We have also to ask for the production of those other narratives, sublime in their conception and in the vast audience which they challenged, sublimely pure alike from taint of idolatrous superstition and of moral evil, profound and far-reaching in their practical effect upon humanity, which deserve to be so closely associated with the giving of the Mosaic law that in their collapse it also must be destroyed, as the fall of one tree sometimes breaks the next. But this narrative stands out so far in the open, and lifts its head so high, that no other even touches a bough of it when overturned.
Is it seriously meant to compare the alleged disappearance of Romulus, or the secret interviews of Numa with his Egeria, to a history like this? Surely one similar story should be produced, before it is asserted that such stories are everywhere.
[33] This phrase is not found elsewhere in the Pentateuch. Is it fancy which detects in it a desire to remind them of their connection with the least worthy rather than the noblest of the Patriarchs? One would not expect, for instance, to read, Fear not, thou worm Abraham, or even Israel; but the name of Jacob at once calls up humble associations.
[34] This word is the same which occurs in the verse so beautifully but erroneously rendered "They shall be Mine, saith the Lord of hosts, in the day when I make up My jewels" (Mal. iii. 17, A.V.). "They shall be Mine ... in the day that I do make, even a peculiar treasure" (R.V.).