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By Norman F. Cantor

Now revised and increased, this variation of the wonderfully distinctive and full of life historical past of the center a while comprises greater than 30 percentage new fabric.

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Wallis Budge. Paper. 12 quires. 123 leaves paginated in Syriac graphemes (ʾ-rkg) with 22 lines per page, about 14 in. by 8 ½. Accurated bold strangelā writing with numerous vowel points. D. A. Wallis Budge. Paper. 15 quires. 160 leaves with 20 lines per page, about 9 ¼ in. by 6 ¾. It is another copy of a text ordered by Budge, also from 1886, from an old Nestorian MS, kept in the Library of Alqōš. 30 It is another text whose copy was commissioned by Budge, also in 1886, starting from an old Nestorian MS that remains in the 26 W.

It is possible to divide the medieval texts on Alexander into groups. 25 Since their relevance was discussed in the first part of this essay we will not pursue them here. The second group contributes traditions representing Alexander as a Greek philosopher. The Hebrew translation of Hunayn Ibn Ishaq’s Book of the Sayings of the Philosophers by the Spanish poet and translator Judah al-Harizi [Heb. Sefer Musere 23 A. Ausfeld, Der griechische Alexanderroman (Leipzig, 1907), pp. 8–23; F. Pfister, “Eine Gründungsgeschichte Alexandrias und Alexanders Besuch in Jerusalem,” Sitzungsberichte der Heidelberger Akademie der Wissenschaften, Philosophisch-historische Klasse, 11.

9 The idea conveyed here is that even a great ruler like Alexander is not allowed to enter the Holy of Holies in the Jerusalem Temple. On another occasion, these texts depict Alexander as a Solomonic judge who listens to the discussion between Jews and Ishmaelites, Canaanites and Egyptians. 10 Tractate Tamid, 31b–32b, in the Babylonian Talmud narrates four episodes about Alexander the Great. First, Alexander holds a dialogue with the elders of the south concerning several philosophical questions.

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