci, Bibl. Rabbin., iv. p. 465.

50. Mendez Pinto, Voyages, ii. p. 178.

51. Bhagavat, iii. 12, 25.

52. Bhagavat, iv. 15, 27.

53. Ovid, Metamorph., x. 7.

54. Hesiod, Works and Days, 61-79.

55. Gen. i. 27.

56. Gen. ii. 18.

57. Gen. ii. 23.

58. Abraham Ecchellensis. Hist. Arabum, p. 268.

59. Talmud, Tract. Bava Bathra.

60. S. Epiphan. Hæres., xxvi.

61. Tho. Bangius, Cœlum Orientis, p. 103.

62. S. Clementi Recog., c. iv.

63. Lafitau, Mœurs des Sauvages Amériquaines, i. p. 93.

64. Pallas, Reise, i. p. 334.

65. Hodgson, Buddhism, p. 63.

66. Upham, Sacred Books of Ceylon, iii. 156.

67. Mémoires Chinois, i. p. 107.

68. Bundehesh in Windischmann: Zoroastrische Studien. Berlin,

1863, p. 82; and tr. A. du Perron, ii. pp. 77-80.

69. So also Abulfeda, Hist. Ante-Islamica, p. 13.

70. Weil, pp. 19-28.

71. Tabari, i. p. 80.

72. Diod. Sicul., i. 14 et seq.

73. Ausland für Nov. 4, 1847.

74. W. Smith, Nouveau Voyage de Guinée. Paris, 1751, ii. p. 176.

75. Bowdler, Mission from Cape Coast to Ashantee. London, 1819,

p. 344.

76. Cranz, Historie von Grönland. Leipzig, 1770, i. p. 262.

77. Humboldt, Pittoreske Ansichten d. Cordilleren; Plate xiii. and

explanation, ii. pp. 41, 42.
78. De la Borde, Reise zu den Caraiben. Nürnb. 1782, i. pp. 380-5.

79. Allg. Hist. der Reisen, xviii. p. 395.

80. Eisenmenger, i. pp. 827-9.

81. Weil, p. 28.

82. Basnage, Histoire des Juifs. La Haye, iii. p. 391.

83. Tract. Avod., f. 1, col. 3; also Tract. Pesachim, f. 118, col. 1.

84. Eisenmenger, i. pp. 376, 377.

85. Eisenmenger, i. pp. 377-80.

86. Talmud, Avoda Sara, fol. 8 a, and in Levy, Parabeln, p. 300.

87. It is a popular superstition among the lower orders in England

that a woman who dies in childbirth, even if she be unmarried,
cannot be lost.

88. Weil, pp. 29-38.

89. Dillman, Das Adambuch des Morgenlandes; Göttingen, 1853.

This book is not to be confounded with the Testament of Adam.

90. Tabari, i., capp. xxviii. xxix.

91. In More Nevochim, quoted by Fabricius, i. p. 5.

92. Gen. v. 1.

93. Fabricius, i. p. 11.

94. Adv. Hæresi, c. 5.

95. Eusebius Nierembergius, De Origine S. Scripturæ. Lugd.,

1641, p. 46.
96. Fabricius, i. p. 33.

97. Ferdinand de Troilo, Orientale Itinerario. Dresd., 1676, p. 323.

98. Selden, De Synedriis, ii. p. 452.

99. Hottinger, Historia Orientalis, lib. i. c. 8.

100.
Jacobus Vitriacus, Hist. Hierosol., c. lxxxv.

101.
As King Charles’s oak may be seen in the fern-root.

102.
Fabricius, i. p. 84.

103.
Neue Ierosolymitanische Pilgerfahrt. Würtzburg, 1667, p. 47.

104.
Stephanus Le Moyne, Notæ ad Varia Sacra, p. 863.

105.
Abulfeda, p. 15. In the Apocryphal book, The Combat of Adam
(Dillman, Das Christliche Adambuch des Morgenlandes;
Göttingen, 1853), the same reason for hostility is given. In that
account, Satan appears to Cain, and prompts him to every act
of wickedness.

106.
Tabari, i. c. xxx.

107.
Jalkut, fol. 11 a.

108.
Yaschar, p. 1089.
109.
Targums, ed. Etheridge, London, 1862, i. p. 172.

110. Eisenmenger, i. p. 320.

111. Liber Zenorena, quoted by Fabricius, i. p. 108.

112. S. Methodius, jun., Revelationes, c. 3.

113. Eutychius, Patriarcha Alex., Annales.

114. Pirke R. Eliezer, c. xxi.

115. Historia Dynastiarum, ed. Pocock; Oxon. 1663, p. 4.

116. Ad Antiochum, quæst. 56.

117. Fabricius, i. p. 112.

118. Eisenmenger, i. p. 462.

119. Targum, i. p. 173.

120.
Jalkut Chadasch, fol. 6, col. i.

121.
Pirke R. Eliezer, c. xxi.

122.
Ibid.

123.
Ibid.

124.
Eisenmenger, ii. p. 8.