The Legends of the Jews Volume IV Part 16

but no answer came. Jeremiah feared the words were spoken by his former jailer Jonathan, who had not given up his practice of mocking at the prophet. He would come to the edge of the pit and call down jeeringly: "Do not rest thy head on the mud, and take a little sleep, Jeremiah." To such sneers Jeremiah made no reply, and hence it was that Ebed-melech was left unanswered. Thinking the prophet dead, he began to lament and tear his clothes. Then Jeremiah, realizing that it was a friend, and not Jonathan, asked: "Who is it that is calling my name and weeps therewith?" and he received the a.s.surance that Ebed-melech had come to rescue him from his perilous position. (20)

NEBUCHADNEZZAR

The suffering to which Jeremiah was exposed was finally ended by the capture of Jerusalem by Nebuchadnezzar. This Babylonian king was a son of King Solomon and the Queen of Sheba. (21) His first contact with the Jews happened in the time of his father-in-law Sennacherib, whom he accompanied on his campaign against Hezekiah. The destruction of the a.s.syrian army before the walls of Jerusalem, the great catastrophe from which only Nebuchadnezzar and four others escaped with their life, inspired him with fear of G.o.d. (22) Later, in his capacity as secretary to the Babylonian king Merodach-baladan, it was he who called his master's notice to the mention of the Jewish king's name before the Name of G.o.d. "Thou callest Him 'the great G.o.d,' yet thou dost name Him after the king," he said. Nebuchadnezzar himself hastened after the messenger to bring back the letter and have it changed. He had advanced scarce three steps when he was restrained by the angel Gabriel, for even the few paces he had walked for the glory of G.o.d earned him his great power over Israel. A further step would have extended his ability to inflict harm immeasurably. (23)

For eighteen years daily a heavenly voice resounded in the palace of Nebuchadnezzar, saying: "O thou wicked slave, go and destroy the house of thy Lord, for His children hearken not unto Him." But Nebuchadnezzar was beset with fears lest G.o.d prepare a fate for him similar to that of his ancestor Sennacherib. He practiced belomancy and consulted other auguries, to a.s.sure himself that he was against Jerusalem would result favorably. When he shook up the arrows, and questioned whether he was to go to Rome or Alexandria, not one arrow sprang up, but when he questioned about Jerusalem, one sprang up. He sowed seeds and set out planets; for Rome or Alexandria nothing came up; for Jerusalem everything sprouted and grew. He lighted candles and lanterns; for Rome or Alexandria they refused to burn, for Jerusalem they shed their light. He floated vessels on the Euphrates; for Rome or Alexandria they did not move, for Jerusalem they swam. (24)

Still the fears of Nebuchadnezzar were not allayed. His determination to attack the Holy City ripened only after G.o.d Himself had shown him how He had bound the hands of the archangel Michael, the patron of the Jews, behind his back, in order to render him powerless to bring to his wards. So the campaign against Jerusalem was undertaken. (25)

THE CAPTURE OF JERUSALEM

If the Babylonians thought that the conquest of Jerusalem was an easy task, they were greatly mistaken. For three years G.o.d endured the inhabitants with strength to withstand the onslaughts of the enemy, in the hope that the Jews would amend their evil ways and abandon their G.o.dless conduct, so that the threatened punishment might be annulled.

Among the many heroes in the beleaguered city that was bidding defiance to the Babylonians, one by the name of Akiba was particularly distinguished. The stones were hurled at the walls of the city from the catapults wielded by the enemy without, he was wont to catch on his feet, and throw them back upon the besiegers.

Once it happened that a stone was so cast as to drop, not upon the wall, but in front of it. In his swift race toward it, Akiba was precipitated into the s.p.a.ce between the inner and the outer wall.

He quickly rea.s.sured his friends in the city, that his fall had in no wise harmed him. He was only a little shaken up and weak; as soon as he had his accustomed daily meal, a roasted ox, he would be able to scale the wall and resume the struggle with the Babylonians. But human strength and artifice avail naught against G.o.d. A gust of wind arose, and Akiba was thrown from the wall, and he died. Thereupon the Chaldeans made a breach in the wall, and penetrated into the city. (26)

Equally fruitless were the endeavors of Hanamel, the uncle of Jeremiah, to save the city. He conjured the angels up, armed them, and had them occupy the walls. The Chaldeans retreated in terror at the sight of the heavenly host. But G.o.d changed the names of the angels, and brought them back to heaven. Hanamel's exorcisms availed naught. When he called the Angel of the Water, for instance, the response would come from the Angel of Fire, who bore the former name of his companion. Then Hanamel resorted to the extreme measure of summoning the Prince of the World, who raised Jerusalem high up in the air. But G.o.d thrust the city down again, and the enemy entered unhindered. (27)

Nevertheless, the capture of the city could not have been accomplished if Jeremiah had been present. His deeds were as a firm pillar for the city, and his prayers as a stony wall. Therefore G.o.d sent the prophet (28) on an errand out of the city. He was made to go to his native place, Anathoth, to take possession of a field, his by right of inheritance. Jeremiah rejoiced; he took this as a sign that G.o.d would be gracious to Judah, else He would not have commanded him to take possession of a piece of land.

Scarcely had the prophet left Jerusalem when an angel descended upon the wall of the city and caused a breach to appear, at the same time crying out: "Let the enemy come and enter the house, for the Master of the house is no longer therein. The enemy has leave to despoil it and destroy it. Go ye into the vineyard and snap the vines asunder, for the Watchman hath gone away and abandoned it. But let no man boast and say, he and his have vanquished the city. Nay, a conquered city have ye conquered, a dead people have ye killed."

The enemy rushed in and ascended the Temple mount, and on the spot whereon King Solomon had been in the habit of sitting when he took counsel with the elders, the Chaldeans plotted how to reduce the Temple to ashes. During their sinister deliberations, they beheld four angels, each with a flaming torch in his hand, descending and setting fire to the four corners of the Temple. The high priest, seeing the flames shoot up, cast the keys of the Temple heavenward, saying: "Here are the keys of Thy house; it seems I am an untrustworthy custodian," and, as he turned, he was seized by the enemy and slaughtered in the very place on which he had been wont to offer the daily sacrifice. With him perished his daughter, her blood mingling with her father's. The priests and the Levites threw themselves into the flames with their harps and trumpets, and, to escape the violence feared from the licentious Chaldeans, (29) the virgins who wove the curtains for the sanctuary followed their example. Still more horrible was the carnage caused among the people by Nebuzaradan, spurred on as he was by the sight of the blood of the murdered prophet Zechariah seething on the floor of the Temple. At first the Jews sought to conceal the true story connected with the blood. At length they had to confess, that it was the blood of a prophet who had prophesied the destruction of the Temple, and for his candor had been slain by the people. Nebuzaradan, to appease the prophet, ordered the scholars of the kingdom to be executed first on the b.l.o.o.d.y spot, then the school children, and at last the young priests, more than a million souls in all. But the blood of the prophet went on seething and reeking, until Nebuzaradan exclaimed: "Zechariah, Zechariah, the good in Israel I have slaughtered. Dost thou desire the destruction of the whole people?" Then the blood ceased to seethe.

Nebuzaradan was startled by the thought, if the Jews, who had a single life upon their conscience, were made to atone so cruelly, what would be his own fate! He left Nebuchadnezzar and became a proselyte. (30)

THE GREAT LAMENT

On his return from Anathoth, Jeremiah saw, at a distance, smoke curling upward from the Temple mount, and his spirit was joyful.

He thought the Jews had repented of their sins, and were bringing incense offerings. Once within the city walls, he knew the truth, that the Temple had fallen a prey to the incendiary. Overwhelmed by grief, he cried out: "O Lord, Thou didst entice me, and I permitted myself to be enticed; Thou didst send me forth out of Thy house that Thou mightest destroy it." (31)

G.o.d Himself was deeply moved by the destruction of the Temple, which He had abandoned that the enemy might enter and destroy it. Accompanied by the angels, He visited the ruins, and gave vent to His sorrow: "Woe is Me on account of My house. Where are My children, where My priests, where My beloved? But what could I do for you? Did I not warn you? Yet you would not mend your ways." "To-day," G.o.d said to Jeremiah, "I am like a man who has an only son. He prepares the marriage canopy for him, and his only beloved dies under it. Thou doest seem to feel but little sympathy with Me and with My children. Go, summon Abraham, Isaac, Jacob, and Moses from their graces. They know how to mourn."

"Lord of the world," replied Jeremiah, "I know not where Moses is buried." "Stand on the banks of the Jordan," said G.o.d, "and cry: 'Thou son of Amram, son of Amram, arise, see how wolves have devoured thy sheep.'"

Jeremiah repaired to the Double Cave, and spake to the Patriarchs: "Arise, ye are summoned to appear before G.o.d." When they asked him the reason of the summons, he feigned ignorance, for he feared to tell them the true reason; they might have cast reproaches upon him that so great a disaster had overtaken Israel in his time.

Then Jeremiah journeyed on to the banks of the Jordan, and there he called as he had been bidden: "Thou son of Amram, son of Amram, arise, thou are cited to appear before G.o.d." "What has happened this day, that G.o.d calls me unto Him?" asked Moses. "I know not," replied Jeremiah again. Moses thereupon went to the angels, and from them he learned that the Temple had been destroyed, and Israel banished from his land. Weeping and mourning, Moses joined the Patriarchs, and together, rending their garments and wringing their hands, they betook themselves to the ruins of the Temple. Here their wailing was augmented by the loud lamentations of the angels: (32) "How desolate are the highways to Jerusalem, the highways destined for travel without end! How deserted are the streets that once were thronged at the seasons of the pilgrimages! O Lord of the world, with Abraham the father of Thy people, who taught the world to know Thee as the ruler of the universe, Thou didst make a covenant, that through him and his descendants the earth should be filled with people, and now Thou hast dissolved Thy covenant with him. O Lord of the world! Thou hast scorned Zion and Jerusalem, once Thy chosen habitation.

Thou hast dealt more harshly with Israel than with the generation of Enosh, the first idolaters."

G.o.d thereupon said to the angels: "Why do ye array yourselves against Me with your complaints?" "Lord do the world," they replied, "on account of Abraham, Thy beloved, who has come into Thy house wailing and weeping, yet Thou payest no heed unto him." Thereupon G.o.d: "Since My beloved ended his earthly career, he has not been in My house. 'What hath My beloved to do in My house'?" (33)

Now Abraham entered into the conversation: "Why, O Lord of the world, hast Thou exiled my children, delivered them into the hands of the nations, who torture them with all tortures, and who have rendered desolate the sanctuary, where I was ready to bring Thee my son Isaac as a sacrifice?" "Thy children have sinned," said G.o.d, "they have transgressed the whole Torah, they have offended against every letter of it." Abraham: "Who is there that will testify against Israel, that he has transgressed the Torah?" G.o.d: "Let the Torah herself appear and testify." The Torah came, and Abraham addressed her: "O my daughter, dost thou indeed come to testify against Israel, to say that he violated thy commandments? Dost thou feel no shame? Remember the day on which G.o.d offered thee to all the peoples, all the nations of the earth, and they all rejected thee with disdain. (34) Then my children came to Sinai, they accepted thee, and they honored thee. And now, on the day of their distress, thou standest up against them?" Hearing this, the Torah stepped aside, and did not testify. "Let the twenty-two letters of the Hebrew alphabet in which Torah is written come and testify against Israel," said G.o.d. They appeared without delay, and Alef, the first letter, was about to testify against Israel, when Abraham interrupted it with the words: "Thou chief of all letters, thou comest to testify against Israel in the time of his distress? Be mindful of the day on which G.o.d revealed Himself on Mount Sinai, beginning His words with thee: 'Anoki the Lord thy G.o.d.' No people, no nation accepted thee, only my children, and now thou comest to testify against them!" Alef stepped aside and was silent.

The same happened with the second letter Bet, (35) and with the third, Gimel, and with all the rest all of them retired abashed, and opened not their mouth. Now Abraham turned to G.o.d and said: "O Lord of the world! When I was a hundred years old, Thou didst give me a son, and when he was in the flower of his age, thirty-seven years old, Thou didst command me to sacrifice him to Thee, and I, like a monster, without compa.s.sion, I bound him upon the altar with mine own hands. Let that plead with Thee, and have Thou pity on my children."

Then Isaac raised his voice and spake: "O Lord of the world, when my father told me, 'G.o.d will provide Himself the lamb for a burnt offering, my son,' I did not resist Thy word. Willingly I let myself be tied to the altar, my throat was raised to meet the knife. Let that plead with Thee, and have Thou pity on my children."

Then Jacob raised his voice and spake: "O Lord of the world, for twenty years I dwelt in the house of Laban, and when I left it, I met with Esau, who sought to murder my children, and I risked my life for theirs. And now they are delivered into the hands of their enemies, like sheep led to the shambles, after I coddled them like fledglings breaking forth from their sh.e.l.ls, after I suffered anguish for their sake all the days of my life. Let that plead with Thee, and have Thou pity on my children."

And at last Moses raised his voice and spake: "O Lord of the world, was I not a faithful shepherd unto Israel for forty long years? Like a steed I ran ahead of him in the desert, and when the time came for him to enter the Promised Land, Thou didst command: 'Here in the desert shall thy bones drop!' And now that the children of Israel are exiled, Thou hast sent for me to mourn and lament over them. That is what the people mean when they say: The good fortune of the master is none for the slave, but the master's woe is his woe." And turning to Jeremiah, he continued: "Walk before me, I will lead them back; let us see who will venture to raise a hand against them." Jeremiah replied: "The roads cannot be pa.s.sed, they are blocked with corpses." But Moses was not to be deterred, and the two, Moses following Jeremiah, reached the rivers of Babylon. When the Jews saw Moses, they said: "The son of Amram has ascended from his grave to redeem us from our enemies." (36) At that moment a heavenly voice was heard to cry out: "It is decreed!" And Moses said: "O my children, I cannot redeem you, the decree is unalterable may G.o.d redeem you speedily," and he departed from them.

The children of Israel raised their voices in sore lamentations, and the sound of their grief pierced to the very heavens. Meantime Moses returned to the Fathers, and reported to them to what dire suffering the exiled Jews were exposed, and they all broke out into woe-begone plaints. (37) In his bitter grief, Moses exclaimed: "Be cursed, O sun, why was not thy light extinguished in the hour in which the enemy invaded the sanctuary?" The sun replied: "O faithful shepherd, I sware by the life, I could not grow dark. The heavenly powers would not permit it. Sixty fiery scourges they dealt me, and they said, 'Go and let thy light s.h.i.+ne forth,'" (38) Another last complaint Moses uttered: "O Lord of the world, Thou hast written it in Thy Torah: 'And whether it be cow or ewe, ye shall not kill it and her young both in one day.' How many mothers have they slaughtered with their children and Thou art silent!"

Then, with the suddenness of a flash, Rachel, our mother, stood before the Holy One, blessed be He: "Lord of the world," she said, "Thou knowest how overwhelming was Jacob's love for me, and when I observed that my father thought to put Leah in my place, I gave Jacob secret signs, that the plan of my father might be set at naught. But then I repented me of what I had done, and to spare my sister mortification, I disclosed the signs to her. More than this, I myself was in the bridal chamber, and when Jacob spake with Leah, I made reply, lest her voice betray her. I, a woman, a creature of flesh and blood, of dust and ashes, was not jealous of my rival. Thou, O G.o.d, everlasting King, Thou eternal and merciful Father, why wast Thou jealous of the idols, empty vanities? Why hast Thou driven out my children, slain them with swords, left them at the mercy of their enemies?" Then the compa.s.sion of the Supreme G.o.d was awakened, and He said: "For thy sake, O Rachel, I will lead the children of Israel back to their land." (39)

JEREMIAH'S JOURNEY TO BABYLON

When Nebuchadnezzar dispatched his general Nebuzaradan to the capture of Jerusalem, he gave him three instructions regarding the mild treatment of Jeremiah: "Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee."

At the same time he enjoined him to use pitiless cruelty toward the rest of the people. But the prophet desired to share the fate of his suffering brethren, and when he saw a company of youths in the pillory, he put his own head into it. Nebuzaradan would always withdraw him again. Thereafter if Jeremiah saw a company of old men clapped in chains, he would join them and share their ignominy, until Nebuzaradan released him. Finally, Nebuzaradan said to Jeremiah: "Lo, thou art one of three things; either thou are a prophesier of false things, or thou art a despiser of suffering, or thou art a shedder of blood. A prophesier of false things for since many a year hast thou been prophesying the downfall of this city, and now, when thy prophecy has come true, thou sorrowest and mournest. Or a despiser of suffering for I seek to do thee naught harmful, and thou thyself pursuest what is harmful to thee, as thou to say, 'I am indifferent to pain.' Or a shedder of blood for the king has charged me to have a care of thee, and let no harm come upon thee, but as thou insistest upon seeking evil for thyself, it must be that the king may hear of thy misfortune, and put me to death." (40)

At first Jeremiah refused Nebuzaradan's offer to let him remain in Palestine. He joined the march of the captives going to Babylon, along the highways streaming with blood and strewn with corpses.

When they arrived at the borders of the Holy Land, they all, prophet and people, broke out into loud wails, and Jeremiah said: "Yes, brethren and countrymen, all this hath befallen you, because ye did not hearken unto the words of my prophecy." (41) Jeremiah journeyed with them until they came to the banks of the Euphrates.

Then G.o.d spoke to the prophet: "Jeremiah, if thou remainest here, I shall go with them, and if thou goest with them, I shall remain here." Jeremiah replied: "Lord of the world, if I go with them, what doth it avail them? Only if their King, their Creator accompanies them, will it bestead them." (42)

When the captives saw Jeremiah make preparations to return to Palestine, they began to weep and cry: "O Father Jeremiah, wilt thou, too, abandon us?" "I call heaven and earth to witness," said the prophet, "had you wept but once in Zion, ye had not been driven out." (43)

Beset with terrors was the return journey for the prophet. Corpses lay everywhere, and Jeremiah gathered up all the fingers that lay about; he strained them to his heart, fondled them, kissed them, and wrapped them in his mantle, saying sadly: "Did I not tell you, my children, did I not say to you, 'Give glory to the Lord your G.o.d, before He cause darkness, and before your feet stumble upon the dark mountains'?" (44)

Dejected, oppressed by his grief, Jeremiah saw the fulfilment of his prophecy against the coquettish maidens of Jerusalem, who had pursued but the pleasures and enjoyments of the world. How often had the prophet admonished them to do penance and lead a G.o.d-fearing life! In vain; whenever he threatened them with the destruction of Jerusalem, they said: "Why should we concern ourselves about it?" "A prince will take me unto wife," said one, the other, "A prefect will marry me." And at first it seemed the expectations of Jerusalem's fair daughters would be realized, for the most aristocratic of the victorious Chaldeans were charmed by the beauty of the women of Jerusalem, and offered them their hand and their rank. But G.o.d sent disfiguring and repulsive diseases upon the women, and the Babylonians cast them off, threw them violently out of their chariots, and ruthlessly drove them over the prostrate bodies. (45)

TRANSPORTATION OF THE CAPTIVES

Nebuchadnezzar's orders were to hurry the captives along the road to Babylon without stop or stay. He feared the Jews might else find opportunity to supplicate the mercy of G.o.d, and He, compa.s.sionate as He is, would release them instantly they did penance. (46) Accordingly, there was no pause in the forward march, until the Euphrates was reached. There they were within the borders of the empire of Nebuchadnezzar, and he thought he had nothing more to fear.

Many of the Jews died as soon as they drank of the Euphrates. In their native land they had been accustomed to the water drawn from springs and wells. Mourning over their dead and over the others that had fallen by the way, they sat on the banks of the river, while Nebuchadnezzar and his princes on their vessels celebrated their victory amid song and music. The king noticed that the princes of Judah, though they were in chains, bore no load upon their shoulders, and he called to his servants: "Have you no load for these?" They took the parchment scrolls of the law, tore them in pieces, made sacks of them, and filled them with sand; these they loaded upon the backs of the Jewish princes. At sight of this disgrace, all Israel broke out into loud weeping. The voice of their sorrow pierced the very heavens, and G.o.d determined to turn the world once more into chaos, for He told Himself, that after all the world was created but for the sake of Israel. The angels hastened thither, and they spake before G.o.d: "O Lord of the world, the universe is Thine. Is it not enough that Thou hast dismembered Thy earthly house, the Temple? Wilt Thou destroy Thy heavenly house, too?" G.o.d restraining them said: "Do ye think I am a creature of flesh and blood, and stand in need of consolation? Do I not know beginning and end of all things? Go rather and remove their burdens from the princes of Judah." Aided by G.o.d the angels descended, and they carried the loads put upon the Jewish captives until they reached Babylon.

On their way, they pa.s.sed the city of Bari. (47) The inhabitants thereof were not a little astonished at the cruelty of Nebuchadnezzar, who made the captives march naked. The people of Bari stripped their slaves of their clothes, and presented the slaves to Nebuchadnezzar. When the king expressed his astonishment thereat, they said: "We thought thou wert particularly pleased with naked men." The king at once ordered the Jews to be arrayed in their garments. The reward accorded the Bariites was that G.o.d endowed them forever with beauty and irresistible grace.

(48)

The compa.s.sionate Bariites did not find many imitators. The very opposite quality was displayed by the Ammonites, Moabites, Edomites, and Arabs. Despite their close kins.h.i.+p with Israel, their conduct toward the Jews was dictated by cruelty. The two first-mentioned, the Ammonites and the Moabites, when they heard the prophet foretell the destruction of Jerusalem, hastened without a moment's delay to report it to Nebuchadnezzar, and urge him to attack Jerusalem. The scruples of the Babylonian king, who feared G.o.d, and all the reasons he advanced against a combat with Israel, they refuted, and finally they induced him to act as they wished. (49) At the capture of the city, while all the strange nations were seeking booty, the Ammonites and the Moabites threw themselves into the Temple to seize the scroll of the law, because it contained the clause against their entering into the "a.s.sembly of the Lord even to the tenth generation." (50) To disgrace the faith of Israel, they plucked the Cherubim from the Holy of Holies and dragged them through the streets of Jerusalem, crying aloud at the same time: "Behold these sacred things that belong to the Israelites, who say ever they have no idols."

The Edomites were still more hostile (51) in the hour of Israel's need. They went to Jerusalem with Nebuchadnezzar, but they kept themselves at a distance from the city, there to await the outcome of the battle between the Jews and the Babylonians. If the Jews had been victorious, they would have pretended they had come to bring them aid. When Nebuchadnezzar's victory became known, they showed their true feelings. Those who escaped the sword of the Babylonians, were hewn down by the hand of the Edomites.

(52)

But in fiendish cunning these nations were surpa.s.sed by the Ishmaelites. Eighty thousand young priests, each with a golden s.h.i.+eld upon his breast, succeeded in making their way through the ranks of Nebuchadnezzar and in reaching the Ishmaelites. They asked for water to drink. The reply of the Ishmaelites was: "First eat, and then you may drink," at the same time handing them salt food. Their thirst was increased, and the Ishmaelites gave them leather bags filled with nothing but air instead of water. When they raised them to their mouths, the air entered their bodies, and they fell dead.

Other Arabic tribes showed their hostility openly; as the Palmyrenes, who put eighty thousand archers at the disposal of Nebuchadnezzar in his war against Israel. (53)

THE SONS OF MOSES

If Nebuchadnezzar thought, that once he had the Jews in the regions of the Euphrates they were in his power forever, he was greatly mistaken. It was on the very banks of the great river that he suffered the loss of a number of his captives. When the first stop was made by the Euphrates, the Jews could no longer contain their grief, and they broke out into tears and bitter lamentations.

Nebuchadnezzar bade them be silent, and as though to render obedience to his orders the harder, he called upon the Levites, the minstrels of the Temple to sing the songs of Zion for the entertainment of his guests at the banquet he had arranged. The Levites consulted with one another. "Not enough that the Temple lies in ashes because of our sins, should we add to our transgressions by coaxing music from the strings of our holy harps in honor of these 'dwarfs'?" (54) they said, and they determined to offer resistance. The murderous Babylonians mowed them down in heaps, yet they met death with high courage, for it saved their sacred instruments from the desecration of being used before idols and for the sake of idolaters.

The Levites who survived the carnage the Sons of Moses they were bit their own fingers off, and when they were asked to play, they showed their tyrants mutilated hands, with which it was impossible to manipulate their harps. (55) At the fall of night a cloud descended and enveloped the Sons of Moses and all who belonged to them. They were hidden from their enemies, while their own way was illuminated by a pillar of fire. The cloud and the pillar vanished at break of day, and before the Sons of Moses lay a tract of land bordered by the sea on three sides. For their complete protection G.o.d made the river Sambation to flow on the fourth side. This river is full of sand and stones, and on the six working days of the week, they tumble over each other with such vehemence that the crash and the roar are heard far and wide. But on the Sabbath (56) the tumultuous river subsides into quiet. As a guard against trespa.s.sers on that day, a column of cloud stretches along the whole length of the river, and none can approach the Sambation within three miles. Hedged in as they are, the Sons of Moses yet communicate with their brethren of the tribes of Naphtali, Gad, and Asher, who dwell near the banks of the Sambation. Carrier pigeons bear letters. .h.i.ther and thither.

In the land of the Sons of Moses there are none but clean animals, and in every respect the inhabitants lead a holy and pure life, worthy of their ancestor Moses. They never use an oath, and, if perchance an oath escapes the lips of one of them, he is at once reminded of the Divine punishment connected with his act his children will die at a tender age.

The Sons of Moses live peaceably and enjoy prosperity as equals through their common Jewish faith. They have need of neither prince nor judge, for they know not strife and litigation. Each works for the welfare of the community, and each takes from the common store only what will satisfy his needs. Their houses are built of equal height, that no one may deem himself above his neighbor, and that that the fresh air may not be hindered from playing freely about all alike. Even at night their doors stand wide open, for they have naught to fear from thieves, nor are wild animals known in their land. They all attain a good old age. The son never dies before the father. When a death occurs, there is rejoicing, because the departed is known to have entered into life everlasting in loyalty to his faith. The birth of a child, on the other hand, calls forth mourning, for who can tell whether the being ushered into the world will be pious and faithful? The dead are buried near the doors of their own houses, in order that their survivors, in all their comings and goings, may be reminded of their own end. Disease is unknown among them, for they never sin, and sickness is sent only to purify from sins. (57)

EBED-MELECH