would choose to hang on." By this device, Marcolf escapes from Solomon's
hands, returns home, and passes the rest of his days in peace.

The legend, no doubt Oriental in origin, enjoyed popularity in the Middle
Ages largely because it became the frame into which could be placed
collections of proverbial lore. Hence, as happened also with the legend of
the Queen of Sheba and her riddles, the versions vary considerably as to
the actual content of the questions and answers bandied between Solomon and
Marcolf. In the German and English versions, the proverbs and wisdom are
largely Teutonic; in Zabara they are Oriental, and, in particular, Arabic.
Again, Marcolf in the French version of Mauclerc is much more completely
the reviler of woman. Mauclerc wrote almost contemporaneously with Zabara
(about 1216-1220, according to Kemble). But, on the other hand, Mauclerc
has no story, and his Marcolf is a punning clown rather than a cunning
sage. Marcolf, who is Solomon's brother in a German version, has no trust
in a woman even when dead. So, in another version, Marcolf is at once
supernaturally cunning, and extremely skeptical as to the morality and
constancy of woman. But it is unnecessary to enter into the problem more
closely. Suffice it to have established that in Zabara's "Book of Delight"
we have a hitherto unsuspected adaptation of the Solomon-Marcolf legend.
Zabara handles the legend with rare originality, and even ventures to cast
himself for the title role in place of the wisest of kings.

In the summary of the book which follows, the rhymed prose of the original
Hebrew is reproduced only in one case. This form of poetry is unsuited to
the English language. What may have a strikingly pleasing effect in
Oriental speech, becomes, in English, indistinguishable from doggerel. I
have not translated at full length, but I have endeavored to render Zabara
accurately, without introducing thoughts foreign to him.