цитирую по пересказу из Талмуда отсюда http://www.ebooksread.com/authors-eng/opie-percival-read/the-north-american-review-volume-108-hci/page-41-the-north-american-review-volume-108-hci.shtml

...We allude to the legend about Solomon, the demon Sachr, the stone Samur, and the raven who was in possession of that stone (p. 234). The whole story is derived, with some slight variations, decidedly from Rabbinical sources. The Shamir, a kind of adamant, with which one could cut the hardest stones, is mentioned in several places in the Talmud. It was used in building the Temple. Iron, says the Talmud, being an implement of war, was not to be used either in making the altar (Exod. xx. 25) or in building the temple, both being consecrated to peace. In one place (Tr. Gittin, f. 68) there is a long story, how Solomon was anxious to get the Shamir <желание Соломона заполучить шамира, возможно, аналогично желанию Ирода разыскать юного Христа; подобным же образом Вортегирн ищет юношу без отца, чтобы его кровью окропить камни постройки>; how he asked the demons where it was to be found <возможно, соответствует разговору Ирода с волхвами>; how the demons did not know, and told him to ask their king Asmodeus, or Ashmedai, as he is called in the Talmud, about it; how Solomon sent out Benajah <Иуду Искариота?>, the chief of the guards, to get hold of Ashmedai; how Benajah took with him a chain, on which the name of God the Tetragrammaton was engraved <цепь - крест Христа? «Тетраграмматон» - INRI?>; how there was a cistern of water where Ashmedai used to take his daily draught, after descending from Heaven, where he studied at a kind of heavenly college, all of which the demons had told Solomon.*

* What is said in Smith's Biblical Dictionary under "Asmodeus" is very superficial, and incorrect. Besides, it does not exactly comport with the odd fables of "the Rabbis," when it is said that Naamah was the mother of Asmodeus. This genealogy occurs in Cabalistic books of a very late date, and seems to be of Arabian origin. Naamah is identified with Venus, as the word itself may be translated Venustas. The Arabian legend says, that two angels, Haruth and Maruth, fell in love with Zohra, or Venus, and were therefore excluded from Heaven.
- интересно отметить, что на месте Голгофы стоял храм Венеры.

With the water of this cistern Benajah mingled wine <пир в Кане или Тайная Вечеря? И там и там подавалось вино и более того, возможно было изобретено тогда>, and then laid himself in ambush. Ashmedai, finding wine mixed with the water, at first decides not to drink, but at length, unable to withstand the temptation, drinks, falls asleep <ночь в Гефсимании?>, and is bound with the magic chain <видимо, крест Христа, а также арест Христа?>. He awakes, and struggles to free himself from it <возможно, борьба-сопротивление при задержании Христа в саду>. Benajah then says to him, "The name of thy master is upon thee," whereupon he struggles no longer <смирение Христа>, and is brought to Solomon <Ирод, Пилат>. He tells Solomon that the Shamir was given to the angel who is the Lord of the Sea, and that he gave it to the Hoopoo <Иосиф Аримафейский? Он кстати причастен к истории о Граале, который, по некоторым версиям, был камнем>, and that they came into possession of the Shamir by covering the nest of the Hoopoo with a glass cover <видимо, гробница Христа?>, which the bird was obliged to break with the Shamir <возможно, имеется в виду воскресение Христа или же отчасти «копье Лонгина»?>.
Гнездо Удода или Ципор-птицы было в пещере у вершины одинокого утеса. Тысячу лет держала она шамира в расщелине на вершине этой железной горы <гора - Голгофа? Можно вспомнить и заключение на горе Прометея, которого тоже караулила-сторожила птица, пока ее не убил Геракл и освободил Прометея>. Когда птица обнаружила, что вход в пещеру закрыт Бенайей, она достала шамира, бросила его на камень и громадный валун треснул и распался на части <видимо, отваленный камень гробницы Христа?>

In this story, or impious fable, as Buxtorf * calls it, we find the same elements as in the legends of India, Persia, Arabia, Greece, and Rome, and in the medieval literature of Europe. As Solomon was more a real Oriental king than any of his predecessors or successors, the Oriental nations have exerted all their brilliant fancy to invest him with glory. In the Persian legends he shares this glory with their king Djemshid, and many stories about this Persian hero were in the Jewish sagas applied to Solomon. The wonderful throne of Solomon, as described in the Second Targum of Esther, seems to be the same as the throne of Djemshid.. We read in Tabari that Djemshid compelled the demons to build palaces, and that one demon was enchained in the mountain Demaoend.
- на горе Демавенд был заключен Зохак, отражение распятия Христа.

The name of Ashmedai (or Ashemdai, as it may be read) has been identified by several scholars as Benfey, Stern, Delitzsch, Spiegel, Windischmann, and Kohut with the demon Ashem-Dev, mentioned several times in the Zend-Avesta. With regard to the Shamir, Bochart (Hiero zoicon, II. p. 347) quotes, besides other parallels, a passage of Aelian (Hist. Anim., III. 26), where it is said, that the Hoopoo, finding his nest obstructed, opened it by the help of a plant. J. Grimm, treating, in his "German Mythology," of the manifold legends about birds as guardians of marvellous plants having this quality, quotes our Shamir, and says that the Shamir, under the name of Thumare, found its way into the Gesta Romanorum, where the Ostrich is its owner. In an essay upon the Shamir, S. Cassel has shown the vast ramifications of this legend in the story told in the Gesta Romanorum (Cap. lix.) about the Emperor Jovian, whose guardian angel, in order to punish him, expelled him from his country, and reigned over it by assuming the Emperor's form*, in the story told by Aelian (Hist. Anim., I. 45) about the Woodpecker, or Picus, and in the Roman legends concerning Picus (Plutarch., Quaest. Rom., c. 21; Festus, s. v. Picus) and Faunus (Preller, Romische Mythologie, p. 331). On the other hand, it has been proved by Professor Kuhn, that the legends about the Fauni

* Cassel quotes this in reference to what is further said in the Talmud (Gittin, f. 68), that Ashmedai drove out Solomon, and, assuming his form, took possession of his throne. But the parallel between Solomon and Jovian is even more striking when compared with the Talmud of Jerusalem (Synhedrin, Cap. II.), where not Ashmedai, but an angel, does the same, in order to punish Solomon.
- имя Иовиан напоминает Иван. Например, итальянского гуманиста Иовиана Понтануса звали Джованни Понтано. Был также император Иовиан (363–364 AD), восстановитель христианства. М.б. и Иов-Зевс имеет связь с Иван?

and Satyri, about Picus and Silenus, about birds as guardians of magical plants (Spring-wurzel in the German sagas), had their origin in the mythology of the Hindoos, and are connected with the myth of Prometheus, which also sprung from India. In a note (p. 216), Professor Kuhn quotes the legend of the Shamir as analogous. But besides all the above-mentioned analogies, there are still other striking parallels to be drawn between the Talmudical and other myths. Professor Kuhn (p. 33) mentions Picus, who is entrapped by Numa in the same way as Silenus is entrapped by Midas. Midas mixed some wine with the waters of a fountain to which Silenus was accustomed to come, and so inebriated and captured him.* This is exactly the same way in which Benajah captured Ashmedai. It has often been said that the legends about Satyrs, Fauns, etc., are of Eastern origin: Ashmedai seems to be another proof of it. On his way to Solomon, he commits many seem ingly absurd and iniquitous acts, which he afterwards justifies. The same thing occurs in many Eastern tales, even in the Zadig- of Voltaire. It has been said that most of the medieval romances had their origin in the East, whence they were brought during the Crusades. In the history of the enchanter Merlin, we read that he was the son of a demon. On his way to King Vortigern, he laughs at seeing a man who had bought a pair of new shoes. Ashmedai does precisely the same: he laughs at a man who ordered a pair of shoes which were to last seven years, while the man himself was not to live seven days longer. Merlin laughs ironically and diabolically at the sight of persons weeping at a funeral procession: Ashmedai weeps at the sight of a nuptial procession, for he knew that the bridegroom would die in less than a month.

..The word "devils" in the version of Levit. xvii. 7 is in the original text "goats," with reference to the Satyrs. The lasciviousness attributed to the Satyrs is also a characteristic of Ashmedai.

...Ashmedai himself is a humorous personage. He reminds us more of Le Sage's Diable Boiteux than of a real demon. He shows his humor, when, before taking the intoxicating draught, he holds a monologue, "To drink or not to drink, that is the question," and quotes passages from the Bible (which most likely he had studied at the heavenly academy) in answer to this question. The acts which he commits on his way to Solomon are also of a humorous character; they are not at all in a demoniac style. Moreover, the true demon never weeps, as Ashmedai does. Only once he shows himself as a real devil, when, delivered from the magic chain, he hurls Solomon to a distance of four hundred miles and occupies his throne as Pseudo-Solomon. Even this humorous feat reminds us of Mephistopheles, when he says, "Now I have quite enough of all this dry stuff, I want to play the devil again."
- возможно, неслучайно вспомнили монолог Гамлета-Христа. Кроме того, по пути к Соломону Асмодей провидел будущее и цитировал Библию.

http://www.songsouponsea.com/Promenade/Poseidon2G1.html
"An old source. The Testament of Solomon, a work written in Greek, probably in the early third century of the present era, refers to Shamir as a “green stone.” But how could a greenish stone cut the hardest of diamonds with its glance?" http://www.varchive.org/ce/shamir/shamir.html

поэт 15 века в римской тоге http://en.wikipedia.org/wiki/Iovianus_Pontanus

http://www.biblicalperspectives.com/books/wine_in_the_bible/4.html Jesus and Wine
It is alleged that Christ not only partook of fermented wine but also produced it in abundant quantity at the wedding of Cana and gave it to His disciples at the Last Supper.
(4) Was Jesus a Glutton and a Drunkard? Matthew 11:19; Luke 7:34.
More than nineteen centuries ago it was said of Jesus: "Behold, a glutton and a drunkard, a friend of tax collectors and sinners!" (Matt 11:19; cf. Luke 7:34). A particular of this accusation has been repeated until today: Jesus was a drinking man! Lovers of alcoholic beverages love to affirm that Jesus was a drinking man in order to shelter themselves under the cover of His example.
The full text of this passage reads as follows: Jesus said: "For John the Baptist has come eating no bread and drinking no wine; and you say, ‘He has a demon.’ The Son of Man has come eating and drinking; and you say, ‘Behold, a glutton man, and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by all her children" (Luke 7:33-35)...

http://ru.wikipedia.org/wiki/Пик_(мифология)
Пик — в римской мифологии бог полей и лесов, бог предсказания <1>. Жил в роще у Авентинского холма. Его изображали авгуром с жезлом, либо юношей с дятлом на голове.
Сын Сатурна, отец Фавна <2>. Воздвиг дворец в Лавренте <3>. По рассказу Овидия, он был влюблен в нимфу Каненту (либо Помону), а в него была влюблена чародейка Кирка. Был превращен Киркой в дятла, который у римлян считался вещей птицей, за то, что отверг её любовь, а его спутников в разных животных <4>. Либо жена превратила его зельем в дятла, и этот дятел кормил младенцев Ромула и Рема <5>.
По Евгемеру, Пик — первый царь Ассирии, который, передав власть над ней своему сыну Белу, отправился на запад и унаследовал от отца Кроноса власть над Италией <6>. По рассказу Диодора, Пик — человек, сын Сатурна и брат Нина, называемый также Зевсом, был царем Италии и правил 200 лет. У него было много сыновей и дочерей от разных женщин, в том числе сын Фавн. Похоронили его на Крите <7>.