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.