[130]. Compare Satan after his overthrow with Tasso’s Soldan (Gerus. Lib., c. ix., st. 98.)
[131]. Mr. Sutherland Edwards (Fortnightly Review, Nov. 1885, p. 687) states that Hebrew etymologies have proved failures. But the steps of the change from mastema to Mephistopheles are all proved, beginning with the name Mastiphat, for the prince of the demons, in the chronographers Syncellus and Georg. Cedrenus (comp. Μαστιφαάτ = Mastema in the Book of Jubilees). Comp. Diez, Roman. Wörterbuch, i. pp. xxv., xxvi.
[132]. Turner and Morshead, Faust (1882), pp. 307-8.
[133]. On the parallel phenomena in Job, see [Chap. IX.]
[134]. Sartor Resartus (‘Natural Supernaturalism’).
[135]. ‘A child of the first Christian century,’ Grätz’s Monatsschrift, p. 91. Nöldeke dates this version about 150 B.C. (Gott. gel. Anzeigen, 1865, p. 575).
[136]. Elzas, The Book of Job (1872), p. 83; Grätz inclines to a similar view.
[137]. A similar view has been propounded by Kennicott, and also more recently by Grätz (Monatsschrift, 1872, p. 247). But Kennicott regarded chap. xxviii. as Job’s reply to Zophar, while Grätz would include it in the speech of Zophar.
[138]. The heading ‘the oracle’ &c. in xxx. I is exceptional; so also is the oracle of Eliphaz (Job iv. 12-21).
[139]. The author of Baruch (iii. 22, 23), however, expressly denies that the ordinary Semitic ‘wisdom’ was akin to that of Israel. This represents the Judaism of the Maccabean period.