Hebraic Literature; Translations from the Talmud, Midrashim and Kabbala Part 68

Then the young man answered:--

"I told thee that it was not my place to serve the food, nevertheless when thou didst insist I did the best I could, and I think I have succeeded. Thyself, thy wife, and one pigeon make three; thy two sons and one pigeon make three; thy two daughters and one pigeon make three; and myself and two pigeons make three also, therefore is it fairly done.

As regards the chicken, I gave to thee and thy wife the head, because ye are the heads of the family; I gave to each of thy sons a leg, because they are the pillars of the family, preserving always the family name; I gave to each of thy daughters a wing, because in the natural course of events they will marry, take wing, and fly away from the home-nest. I took the body of the chicken because it looks like a s.h.i.+p, and in a s.h.i.+p I came here and in a s.h.i.+p I hope to return. I am the son of the merchant who died in thy house; give me the property of my dead father."

"Take it and go," said the landlord. And giving him his father's possessions the young man departed in peace.

A certain man, a native of Athina (a city near Jerusalem), visited the city of Jerusalem, and after leaving it, ridiculed the place and its inhabitants. The Jerusalemites were very wroth at being made the subjects of his sport, and they induced one of their citizens to travel to Athina, to induce the man to return to Jerusalem, which would give them an opportunity to punish his insolence.

The citizen thus commissioned reached Athina, and very shortly fell in with the man whom he had come to meet. Walking through the streets together one day, the man from Jerusalem said, "See, the string of my shoe is broken; take me, I pray, to the shoemaker."

The shoemaker repaired the string, and the man paid him a coin more in value than the worth of the shoes.

Next day, when walking with the same man, he broke the string of his other shoe, and going to the shoemaker, he paid him the same large sum for repairing that.

"Why," said the man of Athina, "shoes must be very dear in Jerusalem, when thou payest such a price but for repairing a string."

"Yes," answered the other; "they bring nine ducats, and even in the cheapest times from seven to eight."

"Then it would be a profitable employment for me to take shoes from my city and sell them in thine."

"Yes, indeed; and if thou wilt but let me know of thy coming I will put thee in the way of customers."

So the man of Athina, who had made merry over the Jerusalemites, bought a large stock of shoes and set out for Jerusalem, informing his friend of his coming. The latter started to meet him, and greeting him before he came to the gates of the city, said to him:--

"Before a stranger may enter and sell goods in Jerusalem, he must shave his head and blacken his face. Art thou ready to do this?"

"And why not," replied the other, "as long as I have a prospect of large profits; why should I falter or hesitate at so slight a thing as that?"

So the stranger, shaving the hair from his head and blackening his face (by which all Jerusalem knew him as the man who had ridiculed the city), took up his place in the market, with his wares spread before him.

Buyers paused before his stall, and asked him:--

"How much for the shoes?"

"Ten ducats a pair," he answered; "or I may sell for nine; but certainly for not less than eight."

This caused a great laugh and uproar in the market, and the stranger was driven from it in derision and his shoes thrown after him.

Seeking the Jerusalemite who had deceived him, he said:--

"Why hast thou so treated me? did I so to thee in Athina?"

"Let this be a lesson to thee," answered the Jerusalemite. "I do not think thou wilt be so ready to make sport of us in the future."

A young man, upon his journeys through the country, fell in with a young woman, and they became mutually attached. When the young man was obliged to leave the neighborhood of the damsel's residence, they met to say "good-by." During the parting they pledged a mutual faith, and each promised to wait until, in the course of time, they might be able to marry. "Who will be the witness of our betrothal?" said the young man.

Just then they saw a weasel run past them and disappear in the wood.

"See," he continued, "this weasel and this well of water by which we are standing shall be the witnesses of our betrothal;" and so they parted.

Years pa.s.sed, the maiden remained true, but the youth married. A son was born to him, and grew up the delight of his parents. One day while the child was playing he became tired, and lying upon the ground fell asleep. A weasel bit him in the neck, and he bled to death. The parents were consumed with grief by this calamity, and it was not until another son was given them that they forgot their sorrow. But when this second child was able to walk alone it wandered without the house, and bending over the well, looking at its shadow in the water, lost its balance and was drowned. Then the father recollected his perjured vow, and his witnesses, the weasel and the well. He told his wife of the circ.u.mstance, and she agreed to a divorce. He then sought the maiden to whom he had promised marriage, and found her still awaiting his return.

He told her how, through G.o.d's agency, he had been punished for his wrongdoing, after which they married and lived in peace.

A wise Israelite, dwelling some distance from Jerusalem, sent his son to the Holy City to complete his education. During his son's absence the father was taken ill, and feeling that death was upon him he made a will, leaving all his property to one of his slaves, on condition that he should allow the son to select any one article which pleased him for an inheritance.

As soon as his master died, the slave, elated with his good fortune, hastened to Jerusalem, informed his late master's son of what had taken place, and showed him the will.

The young man was surprised and grieved at the intelligence, and after the alloted time of mourning had expired, he began to seriously consider his situation. He went to his teacher, explained the circ.u.mstances to him, read him his father's will, and expressed himself bitterly on account of the disappointment of his reasonable hopes and expectations.

He could think of nothing that he had done to offend his father, and was loud in his complaints of injustice.

"Stop," said his teacher; "thy father was a man of wisdom and a loving relative. This will is a living monument to his good sense and far-sightedness. May his son prove as wise in his day."

"What!" exclaimed the young man. "I see no wisdom in his bestowal of his property upon a slave; no affection in this slight upon his only son."

"Listen," returned the teacher. "By his action thy father hath but secured thy inheritance to thee, if thou art wise enough to avail thyself of his understanding. Thus thought he when he felt the hand of death approaching. 'My son is away; when I am dead he will not be here to take charge of my affairs; my slaves will plunder my estate, and to gain time will even conceal my death from my son, and deprive me of the sweet savour of mourning.' To prevent these things he bequeathed his property to his slave, well knowing that the slave, believing in his apparent right, would give thee speedy information, and take care of the effects, even as he has done."

"Well, well, and how does this benefit me?" impatiently interrupted the pupil.

"Ah!" replied the teacher, "wisdom I see rests not with the young. Dost thou not know that what a slave possesses belongs but to his master? Has not thy father left thee the right to select one article of all his property for thy own? Choose the slave as thy portion, and by possessing him thou wilt recover all that was thy father's. Such was his wise and loving intention."

The young man did as he was advised, and gave the slave his freedom afterward. But ever after he was wont to exclaim:--

"Wisdom resides with the aged, and understanding in length of days."

David, King of Israel, was once lying upon his couch and many thoughts were pa.s.sing through his mind.

"Of what use in this world is the spider?" thought he; "it but increases the dust and dirt of the world, making places unsightly and causing great annoyance."

Then he thought of an insane man:--

"How unfortunate is such a being. I know that all things are ordained by G.o.d with reason and purpose, yet this is beyond my comprehension; why should men be born idiots, or grow insane?"

Then the mosquitoes annoyed him, and the king thought:--

"What can the mosquito be good for? why was it created in the world? It but disturbs our comfort, and the world profits not by its existence."

Yet King David lived to discover that these very insects, and the very condition of life, the being of which he deplored, were ordained even to his own benefit.

When he fled from before Saul, David was captured in the land of the Philistines by the brothers of Goliath, who carried him before the King of Gath, and it was only by pretending idiocy that he escaped death, the king deeming it impossible that such a man could be the kingly David; as it is written, "And he disguised his reason before their eyes, and played the madman in their hands, and scribbled on the doors of the gate, and let his spittle run down upon his beard."

Upon another occasion David hid himself in the cave of Adullam, and after he had entered the cave it chanced that a spider spun a web over the opening thereto. His pursuers pa.s.sed that way, but thinking that no one could have entered the cave protected by the spider's web without destroying it, they continued on their way.

The mosquito also was of service to David when he entered the camp of Saul to secure the latter's weapon. While stooping near Abner, the sleeping man moved and placed his leg upon David's body. If he moved, he would awake Abner and meet with death, if he remained in that position morning would dawn and bring him death; he knew not what to do, when a mosquito alighted upon Abner's leg; he moved it quickly, and David escaped.

Therefore sang David:---