The Legends of the Jews Volume IV Part 13

His earliest relation to it was established through Rabbi Simon ben Yohai and his son Rabbi Eliezer. For thirteen years he visited them twice daily in their subterranean hiding-place, and imparted the secrets of the Torah to them. (98) A thousand years later, Elijah again gave the impetus to the development of the Kabbalah, for it was he that revealed mysteries, first to the Nazarite Rabbi Jacob, then to his disciple of the latter, Abraham ben David. The mysteries in the books "Peliah" and "Kanah," the author Elkanah owed wholly to Elijah. He had appeared to him in the form of a venerable old man, and had imparted to him the secret lore taught in the heavenly academy. Besides, he led him to a fiery rock whereon mysterious characters were engraved, which were deciphered by Elkanah.

After his disciple had thus become thoroughly impregnated with mystical teachings, Elijah took him to the tomb of the Patriarchs, and thence to the heavenly academy. But the angels, little pleased by the intrusion of one "born of woman," inspired him with such terror that he besought Elijah to carry him back to earth. His mentor allayed his fears, and long continued to instruct him in the mystical science, according to the system his disciple has recorded in his two works. (99)

The Kabbalists in general were possessed of the power to cite Elijah, to conjure him up by means of certain formulas. (100) One of them, Rabbi Joseph della Reyna, once called upon Elijah in this way, but it proved his own undoing. He was a saintly scholar, and he had conceived no less a purpose than to bring about the redemption of man by the conquest of the angel Samael, the Prince of Evil. After many prayers and vigils and long indulgence in fasting, and other ascetic practices, Rabbi Joseph united himself with his five disciples for the purpose of conjuring up Elijah.

When the prophet, obeying the summons, suddenly stood before him, Rabbi Joseph spoke as follows: "Peace be with thee, our master! True prophet, bearer of salvation, be not displeased with me that I have troubled thee to come hither. G.o.d knows, I have not done it for myself, and not for mine own honor. I am zealous for the name and the honor of G.o.d, and I know thy desire is the same as mine, for it is thy vocation to make the glory of G.o.d to prevail on earth. I pray thee, therefore, to grant my pet.i.tion, tell me with what means I can conquer Satan." Elijah at first endeavored to dissuade the Rabbi from his enterprise. He described the great power of Satan, ever growing as it feeds upon the sins of mankind.

But Rabbi Joseph could not be made to desist. Elijah then enumerated what measures and tactics he would have to observe in his combat with the fallen angel. He enumerated the pious, saintly deeds that would win the interest of the archangel Sandalphon in his undertaking, and from this angel he would learn the method of warfare to be pursued. The Rabbi followed out Elijah's directions carefully, and succeeded in summoning Sandalphon to his a.s.sistance. If he had continued to obey instructions implicitly, and had carried out all Sandalphon advised, the Rabbi would have triumphed over Satan and hastened the redemption of the world.

Unfortunately, at one point the Rabbi committed an indiscretion, and he lost the great advantages he had gained over Satan, who used his restored power to bring ruin upon him and his disciples.

(101)

The radical transformation in the character of Kabbalistic teaching which is connected with the name of Rabbi Isaac Loria likewise is an evidence of Elijah's activity. Elijah sought out this "father of the Kabbalistic Renaissance," and revealed the mysteries of the universe to him. Indeed, he had shown his interest in him long before any one suspected the future greatness of Rabbi Isaac.

Immediately after his birth, Elijah appeared to the father of the babe, and enjoined him not to have the rite of circ.u.mcision performed until he should be told by Elijah to proceed. The eighth day of the child's life arrived, the whole congregation was a.s.sembled at the synagogue (102) to witness the solemn ceremonial, but to the great astonishment of his fellow-townsmen the father delayed it. The people naturally did not know he was waiting for Elijah to appear, and he was called upon once and again to have the ceremony take place. But he did not permit the impatience of the company to turn him from his purpose.

Suddenly, Elijah, unseen, of course, by the others, appeared to him, and bade him have the ceremony performed. Those present were under the impression that the father was holding the child on his knees during the circ.u.mcision; in reality, however it was Elijah. After the rite was completed, Elijah handed the infant back to the father with the words: "Here is thy child. Take good care of it, for it will spread a brilliant light over the world." (103)

It was also Elijah who in a similar way informed Rabbit Eliezer, the father of Rabbi Israel Baal Shem Tob, the father of him whose name is unrivalled in the annals of the Hasidic Kabbalah that a son would be born to him who should enlighten the eyes of Israel. This Rabbi Eliezer was justly reputed to be very hospitable.

He was in the habit of stationing guards at the entrances to the village in which he lived, and they were charged to bring all strangers to his house. In heaven it was ordained that Rabbi Eliezer's hospitable instincts should be put to a test. Elijah was chosen for the experiment. On a Sabbath afternoon, arrayed in the garb of a beggar, he entered the village with knapsack and staff.

Rabbi Eliezer, taking no notice of the fact that the beggar was desecrating the Sabbath, received him kindly, attended to his bodily wants, and the next morning, on parting with him, gave him some money besides. Touched by his kind-heartedness, Elijah revealed his ident.i.ty and the purpose of his disguise, and told him that, as he had borne the trial so well, he would be rewarded by the birth of a son who should "enlighten the eyes of Israel." (104)

FORERUNNER OF THE MESSIAH

Many-sided though Elijah's partic.i.p.ation in the course of historical events is, it cannot be compared with what he is expected to do in the days of the Messiah. He is charged with the mission of ordering the coming time aright and restoring the tribes of Jacob.

(105) His Messianic activity thus is to be twofold: he is to be the forerunner of the Messiah, yet in part he will himself realize the promised scheme of salvation. His first task will be to induce Israel to repent when the Messiah is about to come, (106) and to establish peace and harmony in the world. (107) Hence he will have to settle all legal difficulties, and solve all legal problems, that have acc.u.mulated since days immemorial, (108) and decide vexed questions of ritual concerning which authors entertain contradictory views. In short, all difference of opinion must be removed from the path of the Messiah. (109) This office of expounder of the law Elijah will continue to occupy even after the reign of peace has been established on earth, and his relation to Moses will be the same Aaron once held. (110)

Elijah's preparatory work will be begun three days before the advent of the Messiah. Then he will appear in Palestine, and will utter a lament over the devastation of the Holy Land, and his wail will be heard throughout the world. The last words of his elegy will be: "Now peace will come upon earth!" When the evil-doers hear this message, they will rejoice. On the second day, he will appear again and proclaim: "Good will come upon earth!" And on the third his promise will be heard: "Salvation will come upon earth." (111) Then Michael will blow the trumpet, and once more Elijah will make his appearance, this time to introduce the Messiah. (112) To make sure of the ident.i.ty of the Messiah, the Jews will demand that he perform the miracle of resurrection before their eyes, reviving such of the dead as they had known personally. (113) But the Messiah will do the following seven wonders: He will bring Moses and the generation of the desert to life; Korah and his band he will raise from out of the earth; he will revive the Ephraimitic Messiah, who was slain; he will show the three holy vessels of the Temple, the Ark, the flask of manna, and the cruse of sacred oil, all three of which disappeared mysteriously; he will wave the sceptre given him by G.o.d; he will grind the mountains of the Holy Land into powder like straw, and he will reveal the secret of redemption. Then the Jews will believe that Elijah is the Elijah promised to them, and the Messiah introduced by him is the true Messiah. (114)

The Messiah (115) will have Elijah blow the trumpet, and, at the first sound, the primal light, which shone before the week of Creation, will reappear; at the second sound the dead will arise, and with the swiftness of wind a.s.semble around the Messiah from all corners of the earth; at the third sound, the Shekinah will become visible to all; the mountains will be razed at the fourth sound, and the Temple will stand in complete perfection as Ezekiel described it. (116)

During the reign of peace, Elijah will be one of the eight princes forming the cabinet of the Messiah. (117) Even the coming of the great judgment day will not end his activity. On that day the children of the wicked who had to die in infancy on account of the sins of their fathers will be found among the just, while their fathers will be ranged on the other side. The babes will implore their fathers to come to them, but G.o.d will not permit it. Then Elijah will go to the little ones, and teach them how to plead in behalf of their fathers. They will stand before G.o.d and say: "Is not the measure of good, the mercy of G.o.d, larger than the measure of chastis.e.m.e.nts? If, then, we died for the sins of our fathers, should they not now for our sakes be granted the good, and be permitted to join us in Paradise?" G.o.d will give a.s.sent to their pleadings, and Elijah will have fulfilled the word of the prophet Malachi; he will have brought back the fathers to the children. (118)

The last act of Elijah's brilliant career will be the execution of G.o.d's command to slay Samael, and so banish evil forever. (119)

ELISHA THE DISCIPLE OF ELIJAH

The voices of the thousands of prophets of his time were stilled when Elijah was translated from earth to heaven. With him vanished the prophetical spirit of those who in former times had in no wise been his inferiors. (1) Elisha was the only one among them whose prophetical powers were not diminished. On the contrary, they were strengthened, as a reward for the unhesitating readiness with which he obeyed Elijah's summons, and parted with the field he was ploughing, and with all else he possessed, in favor of the community. Thenceforward he remained Elijah's unwearying companion. When the angel descended from heaven to take Elijah from earth, he found the two so immersed in a learned discussion that he could not attract their attention, and he had to return, his errand unfulfilled. (2)

Elijah's promise to bestow a double portion of his wondrous spirit upon his disciple was realized instantaneously. During his life Elisha performed sixteen miracles, and eight was all his master had performed. The first of them, the crossing of the Jordan, was more remarkable than the corresponding wonder done by Elijah, for Elisha traversed the river alone, and Elijah had been accompanied by Elisha. Two saints always have more power than one by himself. (3)

His second miracle, the "healing" of the waters of Jericho, so that they became fit to drink, resulted in harm to himself, for the people who had earned their livelihood by the sale of wholesome water were very much incensed against the prophet for having spoiled their trade. Elisha, whose prophetic powers enabled him to read both the past and the future of these tradesmen, knew that they , their ancestors, and their posterity had "not even the aroma of good about them." Therefore he cursed them. Suddenly a forest sprang up and the bears that infested it devoured the murmuring traders. The wicked fellows were not undeserving of the punishment they received, yet Elisha was made to undergo a very serious sickness, by way of correction for having yielded to pa.s.sion. (4) In this he resembled his master Elijah; he allowed wrath and zeal to gain the mastery over him. G.o.d desired that the two great prophets might be purged of this fault. Accordingly, when Elisha rebuked King Jehoram of Israel, the spirit of prophecy forsook him, and he had to resort to artificial means to re-awaken it within himself. (5)

Like his teacher, Elisha was always ready to help the poor and needy, as witness his sympathy with the widow of one of the sons of the prophets, and the effective aid he extended to her. Her husband had been none other than Obadiah, who, though a prophet, had at the same time been one of the highest officials at the court of the sinful king Ahab. By birth an Edomite, Obadiah had been inspired by G.o.d to utter the prophecy against Edom. In his own person he embodied the accusation against Esau, who had lived with his pious parents without following their example, while Obadiah, on the contrary, lived in constant intercourse with the iniquitous King Ahab and his still more iniquitous spouse Jezebel without yielding to the baneful influence they exercised.

(6) This same Obadiah not only used his own fortune, but went to the length of borrowing money on interest from the future king, in order to have the wherewithal to support the prophets who were in hiding. On his death, the king sought to hold the children responsible for the debt of the father. In her despair the pious wife of Obadiah (7) went to the graveyard, and there she cried out: "O thou G.o.d-fearing man!" At once a heavenly voice was heard questioning her: "There are four G.o.d-fearing men, Abraham, Joseph, Job, and Obadiah. To which of them does thou desire to speak?" "To him of whom it is said, "He feared the Lord greatly.'"

She was led to the grave of the prophet Obadiah, where she poured out the tale of her sorrow. Obadiah told her to take the small remnant of oil she still had to the prophet Elisha and request him to intercede for him with G.o.d, "for G.o.d," he said, "is my debtor, seeing that I provided a hundred prophets, not only with bread and water, but also with oil to illuminate their hiding-place, for do not the Scriptures say: 'He that hath pity upon the poor lendeth unto the Lord'?" Forthwith the woman carried out his behest. She went to Elisha, and he helped her by making her little cruse of oil fill vessels upon vessels without number, and when the vessels gave out, she fetched potsherds, saying, "May the will that made empty vessels full, make broken vessels perfect." So it was. The oil ceased to flow only when the supply of potsherds as well as vessels gave out. In her piety the woman wanted to pay her t.i.the-offering, but Elisha was of the opinion that, as the oil had been bestowed upon her miraculously, she could keep it wholly and entirely for her own use. Furthermore, Elisha rea.s.sured her as to the power of the royal princes to do her harm: "The G.o.d who will close the jaws of the lions set upon Daniel, and who did close the jaws of the dogs in Egypt, the same G.o.d will blind the eyes of the sons of Ahab, and deafen their ears, so that they can do thee no harm." (8) Not only was the poor widow helped out of her difficulties, her descendants unto all times were provided for. The oil rose in price, and it yielded so much profit that they never suffered want. (9)

THE SHUNAMMITE

The great woman of Shunem, the sister of Abis.h.a.g and wife of the prophet Iddo, (10) also had cause to be deeply grateful to Elisha.

When Elisha came to Shunem on his journey through the land of Israel, his holiness made a profound impression upon the Shunammite. Indeed, the prophet's eye was so awe-inspiring that now woman could look him in the face and live. (11) Contrary to the habit of most women, who are intent upon diminis.h.i.+ng their expenses and their toil, the Shunammite took delight in the privilege of welcoming the prophet to her house as a guest. She observed that not even a fly dared approach close to the holy man, and a grateful fragrance exhaled from his person. "If he were not so great a saint," she said, "and the holiness of the Lord did not invest him, there were no such pleasant fragrance about him." That he might be undisturbed, she a.s.signed the best chambers in the house to the prophet. He on his part, desiring to show his appreciation of her hospitality, knew no better return for her kindness than to promise that she should be blessed with a child within a year. (12) The woman protested: "O, my husband is an old man, nor am I of an age to bear children; the promise cannot be fulfilled." Yet it happened as the prophet had foretold. Before a twelvemonth had pa.s.sed, she was a mother.

A few years later her child died a sudden death. The mother repaired to the prophet, and lamented before him: "O that the vessel had remained empty, rather than it should be filled first, and then be left void." The prophet admitted that, though as a rule he was acquainted with all things that were to happen, G.o.d had left him in the dark about the misfortune that had befallen her. With trust in G.o.d, he gave his staff to his disciple Gehazi, and sent him to bring the boy back to life. But Gehazi was unworthy of his master. His conduct toward the Shunammite was not becoming a disciple of the prophet, and, above all, he had no faith in the possibility of accomplis.h.i.+ng the mission entrusted to him. Instead of obeying the behest of Elisha, not to speak a word on his way to the child of the Shunammite, Gehazi made sport of the task laid upon him. To whatever man he met he addressed the questions: "Dost thou suppose this staff can bring the dead back to life?" The result was that he forfeited the power of executing the errand with which he had been charged. Elisha himself had to perform the miracle. The prophet uttered the prayer: "O Lord of the world! As Thou didst wonders through my master Elijah, and didst permit him to bring the dead to life, so, I pray Thee, do Thou perform a wonder through me, and let me restore life to this lad." (13) The prayer was granted, and the child was revived. The act of the prophet proves the duty of grat.i.tude in return for hospitality. Elisha did not attempt to resuscitate his own kith and kin who had been claimed by death; he invoked a miracle for the sake of the woman who had welcomed him kindly to her house. (14)

GEHAZI

Gehazi, proved untrustworthy by his conduct on this occasion, again aroused the ire of the prophet when he disregarded the order not to accept money from Naaman, the Syrian captain. He did not succeed in deceiving the prophet. On his return from Naaman he found Elisha occupied with the study of the chapter in the Mishnah Shabbat which deals with the eight reptiles. The prophet Elisha greeted him with the rebuke: "Thou villain! the time has come for me to be rewarded for the study of the Mishnah about the eight reptiles. May my reward be that the disease of Naaman afflict thee and thy descendants for evermore." Scarcely had these words escaped his lips, when he saw the leprosy come out on Gehazi's face. (15) Gehazi deserved the punishment on account of his base character. He was sensual and envious, and did not believe in the resurrection of the dead. His unworthy qualities were displayed in his conduct toward the Shunammite and toward the disciples of Elisha. When the pretty Shunammite came to the prophet in her grief over the death of her child, Gehazi took her pa.s.sionately in his arms, under the pretext of forcing her away from the prophet, on whom she had laid hold in her supplications.

As for the other disciples of Elisha, he endeavored to keep them away from the house of the prophet. He was in the habit of standing without the door. This induced many to turn away and go home, for they reasoned that, if the house were not full to overflowing, Gehazi would not be standing outside. Only after Gehazi's dismissal did the disciples of Elisha increase marvellously. That Gehazi had no faith in the resurrection of the dead, is shown by his incredulity with regard to the child of the Shunammite. (16)

In spite of all these faults, Elisha regretted that he had cast off his disciple, who was a great scholar in the law, especially as Gehazi abandoned himself to a sinful life after leaving the prophet. By means of magnetism he made the golden calves at Beth-el float in the air, and many were brought to believe in the divinity of these idols. Moreover, he engraved the great and awful Name of G.o.d in their mouth. Thus they were enabled to speak, and they gave forth the same words G.o.d had proclaimed from Sinai: "I am the Lord thy G.o.d Thou shalt have no other G.o.ds before Me." Elisha accordingly repaired to Damascus to lead Gehazi back to the paths of righteousness. But he remained impenitent, for he said: "From thyself I have learned that there is no return for him who not only sins himself, but also induces others to sin." (17) So Gehazi died without having done aught to atone for his transgressions, which were so great that he is one of the few Jews who have no share in Paradise. (18) His children inherited his leprosy. He and his three sons are the four leprous men who informed the king of Israel of the precipitate flight of the Syrian host. (19)

Elisha's excessive severity toward his servant Gehazi and toward the mocking boys of Jericho did not go unpunished. He had to endure two periods of disease, and the third sickness that befell him cause his death. He is the first known to history who survived a sickness. Before him death had been the inevitable companion of disease. (20)

A great miracle marked the end of a life rich in miraculous deeds: a dead man revived at the touch of Elisha's bier, and stood on his feet. It was a worthy character for whom the wonder was accomplished Shallum the son of Tikvah, the husband of Huldah the prophetess, a man of n.o.ble descent, who had led a life of lovingkindness. He was in the habit of going daily beyond the city bearing the pitcher of water, from which he gave every traveller to drink, a good deed that received a double reward. His wife became a prophetess, and when he died and his funeral, attended by a large concourse of people, was disturbed by the invasion of the Arameans, he was given new life by contact with the bones of Elisha. He lived to have a son, Hanamel by name. (21)

The death of Elisha was a great misfortune for the Israelites. So long as he was alive, no Aramean troops entered Palestine. The first invasion by them happened on the day of his burial. (22)

THE FLIGHT OF JONAH

Among the many thousands (23) of disciples whom Elisha gathered about him during the sixty years (24) and more of his activity, the most prominent was the prophet Jonah. While the master was still alive, Jonah was charged with the important mission of anointing Jehu king. (25) The next task laid upon him was to proclaim their destruction to the inhabitants of Jerusalem.

(26) The doom did not come to pa.s.s, because they repented of their wrong-doing, and G.o.d had mercy upon them. Among the Israelites Jonah was, therefore, known as "the false prophet."

When he was sent to Nineveh to prophesy the downfall of the city, he reflected: "I know to a certainly that the heathen will do penance, the threatened punishment will not be executed, and among the heathen, too, I shall gain the reputation of being a false prophet." (27) To escape this disgrace, he determined to take up his abode on the sea, where there were none to whom prophecies never to be fulfilled would have to be delivered.

On his arrival at Joppa, there was no vessel in port. To try him, G.o.d cause a storm to arise, and it carried a vessel back to Joppa, which had made a two days' journey away from the harbor. The prophet interpreted this chance to mean that G.o.d approved his plan. He was so rejoiced at the favorable opportunity for leaving land that he paid the whole amount for the entire cargo in advance, no less a sum than four thousand gold denarii. After a day's sailing out from sh.o.r.e, a terrific storm (28) broke loose. Wonderful to relate, it injured no vessel but Jonah's. Thus he was taught the lesson that G.o.d is Lord over heaven and earth and sea, and man can hide himself nowhere from His face.

On the same vessel were representatives of the seventy nations of the earth, each with his peculiar idols. They all resolved to entreat their G.o.ds for succor, and the G.o.d from whom help would come should be recognized and wors.h.i.+pped at the only one true G.o.d.

But help came from none. Then it was that the captain of the vessel approached Jonah where he lay asleep, and said to him: "We are suspended 'twixt life and death, and thou liest here asleep.

Pray, tell me, to what nation dost thou belong?" "I am a Hebrew,"

replied Jonah. "We have heard," said the captain, "that the G.o.d of the Hebrews is the most powerful. Cry to Him for help. Perhaps He will perform such miracles for us as He did in days of old for the Jews at the Red Sea."

Jonah confessed to the captain that he was to blame for the whole misfortune, and he besought him to cast him adrift, and appease the storm. The other pa.s.sengers refused to consent to so cruel an act. Though the lot decided against Jonah, they first tried to save the vessel by throwing the cargo overboard. Their efforts were in vain. Then they placed Jonah at the side of the vessel and spoke: "O Lord of the world, reckon this not up against us as innocent blood, for we know not the case of this man, and he himself bids us throw him into the sea." Even then they could not make up their minds to let him drown. First they immersed him up to his knees in the water of the sea, and the storm ceased; they drew him back into the vessel, and forthwith the storm raged in its old fury. Two more trials they made. They lowered him into the water up to his navel, and raised him out of the depths when the storm was a.s.suaged. Again, when the storm broke out anew, they lowered him to his neck, and a second time they took him back into the vessel when the wind subsided. (29) But finally the renewed rage of the storm convinced them that their danger was due to Jonah's transgressions, and they abandoned him to his fate. He was thrown into the water, and on the instant the sea grew calm. (30)

JONAH IN THE WHALE

At the creation of the world, G.o.d made a fish intended to harbor Jonah. He as so large that the prophet was as comfortable inside of him as in a s.p.a.cious synagogue. The eyes of the fish served Jonah as windows, and, besides, there was a diamond, which shone as brilliantly as the sun at midday, so that Jonah could see all things in the sea down to its very bottom.

It is a law that when their time has come, all the fish of the sea must betake themselves to leviathan, and let the monster devour them. The life term of Jonah's fish was about to expire, and the fish warned Jonah of what was to happen. When he, with Jonah in his belly, came to leviathan, the prophet said to the monster: "For thy sake I came hither. It was meet that I should know thine abode, for it is my appointed task to capture thee in the life to come and slaughter thee for the table of the just and pious." When leviathan observed the sign of the covenant on Jonah's body, he fled affrighted, and Jonah and the fish were saved. To show his grat.i.tude, the fish carried Jonah whithersoever there was a sight to be seen. He showed him the river from which the ocean flows, showed him the spot at which the Israelites crossed the Red Sea, showed him Gehenna and Sheol, and many other mysterious and wonderful place.

Three days Jonah had spent in the belly of the fish, and he still felt so comfortable that he did not think of imploring G.o.d to change his condition. But G.o.d sent a female fish big with three hundred and sixty-five thousand little fish to Jonah's host, to demand the surrender of the prophet, else she would swallow both him and the guest he harbored. The message was received with incredulity, and leviathan had to come and corroborate it; he himself had heard G.o.d dispatch the female fish on her errand. So it came about that Jonah was transferred to another abode. His new quarters, which he had to share with all the little fish, were far from comfortable, and from the bottom of his heart a prayer for deliverance arose to G.o.d on high. (31) The last words of his long pet.i.tion were, "I shall redeem my vow," (32) whereupon G.o.d commanded the fish to spew Jonah out. At a distance of nine hundred and sixty-five parasangs from the fish he alighted on dry land. These miracles induced the s.h.i.+p's crew to abandon idolatry, and they all became pious proselytes in Jerusalem. (33)

THE REPENTANCE OF NINEVEH

Jonah went straightway to Nineveh, the monster city covering forty square parasangs and containing a million and half of human beings. He lost no time in proclaiming their destruction to the inhabitants. The voice of the prophet was so sonorous that it reached to every corner of the great city, and all who heard his words resolved to turn aside from their unG.o.dly ways. At the head of the penitents was King Osnappar of a.s.syria. (34) He descended from his throne, removed his crown, strewed ashes on his head instead, took off his purple garments, and rolled about in the dust of the highways. In all the streets royal heralds proclaimed the king's decree bidding the inhabitants fast three days, wear sackcloth, and supplicate G.o.d with tears and prayers to avert the threatened doom. The people of Nineveh fairly compelled to G.o.d's mercy to descend upon them. They held their infants heavenward, and amid streaming tears they cried: "For the sake of these innocent babes, hear our prayers." The young of their stalled cattle they separated from the mother beasts, the young were left within the stable, the old were put without. So parted from one another, the young and the old began to bellow aloud. Then the Ninevites cried: "If Thou wilt not have mercy upon us, we will not have mercy upon these beasts."

The penance of the Ninevites did not stop at fasting and praying.

Their deeds showed that they had determined to lead a better life.

If a man had usurped another's property, he sought to make amends for his iniquity; some went so far as to destroy their palaces in order to be able to give back a single brick to the rightful owner. Of their own accord others appeared before the courts of justice, and confessed their secret crimes and sins, known to none beside themselves, and declared themselves ready to submit to well-merited punishment, though it be death that was decreed against them.

One incident that happened at the time will ill.u.s.trate the contrition of the Ninevites. A man found a treasure in the building lot he had acquired from his neighbor. Both buyer and seller refused to a.s.sume possession of the treasure. The seller insisted that the sale of the lot carried with it the sale of all it contained. The buyer held that he had bought the ground, not the treasure hidden therein.

Neither rested satisfied until the judge succeeded in finding out who had hidden the treasure and where were his heirs, and the joy of the two was great when they could deliver the treasure up to its legitimate owners. (35)

Seeing that the Ninevites had undergone a real change of heart, G.o.d took mercy upon them, and pardoned them. Thereupon Jonah likewise felt encouraged to plead for himself with G.o.d, that He forgive him for his flight. G.o.d spoke to him: "Thou wast mindful of Mine honor," the prophet had not wanted to appear a liar, so that men's trust in G.o.d might not be shaken "and for this reason thou didst take to sea. Therefore did I deal mercifully with thee, and rescue thee from the bowels of Sheol."