Flowers from a Persian Garden and Other Papers Part 12

I trow that ye have dronken _wine of ape_, And that is when men plaien at a strawe.

[63] A garbled version of this legend is found in the Latin _Gesta Romanorum_ (it does not occur in the Anglican versions edited by Sir F. Madden for the Roxburghe Club, and by Mr. S. J. Herrtage for the Early English Text Society), Tale 179, as follows: "Josephus, in his work on 'The Causes of Things,' says that Noah discovered the vine in a wood, and because it was bitter he took the blood of four animals, viz., of a lion, a lamb, a pig, and a monkey. This mixture he united with earth and made a kind of manure, which he deposited at the roots of the trees. Thus the blood sweetened the fruit, with the juice of which he afterwards intoxicated himself, and lying naked was derided by his youngest son."

_Luminous Jewels._

Readers of that most fascinating collection of Eastern tales, commonly but improperly called the _Arabian Nights' Entertainments_, must be familiar with the remarkable property there ascribed to certain gems, of furnishing light in the absence of the sun. Possibly the Arabians adopted this notion from the Rabbis, in whose legends jewels are frequently represented as possessing the light-giving property. For example, we learn that Noah and his family, while in the ark, had no light besides what was obtained from diamonds and other precious stones.

And Abraham, who, it appears, was extremely jealous of his wives, built for them an enchanted city, of which the walls were so high as to shut out the light of the sun; an inconvenience which he easily remedied by means of a large basin full of rubies and other jewels, which shed forth a flood of light equal in brilliancy to that of the sun itself.[64]

[64] Luminous jewels figure frequently in Eastern tales, and within recent years, from experiments and observations, the phosph.o.r.escence of the diamond, sapphire, ruby, and topaz has been fully established.

_Abraham's Arrival in Egypt._

When Abraham journeyed to Egypt he had among his _impedimenta_ a large chest. On reaching the gates of the capital the customs officials demanded the usual duties. Abraham begged them to name the sum without troubling themselves to open the chest. They demanded to be paid the duty on clothes. "I will pay for clothes," said the patriarch, with an alacrity which aroused the suspicions of the officials, who then insisted upon being paid the duty on silk. "I will pay for silk," said Abraham. Hereupon the officials demanded the duty on gold, and Abraham readily offered to pay the amount. Then they surmised that the chest contained jewels, but Abraham was quite as willing to pay the higher duty on gems, and now the curiosity of the officials could be no longer restrained. They broke open the chest, when, lo, their eyes were dazzled with the l.u.s.trous beauty of Sarah! Abraham, it seems, had adopted this plan for smuggling his lovely wife into the Egyptian dominions.

_The Infamous Citizens of Sodom._

Some of the rabbinical legends descriptive of the singular customs of the infamous citizens of Sodom are exceedingly amusing--or amazing. The judges of that city are represented as notorious liars and mockers of justice. When a man had cut off the ear of his neighbour's a.s.s, the judge said to the owner: "Let him have the a.s.s till the ear is grown again, that it may be returned to thee as thou wishest." The hospitality shown by the citizens to strangers within their gates was of a very peculiar kind. They had a particular bed for the weary traveller who entered their city and desired shelter for the night. If he was found to be too long for the bed, they reduced him to the proper size by chopping off so much of his legs; and if he was shorter than the bed, he was stretched to the requisite length.[65] To preserve their reputation for hospitality, when a stranger arrived each citizen was required to give him a coin with his name written on it, after which the unfortunate traveller was refused food, and as soon as he had died of hunger every man took back his own money. It was a capital offence for any one to supply the stranger with food, in proof of which it is recorded that a poor man, having arrived in Sodom, was presented with money and refused food by all to whom he made his wants known. It chanced that, as he lay by the roadside almost starved to death, he was observed by one of Lot's daughters, who had compa.s.sion on him, and supplied him with food for many days, as she went to draw water for her father's household. The citizens, marvelling at the man's tenacity of life, set a person to watch him, and Lot's daughter being discovered bringing him bread, she was condemned to death by burning. Another kind-hearted maiden who had in like manner relieved the wants of a stranger, was punished in a still more dreadful manner, being smeared over with honey, and stung to death by bees.

[65] Did the Talmudist borrow this story from the Greek legend of the famous robber of Attica, Procrustes, who is said to have treated unlucky travellers after the same barbarous fashion?

It may be naturally supposed that travellers who were acquainted with the peculiar ways of the citizens of Sodom would either pa.s.s by that city without entering its inhospitable gates, or, if compelled by business to go into the town, would previously provide themselves with food; but even this last precaution did not avail them against the wiles of those wicked people: A man from Elam, journeying to a place beyond Sodom, reached the infamous city about sunset. The stranger had with him an a.s.s, bearing a valuable saddle to which was strapped a large bale of merchandise. Being refused a lodging by each citizen of whom he asked the favour, our traveller made a virtue of necessity, and determined to pa.s.s the night, along with his animal and his goods, as best he might, in the streets. His preparations with this view were observed by a cunning and treacherous citizen, named Hidud, who came up, and, accosting him courteously, desired to know whence he had come and whither he was bound. The stranger answered that he had come from Hebron, and was journeying to such a place; that, being refused shelter by everybody, he was preparing to pa.s.s the night in the streets; and that he was provided with bread for his own use and with fodder for his beast. Upon this Hidud invited the stranger to his house, a.s.suring him that his lodging should cost him nothing, while the wants of his beast should not be forgotten. The stranger accepted of Hidud's proffered hospitality, and when they came to his house the citizen relieved the a.s.s of the saddle and merchandise, and carefully placed them for security in his private closet. He then led the a.s.s into his stable and amply supplied him with provender; and returning to the house, he set food before his guest, who, having supped, retired to rest. Early in the morning the stranger arose, intending to resume his journey, but his host first pressed him to partake of breakfast, and afterwards persuaded him to remain at his house for two days. On the morning of the third day our traveller would no longer delay his departure, and Hidud therefore brought out his beast, saying kindly to his guest: "Fare thee well."

"Hold!" said the traveller. "Where is my beautiful saddle of many colours and the strings attached thereto, together with my bale of rich merchandise?" "What sayest thou?" exclaimed Hidud, in a tone of surprise. The stranger repeated his demand for his saddle and goods.

"Ah," said Hidud, affably, "I will interpret thy dream: the strings that thou hast dreamt of indicate length of days to thee; and the many-coloured saddle of thy dream signifies that thou shalt become the owner of a beauteous garden of odorous flowers and rich fruit trees."

"Nay," returned the stranger, "I certainly entrusted to thy care a saddle and merchandise, and thou hast concealed them in thy house."

"Well," said Hidud, "I have told thee the meaning of thy dream. My usual fee for interpreting a dream is four pieces of silver, but, as thou hast been my guest, I will only ask three pieces of thee." On hearing this very unjust demand the stranger was naturally enraged, and he accused Hidud in the court of Sodom of stealing his property. After each had stated his case, the judge decreed that the stranger must pay Hidud's fee, since he was well known as a professional interpreter of dreams.

Hidud then said to the stranger: "As thou hast proved thyself such a liar, I must not only be paid my usual fee of four pieces of silver, but also the value of the two days' food with which I provided thee in my house." "I will cheerfully pay thee for the food," rejoined the traveller, "on condition that thou restore my saddle and merchandise."

Upon this the litigants began to abuse each other and were thrust into the street, where the citizens, siding with Hidud, soundly beat the unlucky stranger, and then expelled him from the city.

Abraham once sent his servant Eliezer to Sodom with his compliments to Lot and his family, and to inquire concerning their welfare. As Eliezer entered Sodom he saw a citizen beating a stranger, whom he had robbed of his property. "Shame upon thee!" exclaimed Eliezer to the citizen. "Is this the way you act towards strangers?" To this remonstrance the man replied by picking up a stone and striking Eliezer with it on the forehead with such force as to cause the blood to flow down his face. On seeing the blood the citizen caught hold of Eliezer and demanded to be paid his fee for having freed him of impure blood. "What!" said Eliezer, "am I to pay thee for wounding me?" "Such is our law," returned the citizen. Eliezer refused to pay, and the man brought him before the judge, to whom he made his complaint. The judge then decreed: "Thou must pay this man his fee, since he has let thy blood; such is our law."

"There, then," said Eliezer, striking the judge with a stone, and causing him to bleed, "pay my fee to this man, I want it not," and then departed from the court.[66]

[66] There are two Italian stories which bear some resemblance to this queer legend: In the fourth novel of Arienti an advocate is fined for striking his opponent in court, and "takes his change" by repeating the offence; and in the second novel of Sozzini, Scacazzone, after dining sumptuously at an inn, and learning from the waiter that the law of that town imposed a fine of ten livres for a blow on the face, provokes the landlord so that he gets a slap from him on the cheek, upon which he tells Boniface to pay himself out of the fine he should have had to pay for the blow if charged before the magistrate, and give the rest of the money to the waiter.--A similar story is told in an Arabian collection, of a half-witted fellow and the kazi.

_Abraham and Ishmael's Wife._

Hagar, the handmaid of Sarah, was given as a slave to Abraham, by her father, Pharaoh, king of Egypt, who said: "My daughter had better be a slave in the house of Abraham than mistress in any other house." Her son Ishmael, it is said, took unto himself a wife of the daughters of Moab.

Three years afterwards Abraham set out to visit his son, having solemnly promised Sarah (who, it thus appears, was still jealous of her former handmaid) that he would not alight from his camel. He reached Ishmael's house about noontide, and found his wife alone. "Where is Ishmael?"

inquired the patriarch. "He is gone into the wilderness with his mother to gather dates and other fruits." "Give me, I pray thee, a little bread and water, for I am fatigued with travelling." "I have neither bread nor water," rejoined the inhospitable matron. "Well," said the patriarch, "tell Ishmael when he comes home that an old man came to see him, and recommends him to change the door-post of his house, for it is not worthy of him." On Ishmael's return she gave him the message, from which he at once understood that the stranger was his father, and that he did not approve of his wife. Accordingly he sent her back to her own people, and Hagar procured him a wife from her father's house. Her name was Fatima.

Another period of three years having elapsed, Abraham again resolved to visit his son; and having, as before, pledged his word to Sarah that he would not alight at Ishmael's house, he began his journey. When he arrived at his son's domicile he found Fatima alone, Ishmael being abroad, as on the occasion of his previous visit. But from Fatima he received every attention, albeit she knew not that he was her husband's father. Highly gratified with Fatima's hospitality, the patriarch called down blessings upon Ishmael, and returned home. Fatima duly informed Ishmael of what had happened in his absence, and then he knew that Abraham still loved him as his son.

This is one of the few rabbinical legends regarding Biblical characters which do not exceed the limits of probability; and I confess I can see no reason why these interesting incidents should be considered as purely imaginary. As a rule, however, the Talmudic legends of this kind must be taken not only _c.u.m grano salis_, but with a whole bushel of that most necessary commodity, particularly such marvellous relations as that of Rabbi Jehoshua, when he informs us that the "ram caught in a thicket,"

which served as a subst.i.tute for sacrifice when Abraham was prepared to offer up his son Isaac, was brought by an angel out of Paradise, where it pastured under the Tree of Life and drank from the brook which flows beneath it. This creature, the Rabbi adds, diffused its perfume throughout the world.[67]

[67] The commentators on the Kuran have adopted this legend.

But according to the Kuran it was not Isaac, but Ishmael, the great progenitor of the Arabs, who was to be sacrificed by Abraham.

_Joseph and Potiphar's Wife._

The story of Joseph and Potiphar's wife, as related in the Book of Genesis, finds parallels in the popular tales and legends of many countries: the vengeance of "woman whose love is scorned," says a Hindu writer, "is worse than poison"! But the rabbinical version is quite unique in representing the wife of Potiphar as having aiders and abettors in carrying out her scheme of revenge: For some days after the pious young Israelite had declined her amorous overtures, she looked so ill that her female friends inquired of her the cause, and having told them of her adventure with Joseph, they said: "Accuse him before thy husband, that he may be cast into prison." She desired them to accuse him likewise to their husbands, which they did accordingly; and their husbands went before Pharaoh and complained of Joseph's misconduct towards their wives.[68]

[68] Commentators on the Kuran inform us that when Joseph was released from prison, after so satisfactorily interpreting Pharaoh's two dreams, Potiphar was degraded from his high office. One day, while Joseph was riding out to inspect a granary beyond the city, he observed a beggar-woman in the street, whose whole appearance, though most distressing, bore distinct traces of former greatness. Joseph approached her compa.s.sionately, and held out to her a handful of gold. But she refused it, and said aloud: "Great prophet of Allah, I am unworthy of this gift, although my transgression has been the stepping-stone to thy present fortune." At these words Joseph regarded her more closely, and, behold, it was Zulaykha, the wife of his lord. He inquired after her husband, and was told that he had died of sorrow and poverty soon after his deposition. On hearing this, Joseph led Zulaykha to a relative of the king, by whom she was treated like a sister, and she soon appeared to him as blooming as at the time of his entrance into her house. He asked her hand of the king, and married her, with his permission.

Zulaykha was the name of Potiphar's wife, if we may believe Muhammedan legends, and the daughter of the king of Maghrab (or Marocco), who gave her in marriage to the grand vazir of the king of Egypt, and the beauteous princess was disgusted to find him, not only very old, but, as a modest English writer puts it, very mildly, "belonged to that unhappy cla.s.s which a practice of immemorial antiquity in the East excluded from the pleasures of love and the hope of posterity." This device of representing Potiphar as being what Byron styles "a neutral personage" was, of course, adopted by Muslim traditionists and poets in order to "white-wash"

the frail Zulaykha.--There are extant many Persian and Turkish poems on the "loves" of _Yusuf wa Zulaykha_, most of them having a mystical signification, and that by the celebrated Persian poet Jami is universally considered as by far the best.

_Joseph and his Brethren._

Wonderful stories are related of Joseph and his brethren. Simeon, if we may credit the Talmudists, must have been quite a Hercules in strength.

The Biblical narrative of Simeon's detention by his brother Joseph is brief but most expressive: "And he turned himself about from them and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes."[69] The Talmudists condescend more minutely regarding this interesting incident: When Joseph ordered seventy valiant men to put Simeon in chains, they had no sooner approached him than he roared so loud that all the seventy fell down at his feet and broke their teeth! Joseph then said to his son Mana.s.seh: "Chain thou him"; whereupon Mana.s.seh dealt Simeon a single blow and immediately overpowered him; upon which Simeon exclaimed: "Surely this was the blow of a kinsman!"--When Joseph sent Benjamin to prison, Judah cried so loud that Chushim, the son of Dan, heard him in Canaan and responded. Joseph feared for his life, for Judah was so enraged that he wept blood. Some say that Judah wore five garments, one over the other; but when he was angry his heart swelled so much that his five garments burst open. Joseph cried so terribly that one of the pillars of his house fell in and was changed into sand. Then Judah said: "He is valiant, like one of us."

[69] Gen. xlii, 24.--It does not appear from the sacred narrative why Joseph selected his brother Simeon as hostage. Possibly Simeon was most eager for his death, before he was cast into the dry well and then sold to the Ishmaelites; and indeed both he and his brother Levi seem to have been "a bad lot," judging from the dying Jacob's description of them, Gen. xlix, 5-7.

_Jacob's Sorrow._

But like a gem, among a heap of rubbish is the touching little story of how the news of Joseph's being alive and the viceroy of Egypt was conveyed to the aged and sorrow-stricken Jacob. When the brethren had returned to the land of Canaan, after their second expedition, they were perplexed how to communicate to their father the joyful intelligence that his long-lamented son still lived, fearing it might have a fatal effect on the old man if suddenly told to him. At length Serach, the daughter of Asher, proposed that she should convey the tidings to her grandfather in a song. Accordingly she took her harp, and sang to Jacob the whole story of Joseph's life and his present greatness, and her music soothed his spirit; and when he fully realised that his son was yet alive, he fervently blessed her, and she was taken into Paradise, without tasting of death.[70]

[70] "Jacob's grief" is proverbial in Muslim countries. In the Kuran, _sura_ xii, it is stated that the patriarch became totally blind through constant weeping for the loss of Joseph, and that his sight was restored by means of Joseph's garment, which the governor of Egypt sent by his brethren.--In the _Makamat_ of Al-Hariri, the celebrated Arabian poet (A.D. 1054-1122), Harith bin Hamman is represented as saying that he pa.s.sed a night of "Jacobean sorrow," and another imaginary character is said to have "wept more than Jacob when he lost his son."

_Moses and Pharaoh._

The slaughter of the Hebrew male children by the cruel command of the "Pharoah who knew not Joseph" was a precaution adopted, we are informed by the Rabbis, in consequence of a dream which that monarch had, of an aged man who held a balance in his right hand; in one scale he placed all the sages and n.o.bles of Egypt, and in the other a little lamb, which weighed down them all. In the morning Pharaoh told his strange dream to his counsellors, who were greatly terrified, and Bi'lam, the son of Beor, the magician, said: "This dream, O King, forebodes great affliction, which one of the children of Israel will bring upon Egypt."

The king asked the soothsayer whether this threatened evil might not be avoided. "There is but one way of averting the calamity--cause every male child of Hebrew parents to be slain at birth." Pharaoh approved of this advice, and issued an edict accordingly. The Egyptian monarch's kind-hearted daughter (whose name, by the way, was Bathia), who rescued the infant Moses from the common fate of the Hebrew male children, was a leper, and consequently was not permitted to use the warm baths. But no sooner had she stretched forth her hand to the crying infant than she was healed of her leprosy, and, moreover, afterwards admitted bodily into Paradise.[71]

[71] Muslims say that Pharaoh's seven daughters were all lepers, and that Bathia's sisters, as well as herself, were cured through her saving the infant Moses.

According to the Hebrew traditionists, nine human beings entered Paradise without having tasted of death, viz.: Enoch; Messiah; Elias; Eliezer, the servant of Abraham; the servant of the king of Kush; Hiram, king of Tyre; Jaabez, the son of the Prince, and the Rabbi, Juda; Serach, the daughter of Asher; and Bathia, the daughter of Pharaoh.

The last of the race of genuine Dublin ballad-singers, who rejoiced in the _nom de guerre_ of "Zozimus" (ob.

1846), used to edify his street patrons with a slightly different reading of the romantic story of the finding of Moses in the bulrushes, which has the merit of striking originality, to say the least:

In Egypt's land, upon the banks of Nile, King Pharaoh's daughter went to bathe in style; She tuk her dip, then went unto the land, And, to dry her royal pelt, she ran along the strand.

A bulrush tripped her, whereupon she saw A smiling babby in a wad of straw; She tuk it up, and said, in accents mild, "_Tare an' agers, gyurls, which av yez owns this child?_"

The story of the finding of Moses has its parallels in almost every country--in the Greek and Roman legends of Perseus, Cyrus, and Romulus--in Indian, Persian, and Arabian tales--and a Babylonian a.n.a.logue is given, as follows, by the Rev. A. H. Sayce, in the _Folk-Lore Journal_ for 1883: "Sargon, the mighty monarch, the king of Agane, am I. My mother was a princess; my father I knew not. My father's brother loved the mountain land.

In the city of Azipiranu, which on the bank of the Euphrates lies, my mother, the princess, conceived me; in an inacessible spot she brought me forth. She placed me in a basket of rushes; with bitumen the door of my ark she closed. She launched me on the river, which drowned me not. The river bore me along; to Akki, the irrigator, it brought me. Akki, the irrigator, in the tenderness of his heart, lifted me up. Then Akki, the irrigator, as his gardener appointed me, and in my gardenership the G.o.ddess Istar loved me. For forty-five years the kingdom I have ruled, and the black-headed (Akkadian) race have governed."

Of the childhood of Moses a curious story is told to account for his being in after life "slow of speech and slow of tongue": Pharaoh was one day seated in his banqueting hall, with his queen at his right hand and Bathia at his left, and around him were his two sons, Bi'lam, the chief soothsayer, and other dignitaries of his court, when he took little Moses (then three years old) upon his knee, and began to fondle him. The Hebrew urchin stretched forth his hand and took the kingly crown from Pharaoh's brow and deliberately placed it upon his own head. To the monarch and his courtiers this action of the child was ominous, and Pharaoh inquired of his counsellors how, in their judgment, the audacious little Hebrew should be punished. Bi'lam, the sooth-sayer, answered: "Do not suppose, O King, that this is necessarily the thoughtless action of a child; recollect thy dream which I did interpret for thee. But let us prove whether this child is possessed of understanding beyond his years, in this manner: let two plates, one containing fire, the other gold, be placed before the child; and if he grasp the gold, then is he of superior understanding, and should therefore be put to death." The plates, as proposed by the soothsayer, were placed before the child Moses, who immediately seized upon the fire, and put it into his mouth, which caused him henceforward to stammer in his speech.

It was no easy matter for Moses and his brother to gain access to Pharaoh, for his palace had 400 gates, 100 on each side; and before each gate stood no fewer than 60,000 tried warriors. Therefore the angel Gabriel introduced them by another way, and when Pharaoh beheld Moses and Aaron he demanded to know who had admitted them. He summoned the guards, and ordered some of them to be beaten and others to be put to death. But next day Moses and Aaron returned, and the guards, when called in, exclaimed: "These men are sorcerers, for they cannot have come in through any of the gates." There were, however, much more formidable guardians of the royal palace: the 400 gates were guarded by bears, lions, and other ferocious beasts, who suffered no one to pa.s.s unless they were fed with flesh. But when Moses and Aaron came, they gathered about them, and licked the feet of the prophets, accompanying them to Pharaoh.--Readers who are familiar with the _Thousand and One Nights_ and other Asiatic story-books will recollect many tales in which palaces are similarly guarded. In the spurious "Canterbury" _Tale of Beryn_ (taken from the first part of the old French romance of the Chevalier Berinus), which has been re-edited for the Chaucer Society, the palace-garden of Duke Isope is guarded by eight necromancers who look like "abominabill wormys, enough to frighte the hertiest man on erth," also by a white lion that had eaten five hundred men.