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Updated: June 12, 2025
Formerly it was alleged that these were all corruptions of the Genesaic story. But it is now known that most of them date long anterior to the very existence of the Jewish people. As Kalisch says, "they belonged to the common traditionary lore of the Asiatic nations." The Bible story of Paradise is derived almost entirely from the Persian myth.
Such a company, whose principal personage is called Richlawski, is now in Little Poland, in the cities Radom, Kielce, Opatow, Sandomir, &c. A second, which generally remains in the Government of Kalisch, is under the direction of a certain Felinski, and through his excellent dramatic compositions has gained a reputation equal to that of the band of Strauss in music.
Kalisch we may point out considers the Pentateuch in its present form as post Babylonian, and regards it as a reforming agent in the Jewish community. In Numbers v. 12-31 we find the command to practise the brutal and superstitious custom of the ordeal, the endorsement of the whole ordeal system of the Middle Ages.
The Russian expedition actually cost France less than fifty thousand men; the Russian army in its retreat from Vilna to Moscow lost in the various battles four times more men than the French army; the burning of Moscow cost the lives of a hundred thousand Russians who died of cold and want in the woods; finally, in its march from Moscow to the Oder the Russian army also suffered from the severity of the season; so that by the time it reached Vilna it numbered only fifty thousand, and at Kalisch less than eighteen thousand."
Kalisch waives this theory, and thinks it probable that Cain's sin was primarily not against God, but against man. "The supposition," he says, "is obvious that envy and jealousy had long filled the heart of Cain, when he contrasted his laborious and toilsome life with the pleasant and easy existence of his brother Abel.
As Kalisch observes, "most of the ancient nations possessed myths concerning impious giants, who attempted to storm heaven, either to share it with the immortal gods, or to expel them from it." And even the orthodox Delitzsch allows that "the Mexicans have a legend of a tower-building, as well as of a Flood.
Kalisch, in his Commentary on the Old Testament, gives us an exhaustive essay on "Human Sacrifices among the Hebrews," endeavouring, as far as possible, to defend his people from the charge of offering such sacrifices to Jehovah by reducing instances of it to a minimum. He says, however: "Yet we have at least two clear and unquestionable instances of human sacrifices offered to Jehovah.
If they went out of Egypt "armed," why did they cry out "sore afraid" when Pharaoh pursued them? According to Herodotus, the Egyptian army, which formed a distinct caste, never exceeded 160,000 men. Why were the Jews so appalled by less than a third of their own number? Must we suppose, with Kalisch, that their bondage in Egypt had crushed all valor and manhood out of their breasts?
And what was the mark? Kalisch thinks it was only a villainous expression. Others think it was the Mongolian type impressed upon the features of Cain, who became the founder of that great division of the human race. A negro preacher started a different theory.
Nor must it be supposed that Lot was spared because he was righteous. He was spared because the Lord "was merciful unto him." His virtues, Kalisch remarks, were not sufficient for his salvation, which he owed to "the piety of Abraham." Abraham may have had "piety" enough to save a Lot, but he had scarcely "virtue" enough to save a mouse.
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