'The best solution appears to be that of Jensen, that the fasting and
mourning were originally for the supposed annual death of a Semitic
god or hero of the type of Tammuz or Adonis, whose resurrection on the
following day occasioned that outburst of joy and gladness which is
characteristic of Purim.'[26] Yes; but the Jews had that institution
before the exile. In the first days of his own captivity Ezekiel was
carried, in the flesh, or out of the flesh, to the temple at Jerusalem.
'Then he brought me to the door of the gate of the Lord's house which
was towards the north, and, behold, there sat women wailing for
Tammuz.'[27]
Now Jensen's solution is that the fast at Purim represents the wailing
for Tammuz, or somebody of his type. But, if the Jews did that, as
they did, _before_ the exile, and if that was Purim, how did they
also borrow Purim _after_ the exile, especially as 'there are good
grounds for believing that Purim was unknown to the Jews till after the
exile'?[28] How can both views be correct? Or is this March feast of
the Tammuz kind an addition to the old pre-exilian Jewish Tammuz feast?
Moreover, Purim is probably, according to Mr. Frazer, 'a mere
disguised form of the Sacæa,' which, in his opinion, is the same as
Zakmuk.[28] But 'the central feature of the Sacæa appears to have
been the saving of the king's life for another year by the vicarious
sacrifice of a criminal.'[29] Yet its central feature is also the
sorrow for the death and glee for the resurrection 'of a Semitic god or
hero of the type of Tammuz or Adonis,' following Jensen. How can the
Sacæa have two central features? If it is only an affair of hanging
a man to save the king's life, why should the Jews at Jerusalem fast
before the vicarious sacrifice of a criminal for the Babylonian king?
They did fast, we know. And why should the victim's resurrection (if
any) on the following day 'occasion that outburst of joy and gladness
which is characteristic of Purim'?[30] What had the Jews to make with
the resurrection of a proxy of the king of Babylon?
Public-domain text, read in full here on John Shaqi.
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