FOOTNOTES:
[1] Rev. xii. 7-9.
[2] Isaiah xiv. 13, 14.
[3] Luke x. 18.
[4] Fabricius (J. A.), Codex Pseudepigraphus Vet. Test. Hamb., 1722, p. 21.
[5] Jalkut Rubeni, 3, sub. tit. Sammael.
[6] Fol. 139, col. 1: see Eisenmenger, i. p. 831.
[7] Jalkut Rubeni, in Eisenmenger, i. p. 307.
[8] Eisenmenger, i. p. 104.
[9] Ibid., i. p. 820.
[10] Ibid., ii. 416, 420, 421.
[11] Chronique de Tabari. Paris, 1867, i. c. xxvii.
[12] Abulfeda, Hist. Ante-Islamica. Lipsiæ, 1831, p. 13.
[13] 1 Cor. x. 20.
[14] Majer, Mythologische Lexicon, Th. i. p. 231.
[15] Orig. adv. Cels. vi. 42.
[16] Lettres Edifiantes, viii. p. 420.
[17] Bibliothèque Univ. de Genève, 1827; D’Anselme, i. p. 228.
[18] Hist. Naturelle de l’Orinoque, par Tos. Gumilla. Avignon, 1751, t. i. p. 172.
[19] Weil, Biblische Legenden der Muselmänner. Frankfort, 1845, pp. 12-16.
[20] Geiger, Was hat Mohammed aus d. Judenthum aufgenommen? p. 99.
[21] So also Abulfeda, Hist. Ante-Islamica, ed. Fleischer. Lipsiæ, 1831 p. 13.
[22] Tabari, i. c. xxvi.
[23] Colin de Plancy, p. 55.
[24] Eisenmenger, Neuentdecktes Judenthum. Königsberg, 1711, i. pp. 364-5.
[25] Bochart, Hierozoica, p. 2, l. 8, fol. 486.
[26] Tract Sanhedrim, f. 38.
[27] Jalkut Schimoni, f. 6.
[28] Tract Hagida, f. 12.
[29] Eisenmenger, i. p. 367.
[30] Ibid., 368.
[31] Eisenmenger, i. p. 369.
[32] Müller, Amerikanische Urreligionen; Basle, 1855. Atherne Jones, North American Traditions, i. p. 210, etc. Heckewelder’s Indian Nations, etc.
[33] Fourmont Anciens Peuples, i. lib. ii. p. 10.
[34] Aves, 666.
[35] Mémoires des Chinois, i. p. 105.
[36] Berosus, in Cory’s Ancient Fragments, p. 26.
[37] It is unfortunate that I have already written on the myths relating to the formation of Eve in “Curiosities of Olden Times.” I would therefore have omitted a chapter which must repeat what has been already published, but that by so doing I should leave this work imperfect. However, there is much in this chapter which was not in the article referred to.
[38] Rabboth, fol. 20 b.
[39] Eisenmenger, i. 830.
[40] Weil, pp. 17, 18.
[41] Tabari, i. c. xxvi.
[42] Talmud, Tract. Berachoth, f. 61; Bartolocci Bibl. Rabbin., iv. p. 66.
[43] Bartolocci, Bibl. Rabbin., iv. p. 67.
[44] Bartolocci, Bibl. Rabbin., iii. p. 395.
[45] Ibid., p. 396; Eisenmenger, t. i. p. 365.
[46] Bhagavat, iii. 12, 51.
[47] Colebrooke Miscell. Essays, p. i. 64.
[48] Bundehesch, p. 377.
[49] Bartolocci, Bibl. Rabbin., iv. p. 463.
[50] Mendez Pinto, Voyages, ii. p. 178.
[51] Bhagavat, iii. 12, 25.
[52] Ibid., iv. 15, 27.
[53] Ovid, Metamorph., x. 7.
[54] Hesiod, Works and Days, 61-79.
[55] Gen. i. 27.
[56] Ibid., ii. 18.
[57] Ibid., 23.
[58] Abraham Ecchellensis, Hist. Arabum, p. 268.
[59] Talmud, Tract. Bava Bathra.
[60] S. Epiphan. Hæres., xxvi.
[61] Tho. Bangius, Cœlum Orientis, p. 103.
[62] S. Clementi Recog., c. iv.
[63] Lafitau, Mœurs des Sauvages Amériquaines, i. p. 93.
[64] Pallas, Reise, i. p. 334.
[65] Hodgson, Buddhism, p. 63.
[66] Upham, Sacred Books of Ceylon, iii. 156.
[67] Mémoires Chinois, i. p. 107.
[68] Bundehesch in Windischmann: Zoroastrische Studien. Berlin, 1863, p. 82; and tr. A. du Perron, ii. pp. 77-80.
[69] So also Abulfeda, Hist. Ante-Islamica, p. 13.
[70] Weil, pp. 19-28.
[71] Tabari, i. p. 80.
[72] Diod. Sicul., 14 et seq.
[73] Ausland für Nov. 4, 1847.
[74] W. Smith, Nouveau Voyage de Guinée. Paris, 1751, ii. p. 176.
[75] Bowdler, Mission from Cape Coast to Ashantee. London, 1819, p. 344.
[76] Cranz, Historie von Grönland. Leipzig, 1770, i. p. 262.
[77] Humboldt, Pittoreske Ansichten d. Cordilleren; Plate xiii. and explanation, ii. pp. 41, 42.
[78] De la Borde, Reise zu den Caraiben. Nürnb. 1782, i. pp. 380-5.
[79] Allg. Hist. der Reisen, xviii. p. 395.
[80] Eisenmenger, i. pp. 827-9.
[81] Weil, p. 28.
[82] Basnage, Histoire des Juifs. La Haye, iii. p. 391.
[83] Tract. Avod., f. 1. col. 3; also Tract. Pesachim, f. 118, col. 1.
[84] Eisenmenger, i. pp. 376, 377.
[85] Eisenmenger, i. pp. 377-80.
[86] Talmud, Avoda Sara, fol. 8 a, and in Levy, Parabeln, p. 300.
[87] It is a popular superstition among the lower orders in England that a woman who dies in childbirth, even if she be unmarried, cannot be lost.
[88] Weil, pp. 29-38.
[89] Dillman, Das Adambuch des Morgenlandes; Göttingen, 1853. This book is not to be confounded with the Testament of Adam.
[90] Tabari, i., capp. xxviii. xxix.
[91] In More Nevochim, quoted by Fabricius, i. p. 5.
[92] Gen. v. i.
[93] Fabricius, i. p. 11.
[94] Adv. Hæresi, c. 5.
[95] Eusebius Nierembergius, De Origine S. Scripturæ. Lugd., 1641.
[96] Fabricius, i. p. 33.
[97] Ferdinand de Troilo, Orientale Itinerario. Dresd., 1667, p. 323.
[98] Selden, De Synedriis, ii. p. 452.
[99] Hottinger, Historia Orientalis, lib. i. c. 8.
[100] Jacobus Vitriacus, Hist. Hierosol., c. lxxxv.
[101] As King Charles’s Oak may be seen in the fern-root.
[102] Fabricius, i. p. 84.
[103] Neue Ierosolymitanische Pilgerfahrt. Würtzburg, 1667, p. 47.
[104] Stephanus Le Moyne, Notæ ad Varia Sacra, p. 863.
[105] Abulfeda, p. 15. In the Apocryphal book, The Combat of Adam (Dillman, Das Christliche Adambuch des Morgenlandes; Göttingen, 1853), the same reason for hostility is given. In that account, Satan appears to Cain and prompts him to every act of wickedness.
[106] Tabari, i. c. xxx.
[107] Jalkut, fol. 11 a.
[108] Yaschar, p. 1089.
[109] Targums, ed. Etheridge, London, 1862, i. p. 172.
[110] Eisenmenger, i. p. 320.
[111] Liber Zenorena, quoted by Fabricius, i. p. 108.
[112] S. Methodius, jun., Revelationes, c. 3.
[113] Eutychius, Patriarcha Alex., Annales.
[114] Pirke R. Eliezer, c. xxi.
[115] Historia Dynastiarum, ed. Pocock; Oxon. 1663, p. 4.
[116] Ad Antiochum, quæst. 56.
[117] Fabricius, i. p. 112.
[118] Eisenmenger, i. p. 462.
[119] Targum, i. p. 173.
[120] Jalkut Cadasch, fol. 6, col. i.
[121] Pirke R. Eliezer, c. xxi.
[122] Ibid.
[123] Ibid.
[124] Eisenmenger, ii. p. 8.
[125] Ibid., p. 428.
[126] Ibid., p. 455.
[127] Tract. Avoda Sara.
[128] Tabari, i. c. xix.
[129] Antiq. Judæ., lib. i. c. 2.
[130] Excerpta Chronologica, p. 2.
[131] Gen. iv. 15.
[132] Cosmas Indopleustes, Cosmographia, lib. v.
[133] D’Herbelot, Bibliothèque Orientale, sub voce Cabil, i. p. 438.
[134] Neue Ierosolymitanische Pilgerfahrt. Von P. F. Ignat. von Rheinfelden. Würtzburg, 1667. P. ii. p. 8.
[135] Weil, pp. 40-3.
[136] Tabari, i. c., xxxiii.
[137] Colin de Plancy, p. 78.
[138] Herbelot, i. p. 95.
[139] Moses bar Cepha. Commentarius de Paradiso, P. i. c. 14. Fabricius, i. p. 75.
[140] S. Basil Seleuc. Orat. xxxviii.
[141] Lettre de H. A. D., Consul de France en Abyssinie, 1841.
[142] Tabari, i. c. xxxiv.
[143] D’Herbelot, i. p. 125, s. v. Rocail.
[144] Midrash Tillim, fol. 10, col. 2.
[145] Eisenmenger, i. p. 645.
[146] Theodoret, Quæst. in Gen. xlvii.
[147] Plutarch, Isis and Osiris, ed. Parthey; pp. 72, 88, and notes pp. 183, 238.
[148] Abulfaraj, Hist. Dynast., ed. Pocock, p. 5.
[149] Joseph. Antiq. Judaic., lib. i. c. 2.
[150] Freculphus, Chron. lib. i. c. 12.
[151] Anastasius Sinaita, Οδηγός. ed. Gretser, Ingolst. 1606, p. 269.
[152] Gen. v. 6-9.
[153] Pseudo Josephus Gorionides; ed. Clariss. Breithauptius, lib. ii. c. 18, p. 131.
[154] I give the Arabic legend. The account in Jasher is different. Enoch retired from the world, and showed himself only at rare intervals, when he gave advice to all who came to hear his wisdom. He was taken up to heaven in a whirlwind, in a chariot with horses of fire. (Yaschar, pp. 1094-1096.)
[155] Tabari, i. c. xxxv.
[156] Dillman, Das Buch Enock; Leipzig, 1853. Ewald, in his “Geschichte der Volks Israel” (iii. 2, pp. 397-401), attributes it to the year 130. B. C.
[157] Fol. 26, col. 2.
[158] Jalkut Rubeni, fol. 27, col. 4.
[159] Ibid., fol. 107, col i.
[160] Targums, ed. Etheridge, i. p. 175.
[161] Suidas, Lexic. s. v. Nannacos.
[162] Nischmath Chajim, fol. 116, col. i.
[163] Eisenmenger, i. p. 380.
[164] Das Buch Henoch, von Dillmann, Leipz. 1853, c. xv. p. 9.
[165] Abulfaraj, p. 6.
[166] Eutych. Patriarcha Alex., Annales ab Orbe Condito, Arabice et Lat., ed. Selden; London, 1642, i. p. 19.
[167] D’Herbelot, s. v. Surkrag and Kaïumarth.
[168] Tabari, c. xxxvii.
[169] D’Herbelot, s. v. Tahmourath.
[170] Tabari, caps. xxxix. xl.
[171] Gen. iv. 18-24.
[172] Targums, ed. Etheridge, i. p. 173.
[173] Yaschar, tr. Drach, p. 1092; the same in Midrash Jalkut, c. 38; Midrash, Par. Bereschith, fol. 2; Rabbi Raschi on Genesis; etc., etc.
[174] Véland le Forgeron; Paris, 1833. There is an English translation by Wright.
[175] Tabari, i. c. xxi.
[176] Eisenmenger, ii. p. 416.
[177] Colin de Plancy, p. 102.
[178] Midrash, fol. 12; so also Targum of Palestine, Etheridge, i. p. 179.
[179] Chron. Græc., ed. Scaliger, Lugd. Batav. 1606, p. 4.
[180] Fabricius, i. p. 225.
[181] Eisenmenger, i. p. 651.
[182] Talmud, Tractat. Sanhedrin, fol. 108, col. 1. So also the Book Yaschar, p. 1097.
[183] Jalkut, Genesis, fol. 14a.
[184] Jalkut Shimoni, Job. fol. 121, col. 2.
[185] Eisenmenger, i. p. 385. The Targum of Palestine says the water was hot (i. p. 179).
[186] Tractat. Sevachim, fol. 113, col. 2.
[187] Or, a unicorn; the Hebrew word is Reém.
[188] Midrash, fol. 14.
[189] Eutych, Patriarcha Alex., ed. Selden, i. p. 36.
[190] Tabari, p. 108.
[191] Abulfeda, p. 17.
[192] Yaschar, p. 1100.
[193] Colin de Plancy, p. 110.
[194] Weil, p. 45.
[195] Ararat.
[196] Tabari, c. xli.
[197] Weil, p. 45.
[198] Midrash, fol. 15.
[199] Tabari, p. 113.
[200] Fabricius, i. pp. 74, 243.
[201] Ed. Dillmann, c. 67.
[202] Ed. Etheridge, i. p. 182.
[203] Gen. v. 20.
[204] In the Midrash Rabba, this want of connection between the name and the signification is remarked upon, and Solomon Jarki in his commentary says that, for the meaning assigned, the name ought to have been, not Noah, but Menahem.
[205] Buttmann, Ueber der Mythus d. Sûndfluth, Berlin, 1819; Lûken Die Traditionen des Menschengeschlechts, Munster, 1856; Bryant, Of the Deluge in Ancient Mythology, London, 1775, etc.
[206] Parrot, Journey to Ararat, English Trans. Lond. 1845.
[207] Joseph. Antiq., i. 3; see also Ptolem. Geogr. vi. 2.
[208] Joseph. Antiq., i. 4.
[209] Euseb. Præp. Evang. ix. 19.
[210] Lucian, De Dea Syra, c. 12, 13.
[211] Georg. Syncellus, Chronographia, p. 29, B., ed. Bonn; or Cory’s Ancient Fragments, p. 26 et seq.
[212] Præp. Evang. ix. 12; see also S. Cyril contra Julian, i.
[213] Bochart, Geogr. Sacra, p. 231.
[214] Ekhel, Doctrina Numm. Vet. iii. p. 132 et seq.; see also Bryant’s New System of Ancient Mythology, Lond. 1775, i. note 3.
[215] Orac. Sibvll, i. v. 260, 265-7. Ed. Fiedlieb.
[216] Bundehesch, 7.
[217] On the Chronology of the Hindus, by Sir W. Jones; Asiatic Researches, ii. pp. 116-7.
[218] Bopp, Die Sündfluth; Berlin, 1829, p. 9.
[219] Ovid. Metam. i. 240 et seq.
[220] Steph. Bryzant., s. voce Ικονιον.
[221] Diod. Sicul. lib. i.
[222] Mém. concernant les Chinois, i. p. 157.
[223] Klaproth, Inschrift, des Yu; Halle, 1811, p. 29.
[224] Mém. concernant les Chinois, ix. p. 383.
[225] Mart. Martinii, Hist. Sin. p. 26.
[226] Steller, Beschreibung v. Kamschatka; Frankf. 1744, p. 273.
[227] Serres, Kosmoganie des Moses, übersetzt von F. X. Stech, p. 149.
[228] Davies, Mythology of the British Druids, London, 1809; and Celtic Researches, London, 1844: curious works on the Arkite worship and art-ditions of the Kelts.
[229] The prose Edda; Mallet, Northern Antiq., ed. Bohn, p. 404.
[230] Grimm, Deutsche Mythol.; Göttingen, 1854, p. 545.
[231] The same story precisely, is told by the closely allied race of the Chippewas; Atherne Jones, Traditions of the North American Indians, London, 1830, ii. p. 9 et seq.
[232] Lütke, Voyage autour du Monde, i. p. 189.
[233] Braunschweig, Die alten Amerik. Denkmäler; Berlin, 1840, p. 18.
[234] Atherne Jones, Traditions of the North American Indians, ii. 21-33.
[235] Catlin, Letters and Notes on the Manners, etc., of the N. American Indians; London, 1841.
[236] Mayer, Mytholog. Taschenbuch; Weimar, 1811, p. 245.
[237] Schoolcraft, Notes on the Iroquois; New York, 1847, p. 358.
[238] Müller, Geschichte des Amerikanischen Urreligionem, Basle, 1855, p. 515; Lüken, Die Traditionem des Menschengeschlechts, p. 223.
[239] Humboldt, Anh. des Cordilleren, i. p. 42.
[240] Antonio de Herrera, Hist. general de los Hecos, etc.; Madrid, 1601, iii. c. 10.
[241] Compare Lüken and Müller.
[242] Humboldt, Reise in die Aequinoctial Gegenden, iii. pp. 406-7.
[243] Nachrichten aus dem Lande Guiana, v. Salvator Gili; Hamb. 1785 pp. 440-1, quoted by Lüken.
[244] Garcilasso de la Vega, Hist. des Yncas; Amst., i. pp. 73 and 326.
[245] Ausland, Jan. 1845, No. 1.
[246] Jalkut, Genesis, fol. 16 a.
[247] Colin de Plancy, p. 121.
[248] Tabari, i. c. xli.
[249] Hist. Dynastiarum, ed. Pocock; Oxon., 1663, p. 9.
[250] Hist. Dynastiarum, ed. Pocock; Oxon., 1663, p. 10.
[251] Eutychius, Patr. Alex., Annal., t. i. p. 44.
[252] Bereschith Rabba, fol. 22, col. 4.
[253] Eutych. Annal., ed. Selden, i. p. 35.
[254] Suidas, Lexic. s. v. Σίβυλλα.
[255] Tract. Sanhedrin, fol. 108, col. 2.
[256] Tabari, i. p. 115.
[257] Colin de Plancy, p. 224.
[258] Eisenmenger, i. pp. 318-9.
[259] Ibid., p. 376.
[260] Ibid., p. 395.
[261] Adv. Hæres., lib. i.
[262] De Tartaris, c. 9.
[263] Reliquiæ Arcæ Noæ, in Fabricius, i. art. 33.
[264] Tabari, i. c. xlii. xliii.
[265] Tabari, i. c. xliii.
[266] Gen. xi. 16, 18, 20, 22.
[267] Abulfaraj, Hist. Dynastiarum, p. 12.
[268] Abulfaraj, Hist. Dynastiarum, p. 13.
[269] Gen. x. 21-24.
[270] Koran, Sura xi. verse 57.
[271] Tabari, i. c. xliv.; Abulfeda, Hist. Ante Islamica, pp. 19-21.
[272] Weil, pp. 47, 48.
[273] Herbelot, Biblioth. Orientale, s. v. Lokman.
[274] Tabari, i. p. 432.
[275] Koran, Sura xxvi. v. 153.
[276] Ibid., xi. v. 67.
[277] Tabari, i. c. xlv.
[278] Weil, pp. 48-61; Abulfeda, p. 21.
[279] Pirke of Rabbi Eliezer, c. xi.
[280] Ibid., c. xxiv.
[281] Ibid., c. xi.
[282] Targums, ed. Etheridge, i. p. 187.
[283] Bechaji, Comm. in 1 Mos. xi.; Pirke of R. Eliezer, c. xi.; Talmud, Sanhedrim, 109a; Targums, i. pp. 189-90, etc.
[284] Talmud, Sanhedrim; see also the history of Nimrod in Yaschar, pp. 1107-8.
[285] Herbelot, s. v. Nimroud.
[286] Hist. Dynast., p. 12.
[287] Mémoires conc. les Chinois, i. p. 213.
[288] Euseb., Præp. Ev., ix. 14; Cory, Ancient Fragments, pp. 34-50.
[289] George Syncellus, Bibl. Græc., v. p. 178.
[290] Euseb., Præp. Ev., ix. 17.
[291] Mos. Chorene, i. 9.
[292] Müller, Glauben u. Wissen. d. Hindus; Mainz, 1822, i. p. 303.
[293] Allgem. Hist. d. Reisen, vi. p. 602.
[294] Lüken, p. 287; Amerikanische Urreligionen, p. 517, etc.
[295] Humboldt, Ansichten d. Cordilleren, i. p. 42.
[296] For the Rabbinic traditions relating to Abraham I am indebted to the exhaustive monograph of Dr. B. Beer. “Leben Abraham’s nach Auffassung der jüdischen Sage,” Leipzig, 1859, to which I must refer my readers for references to Jewish books, which are given with an exactitude which leaves nothing to be desired.
[297] Weil, p. 69.
[298] The Mussulman history of the patriarch relates that Azar brought Abraham before Nimrod and said, “This is thy God who made all things.” “Then why did he not make himself less ugly?” asked Abraham,—for Nimrod had bad features.
[299] The Mussulman story, which is precisely the same as the Jewish, adds that the camels refused to bear wood to form the pyre, but cast it on the ground; therefore Abraham blessed the camels. But the mules had no compunction, therefore he cursed them that they should be sterile. The birds who flew over the fire were killed, the city was enveloped in its smoke, and the crackling of its flames could be heard a day’s journey off.
[300] Weil, p. 73.
[301] Both the Rabbinic commentators and the Mussulman historians tell a long story about the discussion carried on between Gabriel and Abraham in the air, as he was being shot into the flames. It is hardly worth repeating.
[302] Tabari, i. p. 147.
[303] Weil, p. 78.
[304] Gen. xv.
[305] Tabari, i. p. 156.
[306] Gen. xiv. 19. The book Jasher also says that Amraphel and Nimrod are the same.
[307] Gen. xiv. 17.
[308] Ibid., 19, 20.
[309] Gen. xiv. 23, 24.
[310] Ps. ix. 8.
[311] Tabari, i. c. xlviii.
[312] Gittin, fol. 56 b; Pirke of R. Eliezer, fol. 49.
[313] Weil, p. 80.
[314] Tabari, i. c. lii; Abulfeda, p. 25.
[315] Apocrypha de Loto, apud Fabricium, t. i. pp. 428-431.
[316] Solomon Jarschi, Comm. on Moses, xx. 5.
[317] Josh. xii. 24.
[318] Psalm cxiii. 9.
[319] This climax of absurdity is found also in the Mussulman histories of the Patriarch.
[320] Weil, p. 83.
[321] It seems probable that S. Paul alludes to this traditional speech more than once, as for instance Gal. iii. 9.
[322] The same story is told by the Mohammedans: Weil, p. 90.
[323] Gen. xxi. 24-27.
[324] Numbers xxi. 16, 17.
[325] Gen. xxi. 33.
[326] The Mussulmans tell the story of Ishmael almost in every particular the same as that given below.
[327] Exod. iv. 20.
[328] Zech. ix. 9.
[329] When King Sapor heard the R. Samuel explain that Messiah would come riding on an ass, the king said, “I will give him a horse; it is not seemly that he should ride an ass.” “What,” answered the Rabbi, “hast thou a horse with a hundred colors?” (Talmud, Tract. Sanhedrim, fol. 98, col. 1.)
[330] The day is uncertain. Some say it was the 3d Nisan; others, it was the first of the seventh month, Tischri, New Year’s day; others, that it was the Day of Atonement. Some say Isaac’s age was 37; others say 36; others 26; others 25; others 16; others 13; others, again, say 5; and others say only 2 years.
[331] In the Rabbinic tradition, the type of Christ comes out more distinctly than in Genesis, for here we see Isaac not merely offered by his father, but also giving himself as a free-will offering, immaculate without in his body, and within in his soul.
[332] Might not these words be spoken mystically of Christ?
[333] And these prophetic. Abraham means that God must take care of him in his old age. But they may also be taken by us thus, God must take thy place as the victim.
[334] Here again—it may be fanciful—but I cannot help thinking we have the type continued of Christ’s presence perpetuated in the Church, in the Tabernacle in which the Host is reserved, that all passing by may look thereupon and worship, and “Remember Me” in the adorable Sacrament. With a vast amount of utterly unfounded fable, the Rabbinic traditions may, and probably do, contain much truth.
[335] “If I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you.” (John xvi. 7.)
[336] This is one instance out of several in which the honorable and generous conduct of a Gentile is distorted by Rabbinical tradition; the later Rabbis being unwilling to give any but their own nation credit for liberal and just dealing. It may have been observed in the account of Abimelech, how the frank exchange of promises between Abraham and the Philistine prince was regarded by them as sinful.
[337] Joshua i. 21.
[338] 2 Sam. v. 6; 1 Chron. xi. 4.
[339] 2 Sam. v. 8.
[340] 2 Sam. xxiv. 24; 1 Chron. xxi. 24. This is, however, in direct contravention of the account in the fifth chapter of the 2d Samuel.
[341] Gen. xxiv. 34-49.
[342] Gen. xxv. 2.
[343] Gen. xxv. 4.
[344] Tabari, i. c. lvii.
[345] Weil, p. 98.
[346] This the Targumim, or pharaphrases of the Sacred Text, distinctly say, “Melchizedek, who was Shem, son of Noah, king of Jerusalem.” (Etheridge, i. p. 199.)
[347] Fabricius, Codex Pseud. V. T. t. i. p. 311. The Book of the Combat of Adam says Melchizedek was the son of Canaan.
[348] Suidas, Lexic. s. v. Μελχισεδεκ.
[349] Πασχάλιον, seu Chronicon Paschale a mundo condito ad Heraclii imp. ann. vicesimum. Ed. C. du Fresne du Cange; Paris, 1688, p. 49.
[350] Michael Glycas, Βὶβλος χρονικη, ed. Labbe; Paris, 1660, p. 135.
[351] Georgius Cedrenus, Σς νοψιύ ἱστοριῶν, ed. Goar; Paris, 1647. t. i. p. 27.
[352] Josephus Ben-Gorion, lib. vi. c. 35, apud Fabricium, i. p. 326.
[353] S. Epiphanius Hæresi, lv. c. 2.
[354] Talmud, Tract. Bava Bathra.
[355] Tabari, i. c. liii.
[356] Tabari; Weil, Abulfeda, pp. 25-27, etc.
[357] Or El Khoudr: he is identified in Arab legend with S. George and Elias.
[358] Weil, pp. 94-6.
[359] Tabari, i. p. 181
[360] Maschmia Jeschua, fol. 19, col. 4.
[361] Nezach Israel, fol. 25, col. 3.
[362] Eisenmenger, ii. pp. 260, 304.
[363] Gen. xxv. 22.
[364] Jer. i. 5.
[365] Bereschith Rabba, fol. 56, col. 2.
[366] Eisenmenger, i. p. 646.
[367] Ibid.
[368] Ibid., pp. 650-1.
[369] Targums, ed. Etheridge, i. p. 240.
[370] Ibid., p. 241.
[371] Ibid., also R. Bechai’s Comment. on the Five Books of Moses, fol. 35, col. 1.
[372] Targum of Palestine and Jerusalem; Etheridge, i. 241, 242. The book Yaschar says the deed of transfer was written by Jacob on a leaf, and that he and Esau sealed it, p. 1151.
[373] Eisenmenger, i. p. 651.
[374] Gen. iii. 21.
[375] Yaschar, p. 1150, where is the story of the assassination of Nimrod by Esau.
[376] Ibid.
[377] Eisenmenger, ii. p. 879.
[378] Ibid., p. 262.
[379] Targums, i. p. 250.
[380] Targums, i. p. 252.
[381] Pirke R. Eliezer, c. 35.
[382] William Sanderson, Vita Mariæ, reg. Scot., et Jacobi, reg. Anglorum; also Beckmann, Notitiar. dignit. Dissert. 3, c. i. § 7.
[383] The whole of the above is from the Targumim.
[384] Jalkut Cadasch, fol. 81, col. 1; Yaschar, p. 1161 et seq.
[385] Eisenmenger, i. p. 486.
[386] Jalkut Rubeni, fol. 61, col. 3.
[387] Jalkut Cadasch, fol. 91, col. 4.
[388] Targum of Palestine, i. p. 272.
[389] Jacob prepared three things against Esau—War, Gifts, and Prayer—as a token to all men that they must overcome evil by Resistance, by Alms, and by Supplication. (R. Bechai, Comm. on the Five Books of Moses, fol. 42, col. 4.)
[390] Jalkut Rubeni, fol. 62, col. 2.
[391] Bereschith rabba, fol. 71, col. 1 (70th Parascha).
[392] Bereschith rabba, fol. 67, col. 1.
[393] Jalkut Cadasch, fol. 90, col. 3.
[394] Eisenmenger, i. p. 325.
[395] Tabari, i. p. 206.
[396] Gen. xxxiii. 20.
[397] Jalkut Cadasch, fol. 91, col. 3.
[398] Yaschar, pp. 1167, 1168.
[399] D’ Herbelot, Bibliothèque Orientale, s. v. Ais, i. p. 142.
[400] This was Sammael, and he complained to God that Jacob had neglected the duty of hospitality, therefore he was suffered to afflict him for a season.
[401] Tabari, i. p. 210.
[402] Targums, i. p. 287.
[403] Tabari, i. p. 211.
[404] Targums, i. p. 288. The account of the sale in Yaschar is very long, and full of details too numerous for insertion here (pp. 1185-8).
[405] Tabari, i. p. 212.
[406] Targums, i. 289.
[407] Weil, p. 102.
[408] Yaschar, tr. Drachs, p. 1192.
[409] Tabari, i. pp. 213, 214.
[410] Targums, i. 288.
[411] Yaschar, pp. 1188-9; Parrascha Wajescheb. This touching incident is common to Rabbinic and Mussulman traditions. It has been gracefully versified by Dr. Le Heris, “Sagen aus der Orient;” Mannheim, 1852.
[412] His name in Arabic is Aziz.
[413] Zuleika is the name in Yaschar; it is that also given her by the Arabs.
[414] Tract. Sota., fol. 36, col. 2. The original account of this final detail is too absurd and monstrous to be narrated more particularly.
[415] Tabari, i. p. 217.
[416] Yaschar, p. 1197. Nearly all these incidents in the life of Joseph are common to Jewish and Mussulman traditions.
[417] Tabari, p. 220; Weil, p. 112; both taken from the Rabbinic story in Yaschar, p. 1195.
[418] Weil, p. 113.
[419] Targums, i. pp. 296-9; Midrash, fol. 45; Yaschar, p. 1200.
[420] Midrash, fol. 45.
[421] Weil, p. 116; Tabari, i. c. 44; Gen. xli.; Yaschar, pp. 1202-8.
[422] This conclusion of the loves of Zuleika and Joseph completes the romance, and makes it a most popular subject for poets in the East. Both Jewish and Mussulman traditions give Zuleika a very different character from that which Holy Scripture leads one to attribute to her.
[423] Midrash, Jalkut, fol. 46.
[424] Midrash, Jalkut. fol. 46.
[425] Weil, p. 122.
[426] Tabari, i. p. 247; taken from the Rabbinic Yaschar (Sepher Hajaschar), p. 1226.
[427] Midrash, Jalkut. fol. 47; Yaschar, p. 1225; Berescheth Rabba, fol. 84, col. 4.
[428] Yaschar, p. 1226.
[429] This was the shirt given Abraham by Gabriel, to preserve him from the fire into which Nimrod cast him; it was fragrant with the odors of Paradise.
[430] Koran, Sura xii.; Tabari, i. pp. 250, 251.
[431] Yaschar, p. 1227.
[432] Vita Aseneth, filiæ Potipharis; a Greek apocryphal book, in Fabricius, iii. p. 85.
[433] Lib. de Mensuris et Ponderibus, § 10.
[434] Ephes. v. 14.
[435] Thess. ii. 16.
[436] Commen. in Eph. loc. cit.
[437] Prolog. infin. Duarum Hom. in Cant. Canticorum.
[438] Matt. Paris, Chronicle, ed. Bohn, vol. i. pp. 437, 438.
[439] T. i., pp. 496-759.
[440] Koran, Sura xxxviii. v. 43-4. Job in Arabic is Aïub.
[441] Eisenmenger, ii. p. 439.
[442] Tabari, i. p. 256.
[443] Maï (Angelus), Test. Job: Romæ, 1839.
[444] Maï (Angelus), Test. Job; Romæ, 1839.
[445] In the “Testament of Job” she is called Sitis.
[446] Tabari, i. c. lxvi; Abulfeda, pp. 27-29.
[447] Testament of Job.
[448] Koran, Sura xxi. v. 83.
[449] Koran, Sura xxxviii. v. 41.
[450] Tabari, i. p. 263.
[451] Koran, Sura xxxviii. v. 43.
[452] Tabari, i. c. lxvii; Abulfeda p. 31.
[453] The early portion of the life of Moses has been elaborated from Rabbinic sources by Dr. B. Beer. Unfortunately he died before the work was completed, and it has been published as a fragment by his friend, G. Wolf. It extends only as far as his marriage with Zipporoh. (Leben Moses nach Auffassung der Jüdischen Sage, von Dr. B. Beer; ein Fragment. Leipzig, 1863.) It is for the most part, compiled from the Sepher Hajascher, or Book of Jasher.
[454] Yaschar, pp. 1241-53. The history of Zepho is quite a romance, too long for insertion here.
[455] Yaschar, pp. 1248, 1249; 1253, 1254.
[456] Ibid., p. 1255.
[457] Midrash, fol. 51; Yaschar, p. 1157.
[458] Midrash, Jalkut, fol. 52; Yaschar, pp. 1257-9.
[459] The curious passages, Isaiah vii. 15, 22, may allude to this tradition.
[460] Moses’ life was shortened because he brought water out of the rock contrary to God’s command (Numb xxvii. 14), striking the rock instead of speaking to it.
[461] Beer, pp. 112-6.
[462] Some authorities say that Jochebed, when thrust away, married Eliphazan, the son of Parnach (Numb. xxxiv. 25), and bare him two sons, Eldad and Medad (Numb. xi. 15); but others, with more probability, assert that she married Eliphazan after the death of Amram. (Yaschar, p. 1259.)
[463] Yaschar, p. 1260.
[464] Targum of Palestine, i. p. 446.
[465] Rabboth, fol. 118 a.
[466] Exod. xv. 1.
[467] The Arabic name for her is Asia; Yaschar, p. 1261.
[468] Targum of Palestine, i. p. 446; Yaschar, p. 1261.
[469] Midrash, fol. 51.
[470] Midrash, fol. 51; Yaschar, p. 1262.
[471] Midrash, fol. 52; Yaschar, p. 1263.
[472] According to another version, it was Jethro who advised that the child should be proved with the basins of rubies and coals (Rabboth, fol. 118 b; Yaschar, pp. 1263, 1264).
[473] Exod. iv. 10.
[474] Beer, pp. 26-42. Abulfaraj says that Jannes and Jambres were the tutors of Moses in his youth (Hist. Dynast., p. 17).
[475] Yaschar, p. 1265.
[476] Yaschar, p. 1265.
[477] Ibid., p. 1263.
[478] Parascha of R. Solomon Jaschi, on Exod. ii. 12; also Targums of Palestine and Jerusalem, i. p. 447; Yaschar, pp. 1265, 1266.
[479] Pirke R. Eliezer, c. 40; Rabboth, fol. 119 a; Yaschar, p. 1266.
[480] This illustrates the passage 2 Kings ix. 13.
[481] Midrash, fol. 52; Yaschar, pp. 1265-1274.
[482] These were two of his seven names.
[483] It may be noticed in this as in several other instances, such as those of Rebekah and Rachel, the Rabbis have invented stories to explain the circumstance of the damsels watering the flock, which they supposed derogated from their dignity. This indicates the late date of these traditions, when the old pastoral simplicity was lost.
[484] Pirke R. Eliezer, c. 40; Yaschar, p. 1274.
[485] The Targum of Palestine, “ten years;” i. p. 448.
[486] Beer, pp. 42-02; Pirke R. Eliezer. The Targum of Palestine says the rod was in the chamber of Jethro, not in the garden; i. p. 448. Yaschar, pp. 1277, 1278.
[487] Rabbot., fol. 120 a. It is possible that our Blessed Lord’s parable of the Good Shepherd may contain an allusion to this popular and beautiful tradition.
[488] Gen. iii. 4. It was the angel Zagnugael who appeared and spoke to him from the bush. (Targum of Palestine, i. p. 449; Abulfeda, p. 31.)
[489] Exod. iv. 14.
[490] Tabari, i. c. lxxiii. p. 24.
[491] Midrash, fol. 54.
[492] Targum of Palestine, i. p. 460.
[493] Yaschar, p. 1280.
[494] Tabari, p. 326.
[495] Some say that Pharaoh entreated Moses to spare him for the sake of Asia (Bithia), and that at the mention of his name Moses was softened (Weil, p. 159)
[496] In Arabic, Risam and Rijam; and Shabun and Gabun, in Persian.
[497] Midrash, fol. 56. The Targums say that the enchanters turned the water of Goshen into blood, so that there was no water to the Israelites as to the Egyptians; i. p. 462.
[498] Midrash, fol. 55.
[499] Targum of Palestine, i. p. 463.
[500] Venomous insects (Kalma), gnats (Kinnim). See Wisdom xvi. 1, 3.
[501] Targums, i. 464.
[502] Targums, i. p. 467.
[503] Ibid., i. p. 471.
[504] Yaschar, p. 1283.
[505] Tabari, i. p. 338.
[506] Weil, p. 165.
[507] Talmud, Sota, fol. 13.
[508] Targum of Palestine, i. p. 1478.
[509] Targums, i. p. 475.
[510] Ibid., i. p. 485.
[511] Targum of Jerusalem, i. 488; Yaschar, p. 1287.
[512] Exod. xiv. 13, 14.
[513] Koran, Sura xxvi. v. 63.
[514] Weil, p. 168; see also Midrash, fol. 176.
[515] Exod. xv. 21.
[516] Tabari, p. 350.
[517] Tabari, i. p. 355.
[518] Both the Rabbis and the Mussulmans lay the blame, not on Aaron, but on another. The Rabbis say it was Micah who made the calf; the Mussulmans call him Samiri. (Weil, p. 170.)
[519] Targum of Palestine, i. p. 552.
[520] Tabari, i. p. 362.
[521] Targum of Palestine, ii. p. 685.
[522] Pirke R. Eliezer, c. 45.
[523] Weil, pp. 172, 173.
[524] Koran, Sura vii. v. 139.
[525] Tabari, i. p. 364.
[526] Ibid., i. c. lxxv.
[527] Targum of Palestine, i. p. 561.
[528] Jalkut Rubeni, fol. 117, col. 1.
[529] Jalkut Rubeni, fol. 107, cols. 2, 3.
[530] Jalkut Rubeni, fol. 107, col. 3.
[531] Tabari, i. p. 371; also Midrash, fol. 30.
[532] Parascha R. Bechai, fol. 116.
[533] Talmud, Tract. Hajada, fol. 12, col. 2.
[534] Talmud, Tract. Joma, fol. 75, col. 1.
[535] This is sanctioned by Scripture: “Thou feddest Thine own people with angels’ food, and didst send them from heaven bread prepared without their labor, able to content every man’s delight, and agreeing to every taste.” (Wisdom, xvi. 20.)
[536] Talmud, Tract. Joma, fol. 75, col. 1; Schemoth Rabba, fol. 115, col. 4.
[537] To this tradition perhaps David refers, Ps. xxiii. 5, lxxviii. 19.
[538] Targum of Palestine, i. pp. 499, 500.
[539] Jalkut Shimoni, fol. 73, col. 4.
[540] Targum of Palestine, i. pp. 501, 502.
[541] Tabari, i. p. 393.
[542] Koran, Sura ii. v. 54.
[543] Tabari, i. p. 394; but also Deut. viii. 4, Nehemiah ix. 21.
[544] 1 Cor. x. 4.
[545] Tabari, i. p. 373.
[546] See my “Curious Myths of the Middle Ages,” article on S. George. I have no doubt whatever that El Khoudr, identified by the Jews with Elias, is the original of the Wandering Jew. I did not know this when I wrote on the “Wandering Jew” in my “Curious Myths,” but I believe this to be the key to the whole story.
[547] Weil, pp. 176-81; Tabari, i. c. lxxvi.; Koran, Sura xviii.
[548] Voltaire has taken this legend as the basis of his story of “Zadig.”
[549] Targums, ii. pp. 380, 381.
[550] Weil, p. 175.
[551] Targums, ii. p. 382.
[552] Weil, p. 176.
[553] Targums, ii. p. 386.
[554] Tract. Kethuvoth, fol. 111, col. 2.
[555] Targums, ii. p. 391.
[556] Targum of Palestine, ii. p. 390.
[557] Tabari, i. c. lxxvii.; Weil, pp. 182, 183; Abulfeda, p. 33.
[558] Eisenmenger, ii. p. 305. Possibly the passage Zech. ix. 11, 12, may contain an allusion to this tradition.
[559] Eisenmenger, ii. p. 305.
[560] Pirke R. Eliezer, c. 45.
[561] Perhaps the passage Isai. xl. 4 may be an allusion to this tradition.
[562] Talmud, Tract. Beracoth, fol. 54, col. 2; Targum of Palestine, ii., pp. 411-13.
[563] Talmud, Tract. Beracoth, fol. 54, col. 2; Targums, ii. p. 416; Yraschar, p. 1296.
[564] Talmud, Tract. Sopherim, fol. 42, col. 2.
[565] Ibid., Tract. Nida, fol. 24, col. 2.
[566] Jalkut Cadasch, fol. 16, col. 2.
[567] Eisenmenger, i. p. 389.
[568] Talmud, Tract. Sopherim, fol. 14, col. 4.
[569] Tabari, i. p. 398.
[570] Gen. xxxi. 51.
[571] Targums, ii. pp. 419-21.
[572] Targums, ii. pp. 432-3.
[573] Ibid., pp. 434-5.
[574] Jalkut, fol. 240; Rabboth, fol. 275, col. 1; Midrash, fol. 285.
[575] Weil, p. 185.
[576] Tabari, i. c. lxxix.; Abulfeda, p. 35.
[577] Rabboth, fol. 302 b; Devarim Rabba, fol. 246, col. 2.
[578] Weil, pp. 188, 189.
[579] Weil, p. 190.
[580] Rabboth, fol. 302 b.
[581] Weil, pp. 190, 191.
[582] Lyra Anglicana, London, 1864, “The burial of Moses.”
[583] Talmud, Tract. Sota, fol. 14 a.
[584] Tabari, i. p. 396.
[585] Talmud of Jerusalem; Tract. Terumoth.
[586] Josh. vii. 1-5.
[587] Tabari, i. p. 402.
[588] Koran, Sura ii. v. 55, 56.
[589] Tabari, p. 404.
[590] Tabari, p. 401.
[591] Ibid., p. 404.
[592] Berescheth Rabba.
[593] The Mussulmans say Khasqîl or Ezechiel.
[594] Judges i. 4.
[595] Tabari, i. p. 404.
[596] Eisenmenger, i. p. 395.
[597] Hist. Dynast., p. 24.
[598] Tabari, i. c. lxxxvii.
[599] D’Herbelot, Bibl. Orient., s. v. Aschmouil.
[600] Koran, Sura ii. v. 247, 248.
[601] Koran, Sura ii. v. 248.
[602] D’Herbelot, Bibl. Orientale, t. i. p. 263.
[603] Tabari, i. p. 417.
[604] This incident, from the apocryphal gospels of the childhood of Christ, shall be related in the Legendary Lives of New Testament Characters.
[605] Weil, pp. 193-8.
[606] Koran, Sura ii. v. 250.
[607] Tabari, i. p. 418.
[608] Perhaps the Passage in Psalm cvii. 35 may refer to this miracle, unrecorded in Holy Scripture.
[609] Weil, pp. 200, 201.
[610] Koran, Sura ii. v. 251.
[611] Weil, p. 203.
[612] Tabari, i. p. 421.
[613] Ibid.
[614] Tabari, i. p. 422; Weil, pp. 202-4; D’Herbelot, i. p. 362.
[615] Weil, pp. 205-8.
[616] Tabari, i. p. 423. The same story is told of the escape of S. Felix of Nola, in the Decian persecution.
[617] Tabari, p. 429.
[618] Weil, p. 207.
[619] Tabari, i. p. 424.
[620] Ps. li. 5.
[621] Midrash, fol. 204, col. 1.
[622] Ps. cxviii. 22.
[623] See the story in the Legends of Adam.
[624] Zohar, in Bartolocci, i. fol. 85, col. 2.
[625] Jalkut, fol. 32, col. 2 (Parasch. 2, numb. 134).
[626] Ibid. (Parasch. 2, numb. 127).
[627] 1 Sam. xvii. 43.
[628] 2 Sam. iii. 29.
[629] Zohar, in Bartolocci, i. fol. 99, col. 1.
[630] Talmud, Tract. Sanhedrim, fol. 107.
[631] 1 Kings ii. 11.
[632] 2 Sam. v. 5.
[633] Bartolocci, i. f. 100.
[634] 1 Sam. xxiv. 4.
[635] Bartolocci, i. f. 122. col. 1.
[636] 1 Kings i. 1.
[637] Bartolocci, i. f. 122. col. 2.
[638] Ps. lvii. 9; Bartolocci, i. fol. 125, col. 2.
[639] Talmud, Tract. Sota, fol. 10 b
[640] Ps. xxii. 21.
[641] Midrash Tillim, fol. 21, col. 2.
[642] Eisenmenger, i. p. 409.
[643] Ps. xviii. 36.
[644] Ps. lv. 6.
[645] Ps. lxviii. 13.
[646] Talmud, Tract. Sanhedrim, fol. 95, col 1.
[647] Tract. Sabbath, fol. 30, col. 2.
[648] Tabari, i. p. 426; Weil, p. 208.
[649] Weil, p. 207.
[650] Tabari, p. 428.
[651] The Arabs call her Saga.
[652] The story in the Talmud is almost the same, with this difference: Bathsheba was washing herself behind a beehive, then the beautiful bird perched on the hive, and David shot an arrow at it and broke the hive, and exposed Bathsheba to view. In the Rabbinic tale, David had asked for the gift of prophecy, and God told him he must be tried. This he agreed to, and the temptation to adultery was that sent him. (Talmud, Tract. Sanhedrim, fol. 107, col. 2; Jalkut, fol. 22, col. 2).
[653] Koran, Sura xxxviii.
[654] Weil, pp. 212, 213.
[655] Weil, pp. 213-224.
[656] Greek text, and Latin translation in Fabricius; Pseudigr. Vet. Test. t. ii. pp. 905-7.
[657] סגולות ורתואית; Amst. 1703.
[658] Solomon was twelve years old when he succeeded David. (Abulfeda, p. 43; Bartolocci, iv. p. 371.)
[659] Weil, pp. 225-231; Eisenmenger, p. 440, etc.
[660] Weil, pp. 231-4.
[661] The story of the building of the temple, with the assistance of Schamir, has been already related by me in my “Curious Myths of the Middle Ages.”
[662] The Rabbinic story and the Mussulman are precisely the same, with the difference that Benaiah, the son of Jehoiada, instead of the Jinns, lies in ambush and captures Sachr or Aschmedai (Asmodeus). (Eisenmenger, i. 351-8.) As I have given the Jewish version in my “Curious Myths of the Middle Ages,” I give the Arab story here.
[663] Weil, pp. 234-7; Talmud, Tract. Gittin. fol. 68, cols. 1, 2.
[664] Jalkut Schimoni, fol. 90, col. 4.
[665] Tabari, i. p. 435.
[666] Tabari, i. p. 436.
[667] Koran, Sura xxvii.; Tabari, i. c. xxviii.; Weil, pp. 237-9.
[668] The Jews also believed in a purgatory; see Bartolocci, i. 342.
[669] Targum Scheni Esther, fol. 401 tells the same of the moorcock.
[670] This is the letter according to Rabbinic authors: “Greeting to thee and to thine; from me, King Solomon. It is known to thee that the holy, ever-blessed God has made me lord and king over the wild beasts and birds of heaven, and over the devils, and spirits, and ghosts of the night, and that all kings, from the rising to the down-setting of the sun, come and greet me. If thou also wilt come and salute me, then I will show thee great honor above all the kings that lie prostrate before me. But if thou wilt not come, and wilt not salute me, then will I send kings, and soldiers, and horsemen against thee. And if thou sayest in thine heart, ‘Hath King Solomon kings, and soldiers, and horsemen?’ then know that the wild beasts are his kings, and soldiers, and horsemen. And if thou sayest, ‘What, then, are his horsemen?’ know that the birds of heaven are his horsemen. His army are ghosts, and devils, and spectres of the night; and they shall torment and slay you at night in your beds, and the wild beasts will rend you in the fields, and the birds will tear the flesh of you.” This letter, the Jews say, was sent to the Queen of Sheba by a moorcock. (Targum Scheni Esther, fol. 401, 440).
[671] According to another account, “that she had ass’s legs” (Weil, p. 267). Tabari says, “hairy legs” (i. p. 441).
[672] Weil, pp. 246-267; Tabari, i. cc. 94, 95.
[673] Weil, pp. 267-9.
[674] Tabari, i. c. xcvi. p. 448.
[675] Weil, pp. 269-271; Tabari, pp. 450, 451.
[676] Koran, Sura xxxviii.
[677] Tabari, pp. 460, 461.
[678] In the Jewish legend, Asmodeus. In “Curiosities of Olden times” I have pointed out the connection between the story of the disgrace of Solomon and that of Nebuchadnezzar, Jovinian, Robert of Sicily, etc.
[679] Deut. xvii. 16, 17.
[680] Emek Nammelek, fol. 14; Gittin, fol. 68, col. 2; Eisenmenger, i. pp. 358-60. The Anglo-Saxon story of Havelock the Dane bears a strong resemblance to this part of the story of Solomon.
[681] Eisenmenger, i. pp. 358-60; Weil, pp. 271-4; Tabari, c. 96.
[682] Weil, p. 274.
[683] Eisenmenger, i. 361.
[684] Tabari, p. 454.
[685] Koran, Sura xxxiv.; Tabari, c. 97; Weil, p. 279.
[686] Tabari, i. c. 84.
[687] Das Buch der Sagen und Legenden jüdischer Yorzeit, p. 45; Stuttgardt, 1845.
[688] Herbelot, Bibl. Orient., s. v. Zerib, iii. p. 607.
[689] Gemara, Avoda Sara, c. i. fol. 65.
[690] Anabasticon, iv. 2-12.
[691] Anabasticon, v. 1-14.
[692] Tract. Jebammoth, c. 4.
[693] Exod. xxxiii. 20.
[694] Isai. vi. 1.
[695] Deut. iv. 7.
[696] Isai. lv. 6.
[697] Tabari, i. c. 83.
[698] Bartolocci, i. p. 848.
[699] Sura, ii.
[700] Herbelot, Bibliothèque Orientale, iii. p. 89.
[701] Abulfaraj, p. 57.
[702] Hist. Eccles. lib. ix. cap. ult.
[703] Ibid., lib. xiv. c. 8.