So they went to the city of Giants, and fought against it, and fell there, all in one day.[619] Footnote 606: Koran, Sura ii. v. 250. Footnote 607: Tabari, i. p. 418. Footnote 608: Perhaps the passage in Psalm cvii. 35 may refer to this miracle, unrecorded in Holy Scripture. Footnote 609: Weil, pp. 200, 201. Footnote 610: Koran, Sura ii. v. 251. Footnote 611: Weil, p. 203. Footnote 612: Tabari, i. p. 421. Footnote 613: Ibid. Footnote 614: Tabari, i. p. 422; Weil, pp. 202-4; D’Herbelot, i. p. 362. Footnote 615: Weil, pp. 205-8. Footnote 616: Tabari, i. p. 423. The same story is told of the escape of S. Felix of Nola, in the Decian persecution. Footnote 617: Tabari, i. p. 429. Footnote 618: Weil, p. 207. Footnote 619: Tabari, i. p. 424. XXXVII. DAVID. David says of himself, “_Behold, I was shaken in wickedness; and in sin did my mother conceive me._”[620] The Rabbis explain this passage by narrating the circumstances of the conception of David, which I shall give in Latin. The mother of David they say was named Nitzeneth. “Dixerunt Rabbini nostri beatæ memoriæ, quod Isai (Jesse) habebat ancillam, eamque sollicitabat ad turpia; quæ, cum esset pudica et fidelis uxori Isai, eidem retulit; quæ seipsam aptavit (loco ancillæ) et congressa est cum Isai, ex quo concubitu egressus est David. Et quia Isai intentio fuerat in ancillam, quamquam res aliter evenerat, idcirco dixit David,—super eum sit pax: Ecce in iniquitate formatus sum, et peccato calefecit me mater mea.”[621] On this account, Jesse, having discovered the deception, lightly esteemed his son David, and sent him to keep sheep, and made him as a servant to his brethren. And to this David refers when he says, “_The stone which the builders rejected is become the head of the corner_;”[622] for, from being the despised brother, put to menial work, he was exalted before his brethren to be king over Israel. When David was born he would have died immediately, had not Adam, when he saw his posterity marshalled before him, taken compassion on David, and given him seventy years.[623] However, David was without a soul for the first fourteen years of his life, and was so regarded by God, as he was uncircumcised;[624] but other Rabbinic writers say that he was born circumcised. The Jewish authors relate, as do the Mussulman historians, that David had red hair. In Jalkut (1 Sam. xvi. 12) it is said, “Samuel sent, and made David come before him, and he had red hair;”[625] and again in Bereschith Rabba, “When Samuel saw that David had red hair, he feared and said, He will shed blood as did Esau. But the ever-blessed God said, This man will shed it with unimpassioned eyes—this did not Esau. Esau slew out of his own caprice, but this man will execute those sentenced to death by the Sanhedrim.”