Page:Early Christianity in Arabia.djvu/27

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thence continued his career to the western coast. He is also said to have driven the remains of the people who had been expelled from their country by Joshua, and who had settled about Egypt and the maritime parts of Africa, to the farthest boundaries of the west, "the place which they now occupy."[1] His brother, Dzuladhaar Amru, the nineteenth king, was called the lord of the terrible, because he had invaded the land of the pigmies, and at the sight of some of them, whom he had brought captives to Yaman, his people were "greatly terrified."[2] He was afterwards deposed by his people, and Sjerabîl, a descendant of Secsac, ascended the throne in his place.[3] Hadad, the son of Sjerabîl, was the father of Balkis, who, after reigning in Hamyar twenty years, went to Palestine, and was married, they tell us, to Solomon.[4]

  1. Hamza, p. 22, 24. Nuweir, p. 52, 4. Abulfed. p. 6. Gjannabi, Ahmed Ebn Yusef, and the scholiast on the poem of Ebn Abdûni, cited by Pococke. From the similarity between this tradition and that which the Jews and early Christian writers appear to have held, I think we may look on it as of Hebrew origin. The tale of Procopius is well known, of the two columns found in Tingitana, with a Phœnician inscription, which he translates—ἡμεις εσμεν οἱ φυγοντες απο προσωπου Ιησου του ληστου υιου Ναυη. A Moorish author, Ibn el Raquique, states that the inscription was on a stone upon a mountain at Carthage. Marmol. lib. i. c. 25.
  2. Hamza, p. 22. Nuweir, p. 54.
  3. Abulfeda, p. 6.
  4. Abulfeda, p. 8. Nuweir and Hamza, ibid. It is hardly necessary to remark that Balkis was the "queen of Sheba" of Scripture.