[3] Sacred Books of the East. Edited by F. Max Müller. Vol. IV. The Zend-Avesta. Part I. The Vendîdâd. Translated by James Darmesteter. P. lix., et seq. [4] "Ammon" probably developed the name "Amîna," given in the Talmud as the name of a favorite concubine of Solomon, to whom, while he was bathing, he entrusted his signet ring, and from whom the Devil, Sakhar, obtained it by appearing to her in the shape of Solomon. This is the version referred to in the Koran, chapter xxxviii. (Sale.) [5] The marriage of Hadad with Pharaoh's sister and that of Solomon shortly after with Pharaoh's daughter might naturally, Colenso says, lead to some amicable arrangement between these two young princes, representing respectively the ancient domains of Jacob and Esau, and the Bishop adds the pregnant suggestion: "Thus also would be explained another phenomenon in connexion with this matter, which we observe in the Jehovistic portions of Genesis--viz., the reconciliation of Esau and Jacob" (Gen. xxxiii). That Solomon was on good terms with Edom appears by the fact that his naval station was in that land (1 K. ix. 26). [6] The Bible, the Church, and the Reason, p. 137, n. Dr. Briggs points out citations from the book of Jasher in Num. xxi., Jos. x., and 2 Sam. 1, where a dirge of David is given, and adds: "The book of Jasher containing poems of David and Solomon could not have been written before Solomon." The bearing of this on the age of the Hexateuch, in its present form, is obvious. [7] Ursprung der Sagen von Abraham, Isaak und Jakob. Kritische Untersuchung von A. Bernstein. Berlin. 1871. [8] The marriage is doubtful: "He took her and went in to her" (Gen. xxxviii. 2). [9] The Sceptics of the Old Testament, pp. 149, 155. [10] It may be mentioned that the Moslem name for the Queen of Sheba is Balkis, which points to the great Zoroastrian city of Balkh, near which are the Seven Rivers (Saba' Sin), whose confluence makes the Balkh (Oxus), with whose sands gold is mingled. (Cf. Psalm lxxii. 15.) [11] In many places in the Avesta (e. g., Sîrôzah i. 2) a distinction is drawn between "the heavenly wisdom made by Mazda, and the acquired wisdom through the ear made by Mazda." Darmesteter says: "Asnya khratu, the inborn intellect, intuition, contrasted with gaoshô-srûta khratu, the knowledge acquired by hearing and learning. There is between the two nearly the same relation as between the parâvidyâ and aparâvidyâ in Brahmanism, the former reaching Brahma in se (parabrahma), the latter sabdabrahma, the word-brahma (Brahma as taught and revealed)." (Sacred Books of the East, Vol. XXIII., p. 4.) [12] Sacred Books of the East. Vol. XVIII. Pahlavi Texts tr. by West. The text quoted above (from p. 415) is of uncertain age, but it is harmonious with the more ancient scriptures, and no doubt compiled from them.