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By Angelo S. Rappoport

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P. 108. Vol. I, p. 365; Midrash Tehil/im, Ps. 19, 2. ' Paulsen, Einltitu711 in die Philosophie, 1893, pp. 91-1 1 6, 2JQ-2SI; Midrash Tehillim, P,. 19, 2; Koheltth Rabba, 1. 4· • Genesis Rabba, 3; see also W. Bacher Die Agada der PaltiStinensischen Amordn, Vol. II, p. 138. 'JYidrash Tehillim, Ps. 90, s. • HtJf{igah, IJI>-14a. 10 ANCIENT ISRAEL one, worlds came and disappeared. In this mythical concep­ tion one may already trace the modern evolutionary idea. Jewish myth and legend further speak of a plurality of worlds.

PP• dii ANCIENT ISRAEL came he put the same question to him. " I know of a stone, 0 Prophet of God," replied Sahr, " with which thou mayest cut stones without causing any noise, but I know not where the stone may be found. I will tell thee, however, how to find out where this stone is. " Solomon com­ manded the Ifrits to find an eagle's nest. The eagle was just away, and they placed a glass globe over his young. When the eagle came and saw his young imprisoned under the glass globe, he flew away.

1 In the same tractate of the Talmud it is also related that when Moses was born, the house was filled with light, and parallels to this legend are found not only in the life of Buddha, who cast a light upon his surroundings when he was still in his mother's womb/1 but also in those of Aesculapius and Servius Tullius. It is further related3 that, when the Israelites had passed the Red Sea, the sucklings began to sing hymns in praise of the Lord. • III Jewish Influence upon Medireval Folk-lore If Jewish myths and legends bear the traces of Egyptian, Indian, Persian, Babylonian, or Greek infiuence, Jewish legendary lore has, on the other hand, penetrated into Euro­ pean literature and affected the fables, parables, and heroic tales of other nations.

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