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That was a period when, as has been said, "faith was more vivid than good-faith." The will to believe its genuineness, however, persisted to our own day, and some have made a compromise between their sentiment and their critical faculty, by arguing that the passage, though partly corrupt, is founded on something Josephus wrote. Freimann, Wie verhielt sich das Judenthum zu Jesus?
The question was, however, presented with greater perspective as to its position in the history of criticism by A. Schweitzer in a book which he called Von Reimarus zu Wrede. This was translated into English, a fate denied to Weiss, with the result that in England and America the whole problem was associated with Schweitzer's name.
But besides these some Baedekers of the time survive; one entitled 'Information for Pilgrims unto the Holy Land' which was printed by Wynkyn de Worde at Westminster in 1498, and again by him in London in 1515 and 1524; another written by Hermann Kunig of Vach in 1495 and several times printed before 1521, 'Die Walfart und Strass zu sant Jacob' which gives the distance of each stage and notes inns and hospitals at which shelter might be found.
"Sie sprach zu ihm behende, Wie lasst du mich so lang In der Obrigkeit Hande? Hilf mir aus ihren Zwang, Wie du mir hast verheissen, Ich bin ja eben dein, Thu mich aus der Angst entreissen O liebster Buhle mein? Him, when the witch saw, she thought he was her familiar. She said to him quickly, "Why hast thou left me so long in the magistrate's hands?
"Fill this in!" he said, in those tones of his that would have roused rebellion in a beast of burden. "And tread the earth down on it firmly!" "Zu Befehl, Herr Hauptmann," answered Herr Haase hastily.
'Go, my son Ramman, conqueror who yields to no one, Subdue Zu with thy weapon, That thy name be glorified in the assembly of the great gods. Thou shall be without a rival among the gods thy brothers. Anu furthermore promises Ramman that if he triumphs, lofty shrines will be erected in his honor in many cities.
"O Hendel, dessen Ruhm vom /Sued/ zum /Norden/ reicht, Vernimm den /Paean/ der zu deinen Ohren steigt. Du baeckst was /Gallien/ und /Britten/ emsig suchen, Mit /schoepfrischen Genie, originelle/ Kuchen. Des Kaffee's /Ocean/, der sich vor dir ergiesst, Ist suessev als der Saft der vom /Hymettus/ fliesst.
These figures, he says, "Raphael drew and sent to Albert Dürer in Nürnberg, to show him" What? Not his invention, nor his beauty of expression, but "sein Hand zu weisen," "To show him his hand." Finally, you must remember that great obscurity has been brought upon the truth in this matter by the want of integrity and simplicity in our modern life. I mean integrity in the Latin sense, wholeness.
Not only do both symbolize the same natural phenomenon, but in both, Bel of Nippur was originally the central figure of the pantheon, and in both Marduk replaces Bel. The Zu myth is made to account in a somewhat more respectful, conciliatory manner for the position of Marduk as the head of the pantheon.
Their vast stomachs beat together in a vain encounter. "Zu enge!" said one, and "Ja, zu enge!" said the other, and they laughed innocently in each other's' faces, with a joy in their recognition of the corridor's narrowness as great as if it had been a stroke of the finest wit. All the way the land was lovely, and as they drew near Nuremberg it grew enchanting, with a fairy quaintness.
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