The Autobiography of Goethe. Johann Wolfgang von Goethe
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and whatever number was devoted, had to be hewn in two halves, and laid out on two sides, so that in the space between them were those who wished to make a covenant with the Deity.
Another dreadful feature wonderfully and portentously pervades that fair world, namely, that everything consecrated or vowed must die. This also was probably an usage of war transferred to peace. The inhabitants of a city which forcibly defends itself are threatened with such a vow; it is taken by storm or otherwise. Nothing is left alive; – men never, and often women, children, and even cattle, share a similar fate. Such sacrifices are rashly and superstitiously and with more or less distinctness promised to the gods, and those whom the votary would willingly spare, even his nearest of kin, his own children, may thus bleed, the expiatory victims of such a delusion.
The Old Testament.
In the mild and truly patriarchal character of Abraham, such a savage kind of worship could not arise; but the Godhead,9 which often, to tempt us, seems to put forth those qualities which man is inclined to assign to it, imposes a monstrous task upon him. He must offer up his son as a pledge of the new covenant, and, if he follows the usage, must not only kill and burn him, but cut him in two, and await between the smoking entrails a new promise from the benignant Deity. Abraham blindly, and without lingering, prepares to execute the command; to Heaven the will is sufficient. Abraham's trials are now at an end, for they could not be carried further. But Sarai dies, and this gives Abraham an opportunity for taking typical possession of the land of Canaan. He requires a grave, and this is the first time he looks out for a possession in this earth. He had before this probably sought out a two-fold cave by the grove of Mamre. This he purchases with the adjacent field, and the legal form which he observes on the occasion, shows how important this possession is to him Indeed it was more so, perhaps, than he himself supposed; for there he, his sons and his grandsons, were to rest, and by this means, the proximate title to the whole land, as well as the everlasting desire of his posterity to gather themselves there, was most properly grounded.
From this time forth the manifold incidents of the family life become varied. Abraham still keeps strictly apart from the inhabitants, and though Ishmael, the son of an Egyptian woman, has married a daughter of that land, Isaac is obliged to wed a kinswoman of equal birth with himself.
Abraham despatches his servant to Mesopotamia, to the relatives whom he had left behind there. The prudent Eleazer arrives unknown, and, in order to take home the right bride, tries the readiness to serve of the girls at the well. He asks to drink himself, and Rebecca, unasked, waters his camels also. He gives her presents, he demands her in marriage, and his suit is not rejected. He conducts her to the home of his lord, and she is wedded to Isaac. In this case, too, issue has to be long expected. Rebecca is not blessed until after some years of probation, and the same discord which in Abraham's double marriage arose through two mothers, here proceeds from one. Two boys of opposite characters wrestle already in their mother's womb. They come to light, the elder lively and vigorous, the younger gentle and prudent. The former becomes the father's, the latter the mother's favourite. The strife for precedence, which begins even at birth, is ever going on. Esau is quiet and indifferent as to the birthright which fate has given him; Jacob never forgets that his brother forced him back. Watching every opportunity of gaining the desirable privilege, he buys the birthright of his brother, and defrauds him of their father's blessing. Esau is indignant, and vows his brother's death; Jacob flees to seek his fortune in the land of his forefathers.
Now, for the first time, in so noble a family appears a member who has no scruple in attaining by prudence and cunning the advantages which nature and circumstances have denied him. It has often enough been remarked and expressed, that the Sacred Scriptures by no means intend to set up any of the patriarchs and other divinely-favoured men as models of virtue. They, too, are persons of the most different characters, with many defects and failings. But there is one leading trait, in which none of these men after God's own heart can be wanting – that is, an immovable faith that God has special care of them and their families.
The Old Testament.
General, natural religion, properly speaking, requires no faith; for the persuasion that a great producing, regulating, and conducting Being conceals himself, as it were, behind Nature, to make himself comprehensible to us – such a conviction forces itself upon every one. Nay, if we for a moment let drop this thread, which conducts us through life, it may be immediately and everywhere resumed. But it is different with a special religion, which announces to us that this Great Being distinctly and pre-eminently interests himself for one individual, one family, one people, one country. This religion is founded on faith, which must be immovable if it would not be instantly destroyed. Every doubt of such a religion is fatal to it. One may return to conviction, but not to faith. Hence the endless probation, the delay in the fulfilment of so often repeated promises, by which the capacity for faith in those ancestors is set in the clearest light.
It is in this faith also that Jacob begins his expedition, and if by his craft and deceit he has not gained our affections, he wins them by his lasting and inviolable love for Rachel, whom he himself woos on the instant, as Eleazar had courted Rebecca for his father. In him the promise of a countless people was first to be fully unfolded; he was to see many sons around him, but through them and their mothers was to endure manifold sorrows of heart.
Seven years he serves for his beloved, without impatience and without wavering. His father-in-law, crafty like himself, and disposed, like him, to consider legitimate this means to an end, deceives him, and so repays him for what he has done to his brother. Jacob finds in his arms a wife whom he does not love. Laban, indeed, endeavours to appease him, by giving him his beloved also after a short time, and this but on the condition of seven years of further service. Vexation arises out of vexation. The wife he does not love is fruitful, the beloved one bears no children. The latter, like Sarai, desires to become a mother through her handmaiden; the former grudges her even this advantage. She also presents her husband with a maid; but the good patriarch is now the most troubled man in the world – he has four women, children by three, and none from her he loves. Finally she also is favoured, and Joseph tomes into the world, the late fruit of the most passionate attachment. Jacob's fourteen years of service are over, but Laban is unwilling to part with him, his chief and most trusty servant. They enter into a new compact, and portion the flocks between them. Laban retains the white ones as most numerous, Jacob has to put up with the spotted ones, as the mere refuse. But he is able here too to secure his own advantage; and as by a paltry mess (of pottage) he had procured the birthright, and by a disguise his father's blessing, he manages by art and sympathy to appropriate to himself the best and largest part of the herds; and on this side also he becomes the truly worthy progenitor of the people of Israel, and a model for his descendants. Laban and his household remark the result, if not the stratagem. Vexation ensues; Jacob flees with his family and goods, and partly by fortune, partly by cunning, escapes the pursuit of Laban. Rachel is now about to present him another son, but dies in the travail: Benjamin, the child of sorrow, survives her; but the aged father is to experience a still greater sorrow from the apparent loss of his son Joseph.
Perhaps some one may ask why I have so circumstantially narrated histories so universally known and so often repeated and explained. Let the inquirer be satisfied with the answer, that I could in no other way exhibit, how with my distracted life and desultory education, I concentrated my mind and feelings in quiet action on one point; that I was able in no other way to depict the peace that prevailed about me, even when all without was so wild and strange. If an ever busy imagination, of which that tale may bear witness, led me hither and thither, if the medley of fable and history, mythology and religion, threatened to bewilder me, I readily fled to those oriental regions, plunged into the first books of Moses, and there, amid the scattered shepherd-tribes, found myself at once in the greatest solitude and the greatest society.
History of Joseph.
These family scenes, before they were to lose themselves in a history of the Jewish nation, show us now, in conclusion, a form by which the hopes and fancies of the young in particular are agreeably excited: Joseph, the child of the most passionate wedded love. He seems to us tranquil and clear, and predicts to himself the advantages which are to elevate him above his family. Cast into misfortune by his brothers, he remains steadfast and upright
It should be observed that in this Biblical narrative, when we have used the expressions "Deity," "Godhead," or "Divinity," Goethe generally has "die Götter," or "the Gods." —