five suitors, and in a later scene, Act ii, Sc. v, three more appear who are dismissed. In Wilkins, the king gives the hero, after his successful tourney, a horse and a pair of golden spurs.

The queen sends a messenger to Orendel to summon him to her presence. The messenger at first hesitates to go, awed by the terrible appearance of Orendel. When at last he obeys the queen's command and delivers her message, Orendel, like Apollonius, believes that he is mocked and made sport of because of his shabby clothes. His path is beset with perils. The Knights Templar attempt to kill him; at the court of the king he finds an envious old man who calumniates him.

Battles with giants follow. He fights with Mentwin and Merzian. The queen asks him if he is not King Orendel. He replies that he is only a poor pilgrim. She calls him Mr. Graycoat, for she cannot learn his real name. In battle with the giant Pelian he utters his own name aloud (like Rustum), and the Knights Templar, realizing that he is indeed a king, worship him, and the queen exclaims, "Now I am indeed happy that I have always been faithful."

After the scene in which the fisher is rewarded, which is commented upon elsewhere, the combat for Westphal follows, at which siege Orendel by means of a grappling hook is pulled over the wall and captured. A somewhat similar scene is in Jourdain, and in Heinrich von Neustadt there is a naval battle between Apollonius and Absalon, in which the latter is drawn by a grappling hook into the hostile vessel.

Orendel is called home by an angel to protect his kingdom against the pagans. In the French the kingdom in question is the hereditary kingdom of Apollonius: Antiochus is merely a satrap who wrongfully kept it from him. In Timoneda and Pericles the kingdom is Tyre, which in Timoneda has been usurped by Taliarca, while in Pericles an insurrection is threatened.

Orendel at first thinks to return alone, but Bride (his queen) is resolved to journey with him. She proposes to make the fisher a ruler in their absence, but the fisher refuses and all three depart to. gether. In Timoneda the fisher is master of the galleys to Apollonius, and is finally made Viceroy of Tyre. Upon the voyage the queen falls into a trance and is thrown into the sea in a chest. She is found by Daniel and Wolfhart and brought to the pagan King Minolt. With the help of the fisher Orendel rescues her. PROC. AMER. PHILOS. SOC. XXXVII. 158. s. PRINTED DEC. 16, 1898.

Again Durian brings her to the pagan King Wolfhart, but Durian, himself, helps her to preserve her chastity. It is interesting to note the confusion here, and to see the queen playing the rôle which the Latin Historia assigns to the daughter. The scenes here correspond to the scene in the brothel. In the second scene Wolfhart (Singer suggests, p. 15) is a translation of Lupanar, and Durian takes the place of Villikus, who is to deprive the queen of virginity, but he figures in the light of a protector, and in Heinrich is called Turpian (or Turian, as it is in a Spanish romance related to the Jourdain).

The Danish ballad has already been described and its correspondence to Jourdain indicated. The home of King Apolonn in the ballad is Naples. The emperor, who at one time represents Antiochus and at another Archistrates, lives in Speier. He has a daughter whom he rates at the sea's worth, and thinks no one worthy of her save Apolonn. She writes a secret letter, in which she confesses her love for him, as the daughter of Archistrates does in the Apollonius story. The emperor now bewitches the shore of his kingdom so that Apollonius is shipwrecked there. To this end he commands the aid of twelve troldquinner, as in the Fridthiofsage Helgi makes use of two witches for the same purpose (Singer, p. 31). All the mariners are lost save Apolonn only, who retains his lyre. (The remainder of the story is as upon page 233.)

The riddles form an extremely interesting and important part of the Apollonius story. They incline to the Salomon-Markolf type of romance. Kemble's introduction to the Anglo-Saxon Salomon and Saturnus1 is still a classic chapter in the history of this curious and universal literary type. Schaumberg's "Salomo und Markolf” in Paul and Braune's Beiträge, ii, 1, and Vogt, Die deutschen Dichtungen von Salomon und Markolf, illustrate the mythic dignity of character which originally belonged to the disputatio. This legendary stock, as Prof. Earle says, sent its branches into all the early vernacular literatures of Europe. From a rabbinical root, the strange legend in which at first Solomon and Hiram, King of Tyre, exchanged hard questions, and in which at a later time Solomon and Mercury, and Solomon and a "Chaldean Earl" dispute seriously, develops into a mocking form of literature in which religion is a burlesque and the poet a buffoon.

1 The Dialogue of Salomon and Saturnus, with an historical introduction by J. M. Kemble, London, 1848.

King Hiram of Tyre helps in the building of Solomon's temple (see I Kings v. I). Solomon sends a messenger to Hiram, demanding, "Send me a learned man," and Hiram replies, "I have sent to thee a prudent and wise man (a cunning man indued with understanding) of Hiram my father's" (2 Chron. ii. 13) [misi ergo tibi virum prudentem et scientissimum Hiram patrem meum]. The Vulgate here merely translated the half name. Chiram Abi (Heb.) signifies literally "my father noble born," and so Churam abiv is equivalent to "his father is noble born." According to the Vulgate the passage (2 Chron. ii. 13) would seem to mean that the architect Hiram was the father of King Hiram, and then again the father of Solomon. In close connection with this passage is the famous description of the wisdom of Solomon (1 Kings iv. 29-34): "Dedit quoque Deus sapientiam Solomoni, et prudentiam multam nimis et latitudinem cordis quasi arenam, quæ est in litore maris. Et præcedebat sapientia Salomonis sapientiam omnium orientalium et Ægyptiorum, et erat sapientior cunctis hominibus, sapientior Ethan, Ezrahita et Heman, et Chalcol et Dorda, filiis Mahol, et erat nominatus in universis gentibus per circuitum. Locutus est quoque Salomon tria millia parabolas, et fuerunt carmina ejus quinque et mille et disputavit super lignis a cedro, quæ est in Libano, usque ad hyssopum quæ egreditur de pariete et disseruit de jumentis et volucribus et reptilibus et piscibus, et veniebant de cunctis populis ad audiendam sapientiam Salomonis et ab universis regibus terræ, qui audiebant sapientiam ejus."

In this Biblical Mahol Hofmann sees the later romantic Marcol, Marcolf, Morolf, who disputes with Solomon in riddles. And he adds, "Wenn man erwägt, wie gewaltig die Namen des alten Testamentes in der Septuaginta, Vulgata, bei Flavius Josephus und sonst verändert werden, so wird die Verwandlung von Mahol (Machol) in Marcol, vielleicht unter Einwirkung von Chalcol, nicht besonders auffallen."

The saga made an ambassador of this King of Tyre who competed with Solomon in riddles, and who on the one hand occupies the place of the architect, Hiram Abi, and on the other that of Marcol and his sons. This myth developed in the first century after Christ and is mentioned by Josephus (Bk. viii, Chap. v) after Menander who translated the Tyrian originals out of Phoenician into Greek. After the death of Abibal, says Josephus, his son Hiram succeeded. At this time the youngest son of Abdemon

lived, who always solved the riddles which Solomon proposed. Dion says Solomon sent riddles to Hiram and received some from him. Whoever could not find the answers was to pay money to him who was successful. Hiram failed and was obliged to pay a heavy fine. However, he learned the answer to the riddle from Abdemon, a Tyrian, who also gave other riddles to Solomon which he could not answer, and so was compelled to forfeit to Hiram. This Abdemon or his son is the Hiram Abi of the Bible, and in two MSS. he is called 'Aßtvos. (It has been suggested that we have here the original source of Bürger's ballad of the king and the abbot of St. Gall, and of Schiller's Teilung der Erde.)

At the end of the fifth century this history first appeared in western literature. The decree of Damasus, or Gelasius, the first index librorum prohibitorum, mentions among other notable books the Contradictio Salomonis, which was withdrawn from the Canon because of its deviation from the Scriptural narrative. The Salomon-Markolf was in Germany in the tenth century, for it is quoted by Notker, of St. Gall. It is not improbable that the Proverbs in the St. Gall Rhetoric are taken from the St. Gall Salomon-Markolf. In the twelfth century, Bp. William of Tyre recognized the identity of the Salomon-Abdemon story with the Salomon-Markolf story. By a change of names and localities a second type of myths appeared, in which a princess is wooed by riddles with risk of life to the unfortunate suitors. Here we have the Antiochus type. A very early indication of this condition is to be found in Tatian, Oratio ad Græcos, cap. 68, where Salomon and Hiram are shown to be brothers-in-law, and, according to the Phoenician histories of Theodotus, Hypsicrates and Mochus, it is reported that Chiram has given his daughter to Solomon in marriage.

The change of the scene of the history from Jerusalem to Antioch points to the time when Jerusalem, conquered for the second time, had ceased to exist, and had even disappeared as a name, its site being occupied by a Roman colony, Aelia Capitolina, while Antioch had become the chief city of Syria. The middle link between Machal and Markolf is Marcol, the Hebraized name of Mercury, which could only have become known to the Jews after the Roman conquest of Palestine (see B. Stentz, Die Hiram Sage, Handschrift für Brüder Meister, Berlin, 1871).

The figures of Christian and pagan literature and mythology

often proceed in medieval romance in strangely assorted companies. Solomon and Mercury seems an oddly chosen companionship. In the stories of Solomon we find him frequently engaging in conflicts with djinns or demons. He overpowers and holds in subjection all but Sachr (or Asmodeus), whom he finally conquers by artifice and from whom he learns how to obtain possession of the worm Schamir which cuts stones without noise-an obvious reminiscence of the building of the temple of Solomon, without the sound of a hammer ("like a tall palm the silent temple grew"). With the conception of Solomon as the wisest and most eloquent of men and the most powerful conqueror of spirits, there must have come a moment in the evolution of the story in which he would measure his prowess with the demons of the classic world. Mercury excelled in discourse. It was therefore but natural that with him Solomon should enter into argument. When Paul and Barnabas preached in Lystra, the people cried, "The gods have come down to us in the likeness of men," and they called Barnabas, Jupiter, because of his stature, and Paul, Mercury because of his eloquence.

In the Vienna Apollonius, MS., 480, occurs the following note: "Nota quod de isto Apollonio tyro magister in scolastica ystoria in libro tercio regum in rubrica de opidis datis yram a Salomone. Testatur Josephus Menandrum fenicem ystoriographum scripsisse quod Salomon et yram mutuo sibi scripserunt enigmata et figuras quod qui non solueret tercam daret alteri pensionean cumque artaretur yram in solucione conpelebat tyrum juvenem abdimum abdemonis filium qui omnino de facili explicabat."

A deeply interesting theory, set forth with much learning and ingenuity by A. Vesselovsky-Iz istorii literaturnavo obstchenia vostoka i Zapada, Slavianskaia Skazania. Solomonge i Kitovrase i Zapadnya legendy o Marolfe i Merline, St. Petersburg, 1872seeks to identify Markolf with Merlin, and so associate the ancient disputatio with the Celtic story of Arthur. In Elie de Saint-Giles (early thirteenth century) the abduction of Solomon's wife as narrated in Solomon and Markolf is described, and the names of Arthur, Gawain and Mordred appear.

Arnold de Guisnes, Chronique de Guisnes et d'Ardres, par Lambert, curé d'Ardres ed. par le Marquis de Godefroy Menilglaise, Paris, Renouard (1855, C xcvi, pp. 215-217) reads "cognatum suum Walterum de Clusa nominatum, qui de Anglorum gestis et fabulis,