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Updated: June 22, 2025
As if not satisfied with this blasphemy, as if it were not enough, he turned to the sacristans by him, to ask them if they could not hear the angels sniffing as they leaned forward out of their clouds. My priests are doing splendidly: the fat of this beast is delicious in our nostrils; were the words he attributed to Jahveh.
Therefore the curse of Jahveh is on me, and as my kinsman died doubtless I shall die in a day to come, and afterwards what?" "Afterwards peace and great reward, if there be justice in earth or heaven, O most noble among women." "Would that I could think so! Hush, I hear steps. Drink this; I am the chief of your nurses, Scribe Ana, an honourable post, since to-day all Egypt loves and praises you."
Some few of them, however, held themselves in obedience to the Sanhedrim in Jerusalem, and looked upon the temple of Jerusalem as the only Jewish temple; and these men were in the habit of sending an embassy on the stated solemn feasts of the nation to offer the appointed sacrifices and prayers to Jahveh in the holy city on their behalf.
The writer of the books of Samuel takes it quite as a matter of course that Michal, daughter of one royal Jahveh worshipper and wife of the servant of Jahveh par excellence, the pious David, should have her teraphim handy, in her and David's chamber, when she dresses them up in their bed into a simulation of her husband, for the purpose of deceiving her father's messengers.
By means of this process they have been able to extract any meaning which suits their purposes, and by this method of juggling could prove anything. A classic example is that licentious piece of literature called the "Song of Solomon," in which it is claimed that a woman's breasts, thighs, and belly are the symbols of the union of Jahveh and the Synagogue.
How much higher than all our great men was the Son of the carpenter of Galilee. Humanity knows the difference between them and the Saviour." "But did He save it? "'When Jahveh speaks: "'Tis my desire," His people work to feed the fire." "Your circle of flame is the last terror, and Man exists only to break through, that he may come out of it free." "Free?" repeated Perrotin with his quiet smile.
"Rejoice, daughter of Zion; shout, daughter of Jerusalem, behold thy King cometh unto thee; he is just and having salvation, lowly and riding upon an ass." That king of the poor whom Zachariah had foreseen, the stumbling block of Israel that Isaiah had foretold, the Son, mentioned by Hosea, whom Jahveh had called out of Egypt, was the Saviour, ascending in glory as Elijah had done.
The threats of a land that never smiled were reflected in his face. The sight of him was death. Certainly he was terrible. This conception, corrected by later writers, was otherwise revised. In the interim Jahveh himself was transformed. He became El, the god; presently El Shaddai, God Almighty. In the ascension former traits disappeared. He developed into the deity of emphatic right.
It is, however, hardly probable that that construction occurred to the editors of the Pentateuch, who, elsewhere, represented Jahveh as a butcher, insatiable, jealous, vindictive, treacherous, and vain, one that consigned all nations other than Israel to ruin and whom a poet represented trampling people in anger, making them drunk with his fury, and defiling his raiment with blood.
To their mystic rites we may trace many of the reproaches thrown upon Christianity, such as that the Christians worshipped the head of an ass, using the animal's Koptic name Eeo, to represent the name of IAn, or Jahveh. To the same source we may also trace some of the peculiarities of the Christian fathers, such as St.
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