It would be almost impossible to enumerate2 the multitude of likenesses that have been found, by authors predisposed in that direction, between the habits, manners, customs, personal appearance, etc., of the Israelites and the Anglo-Saxons. To give even a cursory4 glance at these "identifications" would occupy more space than we feel would be desirable. We will simply mention a few that have been advanced by various writers, and then proceed to a short consideration of their laws; it may be observed, however, that some of their identifications are very remarkable5, while others, in our opinion, are puerile6, and would be advanced by none but zealots. Great similarity has been claimed between the form of the Jewish and Saxon heads, and the great beauty of both races has been advanced as a proof of common ancestry7. The style of dress of the early northern European nations has also been claimed to be distinctively8 Israelitish. The care with which both people kept their records or chronicles has also been largely commented upon. One author claims connection between the two in the manner that they mustered10 their forces in battle, and their love of distinctive9 or tribal11 banners, giving rise in Europe to the system of heraldry and the development of chivalry12. Their division of the people into tithings, hundreds and thousands, has been a strong argument in favor of the Saxon's Jewish descent. The three great yearly convocations of the people are also said to have taken place on the same dates as the three great feasts of the Jews. The Saxons' marriage ceremonies, their respect for women, and the great misfortune which the latter esteemed13 it to be without children, are also adverted14 to as links in the chain of evidence. One author (Mr. Ed. Hine) pursues a different line of argument and makes the history of the English nation, its constitution, laws, insular15 position, etc., fulfill16 the varied17 prophecies of the ancient servants of God with regard to the Ten Tribes. To our mind, however, these fulfillments of ancient prophecy are often strained and frequently untenable.
In the religion of the ancient Scandinavians, terrible and bloodthirsty as were many of its rites18, students have found striking analogies to the religion of ancient Israel, so much so that it is considered one of the strongest proofs of the ancestry of this people in Jacob. And it is claimed that the further we trace the matter back through the centuries, the greater does the likeness3 become. Least we shall be considered as straining this point we will quote the language of another: "They (the Anglo-Saxons and their brethren of the north of Europe) are described as having been acquainted with the great doctrine19 of one supreme20 Deity21, the Author of everything that existeth; the eternal, the living, the ancient, the living and awful Being; the searcher into concealed22 things; the Being that never changeth; who liveth and governeth during the ages; directeth everything that is high, and everything that is low; of this glorious Being they had anciently esteemed it impious to make any visible representation, or to imagine it possible that he could be confined within the walls of a temple. These great truths, the same as we know were taught to Israel, had in a great measure become lost or obscured before the people's coming into Britain. But this very obscuration itself, speaks of their origin; it having chiefly taken place, it is said, in consequence of their receiving a mighty23 conqueror24 from the east as their god in human nature, correspondent to the expectation of Israel with regard to the Messiah. This supposed god incarnate25 is thought to have presented himself among these people about the same time as the true Messiah appeared among the Jews." (Is it probable that tidings of Jesus' visit to the Ten Tribes could have been conveyed to them or have reached them in a vague or adulterated form?) "The name of this pretender was Odin or Woden, and he was esteemed the great dispenser of happiness to his followers26, as well as fury to his enemies. When Woden was removed from them they placed his image in their most holy place, where was a kind of raised place or ark, as if in imitation of that at Jerusalem, where, between the Cherubim, the divine presence was supposed to abide27. * * * Before this elevation28 or ark, in this most holy place on which the symbols of their worship were placed, they had an altar, on which the holy fire burned continually; and near it was a vase for receiving the blood of the victims, and a brush for sprinkling the blood upon the people; reminding us again of what was done in ancient Israel. They had generally one great temple for the whole nation, and in one of these, it is particularly noticed, they had twelve priests presided over by a high priest, and having under their charge the religious concerns of the whole people. This temple is said to have been of the most splendid description—of incredible grandeur29 and magnificence. It was at Upsala, Sweden."
As nearly related to this branch of our subject, it has been remarked that Free Masonry was first known in Europe among these people, a fact that will have its weight among Latter-day Saints. In the middle ages these lodges30 of free masons built the cathedrals of Europe, and it is asserted that "the English cathedrals appear to have been built after the fashion of the temples that they frequented previous to their conversion31 to Christianity. And these cathedrals, it has been observed, seem evidently to be built after the design of the temple at Jerusalem. Like this, they have their most holy place, the altar, and their holy place, choir32; and the court outward from thence for the body of the people." It is also somewhat remarkable that the only Gentile people of old, among whom anything like Free Masonry was found, were the Ionians, for whom we stated in a previous chapter some claim an Israelitish ancestry. Their temples dedicated33 to Bacchus and other heathen deities34, were built by lodges, who had secret signs, etc., and conducted their affairs much after the manner of the masons of the middle ages.
But the strongest of all the supposed identifications of the two races, stronger even than the religious phases of the subject, is the peculiar35 Mosaic36 tendency of the ancient Norseman's laws. So great is the similarity that most writers on this subject have been greatly puzzled to account therefor. It is written, "To those who have attentively37 studied the institutions of Moses, and compared them with the Saxon, there must appear a similarity as will be apt to lead to the conclusion that the Saxon commonwealth38 was thus framed, after their becoming acquainted with Christianity. This, however, does not appear to have been the case. They brought these institutions with them into England, and left similar institutions among the people in the north of Europe, with whom they had been from time immemorial. Limited monarchy39, constitutional law, and representative government, an efficient civil police, and trial by jury, are among the most important legacies40 left the English nation by their Anglo-Saxon forefathers41, and these may all be easily traced to an Israelitish origin. And to this origin they have been traced * * * even by those who were obliged, in rather an unphilosophical way, to account for the connection."
Among the Anglo-Saxons the theory of their constitution seems to have been, that every ten men or heads of families, should choose one from among them, to act for them in the council of their little community, consisting generally of ten such compartments42 or wards43. Ten of these wards formed a tything or parish. And ten of these tithings formed a hundred, the elders of which, thus chosen, were supposed to meet for the management of matters belonging to the ten tithings in general; while each tything took charge of the affairs that especially belonged to itself. The county which was still more extensive corresponded to the tribe in Israel. The word county or compte seems to be derived44 from the Hebrew word signifying to rise up, to stand—and refers to the rod or ensign of the tribe to which they congregated45 themselves in the large assemblies of the people. * * * The nation of Israel we have seen, were, at an earlier period of their history, given proper rules for their association, such as were equally adapted for a small society or for a large one. The people were given to have a mutual46 oversight47 of each other in tens; each ten had one who represented and acted for them. See 1st chapter of Deuteronomy: "So I [Moses] took the chiefs of your tribes, wise men and known, and made them heads over you, captains over thousands, and captains over hundreds and captains over fifties, and captains over tens, and officers among your tribes."
The law of primogeniture, so prevalent in different degrees among the nations overrun by the Goths and Vandals, and their kinsmen48, strikes us as being a relic49 of Mosaic law. According to Hebrew law, the first born son received a double portion of his father's estate. The English law greatly resembles this. It would almost appear that this double portion was conferred, among the Hebrews, on the oldest male child, to compensate50 in some degree for the loss of the Priesthood held by him of right in patriarchal days, but under the Mosaic dispensation vested in the house of Aaron, so far as the lesser51 Priesthood called after his name is concerned, while the higher or Melchizedec Priesthood appears, after the days of Moses until the coming of Christ, only to have been held by a certain favored few, who because of their righteousness were endowed with this special measure of Divine favor.
With a certain class of scientists, the language of a people has great weight in determining its origin. This test has been applied52 to the language of the Anglo-Saxons, and it has been found that a number of Hebrew words exist almost unaltered in our modern English tongue. On this point, the author of "Our Israelitish Origin" writes: "As to language, it is granted, that this, of itself could not identify a people, or distinguish Israel, for example, from the Canaanites. * * * Still it may be expected that a sufficiency would remain of the Hebrew, to tell of this people's (the Saxon's) acquaintance therewith; and such is the case. It has been observed by linguists53, that a very great deal of the ancient language of Israel exists in the modern languages of Europe, and that it is through a Gothic medium that this plentiful54 supply of Hebrew has come. So much have these languages been thrown into a Hebrew mould that a French abbe has lately proposed to make use of the Hebrew as a grand key to these languages."
Another writer, referring to Mr. Wilson's statements, remarks:[A] "There is no reason to doubt that in common with the wave of nations speaking the Indo-Germanic dialects, which overflowed55 Europe on the breaking up of the Roman empire, the Anglo-Saxons came from the Zend-speaking districts of Asia. And while Mr. Wilson adduces reasons from the language of the Anglo-Saxons and Danes, for believing that a long and intimate association had existed between these people and the Persians before the former moved westward56, he also proves the existence of a large admixture of Hebrew words in the language of the Anglo-Saxons, and not the least in the Scottish branch of that people. In this he sets a proof of the descent of these people from the Israelitish tribes that were removed by the kings of Nineveh, from their native land, and planted in the cities of Media and Persia. They had retained, in their new abode57, much of their Hebrew mother-tongue, while gradually adopting the Zend as the body of their new language. An additional and most important confirmation58 of Mr. Wilson's idea has been supplied by Prof. C. P. Smyth. This is seen in the circumstance that the Anglo-Saxons possessed59 a metrology** corresponding exactly, as far as it extended, with the metrology common to the temple of Jerusalem and the great pyramid."
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1
masonry
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| n.砖土建筑；砖石 | |
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enumerate
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| v.列举，计算，枚举，数 | |
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likeness
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| n.相像，相似（之处） | |
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cursory
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| adj.粗略的；草率的；匆促的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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puerile
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| adj.幼稚的，儿童的 | |
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ancestry
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| n.祖先，家世 | |
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distinctively
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| adv.特殊地，区别地 | |
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distinctive
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| adj.特别的，有特色的，与众不同的 | |
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mustered
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| v.集合，召集，集结（尤指部队）( muster的过去式和过去分词 )；（自他人处）搜集某事物；聚集；激发 | |
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tribal
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| adj.部族的，种族的 | |
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chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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adverted
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| 引起注意（advert的过去式与过去分词形式） | |
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insular
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| adj.岛屿的，心胸狭窄的 | |
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fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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varied
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| adj.多样的，多变化的 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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doctrine
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| n.教义；主义；学说 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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concealed
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| a.隐藏的，隐蔽的 | |
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mighty
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| adj.强有力的；巨大的 | |
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conqueror
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| n.征服者，胜利者 | |
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incarnate
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| adj.化身的，人体化的，肉色的 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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abide
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| vi.遵守；坚持；vt.忍受 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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lodges
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| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
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conversion
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| n.转化，转换，转变 | |
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choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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attentively
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| adv.聚精会神地；周到地；谛；凝神 | |
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commonwealth
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| n.共和国，联邦，共同体 | |
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monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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legacies
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| n.遗产( legacy的名词复数 )；遗留之物；遗留问题；后遗症 | |
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forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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compartments
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| n.间隔( compartment的名词复数 )；（列车车厢的）隔间；（家具或设备等的）分隔间；隔层 | |
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43
wards
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| 区( ward的名词复数 )； 病房； 受监护的未成年者； 被人照顾或控制的状态 | |
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44
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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45
congregated
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| （使）集合，聚集( congregate的过去式和过去分词 ) | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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oversight
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| n.勘漏，失察，疏忽 | |
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kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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relic
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| n.神圣的遗物，遗迹，纪念物 | |
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50
compensate
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| vt.补偿，赔偿；酬报 vi.弥补；补偿；抵消 | |
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51
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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52
applied
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| adj.应用的；v.应用，适用 | |
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linguists
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| n.通晓数国语言的人( linguist的名词复数 )；语言学家 | |
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plentiful
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| adj.富裕的，丰富的 | |
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overflowed
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| 溢出的 | |
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westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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abode
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| n.住处，住所 | |
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confirmation
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| n.证实，确认，批准 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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