Over the centuries, Jewish and Muslim writers transformed the biblical Queen of Sheba from a clever, politically astute sovereign to a demonic force threatening the boundaries of gender. In this book, Jacob Lassner shows how successive retellings of the biblical story reveal anxieties about gender and illuminate the processes of cultural transmission. The Bible presents the Queen of Sheba's encounter with King Solomon as a diplomatic mission: the queen comes "to test him with hard questions," all of which he answers to her satisfaction; she then praises him and, after an exchange of gifts, returns to her own land. By the Middle Ages, Lassner demonstrates, the focus of the queen's visit had shifted from international to sexual politics. The queen was now portrayed as acting in open defiance of nature's equilibrium and God's design. In these retellings, the authors humbled the queen and thereby restored the world to its proper condition. Lassner also examines the Islamization of Jewish themes, using the dramatic accounts of Solomon and his female antagonist as a test case of how Jewish lore penetrated the literary imagination of Muslims. Demonizing the Queen of Sheba thus addresses not only specialists in Jewish and Islamic studies, but also those concerned with issues of cultural transmission and the role of gender in history.

Republication of Arthur Jeffery's important study, "The Foreign Vocabulary of the Qur'?n," offers a new generation of scholars and students access to this foundational text. Arranged in Arabic alphabetical order, Jeffery's compendium of philological scholarship remains an indispensable tool for any serious study of Qur'?nic semantics. Drawing upon etymological examination of languages such as Greek, Persian, Syriac, Ethiopic, Coptic and Nabataean, Jeffery's work illuminates the rich linguistic texture of Islam's holy book. His lengthy introductory essay explores the exegetical analysis offered by medieval Muslim commentators as well as the insights provided by more recent research.

This book examines evidence connected with the life of Queen of Sheba, including the Sabaean inscription on the Ethiopian plateau, aspects of the Ancient West Arabian language, and geographical references in Ge'ez Kebra Nagast to offer a third alternative. It argues that the Old Testament is an accurate account but its events took place in West Arabia, not Palestine. It suggests that scholars are unwilling to consider such a strong possibility because, if true, it would not only completely undermine the raison d'être of the State of Israel but also force a total reassessment of Biblical, Arabian, and North East African history. Professional archaeology in the Holy Land dates from the 1920s and has been characterized by Jewish and Christian attempts to substantiate the Biblical record. While evidence has been unearthed that supports the account of the post-Babylonian captivity, well-known archaeologists such as Kenyon, Pritchard, Thompson, Glock, Hertzog, Silberman, and Finkelstein have concluded that the Old Testament is either a fantasy or highly exaggerated. Joshua's invasion of Canaan has been reinterpreted as a peaceful migration and traces have been found of the massive public works allegedly contracted in Jerusalem by Solomon or in Samaria by Omri. If they existed, they would have been little more than petty village headmen with imaginative publicists. This so-called minimalist outlook is fiercely challenged by others who believe that the evidence to support the Old Testament has literally yet to be uncovered. By accepting African traditions in providing a solution to the bitter division in Biblical scholarship, this book ranks with Martin Bernal's Black Athena in its degree of controversy and presenting evidence that most scholars should address.

A cross-cultural and ethno-historical perspective exploring the lives and legacies of several Muslim women rulers from medieval to modern times.

Beginning with a startling endorsement of the patristic view of Judaism—that it was a "carnal" religion, in contrast to the spiritual vision of the Church—Daniel Boyarin argues that rabbinic Judaism was based on a set of assumptions about the human body that were profoundly different from those of Christianity. The body—specifically, the sexualized body—could not be renounced, for the Rabbis believed as a religious principle in the generation of offspring and hence in intercourse sanctioned by marriage. This belief bound men and women together and made impossible the various modes of gender separation practiced by early Christians. The commitment to coupling did not imply a resolution of the unequal distribution of power that characterized relations between the sexes in all late-antique societies. But Boyarin argues strenuously that the male construction and treatment of women in rabbinic Judaism did not rest on a loathing of the female body. Thus, without ignoring the currents of sexual domination that course through the Talmudic texts, Boyarin insists that the rabbinic account of human sexuality, different from that of the Hellenistic Judaisms and Pauline Christianity, has something important and empowering to teach us today.

Relating the Muslim understanding of Moses in the Qur'an to the Epic of Gilgamesh, Alexander Romances, Aramaic Targums, Rabbinic Bible exegesis, and folklore from the ancient and medieval Mediterranean, this book shows how Muslim scholars authorize and identify themselves through allusions to the Bible and Jewish tradition. Exegesis of Qur'an 18:60-82 shows how Muslim exegetes engage Biblical theology through interpretation of the ancient Israelites, their prophets, and their Torah. This Muslim use of a scripture shared with Jews and Christians suggests fresh perspectives for the history of religions, Biblical studies, cultural studies, and Jewish-Arabic studies.

Exploring how the depiction of otherness or alterity during the Middle Ages became problematic in the aesthetics of the Romance epics written during the centuries of the Crusades, this book offers a vital contribution to the growing interest in the way foreign women are presented in the texts of the Latin West and will be of consuming interest to students in women's studies, cultural studies, and medieval literature.The texts considered are written in the major European languages of the time and range from the Song of Songs through Geoffrey of Vinsauf's Poetria Nova to such epics and romances as Erec et Enide,Doon de Maience, Fierabras, La Prise d'Orange, Ars Versificatoria, The Sowdone of Babylone, and Parzifal.