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He remains eternally apart upon a frosty throne; his voice is heard, but he cannot condescend. He does not enter into humanity, and therefore cannot render to humanity the highest services. The Life of Mahomet, by Sir W. Muir, 1858. Mohammed, by Wellhausen, and "The Koran," by Nöldeke, in Encyclopædia Britannica, vol. xvi.
This rather contradicts Wellhausen: 'In all ancient primitive peoples ... religion furnishes a motive for law and morals; in the case of none did it become so with such purity and power as in that of the Israelites. We began by examining Mr. We next criticised Mr. Spencer's efforts in the same quest, and the more dogmatic assertions of Mr. Oxford and Stade. We now return to Mr.
Then, in the times of the Judges and of the Kings, the historical books took shape, with David's Psalms and the wise words of Solomon. At the end of the period of the Kings we have the prophetic literature and finally Ezra and Nehemiah. De Wette had disputed this order, but Wellhausen in his Prolegomena zur Geshichte Israels, 1883, may be said to have proved that this view was no longer tenable.
To his honour be it said that the views which he thus early enunciated were in no small degree identical with those which were in masterful fashion substantiated in Holland by Kuenen about 1870, in Germany by Wellhausen after 1878, and made known to English readers by Robertson Smith In 1881.
Other editions and translations have followed. The spuriousness of the work has now been established, and of modern scholars Wellhausen is almost alone in ascribing to it any independent historical worth. In the Spanish period of Jewish culture the real as well as the spurious Josephus was read by many of his race, and some hard things were said of him.
It was not easy to express these varying emotions on a few nights of stairs, and so Moses went farther afield, in subtle minutiae like this Moses was facile princeps, being as Wellhausen puts it of the virtuosi of religion. Thus was the divine principle of justice symbolized even in these small matters.
He taught this with great precision, and himself set an example how each exercise was to be done; so that, as Wellhausen says, the mosque became the exercise ground where the people were drilled in the requirements of the new faith. "There the Moslems acquired the esprit de corps and the rigid discipline which distinguish their armies." New Religious Union.
And if they who make such comparisons would put into their parallel columns all the words of Jesus and all the words of those with whom the comparison is made, we should have neither right to complain nor reason to fear. Wellhausen puts the truth very neatly when he says, "The Jewish scholars say, 'All that Jesus said is also to be found in the Talmud. Yes, all, and a great deal besides."
It is in the seclusion of the Arabian peninsula that we find it, in the district, as we saw, now regarded as the cradle of the Semitic race, where life continues to this day little changed from what it was before the days of Abraham. There the type of society still exists with which scholars like Wellhausen and Smith consider the earliest Semitic religion to be connected.
To these beliefs of early Arabia must be added a lively belief in jinns, spirits who are not gods, since the gods are above the earth, but the jinn is compelled to haunt some part of the earth's surface. The jinns can assume any form they choose, and are often met with in the shape of serpents. Wellhausen surmises that the seraphs of the Jews are to be traced to some such origin.
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