Rabbinical Legends, Tales, Fables, And Aphorisms

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Title:     Rabbinical Legends, Tales, Fables, And Aphorisms
Author: William Alexander Clouston [More Titles by Clouston]

I

INTRODUCTORY.

In the Talmud are embodied those rules and institutions--interpretations of the civil and canonical laws contained in the Old Testament--which were transmitted orally to succeeding generations of the Jewish priesthood until the general dispersion of the Hebrew race. According to the Rabbis, Moses received the oral as well as the written law at Mount Sinai, and it was by him communicated to Joshua, from whom it was transmitted through forty successive Receivers. So long as the Temple stood, it was deemed not only unnecessary, but absolutely unlawful, to commit these ancient and carefully-preserved traditions to writing; but after the second destruction of Jerusalem, under Hadrian, when the Jewish people were scattered over the world, the system of oral transmission of these traditions from generation to generation became impracticable, and, to prevent their being lost, they were formed into a permanent record about A.D. 190, by Rabbi Jehudah the Holy, who called his work Mishna, or the Secondary Laws. About a hundred years later a commentary on it was written by Rabbi Jochonan, called Gemara, or the Completion, and these two works joined together are known as the (Jerusalem) Talmud, or Directory. But this commentary being written in an obscure style, and omitting many traditions known farther east, another was begun by Rabbi Asche, who died A.D. 427, and completed by his disciples and followers about the year 500, which together with the Mishna formed the Babylonian Talmud. Both versions were first printed at Venice in the 16th century--the Jerusalem Talmud, in one folio volume, about the year 1523; and the Babylonian Talmud, in twelve folio volumes, 1520-30. In the 12th century Moses Maimonides, a Spanish Rabbi, made an epitome, or digest, of all the laws and institutions of the Talmud. Such, in brief, is the origin and history of this famed compilation, which has been aptly described as an extraordinary monument of human industry, human wisdom, and human folly.

By far the greater portion of the Talmud is devoted to the ceremonial law, as preserved by oral tradition in the manner above explained; but it also comprises innumerable sayings or aphorisms of celebrated Rabbis, together with narratives of the most varied character--legends regarding Biblical personages, moral tales, fables, parables, and facetious stories. Of the rabbinical legends, many are extremely puerile and absurd, and may rank with the extravagant and incredible monkish legends of mediæval times; some, however, are characterised by a richness of humour which one would hardly expect to meet with in such a work; while not a few of the parables, fables, and tales are strikingly beautiful, and will favourably compare with the same class of fictions composed by the ancient sages of Hindústán.

It is a singular circumstance, and significant as well as singular, that while the Hebrew Talmud was, as Dr. Barclay remarks, "periodically banned and often publicly burned, from the age of the Emperor Justinian till the time of Pope Clement VIII," several of the best stories in the Gesta Romanorum, a collection of moral tales (or tales "moralised") which were read in Christian churches throughout Europe during the Middle Ages, are derived mediately or immediately from this great storehouse of rabbinical learning.[55]

[55] In midsummer, 1244, twenty waggon loads of copies of the
Talmud were burnt in France. This was in consequence of,
and four years after, a public dispute between a certain
Donin (afterwards called Nicolaus), a converted Jew,
with Rabbi Yehiel, of Paris, on the contents of the
Talmud.--See Journal of Philology, vol. xvi, p.
133.--In the year 1569, the famous Jewish library in
Cremona was plundered, and 12,000 copies of the Talmud
and other Jewish works were committed to the
flames.--The Talmud, by Joseph Barclay, LL.D., London,
1875, p. 14.

The traducers of the Talmud, among other false assertions, have represented the Rabbis as holding their own work as more important than even the Old Testament itself, and as fostering among the Jewish people a spirit of intolerance towards all persons outside the pale of the Hebrew religion. In proof of the first assertion they cite the following passage from the Talmud: "The Bible is like water, the Mishna, like wine, the Gemara, spiced wine; the Law, like salt, the Mishna, pepper, the Gemara, balmy spice." But surely only a very shallow mind could conceive from these similitudes that the Rabbis rated the importance of the Bible as less than that of the Talmud; yet an English Church clergyman, in an article published in a popular periodical a few years since, reproduced this passage in proof of rabbinical presumption--evidently in ignorance of the peculiar style of Oriental metaphor. What is actually taught by the Rabbis in the passage in question, regarding the comparative merits of the Bible and the Talmud, is this: The Bible is like water, the Law is like salt; now, water and salt are indispensable to mankind. The Mishna is like wine and pepper--luxuries, not necessaries of life; while the Gemara is like spiced wine and balmy spices--still more refined luxuries, but not necessaries, like water and salt.

With regard to the accusation of intolerance brought against the Rabbis, it is worse than a misconception of words or phrases; it is a gross calumny, the more reprehensible if preferred by those who are acquainted with the teachings of the Talmud, since they are thus guilty of wilfully suppressing the truth. In the following passages a broad, humane spirit of toleration is clearly inculcated:

"It is our duty to maintain the heathen poor along with those of our own nation."

"We must visit their sick, and administer to their relief, bury their dead," and so forth.

"The heathens that dwell out of the land of Israel ought not to be considered as idolators, since they only follow the customs of their fathers."

"The pious men of the heathen will have their portion in the next world."

"It is unlawful to deceive or over-reach any one, not even a heathen."

"Be circumspect in the fear of the Lord, soft in speech, slow in wrath, kind and friendly to all, even to the heathen."

Alluding to the laws inimical to the heathen, Rabbi Mosha says: "What wise men have said in this respect was directed against the ancient idolators, who believed neither in a creation nor in a deliverance from Egypt; but the nations among whom we live, whose protection we enjoy, must not be considered in this light, since they believe in a creation, the divine origin of the law, and many other fundamental doctrines of our religion. It is, therefore, not only our duty to shelter them against actual danger, but to pray for their welfare and the prosperity of their respective governments."[56]

[56] Introductory Essay to Hebrew Tales, by Hyman Hurwitz;
published at London in 1826.

Let the impartial reader compare these teachings of the Rabbis with the intolerant doctrines and practices of Christian pastors, even in modern times as well as during the Middle Ages: when they taught that out of the pale of the Church there could be no salvation; that no faith should be kept with heretics, or infidels: when Catholics persecuted Protestants, and Protestants retaliated upon Catholics:

Christians have burned each other, quite persuaded
That all the Apostles would have done as they did!

It will probably occur to most readers, in connection with the rabbinical doctrine, that it is unlawful to over-reach any one, that the Jews appear to have long ignored such maxims of morality. But it should be remembered that if they have earned for themselves, by their chicanery in mercantile transactions, an evil reputation, their ancestors in the bad old times were goaded into the practice of over-reaching by cunning those Christian sovereigns and nobles who robbed them of their property by force and cruel tortures. Moreover, where are the people to be found whose daily actions are in accordance with the religion they profess? At least, the Rabbis, unlike the spiritual teachers of mediæval Europe, did not openly inculcate immoral doctrines.

II

LEGENDS OF SOME BIBLICAL CHARACTERS.

There is, no doubt, very much in the Talmud that possesses a recondite, spiritual meaning; but it would likely puzzle the most ingenious and learned modern Rabbis to construe into mystical allegories such absurd legends regarding Biblical personages as the following:

Adam and Eve.

Adam's body, according to the Jewish Fathers, was formed of the earth of Babylon, his head of the land of Israel, and his other members of other parts of the world. Originally his stature reached the firmament, but after his fall the Creator, laying his hand upon him, lessened him very considerably.[57] Mr Hershon, in his Talmudic Miscellany, says there is a notion among the Rabbis that Adam was at first possessed of a bi-sexual organisation, and this conclusion they draw from Genesis i, 27, where it is said: "God created man in his own image, male-female created he him."[58] These two natures it was thought lay side by side; according to some, the male on the right and the female on the left; according to others, back to back; while there were those who maintained that Adam was created with a tail, and that it was from this appendage that Eve was fashioned![59] Other Jewish traditions (continues Mr. Hershon) inform us that Eve was made from the thirteenth rib of the right side, and that she was not drawn out by the head, lest she should be vain; nor by the eyes, lest she should be wanton; nor by the mouth, lest she should be given to garrulity; nor by the ears, lest she should be an eavesdropper; nor by the hands, lest she should be intermeddling; nor by the feet, lest she should be a gadder; nor by the heart, lest she should be jealous;--but she was taken out from the side: yet, in spite of all these precautions, she had every one of the faults so carefully guarded against!

[57] Commentators on the Kurán say that Adam's beard did not
grow till after his fall, and it was the result of his
excessive sorrow and penitence. Strange to say, he was
ashamed of his beard, till he heard a voice from heaven
calling to him and saying: "The beard is man's ornament
on earth; it distinguishes him from the feeble woman."
Thus we ought to--should we not?--regard our beards as
the offshoots of what divines term "original sin"; and
cherish them as mementoes of the Fall of Man. Think of
this, ye effeminate ones who use the razor!

[58] The notion of man being at first androgynous, or
man-woman, was prevalent in most of the countries of
antiquity. Mr. Baring-Gould says that "the idea, that
man without woman and woman without man are imperfect
beings, was the cause of the great repugnance with which
the Jews and other nations of the East regarded
celibacy." (Legends of the Old Testament, vol. i, p.
22.) But this, I think, is not very probable. The
aversion of Asiatics from celibacy is rather to be
ascribed to their surroundings in primitive times, when
neighbouring clans were almost constantly at war with
each other, and those chiefs and notables who had the
greatest number of sturdy and valiant sons and grandsons
would naturally be best able to hold their own against
an enemy. The system of concubinage, which seems to have
existed in the East from very remote times, is not
matrimony, and undoubtedly had its origin in the
passionate desire which, even at the present day, every
Asiatic has for male offspring. By far the most common
opening of an Eastern tale is the statement that there
was a certain king, wise, wealthy, and powerful, but
though he had many beautiful wives and handmaidens,
Heaven had not yet blest him with a son, and in
consequence of this all his life was embittered, and he
knew no peace day or night.

[59] Professor Charles Marelle, of Berlin, in an interesting
little collection, Affenschwanz, &c.; Variants orales
de Contes Populaires, Français et Etrangers
(Braunschweig, 1888), gives an amusing story, based
evidently on this rabbinical legend: The woman formed
from Adam's tail proved to be as mischievous as a
monkey, and gave her spouse no peace; whereupon another
was formed from a part of his breast, and she was a
decided improvement on her sister. All the giddy girls
in the world are descended from the woman who was made
from Adam's tail.

Adam's excuse for eating of the forbidden fruit, "She gave me of the tree and I did eat," is said to be thus ingeniously explained by the learned Rabbis: By giving him of the tree is meant that Eve took a stout crab-tree cudgel, and gave her husband (in plain English) a sound rib-roasting, until he complied with her will!--The lifetime of Adam, according to the Book of Genesis, ch. v, 5, was nine hundred and thirty years, for which the following legend (reproduced by the Muslim traditionists) satisfactorily accounts: The Lord showed to Adam every future generation, with their heads, sages, and scribes.[60] He saw that David was destined to live only three hours, and said: "Lord and Creator of the world, is this unalterably fixed?" The Lord answered: "It was my original design." "How many years shall I live?" "One thousand." "Are grants known in heaven?" "Certainly." "I grant then seventy years of my life to David." What did Adam therefore do? He gave a written grant, set his seal to it, and the same was done by the Lord and Metatron.

[60] You and I, good reader, must therefore have been seen by
the Father of Mankind.

The body of Adam was taken into the ark by Noah, and when at last it grounded on the summit of Mount Ararat [which it certainly never did!], Noah and his three sons removed the body, "and they followed an angel, who led them to a place where the First Father was to lie. Shem (or Melchizidek, for they are one), being consecrated by God to the priesthood, performed the religious rites, and buried Adam at the centre of the earth, which is Jerusalem. But some say he was buried by Shem, along with Eve in the cave of Machpelah in Hebron; others relate that Noah on leaving the ark distributed the bones of Adam among his sons, and that he gave the head to Shem, who buried it in Jerusalem."[61]

[61] Legends of Old Testament Characters, by S.
Baring-Gould, vol. i, pp. 78, 79.

Cain and Abel.

The Hebrew commentators are not agreed regarding the cause of Cain's enmity towards his brother Abel. According to one tradition, Cain and Abel divided the whole world between them, one taking the moveable and the other the immoveable possessions. One day Cain said to his brother: "The earth on which thou standest is mine; therefore betake thyself to the air." Abel rejoined: "The garment which thou dost wear is mine; therefore take it off." From this there arose a conflict between them, which resulted in Abel's death. Rabbi Huna teaches, however, that they contended for a twin sister of Abel; the latter claimed her because she was born along with him, while Cain pleaded his right of primogeniture. After Adam's first-born had taken his brother's life, the sheep-dog of Abel faithfully guarded his master's corpse from the attacks of beasts and birds of prey. Adam and Eve also sat near the body of their pious son, weeping bitterly, and not knowing how to dispose of his lifeless clay. At length a raven, whose mate had lately died, said to itself: "I will go and show to Adam what he must do with his son's body," and accordingly scooped a hole in the ground and laid the dead raven therein, and covered it with earth. This having been observed by Adam, he likewise buried the body of Abel. For this service rendered to our great progenitor, we are told, the Deity rewarded the raven, and no one is allowed to injure its young: "they have food in abundance, and their cry for rain is always heard."[62]

[62] The Muhammedan legend informs us that Cain was
afterwards slain by the blood-avenging angel. But the
Jewish traditionists say that God was at length moved by
Cain's contrition and placed on his brow a seal, which
indicated that the fratricide was fully pardoned. Adam
happened to meet him, and observing the seal on his
forehead, asked him how he had turned aside the wrath of
God. He replied: "By confession of my sin and sincere
repentance." On hearing this Adam exclaimed, beating his
breast: "Woe is me! Is the virtue of repentance so great
and I knew it not?"

The Planting of the Vine.

When Noah planted the vine, say the Rabbis, Satan slew a sheep, a lion, an ape, and a sow, and buried the carcases under it; and hence the four stages from sobriety to absolute drunkenness: Before a man begins to drink, he is meek and innocent as a lamb, and as a sheep in the hand of the shearer is dumb; when he has drank enough, he is fearless as a lion, and says there is no one like him in the world; in the next stage, he is like an ape, and dances, jests, and talks nonsense, knowing not what he is doing and saying; when thoroughly drunken, he wallows in the mire like a sow.[63] To this legend Chaucer evidently alludes in the Prologue to the Maniciple's Tale:

I trow that ye have dronken wine of ape,
And that is when men plaien at a strawe.

[63] A garbled version of this legend is found in the Latin
Gesta Romanorum (it does not occur in the Anglican
versions edited by Sir F. Madden for the Roxburghe Club,
and by Mr. S. J. Herrtage for the Early English Text
Society), Tale 179, as follows: "Josephus, in his work
on 'The Causes of Things,' says that Noah discovered the
vine in a wood, and because it was bitter he took the
blood of four animals, viz., of a lion, a lamb, a pig,
and a monkey. This mixture he united with earth and made
a kind of manure, which he deposited at the roots of the
trees. Thus the blood sweetened the fruit, with the
juice of which he afterwards intoxicated himself, and
lying naked was derided by his youngest son."

Luminous Jewels.

Readers of that most fascinating collection of Eastern tales, commonly but improperly called the Arabian Nights' Entertainments, must be familiar with the remarkable property there ascribed to certain gems, of furnishing light in the absence of the sun. Possibly the Arabians adopted this notion from the Rabbis, in whose legends jewels are frequently represented as possessing the light-giving property. For example, we learn that Noah and his family, while in the ark, had no light besides what was obtained from diamonds and other precious stones. And Abraham, who, it appears, was extremely jealous of his wives, built for them an enchanted city, of which the walls were so high as to shut out the light of the sun; an inconvenience which he easily remedied by means of a large basin full of rubies and other jewels, which shed forth a flood of light equal in brilliancy to that of the sun itself.[64]

[64] Luminous jewels figure frequently in Eastern tales, and
within recent years, from experiments and observations,
the phosphorescence of the diamond, sapphire, ruby, and
topaz has been fully established.

Abraham's Arrival in Egypt.

When Abraham journeyed to Egypt he had among his impedimenta a large chest. On reaching the gates of the capital the customs officials demanded the usual duties. Abraham begged them to name the sum without troubling themselves to open the chest. They demanded to be paid the duty on clothes. "I will pay for clothes," said the patriarch, with an alacrity which aroused the suspicions of the officials, who then insisted upon being paid the duty on silk. "I will pay for silk," said Abraham. Hereupon the officials demanded the duty on gold, and Abraham readily offered to pay the amount. Then they surmised that the chest contained jewels, but Abraham was quite as willing to pay the higher duty on gems, and now the curiosity of the officials could be no longer restrained. They broke open the chest, when, lo, their eyes were dazzled with the lustrous beauty of Sarah! Abraham, it seems, had adopted this plan for smuggling his lovely wife into the Egyptian dominions.

The Infamous Citizens of Sodom.

Some of the rabbinical legends descriptive of the singular customs of the infamous citizens of Sodom are exceedingly amusing--or amazing. The judges of that city are represented as notorious liars and mockers of justice. When a man had cut off the ear of his neighbour's ass, the judge said to the owner: "Let him have the ass till the ear is grown again, that it may be returned to thee as thou wishest." The hospitality shown by the citizens to strangers within their gates was of a very peculiar kind. They had a particular bed for the weary traveller who entered their city and desired shelter for the night. If he was found to be too long for the bed, they reduced him to the proper size by chopping off so much of his legs; and if he was shorter than the bed, he was stretched to the requisite length.[65] To preserve their reputation for hospitality, when a stranger arrived each citizen was required to give him a coin with his name written on it, after which the unfortunate traveller was refused food, and as soon as he had died of hunger every man took back his own money. It was a capital offence for any one to supply the stranger with food, in proof of which it is recorded that a poor man, having arrived in Sodom, was presented with money and refused food by all to whom he made his wants known. It chanced that, as he lay by the roadside almost starved to death, he was observed by one of Lot's daughters, who had compassion on him, and supplied him with food for many days, as she went to draw water for her father's household. The citizens, marvelling at the man's tenacity of life, set a person to watch him, and Lot's daughter being discovered bringing him bread, she was condemned to death by burning. Another kind-hearted maiden who had in like manner relieved the wants of a stranger, was punished in a still more dreadful manner, being smeared over with honey, and stung to death by bees.

[65] Did the Talmudist borrow this story from the Greek
legend of the famous robber of Attica, Procrustes, who
is said to have treated unlucky travellers after the
same barbarous fashion?

It may be naturally supposed that travellers who were acquainted with the peculiar ways of the citizens of Sodom would either pass by that city without entering its inhospitable gates, or, if compelled by business to go into the town, would previously provide themselves with food; but even this last precaution did not avail them against the wiles of those wicked people: A man from Elam, journeying to a place beyond Sodom, reached the infamous city about sunset. The stranger had with him an ass, bearing a valuable saddle to which was strapped a large bale of merchandise. Being refused a lodging by each citizen of whom he asked the favour, our traveller made a virtue of necessity, and determined to pass the night, along with his animal and his goods, as best he might, in the streets. His preparations with this view were observed by a cunning and treacherous citizen, named Hidud, who came up, and, accosting him courteously, desired to know whence he had come and whither he was bound. The stranger answered that he had come from Hebron, and was journeying to such a place; that, being refused shelter by everybody, he was preparing to pass the night in the streets; and that he was provided with bread for his own use and with fodder for his beast. Upon this Hidud invited the stranger to his house, assuring him that his lodging should cost him nothing, while the wants of his beast should not be forgotten. The stranger accepted of Hidud's proffered hospitality, and when they came to his house the citizen relieved the ass of the saddle and merchandise, and carefully placed them for security in his private closet. He then led the ass into his stable and amply supplied him with provender; and returning to the house, he set food before his guest, who, having supped, retired to rest. Early in the morning the stranger arose, intending to resume his journey, but his host first pressed him to partake of breakfast, and afterwards persuaded him to remain at his house for two days. On the morning of the third day our traveller would no longer delay his departure, and Hidud therefore brought out his beast, saying kindly to his guest: "Fare thee well." "Hold!" said the traveller. "Where is my beautiful saddle of many colours and the strings attached thereto, together with my bale of rich merchandise?" "What sayest thou?" exclaimed Hidud, in a tone of surprise. The stranger repeated his demand for his saddle and goods. "Ah," said Hidud, affably, "I will interpret thy dream: the strings that thou hast dreamt of indicate length of days to thee; and the many-coloured saddle of thy dream signifies that thou shalt become the owner of a beauteous garden of odorous flowers and rich fruit trees." "Nay," returned the stranger, "I certainly entrusted to thy care a saddle and merchandise, and thou hast concealed them in thy house." "Well," said Hidud, "I have told thee the meaning of thy dream. My usual fee for interpreting a dream is four pieces of silver, but, as thou hast been my guest, I will only ask three pieces of thee." On hearing this very unjust demand the stranger was naturally enraged, and he accused Hidud in the court of Sodom of stealing his property. After each had stated his case, the judge decreed that the stranger must pay Hidud's fee, since he was well known as a professional interpreter of dreams. Hidud then said to the stranger: "As thou hast proved thyself such a liar, I must not only be paid my usual fee of four pieces of silver, but also the value of the two days' food with which I provided thee in my house." "I will cheerfully pay thee for the food," rejoined the traveller, "on condition that thou restore my saddle and merchandise." Upon this the litigants began to abuse each other and were thrust into the street, where the citizens, siding with Hidud, soundly beat the unlucky stranger, and then expelled him from the city.

Abraham once sent his servant Eliezer to Sodom with his compliments to Lot and his family, and to inquire concerning their welfare. As Eliezer entered Sodom he saw a citizen beating a stranger, whom he had robbed of his property. "Shame upon thee!" exclaimed Eliezer to the citizen. "Is this the way you act towards strangers?" To this remonstrance the man replied by picking up a stone and striking Eliezer with it on the forehead with such force as to cause the blood to flow down his face. On seeing the blood the citizen caught hold of Eliezer and demanded to be paid his fee for having freed him of impure blood. "What!" said Eliezer, "am I to pay thee for wounding me?" "Such is our law," returned the citizen. Eliezer refused to pay, and the man brought him before the judge, to whom he made his complaint. The judge then decreed: "Thou must pay this man his fee, since he has let thy blood; such is our law." "There, then," said Eliezer, striking the judge with a stone, and causing him to bleed, "pay my fee to this man, I want it not," and then departed from the court.[66]

[66] There are two Italian stories which bear some
resemblance to this queer legend: In the fourth novel of
Arienti an advocate is fined for striking his opponent
in court, and "takes his change" by repeating the
offence; and in the second novel of Sozzini, Scacazzone,
after dining sumptuously at an inn, and learning from
the waiter that the law of that town imposed a fine of
ten livres for a blow on the face, provokes the landlord
so that he gets a slap from him on the cheek, upon which
he tells Boniface to pay himself out of the fine he
should have had to pay for the blow if charged before
the magistrate, and give the rest of the money to the
waiter.--A similar story is told in an Arabian
collection, of a half-witted fellow and the kází.

Abraham and Ishmael's Wife.

Hagar, the handmaid of Sarah, was given as a slave to Abraham, by her father, Pharaoh, king of Egypt, who said: "My daughter had better be a slave in the house of Abraham than mistress in any other house." Her son Ishmael, it is said, took unto himself a wife of the daughters of Moab. Three years afterwards Abraham set out to visit his son, having solemnly promised Sarah (who, it thus appears, was still jealous of her former handmaid) that he would not alight from his camel. He reached Ishmael's house about noontide, and found his wife alone. "Where is Ishmael?" inquired the patriarch. "He is gone into the wilderness with his mother to gather dates and other fruits." "Give me, I pray thee, a little bread and water, for I am fatigued with travelling." "I have neither bread nor water," rejoined the inhospitable matron. "Well," said the patriarch, "tell Ishmael when he comes home that an old man came to see him, and recommends him to change the door-post of his house, for it is not worthy of him." On Ishmael's return she gave him the message, from which he at once understood that the stranger was his father, and that he did not approve of his wife. Accordingly he sent her back to her own people, and Hagar procured him a wife from her father's house. Her name was Fatima.

Another period of three years having elapsed, Abraham again resolved to visit his son; and having, as before, pledged his word to Sarah that he would not alight at Ishmael's house, he began his journey. When he arrived at his son's domicile he found Fatima alone, Ishmael being abroad, as on the occasion of his previous visit. But from Fatima he received every attention, albeit she knew not that he was her husband's father. Highly gratified with Fatima's hospitality, the patriarch called down blessings upon Ishmael, and returned home. Fatima duly informed Ishmael of what had happened in his absence, and then he knew that Abraham still loved him as his son.

This is one of the few rabbinical legends regarding Biblical characters which do not exceed the limits of probability; and I confess I can see no reason why these interesting incidents should be considered as purely imaginary. As a rule, however, the Talmudic legends of this kind must be taken not only cum grano salis, but with a whole bushel of that most necessary commodity, particularly such marvellous relations as that of Rabbi Jehoshua, when he informs us that the "ram caught in a thicket," which served as a substitute for sacrifice when Abraham was prepared to offer up his son Isaac, was brought by an angel out of Paradise, where it pastured under the Tree of Life and drank from the brook which flows beneath it. This creature, the Rabbi adds, diffused its perfume throughout the world.[67]

[67] The commentators on the Kurán have adopted this legend.
But according to the Kurán it was not Isaac, but
Ishmael, the great progenitor of the Arabs, who was to
be sacrificed by Abraham.

Joseph and Potiphar's Wife.

The story of Joseph and Potiphar's wife, as related in the Book of Genesis, finds parallels in the popular tales and legends of many countries: the vengeance of "woman whose love is scorned," says a Hindú writer, "is worse than poison"! But the rabbinical version is quite unique in representing the wife of Potiphar as having aiders and abettors in carrying out her scheme of revenge: For some days after the pious young Israelite had declined her amorous overtures, she looked so ill that her female friends inquired of her the cause, and having told them of her adventure with Joseph, they said: "Accuse him before thy husband, that he may be cast into prison." She desired them to accuse him likewise to their husbands, which they did accordingly; and their husbands went before Pharaoh and complained of Joseph's misconduct towards their wives.[68]

[68] Commentators on the Kurán inform us that when Joseph was
released from prison, after so satisfactorily
interpreting Pharaoh's two dreams, Potiphar was degraded
from his high office. One day, while Joseph was riding
out to inspect a granary beyond the city, he observed a
beggar-woman in the street, whose whole appearance,
though most distressing, bore distinct traces of former
greatness. Joseph approached her compassionately, and
held out to her a handful of gold. But she refused it,
and said aloud: "Great prophet of Allah, I am unworthy
of this gift, although my transgression has been the
stepping-stone to thy present fortune." At these words
Joseph regarded her more closely, and, behold, it was
Zulaykhá, the wife of his lord. He inquired after her
husband, and was told that he had died of sorrow and
poverty soon after his deposition. On hearing this,
Joseph led Zulaykhá to a relative of the king, by whom
she was treated like a sister, and she soon appeared to
him as blooming as at the time of his entrance into her
house. He asked her hand of the king, and married her,
with his permission.

Zulaykhá was the name of Potiphar's wife, if we may
believe Muhammedan legends, and the daughter of the king
of Maghrab (or Marocco), who gave her in marriage to the
grand vazír of the king of Egypt, and the beauteous
princess was disgusted to find him, not only very old,
but, as a modest English writer puts it, very mildly,
"belonged to that unhappy class which a practice of
immemorial antiquity in the East excluded from the
pleasures of love and the hope of posterity." This
device of representing Potiphar as being what Byron
styles "a neutral personage" was, of course, adopted by
Muslim traditionists and poets in order to "white-wash"
the frail Zulaykhá.--There are extant many Persian and
Turkish poems on the "loves" of Yúsuf wa Zulaykhá,
most of them having a mystical signification, and that
by the celebrated Persian poet Jámí is universally
considered as by far the best.

Joseph and his Brethren.

Wonderful stories are related of Joseph and his brethren. Simeon, if we may credit the Talmudists, must have been quite a Hercules in strength. The Biblical narrative of Simeon's detention by his brother Joseph is brief but most expressive: "And he turned himself about from them and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes."[69] The Talmudists condescend more minutely regarding this interesting incident: When Joseph ordered seventy valiant men to put Simeon in chains, they had no sooner approached him than he roared so loud that all the seventy fell down at his feet and broke their teeth! Joseph then said to his son Manasseh: "Chain thou him"; whereupon Manasseh dealt Simeon a single blow and immediately overpowered him; upon which Simeon exclaimed: "Surely this was the blow of a kinsman!"--When Joseph sent Benjamin to prison, Judah cried so loud that Chushim, the son of Dan, heard him in Canaan and responded. Joseph feared for his life, for Judah was so enraged that he wept blood. Some say that Judah wore five garments, one over the other; but when he was angry his heart swelled so much that his five garments burst open. Joseph cried so terribly that one of the pillars of his house fell in and was changed into sand. Then Judah said: "He is valiant, like one of us."

[69] Gen. xlii, 24.--It does not appear from the sacred
narrative why Joseph selected his brother Simeon as
hostage. Possibly Simeon was most eager for his death,
before he was cast into the dry well and then sold to
the Ishmaelites; and indeed both he and his brother Levi
seem to have been "a bad lot," judging from the dying
Jacob's description of them, Gen. xlix, 5-7.

Jacob's Sorrow.

But like a gem, among a heap of rubbish is the touching little story of how the news of Joseph's being alive and the viceroy of Egypt was conveyed to the aged and sorrow-stricken Jacob. When the brethren had returned to the land of Canaan, after their second expedition, they were perplexed how to communicate to their father the joyful intelligence that his long-lamented son still lived, fearing it might have a fatal effect on the old man if suddenly told to him. At length Serach, the daughter of Asher, proposed that she should convey the tidings to her grandfather in a song. Accordingly she took her harp, and sang to Jacob the whole story of Joseph's life and his present greatness, and her music soothed his spirit; and when he fully realised that his son was yet alive, he fervently blessed her, and she was taken into Paradise, without tasting of death.[70]

[70] "Jacob's grief" is proverbial in Muslim countries. In
the Kurán, sura xii, it is stated that the patriarch
became totally blind through constant weeping for the
loss of Joseph, and that his sight was restored by means
of Joseph's garment, which the governor of Egypt sent by
his brethren.--In the Makamat of Al-Harírí, the
celebrated Arabian poet (A.D. 1054-1122), Harith bin
Hamman is represented as saying that he passed a night
of "Jacobean sorrow," and another imaginary character is
said to have "wept more than Jacob when he lost his
son."

Moses and Pharaoh.

The slaughter of the Hebrew male children by the cruel command of the "Pharoah who knew not Joseph" was a precaution adopted, we are informed by the Rabbis, in consequence of a dream which that monarch had, of an aged man who held a balance in his right hand; in one scale he placed all the sages and nobles of Egypt, and in the other a little lamb, which weighed down them all. In the morning Pharaoh told his strange dream to his counsellors, who were greatly terrified, and Bi'lam, the son of Beor, the magician, said: "This dream, O King, forebodes great affliction, which one of the children of Israel will bring upon Egypt." The king asked the soothsayer whether this threatened evil might not be avoided. "There is but one way of averting the calamity--cause every male child of Hebrew parents to be slain at birth." Pharaoh approved of this advice, and issued an edict accordingly. The Egyptian monarch's kind-hearted daughter (whose name, by the way, was Bathia), who rescued the infant Moses from the common fate of the Hebrew male children, was a leper, and consequently was not permitted to use the warm baths. But no sooner had she stretched forth her hand to the crying infant than she was healed of her leprosy, and, moreover, afterwards admitted bodily into Paradise.[71]

[71] Muslims say that Pharaoh's seven daughters were all
lepers, and that Bathia's sisters, as well as herself,
were cured through her saving the infant Moses.

According to the Hebrew traditionists, nine human beings
entered Paradise without having tasted of death, viz.:
Enoch; Messiah; Elias; Eliezer, the servant of Abraham;
the servant of the king of Kush; Hiram, king of Tyre;
Jaabez, the son of the Prince, and the Rabbi, Juda;
Serach, the daughter of Asher; and Bathia, the daughter
of Pharaoh.

The last of the race of genuine Dublin ballad-singers,
who rejoiced in the nom de guerre of "Zozimus" (ob.
1846), used to edify his street patrons with a slightly
different reading of the romantic story of the finding
of Moses in the bulrushes, which has the merit of
striking originality, to say the least:

In Egypt's land, upon the banks of Nile,
King Pharaoh's daughter went to bathe in style;
She tuk her dip, then went unto the land,
And, to dry her royal pelt, she ran along the strand.
A bulrush tripped her, whereupon she saw
A smiling babby in a wad of straw;
She tuk it up, and said, in accents mild,
"Tare an' agers, gyurls, which av yez owns this child? "

The story of the finding of Moses has its parallels in
almost every country--in the Greek and Roman legends of
Perseus, Cyrus, and Romulus--in Indian, Persian, and
Arabian tales--and a Babylonian analogue is given, as
follows, by the Rev. A. H. Sayce, in the Folk-Lore
Journal for 1883: "Sargon, the mighty monarch, the king
of Agané, am I. My mother was a princess; my father I
knew not. My father's brother loved the mountain land.
In the city of Azipiranu, which on the bank of the
Euphrates lies, my mother, the princess, conceived me;
in an inacessible spot she brought me forth. She placed
me in a basket of rushes; with bitumen the door of my
ark she closed. She launched me on the river, which
drowned me not. The river bore me along; to Akki, the
irrigator, it brought me. Akki, the irrigator, in the
tenderness of his heart, lifted me up. Then Akki, the
irrigator, as his gardener appointed me, and in my
gardenership the goddess Istar loved me. For forty-five
years the kingdom I have ruled, and the black-headed
(Akkadian) race have governed."

Of the childhood of Moses a curious story is told to account for his being in after life "slow of speech and slow of tongue": Pharaoh was one day seated in his banqueting hall, with his queen at his right hand and Bathia at his left, and around him were his two sons, Bi'lam, the chief soothsayer, and other dignitaries of his court, when he took little Moses (then three years old) upon his knee, and began to fondle him. The Hebrew urchin stretched forth his hand and took the kingly crown from Pharaoh's brow and deliberately placed it upon his own head. To the monarch and his courtiers this action of the child was ominous, and Pharaoh inquired of his counsellors how, in their judgment, the audacious little Hebrew should be punished. Bi'lam, the sooth-sayer, answered: "Do not suppose, O King, that this is necessarily the thoughtless action of a child; recollect thy dream which I did interpret for thee. But let us prove whether this child is possessed of understanding beyond his years, in this manner: let two plates, one containing fire, the other gold, be placed before the child; and if he grasp the gold, then is he of superior understanding, and should therefore be put to death." The plates, as proposed by the soothsayer, were placed before the child Moses, who immediately seized upon the fire, and put it into his mouth, which caused him henceforward to stammer in his speech.

It was no easy matter for Moses and his brother to gain access to Pharaoh, for his palace had 400 gates, 100 on each side; and before each gate stood no fewer than 60,000 tried warriors. Therefore the angel Gabriel introduced them by another way, and when Pharaoh beheld Moses and Aaron he demanded to know who had admitted them. He summoned the guards, and ordered some of them to be beaten and others to be put to death. But next day Moses and Aaron returned, and the guards, when called in, exclaimed: "These men are sorcerers, for they cannot have come in through any of the gates." There were, however, much more formidable guardians of the royal palace: the 400 gates were guarded by bears, lions, and other ferocious beasts, who suffered no one to pass unless they were fed with flesh. But when Moses and Aaron came, they gathered about them, and licked the feet of the prophets, accompanying them to Pharaoh.--Readers who are familiar with the Thousand and One Nights and other Asiatic story-books will recollect many tales in which palaces are similarly guarded. In the spurious "Canterbury" Tale of Beryn (taken from the first part of the old French romance of the Chevalier Berinus), which has been re-edited for the Chaucer Society, the palace-garden of Duke Isope is guarded by eight necromancers who look like "abominabill wormys, enough to frighte the hertiest man on erth," also by a white lion that had eaten five hundred men.

III

LEGENDS OF DAVID AND SOLOMON, ETC.

Muhammed, the great Arabian lawgiver, drew very largely from the rabbinical legends in his composition of the Kurán, every verse of which is considered by pious Muslims as a miracle, or wonder (ayet). The well-known story of the spider weaving its web over the mouth of the cave in which Muhammed and Abú Bekr had concealed themselves in their flight from Mecca to Medina was evidently borrowed from the Talmudic legend of David's flight from the malevolence of Saul: Immediately after David had entered the cave of Adullam, a spider spun its web across the opening. His pursuers presently passing that way were about to search the cave; but perceiving the spider's web, they naturally concluded that no one could have recently entered there, and thus was the future king of Israel preserved from Saul's vengeance.

King David once had a narrow escape from death at the hands of Goliath's brother Ishbi. The king was hunting one morning when Satan appeared before him in the form of a deer.[72] David drew his bow, but missed him, and the feigned deer ran off at the top of his speed. The king, with true sportsman's instinct, pursued the deer, even into the land of the Philistines--which, doubtless, was Satan's object in assuming that form. It unluckily happened that Ishbi, the brother of Goliath, recognised in the person of the royal hunter the slayer of the champion of Gath, and he immediately seized David, bound him neck and heels together, and laid him beneath his wine-press, designing to crush him to death. But, lo, the earth became soft, and the Philistine was baffled. Meanwhile, in the land of Israel a dove with silver wings was seen by the courtiers of King David fluttering about, apparently in great distress, which signified to the wise men that their royal master was in danger of his life. Abishai, one of David's counsellors, at once determined to go and succour his sovereign, and accordingly mounted the king's horse, and in a few minutes was in the land of the Philistines. On arriving at Ishbi's house, he discovered that gentleman's venerable mother spinning at the door. The old lady threw her distaff at the Israelite, and, missing him, desired him to bring it back to her. Abishai returned it in such a manner that she never afterwards required a distaff. This little incident was witnessed by Ishbi, who, resolving to rid himself of one of his enemies forthwith, took David from beneath the wine-press, and threw him high into the air, expecting that he would fall upon his spear, which he had previously fixed into the ground. But Abishai pronounced the Great Name (often referred to in the Talmud), and David, in consequence, remained suspended between earth and sky. In the sequel they both unite against Ishbi, and put him to death.[73]

[72] That the arch-fiend could, and often did, assume various
forms to lure men to their destruction was universally
believed throughout Europe during mediæval times and
even much later; generally he appeared in the form of a
most beautiful young woman; and there are still current
in obscure parts of Scotland wild legends of his having
thus tempted even godly men to sin.--In Asiatic tales
rákshasas, ghúls (ghouls), and such-like demons
frequently assume the appearance of heart-ravishing
damsels in order to delude and devour the unwary
traveller. In many of our old European romances fairies
are represented as transforming themselves into the
semblance of deer, to decoy into sequestered places
noble hunters of whom they had become enamoured.

[73] The "Great Name" (in Arabic, El-Ism el-Aazam, "the
Most Great Name"), by means of which King David was
saved from a cruel death, as above, is often employed in
Eastern romances for the rescue of the hero from deadly
peril, as well as to enable him to perform supernatural
exploits. It was generally engraved on a signet-ring,
but sometimes it was communicated orally to the
fortunate hero by a holy man, or by a king of the
genii--who was, of course, a good Muslim.

Of Solomon the Wise there are, of course, many curious rabbinical legends. His reputation for superior sagacity extended over all the world, and the wisest men of other nations came humbly to him as pupils. It would appear that this great monarch was not less willing to afford the poorest of his subjects the benefit of his advice when they applied to him than able to solve the knottiest problem which the most keen-witted casuist could propound. One morning a man, whose life was embittered by a froward, shrewish wife, left his house to seek the advice of Solomon. On the road he overtook another man, with whom he entered into conversation, and presently learned that he was also going to the king's palace. "Pray, friend," said he, "what might be your business with the king? I am going to ask him how I should manage a wife who has long been froward." "Why," said the other, "I employ a great many people, and have a great deal of capital invested in my business; yet I find I am losing more and more every year, instead of gaining; and I want to know the cause, and how it may be remedied." By-and-by they overtook a third man, who informed them that he was a physician whose practice had fallen off considerably, and he was proceeding to ask King Solomon's advice as to how it might be increased. At length they reached the palace, and it was arranged among them that the man who had the shrewish wife should first present himself before the king. In a short time he rejoined his companions with a rather puzzled expression of countenance, and the others inquiring how he had sped, he answered: "I can see no wisdom in the king's advice; he simply advised me to go to a mill." The second man then went in, and returned quite as much perplexed as the first, saying: "Of a truth, Solomon is not so wise as he is reported to be; would you believe it?--all he said to me when I had told him my grievance was, get up early in the morning." The third man, somewhat discouraged by these apparently idle answers, entered the presence-chamber, and on coming out told his companions that the king had simply advised him to be proud. Equally disappointed, the trio returned homeward together. They had not gone far when one of them said to the first man: "Here is a mill; did not the king advise you to go into one?" The man entered, and presently ran out, exclaiming: "I've got it! I've got it! I am to beat my wife!" He went home and gave his spouse a sound thrashing, and she was ever afterwards a very obedient wife.[74] The second man got up very early the next morning, and discovered a number of his servants idling about, and others loading a cart with goods from his warehouse, which they were stealing. He now understood the meaning of Solomon's advice, and henceforward always rose early every morning, looked after his servants, and ultimately became very wealthy. The third man, on reaching home, told his wife to get him a splendid robe, and to instruct all the servants to admit no one into his presence without first obtaining his permission. Next day, as he sat in his private chamber, arrayed in his magnificent gown, a lady sent her servant to demand his attendance, and he was about to enter the physician's chamber, as usual, without ceremony, when he was stopped, and told that the doctor's permission must be first obtained. After some delay the lady's servant was admitted, and found the great doctor seated among his books. On being desired to visit the lady, the doctor told the servant that he could not do so without first receiving his fee. In short, by this professional pride, the physician's practice rapidly increased, and in a few years he acquired a large fortune. And thus in each case Solomon's advice proved successful.[75]

[74] At the "mill" the man who was plagued with a bad wife
doubtless saw some labourers threshing corn, since
grinding corn would hardly suggest the idea of
beating his provoking spouse.--By the way, this man
had evidently never heard the barbarous sentiment,
expressed in the equally barbarous English popular
rhyme--composed, probably, by some beer-sodden
bacon-chewer, and therefore, in those ancient times,
non inventus--

A woman, a dog, and a walnut tree,
The more you beat 'em, the better they be--

else, what need for him to consult King Solomon about
his paltry domestic troubles?

[75] A variant of this occurs in the Decameron of
Boccaccio, Day ix, Nov. 9, of which Dunlop gives the
following outline: Two young men repair to Jerusalem to
consult Solomon. One asks how he may be well liked, the
other how he may best manage a froward wife. Solomon
advised the first to "love others," and the second to
"repair to the mill." From this last counsel neither can
extract any meaning; but it is explained on their road
home, for when they came to the bridge of that name they
meet a number of mules, and one of these animals being
restive its master forced it on with a stick. The advice
of Solomon, being now understood, is followed, with
complete success.

Among the innumerable tales current in Muhammedan
countries regarding the extraordinary sagacity of
Solomon is the following, which occurs in M. René
Basset's Contes Populaires Berbèrs (Paris, 1887):
Complaint was made to Solomon that some one had stolen a
quantity of eggs. "I shall discover him," said Solomon.
And when the people were assembled in the mosque
(sic), he said: "An egg-thief has come in with you,
and he has got feathers on his head." The thief in great
fright raised his hand to his head, which Solomon
perceiving, he cried out: "There is the culprit--seize
him!" There are many variants of this story in Persian
and Indian collections, where a kází, or judge, takes
the place of Solomon, and it had found its way into our
own jest-books early in the 16th century. Thus in Tales
and Quicke Answeres, a man has a goose stolen from him
and complains to the priest, who promises to find out
the thief. On Sunday the priest tells the congregation
to sit down, which they do accordingly. Then says he,
"Why are ye not all seated?" Say they, "We are all
seated." "Nay," quoth Mass John, "but he that stole the
goose sitteth not down." "But I am seated," says the
witless goose-thief.

We learn from the Old Testament that the Queen of Sheba (or Sába, whom the Arabians identify with Bilkís, queen of El-Yemen) "came to prove the wisdom of Solomon with hard questions," and that he answered them all. What were the questions--or riddles--the solution of which so much astonished the Queen of Sheba we are not told; but the Rabbis inform us that, after she had exhausted her budget of riddles, she one day presented herself at the foot of Solomon's throne, holding in one hand a bouquet of natural flowers and in the other a bouquet of artificial flowers, desiring the king to say which was the product of nature. Now, the artificial flowers were so exactly modelled in imitation of the others that it was thought impossible for him to answer the question, from the distance at which she held the bouquets. But Solomon was not to be baffled by a woman with scraps of painted paper: he caused a window in the audience-chamber to be opened, when a cluster of bees immediately flew in and alighted upon one of the bouquets, while not one of the insects fixed upon the other. By this device Solomon was enabled to distinguish between the natural and the artificial flowers.

Again the Queen of Sheba endeavoured to outwit the sagacious monarch. She brought before him a number of boys and girls, apparelled all alike, and desired him to distinguish those of one sex from those of the other, as they stood before him. Solomon caused a large basin full of water to be fetched in, and ordered them all to wash their hands. By this expedient he discovered the males from the females; since the boys merely washed their hands, while the girls washed also their arms.[76]

[76] Among the Muhammedan legends concerning Solomon and the
Queen of Sheba, it is related that, after he had
satisfactorily answered all her questions and solved her
riddles, "before he would enter into more intimate
relations with her, he desired to clear up a certain
point respecting her, and to see whether she actually
had cloven feet, as several of his demons would have him
to believe; or whether they had only invented the defect
from fear lest he should marry her, and beget children,
who, as descendants of the genii [the mother of Bilkís
is said to have been of that race of beings], would be
even more mighty than himself. He therefore caused her
to be conducted through a hall, whose floor was of
crystal, and under which water tenanted by every variety
of fish was flowing. Bilkís, who had never seen a
crystal floor, supposed that there was water to be
passed through, and therefore raised her robe slightly,
when the king discovered to his great joy a beautifully
shaped female foot. When his eye was satisfied, he
called to her: 'Come hither; there is no water here, but
only a crystal floor; and confess thyself to the faith
in the one only God.' Bilkís approached the throne,
which stood at the end of the hall, and in Solomon's
presence abjured the worship of the sun. Solomon then
married Bilkís, but reinstated her as Queen of Sába, and
spent three days in every month with her."

The Arabians and Persians, who have many traditions regarding Solomon, invariably represent him as adept in necromancy, and as being intimately acquainted with the language of beasts and birds. Josephus, the great Jewish historian, distinctly states that Solomon possessed the art of expelling demons, that he composed such incantations also by which distempers are alleviated, and that he left behind him the manner of using exorcisms, by which they drive out demons, never to return. Of course, Josephus merely reproduces rabbinical traditions, and there can be no doubt but the Arabian stories regarding Solomon's magical powers are derived from the same source. It appears that Solomon's signet-ring was the chief instrument with which he performed his numerous magical exploits.[77] By its wondrous power he imprisoned Ashmedai, the prince of devils; and on one occasion the king's curiosity to increase his store of magical knowledge cost him very dear--no less than the loss of his kingdom for a time. Solomon was in the habit of daily plying Ashmedai with questions, to all of which the fiend returned answers, furnishing the desired information, until one day the king asked him a particular question which the captive evil spirit flatly refused to answer, except on condition that Solomon should lend him his signet-ring. The king's passion for magical knowledge overcame his prudence, and he handed his ring to the fiend, thereby depriving himself of all power over his captive, who immediately swallowed the monarch, and stretching out his wings, flew up into the air, and shot out his "inside passenger" four hundred leagues distant from Jerusalem! Ashmedai then assumed the form of Solomon, and sat on his throne. Meanwhile Solomon was become a wanderer on the face of the earth, and it was then that he said (as it is written in the book of Ecclesiasticus i, 3): "This is the reward of all my labour"; which word this, one learned Rabbi affirms to have reference to Solomon's walking-staff, and another commentator, to his ragged coat; for the poor monarch went begging from door to door, and in every town he entered he always cried aloud: "I, the Preacher, was king over Israel in Jerusalem!" But the people all thought him insane. At length, in the course of his wanderings, he reached Jerusalem, where he cried, as usual: "I, the Preacher, was king over Israel in Jerusalem!" and as he never varied in his recital, certain wise counsellors, reflecting that a fool is not constant in his tale, resolved to ascertain, if possible, whether the poor beggar was really King Solomon. With this object they assembled, and taking the mendicant with them, they gave him the magical ring and led him into the throne-room.[78] Ashmedai no sooner caught sight of his old master than he shrieked wildly and flew away; and Solomon resumed his mild and beneficent rule over the people of Israel. The Rabbis add, that ever afterwards, even to his dying day, Solomon was afraid of the prince of devils, and could not go to sleep without having his bed surrounded by an armed guard, as it is written in the Book of Canticles, iii, 7, 8.

[77] According to the Muslim legend, eight angels appeared
before Solomon in a vision, saying that Allah had sent
them to surrender to him power over them and the eight
winds which were at their command. The chief of the
angels then presented him with a jewel bearing the
inscription: "To Allah belong greatness and might."
Solomon had merely to raise this stone towards the
heavens and these angels would appear, to serve him.
Four other angels next appeared, lords of all creatures
living on the earth and in the waters. The angel
representing the kingdom of birds gave him a jewel on
which were inscribed the words: "All created things
praise the Lord." Then came an angel who gave him a
jewel conferring on the possessor power over earth and
sea, having inscribed on it: "Heaven and earth are
servants of Allah." Lastly, another angel appeared and
presented him with a jewel bearing these words (the
formula of the Muslim Confession of Faith): "There is no
God but the God, and Muhammed is his messenger." This
jewel gave Solomon power over the spirit-world. Solomon
caused these four jewels to be set in a ring, and the
first use to which he applied its magical power was to
subdue the demons and genii.--It is perhaps hardly
necessary to remark here, with reference to the
fundamental doctrine of Islám, said to have been
engraved on the fourth jewel of Solomon's ring, that
according to the Kurán, David, Solomon, and all the
Biblical patriarchs and prophets were good Muslims, for
Muhammed did not profess to introduce a new religion,
but simply to restore the original and only true faith,
which had become corrupt.

[78] We are not told here how the demon came to part with
this safeguard of his power. The Muslim form of the
legend, as will be seen presently, is much more
consistent, and corresponds generally with another
rabbinical version, which follows the present one.

Another account informs us that the demon, having cajoled Solomon out of possession of his magic ring, at once flung it into the sea and cast the king 400 miles away. Solomon came to a place called Mash Kerim, where he was made chief cook in the palace of the king of Ammon, whose daughter, called Naama, became enamoured of him, and they eloped to a far distant country. As Naama was one day preparing a fish for broiling, she found Solomon's ring in its stomach, which, of course, enabled him to recover his kingdom and to imprison the demon in a copper vessel, which he cast into the Lake of Tiberias.[79]

[79] According to the Muslim version, Solomon's temporary
degradation was in punishment for his taking as a
concubine the daughter of an idolatrous king whom he had
vanquished in battle, and, through her influence, bowing
himself to "strange gods." Before going to the bath, one
day, he gave this heathen beauty his signet to take care
of, and in his absence the rebellious genie Sakhr,
assuming the form of Solomon, obtained the ring. The
king was driven forth and Sakhr ruled (or rather,
misruled) in his stead; till the wise men of the palace,
suspecting him to be a demon, began to read the Book of
the Law in his presence, whereupon he flew away and cast
the signet into the sea. In the meantime Solomon hired
himself to some fishermen in a distant country, his
wages being two fishes each day. He finds his signet in
the maw of one of the fish, and so forth.

It may appear strange to some readers that the Rabbis should represent the sagacious Solomon in the character of a practitioner of the Black Art. But the circumstance simply indicates that Solomon's acquirements in scientific knowledge were considerably beyond those of most men of his age; and, as in the case of our own Friar Bacon, his superior attainments were popularly attributed to magical arts. Nature, it need hardly be remarked, is the only school of magic, and men of science are the true magicians.

Unheard-of Monsters.

The marvellous creatures which are described by Pliny, and by our own old English writers, Sir John Mandeville and Geoffrey of Monmouth, are common-place in comparison with some of those mentioned in the Talmud. Even the monstrous roc of the Arabian Nights must have been a mere tom-tit compared with the bird which Rabbi bar Chama says he once saw. It was so tall that its head reached the sky, while its feet rested on the bottom of the ocean; and he affords us some slight notion of the depth of the sea by informing us that a carpenter's axe, which had accidentally fallen in, had not reached the bottom in seven years. The same Rabbi saw "a frog as large as a village containing sixty houses." Huge as this frog was, the snake that swallowed it must have been the very identical serpent of Scandinavian mythology, which encircled the earth; yet a crow gobbled up this serpent, and then flew to the top of a cedar, which was as broad as sixteen waggons placed side by side.--Sailors' "yarns," as they are spun to marvel-loving old ladies in our jest-books, are as nothing to the rabbinical accounts of "strange fish," some with eyes like the moon, others horned, and 300 miles in length. Not less wonderful are some four-footed creatures. The effigy of the unicorn, familiar to every schoolboy, on the royal arms of Great Britain, affords no adequate idea of the actual dimensions of that remarkable animal. Since a unicorn one day old is as large as Mount Tabor, it may readily be supposed that Noah could not possibly have got a full-grown one into the ark; he therefore secured it by its horn to the side, and thus the creature was saved alive. (The Talmudist had forgot that the animals saved from the Flood were in pairs.)[80] The celebrated Og, king of Bashan, it seems, was one of the antediluvians, and was saved by riding on the back of the unicorn. The dwellers in Brobdignag were pigmies compared with the renowned King Og, since his footsteps were forty miles apart, and Abraham's ivory bed was made of one of his teeth. Moses, the Rabbis tell us, was ten cubits high[81] and his walking-stick ten cubits more, with the top of which, after jumping ten cubits from the ground, he contrived to touch the heel of King Og; from which it has been concluded that that monarch was from two to three thousand cubits in height. But (remarks an English writer) a certain Jewish traveller has shown the fallacy of this mensuration, by meeting with the end of one of the leg-bones of the said King Og, and travelling four hours before he came to the other end. Supposing this Rabbi to have been a fair walker, the bone was sixteen miles long!

[80] Is it possible that this "story" of the unicorn was
borrowed and garbled from the ancient Hindú legend of
the Deluge? "When the flood rose Manu embarked in the
ship, and the fish swam towards him, and he fastened the
ship's cable to its horn." But in the Hindú legend the
fish (that is, Brahma in the form of a great fish) tows
the vessel, while in the Talmudic legend the ark of Noah
takes the unicorn in tow.

[81] In a manuscript preserved in the Lambeth Palace Library,
of the time of Edward IV, the height of Moses is said to
have been "xiij. fote and viij. ynches and half"; and
the reader may possibly find some amusement in the
"longitude of men folowyng," from the same veracious
work: "Cryste, vj. fote and iij. ynches. Our Lady, vj.
fote and viij. ynches. Crystoferus, xvij. fote and viij.
ynches. King Alysaunder, iiij. fote and v. ynches.
Colbronde, xvij. fote and ij. ynches and half. Syr Ey.,
x. fote iij. ynches and half. Seynt Thomas of
Caunterbery, vij. fote, save a ynche. Long Mores, a man
of Yrelonde borne, and servaunt to Kyng Edward the
iiijth., vj. fote and x. ynches and half."--Reliquæ
Antiquæ, vol i, p. 200.

IV

MORAL AND ENTERTAINING TALES.

If most of the rabbinical legends cited in the preceding sections have served simply to amuse the general reader--though to those of a philosophical turn they must have been suggestive of the depths of imbecility to which the human mind may descend--the stories, apologues, and parables contained in the Talmud, of which specimens are now to be presented, are calculated to furnish wholesome moral instruction as well as entertainment to readers of all ranks and ages. In the art of conveying impressive moral lessons, by means of ingenious fictions, the Hebrew sages have never been excelled, and perhaps they are rivalled only by the ancient philosophers of India. The significant circumstance has already been noticed (in the introductory section) that several of the most striking tales in European mediæval collections--particularly the Disciplina Clericalis of Petrus Alfonsus and the famous Gesta Romanorum--are traceable to Talmudic sources. Little did the priest-ridden, ignorant, marvel-loving laity of European countries imagine that the moral fictions which their spiritual directors recited every Sunday for their edification were derived from the wise men of the despised Hebrew race! But, indeed, there is reason to believe that few mere casual readers even at the present day have any notion of the extent to which the popular fictions of Europe are indebted to the old Jewish Rabbis.

Like the sages of India, the Hebrew Fathers in their teachings strongly inculcate the duty of active benevolence--the liberal giving of alms to the poor and needy; and, indeed, the wealthy Jews are distinguished at the present day by their open-handed liberality in support of the public charitable institutions of the several countries of which they are subjects. "What you increase bestow on good works," says the Hindú sage. "Charity is to money what salt is to meat," says the Hebrew philosopher: if the wealthy are not charitable their riches will perish. In illustration of this maxim is the story of

Rabbi Jochonan and the Poor Woman.

One day Rabbi Jochonan was riding outside the city of Jerusalem, followed by his disciples, when he observed a poor woman laboriously gathering the grain that dropped from the mouths of the horses of the Arabs as they were feeding. Looking up and recognising Jochonan, she cried: "O Rabbi, assist me!" "Who art thou?" demanded Jochonan. "I am the daughter of Nakdimon, the son of Guryon." "Why, what has become of thy father's money--the dowry thou receivedst on thy wedding day?" "Ah, Rabbi, is there not a saying in Jerusalem, 'the salt was wanting to the money?'" "But thy husband's money?" "That followed the other: I have lost them both." The good Rabbi wept for the poor woman and helped her. Then said he to his disciples, as they continued on their way: "I remember that when I signed that woman's marriage contract her father gave her as a dowry one million of gold dínars, and her husband was a man of considerable wealth besides."

* * * * *

The ill-fated riches of Nakdimon are referred to in another tale, as a lesson to those who are not charitable according to their means:

A Safe Investment.

Rabbi Taraphon, though a very wealthy man, was exceedingly avaricious, and seldom gave help to the poor. Once, however, he involuntarily bestowed a considerable sum in relieving the distressed. Rabbi Akiba came to him one day, and told him that he knew of certain real estate, which would be a very profitable investment. Rabbi Taraphon handed him 4000 dínars in gold to be so invested, and Rabbi Akiba forthwith distributed the whole among the poor. By-and-by, Rabbi Taraphon, happening to meet his friend, desired to know where the real estate was in which his money had been invested. Rabbi Akiba took him to the college, where he caused one of the boys to read aloud the 112th Psalm, and on his reaching the 9th verse, "He distributeth, he giveth to the needy, his righteousness endureth for ever"--"There," said he, "thou seest where thy money is invested." "And why hast thou done this?" demanded Rabbi Taraphon. "Hast thou forgotten," answered his friend, "how Nakdimon, the son of Guryon, was punished because he gave not according to his means?" "But why didst thou not tell me of thy purpose? I could myself have bestowed my money on the poor." "Nay," rejoined Rabbi Akiba, "it is a greater virtue to cause another to give than to give one's self."

* * * * *

Resignation to the divine will under sore family bereavements has, perhaps, never been more beautifully illustrated than by the incident related of the Rabbi Meir. This little tale, as follows, is one of three Talmudic narratives which the poet Coleridge has translated:[82]

The Jewels.

The celebrated teacher Rabbi Meir sat during the whole of the Sabbath day in the public school instructing the people. During his absence from the house his two sons died, both of them of uncommon beauty, and enlightened in the law. His wife bore them to her bed-chamber, laid them upon the marriage-bed, and spread a white covering over their bodies. In the evening the Rabbi Meir came home. "Where are my two sons," he asked, "that I may give them my blessing? I repeatedly looked round the school, and I did not see them there." She reached him a goblet. He praised the Lord at the going out of the Sabbath, drank, and again asked: "Where are my sons, that they too may drink of the cup of blessing?" "They will not be afar off," she said, and placed food before him that he might eat. He was in a gladsome and genial mood, and when he had said grace after the meal, she thus addressed him: "Rabbi, with thy permission, I would fain propose to thee one question." "Ask it then, my love," he replied. "A few days ago a person entrusted some jewels into my custody, and now he demands them of me; should I give them back again?" "This is a question," said the Rabbi, "which my wife should not have thought it necessary to ask. What! wouldst thou hesitate or be reluctant to restore to every one his own?" "No," she replied; "but yet I thought it best not to restore them without acquainting you therewith." She then led him to the chamber, and, stepping to the bed, took the white covering from the dead bodies. "Ah, my sons--my sons!" thus loudly lamented the father. "My sons! the light of my eyes, and the light of my understanding! I was your father, but ye were my teachers in the law." The mother turned away and wept bitterly. At length she took her husband by the hand, and said: "Rabbi, didst thou not teach me that we must not be reluctant to restore that which was entrusted to our keeping? See--'the Lord gave, the Lord hath taken away; blessed be the name of the Lord!'"[83] "Blessed be the name of the Lord!" echoed Rabbi Meir. "And blessed be his name for thy sake too, for well is it written: 'Whoso hath found a virtuous wife, hath a greater prize than rubies; she openeth her mouth with wisdom, and in her tongue is the law of kindness.'"[84]

[82] The Friend, ed. 1850, vol. ii, p. 247.

[83] Book of Job, i, 21.

[84] Prov. xxxi, 10, 26.

* * * * *

The originals of not a few of the early Italian tales are found in the Talmud--the author of the Cento Novelle Antiche, Boccaccio, Sacchetti, and other novelists having derived the groundwork of many of their fictions from the Gesta Romanorum and the Disciplina Clericalis of Peter Alfonsus, which are largely composed of tales drawn from Eastern sources. The 123rd novel of Sacchetti, in which a young man carves a capon in a whimsical fashion, finds its original in the following Talmudic story:

The Capon-Carver.

It happened that a citizen of Jerusalem, while on a distant provincial journey on business, was suddenly taken ill, and, feeling himself to be at the point of death, he sent for the master of the house, and desired him to take charge of his property until his son should arrive to claim it; but, in order to make sure that the claimant was really the son, he was not to deliver up the property until the applicant had proved his wisdom by performing three ingenious actions. Shortly after having given his friend these injunctions the merchant died, and the melancholy intelligence was duly transmitted to his son, who in the course of a few weeks left Jerusalem to claim his property. On reaching the town where his father's friend resided, he began to inquire of the people where his house was situated, and, finding no one who could, or would, give him this necessary information, the youth was in sore perplexity how to proceed in his quest, when he observed a man carrying a heavy load of firewood. "How much for that wood?" he cried. The man readily named his price. "Thou shalt have it," said the stranger. "Carry it to the house of ---- [naming his father's friend], and I will follow thee." Well satisfied to have found a purchaser on his own terms, the man at once proceeded as he was desired, and on arriving at the house he threw down his load before the door. "What is all this?" demanded the master. "I have not ordered any wood." "Perhaps not," said the man; "but the person behind me has bought it, and desired me to bring it hither." The stranger had now come up, and, saluting the master of the house, told him who he was, and explained that, since he could not ascertain where his house was situated by inquiries of people in the streets, he had adopted this expedient, which had succeeded. The master praised the young man's ingenuity, and led him into the house.

When the several members of the family, together with the stranger, were assembled round the dinner-table, the master of the house, in order to test the stranger's ingenuity, desired his guest to carve a dish containing five chickens, and to distribute a portion to each of the persons who were present--namely, the master and mistress, their two daughters and two sons, and himself. The young stranger acquitted himself of the duty in this manner: One of the chickens he divided between the master and the mistress; another between the two daughters; the third between the two sons; and the remaining two he took for his own share. "This visitor of mine," thought the master, "is a curious carver; but I will try him once more at supper."

Various amusements made the afternoon pass very agreeably to the stranger, until supper-time, when a fine capon was placed upon the table, which the master desired his guest to carve for the company. The young man took the capon, and began to carve and distribute it thus: To the master of the house he gave the head; to the mistress, the inward part; to the two daughters, each a wing; to the two sons, each a leg; and the remainder he took for himself. After supper the master of the house thus addressed his visitor: "Friend, I thought thy carving at dinner somewhat peculiar, but thy distribution of the capon this evening seems to me extremely whimsical. Give me leave to ask, do the citizens of Jerusalem usually carve their capons in this fashion?"

"Master," said the youth, "I will gladly explain my system of carving, which does appear to you so strange. At dinner I was requested to divide five chickens among seven persons. This I could not do otherwise than arithmetically; therefore, I adopted the perfect number three as my guide--thou, thy wife, and one chicken made three; thy two daughters and one chicken made three; thy two sons and one chicken made three; and I had to take the remaining chickens for my own share, as two chickens and myself made three." "Very ingenious, I must confess," said the master. "But how dost thou explain thy carving of the capon?" "That, master, I performed according to what appeared to me the fitness of things. I gave the head of the capon to thee, because thou art the head of this house; I gave the inward part to the mistress, as typical of her fruitfulness; thy daughters are both of marriageable years, and, as it is natural to wish them well settled in life, I gave each of them a wing, to indicate that they should soon fly abroad; thy two sons are the pillars of thy house, and to them I gave the legs, which are the supporters of the animal; while to myself I took that part of the capon which most resembles a boat, in which I came hither, and in which I intend to return." From these proofs of his ingenuity the master was now fully convinced that the stranger was the true son of his late friend the merchant, and next morning he delivered to him his father's property.[85]

[85] The droll incident of dividing the capon, besides being
found in Sacchetti, forms part of a popular story
current in Sicily, and is thus related in Professor
Crane's Italian Popular Tales, p. 311 ff., taken from
Prof. Comparetti's Fiabe, Novelle, e Racconti
(Palermo, 1875), No. 43, "La Ragazza astuta": Once upon
a time there was a huntsman who had a wife and two
children, a son and a daughter; and all lived together
in a wood where no one ever came, and so they knew
nothing about the world. The father alone sometimes went
to the city, and brought back the news. The king's son
once went hunting, and lost himself in that wood, and
while he was seeking his way it became night. He was
weary and hungry. Imagine how he felt. But all at once
he saw a light shining in the distance. He followed it
and reached the huntsman's house, and asked for lodging
and something to eat. The huntsman recognised him at
once and said: "Highness, we have already supped on our
best; but if we can find anything for you, you must be
satisfied with it. What can we do? We are so far from
the towns that we cannot procure what we need every
day." Meanwhile he had a capon cooked for him. The
prince did not wish to eat it alone, so he called all
the huntsman's family, and gave the head of the capon to
the father, the back to the mother, the legs to the son,
and the wings to the daughter, and ate the rest himself.
In the house there were only two beds, in the same room.
In one the husband and wife slept, in the other the
brother and sister. The old people went and slept in the
stable, giving up their bed to the prince. When the girl
saw that the prince was asleep, she said to her brother:
"I will wager that you do not know why the prince
divided the capon among us in the manner he did." "Do
you know? Tell me why." "He gave the head to our father,
because he is the head of the family; the back to our
mother, because she has on her shoulders all the affairs
of the house; the legs to you, because you must be quick
in performing the errands which are given you; and the
wings to me, to fly away and catch a husband." The
prince pretended to be asleep, but he was awake and
heard these words, and perceived that the girl had much
judgment, and as she was also pretty, he fell in love
with her [and ultimately married this clever girl].

V

MORAL TALES, FABLES, AND PARABLES.

Reverence for parents, which is still a marked characteristic of Eastern races, has ever been strongly inculcated by the Jewish Fathers; and the noble conduct of Damah, the son of Nethuna, towards both his father and mother, is adduced in the Talmud as an example for all times and every condition of life:

A Dutiful Son.

The mother of Damah was unfortunately insane, and would frequently not only abuse him but strike him in the presence of his companions; yet would not this dutiful son suffer an ill word to escape his lips, and all he used to say on such occasions was: "Enough, dear mother, enough." One of the precious stones attached to the high priest's sacerdotal garments was once, by some means or other, lost. Informed that the son of Nethuna had one like it, the priests went to him and offered him a very large price for it. He consented to take the sum offered, and went into an adjoining room to fetch the jewel. On entering he found his father asleep, his foot resting on the chest wherein the gem was deposited. Without disturbing his father, he went back to the priests and told them that he must for the present forego the large profit he could make, as his father was asleep. The case being urgent, and the priests thinking that he only said so to obtain a larger price, offered him more money. "No," said he; "I would not even for a moment disturb my father's rest for all the treasures in the world." The priests waited till the father awoke, when Damah brought them the jewel. They gave him the sum they had offered him the second time, but the good man refused to take it. "I will not," said he, "barter for gold the satisfaction of having done my duty. Give me what you offered at first, and I shall be satisfied." This they did, and left him with a blessing.

An Ingenious Will.

One of the best rabbinical stories of common life is of a wise man who, residing at some distance from Jerusalem, had sent his son to the Holy City in order to complete his education, and, dying during his son's absence, bequeathed the whole of his estate to one of his own slaves, on the condition that he should allow his son to select any one article which pleased him for an inheritance. Surprised, and naturally angry, at such gross injustice on the part of his father in preferring a slave for his heir in place of himself, the young man sought counsel of his teacher, who, after considering the terms of the will, thus explained its meaning and effect: "By this action thy father has simply secured thy inheritance to thee: to prevent his slaves from plundering the estate before thou couldst formally claim it, he left it to one of them, who, believing himself to be the owner, would take care of the property. Now, what a slave possesses belongs to his master. Choose, therefore, the slave for thy portion, and then possess all that was thy father's." The young man followed his teacher's advice, took possession of the slave, and thus of his father's wealth, and then gave the slave his freedom, together with a considerable sum of money.[86]

[86] This story seems to be the original of a French popular
tale, in which a gentleman secures his estate for his
son by a similar device. The gentleman, dying at Paris
while his son was on his travels, bequeathed all his
wealth to a convent, on condition that they should give
his son "whatever they chose." On the son's return he
received from the holy fathers a very trifling portion
of the paternal estate. He complained to his friends of
this injustice, but they all agreed that there was no
help for it, according to the terms of his father's
will. In his distress he laid his case before an eminent
lawyer, who told him that his father had adopted this
plan of leaving his estate in the hands of the churchmen
in order to prevent its misappropriation during his
absence. "For," said the man of law, "your father, by
will, has left you the share of his estate which the
convent should choose (le partie qui leur plairoit),
and it is plain that what they chose was that which they
kept for themselves. All you have to do, therefore, is
to enter an action at law against the convent for
recovery of that portion of your father's property which
they have retained, and, take my word for it, you will
be successful." The young man accordingly sued the
churchmen and gained his cause.

* * * * *

And now we proceed to cite one or two of the rabbinical fables, in the proper signification of the term--namely, moral narratives in which beasts or birds are the characters. Although it is generally allowed that Fable was the earliest form adopted for conveying moral truths, yet it is by no means agreed among the learned in what country of remote antiquity it originated. Dr. Landsberger, in his erudite introduction to Die Fabeln des Sophos (1859), contends that the Jews were the first to employ fables for purposes of moral instruction, and that the oldest fable extant is Jotham's apologue of the trees desiring a king (Book of Judges, ix. 8-15).[87] According to Dr. Landsberger, the sages of India were indebted to the Hebrews for the idea of teaching by means of fables, probably during the reign of Solomon, who is believed to have had commerce with the western shores of India.[88] We are told by Josephus that Solomon "composed of parables and similitudes three thousand; for he spoke a parable upon every sort of tree, from the hyssop to the cedar; and, in like manner, also about beasts, about all sorts of living creatures, whether upon earth, or in the seas, or in the air; for he was not unacquainted with any of their natures, nor omitted inquiring about them, but described them all like a philosopher, and demonstrated his exquisite knowledge of their several properties." These fables of Solomon, if they were ever committed to writing, had perished long before the time of the great Jewish historian; but there seems no reason to doubt the fact that the wise king of Israel composed many works besides those ascribed to him in the Old Testament. The general opinion among European orientalists is that Fable had its origin in India; and the Hindús themselves claim the honour of inventing our present system of numerals (which came into Europe through the Arabians, who derived it from the Hindús), the game of chess, and the Fables of Vishnusarman (the Panchatantra and its abridgment, the Hitopadesa).

[87] But the Book of Judges was probably edited after the
time of Hesiod, whose fable of the Hawk and the
Nightingale (Works and Days, B. i, v. 260) must be
considered as the oldest extant fable.

[88] This theory, though perhaps somewhat ingenious, is
generally considered as utterly untenable.

It is said that Rabbi Meir knew upwards of three hundred fables relating to the fox alone; but of these only three fragments have been preserved, and this is one of them, according to Mr. Polano's translation:

The Fox and the Bear.

A Fox said to a Bear: "Come, let us go into this kitchen; they are making preparations for the Sabbath, and we shall be able to find food." The Bear followed the Fox, but, being bulky, he was captured and punished. Angry thereat, he designed to tear the Fox to pieces, under the pretence that the forefathers of the Fox had once stolen his food, wherein occurs the saying, "the fathers have eaten sour grapes, and the children's teeth are set on edge."[89] "Nay," said the Fox, "come with me, my good friend; let us not quarrel. I will lead thee to another place where we shall surely find food." The Fox then led the Bear to a deep well, where two buckets were fastened together by a rope, like a balance. It was night, and the Fox pointed to the moon reflected in the water, saying: "Here is a fine cheese; let us descend and partake of it." The Fox entered his bucket first, but being too light to balance the weight of the Bear, he took with him a stone. As soon as the Bear had got into the other bucket, however, the Fox threw the stone away, and consequently the bear descended to the bottom and was drowned.

[89] Ezekiel, xviii, 2.

* * * * *

The reader will doubtless recognise in this fable the original of many modern popular tales having a similar catastrophe. It will also be observed that the vulgar saying of the moon being "a fine cheese" is of very considerable antiquity.[90]

[90] This wide-spread fable is found in the Disciplina
Clericalis (No. 21) and in the collection of Marie de
France, of the 13th century; and it is one of the many
spurious Esopic fables.

And here is another rabbinical fable of a Fox--a very common character in the apologues of most countries; although the "moral" appended to this one by the pious fabulist is much more striking than is sometimes the case of those deduced from beast-fables:

The Fox in the Garden.

A Fox once came near a very fine garden, where he beheld lofty trees laden with fruit that charmed the eye. Such a beautiful sight, added to his natural greediness, excited in him the desire of possession. He fain would taste the forbidden fruit; but a high wall stood between him and the object of his wishes. He went about in search of an entrance, and at last found an opening in the wall, but it was too small to admit his body. Unable to penetrate, he had recourse to his usual cunning. He fasted three days, and became sufficiently reduced in bulk to crawl through the small aperture. Having effected an entrance, he carelessly roved about in this delightful region, making free with its exquisite produce and feasting on its more rare and delicious fruits. He remained for some time, and glutted his appetite, when a thought occurred to him that it was possible he might be observed, and in that case he should pay dearly for his feast. He therefore retired to the place where he had entered, and attempted to get out, but to his great consternation he found his endeavours vain. He had by indulgence grown so fat and plump that the same space would no more admit him. "I am in a fine predicament," said he to himself. "Suppose the master of the garden were now to come and call me to account, what would become of me? I see my only chance of escape is to fast and half starve myself." He did so with great reluctance, and after suffering hunger for three days, he with difficulty made his escape. As soon as he was out of danger, he took a farewell view of the scene of his late pleasure, and said: "O garden! thou art indeed charming, and delightful are thy fruits--delicious and exquisite; but of what benefit art thou to me? What have I now for all my labour and cunning? Am I not as lean as I was before?"--It is even so with man, remarks the Talmudist. Naked he comes into the world--naked must he go out of it, and of all his toils and labour he can carry nothing with him save the fruits of his righteousness.

* * * * *

From fables to parables the transition is easy; and many of those found in the Talmud are exceedingly beautiful, and are calculated to cause even the most thoughtless to reflect upon his way of life. Let us first take the parable of the Desolate Island, one of those adapted by the monkish compilers of European mediæval tales, to which reference has been made in the preceding sections:

The Desolate Island.

A very wealthy man, who was of a kind, benevolent disposition, desired to make his slave happy. He therefore gave him his freedom, and presented him with a shipload of merchandise. "Go," said he, "sail to different countries; dispose of these goods, and that which thou mayest receive for them shall be thy own." The slave sailed away upon the broad ocean, but before he had been long on his voyage a storm overtook him, his ship was driven on a rock and went to pieces; all on board were lost--all save this slave, who swam to an island near by. Sad, despondent, with nothing in this world, he traversed this island until he approached a large and beautiful city, and many people approached him, joyously shouting: "Welcome! welcome! Long live the king!" They brought a rich carriage, and, placing him therein, escorted him to a magnificent palace, where many servants gathered about him--clothing him in royal garments, and addressing him as their sovereign, and expressing their obedience to his will. The slave was amazed and dazzled, believing that he was dreaming, and that all he saw, heard, and experienced was mere passing fantasy. Becoming convinced of the reality of his condition, he said to some men about him, for whom he entertained a friendly feeling: "How is this? I cannot understand it. That you should thus elevate and honour a man whom you know not--a poor, naked wanderer, whom you have never seen before--making him your ruler--causes me more wonder than I can readily express." "Sire," they replied, "this island is inhabited by spirits. Long since they prayed to God to send them yearly a son of man to reign over them, and he has answered their prayers. Yearly he sends them a son of man, whom they receive with honour and elevate to the throne; but his dignity and power end with the year. With its close the royal garments are taken from him, he is placed on board a ship, and carried to a vast and desolate island, where, unless he has previously been wise and prepared for the day, he will find neither friend nor subject, and be obliged to pass a weary, lonely, miserable life. Then a new king is selected here, and so year follows year. The kings who preceded thee were careless and indifferent, enjoying their power to the full, and thinking not of the day when it should end. Be wise, then. Let our words find rest within thy heart." The newly-made king listened attentively to all this, and felt grieved that he should have lost even the time he had already spent for making preparations for his loss of power. He addressed the wise man who had spoken, saying: "Advise me, O spirit of wisdom, how I may prepare for the days which will come upon me in the future." "Naked thou camest to us," replied the other, "and naked thou wilt be sent to the desolate island, of which I have told thee. At present thou art king, and mayest do as pleaseth thee; therefore, send workmen to this island, let them build houses, till the ground, and beautify the surroundings. The barren soil will be changed into fruitful fields, people will journey thither to live, and thou wilt have established a new kingdom for thyself, with subjects to welcome thee in gladness when thou shalt have lost thy power here. The year is short, the work is long; therefore be earnest and energetic." The king followed this advice. He sent workmen and materials to the desolate island, and before the close of his temporary power it had become a blooming, pleasant, and attractive spot. The rulers who had preceded him had anticipated the close of their power with dread, or smothered all thought of it in revelry; but he looked forward to it as a day of joy, when he should enter upon a career of permanent peace and happiness. The day came; the freed slave who had been made a king was deprived of his authority; with his power he lost his royal garments; naked he was placed upon a ship, and its sails were set for the desolate island. When he approached its shores, however, the people whom he had sent there came to meet him with music, song, and great joy. They made him a prince among them, and he lived ever after in pleasantness and peace.

The Talmudist thus explains this beautiful parable of the Desolate Island: The wealthy man of kindly disposition is God, and the slave to whom he gave freedom is the soul which he gives to man. The island at which the slave arrives is the world: naked and weeping he appears to his parents, who are the inhabitants that greet him warmly and make him their king. The friends who tell him of the ways of the country are his good inclinations. The year of his reign is his span of life, and the desolate island is the future world, which he must beautify by good deeds--the workmen and materials--or else live lonely and desolate for ever.[91]

[91] This is similar to the 10th parable in the spiritual
romance of Barlaam and Joasaph, written in Greek,
probably in the first half of the 7th century, and
ascribed to a monk called John of Damascus. Most of the
matter comprised in this interesting work (which has not
been translated into English) was taken from well-known
Buddhist sources, and M. Zotenberg and other eminent
scholars are of the opinion that it was first composed,
probably in Egypt, before the promulgation of Islám. The
10th parable is to this effect: The citizens of a
certain great city had an ancient custom, to take a
stranger and obscure man, who knew nothing of the city's
laws and traditions, and to make him king with absolute
power for a year's space; then to rise against him all
unawares, while he, all thoughtless, was revelling and
squandering and deeming the kingdom his for ever; and
stripping off his royal robes, lead him naked in
procession through the city, and banish him to a
long-uninhabited and great island, where, worn down for
want of food and raiment, he bewailed this unexpected
change. Now, according to this custom, a man was chosen
whose mind was furnished with much understanding, who
was not led away by sudden prosperity, and was
thoughtful and earnest in soul as to how he should best
order his affairs. By close questioning, he learned from
a wise counsellor the citizens' custom, and the place of
exile, and was instructed how he might secure himself.
When he knew this, and that he must soon go to the
island and leave his acquired and alien kingdom to
others, he opened the treasures of which he had for the
time free and unrestricted use, and took an abundant
quantity of gold and silver and precious stones, and
giving them to some trusty servants sent them before him
to the island. At the appointed year's end the citizens
rose and sent him naked into exile, like those before
him. But the other foolish and flitting kings had
perished miserably of hunger, while he who had laid up
that treasure beforehand lived in lusty abundance and
delight, fearless of the turbulent citizens, and
felicitating himself on his wise forethought. Think,
then, the city this vain and deceitful world, the
citizens the principalities and powers of the demons,
who lure us with the bait of pleasure, and make us
believe enjoyment will last for ever, till the sudden
peril of death is upon us.--This parable (which seems to
be of purely Hebrew origin) is also found in the old
Spanish story-book El Conde Lucanor.

Closely allied to the foregoing is the characteristic Jewish parable of

The Man and his Three Friends.

A certain man had three friends, two of whom he loved dearly, but the other he lightly esteemed. It happened one day that the king commanded his presence at court, at which he was greatly alarmed, and wished to procure an advocate. Accordingly he went to the two friends whom he loved: one flatly refused to accompany him, the other offered to go with him as far as the king's gate, but no farther. In his extremity he called upon the third friend, whom he least esteemed, and he not only went willingly with him, but so ably defended him before the king that he was acquitted. In like manner, says the Talmudist, every man has three friends when Death summons him to appear before his Creator. His first friend, whom he loves most, namely, his money, cannot go with him a single step; his second, relations and neighbours, can only accompany him to the grave, but cannot defend him before the Judge; while his third friend, whom he does not highly esteem, the law and his good works, goes with him before the king, and obtains his acquittal.[92]

[92] This is the 9th parable in the romance of Barlaam and
Joasaph, where it is told without any variation.

* * * * *

Another striking and impressive parable akin to the two immediately preceding is this of

The Garments.

A king distributed amongst his servants various costly garments. Now some of these servants were wise and some were foolish. And those that were wise said to themselves: "The king may call again for the garments; let us therefore take care they do not get soiled." But the fools took no manner of care of theirs, and did all sorts of work in them, so that they became full of spots and grease. Some time afterwards the king called for the garments. The wise servants brought theirs clean and neat, but the foolish servants brought theirs in a sad state, ragged and unclean. The king was pleased with the first, and said: "Let the clean garments be placed in the treasury, and let their keepers depart in peace. As for the unclean garments, they must be washed and purified, and their foolish keepers must be cast into prison."--This parable is designed to illustrate the passage in Eccles., xii, 7, "Then shall the dust return to the earth as it was, and the spirit shall return unto God, who gave it"; which words "teach us to remember that God gave us the soul in a state of innocence and purity, and that it is therefore our duty to return it unto him in the same state as he gave it unto us--pure and undefiled."

Solomon's Choice

of Wisdom, in preference to all other precious things, is thus finely illustrated: A certain king had an officer whom he fondly loved. One day he desired his favourite to choose anything that he could give, and it would at once be granted him. The officer considered that if he asked the king for gold and silver and precious stones, these would be given him in abundance; then he thought that if he had a more exalted station it would be granted; at last he resolved to ask the king for his daughter, since with such a bride both riches and honours would also be his. In like manner did Solomon pray, "Give thy servant an understanding heart," when the Lord said to him, "What shall I give thee?" (1st Kings, iii, 5, 9.)

But perhaps the most beautiful and touching of all the Talmudic parables is the following (Polano's version), in which Israel is likened to a bride, waiting sadly, yet hopefully, for the coming of her spouse:

Bride and Bridegroom.

There was once a man who pledged his dearest faith to a maiden beautiful and true. For a time all passed pleasantly, and the maiden lived in happiness. But then the man was called from her side, and he left her. Long she waited, but still he did not return. Friends pitied her, and rivals mocked her; tauntingly they pointed to her and said: "He has left thee, and will never come back." The maiden sought her chamber, and read in secret the letters which her lover had written to her--the letters in which he promised to be ever faithful, ever true. Weeping, she read them, but they brought comfort to her heart; she dried her eyes and doubted not. A joyous day dawned for her: the man she loved returned, and when he learned that others had doubted, while she had not, he asked her how she had preserved her faith; and she showed his letters to him, declaring her eternal trust. [In like manner] Israel, in misery and captivity, was mocked by the nations; her hopes of redemption were made a laughing-stock; her sages scoffed at; her holy men derided. Into her synagogues, into her schools, went Israel. She read the letters which her God had written, and believed in the holy promises which they contained. God will in time redeem her; and when he says: "How could you alone be faithful of all the mocking nations?" she will point to the law and answer: "Had not thy law been my delight, I should long since have perished in my affliction."[93]

[93] Psalm cxix, 92.--By the way, it is probably known to
most readers that the twenty-two sections into which
this grand poem is divided are named after the letters
of the Hebrew alphabet; but from the translation given
in our English Bible no one could infer that in the
original every one of the eight verses in each section
begins with the letter after which it is named, thus
forming a very long acrostic.

* * * * *

In the account of the Call of Abraham given in the Book of Genesis, xii, 1-3, we are not told that his people were all idolaters; but in the Book of Joshua, xxiv, 1-2, it is said that the great successor of Moses, when he had "waxed old and was stricken with age," assembled the tribes of Israel, at Shechem, and said to the people: "Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham and the father of Nachor; and they served other gods." The sacred narrative does not state the circumstances which induced Abraham to turn away from the worship of false deities, but the information is furnished by the Talmudists--possibly from ancient oral tradition--in this interesting tale of

Abraham and the Idols.

Abraham's father Terah, who dwelt in Ur of the Chaldees, was not only an idolater, but a maker of idols. Having occasion to go a journey of some distance, he instructed Abraham how to conduct the business of idol-selling during his absence. The future founder of the Hebrew nation, however, had already obtained a knowledge of the true and living God, and consequently held the practice of idolatry in the utmost abhorrence. Accordingly, whenever any one came to buy an idol Abraham inquired his age, and upon his answering, "I am fifty (or sixty) years old," he would exclaim, "Woe to the man of fifty who would worship the work of man's hands!" and his father's customers went away shamefaced at the rebuke. But, not content with this mode of showing his contempt for idolatry, Abraham resolved to bring matters to a crisis before his father returned home; and an opportunity was presented for his purpose one day when a woman came to Terah's house with a bowl of fine flour, which she desired Abraham to place as a votive offering before the idols. Instead of doing this, however, Abraham took a hammer and broke all the idols into fragments excepting the largest, into whose hands he then placed the hammer. On Terah's return he discovered the destruction of his idols, and angrily demanded of Abraham, who had done the mischief. "There came hither a woman," replied Abraham, "with a bowl of fine flour, which, as she desired, I set before the gods, whereupon they disputed among themselves who should eat first, and the tallest god broke all the rest into pieces with the hammer." "What fable is this thou art telling me?" exclaimed Terah. "As for the god thou speakest of, is he not the work of my own hands?' Did I not carve him out of the timber of the tree which I cut down in the wilderness? How, then, could he have done this evil? Verily thou hast broken my idols!" "Consider, my father," said Abraham, "what it is thou sayest--that I am capable of destroying the gods which thou dost worship!" Then Terah took and delivered him to Nimrod, who said to Abraham: "Let us worship the fire." To which Abraham replied: "Rather the water that quenches the fire." "Well, the water." "Rather the cloud which carries the water." "Well, the cloud." "Rather the wind that scatters the cloud." "Well, the wind." "Rather man, for he endures the wind." "Thou art a babbler!" exclaimed Nimrod. "I worship the fire, and will cast thee into it. Perchance the God whom thou dost adore will deliver thee from thence." Abraham was accordingly thrown into a heated furnace, but God saved him.[94]

[94] After Abraham had walked to and fro unscathed amidst the
fierce flames for three days, the faggots were suddenly
transformed into a blooming garden of roses and
fruit-trees and odoriferous plants.--This legend is
introduced into the Kurán, and Muslim writers, when they
expatiate on the almighty power of Allah, seldom omit to
make reference to Nimrod's flaming furnace being turned
into a bed of roses.

* * * * *

Alexander the Great is said to have wept because there were no more worlds for him to conquer; and truly says the sage Hebrew King, "The grave and destruction can never have enough, nor are the eyes of man ever satisfied" (Prov. xxvii, 20), a sentiment which the following tale, or parable, is designed to exemplify:

The Vanity of Ambition.

Pursuing his journey through dreary deserts and uncultivated ground, Alexander came at last to a small rivulet, whose waters glided peacefully along their shelving banks. Its smooth, unruffled surface was the image of contentment, and seemed in its silence to say, "This is the abode of tranquility." All was still: not a sound was heard save soft murmuring tones which seemed to whisper in the ear of the weary traveller, "Come, and partake of nature's bounty," and to complain that such an offer should be made in vain. To a contemplative mind, such a scene might have suggested a thousand delightful reflections. But what charms could it have for the soul of Alexander, whose breast was filled with schemes of ambition and conquest; whose eye was familiarised with rapine and slaughter; and whose ears were accustomed to the clash of arms--to the groans of the wounded and the dying? Onward, therefore, he marched. Yet, overcome by fatigue and hunger, he was soon obliged to halt. He seated himself on the bank of the river, took a draught of the water, which he found of a very fine flavour and most refreshing. He then ordered some salt fish, with which he was well provided, to be brought to him. These he caused to be dipped in the stream, in order to take off the briny taste, and was greatly surprised to find them emit a fine fragrance. "Surely," said he, "this river, which possesses such uncommon qualities, must flow from some very rich and happy country."

Following the course of the river, he at length arrived at the gates of Paradise. The gates were shut. He knocked, and, with his usual impetuosity, demanded admittance. "Thou canst not be admitted here," exclaimed a voice from within; "this gate is the Lord's." "I am the Lord--the Lord of the earth," rejoined the impatient chief. "I am Alexander the Conqueror. Will you not admit me?" "No," was the answer; "here we know of no conquerors, save such as conquer their passions: None but the just can enter here." Alexander endeavoured in vain to enter the abode of the blessed--neither entreaties nor menaces availed. Seeing all his attempts fruitless, he addressed himself to the guardian of Paradise, and said: "You know I am a great king, who has received the homage of nations. Since you will not admit me, give me at least some token that I may show an astonished world that I have been where no mortal has ever been before me." "Here, madman," said the guardian of Paradise--"here is something for thee. It may cure the maladies of thy distempered soul. One glance at it may teach thee more wisdom than thou hast hitherto derived from all thy former instructors. Now go thy ways."

Alexander took the present with avidity, and repaired to his tent. But what was his confusion and surprise to find, on examining his present, that it was nothing but a fragment of a human skull. "And is this," exclaimed he, "the mighty gift that they bestow on kings and heroes? Is this the fruit of so much toil and danger and care?" Enraged and disappointed, he threw it on the ground. "Great king," said one of the learned men who were present, "do not despise this gift. Contemptible as it may appear in thine eyes, it yet possesses some extraordinary qualities, of which thou mayest soon be convinced, if thou wilt but cause it to be weighed against gold or silver." Alexander ordered this to be done. A pair of scales were brought. The skull was placed in one, a quantity of gold in the other; when, to the astonishment of the beholders, the skull over-balanced the gold. More gold was added, yet still the skull preponderated. In short, the more gold there was put in the one scale the lower sank that which contained the skull. "Strange," exclaimed Alexander, "that so small a portion of matter should outweigh so large a mass of gold! Is there nothing that will counterpoise it?" "Yes," answered the philosophers, "a very little matter will do it." They then took some earth and covered the skull with it, when immediately down went the gold, and the opposite scale ascended. "This is very extraordinary," said Alexander, astonished. "Can you explain this phenomenon?" "Great king," said the sages, "this fragment is the socket of a human eye, which, though small in compass, is yet unbounded in its desires. The more it has, the more it craves. Neither gold nor silver nor any other earthly possession can ever satisfy it. But when it is once laid in the grave and covered with a little earth, there is an end to its lust and ambition."

* * * * *

Shakspeare's well-known masterly description of the Seven Ages of Man, which he puts into the mouth of the melancholy Jaques (As You Like It, ii, 7), was anticipated by Rabbi Simon, the son of Eliezer, in this Talmudic description of

The Seven Stages of Human Life.

Seven times in one verse did the author of Ecclesiastes make use of the word vanity, in allusion to the seven stages of human life.[95]

[95] Eccles., i, 2. The word Vanity (remarks Hurwitz, the
translator) occurs twice in the plural, which the Rabbi
considered as equivalent to four, and three times in the
singular, making altogether seven.

The first commences in the first year of human existence, when the infant lies like a king on a soft couch, with numerous attendants about him, all ready to serve him, and eager to testify their love and attachment by kisses and embraces.

The second commences about the age of two or three years, when the darling child is permitted to crawl on the ground, and, like an unclean animal, delights in dirt and filth.

Then at the age of ten, the thoughtless boy, without reflecting on the past or caring for the future, jumps and skips about like a young kid on the enamelled green, contented to enjoy the present moment.

The fourth stage begins about the age of twenty, when the young man, full of vanity and pride, begins to set off his person by dress; and, like a young unbroken horse, prances and gallops about in search of a wife.

Then comes the matrimonial state, when the poor man, like a patient ass, is obliged, however reluctantly, to toil and labour for a living.

Behold him now in the parental state, when surrounded by helpless children craving his support and looking to him for bread. He is as bold, as vigilant, and as fawning, too, as the faithful dog; guarding his little flock, and snatching at everything that comes in his way, in order to provide for his offspring.

At last comes the final stage, when the decrepit old man, like the unwieldy though most sagacious elephant, becomes grave, sedate, and distrustful. He then also begins to hang down his head towards the ground, as if surveying the place where all his vast schemes must terminate, and where ambition and vanity are finally humbled to the dust.

* * * * *

But the Talmudist, in his turn, was forestalled by Bhartrihari, an ancient Hindú sage, one of whose three hundred apothegms has been thus rendered into English by Sir Monier Williams:

Now for a little while a child; and now
An amorous youth; then for a season turned
Into a wealthy householder; then, stripped
Of all his riches, with decrepit limbs
And wrinkled frame, man creeps towards the end
Of life's erratic course; and, like an actor,
Passes behind Death's curtain out of view.

Here, however, the Indian philosopher describes human life as consisting of only four scenes; but, like our own Shakspeare, he compares the world to a stage and man to a player. An epigram preserved in the Anthologia also likens the world to a theatre and human life to a drama:

This life a theatre we well may call,
Where every actor must perform with art;
Or laugh it through, and make a farce of all,
Or learn to bear with grace a tragic part.

It is surely both instructive and interesting thus to discover resemblances in thought and expression in the writings of men of comprehensive intellect, who lived in countries and in times far apart.

VI

WISE SAYINGS OF THE RABBIS.

"Concise sentences," says Bacon, "like darts, fly abroad and make impressions, while long discourses are flat things, and not regarded." And Seneca has remarked that "even rude and uncultivated minds are struck, as it were, with those short but weighty sentences which anticipate all reasoning by flashing truths upon them at once." Wise men in all ages seem to have been fully aware of the advantage of condensing into pithy sentences the results of their observations of the course of human life; and the following selection of sayings of the Jewish Fathers, taken from the Pirke Aboth (the 41st treatise of the Talmud, compiled by Nathan of Babylon, A.D. 200), and other sources, will be found to be quite as sagacious as the aphorisms of the most celebrated philosophers of India and Greece:

This world is like an ante-chamber in comparison with the world to come; prepare thyself in the ante-chamber, therefore, that thou mayest enter into the dining-room.

Be humble to a superior, and affable to an inferior, and receive all men with cheerfulness.

Be not scornful to any, nor be opposed to all things; for there is no man that hath not his hour, nor is there anything which hath not its place.

Attempt not to appease thy neighbour in the time of his anger, nor comfort him in the time when his dead is lying before him, nor ask of him in the time of his vowing, nor desire to see him in the time of his calamity.[96]

[96] "Do not," says Nakhshabí, "try to move by persuasion the
soul that is afflicted with grief. The heart that is
overwhelmed with the billows of sorrow will, by slow
degrees, return to itself."

Hold no man responsible for his utterances in times of grief.

Who gains wisdom? He who is willing to receive instruction from all sources. Who is rich? He who is content with his lot. Who is deserving of honour? He who honoureth mankind. Who is the mighty man? He who subdueth his temper.[97]

[97] "He who subdueth his temper is a mighty man," says the
Talmudist; and Solomon had said so before him: "He that
is slow to anger is better than the mighty, and he that
ruleth his spirit than he that taketh a city" (Prov.
xvi, 32). A curious parallel to these words is found in
an ancient Buddhistic work, entitled Buddha's
Dhammapada, or Path of Virtue, as follows: "If one man
conquer in battle a thousand times a thousand men, and
if another conquer himself, he is the greatest of
conquerors." (Professor Max Müller's translation,
prefixed to Buddhagosha's Parables, translated by
Captain Rogers.)

When a liar speaks the truth, he finds his punishment in being generally disbelieved.

The physician who prescribes gratuitously gives a worthless prescription.

He who hardens his heart with pride softens his brains with the same.

The day is short, the labour vast; but the labourers are still slothful, though the reward is great, and the Master presseth for despatch.[98]

[98] Cf. Saádí, ante, page 41, "Life is snow," etc.

He who teacheth a child is like one who writeth on new paper; and he who teacheth old people is like one who writeth on blotted paper.[99]

[99] Locke was anticipated not only by the Talmudist, as
above, but long before him by Aristotle, who termed the
infant soul tabula rasa, which was in all likelihood
borrowed by the author of the Persian work on the
practical philosophy of the Muhammedans, entitled
Akhlák-i-Jalaly, who says: "The minds of children are
like a clear tablet, equally open to all inscriptions."

First learn and then teach.

Teach thy tongue to say, "I do not know."

The birds of the air despise a miser.

If thy goods sell not in one city, take them to another.

Victuals prepared by many cooks will be neither cold nor hot.[100]

[100] Too many cooks spoil the broth.--English Proverb.

Two pieces of money in a large jar make more noise than a hundred.[101]

[101] Two farthings and a thimble
In a tailor's pocket make a jingle.--English Saying.

Into the well which supplies thee with water cast no stones.[102]

[102] "Don't speak ill of the bridge that bore you safe over the stream" seems to be the European equivalent.

When love is intense, both find room enough upon one bench; afterwards, they may find themselves cramped in a space of sixty cubits.[103]

[103] Python, of Byzantium, was a very corpulent man. He once
said to the citizens, in addressing them to make friends
after a political dispute: "Gentlemen, you see how stout
I am. Well, I have a wife at home who is still stouter.
Now, when we are good friends, we can sit together on a
very small couch; but when we quarrel, I do assure you,
the whole house cannot contain us."--Athenæus, xii.

The place honours not the man; it is the man who gives honour to the place.

Few are they who see their own faults.[104]

[104] Compare Burns:

O wad some power the giftie gie us
To see oursels as ithers see us!

Thy friend has a friend, and thy friend's friend has a friend: be discreet.[105]

[105] See the Persian aphorisms on revealing secrets, ante,
p. 48.--Burns, in his "Epistle to a Young Friend," says:

Aye free aff hand your story tell
When wi' a bosom crony,
But still keep something to yoursel'
Ye scarcely tell to ony.

Poverty sits as gracefully upon some people as a red saddle upon a white horse.

Rather be thou the tail among lions than the head among foxes.[106]

[106] The very reverse of our English proverb, "Better to be
the head of the commonalty than the tail of the gentry."

The thief who finds no opportunity to steal considers himself an honest man.

Use thy noble vase to-day, for to-morrow it may perchance be broken.

Descend a step in choosing thy wife; ascend a step in choosing thy friend.

A myrtle even in the dust remains a myrtle.[107]

[107] Saádí has the same sentiment in his Gulislán--see ante, p. 49.

Every one whose wisdom exceedeth his deeds, to what is he like? To a tree whose branches are many and its roots few; and the wind cometh and plucketh it up, and overturneth it on its face.[108]

[108] See also Saádí's aphorisms on precept and practice, ante, p. 47.

If a word spoken in time be worth one piece of money, silence in its place is worth two.[109]

[109] Here we have a variant of Thomas Carlyle's favourite maxim, "Speech is silvern; silence is golden."

Silence is the fence round wisdom.[110]

[110] "Nothing is so good for an ignorant man as silence; and if he were sensible of this he would not be ignorant."--Saádí.

A saying ascribed to Esop has been frequently cited with admiration. The sage Chilo asked Esop what God was doing, and he answered that he was "depressing the proud and exalting the humble." A parallel to this is presented in the answer of Rabbi Jose to a woman who asked him what God had been doing since the creation: "He makes ladders on which he causes the poor to ascend and the rich to descend," in other words, exalts the lowly and humbles the haughty.

* * * * *

The lucid explanation of the expression, "I, God, am a jealous God," given by a Rabbi, has been thus elegantly translated by Coleridge:[111]

[111] The Friend, ed. 1850, vol. ii, p. 249.

"Your God," said a heathen philosopher to a Hebrew Rabbi, "in his Book calls himself a jealous God, who can endure no other god besides himself, and on all occasions makes manifest his abhorrence of idolatry. How comes it, then, that he threatens and seems to hate the worshippers of false gods more than the false gods themselves?"

"A certain king," said the Rabbi, "had a disobedient son. Among other worthless tricks of various kinds, he had the baseness to give his dogs his father's names and titles. Should the king show anger with the prince or his dogs?"

"Well-turned," replied the philosopher; but if God destroyed the objects of idolatry, he would take away the temptation to it."

"Yea," retorted the Rabbi; "if the fools worshipped such things only as were of no farther use than that to which their folly applied them--if the idol were always as worthless as the idolatry is contemptible. But they worship the sun, the moon, the host of heaven, the rivers, the sea, fire, air, and what not. Would you that the Creator, for the sake of those fools, should ruin his own works, and disturb the laws applied to nature by his own wisdom? If a man steal grain and sow it, should the seed not shoot up out of the earth because it was stolen? O no! The wise Creator lets nature run its own course, for its course is his own appointment. And what if the children of folly abuse it to evil? The day of reckoning is not far off, and men will then learn that human actions likewise reappear in their consequences by as certain a law as that which causes the green blade to rise up out of the buried cornfield."

* * * * *

Not less conclusive was the form of illustration employed by Rabbi Joshuah in answer to the emperor Trajan. "You teach," said Trajan, "that your God is everywhere. I should like to see him." "God's presence," replied the Rabbi, "is indeed everywhere, but he cannot be seen. No mortal can behold his glory." Trajan repeated his demand. "Well," said the Rabbi, "suppose we try, in the first place, to look at one of his ambassadors." The emperor consented, and Joshuah took him into the open air, and desired him to look at the sun in its meridian splendour. "I cannot," said Trajan; "the light dazzles me." "Thou canst not endure the light of one of his creatures," said the Rabbi, "yet dost thou expect to behold the effulgent glory of the Creator!"

* * * * *

Our selections from the sayings of the Hebrew Fathers might be largely extended, but we shall conclude them with the following: A Rabbi, being asked why God dealt out manna to the Israelites day by day, instead of giving them a supply sufficient for a year, or more, answered by a parable to this effect: There was once a king who gave a certain yearly allowance to his son, whom he saw, in consequence, but once a year, when he came to receive it; so the king changed his plan, and paid him his allowance daily, and thus had the pleasure of seeing his son each day. And so with the manna: had God given the people a supply for a year they would have forgotten their divine benefactor, but by sending them each day the requisite quantity, they had God constantly in their minds.

* * * * *

There can be no doubt that the Rabbis derived the materials of many of their legends and tales of Biblical characters from foreign sources; but their beautiful moral stories and parables, which "hide a rich truth in a tale's pretence," are probably for the most part of their own invention; and the fact that the Talmud was partially, if not wholly, translated into Arabic shortly after the settlement of the Moors in Spain sufficiently accounts for the early introduction of rabbinical legends into Muhammedan works, apart from those found in the Kurán.

ADDITIONAL NOTES.

ADAM AND THE OIL OF MERCY.

In the apocryphal Revelation of Moses, which appears to be of Rabbinical extraction, Adam, when near his end, informs his sons; that, because of his transgression, God had laid upon his body seventy strokes, or plagues. The trouble of the first stroke was injury to the eyes; the trouble of the second stroke, of the hearing; and so on, in succession, all the strokes should overtake him. And Adam, thus speaking to his sons, groaned out loud, and said, "What shall I do? I am in great grief." And Eve also wept, saying: "My lord Adam, arise; give me the half of thy disease, and let me bear it, because through me this has happened to thee; through me thou art in distresses and troubles." And Adam said to Eve: "Arise, and go with our son Seth near Paradise, and put earth upon your heads, and weep, beseeching the Lord that he may have compassion upon me, and send his angel to Paradise, and give me of the tree out of which flows the oil, that thou mayest bring it unto me; and I shall anoint myself and have rest, and show thee the manner in which we were deceived at first."... And Seth went with his mother Eve near Paradise, and they wept there, beseeching God to send his angel to give them the Oil of Compassion. And God sent to them the archangel Michael, who said to them these words: "Seth, man of God, do not weary thyself praying in this supplication about the tree from which flows the oil to anoint thy father Adam; for it will not happen to thee now, but at the last times.... Do thou again go to thy father, since the measure of his life is fulfilled, saving three days."

The Revelation, or Apocalypse, of Moses, remarks Mr. Alex. Walker (from whose translation the foregoing is extracted: Apocryphal Gospels, Acts, and Revelations, 1870), "belongs rather to the Old Testament than to the New. We have been unable to find in it any reference to any Christian writing. In its form, too, it appears to be a portion of some larger work. Parts of it at least are of an ancient date, as it is very likely from this source that the celebrated legend of the Tree of Life and the Oil of Mercy was derived"--an account of which, from the German of Dr. Piper, is given in the Journal of Sacred Literature, October, 1864, vol. vi (N.S.), p. 30 ff.

MUSLIM LEGEND OF ADAM'S PUNISHMENT, PARDON, DEATH, AND BURIAL.

When "our first parents" were expelled from Paradise, Adam fell upon the mountain in Ceylon which still retains his name ("Adam's Peak"), while Eve descended at Júddah, which is the port of Mecca, in Arabia. Seated on the pinnacle of the highest mountain in Ceylon, with the orisons of the angelic choirs still vibrating in his ears, the fallen progenitor of the human race had sufficient leisure to bewail his guilt, forbearing all food and sustenance for the space of forty days.[112] But Allah, whose mercy ever surpasses his indignation, and who sought not the death of the wretched penitent, then despatched to his relief the angel Gabriel, who presented him with a quantity of wheat, taken from that fatal tree[113] for which he had defied the wrath of his Creator, with the information that it was to be for food to him and to his children. At the same time he was directed to set it in the earth, and afterwards to grind it into flour. Adam obeyed, for it was part of his penalty that he should toil for sustenance; and the same day the corn sprang up and arrived at maturity, thus affording him an immediate resource against the evils of hunger and famine. For the benevolent archangel did not quit him until he had farther taught him how to construct a mill on the side of the mountain, to grind his corn, and also how to convert the flour into dough and bake it into bread.

[112] The number Forty occurs very frequently in the Bible
(especially the Old Testament) in connection with
important events, and also in Asiatic tales. It is, in
fact, regarded with peculiar veneration alike by Jews
and Muhammedans. See notes to my Group of Eastern
Romances and Stories (1889), pp. 140 and 456.

[113] The "fruit of the forbidden tree" was not an apple, as
we Westerns fondly believe, but wheat, say the Muslim
doctors.

With regard to the forlorn associate of his guilt, from whom a long and painful separation constituted another article in the punishment of his disobedience, it is briefly related that, experiencing also for the first time the craving of hunger, she instinctively dipped her hand into the sea and brought out a fish, and laying it on a rock in the sun, thus prepared her first meal in this her state of despair and destitution.

Adam continued to deplore his guilt on the mountain for a period of one hundred years, and it is said that from his tears, with which he moistened the earth during this interval of remorse, there grew up that useful variety of plants and herbs which in after times by their medicinal qualities served to alleviate the afflictions of the human race; and to this circumstance is to be ascribed the fact that the most useful drugs in the materia medica continue to this day to be supplied from the peninsula of India and the adjoining islands. The angel Gabriel had now tamed the wild ox of the field, and Allah himself had discovered to Adam in the caverns of the same mountain that most important of minerals, iron, which he soon learned to fashion into a variety of articles necessary to the successful prosecution of his increasing labours. At the termination of one hundred years, consumed in toil and sorrow, Adam having been instructed by the angel Gabriel in a penitential formula by which he might hope yet to conciliate Allah, the justice of Heaven was satisfied, and his repentance was finally accepted by the Most High. The joy of Adam was now as intense as his previous sorrow had been extreme, and another century passed, during which the tears with which Adam--from very different emotions--now bedewed the earth were not less effectual in producing every species of fragrant and aromatic flower and shrub, to delight the eye and gratify the sense of smell by their odours, than they were formerly in the generation of medicinal plants to assuage the sufferings of humanity.

Tradition has ascribed to Adam a stature so stupendous that when he stood or walked his forehead brushed the skies; and it is stated that he thus partook in the converse of the angels, even after his fall. But this, by perpetually holding to his view the happiness which he had lost, instead of alleviating, contributed in a great degree to aggravate his misery, and to deprive him of all repose upon earth. Allah, therefore, in pity of his sufferings, shortened his stature to one hundred cubits, so that the harmony of the celestial hosts should no longer reach his ear.

Then Allah caused to be raised up for Adam a magnificent pavilion, or temple, constructed entirely of rubies, on the spot which is now occupied by the sacred Kaába at Mecca, and which is in the centre of the earth and immediately beneath the throne of Allah. The forlorn Eve--whom Adam had almost forgotten amidst his own sorrows--in the course of her weary wanderings came to the palace of her spouse, and, once more united, they returned to Ceylon. But Adam revisited the sacred pavilion at Mecca every year until his death. And wherever he set his foot there arose, and exists to this day, some city, town, or village, or other place to indicate the presence of man and of human cultivation. The spaces between his footsteps--three days' journey--long remained barren wilderness.

On the twentieth day of that disorder which terminated the earthly existence of Adam, the divine will was revealed to him through the angel Gabriel, that he was to make an immediate bequest of his power as Allah's vicegerent on earth to Shayth, or Seth, the discreetest and most virtuous of all his sons, which having done, he resigned his soul to the Angel of Death on the following day. Seth buried his venerable parent on the summit of the mountain in Ceylon ("Adam's Peak"); but some writers assert that he was buried under Mount Abú Kebyss, about three miles from Mecca. Eve died a twelvemonth after her husband, and was buried in his grave. Noah conveyed their remains in the ark, and afterwards interred them in Jerusalem, at the spot afterwards known as Mount Calvary.

* * * * *

The foregoing is considerably abridged from An Essay towards the History of Arabia, antecedent to the Birth of Mahommed, arranged from the 'Tarikh Tebry' and other authentic sources, by Major David Price, London, 1824, pp. 4, 11.--We miss in this curious legend the brief but pathetic account of the expulsion of Adam and Eve from the Garden of Eden, as found in the last two verses of the 3rd chapter of Genesis, which suggested to Milton the fine conclusion of his Paradise Lost: how "some natural tears they dropped," as the unhappy pair went arm-in-arm out of Paradise--and "the world was all before them, where to choose." Adam's prolonged residence at the top of a high mountain in Ceylon seems to be of purely Muhammedan invention; and assuredly the Arabian Prophet did not obtain from the renegade Jew who is said to have assisted him in the composition of the Kurán the "information" that Allah taught Adam the mystery of working in iron, since in the Book of Genesis (iv, 22) it is stated that Tubal-cain was "an instructor of every artificer in brass and iron," as his brother Jubal was "the father of all such as handle the harp and the organ" (21).--The disinterment of the bones of Adam and Eve by Noah before the Flood began and their subsequent burial at the spot on which Jerusalem was afterwards built, as also the stature of Adam, are, of course, derived from Jewish tradition.

MOSES AND THE POOR WOODCUTTER.

The following interesting legend is taken from Mrs. Meer Hassan Ali's Observations on the Mussulmans of India (1832), vol. i, pp. 170-175. It was translated by her husband (an Indian Muslim) from a commentary on the history of Músa, or Moses, the great Hebrew lawgiver, and in all probability is of rabbinical origin:

When the prophet Músa--to whose spirit be peace!--was on earth, there lived near him a poor but remarkably religious man, who had for many years supported himself and his wife by the daily occupation of cutting wood for his richer neighbours, four small copper coins being the reward of his toil, which at best afforded the poor couple but a scanty meal after his day's exertions. One morning the Prophet Músa, passing the woodcutter, was thus addressed: "O Músa! Prophet of the Most High! behold I labour each day for my coarse and scanty meal. May it please thee, O Prophet! to make petition for me to our gracious God, that he may, in his mercy, grant me at once the whole supply for my remaining years, so that I shall enjoy one day of earthly happiness, and then, with my wife, be transferred to the place of eternal rest." Músa promised, and made the required petition. His prayer was thus answered from Mount Tor: "This man's life is long, O Músa! Nevertheless, if he be willing to surrender life when his supply is exhausted, tell him thy prayer is heard, the petition accepted, and the whole amount shall be found beneath his prayer-carpet after his morning prayers."

The woodcutter was satisfied when Músa told him the result of his petition, and, the first duties of the morning being performed, he failed not in looking for the promised gift, and to his surprise found a heap of silver coins in the place indicated. Calling his wife, he told her what he had acquired of the Lord through his holy prophet Músa, and they both agreed that it was very good to enjoy a short life of happiness on earth and depart in peace; although they could not help again and again recurring to the number of years on earth they had thus sacrificed. "We will make as many hearts rejoice as this the Lord's gift will permit," they both agreed; "and thus we shall secure in our future state the blessed abode promised to those who fulfil the commands of God in this life, since to-morrow it must close for us."

The day was spent in procuring and preparing provisions for the feast. The whole sum was expended on the best sorts of food, and the poor were made acquainted with the rich treat the woodcutter and his wife were cooking for their benefit. The food being cooked, allotments were made to each hungry applicant, and the couple reserved to themselves one good substantial meal, which was to be eaten only after the poor were all served and satisfied. It happened at the very moment they were seated to enjoy this their last meal, as they believed, a voice was heard, saying: "O friend! I have heard of your feast; I am late, yet it may be that you have still a little to spare, for I am hungry to my very heart. The blessing of God be on him who relieves my present sufferings from hunger!" The woodcutter and his wife agreed that it would be much better for them to go to Paradise with half a meal than to leave one fellow creature famishing on earth. So they shared their own portion with him who had none, and he went away from them rejoicing. "Now," said the happy pair, "we shall eat of our half-share with unmixed delight, and with thankful hearts. By to-morrow evening we shall be transferred to Paradise."

They had scarcely raised the savoury food to their mouths when a bewailing voice arrested their attention, and stayed the hands already charged with food. A poor creature who had not tasted food for two days moaned his piteous tale, in accents which drew tears from the woodcutter and his wife; their eyes met and the sympathy was mutual: they were more willing to depart for Paradise without the promised benefit of one earthly enjoyment, than suffer the hungry man to die from want of that meal they had before them. The dish was promptly tendered to the unfortunate one, and the woodcutter and his wife consoled each other with reflecting that, as the time of their departure was now so near at hand, the temporary enjoyment of a meal was not worth one moment's consideration: "To-morrow we die; then of what consequence is it to us whether we depart with full or empty stomachs?"

And now their thoughts were set on the place of eternal rest. They slept, and arose to their morning orisons with hearts reposing humbly on their God, in the fullest expectation that this was their last day on earth. The prayer was concluded, and the woodcutter was in the act of rolling up his carpet, on which he had prostrated himself with gratitude, reverence, and love to his Creator, when he perceived a fresh heap of silver on the floor. He could scarcely believe but it was a dream. "How wonderful art thou, O God!" cried he. "This is thy bounteous gift, that I may indeed enjoy one day before I quit this earth." And Músa, when he came to him, was satisfied with the goodness and the power of God. But he retired again to the Mount, to inquire of God the cause of the woodcutter's respite. The reply which Músa received was as follows: "That man has faithfully applied the wealth given in answer to his petition. He is worthy to live out his numbered years on earth who, receiving my bounty, thought not of his own enjoyments whilst his fellow men had wants which he could supply." And to the end of the wood-cutter's long life God's bounty lessened not in substance; neither did the pious man relax in his charitable duties of sharing with the indigent all that he had, and with the same disregard of his own enjoyments.

PRECOCIOUS SAGACITY OF SOLOMON.

Commentators on the Kurán state that while Solomon was still a mere youth he frequently upset the decisions of the judges in open court, and they became displeased with his interference, though they could not but confess to themselves that his judgment was always superior to theirs. Having prevailed upon King David to permit the sagacity of his son to be publicly tested, they plied him with what they deemed very difficult questions, which, however, were hardly uttered before he answered them correctly, and at length they became silent and shame-faced. Then Solomon rose and said (I take the paragraph which follows from the English translation of Dr. Weil's interesting work, The Bible, the Korán, and the Talmud, 1846, p. 165 f.):

"You have exhausted yourselves in subtleties, in the hope of manifesting your superiority over me before this great assembly. Permit me now also to put to you a very few simple questions, the solution of which needs no manner of study, but only a little intellect and understanding. Tell me: What is Everything, and what is Nothing? Who is Something, and who is less than Nothing?" Solomon waited long, and when the judge whom he had addressed was not able to answer, he said: "Allah, the Creator, is Everything, and the world, the creature, is Nothing. The believer is Something, but the hypocrite is less than Nothing." Turning to another, Solomon inquired: "Which are the most in number, and which are the fewest? What is the sweetest, and what is the most bitter?" But as the second judge also was unable to find proper answers to these questions, Solomon said: "The most numerous are the doubters, and they who possess a perfect assurance of faith are fewest in number. The sweetest is the possession of a virtuous wife, excellent children, and a respectable competency; but a wicked wife, undutiful children, and poverty are the most bitter." Finally Solomon put this question to a third judge: "Which is the vilest, and which is the most beautiful? What is the most certain, and what is the least so?" But these questions also remained unanswered until Solomon said: "The vilest thing is when a believer apostasises, and the most beautiful is when a sinner repents. The most certain thing is death and the last judgment, and the most uncertain, life and the fate of the soul after the resurrection. You perceive," he continued, "it is not the oldest and most learned that are always the wisest. True wisdom is neither of years nor of learned books, but only of Allah, the All-wise."

The judges were full of admiration, and unanimously lauded the unparalleled sagacity of the future ruler of Israel.--The Queen of Sheba's "hard questions" (already referred to, p. 218) were probably of a somewhat similar nature. Such "wit combats" seem to have been formerly common at the courts and palaces of Asiatic monarchs and nobles; and a curious, but rather tedious, example is furnished in the Thousand and One Nights, in the story of Abú al-Husn and his slave Tawaddad, which will be found in vol. iv of Mr. John Payne's and vol. v of Sir R. F. Burton's complete translations.

SOLOMON AND THE SERPENT'S PREY.

A curious popular tradition of Solomon, in French verse, is given by M. Emile Blémont in La Tradition (an excellent journal of folklore, etc., published at Paris) for March 1889, p. 73: Solomon, we are informed, in very ancient times ruled over all beings [on the earth], and, if we may believe our ancestors, was the King of magicians. One day Man appeared before him, praying to be delivered from the Serpent, who ever lay in wait to devour him. "That I cannot do," said Solomon; "for he is my preceptor, and I have given him the privilege to eat whatsoever he likes best." Man responded: "Is that so? Well, let him gorge himself without stint; but he has no right to devour me." "So you say," quoth Solomon; "but are you sure of it?" Said Man: "I call the light to witness it; for I have the high honour of being in this world superior to all other creatures." At these words the whole of the assembly [of animals] protested. "And I!" said the Eagle, with a loud voice, as he alighted on a rock. "Corcorico!" chanted the Cock. The Monkey was scratching himself and admiring his grinning phiz in the water, which served him for a looking-glass. Then the Buzzard was beside himself [with rage]. And the Cuckoo was wailing. The Ass rolled over and over, crying: "Heehaw! how ugly Man is!" The Elephant stamped about with his heavy feet, his trumpet raised towards the heavens. The Bear assumed dignified airs, while the Peacock was showing off his wheel-like tail. And in the distance the Lion was majestically exhaling his disdain in a long sigh.

Then said Solomon: "Silence! Man is right: is he not the only beast who gets drunk at all seasons? But, to accede to his request, as an honest prince, I ought to be able to give the Serpent something preferable, or at least equal, to his favourite prey. Therefore hear my decision: Let the Gnat--the smallest of animals--find out in what creature circulates the most exquisite blood in the world; and that creature shall belong to you, O Serpent. And I summon you all to appear here, without fail, on this day twelvemonths hence, that the Gnat may tell us the result of his experiments."

The year past, the Gnat--subtle taster--was slowly winging his way back when he met the Swallow. "Good day, friend Swallow," says he. "Good day, friend Gnat," replies the Swallow. "Have you accomplished your mission?" "Yes, my dear," responded the Gnat. "Well, what is then the most delicious blood under the heavens?" "My dear, it is that of Man." "What!--of him? I haven't heard. Speak louder." The Gnat was beginning to raise his voice, and opened his mouth to speak louder, when the Swallow quickly fell upon him and nipped off his tongue in the middle of a word. Spite of this, the Gnat continued his way, and arrived next day at the general assembly, where Solomon was already seated. But when the king questioned him, he had no means of proving his zeal. Said the king: "Give us thy report." "Bizz! bizz! bizz!" said the poor fellow. "Speak out, and let thy talk be clear," quoth the king. "Bizz! bizz! bizz!" cried the other again. "What's the matter with the little stupid?" exclaimed the king, in a rage. Here the Swallow intervened in a sweet and shrill tone: "Sire, it is not his fault. Yesterday we were flying side by side, when suddenly he became mute. But, by good luck, down there about the sacred springs, before he met with this misfortune, he told me the result of his investigations. May I depone in his name?" "Certainly," replied Solomon. "What is the best blood, according to thy companion?" "Sire, it is the blood of the Frog."

Everybody was astonished: the Gnat was mad with rage. "I hold," said Solomon, "to all that I promised. Friend Serpent, renounce Man henceforth--that food is bad. The Frog is the best meat; so eat as much Frog as you please." So the Serpent had to submit to his deplorable lot, and I leave you to think how the bile was stirred up within the rascally reptile. As the Swallow was passing him--mocking and sneering--the Serpent darted at her, but the bird swiftly passed beyond reach, and with little effort cleft the vast blue sky and ascended more than a league. The Serpent snapped only the end of the bird's tail, and that is how the Swallow's tail is cloven to this day; but, so far from finding it an inconvenience, she is thereby the more lively and beautiful. And Man, knowing what he owes to her, is full of gratitude. She has her abode under the eaves of our houses, and good luck comes wherever she nestles. Her gay cries, sweet and shrill, rouse the springtide. Is she not a bird-fairy--a good angel? On the other hand, the crafty Serpent hardly knows how to get out of the mud, and drags himself along, climbing and climbing; while the Swallow, free and light, flies in the gold of the day. For she is faithful Friendship--the little sister of Love.

M. Blémont does not say in what part of France this legend is current, but it is doubtless of Asiatic extraction--whether Jewish or Muhammedan.

THE CAPON-CARVER, p. 231.

A variant of the same incident occurs in No. IV of M. Emile Legrand's Receuil de Contes Populaires Grecs (Paris, 1881), where a prince sets out in quest of some maiden acquainted with "figurative language," whom he would marry. He comes upon an old man and his daughter, and overhears the latter address her father in metaphorical terms, which she has to explain to the old man, at which the prince is highly pleased, and following them to their hut desires and obtains shelter for the night. "As there was not much to eat, the old man bade them kill a cock, and when it was roasted it was placed on the table. Then the young girl got up and carved the fowl. She gave the head to her father; the body to her mother; the wings to the prince; and the flesh to the children. The old man, seeing his daughter divide the fowl in this manner, turned and looked at his wife, for he was ashamed to speak of it before the stranger. But when they were going to bed he said to his daughter: 'Why, my child, did you cut up the fowl so badly? The stranger has gone starving to bed.' 'Ah, my father,' she replied, 'you have not understood it; wait till I explain: I gave the head to you, because you are the head of this house; to my mother I gave the body, because, like the body of a ship, she has borne us in her sides; I gave the wings to the stranger, because to-morrow he will take his flight and go away; and lastly, to us the children I gave the bits of flesh, because we are the true flesh of the house. Do you understand it now, my good father?'"--The remainder of the story is so droll that, though but remotely related to the Capon-carver, I think it worth while to give a translation of it:

"As the room wherein the girl spoke with her father was adjacent to that in which the stranger lay, the latter heard all that she said. Great was his joy, and he said to himself that he would well like for wife one who could thus speak figurative language. And when it was day he rose, took his leave, and went away. On his return to the palace he called a servant and gave him in a sack containing 31 loaves, a whole cheese, a cock stuffed and roasted, and a skin of wine; and indicating to him the position of the cabin where he had put up, told him to go there and deliver these presents to a young girl of 18 years.

"The servant took the sack and set out to execute the orders of his master.--But, pardon me, ladies [quoth the story-teller], if I have forgotten to tell you this: Before setting out, the servant was ordered by the prince to say these words to the young girl: 'Many, many compliments from my master. Here is what he sends you: the month has 31 days; the moon is full; the chorister of the dawn is stuffed and roasted; the he-goat's skin is stretched and full.'--The servant then went towards the cabin, but on the way he met some friends. 'Good day, Michael. Where are you going with this load, and what do you carry?' 'I'm going over the mountain to a cabin where my master sends me.' 'And what have you got in there? The smell of it makes our mouths water.' 'Look, here are loaves, cheese, wine, and a roasted cock. It's a present which my master has given me to take to a poor girl.' 'O indeed, simpleton! Sit down, that we may eat a little. How should thy master ever know of it?' Down they sat on the green mountain sward and fell-to. The more they ate the keener their appetites grew, so that our fine fellows cleared away 13 loaves, half the cheese, the whole cock, and nearly half the wine. When they had eaten and drank their fill, the servant took up the remainder and resumed his way to the cabin. Arrived, he found the young girl, gave her the presents, and repeated the words which his master had ordered him to say.

"The girl took what he brought and said to him: 'You shall say to your master: "Many, many compliments. I thank him for all that he has sent me; but the month has only 18 days, the moon is only half full, the chorister of dawn was not there, and the he-goat's skin is lank and loose. But, to please the partridge, let him not beat the sow."' (That is to say, there were only 18 loaves, half a cheese, no roasted cock, and the wine-skin was scarcely half full; but that, to please the young girl, he was not to beat the servant, who had not brought the gift entire.)

"The servant left and returned to the palace. He repeated to the prince what the young girl had said to him, except the last clause, which he forgot. Then the prince understood all, and caused another servant to give the rogue a good beating. When the culprit had received such a caning that his skin and bones were sore, he cried out: 'Enough, prince, my master! Wait until I tell you another thing that the young girl said to me, and I have forgotten to tell you.' 'Come, what have you to say?--be quick.' 'Master, the young girl added, "But, to please the partridge, let him not beat the sow."' 'Ah, blockhead!' said the prince to him. 'Why did you not tell me this before? Then you would not have tasted the cane. But so be it.' A few days later the prince married the young girl, and fêtes and great rejoicings were held."

THE FOX AND THE BEAR, p. 240.

In no other version of this fable does the Fox take a stone with him when he enters one of the buckets and then throw it away--nor indeed does he go into the bucket at all; he simply induces the other animal to descend into the well, in order to procure the "fine cheese." La Fontaine gives a variant of the fable, in which a fox goes down into a well with the same purpose, and gets out by asking a wolf to come down and feast on the "cheese": as the wolf descends in one bucket he draws up the fox in the other one, and so the wolf, like Lord Ullin, is "left lamenting."[114] M. Bérenger-Féraud thinks this version somewhat analogous to a fable in his French collection of popular Senegambian Tales,[115] of the Clever Monkey and the Silly Wolf, of which, as it is short, I may offer a free translation, as follows:

A proud lion was pacing about a few steps forward, then a side movement, then a grand stride backward. A monkey on a tree above imitates the movements, and his antics enrage the lion, who warns him to desist. The monkey however goes on with the caricature, and at last falls off the tree, and is caught by the lion, who puts him into a hole in the ground, and having covered it with a large stone goes off to seek his mate, that they should eat the monkey together. While he is absent a wolf comes to the spot, and is pleased to hear the monkey cry, for he had a grudge against him. The wolf asks why the monkey cries. "I am singing," says the monkey, "to aid my digestion. This is a hare's retreat, and we two ate so heartily this morning that I cannot move, and the hare is gone out for some medicine. We have lots of more food." "Let me in," says the wolf; "I am a friend." The monkey, of course, readily consents, and just as the wolf enters he slips out, and, replacing the stone, imprisons the wolf. By-and-by the lion and his mate come up. "We shall have monkey to-day," says the lion, lifting the stone--"faith! we shall only have wolf after all!" So the poor wolf is instantly torn into pieces, while the clever monkey once more overhead re-enacts his lion-pantomime.[116]

[114] Fables de La Fontaine, Livre xi^e, fable v^e: "Le Loup
et le Renard."

[115] Recueil de Contes Populaires de la Sénégambie,
recueillis par L.-J.-B.-Bérenger-Féraud. Paris, 1885.
Page 51.

[116] I have to thank my friend Dr. David Ross, Principal,
E. C. Training College, Glasgow, for kindly drawing my
attention to this diverting tale.

Strange as it may appear, there is a variant of the fable of the Fox and the Bear current among the negroes in the United States, according to Uncle Remus, that most diverting collection. In No. XVI, "Brer Rabbit" goes down in a bucket into a well, and "Brer Fox" asks him what he is doing there. "O I'm des a fishing, Brer Fox," says he; and Brer Fox goes into the bucket while Brer Rabbit escapes and chaffs his comrade.

THE DESOLATE ISLAND, p. 243.

There is a tale in the Gesta Romanorum (ch. 74 of the text translated by Swan) which seems to have been suggested by the Hebrew parable of the Desolate Island, and which has passed into general currency throughout Europe: A dying king bequeaths to his son a golden apple, which he is to give to the greatest fool he can find. The young prince sets out on his travels, and after meeting with many fools, none of whom, however, he deemed worthy of the "prize," he comes to a country the king of which reigns only one year, and finds him indulging in all kinds of pleasure. He offers the king the apple, explaining the terms of his father's bequest, and saying that he considers him the greatest of all fools, in not having made a proper use of his year of sovereignty.--A common oral form of this story is to the effect that a court jester came to the bedside of his dying master, who told him that he was going on a very long journey, and the jester inquiring whether he had made due preparation was answered in the negative. "Then," said the fool, "prithee take my bauble, for thou art truly the greatest of all fools."

OTHER RABBINICAL LEGENDS AND TALES.

As analogues, or variants, of incidents in several wide-spread European popular tales, other Hebrew legends are cited in some of my former books; e.g.: The True Son, in Popular Tales and Fictions, vol. i, p. 14; Moses and the Angel (the ways of Providence: the original of Parnell's "Hermit"), vol. i, p. 25; a mystical hymn, "A kid, a kid, my Father bought," the possible original of our nursery cumulative rhyme of "The House that Jack built," vol. i, p. 291; the Reward of Sabbath observance, vol. i, p. 399; the Intended Divorce, vol. ii, p. 328, of which, besides the European variants there cited, other versions will be found in Prof. Crane's Italian Popular Tales: "The Clever Girl" and Notes; the Lost Camel, in A Group of Eastern Romances and Stories, p. 512. In Originals and Analogues of some of Chaucer's 'Canterbury Tales' (for the Chaucer Society) I have cited two curious Jewish versions of the Franklin's Tale, in the paper entitled "The Damsel's Rash Promise," pp. 315, 317. A selection of Hebrew Facetiæ is given at the end of the papers on Oriental Wit and Humour in the present volume (p. 117); and an amusing story, also from the Talmud, is reproduced in my Book of Sindibád, p. 103, note, of the Athenian and the witty Tailor; and in the same work, p. 340, note, reference is made to a Jewish version of the famous tale of the Matron of Ephesus. There may be more in these books which I cannot call to mind.

[The end]
W. A. Clouston's essay: Rabbinical Legends, Tales, Fables, And Aphorisms

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