The head again has tened to afford its
friendly
aid.
Universal Anthology - v07
Five days hence my marriage is to be ; but if thou slay not thyself, I will visit thee first, and after that I will remain with my husband.
' "
" Having given this promise, and having sworn by Granges, she returned home. The merchant's son also went his way.
" Presently the marriage ceremonies came on, and Hiranya- datt the Baniya expended a lakh of rupees in feasts and pres ents to the bridegroom. The bodies of the twain were anointed with turmeric, the bride was made to hold in her hand the iron
VOL. VII. —21
322 VIKRAM AND THE VAMPIRE.
box for eye paint, and the youth a pair of betel scissors. During the night before the wedding there was loud and shrill music, the heads and limbs of the young couple were rubbed with an ointment of oil, and the bridegroom's head was duly shaved. The wedding procession was very grand. The streets were a blaze of flambeaux and torches carried in the hand; fireworks by the ton were discharged as the people passed; elephants, camels, and horses, richly caparisoned, were placed in conven ient situations; and before the procession had reached the house of the bride, half a dozen wicked boys and bad young men were killed or wounded. After the marriage formulas were repeated, the Baniya gave a feast or supper, and the food was so excellent that all sat down quietly, no one uttered a complaint, or brought dishonor on the bride's family, or cut with scissors the garments of his neighbor.
" The ceremony thus happily concluded, the husband brought Madansena home to his own house. After some days the wife of her husband's youngest brother and also the wife of his eldest brother led her at night by force to her bridegroom, and seated her on a bed ornamented with flowers.
" As her husband proceeded to take her hand, she jerked it away, and at once openly told him all that she had promised to Somdatt on condition of his not killing himself.
" ' All things,' rejoined the bridegroom, hearing her words, 'have their sense ascertained by speech; in speech they have their basis, and from speech they proceed ; consequently a falsi fier of speech falsifies everything. If truly you are desirous of going to him, go ! '
" Receiving her husband's permission, she arose and went off to the young merchant's house in full dress. Upon the road a thief saw her, and in high good humor came up and asked : —
" ' Whither goest thou at midnight in such darkness, having put on all these fine clothes and ornaments ? ' She replied that she was going to the house of her beloved.
"'And who here,' said the thief, 'is
'Kama Deva,' she replied, 'the beautiful youth who by his fiery arrows wounds with love the hearts of the inhabitants of the three worlds, Ratipati, the husband of Rati, accompanied by the kokila bird, the humming bee, and gentle breezes. ' She then told to the thief the whole story, adding : ' Destroy not
I give thee a promise before I go that on my return thou shalt have all these ornaments. '
my jewels ;
thy protector? '
VIKRAM AND THE VAMPIRE. 323
" Hearing this the thief thought to himself that it would be useless now to destroy her jewels, when she had promised to give them to him presently of her own good will. He there fore let her go, and sat down and thus soliloquized : —
" ' To me it is astonishing that he who sustained me in my mother's womb should take no care of me now that I have been born and am able to enjoy the good things of this world. I know not whether he is asleep or dead. And I would rather swallow poison than ask man for money or favor. For these six things tend to lower a man : friendship with the perfidi ous ; causeless laughter ; altercation with women ; serving an unworthy master; riding an ass, and speaking any language but Sanskrit. And these five things the deity writes on our fate at the hour of birth : first, age ; secondly, action ; thirdly, wealth; fourthly, science; fifthly, fame. I have now done a good deed, and as long as a man's virtue is in the ascendant, all people becoming his servants obey him. But when virtuous deeds diminish, even his friends become inimical to him. '
" Meanwhile, Madansena had reached the place where Som- datt, the young trader, had fallen asleep.
" She awoke him suddenly, and he, springing up in alarm, quickly asked her : ' Art thou the daughter of a deity ? or of a saint? or of a serpent? ' Tell me truly, who art thou? And whence hast thou come ?
" She replied, ' I am human — Madansena, the daughter of the Baniya Hiranyadatt. Dost thou not remember taking my hand in that grove, and declaring that thou wouldst slay thyself if I did not swear to visit thee first and after that remain with my husband? '
" ' Hast thou,' he inquired, 'told all this to thy husband or not? '
" She rephed, ' I have told him everything ; and he, thoroughly understanding the whole affair, gave me permission. '
" ' This matter,' exclaimed Somdatt in a melancholy voice, ' is like pearls without a suitable dress, or food without clarified butter, or singing without melody ; they are all alike unnatural. In the same way, unclean clothes will mar beauty, bad food will undermine strength, a wicked wife will worry her husband to death, a disreputable son will ruin his family, an enraged demon will kill, and a woman, whether she love or hate, will be a source of pain. For there are few things which a woman will not do. She never brings to her tongue what is in her heart, she never speaks out what is on her tongue, and she never tells what
324 VIKRAM AND THE VAMPIRE.
she is doing. Truly the Deity has created woman a strange creature in this world. ' He concluded with these words : ' Re turn thou home ; with another man's wife I have no concern. ' Madansena rose and departed. On her way she met the thief, who, hearing her tale, gave her great praise, and let her go unplundered. She then went to her husband, and related the whole matter to him. But he had ceased to love her, and he said, ' Neither a king, nor a minister, nor a wife, nor a person's hair nor his nails, look well out of their places. And the beauty of the kokila is its note, of an ugly man knowledge, of a devotee forgiveness, and of a woman her chastity. ' "
The Vampire having narrated thus far, suddenly asked the king, " Of these three, whose virtue was the greatest ? "
Vikram, who had been greatly edified by the tale, forgot himself, and ejaculated, " The thief's. "
" And pray why ? " asked the Baital.
" Because," the hero explained, " when her husband saw that she loved another man, however purely, he ceased to feel affec tion for her. Somdatt let her go unharmed, for fear of being punished by the king. But there was no reason why the thief should fear the law and dismiss her ; therefore he was the best. " " Hi ! hi ! hi ! " laughed the demon, spitefully. " Here, then, ends my story. "
Upon which, escaping as before from the cloth in which he was slung behind the Raja's back, the Baital disappeared through the darkness of the night, leaving father and son looking at each other in dismay.
" Son Dharma Dhwaj," quoth the great Vikram, " the next time when that villain Vampire asks me a question, I allow thee to take the liberty of pinching my arm even before I have had time to answer his questions. In this way we shall never, of a truth, end our task. "
"Your words be upon my head, sire," replied the young prince. But he expected no good from his father's new plan, as, arrived under the siras tree, he heard the Baital laughing with all his might.
" Surely he is laughing at our beards, sire," said the beardless prince, who hated to be laughed at like a young person.
hated to be laughed at like an elderly person. •••»••*
" Let them laugh that win," fiercely cried Raja Vikram, who
The Vampire lost no time in opening a fresh story.
STORIES AND OBSERVATIONS FROM THE TALMUD. 325
STORIES AND OBSERVATIONS FROM THE TALMUD.
[The Talmud is the great collection of Jewish law, exegesis, parable, scrip tural comment, etc. , not comprised in the Old Testament. It has two divisions, the Mishna and thj Gemara : the first a digest, made by Rabbi Juda about x. d. 200, of all previous traditions and rabbinical decisions ; the second a set of commentaries on the first, for several centuries after. There are two Talmuds, the Jerusalem and the Babylonian : the former being the decisions and com ments of the rabbis of Palestine from the second century to the middle of the fifth ; the other, those of the Babylonian rabbis from about a. d. 190 to the seventh century. ]
Blessings in Disguise.
Compelled by violent persecution to quit his native land, Rabbi Akiba wandered over barren wastes and dreary deserts. His whole equipage consisted of a lamp, which he used to light at night, in order to study the Law ; a cock, which served him instead of a watch, to announce to him the rising dawn ; and an ass, on which he rode.
The sun was gradually sinking beneath the horizon, night was fast approaching, and the poor wanderer knew not where to shelter his head, or where to rest his weary limbs. Fatigued, and almost exhausted, he came at last near a village. He was glad to find it inhabited ; thinking where human beings dwelt there dwelt also humanity and compassion ; but he was mistaken. He asked for a night's lodging — it was refused. Not one of the inhospitable inhabitants would accommodate him. He was therefore obliged to seek shelter in a neighboring wood.
" It is hard, very hard," said he, " not to find a hospitable roof to protect me against the inclemency of the weather, — but God is just, and whatever he does is for the best. " He seated himself beneath a tree, lighted his lamp, and began to read the Law. He had scarcely read a chapter, when a violent storm extinguished the light. " What," exclaimed he, " must I not be permitted even to pursue my favorite study ! — But God is just, and whatever he does is for the best. "
He stretched himself on the bare earth, willing if possible to have a few hours' sleep. He had hardly closed his eyes, when a fierce wolf "came and killed the cock. " What " new misfor tune is this ? ejaculated the astonished Akiba. My vigilant companion is gone ! Who then will henceforth awaken me to
326 STORIES AND OBSERVATIONS FROM THE TALMUD.
the study of the Law ? But God is just ; he knows best what is good for us poor mortals. "
Scarcely had he finished the sentence, when a terrible"lion came and devoured the ass. " What is to be done now ? ex claimed the lonely wanderer. " My lamp and my cock are gone — my poor ass, too, is gone — all is gone ! But, praised be the Lord, whatever he does is for the best. "
He passed a sleepless night, and early in the morning went to the village, to see whether he could procure a horse, or any other beast of burthen to enable him to pursue his journey. But what was his surprise not to find a single individual alive !
It appears that a band of robbers had entered the village during the night, killed its inhabitants, and plundered their houses. As soon as Akiba had sufficiently recovered from the amazement into which this wonderful occurrence had thrown him, he lifted up his voice, and exclaimed: —
" Thou great God, the God of Abraham, Isaac, and Jacob, now I know by experience that poor mortal men are short sighted and blind ; often considering as evils what is intended for their preservation ! But thou alone art just, and kind, and merciful ! Had not the hard-hearted people driven me, by their inhospitality, from the village, I should assuredly have shared their fate. Had not the wind extinguished my lamp, the robbers would have been drawn to the spot, and have murdered me. I perceive also that it was thy mercy which deprived me of my two companions, that they might not by their noise give notice to the banditti where I was. Praised, then, be thy name, for ever and ever ! "
Insulting Natural Defects.
Despise not the poor : thou knowest not how soon it may be thine own lot.
Despise not the deformed : their defects are not of their own seeking, and why shouldst thou add insult to misfortune.
Despise no creature : the most insignificant is the work of thy Maker.
Rabbi Eliezer, returning from his master's residence to his native place, was highly elated with the great knowledge he had acquired. On his way he overtook a singularly unshapely and misfeatured person, who was traveling to the same town. The stranger saluted him by saying, "Peace be upon thee,
STORIES AND OBSERVATIONS FROM THE TALMUD. 327
Rabbi. " Eliezer, proud of his learning, instead of returning the civility, noticed only the traveler's deformity ; and by way of joke, said to him, " Raca, are the inhabitants of thy town all as misshapen as thou art ? " The stranger, astonished at Eliezer 's want of manners, and provoked by the insult, replied, " I do not know ; but thou hadst better make these inquiries of the great Artist that made me. " The Rabbi perceived his error, and alighting from the animal on which he rode, threw himself at the stranger's feet, and entreated him to pardon a fault committed in the wantonness of his heart, and which he most sincerely regretted. " No," said the stranger, " go first to the Artist that made me, and tell him, Great Artist, O ! what an ugly vessel hast thou produced ! "
Eliezer continued his entreaties. The stranger persisted in his refusal. In the meantime they arrived at the Rabbi's native city. The inhabitants being apprised" of his arrival, came in crowds to meet him ; exclaiming, Peace be upon thee, Rabbi ! " Welcome, our Instructor ! " " Whom do ye call Rabbi ? asked the stranger. The people pointed to Eliezer. " And him ye honor with the name of Rabbi," continued the poor man ; "O! may Israel notproduce many like him! " He then related what had happened. " He has done wrong ; he is aware of it," said the people, "do forgive him; for he is a great man, well versed in the Law. " The stranger then forgave him, and intimated that his long refusal had no other object than that of impressing the impropriety on the Rabbi's mind. The learned Eliezer thanked him ; and whilst he held out his own conduct as a warning to the people, he justified that of the stranger by saying, that though a person ought ever to be as flexible as a reed, and not as stubborn as a cedar, yet to insult poverty or natural defect is no venial crime ; and one that we cannot expect to be readily pardoned.
Put Yourselves in Others' Places.
Mar Ukba was one of those chiefs of Israel, who, in addi tion to great learning and wisdom, was blest with great riches, of which no one knew how to make a better use than he. In dependent of his general charity, he made it a rule to give annually to a number of poor men a certain sum, sufficient to maintain them comfortably. Amongst these, there was one to whom he used to give four hundred crowns on the day preced ing the day of Atonement. It happened once that he sent this
328 STORIES AND OBSERVATIONS FROM THE TALMUD.
gift by his son, who, on his return, represented to his father that he was bestowing his charity on very unworthy objects. "Why, what is"the matter? " asked Mar Ukba. "I have," replied the son, seen that man, whom you think so poor, and
A Parable against Democracy.
As long, says Rabbi Joshua Ben Levi, as the lower ordera submit to the direction of the higher orders of society, every thing goes on well. The latter decree, and God confirms. The prosperity of the State is the result. But when the higher orders, either from corrupt motives or from want of firmness, submit to or are swayed by the opinions of the lower orders, they are sure to fall together ; and the destruction of the State will be inevitable. To illustrate this important truth, he related the following fable.
The Serpent's Tail and its Head.
who does not blush to live on charity ;
family indulge themselves in great luxuries, drinking the most costly wines. " " Hast thou ? " replied the benevolent chief. " Then I dare say the unfortunate man has seen better days. Accustomed to such good living, I wonder how he can come out with the small allowance we make him. Here, take this purse with money to him ; and, for the future, let his allowance be doubled. "
The serpent's tail had long followed the direction of the head, and all went on well. One day the tail began to be dissatisfied with this natural arrangement ; and thus addressed the head : —
" I have long, with great indignation, observed thy unjust proceedings. In all our journeys it is thou that takest the lead, whereas I, like a menial servant, am obliged to follow behind. Thou appearest everywhere foremost, but I, like a miserable slave, must remain in the background. Is this just? Is it fair? Am I not a member of the same body? Why should not I have its management as well as thou ? "
" Thou ! " exclaimed the head, " thou, silly tail, wilt manage the body ! Thou hast neither eyes to see danger, nor ears to be apprised of it, nor brains to prevent it. Perceivest thou not that it is even for thy advantage that I should direct and lead? " "
" For my advantage, indeed ! rejoined the tail. " This is the language of all and every usurper. They all pretend to
I have seen him and his
STORIES AND OBSERVATIONS FROM THE TALMUD. 329
rule for the benefit of their slaves ; but I will no longer submit to such a state of things. I insist upon and will take the lead
in my turn. " " " Well, well !
replied the head, "be it so. Lead on. " The tail, rejoiced, accordingly took the lead. Its first ex
ploit was to drag the body into a miry ditch. The situation was not very pleasant. The tail struggled hard, groped along, and by dint of great exertion got out again ; but the body was so thickly covered with dirt and filth, as hardly to be known to belong to the same creature. Its next exploit was to get entangled amongst briars and thorns. The pain was intense ; the whole body was agitated ; the more it struggled the deeper the wounds. Here it would have ended its miserable career, had not the head hastened to its assistance and relieved it from its perilous situation. Not contented, it still persisted in keep ing the lead. It marched on ; and as chance would have it, crept into a fiery furnace. It soon began to feel the dreadful effects of the destructive element. The whole body was convulsed ; all was terror, confusion, and dismay.
The head again has tened to afford its friendly aid. Alas ! it was too late. The tail was already consumed. The fire soon reached the vital parts of the body — it was destroyed — and the head was in volved in the general ruin.
What caused the destruction of the head? Was it not because it suffered itself to be guided by the imbecile tail ? Such will, assuredly, be the fate of the higher orders, should they suffer themselves to be swayed by popular prejudices.
Do not Profit by Others' Ignorance. Rabbi Simon and the Jewels.
Rabbi Simon once bought a camel of an Ishmaelite ; his dis ciples took it home and on removing the saddle discovered a band of diamonds concealed under it. " Rabbi ! Rabbi ! " ex claimed they, "the blessing of God maketh rich," intimating that it was a godsend. " Take the diamonds back to the man of whom I purchased the animal," said the virtuous Rabbi; "he sold me a camel, not precious stones. " The diamonds were accordingly returned, to the no small surprise of the
proper owner; but the Rabbi preserved the much more valu able jewels — honesty and integrity.
330 STORIES AND OBSERVATIONS FROM THE TALMUD.
Rabbi Saphra and the Buyer.
Rabbi Saphra wished to dispose of one of his estates, for which he asked a certain price. An individual who had an in clination to purchase it, made him an offer, which, being much less than the real value of the estate, was refused. Some time after, the Rabbi, being in want of money, resolved in his mind to accept the sum offered. In the interim the individual who had made the offer, desirous of possessing the estate, and igno rant of the Rabbi's determination, came and proposed to give him the sum first demanded by Rabbi Saphra. But the good Saphra refused to take it. " I have," said he, " made up my mind, before thou earnest, to take the sum thou didst first offer ; give it me, and I shall be satisfied ; my conscience will not permit me to take advantage of thy ignorance. "
Folly of Idolatry.
Terah, the father of Abraham, says tradition, was not only an idolater, but a manufacturer of idols, which he used to ex pose for public sale. Being obliged one day to go out on par ticular business, he desired Abraham to superintend for him. Abraham obeyed reluctantly. " What is the price of that god ? " asked an old man who had just entered the place of sale, pointing to an idol to which he took a fancy. " Old man," said Abraham, " may I be permitted to ask thine age ? " " Three score years," replied the age-stricken idolater. " Three-score years! " exclaimed Abraham, "and thou wouldst worship a thing that has been fashioned by the hands of my father's slaves within the last four and twenty hours ? Strange ! that a man of sixty should be willing to bow down his gray head to a crea ture of a day ! " The man was overwhelmed with shame, and went away.
After this there came a sedate and grave matron, carrying in her hand a large dish with flour. " Here," said she, " have I brought an offering to the gods. Place it before them, Abra ham, and bid them be propitious to me. " "Place it before them thyself, foolish woman ! " said Abraham ; " thou wilt soon see how greedily they will devour it. " She did so. In the meantime Abraham took a hammer, broke the idols in pieces ; all excepting the largest, in whose hands he placed the instru ment of destruction.
STORIES AND OBSERVATIONS FROM THE TALMUD. 331
Terah returned, and with the utmost surprise and conster nation beheld the havoc amongst his favorite gods. " What is all this, Abraham! What profane wretch has dared to use our gods in this manner ? " exclaimed the infatuated and indignant Terah. " Why should I conceal anything from my father ? " replied the pious son. "During thine absence, there came a woman with yonder offering for the gods. She placed it before them. The younger gods, who, as may well be supposed, had not tasted food for a long time, greedily stretched forth their hands, and began to eat, before the old god had given them permission. Enraged at their boldness, he rose, took the ham mer, and punished them for their want of respect. " "
" Dost thou mock me ? Wilt thou deceive thy aged father ? exclaimed Terah, in a vehement rage. " Do I then not know that they can neither eat, nor stir, nor move ? " " And yet," rejoined Abraham, "thou payest them divine honors — ador- est them — and wouldest have me worship them ! "
It was in vain Abraham thus reasoned with his idolatrous parent. Superstition is ever both deaf and blind. His unnatu ral father delivered him over to the cruel tribunal of the equally idolatrous Nimrod. But a more merciful Father —the gra cious and blessed Father of us all — protected him against the threatened danger; and Abraham became the father of the faithful.
No Point of Prdde where Good can be Wrought.
Rabbi Meir was accustomed to preach publicly for the edi fication of the people on the eve of the Sabbath. Amongst his numerous audience there was a woman who was so delighted with his discourse that she remained until he had concluded. Instructed and pleased, she went towards home to enjoy the repast which was generally prepared for the honor of the day; but was greatly disappointed, on arriving near her house, to find the lights extinguished and her husband standing at the door in very ill humor. " Where hast thou been ? " exclaimed he in a tone that at once indicated that he was not much pleased with her absence. " I have been," replied the woman, mildly, " to hear our learned"Rabbi preach, and a delightful discourse it was. " " Was it ? rejoined the husband, who affected to be something of a wit. " Well then, since the Rabbi has pleased thee so much, I vow that thou shalt not enter this house until
332 STORIES AND OBSERVATIONS FROM THE TALMUD.
thou hast spit in his face as a reward for the entertainment he has afforded thee. "
The woman, astonished at so unreasonable a demand, thought at first her husband was joking, and began to congratulate her self on his returning good humor ; but she was soon convinced that it was no jest. The brute insisted on her spitting in the preacher's face, as the sole condition of being readmitted into the house ; and as she was too pious to offer such an indignity to any person, much less to so learned a man, she was con strained to remain in the street. A charitable neighbor offered her an asylum, which was gladly accepted. There she remained some time, endeavoring in vain to mollify her husband, who still persisted in his first demand.
The affair made some noise in the town, and a report of the transaction was communicated to Rabbi Meir, who immediately sent for the woman. She came : the good Rabbi desired her to be seated. Pretending to have pain in his eyes, he, without taking the least notice of what had transpired, asked her whether she knew any remedy for it? "Master," said the woman, "I am but a poor, ignorant creature, how should I know how to cure thine eyes ? " " Well, well," rejoined the Rabbi, " do as I bid thee — spit seven times in mine eyes — it may produce some good. " The woman, who believed there was some virtue in that operation, after some hesitation, complied. As soon as it was done, Meir thus addressed her : " Good woman, go home, and tell thy husband : ' It was thy desire that I should spit in the Rabbi's face once :
I have done so ; nay, I have done more, I have spit in it seven times : now let us be reconciled. '"
Meir's disciples, who had watched their master's conduct, ventured to expostulate with him on thus permitting a woman to offer him such an indignity, observing, that this was the"way to make the people despise the Law and "its professors. My children," said their pious instructor, think ye that your master ought to be more punctilious about his honor than his Creator? Even he, the Adorable, blessed be he, permitted his Holy Name to be obliterated, in order to promote peace between man and wife ; and shall I consider any thing as an indignity that can effect so desirable an object ? "
Learn, then, that no act is disgraceful that tends to promote happiness and peace of mankind. It is vice and wickedness only that can degrade us.
STORIES AND OBSERVATIONS FROM THE TALMUD. 333
The Lawful Hbie.
A rich Israelite, who dwelt at a considerable distance from Jerusalem, had an only son, whom he sent to the Holy City for education. During his absence, the father was suddenly taken ill. Seeing his end approaching, he made his will, by which he left all his property to a slave whom he named on condition that he should permit his son to select out of that property any single thing he might choose. No sooner was the master dead, than the slave, elated with the prospect of so much wealth, hastened to Jerusalem, informed the son of what had taken place, and showed him the will. The young Israelite was plunged into the deepest sorrow by this unexpected intelligence. He rent his clothes, strewed ashes on his head, and lamented the loss of a parent whom he tenderly loved, and whose memory he still revered. As soon as the first transports of grief were over, and the days allotted for mourning had passed, the young man began seriously to consider the situation in which he was left. Born in affluence, and grown up under the expectation of receiving, after his father's demise, those possessions to which he was so justly entitled, he saw, or imagined he saw, his ex pectations disappointed and his worldly prospects blighted. In this state of mind he went to his instructor, a man eminent for his piety and wisdom, acquainted him with the cause of his affliction, made him read the will ; and in the bitterness of distress, ventured to express his thoughts — that his father, by making such a strange disposition of his property, neither showed good sense nor affection for his only child. "
" Say nothing against thy father, young man ! spake the pious instructor : " thy father was both a wise man and an affectionate parent; the most convincing proof of which he gave by this very will. "
" By this will ! " exclaimed the young man, — " by this will ! Surely, my honored master, thou art not in earnest. I can see neither wisdom in bestowing his property on a slave, nor affection in depriving his only son of his legal rights. "
"Thy father has done neither," rejoined the learned in structor ; " but like a just, loving parent, has by this very will secured the property to thee, if thou hast sense enough to avail thyself of it. " "
" How ! how !
tonishment — " how is this ? Truly, I do not understand thee. "
exclaimed the young man in the utmost as
334 STORIES AND OBSERVATIONS FROM THE TALMUD.
" Listen, then," said the friendly instructor ; " listen, young man, and thou wilt have reason to admire thy father's prudence. When he saw his end approaching, and that he must go in the way in which all mortals must sooner or later go, he thought within himself, ' Behold, I must die ; my son is too far off to take immediate possession of my estate; my slaves will no sooner be certain of my death than they will plunder my prop erty, and to avoid detection will conceal my death from my beloved child, and thus deprive him even of the melancholy consolation of mourning for me. ' To prevent the first, he bequeathed his property to his slave, whose apparent interest it would be to take care of it. To insure the second, he made it a condition that thou shouldst be allowed to select something out of that property. The slave, thought he, in order to secure his apparent legal claim, would not fail to give thee speedy information, as indeed he has done. "
" "Well," exclaimed the young man, rather impatiently,
The young Israelite, admiring his father's wisdom, no less than his master's sagacity, took the hint ; chose the slave as his portion, and took possession of his father's estates. After which he gave the slave his freedom, together with a handsome present; convinced at the same time that wisdom resides with the aged, and understanding in length of days.
A Parable of Life.
The 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 greedinesss, 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
what benefit is all this to me ? will this restore to me the property of which I have so unjustly been deprived ? "
" Ah ! " replied the good man, " I see that wisdom resides only with the aged. Knowest thou not, that whatever a slave possesses belongs to his lawful master ? And has not thy father left thee the power of selecting out of his property any one thing thou mightest choose ? What hinders thee then from choosing that very slave as thy portion ? and by possessing him, thou wilt of course be entitled to the whole property. This, no doubt, was thy father's intention. "
STORIES AND OBSERVATIONS FROM THE TALMUD. 335
found an opening in the wall ; but it was too small for his big body. Unable to penetrate, he had recourse to his usual cun ning. He fasted three days, and became sufficiently reduced 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 most rare and delicious fruit. He stayed for some time and glutted his appetite ; when a thought struck him, that it was possible he might be observed, and in that case he should pay dearly for the enjoyed pleasure. He therefore retired to the place where he had entered, and attempted to get out ; but to his great consternation he found his endeavors vain, — he had by indulgence grown so fat and plump that the same place would no more admit him.
" I am in a fine predicament," said he to himself. " Sup pose the master of the garden were now to come and call me
to account, what would become of me !
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 garden, the scene of his delight and trouble ; and thus addressed it : —
It is even so with man. Naked comes he into the world — naked must he go out of it ; and of all his toils and labor he can carry nothing with him, save the fruits of his righteous ness.
The Inhospitable Jester.
An inhabitant of Jerusalem coming to Athens on some particular business, entered the house of a merchant, with a view of procuring a lodging. The master of the house, being rather merry with wine, and wishing to have a little sport, told him, that by a recent law, they must not entertain a stranger, unless he first made three large strides towards the street. "How shall I know," rejoined the Hebrew, "what sort of stride is in fashion amongst you? Show me, and I shall know how to imitate you. " The Athenian made one long stride, which brought him to the middle of the shop —
" Garden ! garden ! thou art indeed charming and delight ful, thy fruits are delicious and exquisite ; but of what benefit art thou to me ? What have I now for all my labor and cun ning ? Am I not lean as I was before ! "
I see, my only chance
336 STORIES AND OBSERVATIONS FROM THE TALMUD.
and next brought him to its threshold — and the third carried him into the street. Our traveler no sooner perceived it than he shut the street door upon the Athenian. "What," cried the latter, " do you shut me out of my house? " " Thou hast
I only do that to thee which thou didst intend to do unto me. " Remember,
no reason to complain," replied the Hebrew ; "
that he who attempts to circumvent another, has no right to complain of being himself circumvented.
Once when Rabbi Ishmael paid a visit to Rabbi Shimon, he was offered a cup of wine, which he at once, without being asked twice, accepted, and drained at one draught. "Sir," said his host, " dost thou not know the proverb, that he who drinks " off a cup of wine at one draught is a greedy one ? " " Ah ! was the answer, " that fits not this case : for thy cup is small, thy wine is sweet, and my stomach is capacious. "
Miscellaneous Observations.
One pepper-corn to-day is better than a basketful of pump kins to-morrow.
Whosoever destroyeth one soul of Israel, Scripture counts it to him as though he had destroyed the whole world ; but whoso preserveth one soul of Israel, Scripture counts it as though he had preserved the whole world.
I would rather be called a fool all my days than sin one hour before God.
" The horse-leech has two daughters, crying, Give ! give ! " (Prov. xxx. 15). Mar Ukva says, "This has reference to the voice of two daughters crying out from torture in hell, because their voice is heard in this world crying, ' Give, give ! ' — namely — heresy and officialism. "1
Rabbi Akiva says, " For three things I admire the Medes : (1) When they carve meat, they do it on the table ; (2) When they kiss, they only do so on the hand ; (3) And when they consult, they do so only in the field. "
There are three whose life is no life : He who lives at another's table ; he whose wife domineers over him ; and he
1 Rashi says heresy here refers to the " heresy of James," or in other words, Christianity.
STORIES AND OBSERVATIONS FROM THE TALMUD. 337
who suffers bodily affliction. Some say also he who has only a single shirt in his wardrobe.
All who go down to hell shall come up again, except these three : He who commits adultery ; he who shames another in public ; and he who gives another a bad name.
A disciple of the wise who makes light of the washing of the hands is contemptible ; but more contemptible is he who begins to eat before his guest ; more contemptible is that guest who invites another guest ; and still more contemptible is he who begins to eat before a disciple of the wise ; but contemp tible before all these three put together is that guest which troubles another guest.
The Rabbis have taught, a man should not sell to his neigh bor shoes made from the hide of a beast that has died of disease, as if of a beast that had been slaughtered in the shambles, for two reasons : first, because he imposes upon him (for the skin of a beast that dies of itself is not so durable as the hide of a slaugh tered animal) ; second, because there is danger (for the beast that died of itself might have been stung by a serpent, and the poison remaining in the leather might prove fatal to the wearer of shoes made of that leather). A man should not send his neighbor a barrel of wine with oil floating upon its surface ; for it happened once that a man did so, and the recipient went and invited his friends to a feast, in the preparation of which oil was to form a chief ingredient ; but when the guests assembled, it was found out that the cask contained wine and not oil ; and because the host had nothing else in preparation for a worthy feast, he went and committed suicide. Neither should guests give anything from what is set before them to the son or daughter of their host, unless the host himself give them leave to do so ; for it once happened during a time of scarcity that a man invited three of his friends to dine, and he had nothing but three eggs to place before them. Meanwhile, as the guests were seated at the board, the son of the host came into the room, and first one of the guests gave him his share, and
then the other two followed his example. Shortly afterwards the host himself came in, and seeing the child with his mouth full and both hands, he knocked him down to the ground, so that he died on the instant. The mother, seeing this, went
vol. vii. — 22
838 STORIES AND OBSERVATIONS FROM THE TALMUD.
and threw herself headlong from the housetop, and the father followed her example. Thus Rabbi Eliezar ben Yacob said, "There perished in this affair three souls of Israel. "
There are four kinds of men, according to their degrees of passionateness : He who is easily provoked and as readily paci fied, and who loses more than he gains ; he whom it is difficult to rouse and as difficult to appease, and who gains more than he loses ; he who is not readily provoked, but easily pacified, who is a pious man ; he who is easily provoked and with diffi culty appeased, who is a wicked man.
These five should be killed even on the Sabbath : The fly of Egypt, the wasp of Nineveh, the scorpion of Hadabia, the serpent of the land of Israel, and the mad dog anywhere and everywhere.
Six things are a disgrace to the disciple of the wise : To walk abroad perfumed, to walk alone by night, to wear old clouted shoes, to talk with a woman in the street, to sit at table with illiterate men, and to be late at the synagogue. Some add to these walking with a proud step or a haughty gait.
Six things bear interest in this world and the capital re- maineth in the world to come : Hospitality to strangers, visit ing the sick, meditation in prayer, early attendance at the school of instruction, the training of sons to the study of the Law, and judging charitably of one's neighbors.
He who passes seven nights in succession without dreaming deserves to be called wicked.
" Having given this promise, and having sworn by Granges, she returned home. The merchant's son also went his way.
" Presently the marriage ceremonies came on, and Hiranya- datt the Baniya expended a lakh of rupees in feasts and pres ents to the bridegroom. The bodies of the twain were anointed with turmeric, the bride was made to hold in her hand the iron
VOL. VII. —21
322 VIKRAM AND THE VAMPIRE.
box for eye paint, and the youth a pair of betel scissors. During the night before the wedding there was loud and shrill music, the heads and limbs of the young couple were rubbed with an ointment of oil, and the bridegroom's head was duly shaved. The wedding procession was very grand. The streets were a blaze of flambeaux and torches carried in the hand; fireworks by the ton were discharged as the people passed; elephants, camels, and horses, richly caparisoned, were placed in conven ient situations; and before the procession had reached the house of the bride, half a dozen wicked boys and bad young men were killed or wounded. After the marriage formulas were repeated, the Baniya gave a feast or supper, and the food was so excellent that all sat down quietly, no one uttered a complaint, or brought dishonor on the bride's family, or cut with scissors the garments of his neighbor.
" The ceremony thus happily concluded, the husband brought Madansena home to his own house. After some days the wife of her husband's youngest brother and also the wife of his eldest brother led her at night by force to her bridegroom, and seated her on a bed ornamented with flowers.
" As her husband proceeded to take her hand, she jerked it away, and at once openly told him all that she had promised to Somdatt on condition of his not killing himself.
" ' All things,' rejoined the bridegroom, hearing her words, 'have their sense ascertained by speech; in speech they have their basis, and from speech they proceed ; consequently a falsi fier of speech falsifies everything. If truly you are desirous of going to him, go ! '
" Receiving her husband's permission, she arose and went off to the young merchant's house in full dress. Upon the road a thief saw her, and in high good humor came up and asked : —
" ' Whither goest thou at midnight in such darkness, having put on all these fine clothes and ornaments ? ' She replied that she was going to the house of her beloved.
"'And who here,' said the thief, 'is
'Kama Deva,' she replied, 'the beautiful youth who by his fiery arrows wounds with love the hearts of the inhabitants of the three worlds, Ratipati, the husband of Rati, accompanied by the kokila bird, the humming bee, and gentle breezes. ' She then told to the thief the whole story, adding : ' Destroy not
I give thee a promise before I go that on my return thou shalt have all these ornaments. '
my jewels ;
thy protector? '
VIKRAM AND THE VAMPIRE. 323
" Hearing this the thief thought to himself that it would be useless now to destroy her jewels, when she had promised to give them to him presently of her own good will. He there fore let her go, and sat down and thus soliloquized : —
" ' To me it is astonishing that he who sustained me in my mother's womb should take no care of me now that I have been born and am able to enjoy the good things of this world. I know not whether he is asleep or dead. And I would rather swallow poison than ask man for money or favor. For these six things tend to lower a man : friendship with the perfidi ous ; causeless laughter ; altercation with women ; serving an unworthy master; riding an ass, and speaking any language but Sanskrit. And these five things the deity writes on our fate at the hour of birth : first, age ; secondly, action ; thirdly, wealth; fourthly, science; fifthly, fame. I have now done a good deed, and as long as a man's virtue is in the ascendant, all people becoming his servants obey him. But when virtuous deeds diminish, even his friends become inimical to him. '
" Meanwhile, Madansena had reached the place where Som- datt, the young trader, had fallen asleep.
" She awoke him suddenly, and he, springing up in alarm, quickly asked her : ' Art thou the daughter of a deity ? or of a saint? or of a serpent? ' Tell me truly, who art thou? And whence hast thou come ?
" She replied, ' I am human — Madansena, the daughter of the Baniya Hiranyadatt. Dost thou not remember taking my hand in that grove, and declaring that thou wouldst slay thyself if I did not swear to visit thee first and after that remain with my husband? '
" ' Hast thou,' he inquired, 'told all this to thy husband or not? '
" She rephed, ' I have told him everything ; and he, thoroughly understanding the whole affair, gave me permission. '
" ' This matter,' exclaimed Somdatt in a melancholy voice, ' is like pearls without a suitable dress, or food without clarified butter, or singing without melody ; they are all alike unnatural. In the same way, unclean clothes will mar beauty, bad food will undermine strength, a wicked wife will worry her husband to death, a disreputable son will ruin his family, an enraged demon will kill, and a woman, whether she love or hate, will be a source of pain. For there are few things which a woman will not do. She never brings to her tongue what is in her heart, she never speaks out what is on her tongue, and she never tells what
324 VIKRAM AND THE VAMPIRE.
she is doing. Truly the Deity has created woman a strange creature in this world. ' He concluded with these words : ' Re turn thou home ; with another man's wife I have no concern. ' Madansena rose and departed. On her way she met the thief, who, hearing her tale, gave her great praise, and let her go unplundered. She then went to her husband, and related the whole matter to him. But he had ceased to love her, and he said, ' Neither a king, nor a minister, nor a wife, nor a person's hair nor his nails, look well out of their places. And the beauty of the kokila is its note, of an ugly man knowledge, of a devotee forgiveness, and of a woman her chastity. ' "
The Vampire having narrated thus far, suddenly asked the king, " Of these three, whose virtue was the greatest ? "
Vikram, who had been greatly edified by the tale, forgot himself, and ejaculated, " The thief's. "
" And pray why ? " asked the Baital.
" Because," the hero explained, " when her husband saw that she loved another man, however purely, he ceased to feel affec tion for her. Somdatt let her go unharmed, for fear of being punished by the king. But there was no reason why the thief should fear the law and dismiss her ; therefore he was the best. " " Hi ! hi ! hi ! " laughed the demon, spitefully. " Here, then, ends my story. "
Upon which, escaping as before from the cloth in which he was slung behind the Raja's back, the Baital disappeared through the darkness of the night, leaving father and son looking at each other in dismay.
" Son Dharma Dhwaj," quoth the great Vikram, " the next time when that villain Vampire asks me a question, I allow thee to take the liberty of pinching my arm even before I have had time to answer his questions. In this way we shall never, of a truth, end our task. "
"Your words be upon my head, sire," replied the young prince. But he expected no good from his father's new plan, as, arrived under the siras tree, he heard the Baital laughing with all his might.
" Surely he is laughing at our beards, sire," said the beardless prince, who hated to be laughed at like a young person.
hated to be laughed at like an elderly person. •••»••*
" Let them laugh that win," fiercely cried Raja Vikram, who
The Vampire lost no time in opening a fresh story.
STORIES AND OBSERVATIONS FROM THE TALMUD. 325
STORIES AND OBSERVATIONS FROM THE TALMUD.
[The Talmud is the great collection of Jewish law, exegesis, parable, scrip tural comment, etc. , not comprised in the Old Testament. It has two divisions, the Mishna and thj Gemara : the first a digest, made by Rabbi Juda about x. d. 200, of all previous traditions and rabbinical decisions ; the second a set of commentaries on the first, for several centuries after. There are two Talmuds, the Jerusalem and the Babylonian : the former being the decisions and com ments of the rabbis of Palestine from the second century to the middle of the fifth ; the other, those of the Babylonian rabbis from about a. d. 190 to the seventh century. ]
Blessings in Disguise.
Compelled by violent persecution to quit his native land, Rabbi Akiba wandered over barren wastes and dreary deserts. His whole equipage consisted of a lamp, which he used to light at night, in order to study the Law ; a cock, which served him instead of a watch, to announce to him the rising dawn ; and an ass, on which he rode.
The sun was gradually sinking beneath the horizon, night was fast approaching, and the poor wanderer knew not where to shelter his head, or where to rest his weary limbs. Fatigued, and almost exhausted, he came at last near a village. He was glad to find it inhabited ; thinking where human beings dwelt there dwelt also humanity and compassion ; but he was mistaken. He asked for a night's lodging — it was refused. Not one of the inhospitable inhabitants would accommodate him. He was therefore obliged to seek shelter in a neighboring wood.
" It is hard, very hard," said he, " not to find a hospitable roof to protect me against the inclemency of the weather, — but God is just, and whatever he does is for the best. " He seated himself beneath a tree, lighted his lamp, and began to read the Law. He had scarcely read a chapter, when a violent storm extinguished the light. " What," exclaimed he, " must I not be permitted even to pursue my favorite study ! — But God is just, and whatever he does is for the best. "
He stretched himself on the bare earth, willing if possible to have a few hours' sleep. He had hardly closed his eyes, when a fierce wolf "came and killed the cock. " What " new misfor tune is this ? ejaculated the astonished Akiba. My vigilant companion is gone ! Who then will henceforth awaken me to
326 STORIES AND OBSERVATIONS FROM THE TALMUD.
the study of the Law ? But God is just ; he knows best what is good for us poor mortals. "
Scarcely had he finished the sentence, when a terrible"lion came and devoured the ass. " What is to be done now ? ex claimed the lonely wanderer. " My lamp and my cock are gone — my poor ass, too, is gone — all is gone ! But, praised be the Lord, whatever he does is for the best. "
He passed a sleepless night, and early in the morning went to the village, to see whether he could procure a horse, or any other beast of burthen to enable him to pursue his journey. But what was his surprise not to find a single individual alive !
It appears that a band of robbers had entered the village during the night, killed its inhabitants, and plundered their houses. As soon as Akiba had sufficiently recovered from the amazement into which this wonderful occurrence had thrown him, he lifted up his voice, and exclaimed: —
" Thou great God, the God of Abraham, Isaac, and Jacob, now I know by experience that poor mortal men are short sighted and blind ; often considering as evils what is intended for their preservation ! But thou alone art just, and kind, and merciful ! Had not the hard-hearted people driven me, by their inhospitality, from the village, I should assuredly have shared their fate. Had not the wind extinguished my lamp, the robbers would have been drawn to the spot, and have murdered me. I perceive also that it was thy mercy which deprived me of my two companions, that they might not by their noise give notice to the banditti where I was. Praised, then, be thy name, for ever and ever ! "
Insulting Natural Defects.
Despise not the poor : thou knowest not how soon it may be thine own lot.
Despise not the deformed : their defects are not of their own seeking, and why shouldst thou add insult to misfortune.
Despise no creature : the most insignificant is the work of thy Maker.
Rabbi Eliezer, returning from his master's residence to his native place, was highly elated with the great knowledge he had acquired. On his way he overtook a singularly unshapely and misfeatured person, who was traveling to the same town. The stranger saluted him by saying, "Peace be upon thee,
STORIES AND OBSERVATIONS FROM THE TALMUD. 327
Rabbi. " Eliezer, proud of his learning, instead of returning the civility, noticed only the traveler's deformity ; and by way of joke, said to him, " Raca, are the inhabitants of thy town all as misshapen as thou art ? " The stranger, astonished at Eliezer 's want of manners, and provoked by the insult, replied, " I do not know ; but thou hadst better make these inquiries of the great Artist that made me. " The Rabbi perceived his error, and alighting from the animal on which he rode, threw himself at the stranger's feet, and entreated him to pardon a fault committed in the wantonness of his heart, and which he most sincerely regretted. " No," said the stranger, " go first to the Artist that made me, and tell him, Great Artist, O ! what an ugly vessel hast thou produced ! "
Eliezer continued his entreaties. The stranger persisted in his refusal. In the meantime they arrived at the Rabbi's native city. The inhabitants being apprised" of his arrival, came in crowds to meet him ; exclaiming, Peace be upon thee, Rabbi ! " Welcome, our Instructor ! " " Whom do ye call Rabbi ? asked the stranger. The people pointed to Eliezer. " And him ye honor with the name of Rabbi," continued the poor man ; "O! may Israel notproduce many like him! " He then related what had happened. " He has done wrong ; he is aware of it," said the people, "do forgive him; for he is a great man, well versed in the Law. " The stranger then forgave him, and intimated that his long refusal had no other object than that of impressing the impropriety on the Rabbi's mind. The learned Eliezer thanked him ; and whilst he held out his own conduct as a warning to the people, he justified that of the stranger by saying, that though a person ought ever to be as flexible as a reed, and not as stubborn as a cedar, yet to insult poverty or natural defect is no venial crime ; and one that we cannot expect to be readily pardoned.
Put Yourselves in Others' Places.
Mar Ukba was one of those chiefs of Israel, who, in addi tion to great learning and wisdom, was blest with great riches, of which no one knew how to make a better use than he. In dependent of his general charity, he made it a rule to give annually to a number of poor men a certain sum, sufficient to maintain them comfortably. Amongst these, there was one to whom he used to give four hundred crowns on the day preced ing the day of Atonement. It happened once that he sent this
328 STORIES AND OBSERVATIONS FROM THE TALMUD.
gift by his son, who, on his return, represented to his father that he was bestowing his charity on very unworthy objects. "Why, what is"the matter? " asked Mar Ukba. "I have," replied the son, seen that man, whom you think so poor, and
A Parable against Democracy.
As long, says Rabbi Joshua Ben Levi, as the lower ordera submit to the direction of the higher orders of society, every thing goes on well. The latter decree, and God confirms. The prosperity of the State is the result. But when the higher orders, either from corrupt motives or from want of firmness, submit to or are swayed by the opinions of the lower orders, they are sure to fall together ; and the destruction of the State will be inevitable. To illustrate this important truth, he related the following fable.
The Serpent's Tail and its Head.
who does not blush to live on charity ;
family indulge themselves in great luxuries, drinking the most costly wines. " " Hast thou ? " replied the benevolent chief. " Then I dare say the unfortunate man has seen better days. Accustomed to such good living, I wonder how he can come out with the small allowance we make him. Here, take this purse with money to him ; and, for the future, let his allowance be doubled. "
The serpent's tail had long followed the direction of the head, and all went on well. One day the tail began to be dissatisfied with this natural arrangement ; and thus addressed the head : —
" I have long, with great indignation, observed thy unjust proceedings. In all our journeys it is thou that takest the lead, whereas I, like a menial servant, am obliged to follow behind. Thou appearest everywhere foremost, but I, like a miserable slave, must remain in the background. Is this just? Is it fair? Am I not a member of the same body? Why should not I have its management as well as thou ? "
" Thou ! " exclaimed the head, " thou, silly tail, wilt manage the body ! Thou hast neither eyes to see danger, nor ears to be apprised of it, nor brains to prevent it. Perceivest thou not that it is even for thy advantage that I should direct and lead? " "
" For my advantage, indeed ! rejoined the tail. " This is the language of all and every usurper. They all pretend to
I have seen him and his
STORIES AND OBSERVATIONS FROM THE TALMUD. 329
rule for the benefit of their slaves ; but I will no longer submit to such a state of things. I insist upon and will take the lead
in my turn. " " " Well, well !
replied the head, "be it so. Lead on. " The tail, rejoiced, accordingly took the lead. Its first ex
ploit was to drag the body into a miry ditch. The situation was not very pleasant. The tail struggled hard, groped along, and by dint of great exertion got out again ; but the body was so thickly covered with dirt and filth, as hardly to be known to belong to the same creature. Its next exploit was to get entangled amongst briars and thorns. The pain was intense ; the whole body was agitated ; the more it struggled the deeper the wounds. Here it would have ended its miserable career, had not the head hastened to its assistance and relieved it from its perilous situation. Not contented, it still persisted in keep ing the lead. It marched on ; and as chance would have it, crept into a fiery furnace. It soon began to feel the dreadful effects of the destructive element. The whole body was convulsed ; all was terror, confusion, and dismay.
The head again has tened to afford its friendly aid. Alas ! it was too late. The tail was already consumed. The fire soon reached the vital parts of the body — it was destroyed — and the head was in volved in the general ruin.
What caused the destruction of the head? Was it not because it suffered itself to be guided by the imbecile tail ? Such will, assuredly, be the fate of the higher orders, should they suffer themselves to be swayed by popular prejudices.
Do not Profit by Others' Ignorance. Rabbi Simon and the Jewels.
Rabbi Simon once bought a camel of an Ishmaelite ; his dis ciples took it home and on removing the saddle discovered a band of diamonds concealed under it. " Rabbi ! Rabbi ! " ex claimed they, "the blessing of God maketh rich," intimating that it was a godsend. " Take the diamonds back to the man of whom I purchased the animal," said the virtuous Rabbi; "he sold me a camel, not precious stones. " The diamonds were accordingly returned, to the no small surprise of the
proper owner; but the Rabbi preserved the much more valu able jewels — honesty and integrity.
330 STORIES AND OBSERVATIONS FROM THE TALMUD.
Rabbi Saphra and the Buyer.
Rabbi Saphra wished to dispose of one of his estates, for which he asked a certain price. An individual who had an in clination to purchase it, made him an offer, which, being much less than the real value of the estate, was refused. Some time after, the Rabbi, being in want of money, resolved in his mind to accept the sum offered. In the interim the individual who had made the offer, desirous of possessing the estate, and igno rant of the Rabbi's determination, came and proposed to give him the sum first demanded by Rabbi Saphra. But the good Saphra refused to take it. " I have," said he, " made up my mind, before thou earnest, to take the sum thou didst first offer ; give it me, and I shall be satisfied ; my conscience will not permit me to take advantage of thy ignorance. "
Folly of Idolatry.
Terah, the father of Abraham, says tradition, was not only an idolater, but a manufacturer of idols, which he used to ex pose for public sale. Being obliged one day to go out on par ticular business, he desired Abraham to superintend for him. Abraham obeyed reluctantly. " What is the price of that god ? " asked an old man who had just entered the place of sale, pointing to an idol to which he took a fancy. " Old man," said Abraham, " may I be permitted to ask thine age ? " " Three score years," replied the age-stricken idolater. " Three-score years! " exclaimed Abraham, "and thou wouldst worship a thing that has been fashioned by the hands of my father's slaves within the last four and twenty hours ? Strange ! that a man of sixty should be willing to bow down his gray head to a crea ture of a day ! " The man was overwhelmed with shame, and went away.
After this there came a sedate and grave matron, carrying in her hand a large dish with flour. " Here," said she, " have I brought an offering to the gods. Place it before them, Abra ham, and bid them be propitious to me. " "Place it before them thyself, foolish woman ! " said Abraham ; " thou wilt soon see how greedily they will devour it. " She did so. In the meantime Abraham took a hammer, broke the idols in pieces ; all excepting the largest, in whose hands he placed the instru ment of destruction.
STORIES AND OBSERVATIONS FROM THE TALMUD. 331
Terah returned, and with the utmost surprise and conster nation beheld the havoc amongst his favorite gods. " What is all this, Abraham! What profane wretch has dared to use our gods in this manner ? " exclaimed the infatuated and indignant Terah. " Why should I conceal anything from my father ? " replied the pious son. "During thine absence, there came a woman with yonder offering for the gods. She placed it before them. The younger gods, who, as may well be supposed, had not tasted food for a long time, greedily stretched forth their hands, and began to eat, before the old god had given them permission. Enraged at their boldness, he rose, took the ham mer, and punished them for their want of respect. " "
" Dost thou mock me ? Wilt thou deceive thy aged father ? exclaimed Terah, in a vehement rage. " Do I then not know that they can neither eat, nor stir, nor move ? " " And yet," rejoined Abraham, "thou payest them divine honors — ador- est them — and wouldest have me worship them ! "
It was in vain Abraham thus reasoned with his idolatrous parent. Superstition is ever both deaf and blind. His unnatu ral father delivered him over to the cruel tribunal of the equally idolatrous Nimrod. But a more merciful Father —the gra cious and blessed Father of us all — protected him against the threatened danger; and Abraham became the father of the faithful.
No Point of Prdde where Good can be Wrought.
Rabbi Meir was accustomed to preach publicly for the edi fication of the people on the eve of the Sabbath. Amongst his numerous audience there was a woman who was so delighted with his discourse that she remained until he had concluded. Instructed and pleased, she went towards home to enjoy the repast which was generally prepared for the honor of the day; but was greatly disappointed, on arriving near her house, to find the lights extinguished and her husband standing at the door in very ill humor. " Where hast thou been ? " exclaimed he in a tone that at once indicated that he was not much pleased with her absence. " I have been," replied the woman, mildly, " to hear our learned"Rabbi preach, and a delightful discourse it was. " " Was it ? rejoined the husband, who affected to be something of a wit. " Well then, since the Rabbi has pleased thee so much, I vow that thou shalt not enter this house until
332 STORIES AND OBSERVATIONS FROM THE TALMUD.
thou hast spit in his face as a reward for the entertainment he has afforded thee. "
The woman, astonished at so unreasonable a demand, thought at first her husband was joking, and began to congratulate her self on his returning good humor ; but she was soon convinced that it was no jest. The brute insisted on her spitting in the preacher's face, as the sole condition of being readmitted into the house ; and as she was too pious to offer such an indignity to any person, much less to so learned a man, she was con strained to remain in the street. A charitable neighbor offered her an asylum, which was gladly accepted. There she remained some time, endeavoring in vain to mollify her husband, who still persisted in his first demand.
The affair made some noise in the town, and a report of the transaction was communicated to Rabbi Meir, who immediately sent for the woman. She came : the good Rabbi desired her to be seated. Pretending to have pain in his eyes, he, without taking the least notice of what had transpired, asked her whether she knew any remedy for it? "Master," said the woman, "I am but a poor, ignorant creature, how should I know how to cure thine eyes ? " " Well, well," rejoined the Rabbi, " do as I bid thee — spit seven times in mine eyes — it may produce some good. " The woman, who believed there was some virtue in that operation, after some hesitation, complied. As soon as it was done, Meir thus addressed her : " Good woman, go home, and tell thy husband : ' It was thy desire that I should spit in the Rabbi's face once :
I have done so ; nay, I have done more, I have spit in it seven times : now let us be reconciled. '"
Meir's disciples, who had watched their master's conduct, ventured to expostulate with him on thus permitting a woman to offer him such an indignity, observing, that this was the"way to make the people despise the Law and "its professors. My children," said their pious instructor, think ye that your master ought to be more punctilious about his honor than his Creator? Even he, the Adorable, blessed be he, permitted his Holy Name to be obliterated, in order to promote peace between man and wife ; and shall I consider any thing as an indignity that can effect so desirable an object ? "
Learn, then, that no act is disgraceful that tends to promote happiness and peace of mankind. It is vice and wickedness only that can degrade us.
STORIES AND OBSERVATIONS FROM THE TALMUD. 333
The Lawful Hbie.
A rich Israelite, who dwelt at a considerable distance from Jerusalem, had an only son, whom he sent to the Holy City for education. During his absence, the father was suddenly taken ill. Seeing his end approaching, he made his will, by which he left all his property to a slave whom he named on condition that he should permit his son to select out of that property any single thing he might choose. No sooner was the master dead, than the slave, elated with the prospect of so much wealth, hastened to Jerusalem, informed the son of what had taken place, and showed him the will. The young Israelite was plunged into the deepest sorrow by this unexpected intelligence. He rent his clothes, strewed ashes on his head, and lamented the loss of a parent whom he tenderly loved, and whose memory he still revered. As soon as the first transports of grief were over, and the days allotted for mourning had passed, the young man began seriously to consider the situation in which he was left. Born in affluence, and grown up under the expectation of receiving, after his father's demise, those possessions to which he was so justly entitled, he saw, or imagined he saw, his ex pectations disappointed and his worldly prospects blighted. In this state of mind he went to his instructor, a man eminent for his piety and wisdom, acquainted him with the cause of his affliction, made him read the will ; and in the bitterness of distress, ventured to express his thoughts — that his father, by making such a strange disposition of his property, neither showed good sense nor affection for his only child. "
" Say nothing against thy father, young man ! spake the pious instructor : " thy father was both a wise man and an affectionate parent; the most convincing proof of which he gave by this very will. "
" By this will ! " exclaimed the young man, — " by this will ! Surely, my honored master, thou art not in earnest. I can see neither wisdom in bestowing his property on a slave, nor affection in depriving his only son of his legal rights. "
"Thy father has done neither," rejoined the learned in structor ; " but like a just, loving parent, has by this very will secured the property to thee, if thou hast sense enough to avail thyself of it. " "
" How ! how !
tonishment — " how is this ? Truly, I do not understand thee. "
exclaimed the young man in the utmost as
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" Listen, then," said the friendly instructor ; " listen, young man, and thou wilt have reason to admire thy father's prudence. When he saw his end approaching, and that he must go in the way in which all mortals must sooner or later go, he thought within himself, ' Behold, I must die ; my son is too far off to take immediate possession of my estate; my slaves will no sooner be certain of my death than they will plunder my prop erty, and to avoid detection will conceal my death from my beloved child, and thus deprive him even of the melancholy consolation of mourning for me. ' To prevent the first, he bequeathed his property to his slave, whose apparent interest it would be to take care of it. To insure the second, he made it a condition that thou shouldst be allowed to select something out of that property. The slave, thought he, in order to secure his apparent legal claim, would not fail to give thee speedy information, as indeed he has done. "
" "Well," exclaimed the young man, rather impatiently,
The young Israelite, admiring his father's wisdom, no less than his master's sagacity, took the hint ; chose the slave as his portion, and took possession of his father's estates. After which he gave the slave his freedom, together with a handsome present; convinced at the same time that wisdom resides with the aged, and understanding in length of days.
A Parable of Life.
The 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 greedinesss, 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
what benefit is all this to me ? will this restore to me the property of which I have so unjustly been deprived ? "
" Ah ! " replied the good man, " I see that wisdom resides only with the aged. Knowest thou not, that whatever a slave possesses belongs to his lawful master ? And has not thy father left thee the power of selecting out of his property any one thing thou mightest choose ? What hinders thee then from choosing that very slave as thy portion ? and by possessing him, thou wilt of course be entitled to the whole property. This, no doubt, was thy father's intention. "
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found an opening in the wall ; but it was too small for his big body. Unable to penetrate, he had recourse to his usual cun ning. He fasted three days, and became sufficiently reduced 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 most rare and delicious fruit. He stayed for some time and glutted his appetite ; when a thought struck him, that it was possible he might be observed, and in that case he should pay dearly for the enjoyed pleasure. He therefore retired to the place where he had entered, and attempted to get out ; but to his great consternation he found his endeavors vain, — he had by indulgence grown so fat and plump that the same place would no more admit him.
" I am in a fine predicament," said he to himself. " Sup pose the master of the garden were now to come and call me
to account, what would become of me !
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 garden, the scene of his delight and trouble ; and thus addressed it : —
It is even so with man. Naked comes he into the world — naked must he go out of it ; and of all his toils and labor he can carry nothing with him, save the fruits of his righteous ness.
The Inhospitable Jester.
An inhabitant of Jerusalem coming to Athens on some particular business, entered the house of a merchant, with a view of procuring a lodging. The master of the house, being rather merry with wine, and wishing to have a little sport, told him, that by a recent law, they must not entertain a stranger, unless he first made three large strides towards the street. "How shall I know," rejoined the Hebrew, "what sort of stride is in fashion amongst you? Show me, and I shall know how to imitate you. " The Athenian made one long stride, which brought him to the middle of the shop —
" Garden ! garden ! thou art indeed charming and delight ful, thy fruits are delicious and exquisite ; but of what benefit art thou to me ? What have I now for all my labor and cun ning ? Am I not lean as I was before ! "
I see, my only chance
336 STORIES AND OBSERVATIONS FROM THE TALMUD.
and next brought him to its threshold — and the third carried him into the street. Our traveler no sooner perceived it than he shut the street door upon the Athenian. "What," cried the latter, " do you shut me out of my house? " " Thou hast
I only do that to thee which thou didst intend to do unto me. " Remember,
no reason to complain," replied the Hebrew ; "
that he who attempts to circumvent another, has no right to complain of being himself circumvented.
Once when Rabbi Ishmael paid a visit to Rabbi Shimon, he was offered a cup of wine, which he at once, without being asked twice, accepted, and drained at one draught. "Sir," said his host, " dost thou not know the proverb, that he who drinks " off a cup of wine at one draught is a greedy one ? " " Ah ! was the answer, " that fits not this case : for thy cup is small, thy wine is sweet, and my stomach is capacious. "
Miscellaneous Observations.
One pepper-corn to-day is better than a basketful of pump kins to-morrow.
Whosoever destroyeth one soul of Israel, Scripture counts it to him as though he had destroyed the whole world ; but whoso preserveth one soul of Israel, Scripture counts it as though he had preserved the whole world.
I would rather be called a fool all my days than sin one hour before God.
" The horse-leech has two daughters, crying, Give ! give ! " (Prov. xxx. 15). Mar Ukva says, "This has reference to the voice of two daughters crying out from torture in hell, because their voice is heard in this world crying, ' Give, give ! ' — namely — heresy and officialism. "1
Rabbi Akiva says, " For three things I admire the Medes : (1) When they carve meat, they do it on the table ; (2) When they kiss, they only do so on the hand ; (3) And when they consult, they do so only in the field. "
There are three whose life is no life : He who lives at another's table ; he whose wife domineers over him ; and he
1 Rashi says heresy here refers to the " heresy of James," or in other words, Christianity.
STORIES AND OBSERVATIONS FROM THE TALMUD. 337
who suffers bodily affliction. Some say also he who has only a single shirt in his wardrobe.
All who go down to hell shall come up again, except these three : He who commits adultery ; he who shames another in public ; and he who gives another a bad name.
A disciple of the wise who makes light of the washing of the hands is contemptible ; but more contemptible is he who begins to eat before his guest ; more contemptible is that guest who invites another guest ; and still more contemptible is he who begins to eat before a disciple of the wise ; but contemp tible before all these three put together is that guest which troubles another guest.
The Rabbis have taught, a man should not sell to his neigh bor shoes made from the hide of a beast that has died of disease, as if of a beast that had been slaughtered in the shambles, for two reasons : first, because he imposes upon him (for the skin of a beast that dies of itself is not so durable as the hide of a slaugh tered animal) ; second, because there is danger (for the beast that died of itself might have been stung by a serpent, and the poison remaining in the leather might prove fatal to the wearer of shoes made of that leather). A man should not send his neighbor a barrel of wine with oil floating upon its surface ; for it happened once that a man did so, and the recipient went and invited his friends to a feast, in the preparation of which oil was to form a chief ingredient ; but when the guests assembled, it was found out that the cask contained wine and not oil ; and because the host had nothing else in preparation for a worthy feast, he went and committed suicide. Neither should guests give anything from what is set before them to the son or daughter of their host, unless the host himself give them leave to do so ; for it once happened during a time of scarcity that a man invited three of his friends to dine, and he had nothing but three eggs to place before them. Meanwhile, as the guests were seated at the board, the son of the host came into the room, and first one of the guests gave him his share, and
then the other two followed his example. Shortly afterwards the host himself came in, and seeing the child with his mouth full and both hands, he knocked him down to the ground, so that he died on the instant. The mother, seeing this, went
vol. vii. — 22
838 STORIES AND OBSERVATIONS FROM THE TALMUD.
and threw herself headlong from the housetop, and the father followed her example. Thus Rabbi Eliezar ben Yacob said, "There perished in this affair three souls of Israel. "
There are four kinds of men, according to their degrees of passionateness : He who is easily provoked and as readily paci fied, and who loses more than he gains ; he whom it is difficult to rouse and as difficult to appease, and who gains more than he loses ; he who is not readily provoked, but easily pacified, who is a pious man ; he who is easily provoked and with diffi culty appeased, who is a wicked man.
These five should be killed even on the Sabbath : The fly of Egypt, the wasp of Nineveh, the scorpion of Hadabia, the serpent of the land of Israel, and the mad dog anywhere and everywhere.
Six things are a disgrace to the disciple of the wise : To walk abroad perfumed, to walk alone by night, to wear old clouted shoes, to talk with a woman in the street, to sit at table with illiterate men, and to be late at the synagogue. Some add to these walking with a proud step or a haughty gait.
Six things bear interest in this world and the capital re- maineth in the world to come : Hospitality to strangers, visit ing the sick, meditation in prayer, early attendance at the school of instruction, the training of sons to the study of the Law, and judging charitably of one's neighbors.
He who passes seven nights in succession without dreaming deserves to be called wicked.
