Another period of three years having elapsed, Abraham again resolved to visit his son; and having, as before, pledged his word to Sarah that he would not alight at Ishmael’s house, he began his journey.  When he arrived at his son’s domicile he found Fatima alone, Ishmael being abroad, as on the occasion of his previous visit.  But from Fatima he received every attention, albeit she knew not that he was her husband’s father.  Highly gratified with Fatima’s hospitality, the patriarch called down blessings upon Ishmael, and returned home.  Fatima duly informed Ishmael of what had happened in his absence, and then he knew that Abraham still loved him as his son.

This is one of the few rabbinical legends regarding Biblical characters which do not exceed the limits of probability; and I confess I can see no reason why these interesting incidents should be considered as purely imaginary.  As a rule, however, the Talmudic legends of this kind must be taken not only cum grano salis, but with a whole bushel of that most necessary commodity, particularly such marvellous relations as that of Rabbi Jehoshua, when he informs us that the “ram caught in a thicket,” which served as a substitute for sacrifice when Abraham was prepared to offer up his son Isaac, was brought by an angel out of Paradise, where it pastured under the Tree of Life and drank from the brook which flows beneath it.  This creature, the Rabbi adds, diffused its perfume throughout the world.[67]

   [67] The commentators on the Kuran have adopted this legend. 
        But according to the Kuran it was not Isaac, but
        Ishmael, the great progenitor of the Arabs, who was to
        be sacrificed by Abraham.

Joseph and Potiphar’s Wife.

The story of Joseph and Potiphar’s wife, as related in the Book of Genesis, finds parallels in the popular tales and legends of many countries:  the vengeance of “woman whose love is scorned,” says a Hindu writer, “is worse than poison”!  But the rabbinical version is quite unique in representing the wife of Potiphar as having aiders and abettors in carrying out her scheme of revenge:  For some days after the pious young Israelite had declined her amorous overtures, she looked so ill that her female friends inquired of her the cause, and having told them of her adventure with Joseph, they said:  “Accuse him before thy husband, that he may be cast into prison.”  She desired them to accuse him likewise to their husbands, which they did accordingly; and their husbands went before Pharaoh and complained of Joseph’s misconduct towards their wives.[68]

   [68] Commentators on the Kuran inform us that when Joseph was
        released from prison, after so satisfactorily
        interpreting Pharaoh’s two dreams, Potiphar was degraded
        from his high office.  One day, while Joseph was riding
        out to inspect a granary beyond the city, he observed a