Exempla of the Rabbis (Gaster, 1924) Reader

A man used to walk about in tattered clothes and sit in the synagogue among the very poor. One day R. Akiba wanted to sell a pearl of inestimable value. No one would buy it. Meeting that man in the market, the latter bought it and asked R. Akiba and his pupils to follow him to his house. Akiba wondered but reaching the house they found a magnificent building with many servants. The man sat on a golden seat. After paying for the pearl, he gave them a meal. Akiba, still more surprised, asked the meaning of it. The man replied, “Riches are not stable. To-morrow I might lose everything. No man should, therefore, be so proud and I prefer the poor station so as not to be dismayed if a change for the worse should come.” Then R. Akiba blessed him for his modesty and wisdom.

372.,,Nature“.

Perles, Sagenkunde, p. 72.

Behrnauer, 40 Veziere, p. 71—72.

Burton, Supplemental Nights, IV, p. 10, 31.

Cento Novelle Antiche, No. 2.

Cosquin, Contes No. 5,

I, p. 60—81, No. 37,

II, p. 58 ff.

Dunlop, Hist. Prose Fiction, II, p. 45.

Fischer & Bolte, Sohne Giaffers, p. 201.

Gonzenbach, Sicil. Mar. No. 40.

Habicht, 1001 Nights, Bk. XIV.

Massmann, Otto, He- raclius.

Olrik, Z. V. Vlksd. II, p. iigf.

Pedersen, Zur Albanes.

Vlksd. No. 5.

Z. V. Vlksd. VI, 339. VIII, p. 352.

Saxo Grammaticus, Bk. Ill, p. ii3ff.

A man who was very wise and clever was, however, very poor. So he went about crying, “Why has God dealt so harshly with me?” The word reached the king who called him and asked him what he meant. The man told him that he was very clever in many things and yet was starving. The king ordered a sack of corn to be given to him every week. Whenever he received it he said, “Nature.” After some time a merchant brought a wonderful ring with a precious stone, which he claimed to be of one piece. The wise man was called in and said that the precious stone was of two pieces. He put the ring in boiling water and the pieces came asunder. He was appointed councillor and received two sacks of corn a week. Again he said, “Nature.” Another time a beautiful horse was brought to the king. The man examined it and said that after a run of twenty miles, the horse would get vicious and kill the rider. A trial was made of it with a man condemned to death and the statement was found to be correct. Three

- I39 “

sacks were, therefore, delivered to him. He again said, "Nature." One day at a banquet he again said, "Nature." His neighbour the minister laughed and the king was told the reason. He called the man aside and the man said, "If the king promise not to kill me I will reveal the secret." The king promised and the man told him that he was not the son of his reputed father but of one who threshed the corn and ground it. His mother was asked and she confessed the truth of the statement. Great riches were, there fore, given to the man to keep the secret. Thus wisdom sustains the possessor of it.

373. Three Brothers &W itch. Vesselovsky, Razys-

kamja, No. 22, p. 147 to 166.

Charm by Hair.

Bolte & Polivka, I,

p- 534 ft-

Gaster, Gypsy Tales, cf. Grimm, K. & H. M. No. 60.

Gonzenbach, Sicil. Mar. No. 40.

Hahn, Griechische Mar. No. 22.

cf. Ispirescu, Basmele, No. 4.

cf. Sainenu, Basmele,

p. 599 ff.

A fisherman once caught a large fish, and heard a voice saying, "Rip me open, gather the blood in three bottles and keep them safely for thou wilt marry, thy wife will bear three sons at once and whenever any trouble is about to befall one of them the blood in the bottle will change colour." He did as he was told. After a time his wife gave birth to three sons who looked so much alike that they could not be distinguished. The eldest son went away, and came to a town desolated by a lion, who ate up all the girls. The king promised his daughter to him who would slay the lion. The young man, not knowing of the promise, killed the lion and went his way. An old man brought the head to the king and demanded the hand of his daughter. The king consented and this became known. The young man heard of the proclamation, came back, proved the old man a liar and married the princess. One day, looking out of a window, he saw a place at a distance and was told it was the home of a sorceress. No one who went there ever came out. He went there and found an old woman sitting by a big fire, crying that she was cold. She asked the young man to get her some of the hair of the dog near her, in order to throw it into the fire. As soon as he touched the hair, she got hold of him, tied him up and another wizard came who locked him into a chamber. The father saw the blood in the first bottle change and sent the second brother in search of him. The princess believed him to be her husband

and told him what had happened before. He also went to the sorceress's palace and fared like his elder brother. The father saw it and sent the third brother. The princess again mistook him for her husband and he went in search of his two brothers. He had brought a dog and a horse with and he tied them outside the gate. The witch asked him to get her some hair of the horse. He, however, took some hair from his own dog and thus broke the spell. Then he killed her, entered the chamber and found his brothers together with others whom he set free and they all came back to the princess. The eldest recognised her as his wife. The father noticed that the blood had returned to its original colour, so he knew they were safe. He went after them and found them and they all lived happily ever after.

E. — CODEX GASTER 1810. (Orient. Spanish XVIII th

century).

374. Two brothers lived in Cou$y in the year 893(1). Moses was a scholar and poor and Haim very rich. The latter asked his brother to act as his adviser and he would provide for his family. One day Haim asked Moses to go with him on a ship for he wished to speak to him privately. A storm arose and carried them to the frozen or congealed part of the sea. There they stuck. A number of ships had also been driven thence. Putting a plank between one ship and another, they crossed over into these ships, but found the people dead and their names written on the walls of the ship. Moses made a list of them while Haim gathered up all the riches found in the ships. At the end they came to a very high wall. Moses cut a hole with his knife to make a foothold and then working up gradually reached the top. Haim endeavoured to follow but the jewels pulled him back. They called to one another but could not hear each other, so high was the wall. So Haim crawled back to his ship which was richly laden with food. Moses found himself in a big forest, wandered through it for thirty days, living on the fruit until he reached a white plain and saw a castle in the distance.

A young man came out to meet him dressed in white. It was a dead pupil of his, who told him that the place he saw was the Earthly Paradise and he would ask the elders for permission to allow him to enter. Meanwhile Moses walked on and came to a mountain in which was a cave whose entrance was covered by a curtain. He lifted the curtain a little and saw that it was the cave of the storm winds. They started blowing, uprooted many of the trees of the forest, and blowing over the congealed part of the sea, drove the ship into running water. Thus saved, Haim returned home with the riches and told the story and provided for his brother’s wife and children. Meanwhile, the dead man came out again and told Moses that the elders had refused him entrance for having lifted the curtain and loosed the storm without permission. The young man directed him the way he was to take to reach human habitation and gave him an apple from the Tree of Life. As soon as he smelled it, he felt invigorated and he knew that through it the dead could be brought to life. Walking along, he came to a town where he found the Jews in mourning. The king’s daughter was lying dangerously ill, having been given up by all the physicians. The king had asked the Jews to pray to God to heal his child. Should they fail, they would all be driven from the country in what they stood up. Moses at once sent a message to the king that he would heal the princess. They first laughed at him, for he looked very poor in his tattered garments, but he went in and slowly causing the girl to smell the apple, was able to restore her to life. After a few days the king, overjoyed, asked him what reward he desired and offered him money and high position at court. Moses refused both; riches only brought care and anxiety in watching over them and high position only brought envy. He only wanted to be appointed governor of Cougy, his native town. The king first thought it too little but Moses insisted and he granted it and sent word that a large palace should be built for the new governor. The work lasted a year. Moses had told the princess not

to reveal the secret of her cure, otherwise she would die. Asked by the king she refused to tell the secret. At the end of the year the king asked Moses to accompany him on a short sea trip. Moses remembering his first adventure trembled but accepted. The king wanted to obtain the secret from him. After much hesitation Moses revealed it and gave him the apple to smell. The old king at once felt revived and young again. Moses, frightened that the king might retain it and proclaim himself a god, pretended to slip and let the apple fall into the sea. The king comforted him over his loss, as well as the princess and all. He then went to Coucy, where no one recognised him. He was first lodged in the house of his brother, the richest man in the town. The latter had arranged to marry his niece, Moses’ daughter, to a young man from a college. Moses, hearing of it, asked to be invited to the wedding. When he came the young man displeased him but there was another far superior in every way. So he made himself known, married his daughter to the man he had chosen and sent the other away richly laden with presents. He then returned to his study but remained known as the Lord of Cougy, having freed the town from all taxes and dues.

F.— MIDRASH DECALOGUE. (See P.7 §18.)

374. Miraculous Apple from Paradise.

cf. Eisenmenger II, 3 77* Clouston, Eastern Romances, pp. 220 f. and 517-

Gorres, Fortunat.

Huon of Burdeux, ed. Lee.

(v. No. 330.)

375. 1. 1. Story of the giving of the Law. The Israelites prostrate, angels supporting them. They see seven heavens, seven abysses, seven corners of the earth but only one God.

II. 1. Story of Abraham and Nimrod. See No. 2.

II. 3. Story of the mother and seven martyrs. No. 57.

1. 1. Story of the giving of the Law. The Israelites prostrate, angels supporting them. They see seven heavens, seven abysses, seven corners of the earth but only one God.

II. 1. Story of Abraham and Nimrod. See No. 2.

II. 3. Story of the mother and seven martyrs. No. 57.

376. II. 2. A lame Jew, hearing that an idol was healing the lame, went thither. In the night a demon, coming out of the wall, anointed the sleepers but refused to anoint the Jew. The others were treated in order to retain their faith in idol-worship but the Jew was rebuked by the demon, for he should pray to God. His time had arrived for healing but he had forfeited it by having gone to the idol.

I43

376. Demon & Jew.

Yalk. Sip. Ill, p. 51. cf. Maase Buch No. 191. Ben Gorion II, p. 202,

353-

— 252

377- Money of Loaf.

See Nos. 121 b, 122a.

II. 2. A lame Jew, hearing that an idol was healing the lame, went thither. In the night a demon, coming out of the wall, anointed the sleepers but refused to anoint the Jew. The others were treated in order to retain their faith in idol-worship but the Jew was rebuked by the demon, for he should pray to God. His time had arrived for healing but he had forfeited it by having gone to the idol.

I43

377. III. i. A man once left a dinar in custody with a woman who put it in a jar of flour. She baked it in a loaf and gave it to a poor man. Asked for it, she swore by the Lord that she had not used it. In consequence one of the children died. People must not take the name of the Lord in vain in an oath.

III. i. A man once left a dinar in custody with a woman who put it in a jar of flour. She baked it in a loaf and gave it to a poor man. Asked for it, she swore by the Lord that she had not used it. In consequence one of the children died. People must not take the name of the Lord in vain in an oath.

378. III. 2. A rich man on his death bed, ordered his son never to take an oath. Swindlers came and robbed him of all his property, claiming debts from his father, he refusing to swear. When quite poor, another came and claimed a dinar. He refused to swear and was put in prison. His wife washed linen to earn sufficient to keep her husband and two sons. One day a ship came; the captain saw the beautiful woman, fell in love with her and gave her one dinar to wash his linen. She gave the dinar to her eldest son and when she brought the linen back the captain set sail with her. The son brought the dinar to the father who was set free. He decided to go to another place. Travelling they came to a river. He took off his clothes and with his youngest boy on his back tried to swim across. In the middle, the waves swept the boy off and carried him away. A plank of wood came within the son's reach and he swam across. The two boys remained there weeping, each on a separate bank of the river. A boat came along and took them captive. The man meantime came to a town, naked. People took pity; he was told they wanted no scholar but he could look after the sheep. He led them along the riverside. One day, remembering his troubles, he decided to drown himself. He cast himself into the river but snakes and scorpions drove him back. Suddenly he heard a voice call him by his name and saw an eagle who told him that his time had come to rise again; there was a big treasure waiting for him on that very spot. “Go to the ruler of the country and buy this river and build a town." He went and bought it and built up a large town. Merchants came there to trade and the boat with the two boys came also. He recognised them, took them off and kept them at the

palace but did not tell them who he was. After a time the boat with the wife came to the town. He had become king and used to invite all the people to dine. He also invited the captain of that ship but the latter declined, not wishing to leave his wife alone. The king said he would send two trustworthy servants to keep watch. On the boat the two young boys wept, saying that this boat was like the one in which their mother had been carried away. The mother, who overheard them, also wept all the night. In the morning the captain saw her full of tears, and she complained of the two men having abused her. The captain went to the king. He called the two lads and asked them whether it were true. They at once denied it violently and said, "Let the woman come and testify." When she came she asked the lads to tell their story. Then she recognised them as her sons. The king then recognised her as his wife and asked the captain to tell the truth of what had actually happened. Then he told how he had carried her away but that he had never touched her. The king let him go free and then all lived happily ever after.

III. 3. Story of the man who hid his money in one place. Stolen by the neighbour. Money recovered by a clever trick. See No. 324.

378. Man Who Would Not Swear.

Ben Atar, No. 5, f. 23 a.

Midr. Decalogue, III, 2.

Nissim, Reprinted Sef. Hayashar, Livorno 1862, f. I39bf.

Yalk. Exod. II, p. 138.

Farhi, O. P. I, f. 26 a.

Maase Buch No. 222.

Tendlau, Fellmeier, No. 30.

Helwig, Jiid. Leg. No. 23-

Perles, Sagenkunde,

p. 58.

Ben Gorion I, 183, 374.

Anvar-i-Suhaili, p. 264.

Behrnauer, 40 Veziere, 14th Day p. 158 ff.

Benfey, Pantschat. I, 113— 117.

Bousset, Gesch. eines W iedererkennun gs- marchen.

Burton, Supplemental Nights, I, p. 319ft.

Cardonne, Melanges, I, 287 ft.

Clementina Epistle.

Gas ter, Faust & Faustina, v. article in Ms. Beitrage.

Gas ter Placidus, Rumanian, in Revista

p. Storie etc. IV, 1885, p. 629—645. v. Gaal, March, d.

Magyar. No. 8.

Gesta Rom. No. no. cf. Gonzenbach, Sicil.

Mar. No. 40.

Habicht, 1001 Nights, 9i9ht Night. XIV, p. 443 f.

Hahn, Griechische Mar. No. 8.

Hammer, Rosenol II, Jacob deVoragine, Le- gendaAurea,ch.CLXI. Hilke & Meyer, Uber d. Neu-Aram. Placidus W andergeschichte. Klettke, Marchensaal, III, p. 92L

Knos, Hist. X Vezir, Hist. Ill, p. 31 — 49. Kohler, Jahrbuch III,

L P- 3-

Kohler, Z. V. Vlksd. VI, P- 75-

Kunos, Turk. Volksmar. No. 49.

cf. Lafontaine, 10, 14. Lidzbarski, Neu-Aram.

p. 108, 195.

Liidtke, Neue Texte z. Gesch. e. Wieder- erkennungsmarchen, etc.

cf. Pauli, Schimpf, ch. 489.

— 253

Pypin, Ocerku.

Ward, I, p. 760 ff; Sir Isumbras.

Wolff, Kalila va Dimna, II, p. 108.

Wuk, No. 16.

Cod. Oxf. 2287.

Cod. G. 274 (Ladino) f. 8 a.

(v. No. 308.)

III. 2. A rich man on his death bed, ordered his son never to take an oath. Swindlers came and robbed him of all his property, claiming debts from his father, he refusing to swear. When quite poor, another came and claimed a dinar. He refused to swear and was put in prison. His wife washed linen to earn sufficient to keep her husband and two sons. One day a ship came; the captain saw the beautiful woman, fell in love with her and gave her one dinar to wash his linen. She gave the dinar to her eldest son and when she brought the linen back the captain set sail with her. The son brought the dinar to the father who was set free. He decided to go to another place. Travelling they came to a river. He took off his clothes and with his youngest boy on his back tried to swim across. In the middle, the waves swept the boy off and carried him away. A plank of wood came within the son's reach and he swam across. The two boys remained there weeping, each on a separate bank of the river. A boat came along and took them captive. The man meantime came to a town, naked. People took pity; he was told they wanted no scholar but he could look after the sheep. He led them along the riverside. One day, remembering his troubles, he decided to drown himself. He cast himself into the river but snakes and scorpions drove him back. Suddenly he heard a voice call him by his name and saw an eagle who told him that his time had come to rise again; there was a big treasure waiting for him on that very spot. “Go to the ruler of the country and buy this river and build a town." He went and bought it and built up a large town. Merchants came there to trade and the boat with the two boys came also. He recognised them, took them off and kept them at the

palace but did not tell them who he was. After a time the boat with the wife came to the town. He had become king and used to invite all the people to dine. He also invited the captain of that ship but the latter declined, not wishing to leave his wife alone. The king said he would send two trustworthy servants to keep watch. On the boat the two young boys wept, saying that this boat was like the one in which their mother had been carried away. The mother, who overheard them, also wept all the night. In the morning the captain saw her full of tears, and she complained of the two men having abused her. The captain went to the king. He called the two lads and asked them whether it were true. They at once denied it violently and said, "Let the woman come and testify." When she came she asked the lads to tell their story. Then she recognised them as her sons. The king then recognised her as his wife and asked the captain to tell the truth of what had actually happened. Then he told how he had carried her away but that he had never touched her. The king let him go free and then all lived happily ever after.

III. 3. Story of the man who hid his money in one place. Stolen by the neighbour. Money recovered by a clever trick.

379. IV. I. Some children fell into a well on the Sabbath and were found safe in the evening although believed dead. Parents not grieving on the Sabbath. The woman, telling the news to her husband, uses the simile of pledges being recalled. See No. 147.

IV. 2. Story of the tailor and high price for fish on Kippur. See. No. 118.

IV. I. Some children fell into a well on the Sabbath and were found safe in the evening although believed dead. Parents not grieving on the Sabbath. The woman, telling the news to her husband, uses the simile of pledges being recalled. See No. 147.

IV. 2. Story of the tailor and high price for fish on Kippur. See. No. 118.

380. IV. 4. A man called Joseph Mokir Shabba (“honourer of the Sabbath") lived next to a rich Parsee. The latter was told that all his property would go to Joseph. He, therefore, sold all his property and bought a large pearl which he fastened into his headgear. One day, crossing a bridge, the wind blew his headgear into the water and a fish swallowed the pearl. This fish was caught by a fisher-

i45

man who, not finding a purchaser, having come to market too late on Friday afternoon, brought it to Joseph who used to buy the best for Sabbath. Joseph cut it open and found the pearl which he sold for 23000 golden dinars.

R. Hiyya was once a guest at the table of a rich Jew and saw a golden table brought in by twenty six men by 26 silver chains. He had been a butcher who saved for the Sabbath the best of the animals bought. This was his reward.

IV. 5. Story of the cow which refused to work on Sabbath. See 312.

380. Joseph Mokir Shabba.

Sabbath, f. 119 a.

Baba Batra, f. 133b.

Nissim, f. 10 b.

Yalk. § 16.

Aboab. Men. Ham. ch. 156.

Yalk. Sip I, p. 17.

Maase Buch No. 6.

Helvicus, Historien, II, ch. 4, p. 11.

Tendlau, Sagen3,

No. 20.

Perles, Sagenkunde, p. 76 f.

Ben Gorion II, p. 108, 344-

Burton Supplemental Nights, III, p. 345 ff.

Clous ton, Pop. Tales & Fiction, pp. 398 ff.

Polycrates in Grenz- boten, 1872, col. II, pt. II, p. 481ft.

IV. 4. A man called Joseph Mokir Shabba (“honourer of the Sabbath") lived next to a rich Parsee. The latter was told that all his property would go to Joseph. He, therefore, sold all his property and bought a large pearl which he fastened into his headgear. One day, crossing a bridge, the wind blew his headgear into the water and a fish swallowed the pearl. This fish was caught by a fisher-

man who, not finding a purchaser, having come to market too late on Friday afternoon, brought it to Joseph who used to buy the best for Sabbath. Joseph cut it open and found the pearl which he sold for 23000 golden dinars.

R. Hiyya was once a guest at the table of a rich Jew and saw a golden table brought in by twenty six men by 26 silver chains. He had been a butcher who saved for the Sabbath the best of the animals bought. This was his reward.

IV. 5. Story of the cow which refused to work on Sabbath. See 312.

381. V. 1. A man on his deathbed commanded his son to cast bread upon the waters. He did it daily and one fish caught it regularly and grew very big and persecuted the other fishes. They complained to their king Leviathan, who called him and asked him how he had grown so large. The fish told him by the loaf a man was casting upon the water daily. Leviathan ordered him to bring that man and when he heard that the man was fulfilling a command of his father, the king spat in his mouth three times. The man then understood the language of birds and beasts as well as seventy languages. The fish then carried him back to dry land. Tired from having been inside the fish he lay down to sleep. Two birds saw him and the younger said that it would pick out his eyes in spite of the warning of its mother. The man caught the bird. The mother bird promised the man treasure hidden by Solomon and carried him thither after which he let the young one free. The mother bird killed the young one, brought a herb and revived it. A man, passing by, saw it, took it up and said he was going to Jerusalem to revive the dead. On the way, he tried it on a dead lion, who being revived killed him. The other man, meanwhile, brought asses to carry away the treasure and among them was a cantakerous ass. This one said to the others, “That man has put too heavy a burden upon us. Let us cause him to lose it.” He plotted to throw himself down at the gate of the town; then those

who would come to his help would see the treasure and rob him of it. The others were frightened and said he would have to rise up by himself through heavy beating. The man understood what they said and the ass was heavily beaten. Then the man came home and hid his treasure awav. His wife pressed him to tell her where he had got it from and at last he promised to reveal the secret. In the stables his horse was weeping. Asked the reason by a cock, the horse said, “My master is pressed by his wife to tell where he found the treasure and a woman cannot keep a secret and our master will soon be robbed and killed. The cock replied, “I have ten wives and they are all frightened of me. He has only one wife and he ought to teach her to be frightened of him." The man heard and when the wife asked again for the secret, he took a stick and smote her so severely that she promised never to ask any more. He got all the treasure because he had honoured his father.

V. 2. Story of Joshua b. Ilem and of how Nanas the butcher was his compannon in Paradise because he honoured his father. See No. 323.

382.*) V. 2. Dama b. Netina honouring his father. See No. 323.

V. 3. Child and book of Genesis. See No. 38.

VI. Two murderers used to kill travellers and throw the bodies into one pit and the money into another. A caravan passing, one man said, “Aforetime this was a beaten road; now grass and bushes are growing here. There must be a reason. ” They searched and found the pits and the robbers. Asked what they were doing there, the Angel of Death snatched the words of false excuse out of their mouths and said, “Their sins have brought them here." They were caught, brought before the king and executed.

VII. 1. Story of how Mattia ben Heresh blinded himself. See No. 136.

381. Bread upon the Waters.

Yebamot, f. 121b.

cf. Baba Batra, f. 74 a to b.

Tanh. Numb. Hukkat 1.

• •

Abot de R. Nathan, ch. 3.

Gen. R. ch. 22.

cf. Numb. R. 18 § 22.

Eccles. R. II, i;V, 8 §5; XI, 1 §1.

Alphab. Siracid. ed. Steinschneider, f.4bf.

Maase Buch No. 194.

Helvicus, Historien I, ch. 23, p. 102.

Tendlau, Fellmeier,

No. 9.

Singer, Sagengeschichte Z. V.Vlksd. II, p.300.

Cosquin, Contes, No. 7.

Pedersen, Zur Albanes. Vlksd. No. 11.

Cock & Master.

Ibn Hisdai, Mashal Ha- kadmoni, Steinschneider, Manna, No. 12, p. 72.

Herb of Life.

Farhi, O. P. I, f. 36; III, f. 25.

Dukes, Blumenlese, p. 73, note 3.

Shamir. Koran, Sure 21, 82; 38, 36.

Apollodor III, 3, 1.

Glaucus & Polyidus.

— 254

Bolte & Polivka, I,

P. 126.

Clous ton, Pop. Tales & Fiction, I, p. 242 f; 249.

cf. Diez, Merkwiirdig- keit v. Asien, I, 106 ff. Grimm, K.&H.M.N0.16. cf. Habicht, 1001 Nights I, p. 20 — 26.

Hahn, Griechische Mar- chen, No. 3. var. a and 64, var. 1 and 3. Jataka, in JFLS.

IV, 1886, p. 173. Gayangos, Libro de los Gatos, No. 28. Rohde, Gr. Roman.

p. 125, f. Note, cf. Rochholz, Deutscher Glaube u. Brauch,

I, 261.

Schleicher, Litauische Marchen, p. 57, 59. Scott, Tales p. 261. Codd. G. 246, f. 35b to 36b; 259, f. 4a to 6 a.

V. 1. A man on his deathbed commanded his son to cast bread upon the waters. He did it daily and one fish caught it regularly and grew very big and persecuted the other fishes. They complained to their king Leviathan, who called him and asked him how he had grown so large.

The fish told him by the loaf a man was casting upon the water daily. Leviathan ordered him to bring that man and when he heard that the man was fulfilling a command of his father, the king spat in his mouth three times. The man then understood the language of birds and beasts as well as seventy languages. The fish then carried him back to dry land.

Tired from having been inside the fish he lay down to sleep. Two birds saw him and the younger said that it would pick out his eyes in spite of the warning of its mother. The man caught the bird. The mother bird promised the man treasure hidden by Solomon and carried him thither after which he let the young one free.

382. Two Robbers Discovered.

Yalk. Sip. II, p. 146. Maase Buch No. 221. Ben Gorion II, p. 272,

357-

383.*) V. A man fed his father daily with two doves. When asked where he got them, he replied, “Evil— eyed dog,

*) From shorter recension B. ed. Jellinek. vide p. 7, § 19.

- 147 “

eat and don’t ask,” and thus lost his reward for insult in spite of good feeding. Another man caused his father to tread the mill and received the highest reward. The government had decreed that the hands and feet of any man who was found lazy should be cut off. The father usually remained in bed but on the day of inspection the son went to bed and was punished whilst his father, put by him to tread the mill, was saved.

384. VII. 2. R. Meir on his pilgrimage to Jerusalem used to lodge with Judah the butcher, whose wife looked after him. She died and Judah married a second time and entreated by him Meir lodged there again. R. Meir was a very beautiful man; the second wife fell in love with him, made him drunk and deceived him. In the morning, R. Meir found out the deception, returned home weeping, went to the Rosh Yeshi- bah to decide what punishment he deserved. The Rosh Yeshibah said that R. Meir should be exposed to the lions to be eaten by them. Accordingly he ordered two men to take him to the forest, to bind him hand and foot and watch from the top of a tree and see what happened. If eaten, they were to bring back the bones to be interred with honour. The first night the lion came and smelt him and went away. The men reported what had happened and were ordered to keep him there a second night. That night a lion came and roared. Left there a third night, a lion tore out a small bit from his side. This was considered by Rosh Yeshibah as equivalent to his having been torn to pieces and he ordered the physicians to cure him. When healed a heavenly voice was heard exclaiming, "R. Meir is worthy of the bliss of the world to come.”

VII.*) 2b. Story of R. Akiba and the dead. See No. 134.

385.VII. 3. A woman suspected of adultery by her husband was to be subjected to the ordeal of the bitter waters in the Temple. Her twin sister who was innocent and who looked exactly like her took her place. But on coming home she met her sister and kissed her and the breath had the

*) From shorter recension B. ed. Jellinek. vide p. 7, § 19.

10*

— 148

same effect on the latter as if she had drunk the waters destined for the suspected woman and proved her guilt.

VII.*) 3 b. Story of the bridegroom and the Angel of Death. See No. 139.

VII. *) 4. Story of Elijah, the pious woman and husband in bondage for 7 years. See No. 327.

VIII. 1. Story of Solomon, the three travellers and the girl. See Nos. in — 112.

VIII. 2. Story of money stolen and recovered by clever trick. See No. 324.

IX. 1. Story of how three wicked daughters caused misfortune. See No. 143 (142).

IX.*) ib. Account of the burial of a scholar in Askalon and son of taxgatherer. Story of Simeon ben Shetah and the witches. See No. 332.

384. R. Meir & Butcher's Wife.

Nissim, f. 28 a. Rapaport, R. Nissim, p. 76.

Eisenstein, Oser, p. 277. Wertheimer, BetHamid- rash II, f. 26.

Yalk. Sip. I, p. 25. Maase Buch No. 140. Ben Gorion I, p. 131,

369-

cf. ActaSanctae Bolland. St. Victorinus 5th Sept.

Liitzenburg & Cochem, Legenden der Heili- gen, II, p. 283.

Codd. G. 242, f. 25a; 274 (Ladino), f. 14 a.

VII. 2. R. Meir on his pilgrimage to Jerusalem used to lodge with Judah the butcher, whose wife looked after him. She died and Judah married a second time and entreated by him Meir lodged there again. R. Meir was a very beautiful man; the second wife fell in love with him, made him drunk and deceived him. In the morning, R. Meir found out the deception, returned home weeping, went to the Rosh Yeshibah to decide what punishment he deserved. The Rosh Yeshibah said that R. Meir should be exposed to the lions to be eaten by them. Accordingly he ordered two men to take him to the forest, to bind him hand and foot and watch from the top of a tree and see what happened. If eaten, they were to bring back the bones to be interred with honour. The first night the lion came and smelt him and went away. The men reported what had happened and were ordered to keep him there a second night. That night a lion came and roared. Left there a third night, a lion tore out a small bit from his side. This was considered by Rosh Yeshibah as equivalent to his having been torn to pieces and he ordered the physicians to cure him. When healed a heavenly voice was heard exclaiming, "R. Meir is worthy of the bliss of the world to come.”

385.VII. 3. A woman suspected of adultery by her husband was to be subjected to the ordeal of the bitter waters in the Temple. Her twin sister who was innocent and who looked exactly like her took her place. But on coming home she met her sister and kissed her and the breath had the

same effect on the latter as if she had drunk the waters destined for the suspected woman and proved her guilt.

385. Two Sisters & Waters of Ordeal.

Tanh. Numb. Naso, § 6, f. *81 b.

Numb, R. ch. 9 § 9. Tanh. Eccles. § 10. Yalk. II, § 978.

Simhat Hanefesh, f. 30. Yalk. Sip. IV, p. 11. Tendlau, Sagen3, No. 34. Weil, Bibl. Leg. p. 213. Ben Gorion II, p. 118,

345-

Benfey, Ausland, 1058, No. 36, p. 84L Benfey, Pantschat. I,

455-

Cardonne, I, 39.

Clouston, Pop. Tales & Fiction, I, p. 173 f.

Dunlop-Liebrecht, p. 383, Note 4.

Gesta Rom. No. 69.

Hagen, Ges. Abenteuer, II, XXXIX.

Liebrecht, Zur Volks- kunde p. 87.

cf. Pauli, c. 206.

Rosen, Tuti Nameh, II, p. 71.

Straparola, IV, 3.

Virgil Legend, Bocca della VeritY

Wiistenfeld, Or. u. Oc- cid. I, 338.

Cod. Br. M. 2351, Midr. Hahefes, f. 234a.

Cod. G. 1380, f. 23 b.

386. X. A scholar travelling in a boat was mocked at by his fellow travellers who had asked him where his merchandise was and could not find any in the place he had indicated. On landing, the custom officials took all their property away. He went to the Beth ha-Midrash and lectured and was greatly honoured. His fellow travellers begged of him to intervene on their behalf and save them from starvation. It was done for the sake of his scholarship. He had carried all his property on him.

G.-BEN ATTAR. (See P.8 §20.)

386. Merchandise of Scholar.

Tanh. Exod. Teruma, § 1, 2.

Luzzatto, Kaftor, f. 36b.

Maase Buch No. 136.

Tendlau, Fellmeier,

No. 29.

Griinbaum, Jiid. Dtsch.

Chrest. p. 406.

Ben Gorion II, 65, 339. Cod. G. 28, f. 263.

X. A scholar travelling in a boat was mocked at by his fellow travellers who had asked him where his merchandise was and could not find any in the place he had indicated. On landing, the custom officials took all their property away. He went to the Beth ha-Midrash and lectured and was greatly honoured. His fellow travellers begged of him to intervene on their behalf and save them from starvation. It was done for the sake of his scholarship. He had carried all his property on him.

387. 2. A merchant whilst travelling, is asked by an innkeeper to be allowed to go with him. Near a town they meet a blind man. The merchant gives him something; the other refuses saying he does not know him. The angel of death meets them, spares the merchant fifty years longer because of charity, and allows the other to live because he wishes to recount the adventure for the glory of God. If a man be saved by giving once, how much more will he be saved by making a habit of it?

*) From shorter recension B. ed. Jellinek. vide p. 7, § 19.

388.3- Rabbi Gamliel, R. Eliezer, Rabbi Joshua travelling were hospitably received by a man. At the table he first carried every dish into an adjoining room. They asked him what it meant and whether he bewitched the food. He replied that in the adjoining room lived his father who had taken an oath never to leave it before he had seen some of the Jewish sages. Told that they were the sages, the father explained that the son had been married for twelve years but had been bewitched and therefore had no child. He begged the sages to save him. Rabbi Joshua asked for some black seed; he sowed it there, it grew up at once; he pulled out the stalks and a woman came up. He got hold of her by her locks and asked her to break the spell. She replied that she had sunk it into the depths of the sea. No one present saw the witch but they heard the conversation. Rabbi Joshua conjured up the demon of the sea who cast up the spell. A year afterwards a child was born and this was Judah ben Batira.

387. Angel of Death & Uncharitable Innkeeper.

Eliah Cohen, Meil Se- daka, §438.

Farhi, O. P. I, f. 29.

Sef. Hamaasiyot, ed.Araki Cohen, ch. 54.

Eisenstein, Oser, p. 334.

Yalk. Sip. Ill, p. hi.

Ben Gorion II, p. 173, 350-

Cod. Br. M. 27189, f. 9 a.

2. A merchant whilst travelling, is asked by an innkeeper to be allowed to go with him. Near a town they meet a blind man. The merchant gives him something; the other refuses saying he does not know him. The angel of death meets them, spares the merchant fifty years longer because of charity, and allows the other to live because he wishes to recount the adventure for the glory of God. If a man be saved by giving once, how much more will he be saved by making a habit of it?

388.3- Rabbi Gamliel, R. Eliezer, Rabbi Joshua travelling were hospitably received by a man. At the table he first carried every dish into an adjoining room. They asked him what it meant and whether he bewitched the food. He replied that in the adjoining room lived his father who had taken an oath never to leave it before he had seen some of the Jewish sages. Told that they were the sages, the father explained that the son had been married for twelve years but had been bewitched and therefore had no child. He begged the sages to save him. Rabbi Joshua asked for some black seed; he sowed it there, it grew up at once; he pulled out the stalks and a woman came up. He got hold of her by her locks and asked her to break the spell. She replied that she had sunk it into the depths of the sea. No one present saw the witch but they heard the conversation. Rabbi Joshua conjured up the demon of the sea who cast up the spell. A year afterwards a child was born and this was Judah ben Batira.

388. Birth of Ben Batira.

J. Sanhedrin, VII, 13.

Eliah Cohen, Meil Se- daka, §578.

Maase Buch, No. 225.

Ben Gorion II, p. 189, 352.

cf. Liebrecht, Volks- kunde p. 346.

Cod. Br. M. 27189 f. 10a.

Cod. G. 1400, f. 5.

389. 6. Story of Korah. 300 mules carried the keys to his treasures all taken from one of the three towers filled by Joseph for Pharoah. His own children had nothing. Second tower treasure house was found by Antoninus; third reserved for the Messiah. Dispute with Moses and Aaron through strict application of priestly claims to a widow’s lamb. Final punishment of Korah. Fell through taking pride in his immense wealth.

389. Korah’s Riches & Fall.

Pesahim, f. 119a.

J. Sanhedrin, X, 1.

cf. Pirke de R. Eliezer, ch. 50.

Tanh. Numb. Korah.

• •

Numb. R. ch. 18.

Esther R. ch. 7, 5.

Kohut, al-Dhamari, App. I.

Yalk. II § 285.

Griinhut, Likkutim, No. 6, p. VI ff.

Eisenstein, Oser, p. 16.

Cod. Br. M. 27189, f. 12a.

Cod. G. 1380, f. 25 a.