.

_J

Xu3ac'0
Semitic
c:eit

an& Q:ran0lation Seriee.

IDoL

THE

LAUGHABLE STORIES
COLLECTED BY

MAR GREGORY JOHN BAR-HEBR^US

MAPHRIAN OF THE EAST FROM
A.D, 1264

TO 1286

THE SYRIAC TEXT EDITED WITH AN ENGLISH TRANSLATION

BY
E.

A.

WALLIS BUDGE, Litt. D. (CANTAB). F.S.A. KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES IN THE BRITISH MUSEUM

London

LUZAC AND
1897

Co.

[All Rights Reserved]

Contents.

Page

Preface

VII
XIII
3
5

Introduction

Prologue by Bar- Hebraeus

List of Chapters

Sayings of the Greek Philosophers Sayings of the Persian Sages

18

Sayings of the Indian Sages

Sayings of the Hebrew Sages
Sayings of the Christian Recluses

28
31

38
56

Sayings of the

Muhammadan Kings
and learned men

Stories of teachers

66
70

Sayings of the Arab Ascetics

Sayings of Physicians
Stories of the speech of irrational beasts

80 90
95
105 iii

Stories of those

whose dreams have come true

Stories of wealthy

and

liberal

men

Stories of Misers

Stories of

men who

followed despised handicrafts

'

122

Stories of actors

and comedians

129 140

Stories of clowns

and simpletons
and demoniacs

Stories of lunatics

156
165

Stories of thieves

and robbers

44C.I22

Stories of wonderful events

170

Physiognomical characteristics described

-y^^l
1

Apologue by Bar-Hebraeus
Miscellaneous moral exhortations

86

187

Bar-Hebraeus on the death of John Bar-Ma''Dani

193

Index
Syriac^text

199-204
i
- 1

66

1^^

preface*

The present work contains the complete Syriac text

of the seven

hundred and twenty-seven

"

Laughabh)

Stories

"

which were collected by John Abu'l-Faraj,

as

more commonly known

from
1264
lo 1286.

Gregory Bar-Hebrgeus, the

of the East,

head of the Jacobite Church, or Maphrian

A.D.

Sixty-eight of these stories

have been published before, eight by AdJer, Bernstein

and

others,

and sixty by Morales

but the remainder

now appear
No.
9)

in print for the first time.

The

text is

edited from two MSS., one of which (India Office M8.

was written
in

in the year 1712,

and the other

(a

modern copy
far as

my own

possession) in 1893,

and

so

can be judged from the extracts given by Mor-

ales

from the Vatican MS. No. CLXXIII, the greater

part of which was written about the year 1333,

we

have the text

much

as

it

existed about fifty years

after the compiler's death.

The

translation has been

made

tolerably
is

literal,

but the language of

Bar-

Hebraeus

so concise that I have been obliged to give

paraphrases rather than translations of certain of his

stories

and pithy sayings.

No

attempt has been

made

to trace the source of all the stories

and sayings, for

M.

VIII

PREFACE.

and counterparts of the greater number of them may be met with in the literature of most of the ancient civilized countries. As was to be expected
parallels

in a

work devoted
and vices

to a delineation of the virtues,

and

follies,

of

man, by means

of proverbs, anec-

dotes and narratives, a

number

of stories occur

which

would have been omitted by an occidental compiler. These have, however, been relegated to the respectable obscurity of the Latin tongue by my friend Mr. J. B. Hodge, M.A., of the Department of Printed Books, thus the integrity of the work has British Museum been maintained in its printed fonii, and it is hoped
;

that the general reader will find nothing to offend

his taste.

A peculiar
piler's

interest attaches itself to the

"

''

Book

of

Laughable Stories
old
age.

for

it

was the child

says

of the

com-

And

it

much
of

for the broad-

and venerable Bar-Hebrseus that, while his mind was closely occupied with history and philosophy and with the writing of works on grammar and other diflScult subjects, the enthusiastic churchman found
and
versatility

mindedness

the

learned

time to jot

down

notes of the wittj^ cynical, amusing,

edifying, and didactic sayings and narratives

which

he came across during his perusal of the literatures

of the

and
the

Syrians.

Jews and Greeks, Arabs and Persians, Indians Lists of proverbs and moral and
of

religious aphorisms have been the normal product of

writers

the

East

from
in

the

time
of

when
Kuni,

Kaqemna,
king of

who

flourished
B.C.

the

reign

Egypt, about

3800, wrote his Book of

PREFACE.

IX

Instructions;"

but

the

work of Bar-Hebraeus
all,

differs

considerably from

them

inasmuch as the soundest

and best teaching, both as regards the present and

the future
life,

is

successfully inculcated

by means of

a series

of concise sayings

and stones culled from

It

some of the best

the
fashion

literatures of the world.

has been
literature

among some

to scoff at Syriac

as being the product of priests

and monks who had

no knowledge of the profane writings of other nations;

that the greater part of
it

as

known

to us relates to

ecclesiastical matters is true

beyond a doubt, but

is

that
also

the greatest Syriac writers had other interests

equally true,
brilliant

and of these Bar-Hebraeus

is

the most
stories"

example.

The "Book of Laughable

and
embraces
a

covers

wide

ground,

very mis-

cellaneous group of subjects.

We

should hardly expect

the idea
into the

of "Woman's Rights"

ever to have entered

head of the Maphrian of the Jacobite Church,

existed
in

or even to have

an Oriental land

in

the

XIII th century of our era, yet from one of his stories

we

see that

it

did,

and

also that

some women's views

of the

matter were much then what they are now.

woman asked another why a man should have the power to buy a woman and to do what he pleased with her while a woman could not act with
For when one

freedom

in

any matter, she

replied, "It
all

is

because kings,

"and judges, and lawgivers have

"have, therefore,

been men.

They

acted the part of advocate of theif

in consequence,

"own

cause,

and have,

oppressed the
b

PREFACE.

"women"
by

(see infra, p.

36).

Similarly

we
so,

should hardly

expect Bar-Hebraeus to refer to the breakage of glass

careless servants,

and yet he does

for

he relates
to

that

set

of beautiful glass
that,

vessels

was given

Alexander the Great and

although he

much

ad-

mired them, he ordered them to be broken.

he was asked why he had done
"that they
"servants'
so,

When
"I

he

said,

know

would be broken one

hands,

after

another by the

and that thereby anger would be

it is

"always stirred up in me; for this reason

that with

"one burst of wrath

"rage" (s^e infra,
ation
is

have driven away many storms of

Sometimes, too, curious inform-

p. 14).,

preserved

in

a story. Thus
is

among Bar-Hebraeus,

anecdotes of weavers
it

one

in

which we are told that

was men who followed

that trade

who

stole "Joseph's

"cup,

and the rod of Moses, and the

fleece of

Gideon,

"and the sling of David, and the swaddling bands of

"John,

and the sandals of the Apostles; and when Mary

"asked them to shew her the

way

to the Sepulchre,
p.

"they sent her by a wrong road" (see infra,

123).

For a general description of the plan of the "Book

of Laughable Stories" the reader
is

referred to

p.

XXI

ff,

and

it

only remains for

me

to express here

my

grateful

thanks to Mr. C. H.
for

Tawney

for his kindness in obtaining

me

the loan of the India Office

MS. containing a

copy of the Syriac text of the work.

London, August

i,

1896.
E. A.

WALLIS BUDGE.

^xiitobuctioix.

John* Abu'l-Faraj or Abu'I-Faraj Gregory, the author

of the "Book of Laughable Stones" printed in the present volume,

was the son of Aaron, a Jewish

from the
fact

physician,

Eariy ufe
of Bar-

who

lived

at Melitene;

that his father tion

called

was a Jew,

the

child

was commonly
(z. e.

by the

Syrians "Bar 'Ebhraya"

the "son of the Hebrew"),

whence the name

1537 = A.

"

Bar-Hebraeus".

He was

born A. Gr.
life

were passed in the diligent study of the Greek, Syriac, and Arabic languages; philosophy and theology next occupied his close attention, and he obtained a considerable knowledge of medicine from his father and from
D. 1226, and the early years of his
other celebrated physicians.

When

eighteen years old

Bar-Hebraeus accompanied
with Selibha bar-Ya'kobh

his father to Antioch.

Subconof

sequently he went to Tripolis, quAo^^O^, and together

Waghih ocini^ ia

c^laiA^He
cer-

is

cTxi^^, studied the healing art

tain learned

and medicine with a

Bishop

Nestorian called Jacob; whilst there the

II.

Patriarch Ignatius
libha

sent for them, and appointed Se-

Bishop of

Akko and Bar-Hebraeus Bishop

In the following year
life
ii.

of

Gubos near
'

Melitene.

Aaron of
given by

The
ii.

chief facts of the

of Bar-Hebraeus
f.;

are

Assemani, Bibliotheca Orientalis^

Eccles-,

col.

431

ff.;

p. 244 and Wright, Syriac

Bar-Hebraeus, Chron,
ff.

Literature^ p. 265

XIV

INTRODUCTION.

Lakabhin near Melltene left his flock and went to Jerusalem, and Ignatius II. appointed Bar-Hebraeus to the vacant see. In 1253 he was transferred to Aleppo, and eleven years later he was raised to the dignity of Maphrian by the Patriarch Ignatius III., Abbot of Gewikhath near Mopsuestia. The principal events which
Mrphrilnoftook place in connection
the Jacobite

with his ecclesiastical rule are

in his Ecclesiastical
is

Church.

j.j|^g

Bar-Hebraeus himself J by J
to

Chronicle^,

which work the reader

lived;

referred for
life

information about the busy and most useful

this

which

eminent

death
1286,
i^gs^ofdeafh'y^^^ and super- yy^as
stition.

man we owe to

the following account of his

his brother

Bar-Sauma.

In the year

when Bar-Hebraeus had

nig-h,

arrived at the sixtieth

of his age, he began to be afraid that his end

drawlngf &
'

and he said, '*I was born in the & "year when Chronos and Zeus were in conjunction in
"the sign of the Zodiac Aquarius;

twenty years later

"when the same planets were in conjunction in the sign I was consecrated bishop; twenty years "later when the same planets were in conjunction in "the sign of the Twins I was held to be worthy of the "office of Maphrian ^ and twenty years later, when the "same two planets shall again be in conjunction In the
"of the Balance
"sign

of Aquarius,

believe that
said,

shall

depart from

"this world."

And he
(i. e.,

"O

net of the worlds, in

"the year 1537

"me; but
"I

A. D. 1226) thy mesh did catch believe that in the year 1597 {i. e., A. D. 1286)
In

shall

no longer be

thee^."

Throughout that un-

'

Ed. Abbeloos and Lamy,

In Syr., rdx.i.ai,
/.

pt.

ii.

col.

431

ff.

e.,

"He who maketh

passage
runs:

[the

Church]

to

flourish."
3

The

text

of

this

curious

r^^f^

ovixac

INTRODUCTION.

XV

lucky year he continued to brood on these things and

they

could

not

be

banished

from

his

mind.

Bar-

Hebraeus was then dwelling

Ing bands from Syria were

in the

country near Ninethat

^

veh, and his brother Bar-Sauma,

knowing

maraud- ^^ brother's
,

fears for his

each summer

in the habit safety,

and of carrying people into captivity, and of plundering, and of spoiling and laying waste the land about Nineveh far and wide, and believing his brother to be quite incapable of taking
of invading that
district,

steps to protect
himself,
"

either himself or his people,

will
fall

said to

Peradventure he
pass."

into

the hands of
will actually

"these robbers, and the Maphrian's words

''come

to

From

that time

on he ceased not

to urge with great persistence that

leave the

Bar-Hebraeus should Bar-Heband betake himself to the country ^^^^^^^^^^^ of Maraghah In Adhorbaijan, that he might escape *^^''^e^^^from the death upon which he perpetually brooded. At length Bar-Sauma s importunity had the desired efdistrict

fect

and Bar-Hebraeus

set

rived there in safety.

K'OOD
^uaia.i
rd.\oi.l

Maraghah and arHere he was treated with the

out for
^a^vz.

\\n

rdl^TSCfli co.t\cv3.i

bwjL

>q3.i

.rd^'o^.l

."U^

r<'acn i.ioK' .cru KiCvoq rdAJQoioo

K'l^cco
cara.i

^
,ob

r^lz^ol^as

^CWCV

Qocuoia

ajLl^^f<'

rCliK'

in,(Y>

.r<l\o.T3

Jt-riiso

^^xi^^fVS73

.t^

^iwK'

i\t

'.K^nxs >J.i^ vbre* h\iXD rtfJsol^ h\i^^yi

See Asseraani, B.O.,

ii.

263; Chro7i.

Eccles.^

ii.

col. 467.

XVI

INTRODUCTION.

by men of every class, and the Arab noblcs entreated him to translate his Chronicle, orisfinlates his Sy^ riac chro-ally written in Syriac, mto Arabic' so that they also ' might read and enjoy it. To this he agreed, and he Arabic. at once began to make the Arabic translation, using the most beautiful and classical language for the purpose; after working for a ''month of days" he had
greatest honour
. .

He

trans-

finished

the whole

translation

with

the

exception

of

three
this

folios. His death was, no doubt, accelerated by most laborious task, an idea of the magnitude of which may be gained from the fact that the translation
fills

He falls sick,

565 pages

in

small

4 to!

On

the

night

of the

Sabbath, the 27th day of the month

Tammuz

(July)

he

was seized with

fever,

the whole night long;

and he was consumed with heat on the Sunday the physicians

came and struggled

He

to

make him

drink

some medicine,

but this he refused to do, saying that drugs would do refuses him uo good for his hour had come. It was noticed
that

he had been better and stronger

in his

general

health and
for

body during

that

year than he had been

many years past, but the fever had so weakened him three days later that, when on the Sunday he asked for pen and paper to write and they were given to him, he was unable to write at all; ''and twice an hour Is prostrated ''he felt his left hand with his right and said, My by fever. "strength hath come to an end and is worn out. Thou "hast wronged me, O my brother, and hast not per"mitted me to die and to be buried by the pious "monks, and elders, and deacons, of whom this day I Thou "have been the chief for twenty-two years.
.

'

The

first
title

edition of this

work was published

at

Oxford

in

1663

under the

of ^'Historia Compmdiosa Dynastiariftn^^ ed. E.Pococke.

INTRODUCTION.

XVII

"wouldst

make me
.

to flee from death,

O my

brother,
strong,

^is cheerful speech to his

brother,

"but behold the flight hath not benefited me.

Be

"however, and of good cheer, and weep not, neither

"place in the world.

some new thing had taken With these and such like words "did he speak the whole day, and he was cheerful and
"mourn immoderately
as
if

"laughed,

being not at

all

afraid

of death like other

"men.
"sician

And

he called straightway for Sa'id the phy-

and deacon and said to him, 'Write what I and he made a beginning to his dis"course [with these words]: 'The days of the child "of man are like unto the grass, and like the flower "of the field doth he grow up.' Then having completed "the confession, as was right, he brought forth with "his hand two statutes, one for the patriarchal throne,
"shall tell thee,'

"and the other for the throne of the Maphrian and 1* 1-1 111' r 11 "the ordermg of his cell, and delivered them to
1

forHis
1*

exhor-

'

tationstothe
brethren,

his

"brother.
"ciples,

And
saying,

he began to give commands to

his dis-

'Abide
also

in

love,

and depart not from

gathered to-

"one another,
"poor,

and whensoever ye are

I

"gether in love

am

in

your midst.'

But they,

wretched beings, rent their garments and cast

"dust upon their heads, and were weeping until about

"three

hours of the night had passed, when he who "meanwhile had ceased not to talk and to laugh with
"a smiling face, went out like a lamp, or
I

should rather

"say like a brilliant and splendid torch, and he departed He dies,

"to
his

Lord on the night of the

(July) in the

thirty-third
2*

day of
universal

"Tammuz

year 1597,"

e,,

A. D. 1286.'

When
^

the Catholicus

Mar Yahbh
p.

Allaha,

who was tionJof gnef

^' "^^ '''^*-

at that time in the city of

Maraghah, heard of the death

ii.

For the
471
if.

text

see

B.

O.,

264

f;

and

Chrofi. Ecdes.^

ii.

col.

XVIII

INTRODUCTION.

he ordered that no man should go into the market and that no shop should be opened. The bell-ringer went forth and all the people were
of Bar-Hebraeus,

gathered together to the Maphrian s

tholicus

cell,

and the Capious

folk

of the

Nestorians sent

there

the

who were with him, together with a number of large wax candles to be burnt during the funeral service, and
the whole of the congregations of the Armenians and

Greeks came likewise; about two hundred were

sembled there and they continued
Sympathy of until
sects.

as-

in

prayer from dawn

ninth hour. When the Nestorians, and the and the Armenians had ended their prayers and had buried him in a suitable manner, they laid the holy body in the little altar at which he was wont to

the

Greeks,

pray and to make offerings

in
His body
is

all

the time he sojourned

Maraghah.
centuries

Subsequently his body was removed to

the Monastery of
early
called

Mar

Mattai,

which was
in

built in the

the Monast'^

of the Christian era

the mountain

JJ^ttil

Alpep by ancient Syrian

situated at

Maklub by the Arabs,

and Jebel a distance of a few

writers',

Here in a niche in the north-west corner of the same chamber in which Mar Mattai is buried, is the tomb of Barhours to the north-east of Mosul (Nineveh).

Hebraeus; the Monastery

Jacobites, but
it

is

in

the possession of the

is

sadly out of repair and most things

have been plundered by Kurds, and only a few monks now live there. During the winter when the snow has fallen the Monastery is difficult of access,
of value

and even when there and difficult ^

*

is

no snow the path

is

steep

See Hoffmann, Auszuge,

p. 19.

For a view of
i.

this

Monastery see Badger,

T/ie Nestorians,

vol.

p.

97.

INTRODUCTION.

XIX

From
the

the facts stated above

in

it

is

evident that
in

all

Christians

Mesopotamia and
little

the

countries

about deplored the loss of Bar-Hebraeus with sincere

grief,

and there

is

doubt that he was the greatest

writer

whom
.

the Syrian Church ever produced'.

. .

His

knowledp^e

of Greek and Arabic

of learning which were closed to

opened store-houses ^^^t leaming of Barmost of his fellow- Hebraeus.

countrymen, and his energy and general literary ability were remarkable. His works shew that he had studied deeply many subjects of which the other scholars of his Church were profoundly ignorant, and the ready wit of his many-sided mind and his lucid style enabled him to adapt the knowledge of extraneous and difficult subjects to his own needs, and to express them simply but clearly for the advantage of his readers. This is no place to give a catalogue of his works ^, and it His must be sufficient to state that during the forty years which he passed in the service of his Church eighteen years as bishop of various dioceses, and twenty-two years as Maphrian he seems to have been able to

untiring

master the philosophy of the Greeks and the Arabs, and to have made it available by his translations of Philosophy, their works for his fellow-countrymen.
theology, natural science, history, medicine, the science

were only a few of the subjects in the knowledge of which he excelled, and it is evident from a perusal of his works that he was no superficial
student of the false sciences of the day,
^

of grammar, &c.,

mean

astro-

See B.
ff.

6>.,

ii.

p.

269

ff.;

Wright^ Syriac Literaturcy p. 265

ff.,

269
^

Jedenfalls

ist

Barhebraeus einer der hervorragendsten Manner

seiner ganzen Nation.

seiner Kirche

und

Noeldeke,

Orienialische

Skizzen, p. 273.

XK
His service loofv, "^
to the litera-

INTRODUCTION.

ture

of his

^ rendered to his Church and her Hterature,

divination,

and so

forth.

The

service which he

and to

his

country.

j^^^[q^

^^^ hardly be overestimated, and Western schola great debt of gratitude especially for

ars

owe him

his Universal History, his Storehouse of Secrets, his grammatical works.

The
able

and

"Book

The

''Book of Laughable Stories"

which
is

is

edited

sto-and translated in the following pages,

a work which
life
'
;

Bar-Hebraeus wrote
called
in

in the late

years of his

it

is

Syriac
reluo^.i
v^"\

both

r<liiijji^^

"Book of Laughable Stories", ^<l^iv^^ and "Book of Refreshing

"Stories",

of this

S^j^^ rtlAjo^i reia^fk. An Arabic version work was made by its author which was entitled ^i^ or "The Driving away of

Daf al-Hamm, ^\
"Care"^;
first ^

manuscripts of both works are scarce.

The

to

make any

portion of the
in his

work known

to scholinstitutio,

ars

was Adler, who

Brevis linguae syr.

Altona,

1784, published eight of the stories, which were

In

republished by Bernstein^ and others.

1886 Morales

published the text of sixty of the stories, with a

translation^

German
MS.
foil.
fills

and

vocabulary,

from

the

Vatican

No. CLXXIII. wherein the whole

collection

80-158; this MS. seems to date from the XlVth century of our era, but the last part of
it

was written by

a later hand.

Wright, Syr.

Lit.,

p. 280.

Or r^a^ inVt\\ f^'uj^.<V730 f^l*^u^3

\\.

rduo^ rdra^
p.

Chron. Eccles.,
3

col.
op.

479; B.

0-,

ii.

p. 271.

No. 21, and

306.

See Wright^

cit.y

p. 281.
xl.

4
5

Nestle in Z.D.M.G., Bd.

p. 410, note

i.

See Chrestotnathia Syriaca, Leipzig, 1832,

See Z.D.M.G., Bd.
xl.

p. vi.

pp.

410 456.

INTRODUCTION.

'XXI

The
in

text here given

9,

is

taken from the India Office The MSS. of

the work.

MS. No.

and from a copy of the "Laughable Stories"

possession.

my own
fol.
i

of 444 paper leaves,

MS. consists measuring about Sin. by 6 V4 in.

The

India Office

From

and from fol. 194 to the end the page is filled with two columns of 29 lines each; but from fol. 60 to fol. 193 the page only contains one
to
fol.

59,

column of 21

lines.

The MS.

is

beautifully written in

a fine Nestorian hand, and vowels and diacritical points

have been added abundantly; two handwritings are distinguishable in the MS. The "Laughable Stories" begin on fol. 351 b, col. i, and end on fol. 413^, col. 2; they were copied by the famous Homo', the son of Daniel the elder, of Al-kosh, A. Gr. 2024 = A. D. My own copy is quite modern, but it was 1 71 2-1 3. made by a good scribe from an ancient manuscript; if only he had followed his instructions and copied all the stories instead of making a selection from them we
should probably

have gained

several
is

additional,

im-

portant textual variants.

The MS.
are

in small quarto
lines;

and the page contains usually about 17

headings of chapters &c.,
the end are a

the

titles,

written in red,

and

at

number of

exhortations, of a miscellaneous

character, to the reader to lead a godly, righteous,

and

sober

life,

followed by

some verses on

the death of

the Patriarch John bar-Ma'dani,

who

died in 1263.
are
in^^^'^^^^^^

The "Laughable

Stories"

of Bar-Hebraeus

number about seven hundred and twenty-seven, and

these are divided into twenty chapters which vary in
length.
^

They were compiled from a

Al-kosh in November, 1890,
this

variety of sources
I

See Hoffmann, Opuscula Nestoriana, pp.

at

and XXIIL

When

was

I talked with

two men who

claimed descent from

famous Homo.

XXII

INTRODUCTION.

during the later years of his

his

life,

and

it

is

clear

from

Prologue that he intended them to comfort, and

who read them. That they were not written for his own nation alone is clear from the fact that he recommends them to the Muslim, and to the Hebrew, and to the stranger as well as to the Men of every taste and disposition can read Syrian.
amuse, and instruct those
therein

with

advantage,

for

the

wise

man

will

find

and the fool folly, and the pious piety, and the gay amusement, and the superstitious reasons The miscei- for their superstitions. A certain number of the stories laneous character of the are coarse' and refer to matters which are not generally discussed in a book intended for popular reading, but
therein,

wisdom

the compiler excuses himself for the insertion of such

by saying that as
"kind of thing
*'a

''in

the tabernacle of

wisdom every
and ensuffering

is

necessary, nothing whatsoever that in

natural

way sharpeneth
mind which
is

the

intelligence,

"lighteneth the understanding, and

''joiceth

comforteth and re-

the

sorrowful
p.

and

"should ever be rejected" (see

dia Office

185).

From

the In-

MS. we may learn that certain stories of were not considered suitable for all readers, but the Western reader will probably doubt the wisdom of the man who made the selection. Thus the reader is told on the margin to skip (lox.) No. CCCXXVII,
this class

yet
is

he

is

told

to

read {,hn) No. CCCXXVIII,

similarly

which
Nos.

more

coarse;

he

is

told

to

skip

CCCCVII and CCCCIX,

No.
'

but to read No. CCCCVIII.

CCCCXI

is

passed over without note or comment,

I. ., Nos. XXVI, XXXVII, LX, CCCXXVII, CCCXXVIII, CCCCVII, CCCCVIII, CCCCIX, CCCCXI, CCCCXXXVII, DI, DV,

DXX, DXXXVII, DXLV, DLXIII, DLXX, DLXXIV, DLXXXI, DCXXXV, DCXXXVII, &c.

INTRODUCTION.

XXIII

as

likewise

is

No.

CCCCXXXVII,

most

repulsive

story.

Whether we owe

these marginal

notes to tra-

is a matter which cannot That any reference to the relations between the sexes should be expunged from a book intended for the use of monks or of men living in a monastery is not to be wondered at, but that the reader should be specially directed to read certain

dition or to

Homo

the scribe

be cleared up at present.

of the stories

is

a matter for surprise.

In reading the

"Book of Laughable

Stories" the

most
have

casual reader will observe that Bar-Hebraeus must

spent considerable labour in compiling his work, and

it

is

certain that he

must have read a vast amount of

in

literature

of

all

kinds written

several

languages.
The sources
the

Some
that

of the sayings' of the Greek, Persian, Indian, and of

sa8:es

Arabian
of

he probably took from some w^ork

.

like "^^"g^^^^^
.

Ahmad

ibn

Muhammad

stories".

ibn Miskavaih

(died

A. H. 421

A. D. 1030), who collected a number of

India,

precepts of the ancient sages of Persia,

Arabia,

and Greece, which were translated into Persian by Taki Shushtari', and it seems that he supplemented these from notes made during the course of his own
studies.
text,
It is

clear that in
in

some

cases he amplified his

dif-

and that

others he modified and gave a

ferent turn to the original story.

Some
in

of the stories

may have

existed in

more

than one form, or they

may

have been told

^

in different

ways. Thus

No.

CCCLXXX

See

Brit.

inter

alia,

contains
the

Mus. MS. Orient. No. 457^ of the Javidan Khirad which, the Precepts of Buzurjmehr (fol. 20 a), the
Sages
of India
(fol.

Maxims of
Arabs
441
(fol.

59^),

the Proverbs
(fol.

of the
119^).

iii^), and the Proverbs of the Greek Sages

See Rieu, Catalogue of the Persian

p.
.

MSS.

in the British

Museum,

XXIV

INTRODUCTION.

Variant

^\^q
sto-

scarabacus
I

is

made
,

to say to

its

mother, "Whither,

forms of the

same

upon me," and its mother repHes With ''It is because thy beauty and smell are pleasant." this may be compared the Arabic proverb, "The beetle Again in "is a beauty in the eyes of its mother."' No. CCCLXXV we have the story of the ape of the mosque and the dog, but the turn given to the story
''socver
spit

go men

therein

is

quite

different

from

that

of the

Arabic

version ^
told of

We may

also

notice in passing that stories

quite different

one man by one author are told of some one by Bar-Hebraeus. Thus in No. IV it is

saw a woman who had hanged herself, and that he remarked, "Would that all trees "bore such fruit as this;" but in Diogenes Laertius (VI, 2) the saying is attributed to Diogenes the Cynic, ibibv Troxe yuvaiKa^ an eXeiag onrriYXoviffand is thus given
said that Socrates once
:

|Lieva(;,

"ei0e fdp,

eqpri,

Trdtvia

xd bevbpa toioOtov Kapirov r|veTKev."

^^

Method
editing

ployed

emby

ofpj-Qj^ the f^fth

Chapter of the "Laup^hable Stories" we ^

the
plan

bmeus^

upon which Bar-Hebraeus worked in making his compilation and to form an idea how far he followed his authorities, and how far he
are
able
to

see

abridged them.

In

perusing the Chapter

we

see at

once that he stands on his

is

own

ground, and that he

is

dealing with a class of literature with which he

first

familiar at

hand.

The
is

chief source of the stories

of the Christian recluses

^

the Syriac version of Palla-

^Lsx^dx

U^\
a

,2_^ e>* ^^-t*^'^"^! Burckhardt, Arabic Proverbs

No. 60.
*

p. 16.

They met

monkey
Lord

defiling a
will

mosque.

"Dost thou not

fear/'

said they,
if

"that the

transform thee?"
l^li' j^^rv^x*^

He
Lo"

replied, "Yes,
^J^ lyi-^1

He

should make
,^_^-U..jo^

me

a gazelle."
Is

^ J.^.
<3J.

J\jp

^i^ ^\

cXs:v-cc*43^

Lo

^liu

See Burck-

hardt, Arabic Proverbs, No. 132. p. 35.

INTRODUCTION.

XXV

and most of the "Sayings" attributed to them are from the Apophthegmata which usually follow
dius'

work,

it
I

in

MSS.

of the thirty-eight stories in the Chapter

from the

have traced twenty-eight to Palladius. It will be seen^^^j^^p*^ full texts which accompany stories Nos. CXCVIIj^^dms and ecu, CCIX, how very much Bar-Hebraeus has con- thegmata of densed his authorities, but there is no doubt that he
in

has in most cases preserved the pith of the stories

his

own abridged

versions.

It

is

surprising,

however,
for the

that he limited himself to

thirty-eight

stories,

and the Apophthegmata form an almost inexhaustible mine for sayings and stories quite as remarkable as those which Bar-Hebraeus selected. It is difficult also to understand why the names of the chief actors in the stories are sometimes omitted. Thus
Syriac Palladius
"the certain

"world"

man who was righteous according to (No. CLXXVI) was Arsenius; the brother
their
on.

this

that

"was perfect to such a degree that even wild animals

"became his friends and he used to nourish (No. CC) was Macarius of Alexandria, and so
it

young"

Whether
a few

be true or not the

in Palladius,

latter

story has a

pretty conthat,

tinuation

days after the holy

to see

for we read' man had made

there

the hyaena's cubs

by

spitting

the mother came

on their eyes and praying over them, into his cell dragging a goat-skin
at his feet, evidently
it

which she deposited

for his use.

intending
it

it

And

the ascetic took

and wore

until

f*^'f. the Christian

^.^

he was an old man.

door of
wall,

On

another occasion

when

the reciuses.

his cell

was shut the hyaena jumped over the

bearing a young one in her mouth; Macarius saw

that

it too was blind and he treated its eyes, as he had those of the other cubs, successfully. The day following the mother brought back to the cell for the

XXVI

INTRODUCTION.

holy

man

a sheep-skin, which subsequently became the

property of the blessed

Syriac texts which

woman

Melania'.

comparison

of the other stories of the Christian recluses with the

have given in the. notes to them will shew that when Bar-Hebraeus found the facts briefly related in terse language he excerpted them without alteration; but when the opposite was the case he
I

cut

down

the text,

or paraphrased

it,

or explained

it,

or omitted whole passages, whenever

or
this

it

suited his views

I

convenience to do

so.

Moreover,

suspect

that

would be found to be the case with almost every story in the book, if it were traced to its original form. Superstition Tuds^iuQ: from the s^roup of stories of men whose dreauis and divmations have come true it would seem raeus. that Bar-Hebraeus himself was somewhat superstitious, and that he was not free from many of the notions

and

beliefs

common

to the uneducated folk of his day.

(p.

We
life

have seen above

XIV)

that

several

months

before his

death he became convinced that his whole

to

was

consist

of three

parts,

each
it

containing
to

twenty years, and that the length of

was

be

re-

presented by the number of years which were to elapse

between two periods when the planets Chronos and Zeus would be in conjunction in the sign of the Zodiac Aquarius; in other words, he believed that Chronos and Zeus were his planets and that the length of his life was in some way connected with their movements. The interpretation of omens and dreams was a science
Great
anti-

in

Babylonia and Assyria thousands of years before

time of Bar-Hebraeus, and there
is

uefinmagic'the

no doubt that

many
*

popular beliefs belonging to a far older period

For the

text see infra^ pp. 49, 50.

INTRODUCTION.

XXVII

existed in his day.

Thus

in

No.

DXLVII

a simpleton

an astrologer to arrange that his son should be born under the sign of Hermes, meaning that he wishes
asks

him

to be a scribe; now, the

Greeks

identified

Hermes

who was the god of learning and the scribe of the gods, but the idea that a man would become a scribe because he was born when Nebo or Hermes was ''ruling" belonged to a much older time
with the Babylonian godNebo,

than that
animals,

of the

Greeks.

Stories

of the

speech of

likewise,

have

their originals
if

in the literature

of Mesopotamia and Egypt, and

the earliest peoples of these

we had records of countries we should proband that these

in turn

ably find that such originals were derived from writers

belonging to

still

earlier nations,

had borrowed from

their predecessors.

d2

BY THE POWER OF GOD, THE LORD OF THE UNIVERSE, THE CAUSE OF ALL BLESSINGS, I WRITE THE "BOOK OF LAUGHABLE

WHICH GREGORY BAR-HEBR^US, THE MAPHRIAN OF THE EAST, COLLECTED WITH MUCH CARE AND DILIGENCE. MAY HIS PRAYERS BE WITH US
stories"

AMEN.

^ntvobnction.

^grou^g Z^^

Bfe00e^ (Uame, <D Borb of

iU QXnmvet,
^racioue

Bfeee^

tnge are rained ^own upon ue; an^ tgrou^g

^6^

^ttrectton

an^ ^uibanu [our] ipat^Q are tna^e etrat^g^; our waj0 are ma^e Qvxoot^
an"^

an^ tgroug? ^^ee

tU

etumfiftn^^Bfocfte are cfeare^

tffu^

from our roa^; anb t^rou^g ^gee our utt^eretan^tn^e are

mtneb an^ our
Zvinit^y
tnteflPec^e

wa^e

cfear.

aCP^Bfeeee^ (Uature,

>

^gou

(JDJo ^i^et create tge (Univeree Bp tge mi^gt

f [^9^] <Bob^ea^, |jour out

t^e euBfime

t^^ merc^ aBun^ant%

^eavene,
tge

u^jon

ue from
euetain

^Mtatiom

[m^] feeBfe 0}?eecg, for

t^<xt
it

^g^ ^gou art

of

an^ lo

^^ou

Cauee of

aff Bfeaain^e,

00

ma^

gather together in a

fittfe

Booft tge narrattvefi

w6tc$

refree^ tge min^

grief (in^ care,

an^ w^tc? waeg

fet tgte Booft

awaj from

tge

8eart ever^

iln^

Be a coneofatton to t^oee

w^o

are 0a^, an^ a Binding

uj?

[of t^e f^pivit] to t^oee

to

w^o

are Broften,

ant an tnetructioe teacher

t^oee n>o fope tnetruction, an'b a

won^erfuf com^^anton

to

tgoee

w?o

fove

amueement, for no matter

tgerefrom.

wortgp of Being recor^e^ ie omitted

Snb

fet tgie

Booft Be a refigioue friend to tge reader,

w^etger e Be (Uluefim,
a foreign country

or '^tBvtvo^ or cEramean, or a
an'b nation,

iln^
^at^

fet

te

man Belonging to man w?o ie fearne^,

un^eretan^ing,

i^e

man w^o

Bright

*^^^^ ^^ ^^H ant tU rnan t^at

^aUkt^

conceite^fp,

even tgougg 3^ ^rive ever^

man

ma't,
fet

an'b

^vtv^ otger

man

cgooee n>Ht ie

U&t

for imeeff,

anb A2

eacj

IV

INTRODUCTION.

|jfud

tU ^oweve w^x4
in

i^feaee

m,

for in t^i&

wa^ iU 800E
aMe,
to^et^et

wiff 0uccee^
eac? to t^t
ttt

fim^tn^ to^et^et

tge
it

tgin^e

w^tc^ are
^jut

oiht
tt

^n^ tnaemuc? ae

^atg Been

0ecttott0

wiff 6e cfeav an^ ^jfom to t^e reader;

moreover
[are

t?^ twentp ega^jtere wgtc^ t^e |>fan of

tU

600ft com^jrieetg

written] in conciee

fiut

fPuent fan^ua^e.

Mft of

t^i

thptite.

I.

PROFITABLE SAYINGS OF THE GREEK PHILOSOPHERS.

PROFITABLE SAYINGS OF THE PERSIAN SAGES.

11.

III.

PROFITABLE SAYINGS OF THE INDIAN SAGES. PROFITABLE SAYINGS OF THE HEBREW SAGES.
PROFITABLE SAYINGS OF THE CHRISTIAN ASCETICS.

IV.

V.
VI.
VII.
VIII.

PROFITABLE SAYINGS OF THE MUSLIM KINGS AND OF THEIR SAGES. PROFITABLE SAYINGS OF DOCTORS AND SCRIBES.

CONCERNING THE EXCELLENT SAYINGS OF ARAB ASCETICS AND

OLD MEN.
IX.
STORIES OF PHYSICIANS

AND LEGENDS ATTRIBUTED TO THEM.

X.
XI.

CHOICE STORIES OF THE SPEECH OF IRRATIONAL ANIMALS.

STORIES OF

MEN WHOSE DREAMS AND DIVINATIONS HAVE COME

AND GENEROUS MEN.

TRUE.
XII.
XIII.

STORIES OF RICH

STORIES OF AVARICIOUS

MEN AND

MISERS.

XIV.

STORIES OF

WORKMEN WHO FOLLOWED

STORIES OF ACTORS

DESPISED HANDICRAFTS.

XV. LAUGHABLE
XVI.
XVII.
XVIII.
STORIES OF

AND COMEDIANS.

CLOWNS AND SIMPLETONS.

STORIES OF LUNATICS

AND OF MEN POSSESSED OF

THIEVES.

DEVILS.

STORIES OF ROBBERS

AND

XIX.

STORIES OF

WONDERFUL aCCIDENTS AND OCCURRENCES.

SAGES.

XX. PHYSIOGNOMICAL CHARACTERISTICS DESCRIBED BY THE

PROFITABLE SAYINGS OF THE GREEK PHILOSOPHERS.

I.

A
is

certain
it

disciple
I

of Socrates

said

unto

him,

"How
crates

that

see in thee no sign of sorrow?" SoI

replied,

"Because
if it

possess nothing for which

"I should sorrow

II.

perished."

Another

[disciple] said

unto him,

"If the vessel

"wherein thou hidest were to be broken, what wouldst

"thou do?"
Socrates replied, "Even
the place in which
if
it

the vessel were

is

"to be broken,

would not be
said,

"broken."
III.

To Socrates
is

the wife of a certain

man

"How

"ugly

thy face,

Socrates!"

And

Socrates replied

unto her, saying, "If thou thyself hadst been a clean

"mirror
I

should have been distressed [by thy words];

"but since thou art a dirty one

"flected

my

beauty

is

not re-

by

thee.

do

not,

however, blame thee beherself

"cause of
IV.

it."

Socrates saw a
tree,

woman who had hanged

"Would
that
all

on a
V.

and he

said,

trees bore such

"fruit as this!"

certain

woman saw
me,
for

Socrates

as

they were

carrying him along to crucify' him, and she wept and

said,

"Woe

is

they are about to slay thee

"without having committed any offence."

'

And

Socrates

See the note to story No. XCIII.

THE LAUGHABLE STORIES OF BAR-HEBR^US.

made answer
'*I

unto

her,

saying,
also

"O

foolish

woman,
that

"wouldst thou have

VI.

me

commit some crime

might be punished

like

a criminal?"

certain philosopher
[to

had a daughter, and two

rich.

men came
rich

him] wishing to take her to wife; one

of them was poor and the other was

To

the

man he

said,

"I will

not give

my

daughter unto

and he gave her to the poor man. And when the folk asked him, "Why hast thou acted in this 'manner.'*" he made answer unto them, saying, "The
''thee,"
*

''rich
**to

man

is

fool,

and

was

afraid lest he
is

poverty; but the poor

man
will

"hope and believe that he

VII.

would come and therefore I gain riches and wealth."

wise,

Certain

men asked

another philosopher,

"What

"thing would benefit the majority of mankind?"

And

he

"The death of a wicked governor." VIII. To another philosopher it was said, "Wherein "dost thou differ from the king?" And he replied, "The
replied,

"king

is

a slave to his

lusts,

whilst

my

passion

is

sub-

"servient unto me."

IX. Certain

men asked

Plato,

"With what

shall

"man console himself when he falleth into temptation?" Plato made answer unto him, saying, "The wise "man consoleth himself because he knoweth that that "which hath come to pass must necessarily have hap-

And

"pened; but the fool consoleth himself [by thinking]

"that that which hath happened unto himself hath also

"happened unto other men."

X.
saying,
"if it

Aristotle

commanded Alexander

[the

Great],
lest,

"Do

not reveal thy secret unto two

men

be revealed, thou be unable to be certain which

"of the two hath

made

it

public,

and

if

thou punishest

"both of them thou wilt then certainly

inflict

an injury

PROFITABLE SAYINGS OF THE GREEK PHILOSOPHERS.

''upon

him that revealed

it

not,

and

if

thou forgivest

"both of them thou wilt not do even an act of grace

"because of him
XI.
"is

who

revealed

it

not."

To another philosopher

it

happy .^" And he replied, "are, for the most part, realised."
XII.

was said, "What man "He whose expectations

Aristotle

said,

"One wise man agreeth with

neither agreeth with
all

"another wise man, but a fool

"a wise

man nor a

fool.

For, behold,

the parts of

"one straight

line coincide

with

all

the parts of another

"straight line,

but the parts

of crooked lines neither

line,

"coincide with those of a straight

nor with those

dost thou eat
I

"of a crooked
XIII.
It

line."

was said

to Diogenes,

"Why

"in

.the

market-place?"

He

replied,

"Because

am

"hungry

in the market-place."

XIV. Diogenes saw a harlot's child throwing stones

"at people,

and he said to him, "Throw not stones, lest own father without knowing it." XV. Another philosopher saw a certain man giving instruction to a certain maiden, and he said unto him,
"thou smite thine

"Add

not wickedness to wickedness.

is

Why

dost thou

and proper by dipping it "in poison, whereby she shall be the more able to slay "the children of men and to lead captive their minds i^" XVI. Another philosopher saw a damsel carrying fire, and he said, "Behold fire upon fire, but the bearer
"poison that which
right
"is

stronger than the burden."

XVII.

Another philosopher saw a woman

in

the

theatre looking on as a spectator, and he said [to her],

"Thou

hast not

come

out to see, but to be seen."

it

XVIII. [To him also]

was

said,
"It

"Why
is

doth not the

"king love thee?"

He

replied,

the peculiar char-

lO

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

love not him that

"acteristic

of kings

to

is

greater

''than they."

XIX. Another philosopher

said,

"Take heed of the

''two-legged lion," thereby referring to the king.

XX. To
"we
"nut?"

another philosopher

it

was

said,

"Why

do

eat the outside of the date, and the inside of the

He

replied,

"The Divine Providence of the

itself

"Creator
"of

concerneth not

with

how

that

which

"hath been created shall be eaten, but with the matter

how

the species thereof shall be preserved in perthus that

whereby the species is preserved "is inside both, even though the kernel of the nut is "edible and the stone of the date is not." XXL Alexander [the Great] saw among the soldiers of his army a man called Alexander who continually took to flight in the time of war, and he said to him, "Either be strong in battle or change thy name, so "that listeners be not deceived by the similarity of our
"petuity;
''names."

XXII. Another philosopher saw a city with a mighty

and he said, "This is a dwelling"place for women and befitteth not men." XXIII. A certain philosopher, who was a cynic from Alexandria, asked the king for a mathkal^ of gold, and
wall round about
it,

the king

made answer

to him, saying, "This

is

not of
philo-

"the gifts which kings are

wont

to give."

The

sopher then asked him for a talent [of gold]^ and the

king replied,

"This

is

not a request which should be

^'made by a cynic."

XXIV.
'

Aristotle 'was asked,

^'always sad and

"Why have the envious gloomy faces?" He replied, "Because

in value to
sterling.

A
/.

gold coin equal

e.^

about nine shillings of our money.

about 4,217

PROFITABLE SAYINGS OF THE GREEK PHILOSOPHERS.

I I

'they are not only grieved

over their own wicked-

"nesses, but also over the virtues of others."

XXV. Another
"occupation
"those

philosopher was asked,

"What
that
is

is

the

of orators?"^
little

He

replied,

"To magnify
great/'

who are XXVI. Dixit

and to

belittle

him

philosophus alius quidam, "Quatuor sunt

"genera corporalium voluptatum: quorum primum mo"mento temporis durat ut coitu frueris; alterum per diem "ut masculina prole gaudes usque dum nimium flere
"coepit; tertium per

mensem

ut

nova nupta usque dum

"ventrem

fert;

quartum tamen
said,

omnem
is

per

aevum

ut

"divitiarum abundantia."

XXVII. Plato
"by his

"The

fool

known by two
that

things:

much speaking about

his

which benefiteth

"him not, and by

"concerning which

giving answers about subjects

men ask him not." XXVin. Another philosopher was asked, "Which He replied, "He who "the greatest fool of all.^^"
"tripped up twice."

is is

t^

there

upon the ring of Pythagoras "The evil which is not perpetual is "better than the good which is not perpetual." XXX. Another philosopher said, "The wise man re"cogniseth the fool because he himself was formerly a
It

XXIX.

is

said that

was

written,

^^

"fool;

but the

fool

never recogniseth the wise man,

"there never having been a time

when he was wise." XXXI. Another philosopher said, "About man there "is nothing more marvellous than the fact that he
"spendeth his riches and
"pass
is

sad, but

though

his

days

away he. is not grieved." XXXII. A certain man saw Socrates gnawing the
Read rjTli^ooi
(?).

B2

THE LAUGHABLE STORIES OF BAR-HEBR^EUS.

root of a tree, and he said to him,

"If

thou wert a

"servant of the king thou wouldst have no need to eat

"such food as

this."

And

Socrates replied, saying, "If

"thou also didst eat such food as this thou wouldst

"have no need to serve the king."

X.

XXXIII. It is said that when Alexander [the Great] had been poisoned' and was nigh unto death, he wrote to his mother and said unto her, "When thou hast read "this letter make ready much meat and make a feast "for [thy] people, but do not allow to eat those who "have not lost some relative by death." Now he did this so that when she considered and saw that no man had escaped this calamity she might be consoled and not be sad^ XXXIV. To another philosopher it was said, "How "is it that thou dost condescend to learn from every "man?" He replied, "Because I know that learning is a
"profitable thing

come

it

from whatsoever source

it

may."

XXXV.
ciple
plied,

Another philosopher whilst teaching his dissaid to him, "Dost thou understand?" and he re"Yes."

The

philosopher then said,

intelligence
disciple's
is

"Thou
his

liest,

"for

the

mark of

the joy

which shew-

"eth itself in the

"'Yes'."

face,

and not

answer

XXXVI.

It

was said

to Diogenes,

"Dost thoi* possess

"anywhere a house wherein to rest?" And he replied, "Wheresoever I rest there is my house." XXXVII. Alius quidam in foro Venerem palam exercebat: qui interrogatus, "Nonne tui pudet? Quid facis?"
'

See

my

Life

and Exploits of Alexander

the Great, pp. 339, 373,

427 and 430.

*

text,

Compare Historia Compendiosa Dynastiarum^ ed. Pococke, Arabic p. 96; and Contextio Gemmarum, ed. Pococke, p. 287.

PROFITABLE SAYINGS OF THE GREEK PHILOSOPHERS.

Respondit, "Cur mei pudere decet: virum enim condo,

si

adolescere valet."

XXXVIIL
"Woman,"

It

was
is

said to Socrates,

"Which of the

"irrational animals

not beautiful?"
folly.

And

he replied,

referring to her

XXXIX. One day Diogenes went up to a high place and cried out for men to come unto him; and a large number of people were gathered together round about him. And he said unto them, "I did not call you but "men," indicating the philosophers by the word "men". XL. He was also asked, "What thing is the most
"difficult

for

man

[to

do]?"

And

he replied, "To
took
counsel
re-

"know himself and

to conceal his secret."

XL
plied,

I.

certain

friend

of Socrates^

with him concerning the marrying a wife,

and he

"Take heed that there happen not unto thee "that which befel the fish in the matter of the net;
*'those

which were inside longed to go

out,
in."

and those

"which were outside were eager to go

XLII.

Certain folk enquired of him concerning the

proper time for [eating] food, and he replied, "Let him

"that

hath food eat

it

"that hath

not eat

when he when he

is

hungry, and

let

him

can."

Aristotle wrote to Alexander advising him, "Take good heed that thy soldiers think no "evil concerning thee, for to him who can think easily "it is easy to" speak, and to him who can speak easily "it is easy to act"; now he said this that Alexander might do good unto every man. XLIV. Another philosopher said, "Whatsoever thou

XLIII.

saying,

"hidest from thine

enemy

that reveal not to thy friend,

Variant^ Diogenes.

14

THE LAUGHABLE STORIES OF BAR-HEBRiEUS.

thou knowest not whether he

''for

may become

thine

*'enemy."

XLV. Diogenes was asked concerning a certain ^ wealthy man, ^'Is he rich?" And he replied, "I know
"not whether he
is

rich [or not],

but

do know that

"he possesseth much money."

thing

Now

he meant by these

words that the man who hankereth not to possess anymore is a rich man, because everyone who longeth for more than he hath is poor in comparison with that which he possesseth not. XL VI. A king asked Diogenes, "Where are thy "wealth and possessions?" And he pointed to his disciples and said, "With them," referring thereby to the wisdom [which he had taught them]. XLVII. To another philosopher it was said, "It is hard "that that which a man seeketh not should come to him." And he replied, "Much harder than this is it that a "man should seek that which cometh not to him." XLVIII. Plato the philosopher was once rebuked because he possessed not riches, and he replied, "How "can I possess that which avarice and greediness guard "and which liberality and benevolence destroy.'^" XLIX. Gifts of certain vessels of glass were given to Alexander, and though they pleased him very much he ordered them to be broken. And when he was asked the reason he replied, "I know that they would "be broken one after the other by the servant s hands, "and that thereby anger would be always stirred up "in me; for this reason it is that with one burst of "wrath I have driven away many storms of rage." L. Plato was asked, "Why are not wisdom and anger "found together.'^" And he replied, "Because no man
"can be found

who

is

perfect in everything."

PROFITABLE SAYINGS OF THE GREEK PHILOSOPHERS.

LI. Aristotle said, ''The fool perceiveth not the sick''ness

of his mind any

more than doth the drunkard

"the thorn which hath entered into his hand."

was said, "Wherein art thou "better than other men?" And he replied, "Because
LII.

To

Aristotle

it

"they live that they

"live."
v^

may

eat,

but

eat that

may

LIII.

wife,
plied,

Another philosopher married a small and thin and when he was asked why he had done so re"I

chose the lesser

evil."

LIV.

It

was reported

to

Alexander that the daughters

of Darius were exceedingly beautiful, and he replied,

for us to be conany nation whatsoever], [how "much more^ then would it be a disgrace to us] if "their women were to do so?" LV. It happened to Socrates that he became once a fellow-traveller on the road with a rich man, and the report reached them that there were gangs of robbers and highwaymen on the road. And the rich man began to say, "Woe is me if they recognize me."
"It

would be a most shameful thing

"quered by the

men

[of

But Socrates made answer to him, saying, "I

"of this opinion at
all,

am

not

woe be

to

them

if

they do not

"recognize me."

LVI.

certain rich
shall

man wrote above

his door,

"No
Diothy

"evil thing

enter in through thee."

When

genes met him, he said unto him, "How, then,

"wife enter the house?"

will

LVII.

It

was

said to a certain philosopher while he

in

was soaking dry bread

^

water to

eat,

"How

canst

Compare
2.

TrXrjv

aicsxpov eaiiv rjiua^ Toug dfv5pa<s viKncravxa^

UTTO Y^vaiKuuv fiTiriGfivai.

col.

Pseudo-Callisthenes, ed. Miiller, p. 74,

THE LAUGHABLE STORIES OF BAR-HEBRiEUS.

"thou desire to eat such [food] as this?"

plied,
*'I

And

he

re-

leave

it

until

LVIII.

When

Alexander

do desire to eat it." was going to wage war

"If

against the
"it will

Amazons he
it

said,

we conquer
us,

this race
if

not be a matter of boasting for

and

they
him-

"vanquish

me

will

be a great disgrace."^
said,

LIX.
"self in

Hippocrates
order
is

"Whosoever

injureth

to

do

his

neighbour any good what-

"soever

fool."

LX.

Dixit idem philosophus,

"Duobus tantum comscilicet et pulveri se-

"miscere fas est feminae

"pulchri."'

conjugi

LXI.
"I

It

was

to

him

that his wife said,

"Behold thy

"son doth not resemble thee in any way."

He

replied,

gave thee the shapeless matter for his physical form and it is others who have given it shape," meaning by "others" the various natural formative forces which
"only,

fashion the child in the

womb.
also, "It is

LXII. "wise

It

was he who said

to
let

meet

for the
If his

man

look at his face in a mirror.

"countenance be ugly
^

him not add

foulness of deeds

Compare

the

words of the Amazons

>il>c.i
r<li3Li3.li^.2

to Alexander:

t^o

^12990 ^^J^cfx^TO

^ QjcrA

^.i

rdlx..!^

vOA\ OCD
*

(%lzxX.i

K'^ ^df>M

See

my

History of Alexajider^

Syr. text, p. 229.

Or,

"Duo tantum

lecti

ascendendi sunt feminae

genialis scilicet

et funebris.

PROFITABLE SAYINGS OF THE GREEK PHILOSOPHERS.

"thereunto;

and

if it

be

fair,

let

him not

defile

it

by
the

"corrupt deeds and actions."

LXIII. Another philosopher

was asked, "Which

"That which

is

"best
"hate."

doctrine?"

And he

replied,

fools

LXIV. As a
a city

was passing through he there saw the captain of a host who had
certain philosopher
all

not succeeded at
physician,

in warfare,

together with a certain

and he said to the people of that city, were the captain of your "Would "host, for he hath far more experience in the slaughter "of men [than the captain of the host], and would that "the captain of your host were your physician, because
that this physician

"he

is

far

more

careful

about

killing

men

than the

"physician."

LXV.
"for

Plato said,

man

to

"It is a very great disgrace^ indeed r be both ignorant and not anxious to

"gain instruction, for two vices are gathered together

"in him."

LXVI.

It

was

said to Socrates
for
"If

by a

certain man, "I

am
jf

"deeply pained

thee because thou art so

poor."

And he

replied,

thou couldst only attain unto the

"pleasure of poverty, whereof thou art [now] deprived

"thou wouldst be sorry for thyself and not for me."

LXVII. To Socrates also a certain man said, "The "words which thou hast spoken have not been [well]
'received."

And

he replied,

"I

grieve not at
I

all

that

"they have not been [well] received, but

"if

should grieve

they had not been well delivered."

On

p.

6 of the Syr. text,

1.

\2,

for K'iflQAi.l

read

K'.TOiaj.i.

PROFITABLE SAYINGS OF THE PERSIAN SAGES.

LXVIII. Cyrus wrote to Hormizd the sage, saying,

"If

kings only

knew

i/ "men knew]
"marvel
if

their

their need of wise men, [and wise need of kings, kings would never

they stood continually at the doors of the

"wise; for the need of kings for wise

men

is

greater

"than that of wise

men

for kings."
said, "It is better for

LXIX. Bazarjamhir^
^

man

to

/.

e.,

Buzurjumihr, the son of Bakhtagan^ ^^^.^^p*, a famous

Persian

sage

who

flourished during the

reign

of Khusrau Ano(ii.

sharwan, A.D. 531-579.

king one

According to Mas'udi
his wise

p.

205)

this

day assembled
as

men and asked them

to give

him such advice

his people.
said,

When
all

all

would be to the benefit of both himself and had spoken except Buzurjumihr this sage
to

"O

king,

that thou desirest to hear I can say in twelve

"sentences," and

when ordered
a king
is

speak on he said that his counsel

fall

was:

I.

"When

about to

into lust,

or covetous-

"ness,

or laziness,

or anger, or love, to fear God, and to dread

"in the consequences of these passions not man, but

God.

2.

To
to

"be sincere
"3.

in

word and

faithful

in

performing engagements;

"carry out what has been agreed upon, and bonds and treaties.

To

accept the counsel of the

sages in every matter.

4.

To
offi-

"honour the learned, the nobles, the governors of

"cers,
secretaries

frontiers,
5.

and

officials

each in his grade.

To

watch

For
1.

this

form of the name see Tornberg,

Ibn-ei-Athiriy tom.

ii.

p. 368,

14.

PROFITABLE SAYINGS OF THE PERSIAN SAGES.

'humble himself that he

may overcome
is

than to conquer

"that he

may humble

himself," that

to say,

we must
himself to

not be deceived by the

us for a time
cally.

man who humbleth

and afterwards ruleth over us tyranniis

LXX. He

This same Bazarjamhir was asked, "What

is

"the wealth which

replied,

not destroyed

when

cast

away?"
beautiful

,^
W'

"Humility."
said,

LXXI. This same Bazarjamhir

"the judges and to

"How

control the accounts of the taxgatherers

to

"reward

faithful

service

and

to punish dishonest service.

6.

To

"visit often those in prison so as to learn their condition^ in order

"to be able to double

the watch over the guilty

and
8.

to set free

"the innocent.

7.

To

safeguard roads and places of dealing, and

"to facilitate trade and the business of the merchant.

To

punish

"the guilty according to

"loyal.
^Svar.
9.

10.
to

and to keep the people To keep up a supply of arms and the munitions of To honour his family, and children, and neighbours,
their

deserts,

"and

watch over

their

interests.

11.

To watch
12.

keenly over
is

"the frontier defence

so as to perceive
it

when danger
to recall

about to
a watch

'^come and to

take steps to ward

officials,

ofif.

To keep
those

"upon the ministers and

are
attributed to

and

who

are

"notoriously disloyal or incapable."

Several other wise

sayings
as

him,

and

this

distinguished Persian
p.

seems,
to

Noldeke says {Geschichte der Perser und Araber,

251)

have

been the ideal of an Oriental Minister; the above twelve maxims were
thought so highly of that the king ordered them to be written in
letters

of gold.

full

account of Buzurjumihr and of his

inter-

pretation of the King's

des Mots
his

dream may be found

Firdousi^ tom.
vi.

in

Mohl,
ff.

Lc Livre

par Abou'l-kaswi
in

p.

192

copy of
the

moral teachings

the

shape

of question and answer,

exists

interlocutors being the

sage and his master,

see Rieu,

in Brit.

Mus.

MS. Add. 8994,

fol.

84(^-99^;

Catalogue of the Persian

MSS.
to

in

the British

Museum,

p. 52, col. 2.

have been written

it

at the request of his master,

The work is stated King Anosharwan,

C2

and

was called Zafar-Ndmah.

20

THE LAUGHABLE STORIES OF BAR-HEBR^US.

would be
were not that
"Is
it

"patience
''short."

if

it

life

is

[so]

LXXII. Another sage was asked,

i

indeed true

"that any speech of truth can be hated?"

He

replied,

"Yes, by the Calumniator."

LXXIII. Another sage said,

"saith

"I

hold every

man who

that he hateth riches to be a liar until he es-

"tablisheth a sure proof thereof from what he hath "gathered together, and having established his belief it

same time, quite certain that he is a fool !" LXXIV. Another sage was enquired of concerning a means of subsistence, and he replied, "If it is ordained "for thee hasten not, for it will come unto thee; and if "it be not ordained go not in after it, for it will not
"is,

at the

^'come unto thee."

"to a fool

Another sage said, "He that doeth good is like him who decketh a pig with rich and "heavy jewellery and who feedeth a serpent upon
"honey."

LXV.

LXXVI. Another sage

^ "the
fulfilling

said,

"He who

is

mighty

in

"mighty, and he

and keeping of the laws shall become who is mighty in transgressing the "commandment and in [doing] illegal things shall become

"feeble."

LXXVII. Another sage used

to say,

"goeth round about [seeking] for

"The wise man a means of subsist-

"ence, but the fool [stayeth] in the place of his father

"who begot

him."

LXXVIII. Once upon a time Anosharwan^ the king orman should either eat of the same kind of food as that of which he ate, or drink of the same kind of
dered that no
^

He

reigned from A.D. 531 to 579.

PROFITABLE SAYINGS OF THE PERSIAN SAGES.

drink as that of which he drank.

Now

a certain prince

having made ready royal food sent and invited one of

meat with him. And when he had eaten his meal and had gone forth he wrote to the king, saying, "Such and such an one maketh use of "the royal food. I myself have seen it and I cannot "hide it from thee." And the king wrote on the back of the letter, "We praise thee for fidelity and for the "covenant w^hich thou hast kept with us, but we blame
the nobles to
sit

at

"him that made use of the food because he did not "know how to keep his secret and revealed it unto
"such as thou."

"is

asked, "Which of thy sons by thee?" He replied, "He that "loveth correction and feareth disgrace, and longeth for
[most] beloved

LXXIX. Khusrau^ was

^
jjr

"a rank higher than his own."

LXXX.
"is that
it

Bazarjamhir

said,

"The

defect of this world

that of which he
is

never giveth to a

man

"deserving.

For
is

it

either giveth to
it

him more than

that

"of which he
"that of

worthy, or
is

giveth to him less than

which he

worthy."
"It
is

LXXXI.

Ardashir' said,

meet

that the wrath

"of kings should be

made

manifest in shewing mercy

in de-

"upon those who provoke to wrath and not

"priving

them of that which they need." LXXXII. [Ardashir]^ said^ that the foundation of
Probably Khusrau Anosharwan.

^ ^

Probably Ardashir
to.

I,

who began

to reign

A.D. 226^

is

here

referred
sayings.
3

He

was the author of several

maxims and wise

Surely Bar-Hebraeus must here have a version of a piece of

is

advice which Ardashir

said

to

have given to

his

son Shapur.
neither

"0 my

son^ behold^

religion

and sovereignty are

sisters^


22

THE LAUGHABLE STORIES OF BAR-HEBR^US.

"a nation

is

religion,

"protector thereof.

and that the government is the Every building which possesseth

is

"not a sound foundation

quickly

overthrown,
is

and

"every house which possesseth no keeper

"despoiled."

speedily

LXXXIII.
"will

It

is

said

that in the

days of Khusrau'

the king a certain

man went round

for a

about crying,
called

"Who
him,

buy three wise maxims

thousand dinars?''

When

the king heard [these words] he

and said unto him, "What are the sayings?" And the man ordered that the dinars of which he had spoken should be made ready, and when they were ready he
said,

"This

is

the

first

saying:

There
the
third

is

no good
is:
is
It

"in

any

man
all

whatsoever.

And
the

second

"Although
"obtained

men

are thus nothing rational

to
is

be
ne-

from them.

And
know

is:

"cessary for the king to

"ness of every
"his

the extent of the wicked-

man and

to expose

him according to
him."

wickedness so that he

may

escape from

When the king heard these words he praised them and ordered the man to take the gold; but he would And the king said to him, "Why then not do so.
"didst thou ask for it?"
"to ascertain
if

The man replied, "I wished ever any man would be willing to buy

"wisdom with
"one of which can

gold, or not."

exist without the other.

is

For

religion

is

the found-

"ation of sovereignty^ and sovereignty

the protector of religion.

"Every building which

"whatsoever
is

is

without foundation falleth down,

<^UJL1^

and
'^.

unprotected perisheth."

c^.^^

C>^

l^

^U* ^;U.
^

d\

^-yXj,

^ U^

^5J^j-i

^\

^;^.

U_5 d^^j^^

See

Mas^udi (ed. B. de Meynard)

torn.

ii.

p. 162.

Probably Khusrau Anosharwan.

PROFITABLE SAYINGS OF THE PERSIAN SAGES.

23

LXXXIV. Anosharwan

said,

"Idleness

exclteth the

"thoughts, and the thoughts provoke sadness."

Another king commanded his son, saying, "When thou art king do not add unto the riches of thy "soldiers, lest they cease from thy service through "having no need of thee; neither do thou reduce them But give thou unto "to poverty, lest they hate thee. "every man that which is meet for him in his own "capacity, and act in such a way that their hope in "thee may be ever more and more increased even "though thy gifts to them be not multiplied."

LXXXV.

LXXXVI.
"a king

Bazarjamhir said,
like spears

"Of the supporters of

some are

"by those who guard [him] at

"like

which can only be used a distance; and some are

is

arrows which are shot away and return not; and

like

"some are

swords

for

which

it

not meet that

"they should turn

away from
said,

him."

LXXXVII. Khusrau
"one

"Do

not show hatred to

whom

thou art unable to remove from thee."

LXXXVIII. Bazarjamhir was asked, "Why do friends "so easily turn into enemies, for with much more diffi"culty do enemies become friends.'^" And he replied, "Even in the same way that to overthrow a house is
"easier

than to build
is

"vessel

and the breaking of a easier than the making of it, and the spending
it

up,

"of

money

is

easier than the acquisition of

it."

LXXXIX.
"time
of the

Bazarjamhir also said,

"In the season of

"Teshrin' months the crops are beautiful,

and

in

the

month Nisan^ [we] have the

flowers.

The

first

and second Teshrin months correspond roughly

to

our October and November.

^

Nisan corresponds roughly to our April.

24

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

maiden [we should have] beauty, and the youth strenuous action [of the Hmbs], and in
so] in the
It

"[Even
"in

"the stranger humility of mind."

XC.

was said

to Khusrau,

"dost thou wish to

"What [class of] men become wise?" He replied, "My

"enemies, because wise

men

are not easily

made

to

"work wickedness, but fools cannot by any means what"soever keep themselves away from it." XCI. When Bazarjamhir was imprisoned by the king' yhis friends asked him, "With what, now, dost thou ^'console thyself.'^" He replied, "With four sayings. In "the first I say to myself, Everything is decreed and "fixed by fate, and escape from wrath is impossible; in
"the second
I

say,
.'^;

If I

cannot endure suffering patiently

[I

"what can
"to
fall

do

in the third

say]. It

into a

worse plight than

is

this;

were possible for me and in the fourth

I

"I say,

Perhaps respite

nigh although

know

it

not."

XCII.

Bazarjamhir also exhorted a certain king

who

was ruling over a country to act as a friend towards honest folk, and as a judge towards those who were neither good nor bad, and as a tyrant towards the wicked ^ XCIII. When the king was angry with this same Bazarjamhir and crucified^ him, his daughter heard
^

He was

thrown
is

into

prison

by

Khusrau

II

Parwez (A.D.

590-628),

who

said to
fJ\

have suspected him of having joined

the king wrote insulting letters
at the sage's replies that
cit.,

the atheists, ^' ^li

to him,

whilst there

and^was-so enraged
off.

he had his

head cut
^

See Mas'udi, op.

tom.

ii.

pp. 224. 225.

The text of the first line of this saying appears to be corrupt. The saying itself echoes the general sense of Buzurjumihr's fifth maxim; see the note to story No. LXIX. 3 As a matter of fact his head was cut off; see the note to
story No.
in the

XCI.

In story No.

Bar-Hebraeus used the root Ajd|

same loose way,

for Socrates died

by drinking poison.

PROFITABLE SAYINGS OF THE PERSIAN SAGES.

25

[about it] and ran out among the men having her head uncovered, but when she came to her father on the cross she covered it. And when the king asked

her concerning what she had done, she replied,

''was

**He

the only

man
[at
^

[there] before

whom

it

was meet
city

'to be

ashamed XCIV. Sapor

being uncovered]."

said,

"these:
"full]

"The ornaments of a
skilful

are

victorious king, a righteous judge, a market

(y^

of merchandize, a

physician and a flowing

"river.

Khusrau (II) asked one of his wise men, "Which are the more numerous, men or devils?" And he replied, "If thou considerest the Kurds and the com-

XCV.

"mon

folk

of the bazaars

men,

men

are

the

more

"numerous."

XCVI. Bazarjamhir
"will

said,

"Whosoever loveth thee

keep thee from thine anger, but whosoever hateth

stir

"thee will

thee up thereunto."
this

XCVII. To
"is

same Bazarjamhir
in himi^"

it

was

said,

"Who _^

he that hath no defect

that dieth not."

And
him

he replied,
a
certain

"He

XCVIII.

Bazarjamhir's

wife
"I

asked

question and

he

replied,

know not

the

answer."

Thereupon she said unto him, "Dost thou take such "large wages from the king [for thy wisdom] and yet And he re"not know the answer to my question.'*" plied, "I receive my wages for what I know, and it is If I were to re"not payment for what I know not. "celve wages for that which I know not all the king's "treasures would be insufficient to reward me, for the
"things which
*

know

not are exceedingly many."

A.D. 272, Shipur
II

Shapur
III

began

to reign

A.D. 621, and

Shapur

A.D. 695.

26

THE LAUGHABLE STORIES OF BAR-HEBR^US.

XCIX. Ispandahar'
\y
*'be

said,

''The horse, even though he

exceedingly swift,

hath need

of the

whip,

and

"a woman,
*'man,

though she be chaste, yet hath need of a

and a man, even though he be wise, hath need ''to receive counsel from others." y C. Khusrau said, "Wine washeth from the heart "trouble and grief." CI. When Kikobad (Kaikubad)^ the king died, one
of his wise
"ubly,

men

said,

"Yesterday the king spake vol-

but

to-day

he

being

silent

admonisheth

[us]

"with greater
CII.

effect."^

This same wise

man

said,

"Hearts have need

"to.

be reared on wisdom, even as mens bodies have

said,

"need of food whereon to grow."

cm. Sapor
"to fools
"left,

"On many

occasions matters

come

on the right hand, and to wise men on the and I recognize that the Governor of affairs is "a Being quite distinct from them." CIV. Ardashir'^ said, "Occupy thyself with the things

Probably Ispandahar^

the
p.

son
ff.;

of

Gushtasp;

see

Malcolm,
des Rois^

History of Persia, Vol.

torn.
^

46

and Mohl, Le Livre

is
ff.;

IV. p. 451.

The founder of
I.

the Kaianian dynasty

vol.
I.

here referred to; see

Malcolm, History of Persia,

Rois, torn.
3

p. 23

Mohl, Le Livre des

p.

367.
is

This saying
it
it

also attributed to Diogenes,

who

is

said to

have

uttered
p.

over Alexander's dead body.

runs

In Mas*udt

{op. cit. torn. vii.

186)

"Alexander was

less talkative

yesterday than he
he. did yesterday."

"is

to-day; but to-day he teacheth us more than

is,

Another version

"Of

all

teachings which thou hast bestowed

is

"upon us
p.

the

most eloquent

thy death."

Mas'udt

{op.

cit.,

torn.

ii.

253).
4

Probably Ardashtr

I,

who began

to reign A.D.

226.

PROFITABLE SAYINGS OF THE PERSIAN SAGES.

2/

^'which are seemly, in order that thou

^'from the things

mayest be kept

^^

CV.
''which
*'take

Bazarjamhir said,
of two things

which are unseemly." "When thou dost not know

is

the better for thee [to do],

of

counsel with thy wife and do the opposite

"that which she saith,

''to

for she will only counsel [thee

do] the things which are injurious to thee."

CVI. Meradwikh^ was asked, "Wherein doth trouble

"differ
"is

from wrath?"

And he

replied,

"When

man

by some great thing he is troubled, but "when by some small matter he is enraged." CVII. One day while Khusrau was sitting down, a man mean of stature drew nigh to him and began to weep and cry, saying, "Avenge me upon him that "hath oppressed me;" but Khusrau took no notice of him. And when one of his noblemen asked him, "Why dost "thou not hearken unto his voice?" he said, "The "man mean of stature cannot be oppressed." And the mean man understood and cried out, "Master, he that "hath oppressed me is meaner than I," and when the king heard [this] he laughed and avenged his cause.
injured
^

Probably Mardawij^ ^-u^l^-^,

the

king

who was

slain

by

his

Turkish bodyguard while enjoying a bath

ibn 'Abd el-Aziz^ A.H. 323.

in the palace

of

Ahmed

D2

PROFITABLE SAYINGS OF THE INDIAN SAGES.

when any man belonging to friends arm themselves and go to his door, and say unto [the door-keeper], "Shew *'us who hath slain thy friend that we may kill him." And when he replies, "He that slayeth him is invincible
'^CVIII.
It IS

said that

the Indians

is

dying,

his

*'and invisible,", they

say,

"Grieve not then overmuch

thou nor

"about that which

"withstand;"

neither

we

are able to

and thus are they wont to comfort the

mourners.

"The wound weapon may be quickly healed, but the "wound caused by words is incurable." u^ ex. Another Indian sage said, "The lusts of this "world are like unto the waters of the sea, for however "much a man drinketh thereof, his thirst increaseth."
t/ CIX.
certain Indian sage used to say,

"of a sharp

CXI.

Another Indian sage

folly]

said,

"Learning addeth
folly

"unto the

wisdom of the wise man, and

[addeth

"unto the

of the fool, even as the sun addeth

"sight unto healthy eyes,

and doeth harm unto those

"which are diseased."

Another Indian sage said, "Put not thy con"fidence in thine enemy, even though he shew himself "exceedingly gracious unto thee; for, behold, even
CXII.

PROFITABLE SAYINGS OF THE INDIAN SAGES.

29

'though the water which

*

is

poured upon the

said,

fire

is

'heated thereby,
CXIII.

it

nevertheless extinguish eth

it."

Another Indian sage

"Wine maketh

those

"who drink it to have four peculiarities. First of all "it maketh a man like a peacock, that is to say he is "pleased with his manner and movements; next he is
"like

unto

the

ape,

that

is

to

say he beginneth to
is

"chatter with every one; next he

"relieth
"is

like

a lion which

upon
in

his

strength and

is

puffed up;

next he

like the

swine, for having drunk immoderately he

"walloweth

"rejoiceth after the

CXIV.
"those

and finally he vomiteth and manner of the beast." Another Indian sage said, "Wise men are'-'''
the mire,
suffer in their souls, but the fools are those

who

"who

suffer in their bodies."

was asked, "Which is the "worst country?" And he replied, "That in which there
Indian sage
"is

CXV. Another

neither plenty nor peace."

CXVI. Another Indian sage said, "It is good for a^^ "man to approach his friend in a moderate spirit. For, "behold, when a pillar is set in the sun, being partiits shadow is increased, but "ally in the shadow, "when it is too much in the shade its shadow is di"minished."

CXVII. Another Indian said, "There are six things^ The shadow of a cloud, the friend"which abide not:

"ship of fools, the love of

women, overflowing

wealth,

"the king

who

oppresseth, and lying praise."

CXVIII.
"classes

Another Indian sage said, "There are five of men who weary their own souls and those

"of their neighbours:

The

ignorant

"eth himself to the teaching of

man who devotothers; the man who

"desireth that which cometh not to him; the governor

30

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

*'who taketh not counsel with his friends; the

man who

"undertaketh a work which

"the

is

too great for him; and

man who serveth the king deceitfully." CXIX. Another Indian sage said, "Mixed wine is the "preserver of the body even as the pillar is that of "the house, which remaineth unmoved by reason of its
"sound condition."
"classes of

CXX. Another Indian sage said, "There are two men whose fraudulent pretensions are very One is that of the hunter who boasts that "evident.
fray,

"he hath behaved with great valour in the

although
is

"no sign of a blow

"that of the
"icism, although his

is

seen upon him, and the other

feigneth to lead a
is

man who

life

of ascetstrong."

neck

thick

and

his

body

^
"is

CXXI.

Another Indian sage was asked,

foolish.'^"

the most

And

he repHed,

"Which man "He who having

"married a beautiful maiden leaveth her and departeth

"into a far country."

CXXII. Another Indian sage was asked, "What loss which no advantage whatsoever cleaveth.^" And he replied, "The loss of the raiment which is laid
"is that to

"with a corpse in the grave."

CXXIII. Another Indian sage was asked,

"

Unto what

And he "is a woman who hath no husband like.^" replied, "A river [bed] wherein there is no water." CXXIV. Another Indian sage was asked, "Why is a
"fool like unto a blind man.'^"

And

he replied, "As a

"blind

man

cannot distinguish between light and dark-

"ness even so the fool cannot distinguish between wis-

"dom and

folly."

y
"is

CXXV. Another
the strongest.^"

Indian sage was asked,

"What man

And

he

replied,

"He

that guardeth

"himself from a wanton gaze and from harlotry."

PROFITABLE SAYINGS OF THE HEBREW SAGES.

CXXVI.

certain

Hebrew sage

said,

"Chastity and
in
it

"wantonness exist not only in act, but also ^ CXXVII. Unto another rich Hebrew sage

word/'
said,

was

"Why
"those

dost thou suffer hunger seeing that thou lackest

"nothing?"

And

he

replied,

"Because

do not forget
the door

who hunger and are in want." ^ CXXVIII. Another Hebrew sage wrote over
of a prison,
"life
is

"This

is

the house of tribulation, wherein

buried,

and wherein the love of friends and the

"hatred of enemies are tried."

CXXIX. Another Hebrew sage said, "Let thine "enemy who is feeble be considered a mighty man
"by thee
"a feeble
"his
in

order that thou mayest not neglect to belet

"ware of him, and

thy strong friend be accounted

man by

thee, thus that thou

shalt [not]

mayest rely upon

support,

and thou

be harmed by thy
is

"companions."

CXXX.
"to
\

Another sage

said,

"It

not meet for a

is

"king to hasten to [take] vengeance, because he

able

CXXXI.

avenge himself whensoever he pleaseth." A certain ascetic saw a man eating

said,

flesh

and he

"Behold

flesh eating flesh."

^ CXXXII. It is God to shew him

said that a certain ascetic entreated

flesh

wherein was no blood

in

order

32

THE LAUGHABLE STORIES OF BAR-HEBR^US.

and

that he might eat

ness!
''flesh

it,

He

Glory be

to His good-

shewed him a grasshopper, saying, "Behold

is

no blood." CXXXIII. Another sage said, "He who looseth any "jot of the Law and doeth some other good work in
wherein
"its place,

this

good work
as

is

not imputed unto him for

gift

"a

reward,

inasmuch
is

doth

not

redeem a

"thing which

obligatory/'

CXXXIV. Another
"[ruineth] seed/'

sage

said,

"Overabundance of

"food poisoneth the heart even as a superfluity of water

^
to

CXXXV.
him,

It

is

said

that

when Joseph put

steal,

his

brother Benjamin into

saying,

prison straightway Jacob wrote

neither

"Prophets do not
said that

do

"they beget thieves/'

Abraham, "Knowest thou why I have chosen thee to be My "Tell me, O Lord/' "friend?" And Abraham replied, And the Lord made answer to him, saying, "It is be"cause thou hast taken upon thyself to be injured and "not to do injury; therefore let him that would increase "friends do likewise/' CXXXVII. Another sage said, "The man who work"eth guile is like unto a drawn sword; it is fair in "its appearance, but when it is in action heed must be
It

CXXXVI.

is

God

said unto

"paid to

it/'

CXXXVIII. Another sage commanded

his son, saying,

"Divide thy time into three seasons.

season for thy

"prayer, a season for thy trafficking, and a season for

"thy bodily recreation and for thy ordinary meat and

"drink; for
if

thou dost not take thy [season

not be able to
fulfil

of] recrea-

"tion thou wilt

the other two of

"prayer and trafficking."

PROFITABLE SAYINGS OF THE HEBREW SAGES.

33

CXXXIX. Another
''man

sage

said,

"Do

not

despise

of

mean appearance and

of humble garb,

lest

"perchance some excellent quality be concealed and

"hidden within him although thou knowest

it

not.

CXL. Another sage ordered

his son, saying,

it

"If thou

"art

brought to poverty do not make

known

to thy
it

"neighbours, lest thou be despised in their sight and

"be grievous unto thee."

CXLI. Another sage said, "The soul which is deprived wisdom is dead; but through doctrine it becometh "alive, even as doth the waste and barren land by
*

"of

"rain."

^^ CXLII. Another sage

"fault
is

said,

"The

forgiveness of a

what is obligatory on the man of understanding." CXLIII. Another sage said, "Liberality is the cloak
said,

"of defects."

CXLIV. Another sage

"The

fact that a

man
vice

"hasteneth to behave nobly saveth him from penitence.*'

CXLV. Another
CXVI.

sage
it

said,

"Hardihood
it

is

the

"of youth even though

driveth
said,

to virtue."

Another sage
Another sage

"By

the examination of^^

"the deeds vices are detected."

CXL VII.
"folly

said,

"which

by the sinner is an shall be accepted, and

Another sage
a friend

confession of his ^^ entreaty for forgiveness

his

"The

repentance

is

his

"apology."

CXL VIII.
"dence
in

said, " Place

is

not thy confiangry, even

who

easily

made

"though he be hidden within much goodness."

CXLIX. Another sage

**unto prodigality

said,

"Greediness

is

sister-^

and it inviteth it [to come]." CL. Another sage said, " Cast not out from thy heart "the fear of the king, even though thou be a constant

34

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

"membei* of his household, that his friendship for thee

"may

increase."

"house the

CLL Another sage said, "Make not a friend of thy man whose relatives make him a stranger

"unto them, for they are better acquainted with him

"than thou/'
Jfr

CLII. Another sage

was asked, "What

is

the [greatest]

"labour in the world?"

"feeble
J/-

And he
said,
it

replied,

"That of the
di-

man who

multiplieth hope."

CLIII.

Another sage

"Freedom of speech
bare of real love."

"minisheth honour, and

cJiT

is

CLIV. Another sage

to abound,
off."

said,

"By gratitude

gifts

are

"made

but by the cutting off of the same

"they also are cut

H^ CLV. Another sage wrote to a certain man, saying, "I have sent such and such an one to thee in order "that thou mayest satisfy my wants through him, not "because I would not condescend to come in person, "but in order that he might help me to return thanks "unto thee, and be a witness of thy excellent behaviour
"towards me."
K

CLVI. Another sage said, "Despise not the mean "man who hath been useful to thee in becoming great." CLVII. Another sage said, "Fools pay attention to "the errors and lapses of the children of men, but they "take no heed of their excellent qualities, even as flies ''are persistent in setting upon the ulcerated members "of the body, but never upon the limbs which are
"healthy."

;c

CLVIIL Another sage

is

said,

"When

thou askest for

it

"a gift which

greater than thy position and

is

not

"granted unto thee, blame thyself because thou didst "not ask something proportionate to thy condition."

PROFITABLE SAYINGS OF THE HEBREW SAGES.

35

CLIX. Another sage said, ''Now, as concerning those "who argue madly with each other in the debate, if they ''sought the truth they would never strive, because "truth is a thing by itself, and truth and striving do "not agree. But if they do not seek the truth but "victory, then the contest must increase between them, "for one of them cannot conquer unless the other be
"overcome."

j^

CLX. Another sage

said,

"It is

right that the goverall

"nor of a nation should

first

of

order his

own

"goings and then those of his people, for unless he

"doeth this
"to
it

will

happen to him as
should wish
to

it

would happen
in

the

man who

set

order the

"shadow of the thread before he had set in order the "substance to which the shadow belonged." CLXI. Another sage said, "It is right that the man "who wisheth to do good things should thoroughly "examine himself, [that he may do] even as he would And he must be "that a man should do unto him.
"like the
"is

man who
in
it

wisheth to sow seed, to

whom

it

therefore necessary to plough up

thoroughly the
lest

"ground
"venture
"pressor

which he would sow the seed,

should be barren."
said,

perad-

CLXII. Another sage

speedily

"The king who

his

is

an opthe
for the

destroyeth

kingdom,
thereof;

but

"righteous

king prolongeth the

is

life

"oppressor
"righteous

a
is

waster

and a destroyer,

and the

man

"that which hath

"being [again],
"appeareth."
I

one who buildeth up. [With him] been laid waste speedily cometh into and in the process of time the edifice

CLXIII. Another sage was asked by the wise men,

lieth

j^

"Wherein

the

difference

between
E2

fear

and

36

THE LAUGHABLE STORIES OF BAR-HEBR/EUS.

"Fear cometh into being be"fore tribulation cometh, but affliction after it."
"affliction?"
replied,
U^

He

CLXIV. The perfection of the rhetorical art is to be able to make truth wear the guise of falsehood, and
that which
to
is false

the garb of truth; and to force

men

which they would rather keep them back from the doing be excused, and to of that which they earnestly desire to do; and that not by force but by the ready will of those who hearken
unto
Jjf

the doing of that from

it."

CLXV. Another

sage

said,

"Silence

is

the sleep of

"the

mind and speech is its waking state, and when "either sleep or waking is in moderation the mind is "praiseworthy; and whether it be asleep or awake it "is meet that it should be praised." CLXVL Another sage said, "I have often repented "that I have spoken, but very rarely that I have held

"my
i^

peace."
said,

CLXVII. Another sage

it

"As long
it

as

a word

"remaineth unspoken

is

in

the prison of him that

"wished to speak, but when once

"the speaker thereof becometh
its

hath been spoken

prisoner."

jf

CLXVIII.

Another sage

said,
is

"overmuch, for much speaking

"Beware of speaking a wide gulf wherein

animals which are to
of death, even

**stumbling-blocks are exceedingly many."

CLXIX. Another sage

**like

said,

"If

"be eaten had been sent to the

....
fat

man, the

flesh

which

is

would never have

is

"been eaten."
y
"it

CLXX. Another
"occupied with his

sage said, "Blessed

he who
not

is

own

defects,

for

he

will

make

a care unto him to pry into the weaknesses of his

"companions."

PROFITABLE SAYINGS OF THE HEBREW SAGES.

37

CLXXI. To another sage

''the

it

was

said,

"Who

are

who are accursed by "The blessed of the Lord are the "children who are like unto old men, and the accursed
blessed of the Lord? and
replied,

"Him?" He

"are the old

men who

are like unto children."

said,

CLXXII. Another sage

"which are
in their

"The places

for prayer

own houses

are better for

women

"than the public congregations."

CLXXIII. Another sage said, "If only ye knew that^ "which I know your weeping would get the better of
"your laughter."

PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

CLXXIV. One
''the

of the Fathers said,

'Young men

in

beginning of their career take unto themselves

for

"labours

the sake

of vain glory, but afterwards

"Divine grace secretly whispereth to them and per"suadeth them to labour for Divine and not for
"glory/'

human
(Glory

CLXXV.

Another father

said,

"When God

"be to His Grace!) saw that the Fathers were exalted

"in their minds,

He

used to send them to

men who

"wrought righteousness, even though they toiled little "in the ascetic life, in order that they might be abased

Antony to a tailor, and Ma"carius to two women, and Paphnutius to a thief and "a singer, and He sent two solitaries to a shepherd." CLXXVI. It was said by God unto a certain man who was righteous according to this world, "Flee from "men and thou shalt live,'* God indicating to him that he should go into the desert. Then a second voice came to him, saying, "Flee, keep silence, and lead a
"somewhat. Thus
sent
"life

He

of contemplation," that

is

to say,
in

"When

thou hast

"gone and hast become mighty

"ascetic
^

the deeds of the

life

then thou shalt dwell alone with thy soul'."

in

The man here referred to was Arsenius. The story as given my MS. of Palladius is as follows: "When Arsenius was in the


PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES. 39

CLXXVII.
"say unto me,
"therefore

certain

brother said unto one of the

aged men, "My thoughts wage war against me and

Thou

art not able to fast arid to pray,

cell,

go out of thy
let

and depart /and minister

to him, "Go,

"unto the sick and

"for thee."
"eat,

thy righteousness be sufficient

The aged man made answer

drink,
cell,"

"thy
"cell

and labour not, only do not depart from for he knew that persistent dwelling in the
off all [his] thoughts'.

would cut

"palace he prayed to God,

"live.*

saying,

'O Lord, direct

me how
flee

to

And

a voice came to him which said, 'Arsenius,

shalt
live.'"

from

"men and thou

And

again,

when he was

living in

the monastery, he prayed to God the [same] words,

a voice saying to him,

"life

'^Arsenius,

flee,

and again he heard keep silence, and lead a

of contemplation, for these are the roots which prevent a

.^J^JlSiSD r^tocn

man

"from sinning."

,0DO^f<'

.1^ QoxlfloiK"

K^r^
>\^

K'^K'o

.reUiioX >1aT3.1 ri^iJSO

."isoK'a r^cnXr^ 4\al

K'iao.ia K'ocn >cna^r<' aop

."Uk

^o^

ocpa :o:

b^Xr^

vJUr^ t^\m>
Nos.
^

f<li.l

^cn.i

K'in^ ii^

^^CUK'

(fol.

197*^,

&

2).

The

text of the story in full runs:

^o\

KijK'

.Tm

r^^r^

,^MLK'a AcXi^r^

.K'Hrdx..!

.^^ocnraTiaJD

K'ooq Qaaj.i ^ia^K'

i^iar^*

acb

.ins-

.iao

.<<'^cu.'Ujju.i

ocd rdOQA^^ ciA^ ooX

40

THE LAUGHABLE STORIES OF BAR-HEBR^US.

CLXXVIII. Another sage

'the world seeth not his sins
"state of the affairs

said,

"He

that dwelleth in

by reason of the disturbed

[therein]; but if he dwell in the of the desert, he will see God quietness and "peace "clearly and his sins will be rebuked/' CLXXIX. A certain noble and honourable and believing woman came from Rome to Egypt to Abba Arsenius and entreated him to make mention of her in his prayers. And he replied, "I will pray unto God "that He may make the remembrance of thee to pass "out of my heart." Now although by reason of her grief and sorrow she became sick, yet he did as he had said, that he might shut the door against the women who thronged to see him^

.KLi\2^

crA

^r<!233

.^ijsacu

r^hCihr\

r^i^rni^

^\cn

ti^Ci AnT..O .rd^lf< A.^ K'iSfli^.l

Aolo K^li^ jJLAJLKb

^a

.jJL^ ix.o

_curf ji^K'

f^iijjf^

Kl^ooAa .,^^r^

r^6\r^

AJLo Ai\n->

^cno

.rC^vui-=a

kA.i

Klir^

\Lf^

cnfio^!^ K'l^r^.l f<!so.i^ .t^calK*.! K^^CU.ins^osj ycncoa.TxA

v^^OJf^ r<l^tQ Klnx.CU> Ab^ool r^^c!\^r*vi \nJLO

(fol.
*

.t^jSto.to

198^, No.

7).

The

text of the story in

full

runs: f^laK' Ktoco jshy^ V^

PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

CLXXX. Abba Antony

''up

said,

"As a

fish

which

is lifted

out of the water dieth, even so doth the recluse

tarrieth outside his cell."

"who

.r^jaflo

Aini.i

Kla^

t<!\.1

ca^.iar^

^1

.1^

.A-aixl.!

r^ocn

h\j^r^

.K'Vwr^.l

.r^U>t<'.T

^^r^ ^^K' rdvaj

KlxLlra

ii^cd

.crA KlaK' KL>V>.1

KliK' .rtltliia t^M^.t^Os

"U^ am

.'TJ^K'o

cm

TWO

.f<'(^a^i<\Mn OQaaxnf<' ^.1 600

ocncd^j

^.1 ,03

.,icu> r^cn .^U)^.l

,^K'

rc^ivi i^K'.l ocnit^.l

^^rrff\.i

,^V5r^ ii^^^r^ .rcVw&A r^'a ^rt^K'i i*^

^Xr^^.l or^ .vvoA
.QOAlfioiKlX

.KlisaocniX

^in<\^.i

k^

jajuj^vsia

Kl^oA ,cyiLlm^^^a
^i.2flr<'

^U3.1 r^zA ^icnrs^ML^o

^.1 ,cp

o^re'

r^s-i

,^cA ^^r^.l r^lxA Ki^iar^

.r^^icrA K'^Kli.l
.crA i:r^
K*.l

JUt^

jaCLai.K'

kA

.rt^^ KtrAK*
.Jl^

..^K'.i

Ocp .^viskT)

>X*'iA.T^r^.l

A^
t.

t^Ak'

.,^

>AJ.ioaCliA
.l^a

,CT3Qi^s^.i
.T^

.K'crAf^ fOr^ rdi^So

f^^u^.lJ^
ycncuojja

.r^ii.jj.1

d\jE3L^

.^cn ^n^ti

.t^o

.cb^MxSw

r^hra^r^

oA r^ocn ^iz. .^^f^

ctA r^acn c<V73a
,a.\

f<^f^a

.f^aa*"ia.

rs^ni\\niafip ,03.1 .oiiflr^O Kl^anfta^rdl

.oaacoiaA.i r^h\\s.. cn^^n

A\i.i?3r^

^rO.i

cb^cA

.rd^ico

^i^i.i

kA

^.1

.cyA

6\\^f3v^

^1

>cp

i^K'o ,r^h\o\^

>l*iA.l^K'.l

.QojilQoire'

rdaxiA Tjl^ ctA

42

THE LAUGHABLE STORIES OF BAR-HEBR^US.

CLXXXI. Abba Theodore and Abba Luke remained

for fifty years in doubt, for

they were vexed about the

[dwelling]
place,

matter of changing their

said,

and they
[it];"

"Behold, in the winter will

we change
it]

thus

they did, and they did not go forth [from

until

the

end of
"a
life

their lives \
said,

CLXXXII. One of them

"his

"The

recluse

who

loveth

of contemplation in his of the sweet

is

cell

doth not

flee

meeting

neighbour because he despiseth and hateth him,

because
fruits

"but

which he plucketh
toil

"therefrom,

that

to

say,

freedom from worldly

"and from the sight and learning [of the same]/'

CLXXXIIL Abba Agathon

silence ^

kept a stone in his mouth

for a period of three years until

he succeeded

in

keeping

^i^.l^r^o .^i\^^ cop r^X^&Q ^.1 >.^z^

/f^^Q.UJo obiAxf^
No. 251).
^

A^i.

.^OQ
(fol.

rdnfio

4^\|^<'o

^>:^Qi30

.cnsLZ^OAio

229^^

The

text in Palladius differs

somewhat and reads:

^Tiflr^
oacn

o.Tn:^.!

jjoX f<l3r^

A2^Q

.r^'ia.n<'A\

KlaK*

A^^

r^'o^xjaA K'cD.i

.oocn ^xsor^Ck .K'^o.i ^^^OaSUjJ.i .^^OoA

K'^r^.i
rd:soa

>a\

rt^\in\

r^ahiDo

<liAcno

.^^ii<\\<*^

_acn*jjj.i

(fol.

199^, No. 12).

In Palladius:

..^ix^i^

r<jsr^

ii^

ooco

^isore'

<

PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

43

CLXXXIV. One
mixed
it

of the old

men gave

a cup of wine

and he drank [it], but when he ^ he would not drink, saying, ''Forbear, old man, for thou knowest not whether "it be Satan," referring by these words to drunkenness which is the mother of all vices ^ CLXXXV. Abba Arsenius used, every Saturday ^A
[twice] to Sisoes the great

for

him the

third time

night, to leave the sun behind him,

his

and to stretch out

until

hands towards heaven and to pray

Certain of the Fathers said,
all

the sun

rose in his face^

CLXXXVI.
"perfect."

"Whosoever
not, as yet,

"doth not receive

the brethren alike

is

CLXXXVII.

Certain philosophers went

once

on a

time to the desert that they might tempt the recluses,

vjLkdfvx.
^

p^oqs.i

f^.icrA

cbiio^l

(fol. 205^?,

No.

61).

Compare

the following:

Abraham,

the disciple of Sisoes, said

to him,

"Supposing there be a congregation on Saturday or Sunday,

"and

that a brother were to drink three cups of wine:

would
it

that

"be too much?"

Sisoes replied,

"If Satan did not exist

it

would
Ti^ar^

"not be too*much, but since he doth exist

is

too much."

..Afn^

r^*^^

KJuK*

r^^vwo

.re^nzn.TJjs

ore*

.t<'ifvnx=)

.>\a) rdi ifuX r^>\nr) ^_r<^ .rdnfio orA i:5or^ .>i:^

Ki^Sal.l

vOcn >is^
=

relli^flo

h\^^

^.1

.^^

(fol.

207

rtf,

No.

85).

|n Palladius:

f^i>nx..l

rdiL2"i=).i

.00^ oaco

^"vinr^

Moreno

.cni^ifiora

^ t^t^t\

f<ocn rinr. .Klnza.uj cni^:T

vr^GOD f^Aso

(fol.

209, No. 105). F2

44

THE LAUGHABLE STORIES OF BAR-HEBR^EUS.

and they said to one of the old men, "What do ye ''more than us? For we fast, and pray, and watch, and
"lead lives of self-abnegation."
*'do

And

they replied,

"We

not only preserve our minds from turning to de-

**bating
"is in

and reasoning but every aspect of our minds

the Great arrived at

converse with .God/'

CLXXXVIII. Abba Macarius

so great a pitch of humility that

when

the brethren

spake with him they spoke as unto a

great
^

saint,

and the

man answered them never a word. But when a certain man of the brethren said unto him insultingly, "Ho father, if only thou hadst been a camel
old

"thou mightest have stolen

natron and

they

would
unto

"never have beaten thee", he gladly

them.

made answer

Kirnen used to sayS "If the man "who dwelleth with a young man would be mighty in "the ascetic life, he will not descend [from his cell] even
"for

CLXXXIX. Abba

a moment, and he

will

not stretch himself out in

"his presence

even for the sake of comfort.

stir

**men excite lust by means of their faces,

**like

For young which are

those of women, and they

up tribulation by
afflicted

"their audacity."

Jt

CXC. When Abba Pachomius was

^

by the

In Palladius:

>^ i*..i

K'Tn^

.^

CUJo KlraK'

iisOK'

rda^Axsj ^.TlK" .druu d^JJ^ r<ll^\iM4 tCOdhs^f^

r^T^

,r<aJ^

/r^^Ql&u^ars f^^r^'^cnom.Tal

Compare
Jtlre'.t

also:

K'acn TJSOr^
,^0^
(fol.

^^ rCsn^
/.ITL^

,rd^^

ya:^

i^^O^

Ocn^r^n

rdaK'
234^7^

K'^u}^.!

rdfiffiCl^

>cncxiiz.cU) it^i

Ax^zi

Nos. 289 and 194).


PROFITABLE SAYING5 OF THE CHRISTIAN RECLUSES.

45

passion

of fornication he used to

cast

himself

down

naked before a hyaena^s den, and take a desert viper and press it upon his body that it might bite him and that he might die. And he never went into a city or into a village, so that he might not see a

woman \
CXCI. Once on a time Abba Abraham said to Abba Sisoes, "Father, thou art grown old, let us now go and
''live

among men

for a
is

"us

go where there

And he replied, "Let no woman ^" This he said not

little."

The

actual

words of Pachomius
.r<!sjiaA

are:

h\*r^ m%\r

.ivtit^
>X

fjiii

\\r) rClr^ ^l^O

r^UJ.l

rdicna rdJr^
.>x.il.l

csifu.i

hwr^
t<!^aj

ooi^

r^^ClaxOo
cnia

r^'.lori-raO

cnAniClio

rO^cno

.f<'^>^jt=)

h>jsaih\r<

^^o

.ens >^t<'.i

.J^-

^f\5|^\^[vx.r^

f<ll^cn

r^.ico

A!^^o

.r^orAr<'

lAniT.i

^"i^^r^o

^nffiio .p<'i^.i cni^^Jl

A!i^ r^noao rdAjja\^

.l^a

.>:L2ai^rdSQ _aflL2k3.i vryr^* r^lir^ jjlxLl

.t^

ori^iA>

^j^^acya^

r^^CLir<'a .r^^ns
>r3

.1

K'l^axsj

^orAk ^.jja^- co-sO

_acaLk

CUJuire'o .PC^^'ahlo K'^.T rdi.V CUiSii .ir3di>2QA

Kloi^K" r<:Xo acn relW ctJa

^

^Cia

(fol.

70^).
t2sp9^

In Palladius the story

ends: .cn.T:la\ jliACO cni

46

THE LAUGHABLE STORIES OF BAR-HEBR^US.

because he was afraid for himself, but that he might

warn

his disciples not to

fall.

CXCII.

Abba Ammon used

how
it

to say, **There are

some

"men who might

"live therein \"
Jf

live in their cells for

is

a hundred years,
for a recluse to

"and yet not know

CXCIII.
"will

meet

Ahhk Agathon

said,

"The man of anger

never be accepted by man, even though one rose

batt[for

"from the dead/'

a

CXCIV. Once when Abba Moses of Patra was

ling against fornication

he went to Abba Isidore

his house,

Isidore took him up upon the roof of and shewed him the hosts of devils waging war in the west and the angels who were gaining the mastery in the east. This he did to him so that Moses might be encouraged to fight, and he returned to his
advice].
celP.

And

No. 369).
*

The

saying in

full

runs: .^.^^^Or^ f<SDr^ \xSlCO

f^'ixAna
rd>.1iM,A
f^.ico
.ttl^.i

TJSWr^
ity^r^i

.^.T

Klio

.Jiz.

K'rdi^

JLXr^
J3.i\

^LkK'.lO

.CP^i\n-)
.r^oco

T^oi:^

orA

rdl^^r^^.T

tOx

Ojcb.i

TWr^ ^n
K'CVcaS.f

.t^^CU

.UJ

^r^

rdlxi

OQJLSiJLr)
%r

A.i^dr>.273
(fol.

.n^TA.i.i

r^Tx^JL

f<Q^^Ck

hfy^f^Lcy^T^
*

262a, No. 495).

The

full text

runs: K'A^CUlx.i reisDTo ^v=3

^o^

r^oir\

f<'-3

f^.i i)T^ .i^a .Aao f<Ao cn^vAxA vNCl^cm.i rCnso

camSior^Ci

r^i^^r^ oa^>\n\

cnis.l .KlsK* vixfloK'.i

rdit^'

PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

47

CXCV. Mother Sara

fought for seven years against

the demon of fornication upon the roof until she had overcome him\ She used to say, "Whenever I put "my feet upon the ladder to go up, I set my death

"before

my

eyes before

ascend ^"
it

CXCVI. Concerning
once looked out to
side of her celP.

her

is

said that she dwelt in

an upper chamber over the

and that she never see the river which passed by the
river,

CXCVII. There were two brethren who went back the world and took wives, but afterwards they repented and returned [to their cells]. And when the period of their repentance was ended and they went
into

forth from their seclusion,

the countenance of the one

was transformed and was sad, but the appearance of

the other

was

fair

to

see and his face was radiant.

Now when
vyr^
lOjj

the fathers saw them they were doubtful

f^^u^j^^jiz. oocD ^cu:^o ^jdAcnio oocn .mA.i.i

^cn

K'cn

.f^iO.'uflaK' rd=3r^ crA

\2sot^ .^^^OairU.i

orA

TiwK'a .f^^rtlA!^^ r^^U}anz.d\r3 ^jOcn^^r^O

.^i*^in.i

.rtlxi.TD.l

_ocnJi.iCMA

r^'orairt'

^
(fol.

^i.ii\at:b9.i

^ CU r^

vKijj.i
^

r^n

cndi>An\

v\&cno .nnX^v^
.^ocn

(fol. 269/^,

No. 551).

In Palladius this story ends here

In Palladius: jL^i re^toi.t

270^ No. 555).

K'iiJOre' r^XDo K^sar^'
.jaifior^.i

yi:iD ,^CC73

>lv^ ^.10

(<lir^ K^'^Afloo

K'idrAnfio

A^

d^iAfioK'.l (fol. 231^,

3

No. 266).
fol.

In PalladiuS; see No. 202,

222

48

THE LAUGHABLE STORIES OF BAR-HEBR^US.

of each was equally [sincere], and
his sins
is

if

the repentance

they said,
**hell,

"The one meditateth upon

upon
all

but the other on God's mercy which

and on poured

"out abundantly

men'."

The

full

text

runs:

r^Av^^iia

oViOr^h\r^

^^^ r^r^
0're'o

cuo^^K*
.r<lireis.i

^.1

K'^ijjA .rdxi _o^arA anooi olxr^a K'^CUAt.i

^JiAv r^lS) .r^.ifuA

rdUjAoSk ^Ax^iK'.i

aOQi<\K'Q K'AxonoK'

^cA

K'va.iiol

O^K'a

re'.'Ujss

CUi2Ja

ocna

.o3i^ Tiisa^o

cta^o^isi

Kbco >iz:o

^^^oooiso .-uA

r<^cnsr< aonsnh\o .jjl>^o cnd\U> ^oco

rt;r<!i^

Klaiuf^ ^.T

Ocp

.vv^>Aa3 vyniLcU) Oocn

^1

KlUM

.cvA

^ij^r^'o

icnaXr<ljL

.i:=Qi^

>'Tfi2r3

jia.i

iiarc'

.orA

oiisOf<'o

cy3^U>

.^ocn rOi ^Ocn Kir^.i ociA^f^ ^.1

K'Wlm.i

^a

^.1 oqp

.vv^vAxira

^oco

.nzA)^>n

.^-^s
^.1

^K'

Ar<'o

>^\\k.l

.^ocp

K'.iasw

K'orArdl

fOr^

.iiwr^'

KOCD

iA.idoJSQ

^CTiisO

.reliirtlLsa.l

rdXiAcvA

rOorA


PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

49

CXCVIII.
saying,
"fallen?"

One of the brethren asked Abba "What wouldst thou do, O father, for
many
I

Sisoes,
I

jf

have

Sisoes said to him, "Rise up," and the brother

said unto him, "I have fallen

"[after them].
"rise
"shall

times and risen up

fall

How
old

long shall

continue to

and

up?"

The

man

said unto him,

I

"Until death
either in

overtake thee in one of them,

mean

"rising

up or in falling'."
of the brethren went into the world
his

CXCIX. One

and married a woman, and when

"permit not

master heard

thereof he prayed and entreated God, saying,

"O Lord,

Thy

servant to be dragged through the

"mire of the world;" and

when

the betrothed

man and

his bride went in to sleep together, he gave up the ghost and was not united unto her. CC. One of the brethren was perfect to such a degree that even wild animals became his friends, and he used to nourish their young ^ Now a certain father

K'^O^.*^

,crj

rd^oz.

.r<lnflba
(fol.

i^K'o

.r^.Tuo

rt'coirdi

vp^cnir^ h\^ .^^ooa.i^.1

^

175^, No. 587).

In Palladius the text runs:

QQAKlflocXflo rtbrell

\f<3L KjjK'

.rdnflo

orA isflr^ .^vi^.l r<^r< 'x:^:^r< Kliso .<tA 'UasK'a

TJSSr^

.h^^ .sO^o
.ocb
.rdaiao
rCjjr<'

h'Cy^n

.oco

r^r^ .oA T^br^ caO^O

.poajo

00^0

orA

%:sir<

.paOn

.rdajao

orA

AO^
Ore'

crA iSart' .^v\i^o rC^rdiJ^s^

f<(J\liD\

}fS^s^

ciA iioK'

.,^i>5?3relX

rcio.i^

.Ocn rdwK'

oA

isJOrt'

.^CUa
.rdatfio

.K'it^x-

Kljii^cXQQ^

OK' ^.Tn^^.l

?<li3.T^

.>reiijA
^

..^a
is

.r<'^CC5A

(fol.

276 <^, No. 592).

This story

told of Macarius of Alexandria^,

and

in full reads:

50

THE LAUGHABLE STORIES OF BAR-HEBR^US.

and enter a monastery of brethren, *'and dwell with them if thou wishest to be perfect," meaning thereby that to dwell [in peace] with the brethren was much more difficult than to live [friendlily]
said unto him, **Go

with wild animals.

j^

CCI.

"of brass between

cnA^99
A.cn\

Abba Poemen said, "An evil God and man."

r^acn
hy^r^o
.r^j^.i^Tir)

nature

is

w^all

re^^is*?i

*n

t^Va

rd3iii=3

cn^v2kn\

diuaioo

.r<li^cv^

cnl

^.t^>^

d^L^c

.inl crA

^nnT.o

.cn^iibJtaX

r^S^:i K!^^.!^ cni^a^ A^r^o

.^ ocni'its-) jaio

>X^ ^^_OJf^
.._^r^

r^'ViJ

.1^

-.i

ocn .>cncu^ji
f^.Tjjifla

^ CUK' ^\nx,Q

i\ilLf<'0.

Ojjd^^^r^

rg^-iop

^.1

ocn ,fCoCCa:ia

cndixl^acb

^isaioo
r^.Tf<'

.r^i^.i.i

rd^x:sQ

.rd^^.VO K'^OJLoi^ crA ^r^.l

rdacn

vyK*

.cn\

vvml^

v^.i >cnai^o
^ioz.

r^l^JL^

ooA

Klajio cn\nT.o

rdiw.T.^

^^JL:^o

.f^t^i.ia
.1^

r<^n,ft>

ocn K'ocn
,cn

.a^o

cnd\Alx3.i

cioirA

f^^is\
jai

.rdi.T*

,03

.f<'(^T.i.i

K'^^ir<'

p3

cnQ^isi

.r^ 1*7100.1
.lA)

cnin\

r^.nfio

,caAU> -l^O .cnCTSO^a

r^^oi^
r^'^oi^
,cno.ir^

r^LjSiCi*

id^sO

.^nSiSO
col

MnT.O
K'^VilaO^

j^^>i^r<'0
r^.UJ

KllcnXo

.t^AsOlS^

^iuf<' r^lsi^i
>\

p3 cnd^LajL r^K'.i vr^^ia=A.i vyr^. Klnfio.i

Vitae

.KluisJi
(fol.

^irf^
See also

325 <^, No. 161).

Rosweyde,

Pafrum, pp. 228, 650, 732.

PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

CCIL

When

the mother of

Abba Poemen and

her', thus

of his

brethren went to see them, they did not bring her into
their cells neither did they

speak with

keeping

The

full text

of the story

is

as follows:

A^

oocn

^A2k.^>jfia

KL^,*;^

^i^^oa

i^A:^ lA.i

.^O^

r^arc'

d^^ra.i

^co

Klifc-i^

o.TJjr^o

.K'^t^m Q^k^s

caor^Uy

.1^

^-.1

._CUco

:i^

r^i^ihy

^o\ ^ioC

^o^
.T^

r<l=Dr<'

poo ^lucn

.f<l:Si-"i^

TJWK'O r^^r^iii^ t<'^>:^n

^^.1

T<d\:ia5J3.i

cns^T.o .r<a^^

,q3

.K'^fxaiflo

tJ^^^re*

.th\Ar<

rdA^

KlXAcn

.aa\

.K'^clrajLfiQa thr^r^ ^^^\^

>^ ._a^ui^

>L.l rt'sn-isg

^ cA

.^^CV^ T<ir^ rdu>

rell.l

Ocnjr^

.^OoA

K'lJSOf^ .K'T^r^

>^r^

rdU> .r^icn

^i

^u>^

kA.i At<\i

,^r^ r^^^.l

v.^_a^U^r^

rCl^icn.i

(fol.

280^, No.

3).

Gi

52

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

the

command

of our Lord

Who

said,

"Whosoever loveth

"father or mother,

&c/"
the virgin' once went to
I

Jf

CCIII.

Abba Ammon
life

Abba

Antony and
"the ascetic

said unto him, "I observe that

labour in

more than thou, how is it then that "thy name is more renowned in the world than mine ?" Abba Antony said unto him, "Because I love our Lord "more than thou." CCIV. Once a year Abba Arsenius used to taste
once every kind of
fruit in

order that he might give

praise unto God, but Evagrius^ never at any time ate

any

fruit

or .any green thing.

to say,

CCV. Abba Poemen used

"As a snake or

"a scorpion having been placed in a closed vessel for

"a long time will in process of time die, even so will
"the wicked thoughts which are stirred up in the heart

"of ascetics, unless they actually turn them into actions,

"become powerless and perish." CCVI. Abba Jacob used to say, "For a man i/f"his neighbour without being asked to do so, "a man were to rebuke his neighbour."
'

to teach
is

as

if

"He

that loveth father or

mother more than

Me

is

not worthy

"of Me; and he that loveth son or daughter more than

Me

is

not

"worthy of Me."
^

St.

Matthew

x.

37.

In Palladius,
Nitria,"
/.

K'iai^.l
<?.,

ocn ^^teare' Klrar^ "Abba Ammon,

(fol. 305 d, No. 165), but Bar-Hebraeus seems to have missed the meaning of r^Vu^l here. 3 The followers of Evagrius never drank their fill of water, and

he of

the Nitrian desert

many of them

ate

neither

bread nor

fruit,

nor any green thing

except bitter herbs.

f<\ rdJlso.i ^so^.i rdiireli r^aco .Tn&i^a

vrC^Ti-iS v^liaikQ r^'iiiaflQAi

(fol. 192^3;.

^ f^

T<l\r<'

,rCsr< r<\^r^ .doco

Triumphs of Evagrius).


PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

53

CCVII.
''So

certain brother asked

Abba

Sisoes saying,

then thou hast not,

father,

yet arrived at An-

'tony's

capacity [for ascetic labours]?"

I

said unto him, "If

''Antony's

had had only

man one thought of Abba

old
like

The

my

whole being would have been

"pillar of light \"

^y^

aged man was asked by a brother, "When I am in the place of purity, and the hour for "prayer cometh, must I return?" The aged man said to him, "Nay, brother. Who having been rich would "return to poverty?" Now he referred to the lifting up of the mind and to the converse with God in the place
CCVIII.
certain

of purity.

CCIX.

It

is

said concerning Saint

Ammon^

the vir-

In Palladius this story runs:

Qa.r^.floClfio

rdard^ JUr^Ardi.
.cn\

rdr)r^.1

cn^jjax:biA

hxx^^ rd\
rc^-tgr>

rdx.cn.1

ij5P3f^O

r^cico hr^r^ cAk'.i

.-usar^a

r^iv o ..^^Opr^

Qauo^f^
K'oob

rt^a-i

rdsava.l

..-uj

r^'in^^ r^r^ ^.i.

^ta .^ocn
No. 287).

v,cnaajL<\4j jcJir^ ^^L\ jjl^z:^

^

(fol. 320/^,

The

story has been

much abridged by Bar-Hebraeus;

yaOJxMi r^acn jjl^z:^
>a,OQ:t.i

the full

text runs:

t<^M*?3

Annol

r^l

A^t790
.cn.i.i.f

KllAfi )axfiQ30

.f^^^r^

K'iii^ara cn-va^-rf

vyr^
K'ocn

.reiSboxi ^s.^JM

A^a .rdaol^ ^h\iO

.cntia r<ll^.l
r^soccsm

inrOP

^.TSO

A^

^.1

ood

.r^^o^xii^.l

^^.CUr^ OASfl.-ir^

iaX jeA^ A^.i ihvs ^c\

pais

.r^-SJijAJtor^ls
T*^<v>iv->

^l^l^ .Tur^o ._cy^r^ r^lnCi^

.r^CU^^iUia.l

A-iii2^

>^

o^r^

>^\jjo

>^i:

T<x*ci3

>^r^

.oal

54

THE LAUGHABLE STORIES OF BAR-HEBR^US.

gin that

when he was compelled by

feast,

his

parents to

take a wife, on the night of the

immediately after

Kli.T

>cn-=)0

.^oi&.iO

.r^nVW..t

Kl^O^lSk

^SO.l

vyr^

.Tu

.iJJii^.i

.KlaK' QoxS^SOO

rdSK" r<l^J3

rdz.CD

^.1

.crA

.iai

CV3A

Kbcn

jad

r<2^>9C2akKl3

.r^^arrn ooa K'^aXk.Tara

.jjl^^oEjja

jjLfia^^v:?3Q

A^^^2Q

r^liAco

K'^>ii^ ^dsaia

r<Lls::

rdsniOa

pao

.K'Ocn
rdiSkcn

poKlo

K-Al.i
.1^0

pei^ixnT.^

^.^oooiH^ .K'oco

in^

^cn

.t^^u^ Ktocn

PROFITABLE SAYINGS OF THE CHRISTIAN RECLUSES.

55

going

in

with the bride to the

feast,

he brought out

his bosom the Book of the Apostle Paul, and admonished and taught the young woman the words which were written therein by the blessed man on

from

virginity, saying, "It is better for

would that all and again [where] he saith, "The "woman who hath never known man meditateth upon "her Lord, that she may be holy^ in her body and in "her soul." With words such as these did he exhort his betrothed one, and they made their bodies temples to the Holy Spirit.
"a
I

woman S and
do
I

man not to approach men should live even

"as

in purity ^"

i^

CCX. One

of the old

men

said,

"If

thou seest a

go up to heaven of his "own will, take hold of his leg and sweep him thence." CCXI. One of the solitaries had so thoroughly dried up his body through the labour of fasting and prayer that the sun could be seen [shining] through his ribs.
lusteth to
.^^^teSrC' f<lr3r^.l
thinks
it

"young man who

coo>aX^ >Oco
54*2
i.

1.12^.

Eventually

Ammon's

wife

better

for herself
(fol.
vii.

and her husband

Amnion),

to live wholly apart,

and they do so
^

Of Abba
^

Corinthians

Bar-Hebraeus quotes the Peshitta Version.

Corinthians

vii. 6. vii.

The

Peshitta has r^ii\x*.Tn.

Corinthians

34.

PROFITABLE SAYINGS OF MUHAMMEDAN KINGS AND OF THEIR SAGES.

CCXII.

certain

king was asked by one of his

nobles,
replied,

"Who was
''111

the founder of thy race?"

it

And
I

he

luck brought

upon them

that

should

"be the founder."

i/ CCXIII. Another of the sages said, "The "a man's household are the

members of moth of his money." CCXIV. Another of the kings was asked, "How is "the peaceable condition of thy kingdom maintained?"
he
replied,
fly,*

And

"When
I

fly,

my

nobles alight; and

"when they

alight; that is to say,

when

am

in

"a rage they pacify me, and

"I pacify them."

when they

are enraged

CCXV. Another
"what
limit

king was asked by his sages, "To

hath thine understanding reached?"

I

And

he replied, "To the extent that

"neither
"soever."

believe

no man,

do

put any confidence in

any man what-

CCXVI. One of the kings when he was young and was learning from his master made a mistake in a word, and when his teacher rebuked him the boy said
"What
is

to him,

that to thee?

The very

best horses

"stumble sometimes."

The

teacher replied, "Very true,

it."

"but they are beaten and corrected for

And

the

PROFITABLE SAYINGS OF MUHAMMEDAN KINGS.

^^

boy
e/ff

said,

"Yes, but they break the nose of

him that

"beateth them."

CCXVII. Another king said to one of his sages, "There are three attributes which I yearn greatly to
"possess.

The first is that no man should be able to "commit any sin against me which I should not have "the power to forgive. The second is that none of "those who ask boons from me should have any want "which I should not be able to satisfy. And the third "is that there should be no time longer than mine own." When the wise man heard these words he laughed. And
the king said,

"Why

dost thou laugh?"

He

replied,

"How
king

can

help laughing, for behold thou lustest for

"the attributes which are only found with God."

said,
"I

The
let

know

it.

Hide, then,

my

words, and

"them be as a secret unto thee, lest every one who "heareth of them shall laugh at me also." CCXVIII. Another king ordered his son, saying,
"Strengthen thy kingdom with righteousness, for that
"is

a wall which cannot be breached."

CCXIX. Another of the sages said, "There are four "things which a man need not be afraid [to serve]:

"The

and an animal." CCXX. Another of the sages said, "It is meet that "those kings who heap up money should have the "minds of those who are going to live for ever, and "that those who scatter gifts should have the minds "of those who are going to die to-morrow;" that is to
king, a child, the road,
will their king-

say they should spare nothing, for thus

dom

stand.

CCXXI. Another of the sages said, " Guard ye care"fully your women against singing and music, for they
"overthrow
chastity,

and build up

lust,

and

invite want-

58

THE LAUGHABLE STORIES OF BAR-HEBRyEUS.

"onness and the drunkenness which

"of wine."
jjf

is

worse than that

"are the

CCXXII. Another of the sages said, ''The Greeks more skilful, but the Persians are the more in-

"telligent."

CCXXIII. Another king never permitted any man to kiss his hand, "For," said he, "the kissing of the hand "is the proof [of the friendship] of friends and of the
"flattery of foes."

^an

CCXXIV. Another king was besought by who professed to lead an ascetic life to
"If the ascetic
it

a certain
give him

the office of governor in a certain place, and he said

to him,
"is
life

wherein thou art occupied

sin

it by would be "provoked; and if it be merely hypocrisy it is not meet Thus he "for us to make a hypocrite a governor."

of God,

is

not meet for us to destroy

"giving thee

a governorship whereby

dismissed him.

A CCXXV. Another of the wise men used to say, "The "power of being able to [gratify a passion] destroy eth
"lust,
J-

even as water quencheth

to

fire."

CCXXVI. One
about
rebel

of the nobles of a certain king was

wished to slay
a certain wise

against him, and although the king him he would not do this thing without

taking counsel of one of his sages.

And

having called
it;

man he asked him

concerning

and

he made answer to him, saying, "There is nothing [left] "for thee to do but to remove him from the earth; if
"thou doest not this thy kingdom
the king heard this he
said to the sage,
will

not stand."

When

was mightily angry, and he

"Wouldst thou counsel me to slay "the man who is my right arm and upon whom I lean?" and he thrust out the wise man and drove him away.

PROFITABLE SAYINGS OF MUHAMMEDAN KINGS.

59

came to pass after a few days that the king devised means and cut off the head of him that wished to rebel, and he called the wise man and said unto him, "Dost thou remember the day wherein I took

And

it

''counsel with

thee?"

He
I

replied,

*'How can

ever

'forget the

day wherein

tasted death through fear

"of thee?"
"didst

And
it,

the

king said to him, "What thou

counsel was

right,
I

and

had intended
secret

in

my

"mind to do
"confirmed

but

was

afraid lest
this

when thou hadst

would be-

my own

intention

"come revealed and the noble would slip out of

"hands."

my

CCXXVII.
a pair

To another king a of shoes, saying, "These

certain

man brought

are the shoes of the

"Prophet;" and the king received them and he gave him much money. And it came to pass that when the man had gone forth he said to those who were

round about him, "I know that these shoes are not
"those of the Prophet, for the

man who owned them

"was not one of those

"given to him as a
"should

who
gift.

could have inherited them,

"and that he either bought them or that they were

Only

was

afraid

lest

it

be reported concerning me that the shoes of "the Prophet had come to me and that I had not made "rejoicings over them, and lest I should be judged as
"one of
little

faith

CCXXVIII.

by men." Another king (Harun al-Rashid^ had '^

This famous

man was proclaimed

Khalifa at Bagdad on Fri-y

I.

day, the Xllth day before the end of Rebi'

at

A.H. 170; he died

Sanabadh near Tus on Saturday the IVth day of Jumada II. A.H. 193. He reigned twenty- three years and six months, and
died aged forty-four years and four months, A.D. 808.

H2

6o

THE LAUGHABLE STORIES OF BAR-HEBRyEUS.

two sons, the one (El-Amin') by the Queen (Zubedah^) and the other (Al-Ma'mun^) by a handmaiden^, and because he wished the son of the handmaiden to be king after him the Queen was loud in her reproaches of the king. Thereupon the king said to her, ''Let us make "a trial of the intelligence of both of them, and which"ever is the wiser shall reign;" and he then sent one trusty man to the one son, and another to the other to ask each of them what he would do for him when he became king. When the trusty man asked him that was the son of the Queen, he promised to make him his counsellor and to give him dominion over countries. But when the trusty man asked him that was the son of the handmaiden he took up the ink-pot which was in front of him and smote him on the head therewith and said, "O fool, wouldst thou demand a **gift from me if the king died? Now as for me I would ''rather that we all should die, and that the king should "live, because he would not rniss such people as we, "but where could we find another like him?" And when the Queen heard these things she agreed that the son of the handmaiden should become king and
not her

own

son.

^ /. e.y ^2^>^V^, who was murdered on the XXVth day of the month Muharram, A.H. i98=A.D. 813; his head was cut off and

sent to his brother Al-Ma'mun.

^

/.

^.,

i\x^J,

daughter of

Ja'far, the

son of the Khalifa Mansur,

and wife of Harun al-Rashid.

Bagdad when he was died at Podendon, and his body was taken to Tarsus where it was buried A.H. 218 =A.D. 833. He reigned twenty-one years, and was forty-nine years old when he died.
^

/.

e.y

^^U\

was proclaimed Khalifa

at

twenty-eight years and two

months

old.

He

/.

e.y

Merajil,

Jj^\^, a native of

^L;s.**^>b.

PROFITABLE SAYINGS OF MUHAMMEDAN KINGS.

CCXXIX. One
member
nobles,
''slay

of the kings used to hate a certain y

of his bodyguard, and he said to one of his

"Hast thou not with thee someone

who

could
will

such and such an one?"

And

he replied, "I
thus, for

"straightway slay him."

And

the king said to him, "I

I

"do not require the matter performed

want,

"when he
"him that
"justice."

is

killed, to

be able to pass judgment upon

to
kill

slew

him and

him according

to

CCXXX. The handmaiden of a certain prince died, and he was so sorely grieved about her that he used to go out to the cemetery at night and weep. When
his father

/.

heard

this

he wrote to him, saying,

"How

canst

"thou expect

me to give thee
"It is not

"thou sufferest thus for

dominion over a nation when the sake of a handmaiden?" The

about her price that
I

son answered,

grieve,

"but because of the manner of

CCXXXI. Another king "kings who were before us,

"iers of

said,

woman "Do

that

she was."

not praise the

for this will lead the soldus."

our army to despise

his eldest

CCXXXII. When another king was dying he ordered

that
after

son the younger should be king,

and when the son heard these words he said, "Thy "will shall be fulfilled, my lord. But give orders that my "young brother reign before me and I after him, so "that the kingdom shall remain for my seed after my "death, and thus the universal custom shall not be ab"rogated."

CCXXXIII. Another king said to his wise man, "We "are much more intelligent than thou art, but thou art "much more learned than we are. Therefore do not
"attempt to teach us in public, and do not say anything

"whatsoever to

us

unless

we

ask thee.

When

thou

62

THE LAUGHABLE STORIES OF BAR-HEBR^US.

"answerest do not go on to repeat some other matter,

*'and to instruct us in learned doctrines, but only such
*

'learning

as

is

necessary for our kingdom.

Further-

"more do not feign to be greatly struck with wonder **at the things which are spoken by us, for if thou "doest this thou wilt show contempt for us. If thou "doest these things thy position with us shall be exalted, "and thou wilt be beloved by us." CCXXXIV. There was a certain young prince who was requested by his father to come to him one morning, and when he went in to him the king thought that he had just been eating something. And he said unto
him,
*'Dost

thou eat so much as

this

early

in

the

"morning?" and the son denied that

anything.

he

Now when

the king asked those

had eaten who were

rearing him [whether his son had eaten

or not], they

confessed that he had, saying, "Every morning he asks

"for

some food and

eats

it

in this

manner."

And

the
file

king ordered them to rub

in

down

his teeth with a

ate], and when jaw, he wept away those the upper in they had and said to the king, "Leave the teeth in the lower "jaw until another time when thou art angry;" so the

order to cause him pain [when he

filed

king laughed and sent him away.

CCXXXV.
moved used
"Lord,

Another king when the table was

to say,

re-

"How
of the

manifold are thy mercies,

Who
in the

hast prepared for us

CCXXXVI. One
r "men
"it is

sages used to say,

more than we need." "The

market are despicable, and the handicrafts"men are rude, and the merchants are avaricious, but
the lawyers

who

are the kings of the people."

CCXXXVII.
"Go
into

young prince said to his servant, the market and buy me of fine dates the

PROFITABLE SAYINGS OF MUHAMMEDAN KINGS.

63

''value of half a susd,"

When

his father

heard of

it,

he said to him,

Having now understood that a zuzd "may be halved thou mayest also understand that thou
"

"art not able to prosper."

CCXXXVIII. Another king

said,

"If

men

only

knew ^^^

"how pleasant to me it is to forgive faults there is "not one of them who would not commit them." CCXXXIX. A certain prince had a little servant who used to learn with him in school, and who sud- c^ denly sickened and died. And when the king said to
him,

"My
is

son, thy servant

is

dead," he repHed, "Yes,

"he

dead, and he hath escaped from the school."

CCXL.

certain Byzantine king wrote a letter to

'^

one of the Arab kings using threatening words, and the Arab king wrote back, saying, "Our complete answer "to that which thou hast written will be something
"which can be seen and not read," that
"will
is

to say,

"We

come in person to meet thee." CCXLI. Another Arab king was pleased in his mind because they had brought to him certain baked meats which he loved. And having begun to eat he founds therein a fly; and when he had thrown it away and
had eaten a little more, he found another fly and yet another; and when he had eaten and they had taken away the table, he said, "Let them cook for me only "a portion of this meat to-morrow, so that there may
"be fewer of
flies

therein."
said,
is

CCXLII. Another sage

"ariseth from forgiveness
I

"The

gratification

which

very much better than that

"which ariseth from vengeance, because to forgiveness

"praise appertaineth, and to vengeance repentance."

CCXLIII. Another sage said, "Do not speak too freely and openly with him that is thy superior, lest he be^

64

THE LAUGHABLE STORIES OF BAR-HEBR^US.

do thou thus with him that

''angry with thee; neither

is

"thy inferior, lest he presume overmuch before thee."

CCXLIV. When the father of a certain young prince y died a man asked him, "Whom did the king order to "take care of thee?" And he replied, "The king ordered "me to take care of those who should care for me." CCXLV. Another king commanded his sons' teacher, saying, "First of all order thine own doings and then
"those of

my

sons,

for

upon thee are

their eyes set.

"Teach them from books, from the Divine Scriptures, and

"from the histories of the righteous kings and prophets.

"Do not
"learnt

threaten them in my name, for when they have by experience that thou art not able to reprove "them, they will despise thee. Be not harsh with them, "and drive them not overmuch lest they hate instruction; "and be not slack with them lest they love Idleness."

CCXLVI. Another
"facedness
"his
is

of the sages used to say, "Shame-

destroyed by two things, by a

man

seeking

own

desire,

and by converse with

fools."

CCXLVII. When another king was admonishing

soldiers

the

and they were paying no heed unto him, he said to them, "Ye need a king who "will do more unto you than admonish, ye need a
of his bodyguard

"king

who

will

beat you."

"is that

J.

"I

CCXLVIII. Another of the sages was asked, "How thy mercy is so abundant?" And he replied, have never inflicted punishment on a man without

"leaving

room

for reconciliation."

CCXLIX. Another
"of him
^

of the sages said,

Is

"The crime of
to say, he that
sin,

"him that slayeth a prophet

not greater than that

Is

whom

a prophet slayeth, that

"slayeth a prophet certainly commltteth

but unless

PROFITABLE SAYINGS OF MUHAMMEDAN KINGS.

65

'the sin of him that

''great

is

slain
slain."

by a prophet be not very

he

will

not be

CCL. Another of

the kings said,

"He

that will not

gift,"

''condescend to ask a gift of

me

is

not worthy of a

whereupon a sage who was ready-witted said, "He "that asketh and receiveth lacketh more than what he "gaineth, but a truly graceful act on thy part would
*'be to

give before thou art asked."

CCLI.

certain

sage asked the

fulfil

Queen, saying,

"Persuade the king to

a certain thing [for me]."

And

the

Queen

said,

"Instead of asking

me

to persuade
thyself,

"the king thou shouldst try to

'*and let
said,

persuade him

him make answer to thy petition." The sage "Nay my lady, when the tops of the branches of
it

"a tree which are laden with fruit are high and out of

"reach

is

meet

for

man

to

lay

hold upon the

"lower parts of the branches and to pull them

"[to him], so that

down

he can easily pluck the

it

fruit

and eat

"thereof,"

whereby he gave

to

be understood that

the head of a

woman

is

man.

PROFITABLE STORIES OF TEACHERS AND LEARNED MEN.

"A very large "portion of learning hath escaped me, I mean that por*tion which I was ashamed to learn from men who
CCLII.
certain teacher used to say,

i^

''were
"let
it

my

inferiors.

Therefore do not,

O my

disciples,

be accounted a disgrace by you to ask questions

"of those who are your inferiors, whereby ye may "become accomplished and perfect.*' CCLIII. Another teacher related a story of his master to the effect that on a certain day the people asked him more than fifty questions, and that he replied to [each of] them shamelessly "I do not know the answer "thereof;" and that he never answered questions on any

matters except such as he

c^

knew

accurately.

CCLIV. Another teacher used

"which

to say,

"The

things

I know are few, but I know those accurately.*' CCLV. Another learned man, when sitting at a feast with certain people who were drinking milk and honey,

"Give me to drink of that for "which when it cannot be found a man would sell his "soul, but which when found is rejected;" now by these words he meant water. CCLVI. Another learned man in heaping abuse on a
said to the servants,

[/

common man,

said, "

The

father of this

man used

to con-

"ceal the greater

number of the animals which he owned

PROFITABLE STORIES OF TEACHERS AND LEARNED MEN.

6^

*'in

his

garments;"

now by

those words he referred

to lice.

CCLVII. Another learned man used to

"able praise
is

that the

man

to

whom

"Honourthou hast done

say,

^4-

"no good thing should praise thee, and veritable abuse,

*

'like wise,

is

that he to

whom

thou hast never done

**harm should abuse thee."

CCLVIII.
"be
sick."

Another

learned

man

said,

"A man

is

^'wholly at ease until his teeth

become worn out or he

said,

CCLIX. Another learned man

"considered before

"I wish to

be
"^

God

as

one of the excellent ones

"of men, and before myself as one of the abjects of

"the children of men,

and before men as one among

"them who

is

neither

good nor bad;

for the exalted

"are eaten up by care, and the abjects are wasted "away by hunger." CCLX. Another learned man said, "There are three
"classes
"

of

men who
to learn

are not destitute of advantage:

He

that teacheth

being hired for wages, and he

excellence,

"that hireth

"the equal of his pupil in knowledge merely calleth to

and he who being mind

wisheth to
is

"what he hath

learnt;

but the

man who

"learn whilst pretending to

teach

remote from any

"advantage whatsoever."

CCLXI. Another learned man

"itateth

said,

"He

that

med-

upon a learned
it."

life,

having no need so to do,

"should not be deprived of the benefit thereof

when he

"hath need of

CCLXII. Another learned man

"is like

said,

"A good woman

is

a raven with white legs," that

to say, she

cannot be found.

CCLXIII. Another learned man was asked,

l2

"Who ^

'

6S

THE LAUGHABLE STORIES OF BAR-HEBR^US.

/'not

replied, 'Those who do know either how to praise or to blame." CCLXIV. Another learned man said, "Smite no man "for his folly, for if thou dost so he will make profit

"are the foolish ones?"

And he

"by thee as from a friend, or he will hate thee as an "enemy." CCLXV. Another learned man was asked, "Who is
"the wise

man?

Is

it

he of

whom

man

hath said,

"Send a wise man and command him not?"

replied,

And he
learn the

"He that hearkeneth." CCLXVI. Another teacher pretended

to

to

answer to a Certain question from

his disciple,

and

it

was said

him [by a

certain man],

"Dost thou learn

"from such an one as this?"

"the answer to this question

And
much
more
said,

he replied, "I know

better than he, but

"I wish him to taste the pleasure of teaching, in order

"that he

may be

incited the

to learn."

CCLXVn. Another teacher "on the Books of Scripture is

"ears of a virgin."

"The commentary

like the earrings in the

"Let the counsels "which are mingled with the Scriptures be thy principal, "and let those which are in thy heart be the interest

CCLXVIII. Another teacher

said,

"thereof."

CCLXIX. Another

teacher while writing a certain

discourse upon a tablet, found that the tablet

before he had finished this discourse,

was filled and he began to

rub out the beginning of his discourse from the top of

the tablet, and then wrote the remainder of it

And
dis-

when he was asked why he did

"I

this,

he answered,

am
^

doing

this

in

order that

may have my

Read r^^aiM..i.

PROFITABLE STORIES OF TEACHERS AND LEARNED MEN.

69

"course by

me

complete, for having written

I

down

the

by heart." CCLXX. Another teacher said, "There are four "classes of men to whom it is pleasant for them to
''beginning thereof

can repeat

it

**be listened unto:

The

^^^

man from whom

gift,

or inor

"struction,

or blessings,

or prayers are expected,

loss.*'

"he that having the power can cause

PROFITABLE SAYINGS OF THE ARAB ASCETICS AND OLD MEN.

CCLXXI.
be present

One
in

Arab ascetics happened to the mosque with the governor of the

of the
*'Ask

country, and the governor said to him,

of

me
"In
to

''whatsoever thou needest."

"the house of

The

ascetic

replied,

God

it

is

meet to make supplication

*'God alone."

CCLXXII. Another
"^"of

ascetic said, "Extinguish the light

fire

your anger by the remembrance of the

{z. e.,

of Ge-

"henna"

hell).

CCLXXIII. It was said to another ascetic when he ^was threatening sinners with [God's] punishment, "Where,
"then,
"It
is

is

the

lovingkindness

of God.'^"

He

replied,

spread abroad over the righteous."

Another ascetic said, "It maybe known / "that this world is a world of tribulation and wicked"ness, from the fact that there is no man in it who doth "not seek to be something very much better than what
"he
is."

CCLXXI V.

Another ascetic said, **The desirable things "of this world which are transient are like dreams, and "those who look for the things of the next world are "in doubt about them."

CCLXXV.

CCLXXVI. Another ascetic said, "The world is carried ''on by those who serve God and by those who do not."

PROFITABLE SAYINGS OF THE ARAB ASCETICS.

CCLXXVII. To another
thou

ascetic

it

was

said,

"Hast

ever done anything

whatsoever whereat

God

"hath been pleased?"

"of a certainty whether
"that in the matter of

And

he replied, "I do not know

"been afraid

lest

it

I have or not, but I do know what I have done I have always should displease God, and lest He

"should turn Himself against me."

CCLXXVIII. When another

giving alms
in the sight

ascetic

saw a

certain

man
it

of men, he said unto him, "If

"thou wishest to
"secretly, lest

lay

up treasure for thyself carry

when men see it they plunder it." CCLXXIX. Another ascetic admonished a king,

say-

ing,

"Know

well,

[O

king,] that if these treasures

which

"are laid up in thy treasury

had remained in the hands "of those who were before thee they would never have "come to thee. Traffic thou, then, for thyself in that "merchandise which thou hast not, for this will not reit

"main with thee although

belongeth unto thee."

king,

Unto another ascetic it was said by the "Ask of me whatsoever thou needest, and I will "give it unto thee.*' And he replied, "If it be that [I "know] that thou wilt give when I ask, and that thou "wilt open when I knock unto thee,- this [knowledge]
"is to

CCLXXX.

me one half of CCLXXXI. Another

the

gift."

ascetic said,

"Death

is

the Divine

i^

"Passover and the universal

festival of this world."

CCLXXXII. Another
"it

ascetic

was asked, "How was

"Because
I

thus easy for thee to dismiss the desirable things

knew that^^ "death would pluck them away from me by force, "therefore I renounced them of mine own free-will." CCLXXXIII. Another ascetic heard a poor beggar ^ saying, "Where are those who hate this transient world
"of this world?"

And

he

replied,

72

THE LAUGHABLE STORIES OF BAR-HEBR^US.

"so

that

they

may

possess the world which will not

"come to an end?"
"are
all

And

the ascetic replied,

find

"They

in

heaven.
it

Thou may est

a few upon
wilt not find

"earth, but

is

most probable that thou

another
it

"any at

all."

was said, "In what "condition will men be on the day of Resurrection?" He replied, "The penitent will be like the lamb which "having gone forth to graze hath returned to the fold, "and the wicked will be like the lamb which [having "gone forth to graze] hath been worried by a mad dog, "that is to say by Satan: therefore he must be bound
"in chains."

CCLXXXIV. Unto

Jt

guarded by

Another ascetic seeing a king strongly bodyguard said, "If he had done no "injury to men he would not be afraid of them." CCLXXXVI. Unto another ascetic it was said, "How He said, "canst thou endure being in this comer?"
his

CCLXXXV.

"I

am

not alone, for

am

continually holding converse

J)

"with the Lord of created things,

and when
pray."

wish

"Him
"when

to talk to
I

me

read the Divine Scriptures, and

wish to speak unto

Him

CCLXXXVn. Another ascetic used to say, "It is "meet that ye should fear the Lord, for He hath power "over your strength, and that ye should be shamefaced "before Him, because He observeth you continually in
"order to look closely into your doings."

CCLXXXVIII. Another ascetic used to say, "Take "good heed lest there should happen unto thee that "which happened unto him that oppressed thee." CCLXXXIX. Unto another ascetic it was said by a
certain governor,

"How

strict is

thy

life

of abstinence!"
in

And he

replied,

"Thou

art

more

strict

thine as-

PROFITABLE SAYINGS OF THE ARAB ASCETICS.

T^

"J

''ceticism

have only renounced "this world which abideth not, from which also thou "thyself art about to be deprived by death; but thou "hast also renounced that world which passeth not "away, and thou hast hated it, therefore thou art an "ascetic in respect of both worlds, while I am an as"cetic in the matter of one only." CCXC. Another ascetic said, "He that is careful to
than
I,

am

because

"gather together more than he needeth, heapeth up

"for another."

ascetic,

certain men were blaming another and saying, "Thou givest away thine alms too "freely," he made answer to them, "Why will ye not under"stand that it is meet for him that wisheth to go from "one house to another to send on some provision in "advance?" CCXCII. Unto another ascetic a king said, "How is it

CCXCI. When

"that thou dost not

"art of

pay homage to me, seeing that thou

my

servants?"

And

he replied, "If thou didst

in

"but understand thou wouldst know that thou wert

"very truth the servant of

but they have

my

servants,

for

have

"gained the mastery over and have conquered worldly

"lusts,

gained the mastery over and

"have conquered thee."

CCXCIII. Unto another ascetic one of the rich

said,

men
if

"How
meet

is

it

that thy face

life

is

always joyful as

"thou didst lead a

"It is

of pleasure?"

And he

replied,

for thee to lament

and mourn and

for

me ^^
it is

"to rejoice

and be

glad,

for

in

thy case the days of

"thy pleasure are coming to an end, and in mine

"the days of

my

tribulation

which are about to cease."

CCXCIV. Another ascetic was asked, "Who is the "Good One?" And he replied, "The Good One is

74

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

and Who promiseth you if ye repent of your evil deeds." Another sage said, "When thou sinnest thou
ye
sin hourly,

"He

against

Whom

*to forgive

CCXCV.

"sinnest against thy Lord,

Who

feedeth thee;

it

is

meet

"that thou shouldst fear Him."

CCXCVI. Another
"is

ascetic said,

"What resemblance
the world hath

there between those from

whom

and to whose hands the desirable things thereof "come not, even though they struggle hard to possess "them, and those who, being in a prosperous condition "as regards the things of this world, have fled from
"fled

"the world?"

CCXCVII. Another
"better for a
"ing,

ascetic

said,

"It

is

very much
say-

man
hast

that his

Lord should ask him,

[such

"Why

thou not done

and such a

"thing]?"

than that
for a

He

should ask him,

"Why
is

hast
it

"thou done [such and such a thing]?"

That

to say,

were better

man

to do neither righteousness nor

do nothing but sin. CCXCVIII. Another ascetic was asked, "What is this j^"world?" And he replied, "A laughing-stock to him "that hath had experience thereof" CCXCIX. Another ascetic was asked, "What man i' "is wise?" And he replied, "He that doth not rejoice
evil, than that he should

"in the possession of the [things of the] world."

Another ascetic stood over the grave of a certain highway robber and said, "O mighty man, how "is it that thou canst rest having slain so many souls?
"Behold,
I

CCC

could not rest [were

ascetic

thee]."
is

CCCI. Another
"world like?"
"to be

was asked, "Unto what

the

And he

replied, "It is too contemptible

"thing which

compared with anything whatsoever, for everyis beyond the world is better than it."

PROFITABLE SAYINGS OF THE ARAB ASCETICS.

75

CCCII. Another ascetic said to the children of

<

men

when he was admonishing them, ''It is not that which *'ye know not which we teach you, but we remind you
"of that which ye well know."

went to the abode of another asand finding nothing there he said to him, "O thou ascetic, where are thy possessions?" And he replied, "I have hidden them in the house "above," meaning in heaven. CCCIV. Unto another ascetic it was said, "How is "it that thou dost never cast blame upon any man?" And he replied, "Because I myself am not entirely free "from blame."
CCCIII.
thief
cetic

by

night,

nobleman,

CCCV. To another ascetic it was said by a certain "How is it that thou dost never come to "visit us?" And he replied, "Because thou hast not
"with thee that which
I

seek to have, neither have

I

"with
"off

me

anything which

fear thou wilt

want to carry

from me."
ascetic used to say, "Consider, now,
is

CCCVI. Another
"it.

"and see of what benefit

wealth to those

who have

They have

[always before them] the fear of the

"governor,

and the care and anxiety [of keeping it] "from thieves, and the envy of friends, and the hatred "of the son who is waiting anxiously to inherit by [his
"fathers] death."

CCCVII. Another
"of a

ascetic used to say,

"The members
by the
to
injury

man

are the armour of

God
is

with any one of

"which

He

can slay him;" that

to say,

and destruction member. CCCVIII. Another

which

appertain

naturally

each

ascetic used to say,

"Thou
K2

shouldst

"increase thy fear of the

Lord

as

if

thou hadst never

"J^

THE LAUGHABLE STORIES OF BAR-HEBR^US.

and thy hope
proportion
as

''wrought
''increase

righteousness,
in
sin/'

In

Him
dost

shall

thee

in

thou

not

"commit

CCCIX. Another
j(^

ascetic

said,

"Teachers

are

the

"physicians of the people,

"thereof.
If

and
is

lusts

are the diseases

a physician hath not the power to remove

a fool to imagine that he
if this

"sickness from himself he

"can heal other

folk."

It

seems as

saying had
it

been stolen from the Holy Gospel wherein Physician, heal thyself

saith,

went to the abode of another ascetic they did not find in his house even a mat whereon to sit, and while they were marvelling that it was thus he said to them, "If we had been "going to remain here^ we should have spread the
certain
folk

CCCX. When

"place with the finest carpets."

CCCXI. Another
"abode, and since

ascetic said, "Paradise

was our

first

we have been

driven out therefrom

"we earnestly

desire to return thither; therefore

do we

"crave to return to the place which gave us birth, and

"not to an alien country."

CCCXII. Another ascetic said, "He that renounceth "the world is not worthy to be praised overmuch, be"cause, although for a short time he doth not voluntarily

"renounce

it,

after a

little

he

is

made

to to

do so

in-

"voluntarily."

CCCXIII. Another ascetic wrote to a fellow ascetic and asked him to shew him what this world resembled,

and what that which

is

to

come

will

be

like,

and he

'

This remark
23.

may be

that

of a scribe.

Compare

St.

Luke

iv.
^

/.

^.,

"If

we were not going

to die."

PROFITABLE SAYINGS OF THE ARAB ASCETICS.

"]"]

wrote to him, saying,

**

"

This world
is

is

a sleep, and the

Therefore,

world which

is

to

come

the

waking.
it

"although
"that our

we

are unconscious thereof,

is

of dreams

conversation consisteth; but

when we wake

"up

we

find

most

certainly that

all

the things which

"are here are phantoms."

CCCXIV. Unto
"since

another ascetic

it

was

said,

"Why,
I

thou art not sick and art not

old,

dost thou

"always lean upon a staff?"

He

replied,
I

"Because

"am
"and

[travelling]

along a road, and

look forward to

"the pleasant time

it

when

shall

be removed therefrom,
a road."

is

manifest that a staff belongeth to the equipto journey along

said, "If

"ment of him that desireth CCCXV. Another ascetic

thou wishest to

"comprehend the
"them together,
"them."

folly

of [holding] worldly possessions,

it

"consider carefully that

for

is

only the fools

excellent

who

gather

good and

men

are without

CCCXVI. Another ascetic said, "to make provision for himself in

"to the time
"for the

"It is

meet

for a

man
also

this

world according

which he
is

shall

abide therein,

and

world which
shall

to

come according

to the time

"which he

abide therein."
ascetic

CCCXVII. Another
saw a
side
"

when he was passing by

certain

man

standing in the cemetery by the

of a sepulchral monument, and he said to him,

Observe,

man, that the place wherein thou standest

between two marvellous storehouses; in one are "heaped up the children of men, and in the other are "gathered together the things which they desired."
"is

CCCXVIII. Unto another ascetic who lived in the And it was said, "Why dwellest thou here?" he replied, "I wish to distinguish between the bones
cemetery

yS

THE LAUGHABLE STORIES OF BAR-HEBR^US.

"of kings and those of their servants, but they cannot

"be distinguished, for they are

all

alike."

CCCXIX. Unto
replied,

another ascetic the king said, "Ask

"whatsoever thou wishest

me

"[Give me] the

is

life

to give to thee." He which is everlasting, and

*the youth which

without old age, riches which are

is

"never

ending,

and the joy which

not

mingled

"with sorrow."

And

the king said, "I have not power

to

"over these things

the ascetic replied,

give them to thee,"

"Him that God in the world

"Leave me, then, hath power over them," that

tb come.

whereon to ask them of

is

to say, from

CCCXX.
"said that

Another

ascetic used to say, "If

He was

about to punish one

lest
I

God had man only, I

"should have been horribly afraid

;

might be that

"man and similarly, if He had said that He was about "to shew mercy on one man only I should not have
"despaired of being that man.
"strong and His judgment
"are exceedingly manifold."
is

For although

God

is

terrible,

yet His mercies

"Whatsoever thou "wishest to possess not to-morrow, that let go to-day; "and that which thou wouldst have to-morrow possess
sage
said,

CCCXXI. Another

"thou thyself thereof this day."

CCCXXII. Another sage

" I

said unto certain rich men,

swear to you, by God, that when ye go forth from

world ye
will lust for

"this

nothing further, except to

"return to the world, and to

work righteousness
of happiness

that

"ye
"the

may be reckoned worthy

world before

and be
will

"delivered from punishment.

Do

righteousness then in

ye go out therefrom, for ye

ascetic used to say,

"never have the power to return here again."

CCCXXIII. Another

"For forty

PROFITABLE SAYINGS OF THE ARAB ASCETICS.

79

have been always entreating God to fulfil for "me one request, and He hath not granted it." And "What is the request for which it was said to him, "thou hast petitioned and which hath not been granted "unto thee.'^" And he replied, "That I might not be
*'years
I

"meditating on that which would not profit me."

CCCXXIV. Another
"henna there
"that there
is
is

ascetic used

to say,

"In Gefor those

no punishment more severe

"who are there than the knowledge which they have

no end to their punishment; and similarly
"those

who

dwell in Paradise have no greater happiness

"than the knowledge that their glory and triumph are

"everlasting."

PROFITABLE SAYINGS OF PHYSICIANS AND LEGENDS

ATTRIBUTED TO THEM.

CCCXXV.
Persians,

It

is

said that Ardashir, the king of the

never permitted a physician to prescribe for he had had him stung by a viper;
if

him

until

he was

able to heal himself he gave

him

his daily

food and

the physician entered his service.

CCCXXVI.
sick man,
"I

It^was said unto a certain physician

by a

have eaten several chickens," and the physician said to him, '*One chicken would have been
"sufficient for thee."

The

sick

man

said,

"But chickens

"do no harm," and the physician answered, "If a man "should put on ten silk garments, one over the other,
"he would imagine that he was clothed
in

a thick cloak."

saepe

CCCXXVII. Dixit medicus alius questo cuidam quia cum feminis coire nequibat, "Carne vescere, vinum "bibe, medicamentis utere in Venerem incitantibus, cum

"petulantibus versare ac lascivis

sic

demum virum
dixerat
et

te

"praestare poteris.*'

CCCXXVin. Medicus quidam

"Clamosis ventris inflationibus
"flatuosis,"

cui

aliquis,

afficior

ructationibus

strepitu in"Ventrem certe "flant pedita quae nequeunt evadere: de flatuosis tamen "ructationibus non adhuc legi quid sint." CCCXXIX. A physician said, "The food which is

respondit,

cum

PROFITABLE SAYINGS AND LEGENDS OF PHYSICIANS.

8I

''not

digested devoureth him that eateth

It;

eat then

"food in moderation that thou mayest have the power

'to digest
it."

CCCXXX. A

physician used to say,

"He who
life;

exer-

"ciseth the duty of marriage

overmuch
it

multiplieth the
but,
so,

"destruction of the
"ever,
if

oil

of the lamp of his

let

howor
if

he wisheth to increase
let

him do
"It
is

"he pleaseth

him diminish it." CCCXXXI. Another physician

said,

meet

for

"a physician to heal every sick person with medicines

"which are strange to him, but his diet must consist "of things which he hath been in the habit of taking,
"because his nature
"receive them;
"it
is

familiarized with
it

for
it."

by strange food

is

them and will harmed and

revolteth at

CCCXXXII. Another

physician at the time of his

"Behold,

death said unto his disciples,

"his skin moist, his life shall

he that pro-

"longeth his sleep, and keepeth his stomach soft

and
is

be long."
qualities
is

CCCXXXIII. Another
"rarely

physician said, "That which

used for
is

its

injurious

better than

"that which
"it

frequently used for the benefits

[which

giveth]."

CCCXXXIV. Another
"never be
sick, for

physician

said,

"If

"been created from one elemental substance

we had we should
work

there would not have been mingled

"therewith any other natural element which would

"in opposition thereto."

CCCXXXV. A
who came
"are three,
to
I,

physician

said unto a certain

and the sickness. Therefore "if thou wilt take my side we two shall be easily able "to conquer the one which is by itself; but if thou forthou,

him and

to be healed, "See now,

man behold we

82

THE LAUGHABLE STORIES OF BAR-HEBR^US.

"sakest

me and

cleavest thereunto,

"not be able to overcome the two of you."

to say, "If thou wilt not take care,
wilt act in other harmful
[I

by myself shall That is

"and

and wilt eat meats, ways which strengthen

"the disease

cannot cure thee]."

Medicus olim quidam roganti, "Cathar"tica sumenti cur corpus sollicitatur ?" respondit, "Quia "et in conclavi verrendo crescit pulvis." CCCXXXVIL When a certain physician went to
visit

CCCXXXVI.

a prince

who was

grievously
his

sick,

he

felt

his

windpipe and looked at

urine,

but could find in

to in-

him no sign of bodily

pulse

disease.

Then he began

troduce love stories, and he saw that the beat of his

was changed, and he straightway enquired if he had been in the habit of holding converse with the

servants out of doors.

And
all

the servants said to him,

"He hath never been

the physician said,
"forth

in the habit of

"Let

the

Then handmaidens come

going
out."

and pass before him," and they went by one by one, and straightway when a certain handmaiden drew nigh to him a mighty change took place in his pulse and breathing. Thus the physician was confirmed in his opinion, and he told the king his story and the handmaiden was given to him, and he was healed of
his sickness.

CCCXXXVIII. Another physician was asked, "Why "doth a dead man become heavy?" And he replied, "Because [in the human body] two substances are
"united;

the

light

substance which beareth,

is

and the
the
is

"heavy substance which

"increaseth."

borne.

When

light

"substance departeth the weight of that which

heavy

CCCXXXIX.

Another physician

said,

"The waste

PROFITABLE SAYINGS AND LEGENDS OF PHYSICIANS.

83

"products of the body are these:

''the

That

which

is

in

head, [which
is

is

expelled]

by means of the

hair; that
is

i^^

"which

in the

stomach, by vomiting;

that which

"under the
"the blood."

skin,

by

perspiration;

"deep down and below the

arteries,

and that which is by the door of

CCCXL. Another
"phlegm
"minion
"gall
is

physician said,
its

"The

seat of the
is

in the

stomach and
is

dominion

in the
its

"breast; the seat of the blood

is

the heart and

is

do-

in the

head; the seat of red bile

its
is

in the

bladder and

dominion

is

in the liver;

and the
is

"seat of black bile

"in the heart."

in the spleen

and

its

dominion

CCCXLI. Another
"but art
"cautious,
is

physician wishing to demonstrate

"Life
is

the difficulty of the art of healing said,

long,

short
is

time presseth,
difficult"

experimenting
[of attainment].

in-

and

finality is

CCCXLII. Another physician

"into three seasons:

said,

A season

"Divide thy days

is
is

for work, that

to say
to say

"for visiting the sick; a season for study, that

"for reading medical

books; and a season for bodily

"recreation."

CCCXLIII.

certain physician

had a son who was

incapable of re-

hard of understanding, and

ceiving instruction.
"this

who was

And

his wife said to him,

"Since
that

son was [begotten by] thee

instruction

how

is

it

he

"cannot receive
replied,

as

thou canst?"

And he
was

"The mind,

that which receiveth instruction,

"not from me."

sician,

CCCXLIV. When a sick man asked a certain phywho was wont to jest, about a drug he said to
"Take an emollient of
violet

him,

which hath grown

"as large as a clod of dung, and pour

upon

it

as

much

L2

84

THE LAUGHABLE STORIES OF BAR-HEBRiEUS.

water as the juice which cometh out from a them together until the mixture be-

''boiling

''gourd; macerate

"cometh
"stripes

like fat (or oil)

said to him, "Perhaps

I

and drink it." The sick man were beaten with a hundred might do the things which thou say est, but
if I
I

"without the stripes

never

will."

CCCXLV. Another physician used to say,

"Moderation

^
A

"is

the friend of Nature and by

toils,

it

is

health preserved;

and meals, and motions, and women be in moderation." CCCXLVI. Another physician said, "The bodies "which have not experienced sickness are not remote
"therefore let your

"intercourse with

"from danger."

CCCXLVII. Another

physician was asked,

"What

is

"the aim and end of the art of healing?"

He

replied,

"The preservation of health in [our] equals and friends, "and the driving of sickness into [our] adversaries." CCCXLVIII. Another physician said, "There are three
b

"great sins in the art of healing:

The

administration

"of a poisonous drug, the administration of the medi"cine of barrenness,

and the administration of the drug

physician said,

"which expelleth the child from the womb."

CCCXLIX. Another
"in the depicting of
its

"Nature

is

the

"minister of the soul in the formation of the body,

designs,
in

and

and

in the preparation

"of
"eth

its
it,

foods; and

it

draweth

nourishment and keep-

though

it

expelleth therefrom the useless super-

and it digesteth it and throweth it into the ''member which is to be nourished." CCCL. To another physician it was said, "Beans in ^their skins easily build up (?) the body." And he
"fluity;

replied,

"Perhaps

in

the

stomachs of those

who

are

"hungry, otherwise they digest better without their skins."

PROFITABLE SAYINGS AND LEGENDS OF PHYSICIANS.

85

CCCLI. Another story. When the physicians of the Greek kings became sick the kings did not support them any longer. CCCLII. [Another] story. When the Arab kings were about to employ a physician and wished to try [his skill], they were wont to bring to him a certain table and to order him to compound therefrom a food which would strengthen the bodies of [their] warriors, and a food which would heal the sick, and a food which would bring sickness and death upon the enemy; if he were able to do [these things] they then employed him.

CCCLIII. [Another] story.

to a physician to enquire of

When

a certain

man came

of colic which had

him concerning an attack come upon him, the physician said

to him, "Eat a few thorns."

And
And

the

man brought

out

ink and paper to write

upon and said

to the physician,

i^

"What
"ley."

dost thou advise?"

the physician said unto

him, "Eat a few thorns, together with a bushel of bar-

And
I

the

man

said,

"Thou

saidst nothing at

all

"about barley at
him, "No,

first,"

and the physician replied to

I

did not, for

did not

know

until this

mo-

"ment that thou wert an ass." CCCLI V. Dixit quidam scurrae urbano, "Matris meae
"gula
"est."

assidue

aliquid

colligit:

flagratque et constricta

Respondit autem scurra, "Si venter uxoris tuae

"ad matris gulam similitudine accederet, multum pro"ficeres."

CCCLV.

certain actor said unto a jesting physician,

"The colic hath got hold of the ends of my hair, and "my belly is becoming black." The physician said to
him,

"Shave thy head and thy beard and thou wilt "never again have colic in the ends of thy hair; and

86

THE LAUGHABLE STORIES OF BAR-HEBR^US.

duskiness of thy belly, paint

"as for the

it

with anti-

"mony and thou wilt be gratified therewith." CCCLVI. When a certain jesting physician was passing by the door of a bath he saw a naked man
coming out, and he said to him, "Why art thou going And the "forth naked? go in lest thou suffer harm." man said, "They have stolen my clothes, and I am "going out to seek for them;" and the physician said, "Let me bleed thee, then, that thy affliction may be
"diminished."

CCCLVII. Unto another physician

"is

it

was

said,

"What

the [most] convenient time for eating," and he re-

plied,

"To him

that hath anything to eat,

"hungry, and to him that hath nothing,

"[food]."

when he is when he findeth

visit

CCCLVIII.
certain simple

When
art

a physician went in to
him,

man and asked

to-day?

"How
dost
I

dost thou

"think

thou

and what

thou wish

"for?" he replied, "I

am

very well, but

am

longing

J^

some snow to eat." The physician said to him, "Snow is not a suitable thing for thee, for it will make
"for

"thee

cough."

The

sick

man

said to him,

"me suck

the water from

it

"the rest of

even as

CCCLIX. When

it, and I will do with an apple." a certain physician was

I

"Only let throw away

sitting at

meat at the table of a certain sophist a servant offered him fish and milk, and the physician began to eat one
of them.

Then

the sophist said unto him,

is

"Why

dost

"thou not also eat of this dish which

"I

very good?"

do so, beand the physician replied, And "cause the two together are not wholesome."
afraid to

am

the sophist said, "This being so thou must, now, per"force solve

one of the two following propositions:

PROFITABLE SAYINGS AND LEGENDS OF PHYSICIANS.

^y

"They
''mixed

are

either antagonistic

to

each other when

if they be meet that one of them should be 'the bane of the other, and if they are equal why are "they injurious when mixed together and when separate

together,
it

or they are equal;

now

''antagonistic

is

"are not so? the mixture being injurious in each case."

With such words did the sophist shut the mouth of

the physician.

But

the truth

of the

dispute

is

that

when they

are gathered together they

destroy each

other through the properties which they possess,

thus they together

and

become unwholesome, even without

a
certain

being mixed together.

CCCLX. When

man

with

delicate

stomach came to a physician, he asked him the reason why he was sick, and he replied, "I have eaten burnt
"bread."

And

the physician said unto him, "Paint thine

"eyes with -stibium or with something that will sharpen

"thy
vision.*'

And

the

man
know

said, "I

did not ask thee

"about mine eyes, but about

sician said to him, "I

my
that,

belly;"

and the physay unto thee,

the bread

but

"Paint thine

eyes^ with something that will sharpen

"thy vision, in order that thou

may est observe

eat of
said,
it."

"which

is burnt and may est not CCCLXI. Another physician "for a man to hold intercourse

"It
fools,

is

not right

-.

with

because in*^^

"the place where they

sit

fever cleaveth to the soul,

in-

"even as the

sitting

under the shadow of nut trees

"flameth the body."

CCCLXII. While a physician was

sitting in the pre-

sence of a certain king, a nobleman to

whom

a child

had been newly born, entered, and the king asked him,
'

For ^iJ^) read v>A:^.

88

THE LAUGHABLE STORIES OF BAR-HEBR^US.

the child? and

"How
man
''only

is

how
is

old

is

he?"

The

noble-

replied,

''The child
old."

well, but at present

he

is

seven days

And

the

physician said

to

him,

"What manner
is

of understanding hath he?"

And
tell

the nobleman answered, "Didst thou not hear

"the king that he

me

only seven days old?

Why

dost thou

"enquire of

me

concerning his intelligence?"

The phyunder-

sician said to him,

"The
is

child,

whose looks are keen

evidently

"and

whose crying

little,

hath

"standing."

CCCLXIII.
painter
left

certain

off painting

man who had once been a and became a physician. And

when

it

was said

to him,

"Why

hast thou done this?"

in

he

replied,

"The

errors [made]

painting

[all]

eyes

"see and scrutinize; but the mistakes of the healing art

"the ground covereth."

CCCLXIV. Another
[the use of]
"It
is

physician was asked concerning

a certain laxative drug,

and he

replied,

[like]

an arrow which

is

cast

into the belly in

"the darkness.
"is effete

Now,
it

if it

falleth
it,

upon something which

its
it

and
if it

expelleth

then healing foUoweth

"use; but

doth not
fall

fall

upon something

effete,

"must necessarily
"healthy condition,
"disease."

upon something which is in a and then it will do harm and cause

physician on being asked conis

CCCLXV. Another
i

ceming a
"which
<

certain laxative drug, said, "It

it

like soap,

although

cleanseth

also

destroyeth things,

"especially the

weak and

the old."

certain

CCCLXVI. Another physician when consulted by a man because his food did not digest in his
"Eat
it

stomach, said to him,

"been digested," that

is

to say,

when it hath already "Cook it well."

PROFITABLE SAYINGS AND LEGENDS OF PHYSICIANS.

89

% CCCLXVII.

A
I

physician said to a certain sick man,

fish

**Thou must eat neither

said to him, "If
*

nor

flesh,"

and the man

I

had eaten them formerly

should not

'probably have been sick."

'iCCCLXVIII. A physician, seeing a man who had had a blow on the head about to bind it up with salt and carraway seeds, said to him, ''Art thou going to send *'down thine head to the oven to be baked?"

CHOICE STORIES OF THE SPEECH OF IRRATIONAL BEASTS.

CCCLXIX. A fox was making sport of a lioness and mocking her because she only gave birth to one whelp a year. "Very true", replied the lioness, "but he
"is

lion."

CCCLXX. A
"not how,

gazelle or a fox said, "I

am

able easily
if I

"to run faster than

any hound of the

pursued, can
I

chase, for

can

when

am

turn round and see

"the beards of the

huntsmen who are galloping and

I

"shouting and abusing each other? and

make a laughing-

"stock of their stupidity because no hound of the turf

"hath ever been able to overtake me."

CCCLXXI. A wolf, and a fox, and a lion having banded themselves together snared a goat, and a stag, and a hare. And the lion said to the wolf, "Divide The wolf said, "The goat is for "these amongst us". "thee, the stag is for me, and the hare is for the fox;" and when the lion heard these words he became wroth and leaped upon the wolf and choked him. Then he
said to the fox,

"Do thou

divide [the spoil]."

And

the

fox said to him,

"hare for

"The goat is for thy breakfast, the thy lunch, and the stag for thy supper;" and

the lion said to him,

"Whence

hast thou learned to

"such an equitable division?'*

"this

The

fox replied,

make "From

wolf which

lieth

before thee,

O my

lord the king."

CHOICE STORIES OF THE SPEECH OF IRRATIONAL BEASTS.

CCCXXII.
"amongst

wolf,

and a

fox,

and a hare found a

is

lamb, and they said to each other, ''He that

us shall eat him."

the oldest

was born "before God created the heavens and the earth;" and the fox said, "Thou art right indeed, for I was present when "thou wert born;" and the wolf at the same time seizing the lamb, said, "My stature and capacity are witnesses "that I am older than you both," so he ate the lamb. T CCCLXXIII. It was said to a fox, "Wilt thou accept "one hundred dinars'^ and take [this] letter addressed ''to a dog.'^" He replied, "The remuneration would "be far too much, but I cannot travel along a road which
hare said,
"I

The

"droppeth with blood".

CCCLXXIV. Two

foxes having been snared together,

one of them said to his neighbour, "Where shall we "meet together again?" He replied, "In the dead meat "market three days hence."

CCCLXXV. A

certain

dog

in

passing by a

mosque

defiled it, and when an ape who was squatting there saw him and said to him, "Dost thou not tremble "before God that thou darest to defile the mosque?" the dog said to him, "Yea, thou hast been created in "such a beautiful form by Him, that thine heart would "[naturally] be grieved for His house and thou wouldst,

"of course, spare

it

thyself."

CCCLXXVI.
abusing a wolf,
"that art abusing
"standest."

goat was standing on a roof and

lA

when

the wolf replied,

"It is

not thou

me

but

it is

the place whereon thou

CCCLXXVII.
a thorn bush to

certain

man having taken

wall

mount a
shillings of

hold upon was caught thereby,

/. e.j

about

fifty

our money.

M2

92

THE LAUGHABLE STORIES OF BAR-HEBR^US.

and he began to abuse it; and the thorn bush said to him, "Abuse thyself because thou didst wish to take "hold upon that which layeth hold upon everything." CCCLXXVIII. A certain king was in company with one of his philosophers, and as they passed through a ruined village they saw there two owls; and he said to
the philospher,
"other?"

"What

are these birds saying to each

"I

And

the philosopher said,

understand someif

"thing of what they are saying, and

thou wilt swear

I

me that thou "thee." And when

"unto
philosopher said,

wilt

do

me no harm,

will

shew
the

the king had sworn to him,

"One of the owls hath a son and the

"other a daughter, and they wish to arrange a marriage

"between them.
"to give her one

The owl with

the daughter

is

willing

hundred ruined

[villages] as a

dowry,

"but the other one will not accept them and demandeth

"more.

The

father of the daughter having

'If

no more to
king ruleth
ruling
it

"give promiseth his fellow, saying,

"his

this
is

kingdom

in the

way
I

in

which he

now

"for one year more,

"[villages].'"

will

give thee a thousand ruined

When

the king heard this he was rebuked,

and he began to work righteousness. CCCLXXIX. While a certain dog was pursuing a

/
-

gazelle, the gazelle said

unto him, "Thou art not able

said,
I

"to

catch me",

and the dog

"Why

not.'*"

The
but

gazelle

said to him,

"Because
scarabaeus
spit

run for

my
its

life,

"thou for thy master.'*

CCCLXXX.
"Whithersoever
replied,
"It
is
I

said

to

mother,

go men
because

thy

beauty

upon me." Its mother and smell are

pleasant."

CCCLXXXI. When
by a dog he said

a fox was being hotly pursued

to him,

"Thou

art not acting thus

CHOICE STORIES OF THE SPEECH OF IRRATIONAL BEASTS.

93

"towards
''my
*

me

because
if

of thy strength but because of

feebleness;

this

be not

so,

go and

try

[to

'catch]

a wolf."

CCCLXXXII. A house-sparrow having been caught by a man said to him, "What wouldst thou do with "me?" and he replied, "I am going to kill and eat "thee." The sparrow said to him, "How can the little
**flesh

which

is

on

"that thou wilt

my body satisfy thee? Only promise let me go and I will teach thee three
much
better for thee than eating me.
I I

"things which will be

"The

first

thing

will

teach thee whilst

I

am

still

in

"thine hands; the

second when

am on
The

a tree; and
birdcatcher
j.

"the third
said,

when

am on
first]

rock."

"Teach me [the "Take heed that thou dost not repent of a thing which "is past," whereupon the birdcatcher let the sparrow go free. And when the sparrow was sitting on a tree, he said, "Take heed that thou dost not believe in that And then he began to fly "which cannot happen."
now."
the bird said,

And

away, saying, "O fool, if thou hadst killed me thou "wouldst have found in my stomach two precious stones "which are beyond price." And the birdcatcher began
to bite his fingers

and

said,

"Teach me the

third thing

"before thou

fiiest

away."

Then

the bird said to him,

I

"Since thou hast forgotten the two things which

have
over

"taught thee what will

"third?
"'that

it

profit thee if

teach thee the

Did
which

not say,

'Thou

shalt not repent

is

past/ and, 'Thou shalt not believe in

'"that

which cannot be?'

whenever was a precious

"stone seen in the stomach of a sparrow?"

CCCLXXXIII.
"all.

with abuse and saying, "Thou hast no love for

hawk was vexing a cock man at For behold men with their own hands cause thee
certain

94

THE LAUGHABLE STORIES OF BAR-HEBR^US.

and they feed thee, and they prepare "hens to be thy wives, and they do all manner of good *'unto thee. Yet when they leave thee by thyself a little *time thou takest to flight, and thou flauntest about, "and thou goest up upon the walls, and thou crowest
*to be begotten,

and thou wilt not return to the house wherein "thou hast been reared. But as for me, having taken "me from my native rock they starve me, and when "they have trained me for a short time, they turn me "loose and I must go off by myself, and get quarry, and "bring it to them, although if I wished I need not come
"loudly,

"back."

The cock
spitted

said

unto him,
clearly.
If

"Thou

dost not

"understand the matter

thou didst see as

"many hawks
"the
fire

as

on short skewers roasting before see chickens, thou wouldst never come back

"when once thou hadst escaped."

CCCLXXXIV. Another fox taught its young, saying, "When ye see the vines loaded with grapes, and the
"keeper asleep, and the river
"thereon, and the
full

of water with waves

moon

shining, rejoice

"for your luck hath arisen,

and be glad, and ye may feed yourselves."

said,
"If the

CCCLXXXV.

Another fox

fox-grapes

"were sweet they would not be

"without keepers, by mankind."

left

out in the open,

STORIES OF THOSE

WHOSE DREAMS AND DIVINATIONS HAVE COME TRUE.

certain king

^CCCLXXXVI. A

saw in his dream that another king who was his enemy had thrown him upon the ground, and he went up and gathered together his wise men and repeated to them what he had seen. And one of the wise men who was more skilful than all the rest said to him, "The dream and the interpretation
"thereof are as follows.
"that king

Thou

shalt indeed fight with

overcome him, for thou wert was supporting thee and was "nigh unto thee, while he was above thee, and his back "was towards the sky which was very far away from thee.*' CCCLXXXVII. A certain king sent an ambassador to another king who was his enemy, and when he reand thou
shalt
it

"upon the earth, and

turned the king said to him,

"How
"I

didst

thou find king

said,

"him?"

The ambassador
shall

said,

found him sitting on

"a step with his feet in water."

"In

And

the

have dominion over me, and he wives and daughters, for a step "indicateth dominion, and the feet being in the water "indicate commerce with women." -^ CCCLXXXVIII. Another king sent a painter secretly unto another king who was his enemy to paint his portrait and to bring it to him. And when he had painted
very truth he
"will

make

spoil of

my

96

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

it

and brought it to him, he took the picture and placed it on the cushion {or pillow) and said to the philosophers who were able to read characters in faces, "What
"say ye of the

man who

hath such features as these?"

And
"tell

they said to him,

"There

is

no need for us to
will in

thee anything about his features, for inasmuch as

"thou hast placed him on thy pillow, he

"truth reign in thy room."

very

And

thus

it

happened.

Another king gathered together his make war against his adversary, and as they were passing by a certain village they saw two rams fighting and their owners came and each took his own ram, and they went away. And
troops and went forth to

CCCLXXXIX.

a wise

man

said to the king,

"Thou

wilt neither conart,

"quer nor be conquered, but even as thou

so wilt

"thou return." And it came to pass that when they had marched for a few days, a certain report came to the king, and he went back to his own country.

CCCXC. A
of
it

certain

man asked a

fortune-teller about

a relative of his

who had gone

to a far country,

and

he had heard no news. And came to pass that whilst they were in the midst of
for a long time

whom

the

narrative

behold a dead

man

passed by, being

his

carried on his

way
thou

to

be buried; and
the
is
is

hand was
said,

upon
"about

his

breast.

And

fortune-teller

"He

whom

askest

disciple

said to him,
his

"He

whereupon his not dead, for the dead

dead,"
is

"man who hath

"it is

hand on
himself

his breast indicateth that

the dead

man

who

"else."

And

after

some time he

dead and not any one that had gone away

returned.

CCCXCI. They

say that in a certain village a troop

of devik appeared in the form of men, and they said

STORIES OF DREAMS

AND DIVINATIONS.

97

to the villagers, "Behold,

''from
us:

a camel hath strayed

that

away
for

give

us

man

he

them to look for the camel, he saw ravens flying about, and he made his escape, and went into the village and said, "In very truth, these are devils and not men; further"more they have lost no camel." And it came to pass at these words that these men vanished, and they never
"him."

And when

they brought out a

may man

search
to

appeared again.

CCCXCII.

certain ruler

had a diviner whose words

he wished to prove false. And it came to pass on a certain day that the sheep which he possessed strayed
into the wilderness;

and he told his diviner to make divination concerning them; and he also commanded his
I

servant, saying, "Whilst

am

speaking with the diviner,

of a raven on the roof"

"do thou emit a croak

like that

Now
very

w^hen the diviner heard the croak he said, "In

truth highway robbers have stolen the sheep." Thereupon the governor laughed and said, "Thou "hast made a mistake, for it was not a raven which

"croaked,

but

my

servant."
it

The

diviner

answered,

was thy servant who croaked and "not a raven, in very truth the sheph.erd is slain and "the flocks are carried off." And when they went to enquire they found that the matter was thus. CCCXCIII. A certain king said unto a man who used divination on the Sabbath day, "Look [and tell me] "if my kingdom shall endure for my son after me, or "not;" and he took him by his hand and squeezed it. And the diviner made answer to him, saying, "Thy son "will demand overmuch from the people, and his king"dom shall come to an end, for the pressure of my hand
therefore, if

"Now

"by thee indicateth the oppressive demand for money


98

THE LAUGHABLE STORIES OF BAR-HEBR^US.

"from the people [by thy

son], and,

moreover, the Sabis

"bath day whereon thou hast asked the question

**of

a day

cessation from labour according to the old Law."

CCCXCIV.
desert,

certain

Arab

related that once

when

he was mounted on a camel and was travelling in the he became thirsty, and he took out a waterskin wherefrom to drink; and as he did so a raven croaked in his face, and the water was scattered about
in the dust.

And

being very angry he drew

his

sword

up the skin bottle, and behold, there fell from it a large viper which had made its way therein for the sake of the water, and which had escaped the

and

slit

notice of
that

him
the

that filled the skin.

And
a

it

came

to pass

when

man had

travelled

little

further

saw the raven

alight in the middle

of the way,

he and

when he

cried out to him he stood up upon a rock, and swooped down upon a large purse full of gold that had been dropped by some merchants. CCCXCV. Another magician went to a certain king, and said to him, ''I saw in my dream a man who said **to me, Go and announce to the king that he shall live ^'another eighty years, and behold this shall be a sign **unto him: Behold, he shall see in a dream as if "eighty rings [set with] hyacinthine stones were given And when the king heard these words he "to him." marvelled and said, "Verily I have seen even as thou "hast said;" and he gave him a thousand dinars'", CCCXCVI. Another magician who had at home a wife whose name was Zahrah was once travelling alone in the desert. And having gotten concerning her a suspicion of wrong he began to mutter to himself

"^

I.

e.y

about twenty-five pounds

sterling.

STORIES OF DREAMS

AND DIVINATIONS.

99

just as a

man hummeth
times,

a tune to himself in the night

"Hath Zahrah any who commltteth And when by these means his mind had become wholly occupied with the matter, he heard a voice from the desert, saying, "Yes, Nathreh
''adultery

several

with her?"

"sleepeth with her."

And

It

came

to pass that

when

came and went Into the house to see him. And when they had all departed there remained with him one who prolonged his converse, and when he also had gone out the magician said to his wife, "Who is this man and ''what Is his name?" His wife replied, "This Is Nathreh "who of all the neighbours Is most beloved by our "children, and he is exceedingly affectionate to them." Her husband said unto her, "Yea, O woman, out of "the desert we have received an account of this man
he
returned to
his

house, his neighbours

"and of his name."

CCCXCVII.

certain

man dreamed

In his

dream

that he was frying dung, and he came to an interpreter of dreams that he might explain it for him. And the

interpreter said to him,

"interpret
It

"a zuza

"Give me a suza, and I will a4^ and the man replied, "If I had would buy fish with it and fry them, and I
for thee;"

"would not fry dung."

CCCXCVIII. Another Interpreter of dreams having gone from Taghrith (Tekrit)' to Babel (Babylon) It was
said to him, "In Tekrit there are

"dreams, but here

"thy native place?"

many interpreters of we have none; Vhy hast thou left

And he

replied,

"The people of

"Tekrit will not allow even the gnats to sleep, there-

^ A city on the west bank of the Tigris about two days' journey below Mosul (Nineveh). N2

lOO

THE LAUGHABLE STORIES OF BAR-HEBR^US.

they do not have
is

''fore

many dreams;

consequently

"there

no work

for us."

CCCXCIX. Another
thief in a dream,

"I

"done to thee?" have killed He hath

magician saw a certain dead^ and he said to him, "What hath God He repHed, "For every man whom
slain

me

ten times."

But when

again,

on another night the magician saw the same dream and asked him the same question again, the thief
him,

replied to

"How
I

often wilt thou

that
I

"son of a whore?
"once."

know

weary me, O answered thy question

CCCC. Another magician said, "It is absolutely ne"cessary for a man to resemble his father, either in his
"head, or in his voice, or in his gait."

CCCCI. Another magician saw a

certain comic actor,

who had been long dead', in a dream, and he said, "What hath God done to thee?" The actor replied
to him, saying,

"O
me?

fool,

what dost thou imagine

"hath done to

Thinkest thou that

"daughter to

"done unto

whom He hath married me that which He doeth

He He hath a me? He hath

unto
all

men

"who die." CCCCII. The wife of a certain man saw in her dream as if a man was saying to her, "Wouldst thou rather
"have ten ordinary children, or three which should be as ten?" And having made no answer to him she

awoke and

related

the

dream

to her

husband,

who

said unto her, "If thou seest again

"thee, thou shalt say unto him.

him

that spake unto

I

Nay, but

would rather
ten."

"have three children who should be as

came
'

to pass on the following night,

when

the

And it woman

Read

AvxjSo.i.

*Read ^vuw.

STORIES OF DREAMS

AND DIVINATIONS.

lOI

was

asleep,

that

she saw again him that had asked

her the question,

and she said that which her husto say.

band had instructed her

the three of them

And

after

some time

she gave birth to three sons, one after the other, and

became captains of thousands and

world.

men famous
CCCCIII.

in the

certain

man had

a virgin daughter

who

and a man who had lost a horse went to her that she might divine for him [where he was]; and when she had divined, she looked in the face of the man, and blushed, and became shamefaced, and covered her face, and she was unable to speak to And when her father saw her, he said to the man. the man, ''My daughter hath divined, and she hath "shewn that thou wilt find thy horse; let her then be"come thy wife and take her to thy house, because "she is so shamefaced in thy presence." And it came

was

skilled in divination,

to pass that

for his horse

for

forth and searched and he was hot with love the young woman, and he sent for her, and mar-

when

the

man had gone

it,

he found

ried her.

CCCCIV. As two merchants were going about

certain city to

in

amuse themselves they saw a

certain

woman

sitting in the market with her hair dishevelled, and many people were gathered together about her. And one of the two merchants began to laugh and to

make a mock of

woman, whereupon she lifted up her head and said, "Mark, now, O thou man, who "laughest, and believe [what I say]; thou shalt not go
the
"forth
^'thy

from

this city until

thou art dead; and this man,

shall

friend

who

is

with thee,

take to wife the

"handmaiden that thou lovest as thine own soul." And it came to pass that after a few days he in truth

;i0^2

THE LAUGHABLE STORIES OF BAR-HEBRvEUS.

sickened and died, and the other

man took
to

the hand-

maiden.

CCCCV.
"I

certain

man came
as
if I

an interpreter of

dreams, carrying a sack on his shoulder, and he said,

saw

in

my dream

were tying up with cords

"the necks of skin-bags with great violence."

And
"Yea,

the

interpreter of dreams said to him, ''Hast thou in very

"truth seen this

dream?"
it."

And

the

man

said,

in-

"deed,

have seen

said to the people

Then who were round about

the interpreter of dreams

him, "This

'*is the man who stealeth children and strangleth them, "and strippeth their clothes from off them; and if ye "search his sack ye will find the cords for strangling And when they had searched it, they found "[them]." that the matter was so, and they took the man and

they

delivered

him

to

the

judge,

and

they

cruci-

fied him.

CCCCVI. Another man drew

of dreams and said,
"I

nigh to an interpreter

saw in my dream as if I had "upon my knees a child, and he was uttering cries." The interpreter of dreams salth to him, "Dost thou "play upon the harp? [for if thou dost], do not occupy
"thyself therewith again."

quidam somniorum interpreti, in manibus visi sunt quorum "de utroque sumebam." Responsum est "Tu quidem **cum duabus una matre natis coire soles." CCCCVIIL Dixit mercator quidam somniorum inter-

CCCCVII. Dixit

alius

"Dormienti mihi duo panes

preti,

"Dormienti mihi canis rufus commensalis epulari "visus est." Responsum est, "Scythicum servum habes
uxori tuae haud secus
percontatus,

**qui

quam

tu,

inire solet."

Quod,

rem

verum

esse intellexit.

CCCCIX.

Dixit alius quidam somniorum interpreti.

STORIES OF DREAMS

AND DIVINATIONS.

IO3

''Dormiens favum edere ad focum visus sum et postea Cui responsum est, '*mel quod e favo effluxerat."

"Deorum
*'ista

igltur

iram pertimesce et coire desine cum

quae te

lactavit."

CCCCX.
men,
*'into

certain
in

woman

said to one of the wise

that

"I

saw

my dream
belly,

black

cat

went

and that it brought forth He said to her, ''something therefrom which it ate." *'If thy dream be really thus, in the coming night a "certain black thief will break into thy husband's shop *'and will steal therefrom a hundred and fifteen zuse\'' And when that day was passed and the night had come, the man s shop was broken into, and that exact sum of money was found to have been stolen. And when the man who heated the bath had captured the black man and beaten him, he confessed that it was
husband's

my

he who had broken into the shop.

"couldst

And when

the

people asked the interpreter of dreams, saying,

''How

thou

[find]

out these things by divination?"

is

he

said,

"The

interpretation of cat

thief,

and the

"blackness thereof was an indication of the colour of

a storehouse, and the "number of the suse was indicated by the numerical "values of the letters which form the word 'cat'^" CCCCXI. Dixit alius quidam somniorum interpreti, "Dormienti mihi vestes sanguine perfundi visi sunt
"the thief; the belly indicated

"quem

cum

in

puteal

expresseram,
est,

iterum

perfun-

"debantur."

Cui responsum

"Nefasto cum quadam

tui poenituit."

"coitu diu fruitus es at

nondum

/. e.,

about 2.17.6 of our money.

Syriac

The

word

is

CU^,

/.

e.,

0=100,

\=

9,

and

= 6:

total

115.

I04

THE LAUGHABLE STORIES OF BAR-HEBR^EUS.

CCCCXII. A certain man s wife saw in a dream a dead woman, and she asked her, saying, ''My daughter, **what deed is most beloved by God?" And she replied,

*'He that distributeth nuts to the poor."

this

Now

when she repeated

her,

to the interpreter he said to

**Thou

hast

hidden treasure laid up under the

distribute
it

"ground,

go and

among
also

the

poor and

both by by the simiand "the "larity of action, for when a man draweth nigh to a "nut it is noised abroad and cannot be hidden; even
"needy, for nuts
similarity

are symbolic

of treasure,

of their name'

"so also

is

it

with treasure."
"treasure".

Gawzd=-"nut" , and ^azzd

STORIES ABOUT

WEALTHY AND LIBERAL AND GENEROUS MEN.

CCCCXIII.

certain

poet rebuked a certain king

in the following
^'I

words, saying,
in praising

made a mistake

him having drunk wine from out

of his cups,

''For evil lieth in

ambush

in his cups,

and upon it."

his walls are built

Now when

the king heard these words he was neither

grieved nor angry,

but he sent to him

a thousand

dinars, and said to him,

"Spend these on thy supper,

lest

"and come not inside our walls

"in our cups

the evil which

is

meeteth thee."
wife of a certain liberal and wealthy
"I have

CCCCXIV. The man said to him,

"prosperity they

never seen any behaviour

in the

"worse than that of thy brethren, for

time of thy but in the

come round about

to
her,

thee,

"time of thy poverty and misery they kept aloof from

"thee."

He

replied

"This ariseth from the

forced to

"nicety of their
"to be a weight

discretion,

because they do not wish

is

upon us when our hand

to

"give."

CCCCXV. A man came

certain

liberal

man

and asked alms of him, and he unwittingly set the end of the stick upon which he rested upon his toe, and leaned his weight upon it. And when the rich man

I06

THE LAUGHABLE STORIES OF BAR-HEBR/EUS.

had granted him his request and ,the beggar had gone, those who were about him said, "How couldst thou "bear him to put the end of his stick on thy toe withHe replied, "I was afraid "out thy saying a word?" "to say anything to him, lest being ashamed he would
"not condescend to ask [anything of me]."

CCCCXVI.

certain king whilst riding through the

market heard the voice of a by the royal name, and he

"hath the

woman
said,

calling to her son

"Who

is

this that

same name as the king? Give him one Thus it came to pass that every "hundred dinars^ woman who bore a male child used to call it by the king's name, and she went and received a hundred
dinars.

CCCCXVII.

certain

wealthy

man having been

sick for some days, no man came in to visit him. And he said to those who were round about him, "How is They said to him, "it that no man cometh to me?" "They are afraid because of the debts which thou hast

and fear lest thou shouldst remember "them and shouldst demand the payment thereof from "them." When he heard these words he said to the criers, "Go ye forth and cry in the markets, saying, hereby testify that no man shall be "I, so and so, "held to be in debt to me, neither during my lifetime "nor to my children after me." Thus he made a present of several thousands of pieces of silver in one day
"against them, to the people.

CCCCXVIII. Another rich man having been asked by a poor man for a piece of silver, and not having one with him, wrote him an order with his own hand, saying that he owed him two pieces of silver until the end of the month, thus giving [them] to him.

STORIES ABOUT

WEALTHY AND LIBERAL MEN.

wealthy

lO/

CCCCIX.
maiden
market,
ride
for

Another
sixty

merchant

bought
in

a
the

thousand

pieces

of silver

and he wanted a beast whereon she could and go with him to his house; and as at the moment there was no animal ready a certain soldier brought his mule to her to ride upon. And when she was mounted he that had bought her said unto him that had lent her his beast to ride, *'She shall be thine, "and she shall go with thee to thine house." And the
and hardly liking to accept her, her master swore that neither the maid nor the price thereof should come into his possession; and thus he
soldier being bashful

made a
ment'.

gift

[worth]

sixty

thousand ziize

in

a mo-

king,

Another man brought a gift to a certain and having accepted it the king was sad. And when he was asked why he was sad, he replied, *'How
"can
I

CCCCXX.

help being sad,

for,

behold,

every time that

Therefore

''g\v^ this
"it

man

the price thereof, he will only consider

it

to

be what he hath given to me.

for kings

is

"meet
"be

to give rather than that gifts should

made

to them."

CCCCXXI.
to give

certain player of music asked a king

king
horse,

commanded them
"If

him something which he could ride, and the to give him a camel, and a and a mule, and an ass, and a maiden, saying

we could find anything else which could be ridden we would have given it to thee."
to

him,

CCCCXXII.
him [some]

poet asked a certain king to give

but he did not give
it

flour,

to him.

And

when
/. ^.,

the report thereof reached a certain neighbouring

1500,

if

we reckon

the zuzd at sixpence.

02

I08

THE LAUGHABLE STORIES OF BAR-HEBRyEUS.

king he sent the poet a sack of

flour,

wherein were one

thousand dinars, and he wrote to him, saying,

**We

''have sent thee flour to eat, together with a thousand

"dinars which thou mayest spend in purchasing other

"things that

may be needed by thee." CCCCXXni. Another man dwelt in

certain rich man,

the neighbourto sell his

hood of a
house.

and he wished
it

And when some

one came to buy

the

owner

of the house said,

"extra for the wealthy

bourhood.'^"

"And how much wilt thou give man who liveth in the neighsaid to him,

The would-be buyer

"How

canst

"thou imagine that thou oughtest to receive extra

money

"because of the wealthy

man

in

the neighbourhood.'^"

The owner
"from

of the house said, "Wilt thou not purchase

me

[this]

neighbourship?

Now

everything which

''thou lackest he would have supplied thee with, and "whenever thou wert overburdened he would have "set thee free. Go, thou art not worthy to buy my

"house."

And

it

came

to pass that

when

the rich

man

heard [these things], he sent to the owner of the house

one thousand dinars, saying, "Spend whatsoever thou

"needest to spend, but do not
sell

thy house."

CCCCXXIY. Another rich man said unto a certain needy man who had asked a gift from him, "Go and "ask so and so, for he hath never looked upon the "back of the man who went without a gift from him." CCCCXXV. A certain king, wishing to go forth on a journey of pleasure, said to one of those who desired to go forth with him, "See what money I have in the "treasury, and let the governors thereof allow thee to "take some, and thou shalt come forth with us." And the man went and took nine hundred thousand pieces of silver and came back and kissed the king's hand,

STORIES ABOUT

WEALTHY AND LIBERAL MEN.

IO9

saying,

**I

''of silver;"

have taken nine hundred thousand pieces and he began to return thanks [to the king].

And when he had gone out, the king said to those who were about him, "What have I said to him? [I "told him] to take the money and to come forth with "us that he might spend it upon what we needed, but
"he thought that
I

had given
be to him."
[of money].
rich

it

as a gift to him.

As,

"however, he has thought

"lieved so shall
it

thus,

even as he hath be-

So he allowed him to
asked,

have
"is

all

this

sum

CCCCXXVI. Another
the height of
"the request of the poor

man being
"For a
in the

"What

liberality.-^" said,

man

to grant

man

time of his need."

CCCCXXVII.

poet having gone to the house of

a certain governor and sung a song in his praise, the

governor made him a present of much money. And it came to pass that when he wished to depart the governor's servants did not attend him to set him on his way, neither did they pay attention unto him [when he
called].

And when
we

he began to reprove them for

unto him,

behaving
"is

thus, the servants said

"We do

not

"consider that

are obliged to wait upon him that

us,

about to leave

but only upon him that arriveth,

in

cometh than in him "that goeth away, because we are accustomed to receive "travellers only." Then the poet, wondering at their intelligence, said, "Ye are much more worthy of praise
rejoice

"and

we

more

him

that

"than your master."

CCCCXXVIII.
ing story].

certain lawyer related [the follow-

"There were three of us students together,

[talents]

"and each of us invested ten

"their

of

silver.

With
wants

money my companions bought

and gardens, but
I

houses, and vine-

"yards,

spent mine on

my own

no
''and
in

THE LAUGHABLE STORIES OF BAR-HEBR^US.

making sundry and divers

gifts to the king's

it

was discovered "that a robbery had been committed, and the king "commanded them to confiscate everything which we Where"possessed, and to shut us all up in prison. "upon the kings servants having made entreaty and "supplication on my behalf, they brought me out again, "but behold, my former companions are still languishing "in restraint, and they are begging for alms."
"servants.
after a little

And

time

STORIES OF MISERS.
i

man,

CCCCXXIX. A poet said unto a certain avaricious "Why dost thou never bid me to a feast with "thee?" He replied to him, "Because thou eatest very
still

"heartily indeed, besides thou swallowest so hurriedly;

"and whilst thou art

eating one morsel thou art

"getting reldy for the next."

The poet

said to him,

"What wouldst thou have then? Wouldst thou have "me whilst I am eating one morsel to stand up and bow
"the knee, and then take another?"

CCCCXXX.

While a

certain miserly

man was

eating

man came to visit them, and "Command [us]." And he said they said unto him, unto them, "I am quite undone," that is to say, "I am "exhausted." And when the miser heard these words
bread with his wife a
he said to his wife, "Doth he mean to say
*I

have

have eaten,' but doth manner of books? "Let us not press him, then, lest he lay in food upon "food, and he suffer pain and blame us for urging "him [to eat]."
"had
meal^,' that
is

my

to say,

*I

"not

know [how

to speak] after the

CCCCXXXI.
a

Whilst a certain miser was eating

figs

man came
^

to visit him,

and immediately he saw him

The pun

is,

of course, on the words ii\x.r<', and iio\x.f^.

112

THE LAUGHABLE STORIES OF BAR-HEBR^US.

he hid the figs in the skirts of his garments. Then he drew his head inside the body of his garment and
cried out to the
**gating

man from

within, saying, "I

I

am

fumicold;

myself from below because

little

have taken
I

''therefore stay outside for a

until

can stand up,

''and

blame [me]

not."

CCCCXXXII. Another man

'*I

relates the following:

was

sitting at the table of a certain miser

said,

when he

"took a bread-cake in his hand, and

*

'People com-

'plain

that

my
is

bread-cakes are small;

now what son

"of a whore

able to eat the whole of one of these

"bread-cakes?"'

CCCCXXXIII. Another miser used to say, "If we "were to gratify the lust of the poor by granting their "requests, we should be worse than they." CCCCXXXIV. The noblemen of a certain miserly king said unto him, "If thou wishest, be pleased to make
"a certain sign to
us,

so that

when we

see

it

we may
rest.

"depart from thy presence that thou mayest have

"Thy

father

had a sign which consisted

in his saying,

"'Whenever ye please,' and as soon as the nobles heard "these words they departed, and thine ancestor straight"way threw the sceptre out of his hand. But now what
"sign wilt thou give us?"
"is this:

He

said to them,

"My

sign

When

ask the cooks, saying, 'What have

'*ye

prepared?'

let

no man prolong
the friend

his sitting in

my

"presence."

CCCCXXXV. When
went
to
visit

of a certain miser

they began to

him he brought him some dates, and eat; and every time that the master of

the house ate one the friend ate one also.

the master of the house

And when
were comthou

saw

that the dates

ing to an end, he said to his friend,

"O

man

of

STORIES OF MISERS.

I I

^'understanding,
*

if
is

every time

eat a date thou doest

'likewise,

where

the reward of
I

my

labours ?

Or

per-

''haps

thou dost imagine that

gained these without

"any exertion?"

CCCCXXXVI. When
at

a number of folk were sitting

not the

table

with another miser and he wished to keep

eating,

them from
"a supper."

he said to them, "This

is

"kind of food for a

man

to eat

if

he wisheth to make

CCCCXXXVII. Avarus
servis, "Ite," clamat,

alius

quidam aegrotans oleum,

medicis jubentibus, hausit: ubi alvum autem pergasset,

"oleum e stercore
uti

meo

coUigite

quo

"ad lucernas incendendo

possimus."

CCCCXXXVIII. When a certain miser was dying he commanded his son, saying, "In thy dealings with "men be thou like unto those who play chess, and "who are most careful to keep what is their own, and "to take what belongs to others both by skill and
"craft."

CCCCXXXIX. When
there lived in the
city

certain

miser heard that

another miser
into his house

who was more

went to see him. and had saluted him, the niaster thereof rose up and went to the market to buy oil to bring in to his guest to eat with the bread; and having drawn nigh to one of the shopmen, the shopman said to him, "I have some oil which is Then the miser said, "I have "as clear as water." "whole skins full of water in the house," and he quickly returned thereto. And he filled a dish with water and setting it before his guest said unto him, "I went out "to buy some oil to bring thee, and I saw that wish"ing to praise the oil they compared it unto water.
crafty in miserly acts than himself he

And when he had gone

114

THE LAUGHABLE STORIES OF BAR-HEBR/EUS.

they would
the

''Now unless water had been better than

"not have

oil,

compared
in

it

therewith."

And when

traveller heard these

words he

said, "Verily there

hath

"never been
"thou."

our time

a more clever miser than

CCCCXL. A certain miser used to rise up during V the night whilst his children were asleep, and if he saw any of them lying upon his right side he turned him over upon his left, saying, ''[I do this] that the "food in them may not be too quickly digested, so "that they may not wake up in the early hours of the "morning and ask for something to eat before anything
"is

ready for them."

CCCCXLI.
was wont

certain

to take bread

near which he went out,

miser observed that his son and to place it on the window after which he ate it; and he
so.

asked him why he did

His son said to him, "I

"can inhale the smell of the baking which cometh out "from the windows, therefore I set the bread there that
"the steam of the smoking meat

may

pass through

it;

"and then
said
to

eat

it."

Then
son that

his

father

smote him and

him,

"O

murmurest, henceforward

"thou shalt be in the habit of eating bread only."

CCCCXLII. A certain miserly woman was wrangling with a man who was selling flour to her, and she said,
have taken from thee a riila^ of flour, and only "ninety bread-cakes can be made therefrom." The man said to her, "O woman, whose womanly character "hath fled, if thou art wont to make every bread-cake "of the size of a mill-stone, wherein have I offended?" CCCCXLIII. Another man saw the daughter of a
"I
'

The Arabic ji^,

a weight of about a pound.

STORIES OF MISERS.

II

certain

man

saying to a shopman,

"to thee,
''one,

'Take back this loaf and give

"My mother saith me a smaller

when he had

but give

me some

carrots besides/"

CCCCXLIV.

certain butcher once,

no work in the city, went out to one of the villages, and bought a sheep and killed it; and he skinned it as if he were about to sell it. And having waited from morning until evening and nothing had been bought, a certain old woman came to him with a basket of bran and said unto him, "Give me some flesh for this
*'bran,

only

let

it

be from a fatty part."

Then
old

the

butcher being enraged said,

said to him,
"city with
"

"May

the village perish in

''which flesh can be bought for bran."

The

woman
of the
for

Woe
And

is

me, for thou art a

wilt

man

heavy

teeth;
it

thou only
to

sell

flesh

"date-stones?"

came

pass

that

when

the

butcher heard that people could buy meat there with

date-stones, he took his

dead beast and went back to

in

the

city.

CCCCXLV. Another man

city

w^here

wanted some fine it could be bought they said to him, "Here "thou wilt only find fine wheat flour at the scent mer-

going through a certain wheat flour, and when he asked

"chants',

who sell it for CCCCXLVI. Another

[laying upon] sores."

miser said to a dealer, "Give

"me a

piece of cheese for a halfpenny," and the dealer

said to him,

"For a halfpenny
is

all

that

thou wilt get

a certain
the

"of the cheese

a sniff of a

it."

CCCCXLVII. When
miser he said to
to him,
his

traveller

visited

handmaiden,

"Make ready

"sweetmeats that our guest

may

eat."

And

she said

"We

"Prepare the

have no honey," and he said to her, silk covered couch for him to recline
P2

1 1

THE LAUGHABLE STORIES OF BAR-HEBRvEUS.

and
thou beside him, and chafe and rub
whilst quarrelHng vio-

"upon,

sit

"his feet."

CCCCXLVIII. Another miser

lently with his

neighbour was asked by a certain man,

"Why
him,

thou fighting with him?" He replied to had eaten a roasted head, and I threw the "bones outside my door, so that my friends might re"joice and mine enemies be sorry when they saw in "what a luxurious manner I was living; and this fellow "rose up and took the bones and threw them before
art

"I

"his

own

door."

CCCCXLIX.
"is

Whilst the wife and son of another

miser were eating with him at table he said, "Laziness

accursed at the table."

His son said to him, "Dost

"thou

now speak

concerning me,

O my

father?"

And

his father said to him,

"Wouldst thou then have thy "mother to understand that she was to go out and la"bour, and then eat?"

CCCCL.
from a

Three misers hired a house and

oil for

dwelt

therein together, and they bought the

the lamp

common
oil,

fund; and they

bound up

in

a napkin

the eyes of him that had nothing to contribute to the

price of the
until

they went to sleep and had hung

up the lamp.

CCCCLI. A certain author composed a tract wherein he praised miserly conduct, and he brought it unto a king who was a miser. And it came to pass that when
the king had read
it,

he sent to the author, and said unto

do not wish to give thee any money so that we who shall destroy thy good and "excellent counsels " thus was the author put to shame by that which he himself had written. CCCCLII. Another miser having taken a hireling said
him,
"it

"We

may

not be

STORIES OF MISERS.

I I

unto him,

''On what terms wilt thou work for

said,

me?"

and the hireling

The miser
"very,

said to him,

"For the food of my mouth." "Nay; thou must come down

this
[in

very much lower than

terms]."

And

the hireling said to him,

"reducing

"I do not of them lower than this except by fasting "the whole of Wednesday, and the whole of Friday
"until the

know any way

next day."

CCCCmi.
"him

Another poet was questioned by a man

concerning a certain miser, saying,

at his table
.'^"

"Who

eateth with

and the poet replied, "Flies."

miser said, "That no

CCCCLIV. Another
say to

man may

"ever Give me some money," or, "Give me something to eat," or, "Give me something to put on," is an abundant gratification for them." CCCCLV. Unto another miser it was said, "How "beautiful the hands look on the table!" and he said, "Only when they are empty." CCCCLVI. Whilst a certain poor man was sitting by the side of a very rich but mean man, the rich
the angels.

man asked him, "How many persons are there in thy house?" The poor man said to him, "Three daughters "and our handmaidens." And when the rich man heard this he wagged his head and bent it down before him, and the poor man thought that he was going to have
pity

upon him and to give him something. But straightway the rich man lifted up his head and said to him, "I was calculating how much four people could weave;
"the
"his

man who
house
is

hath four spinning-wheels at work in

miserly,

not a poor man."

CCCCLVII. Another nobleman who was very

a certain
village,

while going on a journey to the king, passed through

and he stayed the night

at the

house

I I

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

of a certain widow; and [on his departure] hq said to

her,

"This time,
I

if

the

king giveth

me

a thousand

''dinars,

will

give thee one dhtdr,"

And having

gone to the king he gave him five hundred dinars^ and on his return the nobleman saw the woman and gave her half a dinar, saying, "Even this half a di7iar "ought not to come to thee by right, for I did not "say to thee, 'If he giveth me five hundred,' and the "promise was made in respect of the thousand dinars
"only."

CCCCLVIII. When a certain man went to the house of a miser he gave him old wine to drink on an empty stomach; and when he had taken the cup he said
"Ugh!"

And

they said unto him,

"What
"If

is
I

it?

Why

"dost thou

not speak?"

He

replied,

were to

"speak the master

"heard of
"silent
I
it,

of the house would die w^hen he

for

shall

die

want something to eat; and if I am by reason of the strength of this

"wine."

was in the habit of not eating except at midnight, and when he was asked why he behaved thus, he replied, "At this time the "flies have all settled to rest, and a man may re"main undisturbed by him that knocketh at the door
certain miser

CCCCLIX.

"[begging]."

CCCCLX. A
"Thou
"flint,

certain philosopher said unto a miser,

imaginest

that thou art a

miser and a skin-

but behold,
after a short

thou art the most liberal of men.

"For

time thou wilt distribute thy wealth

also

"among thy heirs who have pleased thee, and "among those who have not pleased thee."

CCCCLXI.

certain miser

fell

sick,

and the day of

the crisis of the disease

came and he did not sweat.

STORIES OF MISERS.

I I

And

straightway his servants said to

is

the physician,

''Why
"eat,

this?"

The

physician said to them,

"Go ye

is wont to and when he sees you [eating], the sweat will "soon break out upon him/' CCCCLXII. Another miser having found a zuza {z. e., sixpence) in the market, took [it] and threw it into his purse, saying, "It may now be hoped, O zuzd, that "thou wilt henceforth have some rest, and that soldiers "will not fight and slay each other in war, and that

"and eat of the bread of which he himself

"merchants

will

not act like

highwaymen
will

in the roads,

"and that the daughters of noblemen

"wantonness on thy account."

not

fall

into

CCCCLXIII.

It

is

said that certain miserly merchants

joined together and set up a

common

cooking-pot, and

each of them passed a different coloured thread through

the piece of meat which belonged to him.
it

And when

was cooked each took hold of the thread and brought out his meat, but they divided the broth among them

equally.
fell into the hands and hugged it lovingly and said, "Thou art my father, and my mother, and "my brother, and my friend. Through what a number "of cities hast thou circulated! What a number of

CCCCLXIV. Once when

a suzd
it

of a certain miser he kissed

"seas hast thou passed through!

*'hast

thou

"ones hast
"hast

How very many rich men brought to poverty! How very many needy thou enriched! How very many virgins

thou corrupted and brought to misery! And "how very many daughters of noblemen^ (?) hast thou
to

"called

wantonness!"

And

as

he threw the coin

The exact meaning of Klicvlnr^

is

unknown

to

me.

20

THE LAUGHABLE STORIES OF BAR-HEBR.^US.

into his purse

*'thou shalt

he said, "Go into the place wherefrom never again emerge to be troubled." CCCCLXV. Another miser said to his servant, "Bring

"hither the table

said,

and shut the door," and the servant

I

"This

is

not right.
I

will

first

of

all

shut the

"door and then

"venture, while
I

will

bring the table,

lest,
its

perad-

am

putting the table in

I

place

some

"one will enter before

"standing,

can shut the door."

His master

said unto him, " Henceforward,

thou shalt

by reason of thine underbe a free man and hot a slave,

relates

"for thou behavest like a nobleman."

CCCCLXVI. Another man

"Once when
I

the following:

was eating a spoonful of food out of a "dish with a certain miserly merchant, I saw that the "bread which was spread out on his side of the dish "was made of fine flour, whilst that which was on my "side was made of coarse meal." CCCCLXVII. Another man relates the following: "Once when I was eating in the company of a rich "but miserly man, a cat came up, and I wanted to "take a little piece of bread to throw to her; and he "said to me. Tut it down, for this doth not belong to
"us but to the neighbours.'"

CCCCLXVIII. Another miser had a very

wife, but

beautiful
all

because he did not provide her with

continually falling
out.

that

she wanted, they were

it

And

came

to pass

on a certain day, the man being angry

with her, that he obtained a separation from her legally,

and he gave her her dowry and expelled her from his house. Now the rumour of her and of her beauty spread abroad and reached the king, and he lusted for her, and sent to her to take her to wife. But the woman said that she would not consent to his wish

STORIES OF MISERS.

until

after

he had commanded that she should

sit

on

a chariot, and that her former husband should draw

and the king commanded that it should be thus. And as they were travelling along the road, she took out a dinar and threw it on the ground, and said to him that had formerly been her husband and was now drawing her chariot, "Hand me up the ''zuza which I have dropped;" and when he looked on the ground he found the dinar. And he said to her, "This is not a zusa, but a dinarr She said to him, "Blessed be the Lord who hath prepared a dinar "for me to find, seeing that I have lost a zuzd!' By the 2U2d she referred to the man whom she had lost, and by the dinar to the king whom she had found.
her along in
it;

STORIES OF

MEN WHO FOLLOWED DESPISED HANDICRAFTS.

CCCCLXIX.
said
to him,

certain

man came
head
for
skilfully.

to a barber

"Shave

my

me

and and take heed

careful of

'that thou handle the razor

Be

my

"ears and do not gash me, and do not leave a hair any" where."
"I will

"will

The barber said to him, "Rest assured that shave thy head as thou commandest me, and I do so in such a way that everyone who seeth it
wish to stroke
it

"shall

with his hand."

CCCCLXX. A

certain

weaver came

to a judge

and

asked him, saying, "If a judicial case required men "(i. e., witnesses) and people asked me to come to bear
"witness before thee on a certain matter, wouldst thou

testimony?" The judge replied to him, were accompanied by that of three other "trustworthy witnesses." And the weaver said to him, "Well and good, I will tell these three witnesses that "they may be ready beforehand, and then, [when] they "let me know, I will come." CCCCLXXI. Another weaver wished to prophesy, and when certain folk said to him, "No one ever saw A"a prophet who was a weaver," he replied, "Shepherds, "in spite of their exceedingly great simplicity, have been "employed as prophets, but weavers have never been
"receive

my

"Yes,

if it

"so employed."

STORIES OF

MEN WHO FOLLOWED DESPISED HANDICRAFTS.

23

CCCCLXXII. Another weaver was asked by

tain

a cer-

man,

"If

thou wert king what wouldst thou desire ?"

to a

He

repHed, ''Honey and pounded sesame seeds."

certain

CCCCLXXIII. Luck came

he became a governor.
said to him,
"I

weaver and

"O

master, give

may

dress myself at

And one day his music player me a fine cloak wherein the feast." He replied to him,
it,

"Bring

me

the stuff for weaving

and

in

the three
I

"days which are yet to pass before the feast day

will

"make
y'

for thee a cloak."

"of seventy

CCCCLXXIV. Another man said, "The intelligence women is like unto that of one man, and

is as that of one woman." Another man said, "They w^ere weavers "who stole Joseph's cup, and the rod of Moses, and the "fleece of Gideon, and the sling of David, and the "swaddling bands of John, and the sandals of the "Apostles; and when Mary asked them to shew her "the way to the Sepulchre, they sent her by a wrong "road. For this reason she prayed and entreated her "Lord, saying, 'Wherever weavers live let them toil "'with their hands and feet for others, and let no "'blessing ever come upon them.'" CCCCLXXVI. Another man went to a tooth-drawer to extract for him a tooth which was diseased, and the tooth-drawer asked him for a zuza; and the man said, "I will not give a whole zicza, but only a half" Then

"the mind of seventy weavers

CCCCLXXV.

the
I

handicraftsman
not take, but

said
if

to

him,"

Less than a zmzo^

it,

will

thou wishest
I

and on account
another

"of thine

honourable position,
I

will

pull out

"tooth also, and

"the

will

not charge thee any

more than

ZMzay
a diseased tooth
Q2

CCCCLXXVII. Another man had

124

THE LAUGHABLE STORIES OF BAR-HEBR^US.

which made

his

mouth

to

smell badly, and

w^ent to the tooth-drawer

and had opened

his

when he mouth

and exhaled the

foul smell, the

handicraftsman said to

him, ''This matter doth not belong to

my

handicraft but

"to the trade of those w^ho cleanse the sewers."

CCCCLXXVIII.
a hole in
it it

certain

woman

took a kettle with

/'Mend

and she said to him, it he smeared a little clay over and into the hole and blackened it with soot and gave it back to her. And when the woman had taken the kettle [home], and had filled it with water [and set it on the fire], the clay melted away as the water began to boil. Then straightway she took the kettle and went back to the blacksmith and said to
to the blacksmith,
for me."

And

having taken

him,
"as

"What
it

hast thou done.^

I

Behold, the kettle

it],

is

just
is

was [when

first

brought

and the hole

"unstopped."
"hast put

The

blacksmith said to her, "Perhaps thou

in it?
I
it,

some water

thought that thou wishedst

but since
it

"to put bran or herbs into

is

water that

'thou wouldst put in

it

get thee to some other craftsI

him mend it." CCCCLXXIX. Another man who was a sailor, saw a man riding a horse, and noticed that he worked his legs as he did so; and he said, "Glory be to Thee, "O God, the legs of this man are his rudders!" CCCCLXXX. Another man was gathering up dung [for fuel] and he said, "How beautiful is that which "David" saith, Man in his honour hath no understanding, "but resembleth the beast and is like thereunto." And when a certain rich man heard him he said unto him, "What now, is this honour of thine whereby thou hast
is

"man who

more

skilled than

am, and

let

Psalm

xlix. 20.

STORIES OF

MEN WHO FOLLOWED DESPISED HANDICRAFTS.

25

'^understanding, which causeth thee to be dissimilar

^'unlike the

and

beast? For, behold, thou art occupied with

all

"the

dung of beasts

the days of thy

is

life."
I

The man
eat of the

said to him,

"My

honourable estate
I

that

"labour of
"as thou."

my

hands, and that

ask no alms from such

a lamp in
it

CCCCLXXXI. A
said to him,
"all

certain
it

shopkeeper

lit

the day time and set

before him, and

when

was

"Why

doest thou this?" he replied, "Behold

the shopkeepers around

me
me,

are buying and selling,

"but no

man cometh
blaze before

nigh unto me.

And

thought that

"perhaps folk did not see

"made a
out,

me

that they

and therefore I have may do so."

sell

CCCCLXXXII. Another man

saying,

wishing to

rue cried

"Take ye of

this

honey; take ye of this

"sweetmeat."

And

a certain

man drew
at

nigh to him

and
"to

said,

"I

have a sick person

bitter rue,

buy some
this

for this

home, and I wish is what he longeth

"for; hast

thou none?"

The

seller said to him,

"Take
bitter

"some of

which

is

before me, and do not believe

I

"my

words, for every bit that

have

is

more

"than the vinegar in

my

shop."

CCCCLXXXIII.
" venture

certain cook' cried out about the

roasted meat which he had before him, saying, "Perad-

ye would wish
is

me

to prolong

my
oil

praises of

"the meat which

before you?

Whosoever eateth of
for

"my meat once

will

not [need] to buy

will

seven

"days by reason of the grease which

run from him."

Another man went to a certain man market and asked him to lend him some money, and he said to him, "At thy command will I withhold
in the

CCCCLXXXIV.

rd4'=x^=Kl*xri^^=Arab.

^Uk

126

THE LAUGHABLE STORIES OF BAR-HEBR^EUS.

"nothing from thee,"

to bring

And he commanded

his servant

him a bag of zuze, and a pair of scales, and a mirror, and he weighed out to him the amount which he required. And when he had taken the money the man of the rriarket put the mirror into his hands, and
said unto him,

"Look, now, at thy face

in the

mirror

"and see how joyful it is on the day whereon thou "borrowest money and receivest it. Take care, now, that "thy countenance be thus gladsome, and not gloomy "on the day whereon thou must pay it back." CCCCLXXXV. A certain merchant having bought
a crate
it

full

to

his

some one to carry home with him, and when a certain youth
of glass vessels wanted
it,

came
"thou

to carry

he said to him, "Take

will

"hire of me,
shalt

and
live

and ask no teach thee three counsels whereby

it,

nobly."

And when

the youth hath

shouldered the crate and had gone one third of the

way he
"This
is

said to the merchant, "Teach me, now, one of

"the three counsels."

And
If

the merchant said to him,

any man say unto thee, 'Hunger him never a whit." And when the youth had gone one half of the way, he said to him^ "Tell me, now, the second counsel." And the merchant said to him, "If any man say unto thee, 'It is *" better to walk than to ride,' believe him never a. whit." And when the youth had come to the house he said, "Teach me, now, the third counsel." And the merchant said unto him, "If any man shall tell thee that he hath "found any man who will carry a load for hire less than
one of them:
than
"'is better

satiety,*

believe

"thine, believe

him never a

whit."

Then

the youth cast

the crate upon the ground and the glass vessels which

were
dust,

were broken to pieces and crushed and he said to the merchant, "If any man
in
it

into

saith

STORIES OF

MEN WHO FOLLOWED DESPISED HANDICRAFTS. 127

"unto thee that a single glass vessel remaineth unbroken

*'among these, believe him never a whit." CCCCLXXXVI. certain tax-gatherer having fled

and hidden himself from the king found that his blood had become heated and excited in him, and he said unto him in whose house he was hidden, "Go to such
"and such a blood-letter and mention
"presence;
if

my name

in his

he abuseth

me

say nothing further to him,

"but

And
letter in

he speaketh well of me bid him come to me." the man went and did thus, and he took the bloodif

and brought him to him; and when he had gone he saluted the tax-gatherer with respect and behaved

graciously to him.

And

the tax-gatherer said to him,

"Cup me on the back of my neck," and when he had cupped him and had let blood and wished to depart, the tax-gatherer took out a dinar and gave it to him; and the surgeon took the money and went and told his son. Then the son rose up and went and knocked at the door and entered the chamber of the tax-gatherer and said to him, "I hear that thou hast been cupped "on the back of the neck, but thou didst not require
"this, for it

should have been done on thine arm."

let

Then
blood,

he cupped him on the arm and

out

some more

and as he was going out the tax-gatherer gave him a dinar also and he went and told his son-in-law. And this man came also and knocked at the door, and he entered the chamber of the tax-gatherer and said to him, "Thou didst not require cupping except on thy "legs." Then the tax-gatherer being afraid that [if he refused to allow it] the man would be angry and go forth and betray his hiding-place, said, "Do as thou advisest;" and when he had let out some blood and wished to go the tax-gatherer gave him a di7iar and
;

128

THE LAUGHABLE STORIES OF BAR-HEBRyEUS.

no man about the house where he was.
to pass that,

bade him

tell

And

it

came

when

the tax-gatherer had

meditated a short time, he rose up and went to the king, and told him his story, saying, ''These cursed vil-

wanted to let out and suck all my blood by their ''cuppings; draw thy sword now, and slay me, and I "shall escape from [my] trouble." And when the king heard this, he laughed and forgave him all the money which he owed him.
"lains

LAUGHABLE STORIES OF ACTORS AND COMEDIANS.

^ CCCCLXXXVII.
"When
"he should
lift

To

a certain comedian

a cock riseth up in

was said, the early morning hours,

it

"why doth he hold one

up both

foot in the air?"

He

replied,
fall

*'If

feet together

he would
said,

down."
it

CCCCLXXXVIII. Another comedian

"only those that are
"to enter Paradise, as our

"If

be

weary and heavy-laden who are Lord said\ there is nothing

world
is

"that

who

will

go

in before the harp, for in this

trial
is

"he endure th

much
old he

and

tribulation.
is

His throat
smitten,

"squeezed, his ear

twisted, his belly

is

and

"when he

is

thrown

into the fire."

said,

CCCCLXXXIX.
"used to say to me,

Another actor

"When

was

"young and was learning the actors art, my master *Take heed and learn well how "'thou mayest become used to do the exact opposite
"'of the
"'say,
if

words which are spoken to

people say unto thee,
thee.

thee,

that

is

to

Go, thou must come,

"'and

Come, thou must go.' "And in the morning he himself used to say, 'Good And "evening,' and in the evening, 'Good morning.' "it came to pass one day that having been into the "king's presence and made him laugh, the king com"manded them to write him an order on the Treasury
^

when they say unto

St.

Matthew

xi.

28.

30

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

give him a thousand pieces of

'to

silver.

Now when

"he had taken the paper he came out to

me and gave

saying, 'Collect [the money] for me/ And *'it to me, straightway and soaked the paper in water, *'I went I had brought it to him it was torn into when "and

"shreds;

and the guards would not

in

let

him go

into the

"king's presence again

order that he might

give

"him another order. Then, being greatly wroth, he said "to me, 'Go then utterly to perdition, for thou hast no "'longer any need of me.'" CCCCXC. Another actor used to say, "With one "small experiment I can vanquish the believer who saith "that everything, both of good and of evil, cometh from "God, and that man hath no power to do anything of "himself." And when it was said to him, "How is this.'^" he said, "I will lift up my hand over a man's neck,
"and
"not?
I

will
If

ask him,
saith,

'Am
if
I

able to smite thy neck, or

he

'Yes,'

behold he hath repudiated what

"he confesseth; and

"and shew him that

said,
"I

he saith 'No,' I will smite him have the power to do so." CCCCXCI. Unto another actor who was lame it was

"What

is

the cause [of thy lameness]?"

He

replied,
I

wish to go forth into the country to-morrow, but

get far
if

"shall not

a thorn run into

my

foot."

CCCCXCII. Another actor said, "I and my brother "were twins, and we both came forth from the womb "at one time. He hath become a merchant whilst I am
"a wandering beggar.

How

then can the opinions of

"the astronomers be held to be true? This proof alone

shew their falsehood." CCCCXCIII. Another actor was eating his supper with his friend, whose wife waited upon them, when straightway there fell in front of them a pebble from
"is quite sufficient to

LAUGHABLE STORIES OF ACTORS AND COMEDIANS.

the roof, and then another and another.

And

looking

up he said
"see
if

to his

handmaiden, "Go up to the roof and

the sun

tarried for

and having gone up and a season, she came down and said, "Yes."
hath set;"

His friend then said to him, "Didst thou not

"the sun

know

that

and that darkness reigned?" And he how could I help knowing it? "But unless I had made the girl go up with some such "excuse as this to those who wanted her, they would "never have ceased calling her and making signs to "her to go up. Dost thou understand?" He said to him, had
set

answered, saying, "Yes,

"Yes,

understand."

CCCCXCIV.

Whilst another comic actor was

certain

in

the

company of a judge, a
ful,

woman came

in

with

her face covered, and her eyes, which were very beautialone were
visible;

and she began to weep and

to

make

railing accusations against her adversary.

the actor said to the judge, "Believe [me], this

"is

And woman

an evil-speaking person, but her eyes proclaim her

"to

be suffering oppression."
at great

And

having spoken further

flat]

and

length she uncovered her face, and be-

hold she had on her face a most hideous nose [as

as a sixpence;

and when he had eyed her

"Nay,

closely the

actor said to the judge,

my

lord,

although her

"eyes shew that she

"testifieth that

is

an injured woman, yet her nose

liar

"and she

is

and an abominable person, not worthy that any man should shew pity
she
is

"upon her."

Another actor whilst eating with his meat before he could do so, and ate it, and he said to them, "Take heed, now, for the Law commandeth [you, "saying], 'Honour thy father and thy mother,' now, as
children at table [observed] that they seized their
R2

CCCCXCV.

132

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

"far as

am

concerned, ye

may

curse

me

a thousand

"times; but do not then take a morsel of

"I

meat before

have done

so."

CCCCXCVI. Another
"comic actors resemble?"
"left

actor

was asked,
replied,

He

"What do "A man whose

hand is filled with filth, and [who hath] his right "hand [stretched out for] alms, and [who saith] *yes,' and "'no?' If ye do not^ say to him 'Take,' he causeth
'

"pollution^."

CCCCXCVII. Another actor having taken money on loan from a certain man denied [that he had done
and having been brought before a judge, the judge said to the owner of the money, "Hast thou "any witnesses?" And the lender said, "No." The judge said to the actor, "Swear now to me that thou hast "not received the money," and the actor replied, "If "thou wilt allow it, prithee let my brother swear for
so],

"me, for
"thing."

know

certainly that he hath not taken any-

CCCCXCVIII. Unto another

actor

it

was

said,

"Dost

"thou wish that a dinar might be given to thee now?"

And he

said,

"Yes,

only stop them from giving

sticks."

me

"twenty stripes with

"Why?" He
"children of

said to

The people said to him, them, "Because I know that the

going about in Sebastia

men

of this age never give for nothing."

CCCCXCIX. Another actor was

(i. e,,

Siwas) in the winter season dressed in a

new

flaxen

garment,

"this tunic of thine

and a certain man said to him, "Give me and thou wilt still have thy cloak,

"and thy Christ commanded thee to give both thy tunic

jx*^^2W or \TQi

Supply some word

e.j

like

Read

f^ ^K'o.
you."

2 /.

"If

you

will

not give

me

something

I will

throw

dirt at

LAUGHABLE STORIES OF ACTORS AND COMEDIANS.

33

And he
''me

"and thy cloak to whosoever asked thee for them\" replied, ''Let the mind of Christ be far from

on

this matter!

For

this

commandment was

[not]

"given by

Him

to the people of Sebastia in the winter

it

"season, although

may have been given

summer
season."

to the people

"of Palestine in the

D. Another actor was quarrelling with a shopkeeper

called Zakron,

who

said to him, "Art thou not

ashamed

me? Thy mother was like a sister to me at the when thou wert a child among us." And being much offended the actor went to his mother and said to her, "My mother, knowest thou Zakron the shop"keeper?" And she said "Dost thou mean Zakron the
"of

"time

son of Isaac?"
"the

And

the actor said,

in

"Now
said,

believe that
did imagine

man

did not

lie

what he

"that thou couldst never have

known

him, but behold,

"thou hast
DI.
"istud

known his father also." Mimus alius interrogatus, "Quis tibi foramen perfossit quod in ano geris?" respondit, "Idem qui
tuae

"matri

duo foramina, alterum

in parte anteriore,

"alterum a tergo."

Another actor went into his house and found a man with his wife and the door wide open; and he
DII.

said to the man,

"What a

senseless

dolt thou art to

"imagine that this

"in sense?"

woman

doth not know the difference

thou
in reality thus

"between good and

evil; art

wanting

DHL Another actor saw his wife halfway up a ladder, and swore that he would never again have any more to do with her, whether she came down or whether she went up. And when the woman heard this she threw herself down from the ladder on the ground,
^

St.

Matthew

v.

40.

34

THE LAUGHABLE STORIES OF BAR-HEBR^US.

and
'not

said,

''Behold,

did not

go

up,

but

fell

down."

come down, and I did Her husband said to

certainly

her,

"Believe me,

if

only the people of the city were

hire thee

"acquainted with thee they would

"to teach

DIV.
to

When

him,

them cunning ways of making their decisions." another actor was drunk his wife said "I wish to God that He would make the

"drinking of wine abominable in thy sight."

said to her,
**meats,

And he

"And I also wish that he would make sweetand cakes, and dainty foods abominable in thy "sight, for behold thou hast ruined my house by the "buying of flour, and dripping, and honey." DV. Mimus alius quidam deformem quamdam viduam
uxorem duxerat
regessit,

interrogatus,

"Qualis

sit

ista femina,"

"Vaginae latitudine aream Arani' refert, frigiautem Montem Libanum." DVI. Another actor was asked if it were possible for a child to be born to a man seventy years old, and he replied, "Yes, if he hath a neighbour handy aged thirty."
"ditate

DVII.

The

wife

of another actor being with child

said,

looked at her husbands ugly face and

"Woe

is

"me

if

the child which

carry in

my womb

resembleth

"Nay, but woe be to thee if he resemble me, for thou shalt no longer eat "doth not
"thee."

And

he

said,

"my

bread, and

will

send thee away to him

whom

"the child shall resemble."

Another actor saw a Jew who had become a Christian and who was not leading a very good life, and he said to him, "O thou who didst provoke Moses "to wrath, and who dost not please Christ, go now to *'Muhammed. Perhaps, however, thou wilt die on thy "first coming to him, and before thou hast time to
DVIII.
* /.^.,

Oman orAraunah.

See

Samuel xxiv. 16;

Chronicles xxi. 18.

LAUGHABLE STORIES OF ACTORS AND COMEDIANS.

35

"provoke him to wrath, for

know

that

if

thou wert

"converted to him for long thou wouldst anger him/'

DIX. When the neighbour of another actor wanted from him a spoon, he said, "I only wish that we had "something which we could eat in our fingers." DX. Whilst another actor was eating fish and milk "Art thou not afraid to put milk it was said to him, "and fish into thy stomach together?" And he replied, "How can the fish be sensitive to the milk seeing that "he is dead already?" DXI. Another actor was quarrelling with his wife whom he wished to put away from him, and she said to him, "Remember the very long time wherein we have lived together." And he said to her, "Believe me, thou hast "never committed any [greater] folly than this, for thou "hast tarried too long with me, and behold I am sated "with thee, and I hate thee." DXII. Once when it was winter another actor said
to his wife,

His

wife

said

"Make me a key, for I greatly desire it." to him, "Whatever stores have we

"which need [locking up withj a key?"

And he

replied,

"The

coldness of the air

will

which

will freeze

them, and

"behold the place

DXIII.

be ready for the time when

salt,

we

"prepare flesh and vinegar ^ and

and wood."
into

As another

actor

was going

a place

where there were some drunken men they struck him, and when it was said to him, "Why dost thou not "curse them?" he said, "They are drunken men and "would not understand curses, and therefore I am not "going to waste my abuse upon them in vain." DXIV. Another actor went into his house and found
^

For T<lixM read

r<lijJ.

136

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

and he went and hung His wife said to

a sieve laid upon his couch,

him,

himself up on the peg in the wall.

"What

is

this?

Art thou possessed of a devil?"

And he said to her, "Nay, but when I saw the sieve "in my place, I went to its place." DXV. A certain woman asked her neighbour, saying, 'Why should a man have power to buy a handmaiden
"and to
lie

with her and to do whatsoever he pleaseth

"with her, while a

woman

hath no power to do any

"such things freely and openly?"

And

she said to her,

"Because the kings, and the judges, and the lawgivers "are all men; and they have therefore acted the parts
"of advocates of their
"the women."

own

causes and have oppressed

DXVI. Another

actor went to a certain merchant

and begged him to lend him a hundred silver zuze, and he said to him, "What- wilt thou deposit with me "as surety?" And the actor said, "I have no pledge "[to leave], but I will write thee an acknowledgment, 'so that at the time of payment if I do not produce "witnesses [to swear] that I have paid thee I will swear
"[it

myself] without either reason or speech."

actor said to his servant,

DXVIL Another

"When
if
it

"thou goest on any business' and returnest,

be

"ended satisfactorily say 'Wheat,' and if not say 'Barley.'" And one day when he had gone and returned, the actor asked him, "Wheat or Barley?" and he replied, "Something quite different." The actor said, "What "meanest thou?" And the servant said, "Not only did
"they not perform the business on which
I

went, but

"they cursed

me and

beat me."

/.

^.,

Arab. J.*^.

LAUGHABLE STORIES OF ACTORS AND COMEDIANS.

37

DXVIII. Another actor heard a

man

saying to his

companion, *'When thou art travelling by night and ''wouldst that the dogs should not molest thee, shout "in their faces the Psalm wherein occur the words, '"[And save] my only one from the mouth of the dogs'.' "And he said to him. Nay, but let him also take a "stick in his hand, for all dogs do not understand the "Psalms, although there may be among them some who
"read them."

DXIX.
so,

beard of an

actor,

judge commanded them to shave off the and when the barber wanted to do
"Fill

he said to him,
him,

thy mouth with

did the judge

air."

The
blow

actor said to

"O

fool,

command,
to

"thee to shave
**a

my

beard or to teach
alius

me how
quot

whistle?"

DXX.
peperisse

Mimus

interrogatus

eduxisset

liberos, regessit,

"Deos obtestor uxorem meam saepius

quam cum ilia concubuerim." DXXI. Unto another actor who had been bitten by a dog it was said, "If thou wishest to know whether "he was mad or not, give him bread made of fine "wheaten flour; if he eateth it then he is mad." The
actor said,

f^

were to do "in the world but would bite "in this same way." DXXII. Certain men told
"If
I

this

there
in

is

not a dog

me
lies

order to be tried

about another actor

stripes

concerning some offences [which had been committed],

and the judge took him and gave him

with a
stick,

fifty

but

some time

afterwards,

when

the judge

discovered that the

men had

accused him

falsely,

he

said to the actor, "I punished thee

by mistake."

The

Psalm

xxii. 20.

138

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

actor said,

**Nay, but keep an account of my stripes "by thee, so that when I in very deed do commit some "offence, thou mayest reckon them as my punishment "and not inflict chastisement upon me afresh."

DXXIII.

Unto

another

actor

it

was

said,

"What

"sayest thou to

some cakes

fried in butter
I

The
"this

actor said,

"What am

able to say?

and honey?'' But indeed

If Moses the prophet had I know of a certainty. "gone into Pharaoh's presence with cakes fried in butter "and honey, the king would have believed his words "straightway; but since he went in with a rod, Pharaoh "is not to be blamed overmuch because he did not be-

"lieve, for

DXXIV.
hi^

he was a king and was angry." Another actor who hated the egg

plant,

havall

ing been invited by a certain nobleman, found that

meats were made therewith; and he said to the servant, "Give me some water that I may drink, that
"is,

if

there be no

egg

plant in

it."

Another actor was invited to a feast by a certain nobleman who began to eat the yelks of hardboiled eggs and to set the white of the eggs before the actor to eat. And the actor said, "May God have "mercy on the sphere wherein all exactitude is "found," that is to say wherein the yelk and the white are bound closely together. DXXVI. Another actor went to the house of a certain rich man who was sick, and enquired concerning his illness, and the sick man said to him, "Boils have "broken out upon me in a loathsome place." The actor said, "I do not see any in thy face," meaning "thy face
"is

DXXV.

a loathsome place."

DXXVII. Another

actor,

who was
let

sitting
fall

at

meat
his

with a certain miserly nobleman,

some of

LAUGHABLE STORIES OF ACTORS AND COMEDIANS.

39

food on to his garments, and the nobleman said to the servants, ''Wash the meat off his garments for him."

The

actor

said,

"Thy meat doth

is

not need
is

to
in

be
it."

**washed

off,"

that

to say, "there

no grease

actor had a wife whose face was very and one rainy and gloomy day she said to him, it "How can one use such a day as this advantageously?" He said to her, "In divorce and separation." DXXIX. Unto another actor it was said, "Is wheat "flour very dear in the market to-day?" And he// replied, "I never asked, for I only buy baked bread." DXXX. When another actor saw a man who had sore eyes, he said, "With what dost thou treat the disease "in thine eyes?" And he replied, "With the singing "of Psalms and with the prayers of my mother who is The actor made answer, "These are very "a nun." "excellent things indeed, but a little antimony is needed
ugly,

DXXVIIL Another

"with them."

DXXXI. Another
"it
is

actor said, "For six kinds of

men

him who when sing"ing is a fool; for him who reclineth at meat on his "right side; for him who eateth green herbs overmuch; "for him who drinketh of the first cup; for him who "rejoiceth in suppers; and for him who is in the habit
not

good

to drink wine: for

"of defiling his garment."

DXXXI. Another
master,

actor

was

sick,

and when

his

who was

a very foolish man, went out he asked

him,

he

replied, "I

*'What wouldst thou that I should do for thee?" very much want thee not to come into
again."

"my presence

S2

STORIES OF CLOWNS AND SIMPLETONS.

DXXXIII.
a certain

It

is

said

that

silly

fellow heard that

man was

dead, and that

"Is
it

when he saw

his

brother, he asked him,

thou that art dead, or

"thy brother?"

DXXXIV. Another silly fellow whose son was dead was much grieved, and he wished to kill himself, but
having taken counsel with one of his friends, he said, "Perhaps if I kill myself the prince will suffer sorrow

on

my account." DXXXV. The

wife of another simpleton said to him,

stupidity,"

"Thy beard has grown long by reason of thy

and he said
"for

to her,

"Reproach

me

not, otherwise that

which thou reproachest

is

that

to say "thy beard

DXXXVI. To
his
I'

another

me may happen unto thee," may grow long." man a son was born, and when

neighbours came to congratulate him he thanked

them,
"you."

and

said,

"He cometh from God and from

quidam qui cum matre sua

DXXXVII.

Stultus alius

ait, "mi mater: Cibum "enim habemus ad coeundum praestantissimum." DXXXVIII. Another simpleton went to visit his neighbour's son who was sick, and he said to his neighbour, "When he dieth, do not do as thou didst

pisces conditos edebat, "Epulare"

STORIES OF CLOWNS

AND SIMPLETONS.

I4I

"when thy other son died, for I do not remember that was invited to his funeral." DXXXIX. Another fool had two hunting dogs, one black and the other white. And the governor said to
''I

me one of them." The man said to him, "Which of them dost thou want.'^" and the governor said, "The black one." The man said, "The black one "I love more than the white," and the governor re- // plied, "Then give me the white one." And the foolish man said to him, "The white one I love more than
him, "Give

"both put together."

DXL.

certain rich

man who was

a clown

never
//

gave anything to a poor man, and he used to say, "That which God hath not given him, how can I give
"him.?"

Another simpleton said to his wife, "After "thou art dead I shall not stay with my children." And she replied, "Thus thou say est, but thou wilt not do "[what thou sayest];" and he made answer to her
saying,

DXLI.

"After

my

death thou

wilt

see the truth of

"my words."
DXLII. Another man had a pain in and being asked the cause thereof, he
"eaten largely of a
"harm."
little

his
said,

stomach,,
"I

have

milk and

it

hath done

me
"He

DXLIII. Another simpleton seeing a

fat

ox

said,

"would become a
"cloven."

fine buffalo if his

hoofs had not been

DXLIV. Unto
their

another

silly

man
said,
if

it

was

told concern-

ing the Magians that they were in the habit of

knowing

mothers

carnally,

and he
I

"The wrath of God

"be upon them.

Believe [me],

thou wert to give

me

"a hundred pieces of silver

would not do

this thing."

142

THE LAUGHABLE STORIES OF BAR-HEBR^US.

quidam quum cum virglne quam duxerat concubuisset virglnis patrem mane salutatum ivit dixitque, "Filia tua me noctu sanguine perfudit quod **credo te fraude finxisse ne quid de istius castitate duStultus alius

DXLV.

*'bitarem."
fool, who was a Jew, when his son being circumcised was said to him that was making

DXLVI. Another

" the cutting, *'Cut

^'before

him

little

by

little,

for

he hath never

been circumcised." A son having been born to another simpleton, he brought an astrologer to cast his nativity, that is, to declare the sign of the. Zodiac under which he was born; and he said to him, '*I entreat thee 'to make Hermes his sign of the Zodiac, for I have ''heard that he who is born under such circumstances "becometh a scribe." DXLVIII. The neighbour of another silly fellow said to him, "I see that thy wife is with child," and he replied, "[Yes], in a slight way and not very much."

DXLVII.

DXLIX.
when
it

certain simpleton looked

at
said,

the

moon
is
it

was fourteen days old, And when it was said "month."

"thou didst not see the
"I

and

"Blessed

to him,

"How

moon

before?" he answered,

was not

in the city
silly

DL. Another
"blind,

man

having only just come." said, "I was wishing that

at
all,

"had never created

or that

me

or that

God had been now

were cut off." DLL When another fool was passing by some fishermen, he said to them, "Are those fish which ye are
hands and
feet

my

my

"catching fresh or salted?"

DLII. Another simpleton asked his disciple,

"day did we celebrate the "Mysteries a year ago?"

"On what fifth day of the week of the And the disciple who was

STORIES OF CLOWNS

AND SIMPLETONS:

43

more simple than he, replied, "I do not know of a certainty, "but a year ago I think we celebrated the fifth day of "the week of the Mysteries on the third day." DLIII. The friend of another fool had promised to send him some grapes from his vineyard, and when he delayed in doing so, the fool put some of his urine into a glass and sent it to a physician, and said, "See
"if this

sheweth any sign of grapes being sent to

me

"during the next few days."

DLIV. Another simpleton said, "I understand everyI know even how mustard may be obtained from ''figs, and how a bottle in the shape of an acorn may "be made out of wood, but I have never yet known him
"thing,
^

"that

made

holes collectively."
certain governor set out to

DLV.

go and worship
all

in Jerusalem,

and he was hastening on with

speed
dost

that he might arrive there while the festival

was being

celebrated.

And

silly

man

said to him,

"Why

who are with thee? "Send on [in advance] and let them know of thy coming "in Jerusalem, so that they may delay the festival and "may not hurry on too fast." DLVI. The daughter of another simpleton died, and when he was asked how old she was, he replied, "I "do not know exactly, but she was born at the time
"thou
kill

the horses and the people

"when oranges were plentiful." DLVII. Another fool being mounted on an ass that would not travel under him swore that he would give him no barley that night. Nevertheless having come to his house and the evening having fallen, he said to
r^^oAs,
17.

/^

I.

e.,
1.

a rare word; see

my

TJiomas of Margd, Vol.

i.

P-

353,

144

THE LAUGHABLE STORIES OF BAR-HEBR^US.

his disciple,

"Give the ass a sack of barley, but do not let ''him know that I told thee to do so, otherwise he will *'not be afraid of me in the future." DLVIII. Another simpleton said, "I was present this "day at the burial of such and such a man." And when
he was asked, "Which of his sons is dead," he said, "There were two of them, and the middle one is dead." DLIX. Another fool said to his neighbour, "Last "night I saw a dream, and I thought that the governor "of our city was talking with thee, and that he was
"looking at me: what did he say about me?"

DLX. Another
said,

silly

man

whilst praying in Jerusalem

"O My

Lord, forgive me, that

unto me, that
it

"to Thee, give

may be forgiven may be given unto

it

"Thee thirtyfold, sixty fold, and a hundredfold, even as "Thou hast promised \" DLXI. Another simpleton visited a certain man, and
he went to
kiss his head;

but the
I

man

said to

him,

have put some grease would kiss it "even if there were pounds and pounds of dung upon it." DLXII. Another fool said, "When my brother died, my "father was very penitent," and his companion said, "Did "he kill him, or did thy brother fall sick and die?" The fool said, "I do not know, only thus did such and such
not kiss

"Do
"on

my

head because

it."

The

foolish

man

said to him, "I

"a servant of ours relate."

DLXIII. Stultus

alius

quidam
et
illi

interrogatus, "Cur non-

"dum uxorem

duxisti?" respondit, "Frater

mens uxorem
sufficit."

"duxit quae, en!

ambobus

et

mihi

Con-

clamabant omnes, '*Vae misero tibi! quo modo una duum "uxor fieri potest?" Respondit autem, "Abram respice
Compare
Matthew

St.

xiii.

8.

STORIES OF CLOWNS

AND SIMPLETONS.

45

"qui pater erat gentium

"duxisset, ipse

quomodo

evenit ut duas uxores

tamen unus ambabus suffecit/' DLXIV. Another fool said, "My father went twice to "Jerusalem, and there did he die and was buried, but "I do not know which time he died, whether it was dur"ing the
first

visit

or the
silly

last."

DLXV.

Another

man having gone

to the bath

found that frankincense was being burnt therein, and

thinking that the

smoke thereof was dust he became

very angry, and said to the man in charge of the bath, "I tell thee that when I wish to enter the bath thou "must neither sweep the room with a brush nor make
"a dust."

DLXVL When
"stolen,"

another fool was told,

"Blessed be

"Thy

ass

is

he

said,

God

that

was not upon

him."

DLXVII. Another
and
"but
said,

fool

looked up into the heavens

are

"How
art

beautiful

Thy

heavens,

O
is

Lord,

Thou

worthy of something which

more

"beautiful than they."

DLXVIII. Another stupid man became a judge, and "Forgive such and such a man it was said to him, "his offence." And he said, "I will not forgive him "until I hear that he hath fallen at my feet and kissed
"them."

DLXIX. Another

simpleton,

who was

a servant, had

ten asses which he hired to certain people, and

when

they came back to their places he took his asses and

counted them, [and found them to be]

mounted one of them came back, and as he those that were before nine; and he was angry,

ten. Then he and rode some distance and was going away he counted him, and found them [to be] and alighted and counted them

146

THE LAUGHABLE STORIES OF BAR-HEBR^US.

over again, and found them

[to be] ten.

And

he mounted

an ass again, and counted the others and found them [to be] nine; thereupon he dismounted and counted
[them],

and found them

is
I

[to

be]

ten.

"Verily there

a devil with me, for

Then he said, whenever I mount

I

"an ass
"lest
I

lose

one of them; therefore

must not ride

travelled

lose

one altogether."

Thus he
for

over

the whole country

on

foot,

he dared not mount

one of them.

quidam qui catharticum sibi adhibuerat in aedificium dirutum se contulit ventrem evacuatum; cum autem subligacula solvere voluit, tunicae ligamina recinxit ut ubi consederat ventrem in chlamydem
Stultus

DLXX.

exoneraret.

DLXXI. Now
and as they were

the son of a certain

letting

silly

man
his

died,

father

said to

him down the men, "Let him

this

into the grave, the

rest

on

right

"side, for [to

lie]

way

is

much

better and

more conto visit

I

"venient for the digestion of the food."

DLXXII.
a sick

foolish old

woman having gone

man

said unto his masters, "Believe me,

have

"become very old and infirm, and I am not always "able to go in and come out. Therefore when this "man dieth may God preserve your lives! do not "blame me if I am unable to come to his burial." DLXXIII. Another fool whose hawk had escaped

asked the governor to shut the gates of the he had caught him.

city until

quidam interrogatus, "Quot "annos natam filiam in matrimonium tradidisti.'^*' "Nescio "hercle" respondit, "hoc tamen scio me istam spoponStultus alius

DLXXI V.

"disse verendis

cum maxime

istius

lanugine

tectis.

Com-

"putate ergo quot annos natae verenda lanugo tegat."

STORIES OF CLOWNS

AND SIMPLETONS.

47

certain simple judge was asked, "What done unto the man who committeth an 'offence with a she-ass?" and he replied, ''They should "both be put to death." And the people said, "Wherein
'ought

DLXXV. A
to be

//"hath the she-ass offended, for

it is

an

irrational animal,

"and hath

no

understanding?"
sister

He
to

replied,

"If

my
I

"mother or

my

happened
of a

be the she-ass
silly

'would put her to death without mercy."

DLXXVI. The
died

son

certain

old

woman

now
woman

his

burying him.

name was Lazarus and the priest was And when he began to read the [section

of the] Gospel which begins,

"Now
and

Lazarus was dead',"

rejoice."

he
old

said,

"Lazarus

is

dead,

And

the

//

said to him,

"And why

shouldst thou not

"rejoice?

For behold,

his clothing,

and

his

bed, and

"everything which he possessed have been carried to

thy house."

DLXXVII.
I

certain

praise of a certain

made some verses in weak-minded man who said to him,

poet
I

cannot reward thee with anything which

if

possess,

"but
'it

thou hast committed any offence

foolish

will

forgive

thee."

DLXXVIII. When another

in a church,

man was praying

I

he

said,

"O my

Lord, have pity upon me,

"and pardon
"by Thy

me

the offences which

will,

will

and against Thy

another said,

have committed with Thy know-

//

"ledge and without

Thy knowledge."
"Forgive

DLXXIX. And
"sins

me

all

my
'

which are known unto Thee, and those which

"are not."

DLXXX.
^

Another simpleton said when the rain

fell

See

St.

John

xi.

14.

T2

148

THE LAUGHABLE STORIES OF BAR-HEBR/EUS.

Upon his grain crop, *'0 Lord, dost Thou know how "much wages are due unto Thee that Thou waterest
*'this

my crop?" DLXXXI. Stulto cuidam

meienti, stultus aHus,

"Quam

"ingentem penem habes!" ait, "quo modo, quaeso, istum Reglsset alter, "I istud domi meae "portare vales?"
"dictum:
ibi

enim assidue maledicor quia tam parvus

silly

sit."

DLXXXII. Another
coins in the plain, and

man

buried

some zuze

made

a fragment of a cloud a

mark of the place where it was. And some days after he came to carry away the money, but could not find
the place to do so, and he said,
// ''zuze

"Consider now; the

were

in the

ground, and they must have been

people.

"carried

away by some
is

"cloud which

in

the sky?
is

For who can steal the And what arm could reach
one worthy to be wonderinto a vessel

"thereunto?

This matter

"ed

at."

DLXXXIII. Another simpleton looked

"is

of water, and he went and said to his mother, "There

a thief in the vessel."

in

And when

his

mother came
face in the

and had looked

//

also

she saw her

own

water by the side of that of her son.

to her son, "Verily
it

And
is,

she said
besides,

is

thief,

and there
stand

"a whore
"that they
"call

with

this

cursed fellow;

thou here
until
I

may

not

come out and escape

can

the neighbours."
silly man remarked concerning man who was a Sodomite, that

DLXXXIV. Another
a certain lascivious

even more than Lot he was the prince of Sodomites. DLXXXV. Another simpleton was asked, "How rf**many days' journey is it between Aleppo and Damas"cus?" and he replied, "Twelve; six to go and six to "come back."

STORIES OF CLOWNS

AND SIMPLETONS.

49

DLXXXVI. Another
which were
"will [any]
''[thus]

silly

man looked
said,

at the chickens

in his

house and

'*0 chickens,

when

man become
will

sick that he

may

eat you and

will

ye be saved from the knock on the head

receive?"

"which ye

DLXXXVII. Another
voice,
said,

simpleton was running along

on the heath and crying out certain words with a loud and when he was asked why he did thus, he
"I wish to know how far my voice will reach." DLXXXVIII. Another silly man, when asked by his

friends to lend

them a

saddle, said, "Believe me,

it,

have
wait
/^

"only just

now

alighted from
it

perhaps ye

will

"for an hour in order that

may have some

silly

rest."

DLXXXIX. When

the wife of another

child,

man was

about to bring forth a

he said to the midwife,

"Get me a son, and I will give thee a dinarr DXC. Another fool when about to buy some snow took a piece of it and tasted it, and he said to the seller, "If ye have any that is colder than this shew it "to me," and when the seller had shewn him another piece, he asked, "How dost thou sell this?" and the seller said, "This latter kind I sell by the carat; but "the former kind I sell either in the lump or by the
"piece."

If

Then

the fool said, "In that case

will

take

"a
'*of

little

of the latter kind for

my own

use,

and some

the former kind for the people in

my

house."

DXCL Another silly man when told by the physician, "Squeeze the juice of two pomegranates [into a vessel] "with the pulpy parts of them and drink [it]," said, "How much pulp am I to put with them?" DXCII. y\nother fool ha/ing bought a handmaiden
[found that] his wife was enraged, and he said to her,
"If thou dost continue to

annoy

me

in this

way

swear

150

THE LAUGHABLE STORIES OF BAR-HEBR^US.

*'by

God

that for a whole year from

now

will

have

''nothing

more

to

do with

thee."

and seen
((he
"it
is

DXCIII. Another simpleton, having looked at a mirror his face therein, laughed, and being asked [why
did so]
said,

"I

am

astonished
afar
oif,

at

m.y

face,

for
it

beautiful

[when seen]
silly

but

when near

"is not."

DXCIV. Another
"I

man was
replied,

asked,
"I

"How many
not,

"years old art thou?"

He

know

but

have heard my mother say that I was born before "the grapes were ripe, 'and', said she, 'thy brother is "older than thou by two months and half a year.'" DXCV. Another fool owned a house together with some other folk, and he said one day, "I want to sell "the half of it which is my share and buy the other "half, so that the whole building may be mine." DXCVI. Another silly man bought a piece of meat and gave it to his servant, saying, "Take this home "and tell them to boil it for me with some rice." The servant said, "They have no wood there," and the man said, "Very well, then, let them boil for me pearl-barley "and rice in equal parts." DXCVII. Another simpleton, whose daughter had y fallen into a well, said to her, "Do not move from "where thou art until I bring some one to draw thee up." DXCVIII. Another silly man having been asked about his birthday, said, "I was born on Hosanna Sunday, "two weeks after the Feast of the Resurrection." DXCIX. Another stupid man said during his prayers, "O Lord, my God, pardon my mother, my sister, and "my wife." And when he was asked, "Why dost thou "not mention thy father.-^" he replied, "Because I was "a child when he died, and I did not know him."
^^

STORIES OF CLOWNS AND SIMPLETONS.

DC. Another simpleton when praying

**Lord, give
''I

said,
silver,

''O

my

me

five

thousand pieces of

so that

give one thousand of them to the poor; and that Thou art not certain [about me] give be .*4f it "me four thousand and do Thou Thyself give the
"other

may

thousand with Thine

Own

hands into

theirs."

DCI.

Another
ill

silly

man having gone on

a journey

to carry on his trade wrote to his father, saying, "I

"have been
"any one

with a very grievous sickness, and

if

my place he would not "have been able to live." And his father made him answer, saying, "Believe me, my son, if thou hadst died "thou wouldst have grieved me sadly, and I would
else

had been

in

"never have spoken to thee again

"of

in the

whole course

my

life."

Another simpleton on being asked what he had learned at school replied, "Arithmetic;" whereupon some people said to him, "If four pieces of silver be "divided equally among three men, how much will each And he said, "Two of them will receive "receive?" "two pieces of silver each, so that there will be twice "two pieces of silver for the three of them." DCIII. Another silly man was carrying on his shoulder a little boy dressed in a red gown, and forgetting all about his being there, he began to ask the folk, saying, "Who hath seen a boy dressed in a red gown?"
DCII.

And when

it

was said

to him,

"

Peradventure

it is

this
.

"boy who is on thy shoulder," and he had lifted up his head and seen him, l>e struck him, saying, "O son "of adultery, how many times have I told thee that

"when

am

carrying thee thou art not to go

away

"from me?"

DCIV. Another simpleton was

sitting

in

a boat on

52

THE LAUGHABLE STORIES OF BAR-HEBR/EUS.

the sea, and he had a few zzize in his hand. And as he looked, he saw on the garment of one of those who were with him an orange, and he stretched out his hand and laid hold of it with his two fingers, but wishing to throw the orange into the sea he threw the zuze instead, and kept fast hold on the orange. And when he was rebuked for doing this, he said, ''I was ''afraid that it might run away and stick in our gar**ments again."

DCV. Another
which men were
his

fool

seeing an Arab minaret from

calling [the people] to prayer, said to

companion,

"How

very

tall

the

men who

built this

''minaret

must have been!"

it

His friend replied,

"O

"silly

man, how could any

built
first

"They
"it

of

all

man be as tall as this.'^ on the ground, and then set

husbandmen
and
if

up [on

its

end]."

DCVI.
"laid

Certain

stupid

governor and began to

came to the complain, saying, "The taxes

thou canst not

upon us "diminish them The governor "me to do fpr

are too heavy,

we must

leave [our lands] and go away."

said to them,

"What now do ye wish you?" and they replied, "We wish that
fifth

and that thou shouldst "not take tithe from us, for we cannot pay tithe." The governor said to them, "Your wishes shall be carried "out," and so this custom came upon them even to this day. DCVII. Another fool said, "I saw a man with a "long beard who was riding upon an ass which he "was beating, and he said to him, "O cursed one, if "thou didst not wish to be ridden why didst thou be"come an ass?"'
"thou wouldst tax us one
' Var. "was asking in the market^ ^Has there not passed before you a red old man with a red helmet on his head?'"

STORIES OF CLOWNS

AND SIMPLETONS.

53

DCVIII. Another simple man, when he saw his crop lying flat before the violent wind and hail, looked up
to heaven

and

said,

*'0 Lord,

Thou commandest
this

the

"children of

men

neither to do evil nor to do

"to each other, but

what sayest Thou to

harm work of

"Thine? But who can judge Thee because

Thy deeds

"do not correspond to Thy words?" DCIX. Another fool had a son who had put his head outside the window and a hailstone fell upon it,

whereupon he cursed him that had struck him. Then his father struck him and putting his own head out of the window looked up to heaven and said, "O my "Lord, blame him not, for as yet he knoweth Thee not." DCX. Another simpleton, whilst washing his hands, said, 'I have tried my hands, and if I were to wash "them a thousand times they would not be clean, unless "I washed them twice." DCXI. Another silly man went to visit a man whose son was dead, and he began to say, "Blessed be God;
"I

thank

God

for

His goodness."

And

the people

who

were there present began to rebuke him, saying, "Why "speakest thou in this manner?" He replied, "Because "I heard that some one belonging to him was dead, "and since it is his son there is no [cause for] trouble, "for so long as he liveth he will be able to beget one
"son after the other."

DCXII. Another fool went to a grammarian that he might teach him to speak correctly, and when he had read with him for nigh upon a year, he asked 'the grammarian, "Do I pronounce siisya with a tsadhe or
"with a semkathl''''
^

I.
ts

e.,

the fool could not distinguish between the sounds of s

and

after nearly a year's study.

154

THE LAUGHABLE STORIES OF BAR-HEBR^US.

DCXIII. Another nobleman was a silly man, and once when he was travelling along the road in company with some other folk, he said to them, "Leave
'*me for a short time, "to myself."
for
I

want

to say a few

words

DCXIV. Whilst another

their prayers,
/)

simpleton was saying his

but Christ was crucified

prayers in the church he heard the priests saying in

"Adam

sinned,
said,

"to

redeem him;" and he

"This

is

not justice, for

"he that committed the sin should be the one to be

"crucified."

DCXV. When

another

silly

man was

cracking an

almond the kernel slipped away out of his hands, and he said, "Glory be to Thee, O God, for even the "kernel of the almond trieth to escape death." DCXVI. Another fool stood on the sea-shore and y said, "Glory be to Him that created the sea out of
"dry wood."

DCXVII. The son

a young dove, and
"resemble,
to
its

of another simpleton shewed him

said,

father or
is its

its

him,

"Which

"Look, father, which doth it mother?" His father said father or mother? This male
said,

"or this female?"

DCXVIII. Another simpleton

"courses of
"that
I

"I love the dis-

Mar Jacob' very much

indeed, so

much so

said

His companion "But why art thou not blessed by the "Holy Gospel?" and he replied, "The Gospel is good, "but I have found by experience that Mar Jacob helpto

am

blessed by him every day."

him,

"eth me."

DCXIX. Another
___
*
.

fool

went
.

into

a new house and

/.

e.,

Jacob of Edessa; he was born about A.D. 640 and died

Sth of June A.D. 708.

STORIES OF CLOWNS

AND SIMPLETONS.

55

was walking round about

said,

in it

when
I

the owner thereof

[or not]?"

"What
said,

sayest thou;
is

have
fault:

built well
in
it

He

''Everything

beautiful
its

except the
so narrow

"latrine,

which hath one

certain

door
it."

is

'that a table will

not go through

nobleman who was a fool had got possession of a village, and he sent to those who were over it, saying, "Do not let the husbandmen sow "their fields any more with seed of the downy thorn "or with the pips and stones of fruit, because not a "quarter of it cometh up; but let them sow it with "pure seed, and let the poor sow grass seed likewise "without the pips and stones of fruit."

DCXX. A

Ua

STORIES OF LUNATICS

AND OF MEN POSSESSED OF

DEVILS.

DCXXI. They
fac
*'fat

say that a certain demoniac saw a

nobleman and he said to him, "O thou who art as as a pig, if the devil which is in me had been "alive in the time of Christ, he would never have left

"thee and entered into me."

DCXXIL When

it

was said

to

another demoniac by

a certain nobleman, "Knowest thou me? he said, "Yes, "I know thee, and I know thy brother." The nobleman
said to him,

"Who

is

my
is

brother?"
is

And

he replied to
hast neither

him, "Thou, even as one

"root nor stem," that
"descent."

who

like him,

to say,

"Thou

art not of noble

DCXXIII.

When

another demoniac went to the house

of a certain nobleman he offered him some bread only,

)(

and the demoniac went out refusing this and saying, "I "will come to thee on the day of the feast when some "meat may be found with thee." DCXXI V. Another demoniac said, "I went into a "hospital and saw a demoniac who was in fetters, and "I thrust out my tongue at him and rolled mine eyes. "And when he saw me do this he looked up to heaven "and said, *Glory be to Thee, O God, for one whom "'the physicians have left free, and for one whom they
"'have bound.'"

STORIES OF LUNATICS

AND OF MEN POSSESSED OF

DEVILS.

5J

Another demoniac went round about the "He that would be an excellent man, For when he "let him learn that which I know not. "saith, 'I know not,' men will teach him to know; and
market, saying,

DCXXV.

"when he

saith,

'I

know,' those
is

who ask

questions will

"prove to him that he

"questions."

ignorant by means of hard

DCXXVI. Another
a man, threw him
him, him.

demoniac, having laid hold upon

when

certain folk

down under him and was choking came and rescued the man from

And when they were beating him they asked him why he did this, and he said, "If he did not wish "to be choked why did he fall under me ? And he did
"not suffer for a

moment

in

my

hands."
said,
"I

DCXXVII. Another madman

wish to eat

"sweetmeats and dung," whereupon certain folk who heard him, said, "Let us bring both to him, and we
"shall see

how he

w^ill

eat them."

And when
"I

they had

brought them to him he began to eat the sweetmeat

and
"eat

left
is

the

dung where
a

it

was, saying,
if

suspect that

"there
it

poison in this dung, but

doubt,

ye wish
eat

me

to

without
I

do ye

also

a portion

"thereof and

will eat the

remainder."
to a polished

DCXXVIII. Another madman went up

pillar

and

said,

"up to the top?"

"Who will And when

it

give

me

a zuza

certain folk

for going had given him

,

the zuza, he took

and the people

and said, "Bring me now a ladder," "Did we agree with thee [to climb "it] with a ladder?" The madman said, "Ye certainly "did not agree with me to do it without one, ye only "stipulated that I should go up." DCXXIX. Another madman said to a certain teacher, "What manner of words are these which are uttered
said,

158

THE LAUGHABLE STORIES OF BAR-HEBR^US.

**in

the Gospel,

'If

they persecute you

in

one

city,

flee

"'to another?' and, besides, if they shut

"can he escape?

up a would have been right for our Lord "to give the command, 'They shall bind in chains no "'man, neither shall they shut him up.'" DCXXX. It was said unto a certain lunatic by the demoniacs, "Number for us the demoniacs that are in "Emesa." And he replied, "I cannot count the demoniacs "because they are so many, but I can count the men
It

man how

"of understanding
"so few."

who

are

therein

because they are

DCXXXI.

certain lunatic put on a skin cloak with

the hairy side outwards,

and when people asked him why he did so, he replied, "If God had known that it "was better to have the hairy side of the skin cloak "inwards. He would not have created the wool on the
"outside of the sheep."

DCXXXII. Another
"thy native land?"

lunatic

replied,
I

when asked "Where is "The place where I was

in the

"born was Sinjar', and

was reared

Monastery

"of Mar BehnamV' because in the majority of cases demoniacs were accustomed to be carried there bound in fetters, so that they might be benefited by the

power of the

saint.

DCXXXIII. Another demoniac being very mad used

to strike people,

and a certain man rose up and took a stick and beat him severely. Then the people began to say to him, "Let him alone, for he is a demoniac "and doth not know what he doeth," and when the demoniac heard this he said to them, "Make him to "understand about God, for he knoweth Him not."
*

city in the

mountains about four days* journey east of Mosul.

ff.

See Hoffmann, Ausziige, p. 17

STORIES OF LUNATICS

AND OF MEN POSSESSED OF

DEVILS.

59

DCXXXIV.

certain

man

said unto

a demoniac,

"Take four pieces of

"two things which
"take
I

"place in the royal crops."

and go and reap in my replied, "There are cannot do by myself, that is, to
silver,

And he

money and

to reap; but let

me

take the

money

"and do thou go and reap, so that the labour

"easy both for thee and for me."

may be

DCXXXV.

Dixit alius quidam a

daemone

obsessus,

"Proxima nocte somnium mihi obvenit partim verum, "partim falsum." Quaestum est de eo, "Quid vis di"cere?" et regessit, "Dormiens cum pulcherrima puella "coire visus sum: experrectus autem intellexi me coiisse "non tamen cum puella."

DCXXXVI.
heaven and
said,

Another

demoniac

lifted

his

eyes

to

"Should the understanding

One do

thusi^

work of a wise being? Thou, [O God] "hast created a multitude of men, but, behold, Thou "killest half of them by hunger. How much better
this the

"Was

"would

it

have been

if

instead of every hundred souls

"Thou hadst made one, for then all men could have "lived happily and in abundance. It is meet that a man "should multiply those who are supported by him in
"proportion to the food which he hath."

DCXXXVII. Another demoniac was very

interpreting

skilful

in

dreams in his madness, and one day a certain nobleman said to him, "I saw in my dream as "if a great number of sparrows were fastened up the "skirts of my garments, and I made them to fly off "one after the other, but when the last one came to "escape I caught hold of it." And the demoniac interpreted the dream thus: "If thou didst in truth see "what thou say est thou must have made thy supper "upon lentiles. Cum autem dormitares pedere coepisti:

60

THE LAUGHABLE STORIES OF BAR-HEBR^US.

postremus exonerare
Cui
nobilis

*'ventrem

expetentem te
narras/'

ipsum

''cohibuisti."

subridens,

"Di te accusent!

''Mihi enim evenit

quemadmodum
said to him,

DCXXXVIII. Whilst another

and weeping
**And
it

lunatic

was

sitting

down

was

why

art for

thou sad?"

He

replied,

"Why weepest thou? "How can I help

I

"weeping?

behold the winter hath come and

to him,

have

n "no tunic." And they said "God will not leave thee
plied,

"Be not

in tribulation,

without a tunic," and he re-

"True, but last year

He

not only

left

me

without

"a tunic,
"cloth."

but also without a cloak and without a loin

DCXXXIX. Another lunatic was sitting in the market and eating baked meat, and a certain man said to him, "Give me some of that which thou art eating, so that
"I

also

may
it

eat like

thee."

He
and

replied,

"This

doth

"not belong to me, but a certain nobleman

commanded

"me

to eat

all

for his sake,

am

afraid to trans-

"gress his commandment."

DCXL. To

another lunatic, round about

together,
certain

whom a large
it

number of boys were gathered

was

said,

"Go and lie down in a "boys may go away from

place

so

that these

thee;" and he replied,

"When

"they are hungry they will depart."

and a certain Greek said to him, 'Wilt thou take a .su^d and curse
lunatic

DCXLI. Another

was a

Jacobite,

"me
'

jl^"Jacob

Burde'aya?"'

And
I

he replied,
will curse

"No,
thee

but give

the half of one and

is

"who

much more honourable than

at

and Leo^ Jacob, and to

Born
/. e.,

Edessa A.D. 154, died A.D. 222.

the Pope;

Leo

he was born about A.D. 400, and died

about A.D. 461.

STORIES OF LUNATICS AND OF

MEN POSSESSED OF
the Marcianus

DEVILS.

"these

will

also

add

for

who was an

''emperor'."

was boasting that he was a king in the time of Hercules, and when a certain nobleman said to him, "Thou art the king of podical "sternutations", he replied, "If I were what thy words "say I am, my kingdom would be greater and much "more vast than that of Hercules, because podical "sternutations are much more numerous than Greeks."
lunatic

DCXLIL Another

DCXLIII. When another lunatic was fettered in the hospital, he that filled the drinking-cup came to him and said, "Take, drink, and if thou dost not do so I
"will
plied,

beat thee with this whip."

And

the lunatic reI

"Give

it

to

me and

will drink,

although
it

know

"well that thou thyself needest to drink

"I do."

more than

was passing through the cloth-workers' bazaar when he saw a large number of men gathered together about a shop which had been broken into during the night, and he also drew nigh and looked at the place where the thieves broke through. Then he said, "Do not all of you know who did this?" and they said, "No." And the lunatic said to them, "I know, but I shall not tell you until you bring me "three loaves of bread, and two roasted heads to eat, "for I am famished; and when I have satisfied my "hunger I will tell you." And. the people said to each other, "It is not to be wondered at if he should know
lunatic

DCXLIV. Another

"[who did

wandering about the whole night "through, and thieves never hide from him, because they "know that he hath no intelligence and that he could
it],

for

he

is

Emperor of

the East A.D.

450

457.

62

THE LAUGHABLE STORIES OF BAR-HEBR^EUS.

"not identify them."

And when

they had brought the

food to him and he had eaten and was satisfied, he stood up in the breach and said, ''So ye do not know
''whose deed this is?
"children.

This
else."

is,

Then ye have all become little indeed, the work of thieves and of
left

"no one

So he

[them] and went away.

DCXLV. Another lunatic, when the boys were throwing

stones at him, ran

away from them, and

carrying a

there met

woman who was

little

little child,

him and he went

and smote the

the

child so that he nearly died.

And

woman
In

said to him,

"The wrath of God be upon

"thee!

lunatic said,

"a

little

what way did the child oifend thee?" The "O harlot, to-morrow when he hath grown more he will be worse than these."
lunatics

DCXLVI. Two
fight with

were engaged

in

a severe

each other when the guards captured them and hauled them before the governor. The governor said to one of them, "Why didst thou strike this man?" and he replied, "Manu testes meas exporrecta captabat "ut prehensum alterutrum resecaret." Judex ergo quaesivit, "Quare manu testes illius captabas?" Respondit, "Crede mihi tot habet uxores et pellices ut tale facinus
"patrare

nunquam ausus essem."

lunatic was eating dates together and when he was asked why he "The shopman weighed them out to

DCXLVII. Another
with their stones,
did
so,

he

said,

me

thus."

DCXLVIII. Whenever an ordinary man died people were in the habit of giving a 2u^d to a certain lunatic, and once when a rich man died, his relatives gave him two. And having taken the ^zlse and gone out the lunatic said to the relatives of the dead man, "Do

STORIES OF LUNATICS

AND OF MEN POSSESSED OF

DEVILS.

63

"not forget that ye have given alms to

**next

me

for

the

among you who

shall die."

DCXLIX. Another
"footed."

lunatic

asked a certain nobleman

"I

to give him a pair of shoes, "For", he said,

am

bare-

And when

the governor had given him the

shoes, he said to him,

"also

"Have a care so

that
feet,

my

head

may pray
prayer
of

for thee as well as

my
be

otherwise
availing

"the

my
of

feet

will

not

more
the

"than the

curses

my

head."

And

nobleman

commanded and gave him

a cloak also.

DCL. The

wife of another lunatic

came

to the

judge

and made a complaint against her husband, saying, "He beateth me and he starveth me." And when the judge had rebuked him for such conduct the lunatic said, "As regards the beatings which I give her she
"speaketh the truth, but in the matter of the starving
"she
lieth."

entreated him to

Then he fell at the feet of the judge, and come in person with him to the door
matter.

of his house that he might see for himself and judge

rightly
in

the

Now when

the judge

heard

[these words] he

imagined that the lunatic wished to

shew [him] the quantity of bread and meal which were in his house, so he rose up and went with him. Quum tamen ad aedium fores ventum est ingentem merdam illi monstravit quaesivitque, "Hanc per deos rem cognowas very angry and reproached himself because he had been persuaded to
the judge looked he

num And when

"scite,

istam

merdam edere

famelica valuisset?"

come with

the lunatic.
lunatic a certain

DCLI. Unto another

"standest thou
idle.^

man

said,

"Why

Behold, the prince distributeth two

^^zuze to every man."

The

lunatic said,

"Shew me, now,

X2

64

THE LAUGHABLE STORIES OF BAR-HEBR^US.

"the two zuze which he hath given thee

if

thou art

tell-

"ing the truth."

DCLII. A certain lawgiver became possessed of a and a man said to him, ''What saith the law "concerning a man who hath died and left a widow, "and a son, and a daughter, when it is found that he "hath also left behind him a thousand dinars?'' The lunatic replied, "To the widow shall come widowhood,
devil,

"to the son

shall

come the orphan's

estate,

and the

"daughter hath that whereon she can live by whoring;

"but the
"the

money shall be divided among the poor and lunatics who are not able to work."

STORIES OF THIEVES

AND OF ROBBERS.

DCLIII.

When

a certain

man s money had been

"Grieve
not,

stolen

the people said to him,

for in the
it

day
not
f^

"of judgment the wages of him

who took
"I

shall

"be reckoned [unto him];" and he replied,

"about
that,

do not know
all

but at the

moment he hath taken

my

"wages."

DCLIV. Certain man it was said to

"the

things having been stolen from a

him,

"Take refuge

in

God and

in

adorable Gospel, and

He

will

expose the thief"

The man

replied, "If the thief

had hearkened unto the

''counsel of the Gospel,

he would not only have robbed

"me, but he would also have destroyed

"thief

me and
slay,

slain

yy
'

"me; for he would have heard our Lord saying, 'The

Cometh not except to

steal

and to

and

to

"destroy ^' and

how can He

Who

counselled the thief

"thus expose him?"

DCLV. When some thieves were stripping another man of his clothes he said to them, "Leave my clothes
"on me, and
I

will

send you the price thereof with/^

"something
"fool,

in addition."

The

thieves said to him,

"O

who ever saw

the robber

who

put anything out

"at interest?"

DCLVI. Another
*

thief used only

to

steal children,

St.

John

X. lo.

66

THE LAUGHABLE STORIES OF BAR-HEBR^US.

whom
this,
*'rise

he
at

sold.
said,

And when
''I

he was asked

why he
will

did
all

he

steal

children

because they

the Resurrection,

"their children

from

I *an

"are your children,

ass

and when people demand be able to say, 'Here take them/ But if I were to steal

me

shall

whence should "when they were demanded from me

or a garment,

obtain

in

them the day of

"the Resurrection?"

DCLVII. Another thief having stolen much clothing from a certain house, the owners of the house found
out

who he was and captured him: and he began

to

entreat

them to let him go, and took an oath that he would leave off stealing. Then they said unto him, "Let "go our clothing then, and go to the Devil's per"dition," whereupon the thief said to them, "If ye "take those things away from me on what shall I live "during the time of [my] repentance? For behold, I have **sworn to you that I will not steal again, and I have
"no other handicraft."

DCLVIII. Some thieves went to the house of a certain night, and began to search for something which they found not, whereupon the owner of the house said to them, "O brave boys, that which ye seek to "find in this house by night I have looked for therein "very carefully, but have not found it." DCLIX. Another man was repeating a story of how whilst travelling along the road together with twenty men, two wicked highwaymen fell upon them and stripped them of what they had. And when it was said to him, "How could two men get the mastery over "you?" he said, "What could we do? For one of them "seized one of us and the other did the plundering; "how then could one of us vanquish two?"

man by

STORIES OF THIEVES AND OF ROBBERS.

6/

DCLX. From

one

of the

elders

Book of the

Gospels with a golden case was stolen, and he stood up in the church, and admonished and cursed him that had stolen it. And when he saw them all weeping and uttering curses with him, he said to them, "Behold, "all ye people of the village, ye all weep, men, and *'women, and children, but if your weeping be sincere,

"who

stole the Book of the Gospels?" DCLXI. When some money had been
is

stolen

from

another man, he said, "This

replied,

a sad day," and a thief

into a

^^

"Not

for

every man."

DCLXII. When another robber broke

house

and found nothing therein except a pen and some ink, he took [the pen] and wrote on the wall, "Woe is me "for your sakes! How needy and lazy ye must be."
DCLXIII. From another man some money was stolen, and he suspected that his wife had stolen it. And while he was weeping and groaning his neighbour said to him, "Weep not, have hope in God and He will "return to thee thy money." And the man said to him, ''Behold, this woman maketh no use of God, and "it will not be easy for her to return anything; and
"as for God,
"anything.'^"

whom

doth

He

fear that

He

should return

DCLXIV. Another
to the market to
sell,

thief stole

an ass and carried him

and when he was asked for how much he had sold it, he said, ''For exactly what I gave "for it: I gained nothing and I lost nothing." DCLXV. Certain thieves went into the house of another man, and took everything which they found therein, and they left nothing there except a mat; and as they were going out the owner of the house took the mat himself and went forth with them. The thieves

68

THE LAUGHABLE STORIES OF BAR-HEBR^US.

said to him,
replied,

"Where
the

art thou

going with us?" and he

"To see

house to which
hath

we

are

going

"from here, for

God

made you

to carry for

me

"my property without payment."

a house and wine whereof he was found there nothing but a jar of glad; and he took [it] and drank [it], and became drunken. In the morning the master of the house rose up and
thief

DCLXVI. Another

broke into

found him lying there asleep, and he took his upper

tunic

something to

and went and sold it in the market, and bought eat; and this he brought home and cooked and ate, and the remainder he left. Now when the thief woke up he found that the eye of day had risen, and that as he could not go forth he must hide himself until the evening. And when the evening had come the thief waited for the master of the house to go to sleep so that he might go forth; and when he had gone to sleep the thief rose up to depart, and again ransacked everything in the house but found nothing except that which the master of the house had left of his food. And this he sat down and ate, and he took [some of the wine], and drank it and made merry and did not go forth until the morning. Then the master of the house arose, and finding him still there, he took his second tunic and went yet again [to the market] and sold it, and bought some things to eat; and he brought these home, and cooked and ate of them, and what was over he left. And the thief woke up at the third hour of the day and could not, therefore, depart; so he remained until the night. Now when he was wishing to go forth once more, he found the food which had been left, and he ate it, and drank [wine], and became drunken and fell asleep. Then the master of the house rose up

STORIES OF THIEVES

AND OF ROBBERS.

69

and took his cloak and went and sold it, and thus the two of them did until the master of the house left no garment at all on the thief, not even his loin-cloth. And finally when the thief woke up and found that he had nothing at all wherewith to cover his body, he
said to himself
.'^

"Why

should

fear the master of the

For he hath eaten of what belono-s to me "house "more than I have eaten of his." Then he went, and w^oke him up, and said, "Give me something where"with I may cover myself, so that I may turn and de"part; where is my clothing.^" The master of the house
said
to

him,

"Where am
first

to

get

it

to give

thee.-*

we have spent and what we have day we ate the price of thy upper "tunic, and on the second day the price of thy lower "one, and on the third day the price of thy cloak, and "on the fourth day the price of thy loin-cloth. If thou
"Consider, now, what
"eaten.

On

the

"wert able to drink more than what thou didst

eat,

"why

didst thou not inform

me? For

did not prepare

"food for thee."

STORIES OF

WONDERFUL EVENTS AND OCCURRENCES.

that the
that

DCLXVII. They say

mind of a

certain sage

was SO wonderfully acute

he acquired the know-

ledge of the four sciences of mathematics in one year,

and that he understood them perfectly. And it came to pass that he forgot all this learning, and that his understanding was so disturbed that one day he took hold of his beard in his hand, wishing to shave off that which was superfluous: but he let go that which was below his hand and cut off that which was above it. Thus he remained beardless and he was obliged to sit in the house for a whole year until his beard grew
long again.

DCLXVIII. It is found written in a certain Hebrew book that, at the time when the prophet Isaiah was sawn asunder with a saw, a certain traveller tarried
the night
to

with

another

man.
will

And

the

traveller

began

speak to the master of the house,

imagine that

saying,

"Do

not

God

be unmindful of the

^'murderers

of the prophet, for

"in this world;"

reward them and the master of the house said to

will

He

him,

was one of those who held the saw." And it came to pass that whilst they were conversing the flame of the lamp flickered and spluttered, and the master of the house straightway put his hand out to make it
"I

STORIES OF

WONDERFUL EVENTS AND OCCURRENCES.

burn properly.

And

the flame caught hold of his fingers

now

at that time they

at

burned naphtha
his

in their
spit

lamps

and as he

once put
fire

mouth

to

Straightway the

caught his beard and

face,

on them, and

although he went and threw himself into the cistern of

was consumed. DCLXIX. A certain nobleman was sitting at table eating, and the smell of his cooked meat was wafted out into the market-place; and a poor man came and begged for a little of it. And the wife of the nobleman rose up to give him some, but he cried out to her and would not allow her to do so. And it came to pass, when the nobleman had eaten and had risen up from the table, that he rose up to go on the roof, and he fell down from the top of the ladder and died; and his wife inherited everything that he had. Then she returned to her fathers house and began to give away the old clothes of her husband, among which was a very old pillow, and one day she saw a certain poor man and gave this to him. And the poor man went and emptied out the hay stuffing that he might wash the pillow-case, and he found inside it one thousand dinars of gold. Then he took the money and obtained for himself goodly apparel, and he took his seat in the clothworkers bazaar; and he told the old women to look out for a wife for him to marry. And it came to pass that one of them went and found the lady who had given him the pillow, and the woman returned and said to him, ''Behold, I have found a beautiful "widow, but she is a young and a God-fearing woman,
water, the whole of him

"and she hath inherited great wealth from her

"husband."

first

And

the

man was

pleased with her and

sent to her the gifts of a bridegroom to a bride,

y
2

and

172

THE LAUGHABLE STORIES OF BAR-HEBR.^US.

took her to

wife.

Now when

she

had gone to

his

house and had repeated to him the story of her Hfe, and the account of the poor man who had begged for

some food and of her husband's

told

death, he in his turn

whereupon they recognised each other. And they glorified God, Who had given to the poor man the house, and property, and wife of him that had deprived him of a little food. DCLXX. Another of the Prankish merchants was about to go by sea to the country of China, when an old man came and entreated him to take with him in the ship a piece of lead [weighing] about ten litre, and to sell it in China, and buy with the price thereof Something which he would find there and bring it back And to him; and the merchant undertook to do so. when he had arrived in China, a certain man came and asked him, **Hast thou no lead with thee?" and he replied, "I have a little;" and he sold the piece for one hundred and thirty dinars, and he bought with Now the man the money some silk and came back. who bought the lead from him also came and was a fellow-passenger in the ship with him, and he began to question him about him that had given him the lead; so the merchant described to him the old man. Then the man said, "This old man is my uncle, by whom 1 "have been cruelly treated, and through whom I came Now, therefore, will I reveal to thee *'to this country.
her the story of the pillow,
"the story of the lead, for
"I
I

am

no longer

afraid.

When

had bought the lead from thee I carried it to an"other city where lead is exceedingly precious, and "certain buyers came to me and entreated me to break And "it up and to give a piece to each of them. "when I had broken it up in my house I found in the

STORIES OF

WONDERFUL EVENTS AND OCCURRENCES.

73

one thousand mathkals of gold, and be"hold, with them I purchased the things which I have
''middle of
it

"with me; and

*'me of

thank

God
to

that

He

hath not deprived

what belonged

my

uncle,

even though he

"hated

me and would
all."

not willingly have given

me

any-

"thing at

Now when

they arrived at their city

that he

they found that the old

man was dead and

had no other heir except his brother's son; so he took the silk which the merchant had with him and everything which he found in his uncle's house. DCLXXI. It is said that a certain man was sitting in company with some other men, and that some one called to him from behind him; and when he turned round to see who it was, he died. And some days after his son was asked, "How did thy father die?" and as he was shewing them and saying, "He turned round "and died, just like this," he also died as he uttered
the words.

DCLXXII.

certain

young man

whilst sleeping one

night saw in his dream that the angels carried him to

Gehenna and delivered him over to the devils who cast him into Gehenna; and by reason of his terror when he
rose in the morning
all

the hair of his head and of his

like that of

beard was quite white

years old.

an old

man

eighty

And
It

his acquaintances
is

wondered

at him.

DCLXXIII.

said that a certain king wished to

put one of his soldiers to death by poison, and having

heard that he was about to have a vein opened he

called the physician

who usually bled him, and giving him gifts ordered him to poison the scalpel. And he went and did so, and he opened the vein of the soldier and he died; and the physician put the scalpel among his other scalpels and forgot it. And it came to pass

174

THE LAUGHABLE STORIES OF BAR-HEBR^US.

after this the physician himself needed he told his disciple to open a vein; and to be bled, and the disciple went and unconsciously took that same scalpel and opened his master s vein, and thus he died by the same means as those by which he had killed

that

some days

the soldier.

board a ship, together with seventy and that the ship having been wrecked they were all drowned except the blind man who saved himself by means of a spar; yet when he came on shore he fell sick and died. DCLXXV. Once on a time a certain wealthy man who had become absolutely poor, went to another rich man who was his friend, and when he had shewn him his condition his friend brought out a bag containing three hundred dinars^ and he swore an oath that besides these he had nothing else left. And when his friend had taken the bag and had gone to his house, another of his friends came to him and shewed him that he had not enough money for a day's expenses; and he had compassion upon him and brought forth the bag, saying, "I also have nothing, but one of my ''friends gave me this bag. Do thou, however, take it, "and God will provide for me." And when the friend had taken the bag and gone to his house, before he opened it, there came unto him the man unto whom the bag had belonged originally, and asked him for some help, and the friend said within himself, "I apprehend that "this bag hath not fallen to my lot;" so he took it out and gave it to the man. And when h6 saw it he recognized that it was his own bag and he asked the friend concerning the matter, and the friend told him
souls,

DCLXXIV. It is blind man was on

said that once

on a time a certain


STORIES OF

WONDERFUL EVENTS AND OCCURRENCES.

y^

and such an one had given it to him. And the original owner said, ''And I gave it to him, but 'justice demandeth that we should divide it among the ''three [of us]." And they sent and called the other man and divided the money equally among them.
that such

DCLXXVI. A
related the
'*city

following: "Once

certain sailor, that

is
I

to say a mariner,

when

was

in a certain

of Hagiopontos

merchant called
'If

me

into

his
in

<'house,
'

and said unto me,

to

thou canst carry

me
I

'thy ship

the country of Palestine secretly,

will

'"give thee whatsoever thou askest; for the king of the '"country hath set his eye upon me, and he is expecting '"gifts from me, the which I am bringing from my store.'
I being greedy said, '[It shall be according to] so I took all the possessions of the command;' '"thy "man, which [in value] amounted to more than one "hundred thousand dinars of Egyptian gold, besides And I took the man also, and one "royal apparel. "night we embarked in the ship and put out to sea, "and there fell upon us sea-robbers and they carried "off all the merchant's property and also wished to kill 'him. Then I entreated them to let me put him ashore "naked, and after a time I myself escaped from them. "And I went to one of the cities of Palestine and I "found that same man sitting by a roadside asking for "alms; and I orlorified God Who maketh rich and Who

"Then

"maketh poor."

DCLXXVII. Another man

"One day
I

told the following story:

"to find him;

a horse, and I went out to the plain and being hungry and thirsty I went into 'a certain village where I saw in a certain house a "young woman with a beautiful face; and I asked her
lost

"for a

little

bread, and she said,

'Sit

down

that

may

176

THE LAUGHABLE STORIES OF BAR-HEBRyEUS.

cooked

" 'brinor

thee a

little

food.'

And when

''down her husband came and said to her, 'Did

'"thee to set out food for wayfarers?'

had sat marry

said to

And he

"me,

'Get up,

man, and go about thy

business,'

and

I rose up and went to another village. had gone therein I met a young man with "a handsome face and I asked him for some bread, "and he replied, 'Prithee let us go to the house that "'thou mayest eat a little cooked food.' So I went "with him and we came to the door of his house, and "there came forth a woman and said, 'Who is this man?' "and the young man said, 'He is a traveller, and I have And the woman said, "'brought him to eat bread.' "'Have I taken thee for a husband that thou shouldst '"bring wayfarers in on me in this wise?' and she shut "the door in his face and mine. Then I laughed out "loud straightway, and I began to wonder at the man "in the first village, and at the woman in this village. "And the young man asked me why I laughed, and I "told him what had happened to me in the former "village; and having described to him the house and "the woman and her husband, he said to me, 'This is '"much more worthy of wonder that the woman is my '"sister, and this wife of mine is the sister of the man '"who is my sister's husband.'"

"being ashamed
I

"And when

PHYSIOGNOMICAL CHARACTERISTICS DESCRIBED BY THE SAGES.

DCLXXVIII.
hair
is

Soft hair indlcateth timidity, and harsh

For behold, the camel, and and the lamb have soft hair, but the lion and the wild pig have harsh hair; now this characteristic An abundance of is found also in the fowl of the air.
a sign of bravery.
the
hare,

hair on the belly indicateth a strong desire for marriage;

and
)y

this [observation] is

derived from winged fowl.

with coarse hair, and lofty and a broad belly, and a closely knit back, and broad shoulders, and little flesh on his neck, and a fleshy breast, and small thighs, and red and dry eyes, and a long and pointed forehead, is a mighty man and a hunter; but he who hath the reverse of these attributes is a weak and timid man. DCLXXX. He whose flesh is soft, and who is not fat overmuch, whose arms move easily, whose hair is soft and not black overmuch, and whose complexion is between red and white, is a good man by nature and in him there is no wickedness. DCLXXXI. He that hath much flesh on his neck, and large feet, and shoulders drawn upwards, and a round belly, and forehead and a tinge of green in his
stature,

DCLXXIX. The man

eyes,

is a man who is DCLXXXII. He that

without sexual passion.

hath his eyes open always, and

178

THE LAUGHABLE STORIES OF BAR-HEBR.EUS.

and hasty movements, and a ruddy colour, and a round face, and a mole on his cheek, is an impudent and audacious man. DCLXXXIII. He that hath an emaciated face, and eyebrows which do not meet, and slow movements, is a man who grieveth and despaireth habitually. DCLXXXIV. He whose head leaneth to the right, and whose knees are stretched out from each other in walking, who moveth his arms as he goeth along, who leaneth with his hand on the top of his side when he sitteth down, and who doth not look upon the various sides [of a matter] in a disordered manner, is a man who is blessed in all his movements and actions, and
stature,

thick eyebrows, and a

meagre

he

is

naturally noble.

DCLXXXV. He
thick hair
is

that hath a broad cheek,

upon

it,

and coarse and quick movements of the head,

that hath the upper lip larger than
colour,

man

of wrath.

DCLXXXVI. He
the lower one,
is

and a ruddy

and a hasty

gait,

jy

whitish colour, and and a round nose, and moist eyes, is a man prone to the passion of love and to the love of women; he will never allow himself to do harm to any man whatsoever, and usually daughters are born

man easily [moved] to words DCLXXXVII. He that hath a

a
fat eyes,

of abuse.

very

to him.

DCLXXXVIII. The man who

hath the upper

members

of his body larger than the lower ones, and a flat nose, and a fat body, and a fluent speech, and a superabundance of hair on his belly, loveth his children exceedingly.

DCLXXXIX. The man who

man
of wrath, and
is

hath a thick neck

is

even

like the bull.

PHYSIOGNOMICAL CHARACTERISTICS.

79

DCXC. The man who

hath a long and thin neck a crafty

man addicted to love like the gazelle. DCXCI. He that hath a very meagre neck man like the wolf.
is

is

DCXCII. He
is

that shaketh his legs as he goeth along

lofty subjects

one who meditateth upon

and

is

even

arms are curved. DCXCIII. He that hath thin and mobile lips, with the upper one falling over the lower, is a hunter even as are the lion and large dogs. DCXCIV. He that hath a thick upper lip, w^hich aplike the lion, especially if his

peareth to cover over the lower one,

in intelligence, like the ass.

is

man

lacking
is

and dense

in

understanding and

even

DCXCV. He
man and
nose-end
ass
is

that hath a thick nose-end

like the ox;

is

a sluggish

even

but he that hath a thin

is a man of DCXCVI. He that

wrath

like the dog.

is

hath large ears

like

unto the

in

his

have movements.
small

movements, for behold, those dogs which ears are very swift and active in their
that

DCXC VII. He
like the ape,

hath deep-set eyes

is

cunning
is

and he that hath very prominent eyes

ass.
is

simple like the

DCXCVIII. He whose complexion

very white
is

very black or

a timid man,

like the Indians

and the

whole race of women.

DCXCIX. He whose
is

complexion

is

ruddy overmuch

one who leadeth into

error, like the fox.

wine;

DCC. He that hath a very red face is a lover of now this indication is derived from the drunkard. DCCI. He that hath blue or gray eyes is a

timid man.

l8o

THE LAUGHABLE STORIES OF BAR-HEBR^US.

DCCII.
less is

The man whose eyes

fool,

are absolutely colour-

even

like the goat.

DCCIII.

He

that hath hair

overmuch on

his breast

and

belly hath neither foundation nor stability in his actions,

even as are certain feathered fowl. DCCIV. He that hath no hair upon his breast is an impudent man, and he is even like unto a woman; but he that hath hair upon his breast is even like
is

and

lion.

DCCV. He whose hair covereth man who is fitted naturally to be a DCCVI. He whose steps are long
in his actions:
is

his

forehead

is

slave.

behaveth wickedly

and he

is

accounted excellent, even as

there be a sound [when he

the

lion,

especially

if

moveth]

his arms.

DCCVII. He whose eyes have

plunderer, even as the hawk.

swift

motions

is

DCCVIII.
unto the

He

that hath a dense

if

body

is

a fool like

ass,

especially

he hath a loud voice.

at

DCCIX. The man who

small voice
is

the beginning speaketh

with a loud voice and endeth his speech in a thin,

one who grieveth and who beareth many

voice
is

burdens

like the ox.

is

DCCX. The man whose

is

feeble

is

timid like

the lamb, and he whose voice

sharp and disjointed

a fool like the goat.

DCCXI. The man who

young, that
is

reigneth

when

yet exceedingly

to say in his childhood, being naturally

will

of a good disposition,
in his

not live to an old age, and

will

hands the sovereignty

pass from his race,

and things will happen in his time which have never happened before. Similarly, if a man reign in the prime of life, and he be naturally of a wicked, avaricious, and

PHYSIOGNOMICAL CHARACTERISTICS.

But disposition, his kingdom will not endure. kingdom of the man who cometh to the throne when he is forty or fifty years of age, being naturally of a good disposition, will endure in proportion to the age which he is when he beginneth to reign. This fact hath been demonstrated by the experience of a

greedy

the

great

many sages

of old.
prois

DCCXII. The man who hath round eyes which ject from his head and have red streaks in them
miser,

and an avaricious and corrupt man; and if it happen that they are directed upwards continually he
hath not a single good
a broad face
to
trait in his character.

Similarly

is a sign of good nature, and for a man have a face which is broad at the top and narrow at the chin is an indication of an evil nature. DCCXIII. The man who hath a wide space between the eyebrows, and who winketh with the left eye, and whose ear is full of hair, and who looketh on the ground is crafty, and subtle, and deceitful, especially

if his

nose inclineth to the

left.

DCCXIV. The man whose eyes are deep-set, and who hath a high forehead, and slightly elongated face, is an audacious fellow who will live long. DCCXV. The man who hath large lips, and a flat
nose,

and great eyes which stare upwards and no trust can be placed in him.

is

fool,

DCCXVI. The man who

eyelashes,

hath small eyes, and long

and

crisp

hair,

and a high forehead, and a loose mouth, and a bald skull, is a tyrant and one
hath large eyes, with a

who sheddeth blood. DCCXVII. The man who

cast(?)
in

the

left

one,
is

lover of wisdom, and

and a handsome face, is a of keen intelligence; he is also

l82

THE LAUGHABLE STORIES OF BAR-HEBRiEUS.

addicted to fornication and

fraud.

is

not entirely free from

DCCXVIII. The woman whose nose-end

large,

is

sHghtly
a
slight

and who

hath large black eyes with

the
left

tinge of red in

one

is

chaste;

she shunneth

marriage with the greatest care, and hideth herself in

corners.

DCCXIX. Thick and bushy

thick
lips,

eyebrows,

small

eyes,

and a sharp nose are bad signs in a woman. DCCXX. No woman with a round face, and a small nose, and a pointed head, and whose eye is darker than her complexion, and whose hair is crisp, can escape
fornication.

DCCXXI. The man whose

and who
boasteth
of himself and

eyes project from his head

is

prolongeth his gaze on anything,

hath
a

one who

high

spirit,

and

is

strenuous in worldly matters.

DCCXXII. He whose nose-end

hateth occupation.

is

high

is

one

who

DCCXXIII. Sharpness of

nose,

exceeding blackness

of the eye, length of hair, and hasty speech, are signs

of wrath and anger; the inward qualities of the

man

who
is

hath them do not testify to his externals, and he

the offspring of fornication.

DCCXXI V.
weakness
of one
in

Furthermore,

little

compassion, avariciousinsolent speech

ness, mercilessness,

and action are the signs of an adulterer and

lasciviousness,

who

is

the offspring of fornication.

DCCXX V.
^

Aristotle the Great said", ''Since the soul

For the
p. I.

original

Greek

text

see Didot's

edition of Aristotle,

fol. iv.

The
I

following

passage,

having

reference

to

the

same

subject,

extract

from Bar-Hebraeus' great translation of

PHYSIOGNOMICAL CHARACTERISTICS.

83

"and the
''the

growth and are natural kinsmen, each of the other, each of them
in

body are counterparts

Aristotle's

work

entitled,

''Butter of

Wisdom/' r^iviaikAi ^K'CLm

cnA K'CLm^o

jcJre'

>iA.i.i

.1^

^*.i

K'ocia

rc^i

i^oxooo

.^iQjni

rdi^.i

r^iju^

K^j^ Art' r^^cn

.^.ajia

r^^iuiH^^s^

r^r^\\

.K'^oicVQAfloCVJi?3

^J^CU

vyK' f^oV .1^

rdxii.TTD

,.

^i^yii. c K'^^c^ii

.^><\ni

K'i^i^ ^aj.i ^aLki\ rdac^i

licjj

vy^r^ r^^uJlis^

cn^CXi?3.l\

r^^CU^iLuj

r^iT<l=3.i

rdia^re'

^OTDi vyf^* .r^cn^

rdaL.ir^

cn\\^

^^^

'"^

^\^.l

^i^
lOa

^S3

iCuAra .TWO .f<'^a*if<' ^^cnl^rs rdilV^ f<^CU

A^53 rdi^. cn\A.l reii^

.JJL&^VJU

p3

.TiArD

f^^CudrvLjj vyri' .^jiu

.Ijj.l

K'^CUlrt' ^^.OorJiA^ KItdt^w

cn^hy^r^ .lajjuLa

r^hCio^rC:^
r^ZA>.i
:

'>r^if\r^

r^O."^ ooo
f^.TAJ.l

r^^*^

.r<ijL^^.i?3

^x..ir^

^i^vs rf^K'

rdiO

.^^iK'.l

184

THE LAUGHABLE STORIES OF BAR-HEBR^US.

upon the

and each is acted upon by his The soul is acted upon by the body in sea"fellow. "sons of anger, and love, and sadness, and because the "body is the revealer of our senses, the soul concealeth *'by means of the body the motion whereby we came 'to know this. And this is the science of physiognomy, "and the signs which it possesseth are threefold. "For either by the resemblance which we see between "some human and some animal form do we identify "the motions of the person from the motions of the "animal; or by the likeness which we see between a "certain human being and a certain being among the as we might say the Ethiopians, "various human races and when we compare "or the Huns, or the Hittites
''acteth

other,

"the habits of the person with those of [one belonging

"to] these nations

we

cannot

make

a mistake;

or the

"form of some person

"the form of him that
"or

whom we
is

see being like unto

is

angry, or him that

afraid,

him

that lusteth;

therefore he

"man of

wrath, or a timid

who is man, or a man

naturally a

of lust

we

^Claii

..lOjjirD

Kliirda f<<^aif^jjo

.K'iiairso rd^irtla

<-

.aOQ.^

ycno&dflo

^101.13 ^^iiK'

.ia

.KUir^ vyrC

r<* i^^.iQ

vr^liaiX

rc'OJLO

f^icv^-\

PHYSIOGNOMICAL CHARACTERISTICS.

85

"can describe and be certain that

"this

we

are right.

And

and a pro"found understanding, and a perfect mind, and the may His glory be adored! And "heavenly aid of God "he, who will ornament [his] understanding with spiritual
art

hath need of a subtle

intellect,

"light and, will

devote himself to the understanding [of

for

"physical signs], will be even like unto the sun in true

"light
in

respect of the things which are visible,

it

"without

no single eye

is

able to attain

thereunto."

DCCXXVI.
rather than
"It

was for "and two ears

man wished to listen to speak, and being asked "Why?" replied, this reason that God created one tongue
certain

wise

for man."

"As men are "wont to try vessels of earthenware by their ring, even "so also is a man tried by the word of his mouth."

DCCXXVII. Another

wise

man

said,

AA

86

THE LAUGHABLE STORIES OF BAR-HEBR^US.

^^(ptxa'bnnixiv^

^(^vin^

vxtWaU\>

upon

iUu

mteceCPaneoue

**0tom6

tvgicg

^^^^ ^atgenb to^tt^tv ant atrran^eb in t^te

fte(?

"m^

600ft,

t^ou ma^tct fin^ one w?ic?

fie^onb tge jjafe of

"t?e |)at5 of c^a^txt^i ant w^tc? e^ouf^ 6e ntiiU^ eat^ notr ^one

"8^ ?tm

^8<^t

^wefiPe^S

c?a0(e% in fFounegin^ an^ weCP^or^ere^

to

"ntonaeteme, an^ ma^eet Begin

*^anb io caat
**t$e

^ea^? iw^jtecaiione

u^jon

me

Bfante

upon

nte;

But ^0
^in't

not bo t^ie.

jfor ae in

taBernaefe

of wiebom' evev^
t^at in

of t^ing ie neceeear^,

'^notging w?at0oeper
^'teCPigence,
an't

a natuvaf
tge

waj e^avpenetg

tge

in^.

en%6tenet

unbet-etan^ing,

ant comfoftetg

''ant vejoicetg
**et)ev

Be

tU ^i^t w^ic? ie eott-owfuf vtjuUt, 0 fiftewiee ie it in a

ant
eifr^er

ant euffemg, egoufb

favge ^ouee;
fotr

not

**onf^ are veeeefe of c^oit

neceeear^, But even veeeefe

after
t^e

"mabe of gouvbeftine.

<Enb

to

epeaft

wanner of an
eingfe pett^

"apoetfe, w^if^t t^ou totst purify t^^ minb ant boet refine t^ine

"unteretanbing, t^ou wi^t not

**or

finb

in t^ia

Booft

conU\nptiMt etor^, or one wgic? ie a6eofute% beetitute of

inkfXtctixai profit/*

"eome

^ere tnta^
<Bfor^

tge Booft.

Be

to

(Bob

(H)3o 5at$ given [me]

etrengt^;

ant

to

t?e

on

(K)8o gate gefpeb [me]; anb to tge

f 0%

(Bgoet (B)$o
it.

Brought [t?e worft]

'

to

an enb anb compfeteb

Read reis&Cndo).

[The following verses are not found

Office MS.]

in the India

EXHORTATION TO A LIFE OF EXCELLENCE.

As

a mourner weeping thou didst enter the world on

the day of thy birth,

Though thou didst bring joy and laughter to thy kinsfolk; Take care that thou art joyful and innocent on the day
of thy death,

When

they are weeping and wailing by reason of thy

departure.

THE WORTHLESSNESS OF

[tHIs]

FLEETING

LIFE.

The

[days of]

mens

lives

are

few and
of] toil,

evil,

as

hath

been

said,
[full

And

are for the most part,

suffering,

and

pain,

and

and disgrace.
[its]

Childhood hath

faults

and

stripes of correction;

And manhood
the flesh;

its

fatiguing passions and

goadings of

lo

And

in

old age sickness and

pain wear [a man] to

nothing.

Then, straightway, death snatcheth [him] away to the

storehouse of the grave,

And, behold, there are for him henceforth either the awful judgment, and the fiery furnace,
AA2

MISCELLANEOUS MORAL EXHORTATIONS.

And
15

the torment and the thick darkness wherein there

is

no

light,

Or

happiness with the angels in the shining heavens.

ON THE TRANSIENT NATURE OF

[tHIs]

WORLD.
taken as

The moon, by reason

a type of man.

of her phases,

may be

She Cometh
.

into being,
is

she waxeth, she groweth

if

old,

she dieth, and

as

she had never been.

The
20

course of her hours daily depicteth the form of the end,

And

teacheth us that in the same manner the world and the things thereof must pass away.

ON DEATH AND THE RESURRECTION.

The mornings and

depict

the evenings without written words

The

story of death and of the resurrection

by means

of things which are visible.

Night, like death, cometh upon
25
all

beings and creatures,

And

spreadeth out over

quillity.

all

rest

and

silence

and

tran-

He

carrieth
lessly,

away

the crowns of exalted kings shame-

And

all

the ranks of mighty

men

sink to rest at his

approach.

30

He depriveth thrones also of their splendour, And from princes he demandeth tax and tribute. He maketh merchants to cease suddenly from travelling. And handicraftsmen also from their trades and handicrafts.

He

sheweth the way to

their fields,

all

husbandmen coming from

MISCELLANEOUS MORAL EXHORTATIONS.

And work and

an end.

tillage

upon
his

all

homesteads come to
as
if

He burieth every man in And he draweth over his

were a
curtain.

bed

he were dead,
it 35

face the gate of sleep as

He

bindeth on crowns and

all

is

boastful,

and commandeth
[to

creation,

And

he subdueth the sceptres of sea and of land

his]

dominion.
the earth to appear unformed, and waste,

He maketh
And
And

and void, he stilleth the clamour of all those who are prosperous through trafficking. as with colour he depicteth to every man the
type of the end,
the course of the world and of the vault of
will

40

And how
Morn

heaven

cease.

riseth like unto the sun of righteousness,

And

with his beams he driveth

the ends of the earth.

away the night from

in-

Like a trumpet the

habited world,

light

it

beareth forth into the

up from sleep as out of the grave. Suddenly each man possesseth himself of life and wakerise

And men

45

fulness,

And

every one pursueth

diligence.

his

labours

with

zeal

and

Morn commandeth
the

the earth to beget

its

offspring from

womb
man
in

of night.
riseth

And
The

each
to
rich

up to the things which belong

his riches

him

due order;
riseth

man

up to

and the poor man

50

to his poverty without confusion.

IQO

MISCELLANEOUS MORAL EXHORTATIONS.

Morn

painteth

the

picture

of the

great

day of the
[fruit of]

Resurrection,

And

sheweth how every man his labour from justice.

will

possess the

OF THE FOOLS

WHO MAGNIFY THEMSELVES OVER THE

WISE.

The time when

55

foxes shall turn into lions hath not yet

been recorded,

Nor when

slaves

shall

have obtained dominion over

their lords.

OF THE DEATH OF JESUS CHRIST ON OUR BEHALF.

turtle-dove,

am

struck with

wonder

at thee,

for

60

marvel at thee. For though thou hast ornaments on thy neck, yet hast thou pitch in thy hands, and weeping in thy mouth. If thou art a bride why have thy wailings disturbed the woods? And if thou art a mourner wherein do thine ornaments benefit thy body? The dove replieth, "The love of my spouse hangeth

upon
it

my

neck

like

a jewelled ornament,
his precious

"And my hands
"And,
behold,

are dyed with were with a pledge.

I

blood as

suffer

henceforth

through

what he

suffered for me,

"Even

as

take pride in and

am

glad because of his

resurrection."

65

THE DISSOLUTION OF THE WORLD.

certain wise

man

likened the world to the globe of

the sun.

MISCELLANEOUS MORAL EXHORTATIONS.

I9I

Which
It

in

turning in the hands of children indicateth

the end;
leapeth from one to another and passeth on without
stopping.

And

it

indicateth to us that temporal glory

is

a dream.
70

The new moon sheweth

the vanishing of the time of

my
And
She
I

life,

take pride therein, and

my mind

rejoiceth in the

sight thereof.
is

born, she waxeth, she waneth, she dieth away,

finally

and

disappeareth,

And

every

man

occupieth himself with vain things and

feareth not.

For the lamb

is

bound beneath the

knife whilst

its

fellow leapeth,

And men

are greatly

moved by

things which are to

spoileth.

75

be greatly desired whilst death

ANOTHER.

young man, thou lover of the world,

[present] enjoyment flatter thee,
is

let

not this

For the name of this world yea, even from vexation.

derived from labour ^

OF THE CRAFTY MAN, AND OF THE MOCKER, AND OF THE

BOASTER.

The man who

is

wicked, and

is

crafty,

and

is

a boaster,

80

Continually pryeth into the lapses of his neighbour.

And
And,
'

rather than gaze upon virtues he closeth the eye.

like the
fly,

never seeketh anything but a

on the words K!:^q12^ "world"^ and

sore.

The play here

is

r<lj:sa:^

'labour".

192

MISCELLANEOUS MORAL EXHORTATIONS.

OF THE AVARICIOUS MAN.

85

The man who

good

is

sluggish and altogether lazy in [doing]

Leaveth behind not any to pollute the That the miser may heap up money he
sandals of iron,

wall.
will

even wear

For never by any means whatsoever doth he improve

in virtue.

90

He is a fountain from which man draweth not water. And even though such a fountain were the spring of
Siloam

When

would be meet for it to be shut up. such a fountain is choked man complaineth not,
it

And when

its

waters are cut off every

it,

man

rejoiceth,

and leaveth

and

is

at peace.

ANOTHER.

The perverse
95

prince

of a people

should

firs

of

all

correct himself,

And

then his people; otherwise his labour will be in vain.

For the crooked shadow cannot be straight Except the wood from which it cometh be also

straight.

ON THE DEATH OF A BELOVED ONE.

O
100

our brother, at thy death

ment,
I

am

stricken with amaze-

and am utterly undone, And what I shall say of both matters I know not. For either in thy death have I eaten of the second
afflicted

am

death.

Or

death our

in

thy death hath swallowed

brother,

me up like

a dragon.

little

among

the brethren thou wert

splendid and glorious,

ON THE DEATH OF JOHN BAR-MA' DANI.

93

Even

as thou wert

splendid and glorious

among

the

stars of clay.

Thou Even

didst dissipate
as the

all

afflictions

and sorrows,

^5

rays of the sun scatter the darkness at

noonday.

Against sufferings we had a buckler and armour,

And by

thy

converse

every disagreeable thing was

driven away.

ANOTHER.

The Lord,
on

Who
made

hath wrought great and mighty deeds no

the dead to live and hath given strength

earth,

And

hath

to the feeble,

Will give thee,

hosts.

O my

brother, happiness w^ith the angelic

And

will sprinkle

thee with the

dew

of mercy and of

glorious things.

And

the spirits of the

righteous will

be friends and

brethren of thine.

ANOTHER.

115

ON THE DEATH OF THE PATRIARCH JOHN BAR-MA DANi', BY GREGORY BAR-HEBR^US.

Angel of Death,
s^ich

why
this,

hast thou smitten

me

with

sorrow as

And

hast pitilessly rewarded

me

with such evil as

this.'^

The sun of time, The head of the

spirit,
^

the luminary, the prop of the Church,

soul,

the soul of the

spirit,

the right

120

He

was created Maphrian A.D. 1232, and Patriarch

in

in 1252^

and he died

1263.
BB

194

ON THE DEATH OF JOHN BAR-MA DANI.

The

fruit

of the heart, the

life

of

life,

the light of the

pupil of the eye,

The

holy of holies, the pure in feelings, the

us;

new

spirit,
is

Hast thou taken away from

of mourning.

and our lament

one

Thou
125

hast cast our crown to earth, thou hast overturned

our exalted horn.

Under thy protection

out the year.

it

became springtime
itself

for us through-

And even winter took upon

In the time of

the attribute of summer.

December

as in the time of January

We

possessed a rose without

any hateful thing and

grapes on the vine.

No man among
130

us ever drew nigh to the fig-tree

it

Without seeing
therewith.

to be

full

of

fruit,

yea, richly

dowered

[Our] garden was like unto the Garden of Eden,

And, behold, without our bottommost hell.

father,

it

is

like

unto the

father of truth, let

if
I

all

life

perish except thy

life,

And
135

forget thee,

let this

my

beloved right

hand

forget me.

Through thy removal, behold, the Church hath become

filled

with

grief,

And

through the want of the perfection which belongeth

to thee
it

hath become a defective thing.

That which belonged to thyself alone hath become a

strange form,

And
HO

to thee alone hath

come

the

manhood of our Lord.

is,

Tell me,

our father, where thy blessed habitation

And how
thee.

the eye which hath

become

infirm can see

Though

there

fall

to

me

the fiercest path of

fire,

ON THE DEATH OF JOHN BAR-MA DANI.

95

Yet

will travel

on the top thereof, even though

which was
in

it

blaze

with flame.

The pure

soul

thy body hath

become

perfect,

And

it

hath straightway become mingled with the pha-

lanxes of the Watchers and of the spiritually wise;

Above
If

the fiery coals

among

the wheels [hast thou] set

145

thy footstep.

thou couldst permit

me

to see the divine Shechinah,

The eye of

the soul which though

now
it

it

were

bashful,

Yet at the sight of thy shadow would

see thee,

become luminous.
be unworthy to
house
in the 150

This despised form [of mine] would

Therefore hath thy Lord

heavens,
hi all the

made

for thee a

world

my

soul hath

become a wretched and

its

apostate thing,

And

thyself alone in

all
it

the world wast

in despair
it

friend.

Why Why
Why
From

didst thou leave didst

and

solitude.^

thou

not

take

with

thee as

hand-

maiden or as a servant? Since it never at any time spared

didst

itself in [thy] service, 155

thou leave

it

in

tears behind thee like a

rejected thing?

the time

when

it

came
it

into being

it

never heard

the voice of weeping,

But through thy departure

arts of grief

hath become skilled in the

What one who mourneth

for a lover or for a mistress,

160

Payeth heed to the voice of him that draweth nigh

with speech of consolation?

Though

thinking to

give comfort to others

BB2

like

the

tragedian.


196

ON THE DEATH OF JOHN BAR-Ma'dANL

Its

own

habitation

is

far

In the dreams of the night

removed from consolation. when [my] rational soul

in

I
is

empty,
It
165

becometh painted with shapes of vanity

thy form,

For thou knowest that that which was sweet hath be-

come most

bitter.

And what
From
It

ill

luck hath

come upon the

soul that

was

thine handmaiden,

mistress!
certain to thee the intention

the time

when became

of departure

became empty and

understanding.

destitute of both

knowledge and

In the treasury of the

170

mind blazing

fire

halh been piled up,

Which overcometh with Babylonish woman. With the dew of life of

like the

fierce flame

and burning the

thine anorelic

shadow
will

Unless thou sprinkle her behold she

be burnt up

Chaldean woman.

Her

liver hath

become

to her a well

like the Israelitish

woman
And
175

in

it is

preserved the unquenchable

fire-temples
little
it
it

fire

of thy love.

In

two mighty
within

hath become a dweller.

And

a very

had worshipped the

fire:

like a Persian.

In the heart

and

liver,

which are the houses of

life,

the

fire

kindleth.
to pro-

And

into

them entereth the Magian prophetess

as

phesy.

Inasmuch
180 If

her

body

is

enfeebled

and

her

mind

wandereth,
she erreth in her speech
getteth no rest,
let

her not be blamed.

My

heart hath no peace and quietness,

and

my mind

ON THE DEATH OF JOHN BAR-MA'DANT.

97

[And without thy likeness there

ception in

will

never remain per-

my

brain.
is

[My] sleep by day and by night

washed with

tears,

And
If
It

for this reason a sleepless

eye hath come to me.

185

an unwatchful eye hath ever been seen,*

would

fix

itself

to see thee;
it

and

if [it]

did not no

man would

see

sunk
in

in slumber.* like a

For at thy gate [my] soul standeth

beggar,

Asking a vision of thyself

* I

a dream and not a cake.

am

uncertain about the meaning of these lines.

3n6e;c.

Abraham
Abraham,
43. 45.

32.

Ardashir 21, 26, 80.

of Sisoes
Aristotle
8,

disciple

9,

10, 13, 15, 182.

Arithmetic 151.

Actors, stories of 129139.

Arsenius 38, 39, 40, 52.

Arteries, the 83.

Agathon, Abba 42, 46. Ahmad ibn 'Abd el-Aziz

2"].

Aleppo 148. Alexander the Great, letter to his mother

glass vessels
his

Babel 99.
8,

10,

Babylon

99.
59, 60.
18.

12,

13;

Bagdad

broken by 14;
15;
his

Bakhtagan

chastity

saying
15.

Barber, story of 122.

about the Amazons

Alexander, History
12, 16.
of,

Bazarjamhir, sayings and stories

of, 18,

quoted
10.

19, 21, 23, 24,

25,27.
1

Behnam, Mar, Monastery of

Beasts,
irrational,
of,

58.

Alexander, the soldier

stories

of

Alexandria

10.

speech

9094.
|
1

Al-Ma'mun

60.

Benjamin
Bile,

32.

Amazons

16.

the red the black

Ammon, Abba
Angels 46. Antony, Abba

46,

52, 53,

55.

Bile,

l'^,

41,

52,

53.

Birdcatcher and the sparrow 93. Blacksmith and the woman,

story of 124.

Ape and
April 23.

the dog, story of 91.

Apostles 123.

Blood, the 83.

Brethren,
sayings
of,

the two

who took
115.

Arab ascetics, 7079. Aramean 3. Araunah 134.

wives, 47.

Butcher, story of

a,

''Butter of Wisdom"

quoted 183.

Buzurjumihr

18.

200

INDEX.

Calumniator, the 20.

Carrots 115.
Cat, a black, story
Cell, the
of,

Edessa 154, 160.

103.

Egypt 40. El-Amin 60.

monk's

39, 41, 42.

Emesa

158.
1

Chastity 31.,

Envious, the

1.

Cheese ii5China 172.

Christian
recluses,

Ethiopians 184.

Evagrius
sayings
of

52.

38-55Chronicles,

the

Book

of,

quo-

Firdousi 19.

Fish
ted 134.
City, the walled, lO;

and the
41.

net,

story

of,

ornaments

13,

of 25.

Flesh 31.
of,

Clowns, stories

140155.

Flies

and the miser

evil effects of

117.

Cock and hawk, story of, 93. Comedians, stories of, 129139.
Confession 33.
Corinthians,Epistle to,quoted5 5
Creator, the,
10. 10.

Food,
32.

too much,

Fool, the greatest,

11.

Fornication 45, 47. Fox and dog, story of 91, 93.

Cynic of Alexandria

Fox and
94.

the grapes, story

of,

Cyrus

18.

Fox
of,

and
90.

the

lioness,

story

Damascus 148. Damsel and the

Date, the,
10.

fire 9.
of,

Darius, the daughters

15.

Fox, wolf and lion, story of, 90. Fox, wolf and hare, story of, 9 1
Foxes, the two, story
of,

91.

David Death

124.

Friday 117.

71.

Devils 46.

Gazelle 90.

Diogenes and the harlot's child 9; his house 12; stories and
sayings of
14,
15,

Gazelle and dog, story

of,

92.

26.
its

Gehenna 70, Gideon 123.

173.

Doctrine, the best 17;

effect

Glass vessels of Alexander

14.

on the soul 33. Dog and ape, story

of,

91.

Goat 90. Goat and Wolf, story of

Gospels,

91.
167.

Dog and Dog and

Dreams,

fox, story of, 92.

Book

of,

stolen,

gazelle, story of, 92.

stories of,

Greediness 33.

which have
104.

Greeks

58,

161.

come

true 95

Grasshopper 32.

INDEX.

20I

Gratitude 34.

John
his

bar-Ma'dani,

Gushtasp 26.

death
ff.

verses on by Bar-Hebraeus

193

Hagiopontus 175.
Hair, the 83.

John, Saint 123, 165.

Joseph

32,
59.

123.

Hardihood Hare 90.

33.

Jumada
of,

Hare, wolf, and fox, story

Kaianian dynasty 26.

Harlotry 30.

Harp, the 102, 129.

Kaikubad 26. Khusrau Anosharwan

20,
of,

18,

19,

Harun al-Rashid

59.

21, 22, 23, 24.

II.

Hawk and

cock, story

93.

Heart, the 83.

Khusrau Kikobad

Parwez

24,

25.

26.
of,

Hebrew, the

3.
1

Hebrew
37-

sages, sayings of 3

King, the, characteristic

10.

Kings need wise men

I^irmen,

18.

Abba

44.

Hercules 161.

Hermes
Hittites

142.
16.

Hippocrates
184.

Lamb, the story of, Law, obligation of,

158.

91.
32.

Hoffmann's Ausziige quoted

Lazarus 147. Lead, story of block

of,

172.

Hormizd the sage

Horse, the 26.

18.

Lebanon 134. Leo the Pope

Liberality 33.

160.

Hosanna Sunday
Humility
19,

150.

44.

Lines, straight

and crooked,
10.

9.

Huns

184.

Lion, the two-legged,

Lion, wolf, and fox, story of 90.

Ibn al-Athir 18.

Indian sages, sayings
of,

Lioness and fox, story of 90.

28

30.

Liver, the 83.

Indians and the dying 28.

Isaiah 170.
Isidore 46.

Lot

148.

Luke, Saint 42, ^6,

Lunatics, stories
of,

156

164.
2>^,

Ispandahar 26.
Macarius, Abba, the Great

Jacob,

Abba

52.

44-

Jacob Burdeaya 160. Jacob of Edessa 1 54.

Ja'far 60.

Macarius and the hyaenas 49,

50.

Magians

141.

CO

202

INDEX.

Maiden 9. Malcolm quoted Mansur 60.

Marcianus 161.

October 23.
26.

Orators

1 1

Oman

134.
of,

Owls, the two, story

92.

Mardawij 27.
Market-place
9.

Pachomius,

Abba

44.

Mary

the Virgin 123.

18,

Palestine 233,

175.

Mas'udi quoted

22, 24, 26.

Palladius quoted

3855.
129.

Matthew, Saint

52,

133,

144.

Paphnutius 38.
Paradise
"j^,

Meradwikh
Merajil 60.

27.

79,

Patra 46.
vessels,

Merchant and the glass

story
of,

Paul,

St

55.

127.

Midwife 149. Minaret 152.

Mirror
7,

Penitence 33. Persian sages, sayings of 1 8

Persians 58, 80.
Peshitta 55.

27.

16.
of,
1 1 1

Misers, stories

121.

Pharaoh

138.

Moderation 84.

Philosopher with two daughters,

stories of, 8.

Mohl 19, 26. Moses the Great

Moses,

123, 134, 138.

Philosophers
43-

and the recluses

stories
17.

Abba
99.

46.

Mosul

Philosophers,

of

the

Muhammad 134. Muhammadan kings

stories of

Greek, 7

and sages,

56

65.

Phlegm, the 83. Physician and the captain of

the host 17.
Physicians, sayings of 80

Muharram MuUer 15.

Muslim
3.

60.

89.
17

Physiognomical

characteristics
1

described by the sages

Nathreh 99. Nature 84. Net and the Nineveh 99. Nisan 23.
Nitria 52.

185.
Plato, stories of,
fish,

14,

17.
of,

story

of,

13.

Pleasure, the four kinds

11.

Pococke

12.

Podendon

60.
51,

Poemen
19.

50,

52.

Noeldeke quoted

Poet and the miser,

III.

story

of,

November

23.

Nut, the 10, 104.

Poverty 33. Prayer, season

of,

32.

INDEX.

203

Vison 31.
Prodigality 33.

Sisoes 43, 45, 49, 53. Sivas 132.

the 59.

Prophet,

Muhammad

Six things which abide not, 29.

Skin, the
Z^^.

Prophets, the, 32.

Psalms quoted 125, 137.

Pseudo-Callisthenes 15.

Snake
17,

52.
11,

Socrates J,'^,
24.

12,

13,

15,

Pythagoras

1 1

Rebi' 59.
Recreation, season
of,

Sodomites 148. Sorrow 7.

32.

Spleen, the 83.

Resurrection J 2, 166; Feast of

150.

Sparrow and
of,

birdcatcher, story

93of,

Rhetorical

art,

the,

36.
11.

Stag, story

90.

Ring of Pythagoras, the

Rieu, his Cat. of Persian

MSS.

Stomach 83. Sword 32.

quoted

19.

Rome

40.

Taghrith 99.
Talent, the 10.

Sabbath Day, the 97. Sailor and the ass 124.

Samuel, Book
of,

Tarsus 60.
Tax-gatherer, story
of,

127.

quoted 134.

Taxes

152.

Sanabadh 59. Sapor 25, 26. Sara, Mother

Teachers, stories of 66
Tekrit 99.
47.

79.

Teshrin 23.

Satan 43. Saturday 43, 59. Scarabaeus 92.

Scorpion
Scripture,
53.

Theatre

9.

Theodore,

Abba

42.
of,

Thieves, stories

165

169.
124.

Thorn-bush, story of 92.

of,

Books

68.

Tigris 99.

Sebastia 132,

133.
a,

Tooth-drawer, story

of,

Secret, difficulty of keeping

13-

Tornberg

18.
of,

Trafficking, season

32.

Sepulchre 123.

Tus

59.

Shapur

21, 25.

Silence 36, 42.

Vengeance
of,

31.

Simpletons,
155-

stories

140

Wantonness
Weavers,

31.

Sinjar 158.

stories of,

122,

123.

204 Wednesday
Wine 26; Wolf and
91.

INDEX.

117.
15.
.

self,

7;

the most irrational

Wife, the thin

animal 13; the chaste 26.

effects of 29.

goat, story of 91.

of,

Wolf, fox, and hare, story

Wolf, fox, and
90.

lion,

story

of,

Zafar-Namah 19. Zahrah 98, 99. Zakron 133.

Zodiac 142.

Woman,

the,

who hanged

her-

Zubedah

60.

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