By Hananya Goodman
From the again hide: "This ebook stands on the crossroads among Jerusalem and Benares and opens a protracted awaited dialog among historic spiritual traditions. It represents the 1st critical try by way of a gaggle of eminent students of Judaic and Indian reports to take heavily the cross-cultural resonances one of the Judaic and Hindu traditions."
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E. in ancient Jewish pseudepigraphic and Hellenistic literature, it was not accepted into the mainstream of rabbinic tradition. Thus, the legend is contained only in later rabbinic narrative literature. I hope to show elsewhere that this paradoxical situation is by no means restricted to the legend about Abraham's quest for the one God. In our case, one point seems to me to be the most important, far more so than the pedigree and literary history of the legend. The probable foreign roots of the story about Abraham's search and the eminent importance of the legend for the understanding of the Jewish (and Christian and Muslim) faith are each meaningful.
63-65). Alexander had learned that the gymnosophists of Taxila refused to disturb themselves for anyone, believing that it was incumbent upon those who wanted to question them to seek them out, so he sent Onesicritus as his emissary. One of the ascetics, named Calanus, lay naked on a pile of stones. At the sight of the stranger, he laughed at his Greek garments and told him the following myth: In olden times the world was full of barley meal and wheaten meal; water, milk, honey, wine, and oil flowed from the fountains.
Mandanis, the oldest of the ascetics, reproached 44 Francis Schmidt Calanus for demonstrating hubris just when he was condemning human insolence. Speaking to Onesicritus, Mandanis congratulated the king his master for behaving as a philosopher-warrior.