mot ק׳, No. 12, and Aguddat Aggadot 39. A similar statement is found MHG I, 95–96 concerning a certain serpent related to the one which seduced Eve. Comp. also Rashi on Is. 30.6 and Herodotus III, 109.
145 Baba Batra 73b; comp. also ibid. 74b, where a view is quoted which declares the monsters תנינים (Gen. 1.21) to be אורזלי דימא, which is very likely a kind of Re’em.
146 Tehillim 22, 195, where one view is also cited to the effect that the circumference was about one hundred cubits; comp. vol. IV, p. 83. On a frightful kind of tiger comp. Hullin 59b; a passage which was strangely misunderstood by the author of the article “Leviathan and Behemoth” in Jewish Encyclopedia, VIII, 39.
147 This species is known as Adne [Sadeh], or more accurately Idne; the singular is Adan. Comp. the following note.
148 Tan. Introduction 125. Comp. further R. Simeon of Sens on Kil'ayim 8.5 and Ma’asehbuch 201; Magen Abot 35b and 68a (women who grow on trees); Eshkol 24b; the references to non-Jewish writings (Mas'udi, Ibn Tufail, and Pseudo-Calisthenes) given by Steinschneider, Pseudo-Epigraphische Literatur, 25, and Hebräische Uebersetzungen, 12, 360. On the plant-man comp. further note 150, and note 89 on vol. I. 360. Kil'ayim 8.5 speaks of אדני השדה (it is plural of אדן which occurs frequently in correct manuscripts instead of אדם), which Yerushalmi, ad loc., 31c, renders in Aramaic by בר נש דטורא), “the man of the mountain” (שדה) is also found in the Bible in the sense of “mountain”). It is undoubtedly a certain species of ape. The Yerushalmi continues that this species is vulnerable only in its navel; later authors, however, found in this remark of the Yerushalmi a reference to the plant-man which is fastened by its navel to the ground. Comp. Fink, Monatsschrift, LI, 173–182; Nathan, ibid., 501. Comp. Ginzberg in Schwarz-Festschrift, 327–333, who deals at length with the meaning of אדני השדה, which Rashi identifies with the Werewolf and believes to be referred to in Job 5.23.
149 Tan. Introduction 125.
150 Responsa of R. Meir of Rothenburg (Lemberg edition, No. 160), and through the literary channels, namely, the writings of the Franco-German scholars of the twelfth and thirteenth centuries, who often discussed the “legal status” of the barnacle-goose, scholars of other countries became acquainted with this legend, though there it failed to engage the popular fancy. Christian authors, at the same
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