Monday, March 11, 2019

Did Ishmael father the Arab nations?



Durie’s Verdict:
No Mohammed
 


Part Two:
Did Ishmael father the Arab nations?
 

 


by
 
Damien F. Mackey
 
 
“According to Sir Fergus Millar, Professor Emeritus of Ancient History at Oxford University, it was Josephus, a Jewish historian writing in the first century CE, who first advanced the idea that Ishmael was the ancestor of the Arabs. In The Antiquities of the Jews Josephus stated that Ishmael was ‘the founder’ of the Arabian nation, and Abraham was ‘their father’. From Josephus, this assumed connection between the Arabs and Abraham, through Ishmael, passed into the historical consciousness of Christians, and then made its way into early Islam”.
 
Mark Durie

 
 
According to the same Mark Durie, “Ishmael is not the Father of the Arabs”:
 
….
The Qur’an does not speak of Ishmael or Abraham as ancestors of the Arabs – although it does have Abraham and Ishmael praying for Allah to make their descendants a Muslim people – but the link is established in the hadith literature, in traditions about Muhammad’s own genealogy. In this way Abraham and Ishmael came to be considered, in Islamic tradition, not only a spiritual antecedent of Muhammad as an Islamic prophet, but also the physical ancestor of (at least some of) the Arabs.
 
What does the Bible say?
 
The Bible speaks both of Ishmaelites, the descendants of Ishmael, and of Arabs, but does not join them together.  I. Ephʿal has pointed out that the references to Ishmaelites are earlier in the Bible, and the references to Arabs later. Both refer to non-sedentary, nomadic peoples, but they are separated by centuries. Ephʿal concludes that references to ‘Ishmaelites’ cease by the mid 10th century BCE, and the references to ‘Arabs’ only commence in the mid-8th century BCE, so “there is no historical basis to the tradition of associating Ishmaelites with the Arabs”.
 
The Bible does link the Ishmaelites with the Midianites, using these names as synonyms in two places. Genesis describes Joseph as being sold to a caravan of camel-riding Ishmaelites who are also called Midianites (Genesis 37:25–28, 36; 39:1; see also Judges 8:22-24). ….
 

 
The Egyptian Connection
 
What may get overlooked in discussions of Ishmael and his mother Hagar is the pervasive Egyptian element.
 
Hagar was an Egyptian (Genesis 16:3): “So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian slave Hagar and gave her to her husband to be his wife”.
 
That Ishmael was thoroughly Egyptianised is apparent, so I think, from a comparison of his toledôt history of Abram and Sarai with that of the Palestine-based Isaac (Abraham and Sarah).
{For an explanation of toledôt, see:
 
Book of Genesis and those ancient patriarchal histories
 
 
Ishmael’s account of the abduction of “Sarai” by “Pharaoh” is different enough from Isaac’s account of the very same incident of the abduction of “Sarah” by “Abimelech”, that commentators - unaware of the implications of toledôt and of the true sources and structure of the Book of Genesis - tend to presume that these are two entirely separate incidents.
For my contrary view of these, see e.g. my article:
 
Toledôt Explains Abram's Pharaoh
 
 
Rabbinic traditions, however, may have kept well alive the Egyptian element:
 
Rabbinical commentators in the Midrash Genesis Rabbah also say that Ishmael's mother Hagar was the Pharaoh's daughter, making Ishmael the Pharaoh's grandson. This could be why Genesis 17:20 refers to Ishmael as the father of 12 mighty princes.
 
and:
 
According to Genesis 21:21, Hagar married Ishmael to an Egyptian woman, and if Rabbinical commentators are correct that Hagar was the Pharaoh's daughter, his marriage to a woman she selected could explain how and why his sons became princes.
 
Some Jewish traditions actually identify Hagar with Keturah:
 
According to other Jewish commentators, Ishmael's mother Hagar is identified with Keturah, the woman Abraham sought out and married after Sarah's death. It is suggested that Keturah was Hagar's personal name, and that "Hagar" was a descriptive label meaning "stranger".[30][31][32] This interpretation is discussed in the Midrash[33] and is supported by Rashi, Gur Aryeh, Keli Yakar, and Obadiah of Bertinoro. Rashi (Rabbi Shlomo Itzhaki) argues that "Keturah" was a name given to Hagar because her deeds were as beautiful as incense (Hebrew, ketoret), and that she remained chaste (literally "tied her opening", with the verb tied in Aramaic being k-t-r) from the time she was separated from Abraham.
….

Sunday, March 10, 2019

“The Lord is purifying his bride (the church) and is converting us all to himself”: Pope Francis



Jesus 1st miracle. Water into wine. Where was this at? Jesus Pictures, Religious Pictures, Religious Art, Jesus Art, Miracles Of Jesus, Life Of Jesus Christ, Christian Images, Christian Artwork, Quotes About God

Church Undergoing

Test of prophet Job

 

Part Three:

The Lord is purifying his bride (the church) and

is converting us all to himself”: Pope Francis

 


 

“[The Church's] structure is totally ordered to the holiness of Christ's members.

And holiness is measured according to the 'great mystery' in which the Bride responds

with the gift of love to the gift of the Bridegroom." …. Mary goes before us all in the holiness that is the Church's mystery as "the bride without spot or wrinkle."….

This is why the "Marian" dimension of the Church precedes the "Petrine.”

 
Catholic Catechism # 773

 

Pope Francis has incorporated this theme of the Church having to undergo an intense purification so as to be “without spot or wrinkle” in his recent comment on the sexual abuse scandal: https://www.ncronline.org/news/vatican/francis-chronicles/pope-god-purifying-church-unbearable-pain-abuse-scandal

 


pain of abuse scandal

 



 

Rome — The clerical abuse scandal has caused everyone in the Catholic Church "pain and unbearable suffering," Pope Francis said, but it also is a call to repentance and the renewal of the church.

"Our humble repentance, which remains silent between our tears for the monstrosity of sin and the unfathomable greatness of God's forgiveness, this, this humble repentance is the beginning of our holiness," the pope told priests from the Diocese of Rome.

Pope Francis' annual Lenten meeting with the priests March 7 began with a penitential prayer service and individual confessions at the Basilica of St. John Lateran, the cathedral of the Diocese of Rome.

 

In a long, impromptu talk on priesthood and forgiveness, the pope acknowledged the clerical sexual abuse crisis and the particular way it had impacted priests.

 

"Sin disfigures us," he said, and it is "humiliating" when "we or one of our brother priests or bishops falls into the bottomless abyss of vice, corruption or, worse still, of a crime that destroys the lives of others," like the sexual abuse of minors does.

Pope Francis said he is convinced the abuse scandal is ultimately the work of the devil.

"Still, do not be discouraged," he told the priests. "The Lord is purifying his bride (the church) and is converting us all to himself. He is putting us to the test so that we would understand that, without him, we are dust."

 

God is working "to restore the beauty of his bride, surprised in flagrant adultery," the pope said.

Focusing much of his talk on the Exodus story of God forming his people, teaching them, castigating them and leading them to the promised land, Pope Francis insisted that God must teach his people humility so that they recognize he is God and they are totally dependent on him.

 

When the ancient Israelites made the golden calf, he said, "a patient process of reconciliation began, a wise pedagogy through which God threatens and consoles, makes them aware of the consequences of the evil done and decides to forget their sin, punishes the people and heals the wounds he inflicted."

God threatens to abandon his people, and he lets them experience some of what it might mean to be without him, the pope said. "We've experienced this, these awful moments of spiritual desolation."

But the Lord always returns, allowing people to learn to fear their own powerlessness, their slyness, the way they say one thing and do another, he said.

Confession, for priests like for any Catholic, is a moment of coming face to face with one's own weakness, being honest and saying out loud how one has sinned, he said. It's like removing the mask or makeup people usually wear so no one sees their faults.

 

Pope Francis told the priests they should not expect to be always understood, accepted and appreciated, but "let us believe in the patient guidance of God, who does things in his time, opening our hearts and placing ourselves at the service of his word of reconciliation."

[End of article]

 

Related to this, the sexual abuse scandal, is the case of Australia’s George Cardinal Pell.

A U.S. priest has just sent this article on Cardinal Pell from the National Catholic Register:


 

Cardinal George Pell arrives at Melbourne County Court Feb. 27 in Melbourne, Australia. Cardinal Pell was found guilty Dec. 11, but the result was subject to a suppression order and was only able to be reported since Tuesday.

Cardinal George Pell arrives at Melbourne County Court Feb. 27 in Melbourne, Australia. Cardinal Pell was found guilty Dec. 11, but the result was subject to a suppression order and was only able to be reported since Tuesday. (Scott Barbour/Getty Images)

 

Commentary |  Mar. 1, 2019

Calling Cardinal Pell’s Prosecution What It Is: Religious Persecution

 

COMMENTARY: Now that the suppression order has been lifted, we are free to state what has been evident for several years now.

 

Father Raymond J. de Souza

 

Cardinal George Pell was exactly where he should have been Wednesday night in Melbourne: in jail.

Let Henry David Thoreau explain: “Under a government which imprisons any unjustly, the true place for a just man is also a prison” (Civil Disobedience).

Now that the peculiar “suppression order” in Australia has been lifted, we are free to state what has been evident for several years now. The prosecution of Cardinal Pell has been a monstrous miscarriage of justice, a religious persecution carried out by prosecutorial means.

Cardinal Pell was convicted last December for sexually assaulting two 13-year-old boys in 1996. The process that led to the convictions was, from the start, a sustained and calculated strategy to corrupt the criminal-justice system toward politically motivated ends.

And now Cardinal Pell is in jail, awaiting his sentencing next month. There is no shame that Cardinal Pell is in jail; the shame is sufficiently abundant to be worn by all those who put him there.

 

False Accusations

Miscarriages of justice do take place. Cardinal Pell himself was falsely accused in 2002, and, before him, Cardinal Joseph Bernardin of Chicago was falsely accused in 1993. Both those accusations were resolved with recourse to the police or courts.

The case of Cardinal Pell, though, was not a miscarriage akin to a mistake. It was done with police and prosecutorial malice aforethought.

Americans ought not be surprised by this, for the list of wrongfully convicted is very long indeed. Even some on death row have been exonerated before their executions could be carried out.

 

Malicious Prosecution of Prominent People

The most famous recent case in the U.S. is the 2008 conviction of Sen. Ted Stevens, R-Alaska, who lost a narrow re-election bid after a conviction for not reporting an alleged gift. Only after an FBI whistleblower revealed the grievous prosecutorial misconduct was Stevens exonerated. It came too late for his re-election, but his good name was restored. Stevens died in 2010.

If a Republican-led Justice Department can deliberately, maliciously and wrongfully convict the longest-serving Republic senator in the land, still popular in his home state, it would be relative child’s play for prosecutors in Victoria (Cardinal Pell’s home state in Australia) to deliberately, maliciously and wrongfully convict Cardinal Pell, who has been subject to a yearslong campaign of media defamation in Australia. Such was the intensity of the vilification that it would likely be possible to find a jury of 12 people in Melbourne who would believe that Cardinal Pell had sexually abused the boys, too.

Still, the case against Cardinal Pell was so grotesquely fantastical that it took the prosecutors two tries to get the convictions. The first trial, in September, ended in a hung jury, with jurors reportedly voting 10-2 to acquit. A retrial followed, with the jury reaching the necessary unanimity to convict in December.

 

The Supposed Facts of the Case

It is important for Catholics to know the specifics of the case, not just summary statements that it was “weak.” It was impossible.

The prosecution charged that Cardinal Pell, instead of greeting people after Mass, as was his custom, immediately left everyone in St. Patrick’s Cathedral and went unaccompanied to the sacristy. Arriving alone in the sacristy, he found two choirboys who had somehow left the procession of the other five dozen choirboys and were swigging altar wine.

Having caught them in the act, he then quickly decided to sexually assault them — “oral penetration,” to be unpleasantly precise.

This he accomplished immediately after Mass, with the sacristy door open, despite having all his vestments on and with the reasonable expectation that the sacristan, the master of ceremonies, the servers or concelebrants might come in and out or even pass by the open door, as would be customary after Mass.

 

Meanwhile, there were dozens and dozens of people in the cathedral, praying or milling about.

The whole affair took place within six minutes, after which the boys went off to choir practice and never spoke about it to anyone for 20 years, not even to each other. Indeed, one of the boys, who died of a heroin overdose in 2014, explicitly told his mother before he died that he had never been sexually abused.

The supposed facts are virtually impossible to complete. Ask any priest of a normal-sized parish — let alone a cathedral — if it would be possible to rape choirboys in the sacristy immediately after Mass. Sixty seconds — let alone six minutes — would not pass without someone, or several people, coming in and out, or at least passing by the open door. Ask any priest if he is customarily alone in the sacristy immediately after Mass, while there are still people in the church and the sanctuary has not yet been cleared.

Furthermore — again, with apologies for being graphic — it is not possible to perform the alleged penetration when fully vested for Mass. Again, ask any priest — let alone an archbishop, who is more heavily vested — about the awkwardness of having to visit the bathroom, if necessary, after vesting. It requires divesting, at least in part, or engaging in an awkward handling of the various vestments, which makes using the washroom difficult, to say nothing of a sexual assault.

The complainant said that Cardinal Pell had just moved his vestments aside, an impossibility, given that the alb has no such openings.

What Cardinal Pell was accused of doing is simply impossible, even if he had somehow been mad enough to attempt it. Moreover, any man who attempts raping boys in a public place with people about is the kind of reckless offender about whom there would be a long history of such behavior. There is, of course, no such history.

 

The Corruption of the Police

It is not astonishing that a jury of 12 ordinary citizens might be convinced, contrary to evidence and common sense, that Cardinal Pell was guilty. After all, dozens and dozens of highly trained and experienced police officers and prosecutors decided that the former archbishop of Sydney was guilty even before any charges were brought whatsoever. Such is the Australian hatred for the Catholic Church in general and George Pell in particular.

In 2013, the Victoria police launched “Operation Tethering” to investigate Cardinal Pell, even though there had been no complaints against him. There followed a four-year campaign to find people willing to allege sexual abuse, a campaign that included the Victoria police taking out newspaper ads asking for complaints about sexual abuse at the Melbourne cathedral — before there had been any.

The police had their man and just needed a victim.

With Australia going through the agony of a royal commission investigation into sexual abuse — with the Catholic Church garnering the lion’s share of the attention — it was only a matter of time before someone could be found to say something, or remember something, or, if necessary, fabricate it altogether. That, after all those efforts, the Victoria police could only pull together such a flimsy case is itself a powerful indication that Cardinal Pell is not a sexual abuser.

 

Testimony — or Not — of the Complainants

In Victoria sexual-abuse cases, the victim testifies in closed court, so the public does not know, and cannot evaluate, the credibility of what was said.

In the first trial, the complainant testified before the jury. They voted not to convict. In the second trial, the complainant did not testify at all, but the records of his testimony in the first trial were entered instead. It appears that the first jury, who heard the complainant live, found him less credible than the second jury, which did not encounter him live.

Cardinal Pell was thus convicted on the testimony of a single witness who presented an incredible story, without corroboration, without any physical evidence and without any previous pattern of behavior, over the strenuous insistence by the alleged perpetrator that nothing of the sort ever took place. That, almost by definition, meets the standard of reasonable doubt.

Even more astonishing, the jury convicted Cardinal Pell of assaulting the second boy, even though he had denied to his own family ever being molested. The second supposed victim died in 2014. He never made a complaint, was never interviewed by the police and was never examined in court.

Absent the public hatred for Cardinal Pell, such a case would never have even been brought to court. But just as the police had their man before they had any allegations or evidence, the prosecutors knew that they had a good chance of getting a jury that was so determined to get Cardinal Pell that they only had to give them a chance.

 

A Secret Trial

Under Victoria law, a judge can issue a “suppression order” that bans any and all reporting on a case if it is thought necessary to protect a trial from undue public pressure. The “suppression order,” which meant that even the charges against Cardinal Pell were not revealed until this week, more than two months after his conviction, was ostensibly to protect Cardinal Pell’s right to a fair trial.

In effect, it protected the prosecutors from having to defend the weakness of their case in the court of public opinion. If, almost two years ago, the prosecutors had had to argue in public that Cardinal Pell had raped two choirboys in a crowded cathedral immediately after Sunday Mass, there would have been at least some pressure on the Victoria attorney general to review whether mob justice was afoot, as it was last year in Australia, where Archbishop Philip Wilson of Adelaide was convicted of covering up a sexual-abuse case. He was convicted, and though he did not want to resign before his appeal was heard, pressure from the Vatican, his brother bishops and the Australian prime minister forced him out.

Only months later, he was acquitted on appeal, with the appellate court judge ruling that the jury who convicted him was likely swayed by the public fury at the Catholic Church.

It happened again.

Father Raymond J. de Souza is the editor in chief of Convivium magazine.

 

 

 


Friday, March 8, 2019

Samson, foxes, Dog Star, Sirius



300 Foxes



 


“It is my feeling that originally, the Samson foxes incident was unconnected to the astral phenomenon. But eventually, as Samson became associated with the sun god and the crop burning wildfire story became more widely known, the heathen nations naturally connected the Hebrew story with the wildfire season and the heliacal rising of the two conspicuous stars”.


 


John R. Salverda


 


 

John R. Salverda writes, once again, on what he perceives to be “A Relationship Between Western Mythology and Hebrew Old Testament”: https://www.ancient-origins.net/myths-legends/dog-days-summer-rising-dog-star-sirius-003431


 


The Dog Days of Summer






"Dog Days," the phrase invokes the hottest, most stifling days of summer. The 40 days, beginning July 3 and ending August 11, marks the traditional timing of the Dog Days. These coincide with the heliacal (at sunrise) rising of the Dog Star, Sirius. For the ancient Egyptians, Sirius appeared just before the Nile's flooding season, so they used the star as an indicator of the flood. Since its rising also coincided with a time of extreme heat, the connection with hot, sultry weather was made for all time:



"Dog Days bright and clear
indicate a happy year.
But when accompanied by rain,
for better times our hopes are vain."


 


Now, you may well ask, what has this common feature of a modern farmer's almanac, got to do with a study of the relationship between Western mythology, and the Hebrew Old Testament? Well, our modern concept of "dog days" can be traced back through the Romans, to the Greeks, and then in my opinion, even beyond that (as I hope to convince the reader) to the story of Samson, that has come down to us in the Old Testament Book of Judges.


 


Etymologists have no problem tracing the origins of the Idiom "dog days" back to the Romans, the Greeks, and even as far back as the Egyptians. But one important question, that they all seem to have successfully avoided explaining, is this; How did the stars (that are naturally associated with the hot, dry, wildfire season, by virtue of their mere location in the summer sky,) get originally affiliated with dogs (or, even more anciently, with foxes)? First of all let us establish that those days that we moderns have linked to "dogs" may once have been just as strongly (or even more so) connected to "foxes." Among the Greeks the two stars that we commonly associated with dogs (namely Sirius and Canicula) were anciently represented as one dog, and one fox, who were known as "Laelaps the dog" and the "Teumessian fox" as follows (Taken from the Wikipedia article "Laelaps");


Laelaps was a female Greek mythological dog who never failed to catch what she was hunting. … Cephalus, decided to use the hound to hunt the Teumessian fox, a fox that could never be caught. This was a paradox: a dog who always caught his prey and a fox that could never be caught. The chase went on until Zeus, perplexed by their contradictory fates, turned both to stone and cast them into the stars as the constellations Canis Major (Laelaps) and Canis Minor (the Teumessian fox). (See: Apollodorus, "Bibliotheca" 3,192. and; "Nature Guide Stars and Planets." p. 275. DK Publishing 2012. Penguin. ISBN 978-1-4654-0353-7).


 


In the story of Samson there were pairs of foxes tied together at their tails, with a blazing fire between them. They were presumably running back and forth trying to get away from the flame, in a perverse, back to back, tug of war (running after, following but not really chasing each other.).


It is perhaps understandable how the Greeks could've come up with the idea of the unresolved chase of Laelaps (forever pursuing) and the Teumessian fox (never overtaken) as a corruption of the original tale, told about Samson and his pairs of foxes, in the Book of Judges (in their frantic end to end chase). It is however, noteworthy to point out that the foxes are portrayed as being in pairs, because the dog stars are indeed portrayed as a pair of stars (During the wildfire season, the blazing sun appears between them.). The next logical step in identifying the "dog stars" with Samson's well known firefoxes (with a knowing wink and a nod to users of the very popular web browser), comes with showing that there was an ancient Greek association, of the "Teumessian fox," with crop burning wildfires. The Greeks did connect the "dog stars" (at least one of which, which we have pointed out, was a fox and not a dog) with wildfires, I shall here produce a few ancient Greek sources to prove it. First of all, this association was made evident by the Greek myth of "Aristaeus."



The chapter of the Aristaeus myth that deals with the field scorching "dog-star" takes place on one of the Minoan Islands, specifically Keos (sometimes spelled "Ceos"). This story is like that of Samson and the foxes, in that the "scorched ... land of the Ceans" that had "robbed their fields of produce" had been caused by "Procyon" a star that the Greeks identified with the Teumessian Fox, related by Higinus as follows; "Jupiter, pitying their misfortune, represented their forms among the stars ... The dog, however, from its own name and likeness, they have called Canicula. It is called Procyon by the Greeks, because it rises before the greater Dog. ... Canicula rising with its heat, scorched the land of the Ceans, and robbed their fields of produce ... Their king, Aristaeus, son of Apollo and Cyrene, and father of Actaeon, asked his father by what means he could free the state from affliction. The god bade them expiate the death of Icarus with many victims, and asked from Jove that when Canicula rises he should send wind for forty days to temper the heat of Canicula." (Hyginus, Astronomica 2. 4). It is noteworthy that Hyginus, while using the Latin term "Canicula" (the "lesser dog") points out that "It is called Procyon by the Greeks, because it rises before the greater Dog" ("Procyon" meaning "before the dog" does not necessarily indicate that the Greeks themselves thought of it as a dog but, that it merely preceded the dog, or that it ran ahead of the dog, as it was known in their mythology as the "Teumessian Fox."). We nowadays call it Canis Minor, however in Akkadian and Sumerian it is "Shelebu" and "KA.A" (both meaning "the Fox"). It was well known in ancient times that the appearance of these "dog-stars" in conjunction with the sun meant severe drought and wildfires.



Although burning fields were clearly associated with the fox, the Pelasgian hero Aristaeus is characteristically credited with doing just the opposite of what the Danite hero Samson did (The Pelasgian/Philistines had apparently mitigated their version of the Scriptural Samson, their antagonistic enemy, into "Aristaeus" their own protagonist hero. An article that explores the probability that Aristaeus was an ancient Pelasgian/Philistine version of the Hebrew Samson can be read; Here.). Aristaeus alleviated the scorching, while Samson was said to have caused it.


As Apollonius relates; "Sirius was scorching the Minoan Islands from the sky, and the people could find no permanent cure for the trouble till Hekatos (Apollo) put it in their heads to send for Aristaeus. So, as his father’s command, Aristaeus ... made ritual offerings in the hills to the Dog-star and to Zeus Kronides himself. In response, Zeus gave his orders--and the Etesiai refresh the earth for forty days." (Apollonius Rhodius, "Argonautica" 2. 518 ff.). The number "40," used as a time period, is a well known Hebrew convention, widely attested to in Scriptural usage. It has translated into Christian applications in such traditions as "Lent" and "St. Swithins day" (July 15 is St. Swithin’s Day. There is a very old Scottish weather proverb; St. Swithin’s Day if thou dost rain, For forty days it will remain.). This, it seems to me, is highly suggestive as to the Hebrew origins of even some "pagan" customs like the "six weeks" of groundhog day, and the subject of the present article the dog days of summer where, as we can see here from Apollonius, it's roots go back into the dim antiquity of Greek mythology.



See how Nonnus tells the tale, weaving Aristaeus' beekeeping (another Samson connection from Judges 14:8) attribute into the narrative; "He (Aristaeus) lulled asleep the scorching dogstar of Maira. He kindled the fragrant altar of Zeus Ikmaios (of the Moisture); he poured the bull's blood over the sweet libation, and the curious gifts of the gadabout bee which he lay on the altar, filling his dainty cups with a posset mixt with honey. Father Zeus heard him; and honouring his son's son, he sent a counterblast of pest-averting winds to restrain Sirius with his fiery fevers." (Nonnus, "Dionysiaca" 5. 212 ff.).



It is my feeling that originally, the Samson foxes incident was unconnected to the astral phenomenon. But eventually, as Samson became associated with the sun god and the crop burning wildfire story became more widely known, the heathen nations naturally connected the Hebrew story with the wildfire season and the heliacal rising of the two conspicuous stars. It seems evident to me that these stars became identified with the fox originally because of the anciently well known story of the Danite hero. It is also apparent that Samson was anciently promoted as a "Messiah" figure and, was widely popular, giving rise to such "mythological" characters as, not only Arisaeus but also Herakles, and perhaps even lended his attributes to fill out the stories "pagan" sun-kings such as Oedipus as well. Connecting the "King of kings" with the sun god (just as the "crown" has a clear association with the "corona") should come as a shock to nobody. (The heathen equation of the King as the Sun, or as the son of the Sun, as in ancient Egypt, surely had it's origins with the idea that the longed for Messiah, was the son of God and/or God Himself. And if you worshipped God as the Sun, then the link between the Messiah, as the great King, and the Sun, follows naturally.). Equating God and/or the Messiah with the Sun was a widely attested to ancient misconception that the Scriptural narrative spends no little effort in attempting to correct. Thus the blazing fire between Samson's foxes became analogous to the Sun rising between the "dog" stars during the height of the wildfire season.



The burning fields in the story of Samson ("Shemesh-on" the name Samson is the word shemesh meaning "sun" suffixed with the "-on" extension. This extension personifies or localizes the root: the name "Sams-on" means "Sun Man.") and the foxes (the dog stars) almost certainly has something to do with this phenomenon (The stars attending the wildfire season may have reminded astronomers of the, presumably renowned, field burning foxes in the Hebrew story.). See how Aratus associates the "star" with tree burning "flame" as he says; "A star that keenest of all blazes with a searing flame and him men call Sirius. When he rises with Helios, no longer do the trees deceive him by the feeble freshness of their leaves." (Aratus, Phaenomena 328 ff.). And here from Quintus Smyrnaeus; "From the ocean-verge up springs Helios in glory, flashing fire far over earth - fire, when beside his radiant chariot-team races the red star Sirius" (Quintus Smyrnaeus, "Fall of Troy" 8. 30 ff.). And also Statius; "Sirius the Dog-star smitten by Hyperion’s full might pitilessly burns the panting fields." (Statius, "Silvae" 3.1.5). In the story of Oedipus as told by Seneca, Thebes was plagued by a drought; "No soft breeze with its cool breath relieves our breasts that pant with heat, no gentle Zephyrus blows; but Titan (the sun) augments the scorching dog-stars' fires, close-pressing upon the Nemean Lion’s back. Water has fled the streams, and from the herbage verdure. Dirce is dry, scant flows Ismenus’ stream" (Seneca, Oedipus 37 ff.). Take note how Seneca incorporates the "Nemean Lion" (the constellation Leo) into the portent of the "scorching fires," for consideration along with the other lion slaying, fox subduing myths.



Another suspicious conflation between the Samson, Herakles, and Oedipus, stories is the way that the mythographers keep trying to work foxes into their tales. Corinna ties Oedipus to the crop burning fox; "Oedipus killed not only the Sphinx but also the Teumessian fox." (Corinna, Fragment 672. Greek Lyric IV). Thus the fox is linked to the death of the maiden/lion Sphinx of Oedipus; Also Apollodorus gives to Amphitryon, the foster-father of Herakles, the same role; ''Amphitryon would free the Cadmean Land of its Fox. For a wild Fox was creating havoc in the land." (Apollodorus, Bibliotheca 2. 57) This is the same "Teumessian fox" or "Cadmean vixen" that is associated with both Oedipus and the father of Herakles. In the Herakles saga, the fox theme helps to explain the connection between the family of Herakles and the city of Thebes, where the strong-man would kill his first lion and meet (and kill) his first bride.


 


Samson of course, killed a lion and was responsible for the death of his maiden, also in conjunction with his fox episode; "And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire." (Judges 15:4-6); "he caught three hundred foxes, and joining lighted torches to their tails, he sent them into the fields of the Philistines, by which means the fruits of the fields perished." (Josephus "Antiquities of the Jews" Book 5 Chapter 8, 7). Heracles set fire to the city of Orchomenus the capital city of the Minyans; "Then appearing unawares before the city of the Orchomenians and slipping in at their gates he both burned the palace of the Minyans and razed the city to the ground." (Diodorus Siculus, “Library of History” Book 4, Chap. 10, 5).
Aristaeus was, however indirectly, associated with this particular "Teumessian fox" as well. Actually, the fox motifs that are attributed to Aristaeus, are much more like that of Samson's, than are those of either Herakles', or Oedipus'. For the fox myth that is connected with Aristaeus involves the burning up of the crop fields and orchard trees.



The Romans also associated foxes with the burning of crops through wildfires (although not necessarily during the mid summer season). As is evidenced by one of Ovid's accounts. I shall close with something that was written way back in the early 1800's by the famous Biblical commentator Adam Clarke, who had a very perceptive opinion on Ovid's concerning this ancient "Roman" tradition thusly (I added the parenthetical remarks):


 


Adam Clarke's Commentary on the OT, Volume 2. "The Book of Judges" Notes on Chap. XV, Verse 20


 


The burning of the Philistines' corn by the means of foxes and firebrands is a very remarkable circumstance; and there is a story told by Ovid, in the 4th book of his Fasti, that bears a striking similitude to this; and is supposed by some learned men (Namely, Samuel Bochart and Petrus Serrarius -JRS) to allude to Samson and his foxes. The poet is at a loss to account for this custom, but brings in an old man of Carseoli, with what must have appeared to himself a very unsatisfactory solution. The passage begins as follows:


The substance of the whole account, which is too long to be transcribed, is this: It was a custom in Rome, celebrated in the month of April to let loose a number of foxes in the circus, with lighted flambeaux on their backs; and the Roman people took pleasure in seeing these animals run about till roasted to death by the flames with which they were enveloped. The poet wishes to know what the origin of this custom was, and is thus informed by an old man of the city of Carseoli: "A frolicsome young lad, about ten years of age, found, near a thicket, a fox that had stolen away many fowls from the neighboring roosts. Having enveloped his body with hay and straw, he set it on fire, and let the fox loose. The animal, in order to avoid the flames, took to the standing corn which was then ready for the sickle; and the wind, driving the flames with double violence, the crops were everywhere consumed. Though this transaction is long since gone by, the commemoration of it still remains; for, by a law of this city, every fox that is taken is burnt to death. Thus the nation awards to the foxes the punishment of being burnt alive, for the destruction of the ripe corn formerly occasioned by one of these animals."


 


Both Serrarius (Petrus Serrarius, who was a Dutch millenarian theologian. 1600–1669 -JRS) and Bochart (Samuel Bochart, who was a French Protestant biblical scholar. 1599 –1667 -JRS) reject this origin of the custom given by Ovid; and insist that the custom took its rise from the burning of the Philistines' corn by Samson's foxes. The origin ascribed to the custom by the Carseolian they consider as too frivolous and unimportant to be commemorated by a national festival. The time of the observation does not accord with the time of harvest about Rome and in Italy, but it perfectly accords with the time of harvest in Palestine, which was at least as early as April.


 


Nor does the circumstance of the fox wrapped in hay and let loose, the hay being set on fire, bear any proper resemblance to the foxes let loose in the circus with burning brands on their backs. These learned men therefore conclude that it is much more natural to suppose that the Romans derived the custom from Judea, where probably the burning of the Philistines' corn might, for some time, have been annually commemorated. The whole account is certainly very singular, and has not a very satisfactory solution in the old man's tale, as related by the Roman poet. All public institutions have had their origin in facts; and if, through the lapse of time or loss of records, the original facts be lost, we may legitimately look for them in cases where there is so near a resemblance as in that above.