This, which reappears in the parable of the broad and the narrow ways, seems to have determined the part which the Holy Spirit performs in the temptation of Jesus. According to Matthew he was by the Spirit carried involuntarily, "driven," says Mark, the Hebrew Gospel says, "borne by the hair" into the wilderness: as Jahveh "raised a Satan unto Solomon," and left Job to Satan, the Holy Spirit carries Jesus to Satan, the same Evil One; and after his triumph the promise in "Wisdom" (she will "comfort him") is fulfilled: "Angels came and ministered unto him." Luke says he "returned in the power of the Spirit into Galilee; and a fame went out concerning him through all the region round about: he taught in their synagogues and was glorified of all." Nevertheless it may be remarked that the peculiar language in Luke (iv. 1) "led in the spirit" suggests that the whole story is a late literalization of some vision, partly based on v. 7 of the Epistle to the Hebrews, but originally on Solomon's dream (1 Kings iii.), in which Jahveh offers him any gift, and he asks only for Wisdom. Or, as he (Solomon) says in "Wisdom of Solomon," "I preferred her before sceptres and thrones" (vii. 8). But all of these were remotely influenced by the trial of Zoroaster, and the attempts of the devil to terrify Zoroaster before tempting him may be hinted in Mark i. 13, "He was with the wild beasts." These, however, are more prominent in the temptation of Buddha. Paul appears to have considered it an important apostolic credential to have had to contend with a Satan (2 Cor. xii. 7-10), and Peter was honoured by a special request made by Satan, and conceded, that he should be for a time under his diabolical control. (Luke xxii. 31.) As in the case of Solomon, the tests and trials of the superhuman wisdom and power of Jesus are found chiefly in tradition and folklore. The apocryphal gospels contain many, and some are preserved by Persian and Arabian poets. In the New Testament a few examples appear in which his utterances are given a quasi-judicial tone. There are several points of resemblance between the famous judgment of Solomon on the two harlots contending for the child, and the sentence of Jesus in favour of "sinful Mary," sister of Martha, accused by Simon the Pharisee. In both cases the decision was made at a feast, and in favour of the one who "loved much." It is not, however, the incident in itself that is now referred to, but only the formality ascribed to it in the narrative. And this adheres to the entire story. The anointing of Jesus may have occurred, but the scenic touches recall lines in the Solomonic "Song of Songs": "While the King sat at his table, My spikenard sent forth its fragrance."