The Bones of the Paschal Lamb

Abstract

'A bone in it ye shall not break. The Priestly legislation in Exod. 12 makes this provision for the Paschal lamb. Num. 9. 12 repeats the prescription This paper will discuss the probable origin and significance of this rite. Various hypotheses have been advanced, by Robertson Smith and others. None, however, has the slightest probability or is supported by valid evidence, other than that presented by Kohler.2 Comparing the statement of John 19. 33-36, that none of the bones of Jesus were broken, with two modern instances, recorded by Curtiss, of the bones of the sacrifice remaining unbroken, and then citing several cases from comparative mythology of animals being eaten, but their bones being carefully preserved, flesh being then brought back upon them and the animal thus restored to life, Kohler has suggested that the prohibition of breaking the bones of the Paschal lamb points to the belief in its subsequent resurrection and reincarnation. That this belief and practice are cherished by primitive peoples in all parts of the world, particularly those still living upon the hunting and fishing planes of civilization, is abundantly attested. Manifold evidence proves this belief and practice current in early Semitic life, particularly in the nomad state, and thereby confirms Kohler's hypothesis. The Testament of Abraham makes Sarah say,3 'When you slaughtered the perfect calf and served up a meal to them (the three angels), the flesh having been eaten, the calf rose again and sucked its mother in joy.' Kohler has compared this tradition with that of Ezra's ass, recorded in Sura 2. 261, the bones of which, after having lain for one hundred years, were reclothed with flesh and restored to life. Damiri gives this tradition in full.4 'When 'Uzair was freed from Babylon he journeyed on