[205] On the Tigris, near its junction with the Euphrates, is the traditionary tomb of Ezra. The Jews, from the first centuries of the Christian era, also appear to have visited this spot as the place of sepulture of the prophet. Benjamin of Tudela says of it, “The sepulture of Ezra, the priest and scribe, is in this place (name lost), where he died on his journey from Jerusalem to King Artaxerxes.” In the early part of the 13th century, a celebrated Jewish poet, named Jehuda Charisi ben Salomo, described both tombs in verse. (Dr. Zunz’s Essay in 2d volume of Asher’s ed. of Benjamin of Tudela.)
[206] For an interesting account of those singular relics, and for translations of the inscriptions on the bowls, see the larger work in 8vo.
[207] Josephus against Appian, l. i. cviii. The Jewish historian quotes from Hecatæus, who gives a characteristic account of the attachment of the Jews to their faith.
[208] Benjamin of Tudela’s Travels; and see Milman’s History of the Jews, book xix. &c.
[209] The form of the letters certainly approach the cuneiform character when written with simple lines, as it is sometimes seen on Assyrian relics and monuments. (See Nineveh and its Remains, vol. ii. p. 143.) I am not, however, at present ready to admit that the early Chaldee square letters were derived from this source.
[210] See Book of Enoch translated by Archbishop Lawrence, particularly chap. vii. sect. 2. and chap. lxviii. Among the names of the angels who came down to the daughters of men and instructed them in sorcery and the magic arts, we find Tamiel, Agheel, Azael, and Ramiel.
[211] Strabo, lib. xvi. p. 1049. Oxf. ed. Arrian, lib. vii. 17.
[212] Isaiah, xxi. 9.
[213] Daniel, v. 5.
[214] Esther i. 6.