King Robert of Sicily
tions and alterations to suit creeds which did not believe in the transmigration of souls.
When it was made known to the Jews is not certain; probably at the captivity. Yet there are passages in the Psalms, and especially in the song of Hannah, which bear a striking resemblance to the verses of the prime minister, and seem almost like an allusion to the fable. Thus, "The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory." This may be a reference or it may not. The sentiment is not unlikely to have been uttered without knowledge of the Indian fable; but if Hannah had been acquainted with it, no doubt to it allusion was made.
It is certain, however, that the story did popularise itself among the Jews, and when it did so, it was in a form adapted to their belief, which had nothing in common with metempsychosis. And it is exceedingly probable that they derived it from Persia, for one of the actors in the tale, Asmodeus, is the Zoroastrian Aêshma. The story is found in the Talmud and is as follows:—
"King Solomon, having completed the temple and his house, was lifted up with pride of heart, and regarded himself as the greatest of kings. Every day he was wont to bathe, and before entering the water, he entrusted his ring, wherein lay his power,
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