A slightly more elaborate account, preserved by al-Masudi, has "some people think that the sea monster [tinnin] is thrown into the land of Gog and Magog.
Links in the chain include the Babylonian Talmud (Sanhedrin 97b), where Gog and Magog are mentioned alongside tannin chaos-monsters, and the Syriac 2 Baruch (chap.
38) We are then told that, according to some, hell (gehinom) rather than Gog and Magog lies beyond the Mountains of Darkness, a point to which we will return below.
To begin with, their survey of materials in chapter one ("Gog and Magog in Pre-Islamic, Jewish, and Christian Sources") makes it clear that Jewish sources had a formative role not only--as expected--on early interpretations of the Biblical Gog and Magog passages, but also on the Christian sources that are taken by the authors to be at the core of Islamic-era accounts of the barrier.
Still other Arabic materials quoted in Gog and Magog are transmitted on the authority of (Abd Allah b.
Ostensibly Sallam' s account is about such topics as Alexander's exploits, the threat posed by the peoples of Gog and Magog, al-Wathicrs anxieties about this threat, Sallam's own experiences, and other such details.
Neither Gog and Magog nor Mapping Frontiers appears aware of the Jewish literary antecedents to Sallam's description of Muslims who live near the barrier, who "speak Arabic and Persian," who -read the Quran and have Quran schools and mosques," and who were astonished to hear about the Commander of the Faithful at Samarra, as they had heard of neither.
63) Similarly, the buzzing sound that the whirling of the Sambatyon's rocks and sands creates is converted into the buzzing that the peoples of Gog and Magog make beyond the barrier in Sallam's account.
Sallam's account is superficially about a journey to the people of Gog and Magog whom Alexander the Great is said to have contained behind a monumental barrier.
This is a review article of Gog and Magog in Early Christian and Islamic Sources: Sallam's Quest for Alexander's Wall.
To give but one example of the deficiencies in proofreading, in chapter eight Gog and Magog are repeatedly referred to as "Gog und Magog.
Jerome's commentary on Ezekiel as evidence for a Christian perspective on Gog and Magog, only to say that Jerome "explicitly refers to Jewish tradition when he combines it with the messianic age of St.