ספר משל הקדמוני / Meshal Haqadmoni: Fables from the Distant Past : a Parallel Hebrew-English Text

Table of contents :
Cover
Half Title
Title Page
Copyright
Publisher’s Note
The Illustrations
Preface
Contents
List of Abbreviations
Meshal Haqadmoni: Fables from the Distant Past
Dedication
Prologue
Introduction
Preface to the First Part
Part I: On Wisdom
Part II: On Penitence
Part III: On Sound Counsel
Part IV: On Humility
Part V: On Reverence
Colophons
Appendices
Appendix 1: Astronomical Diagrams
Appendix 2: Supplementary Notes to the Poem
Appendix 3: Numbered Notes to the Illustrations
Bibliography
Index of Citations
Index of Key Hebrew Terms
Index of Subjects

Citation preview

M E S H A L HAQADMONI FABLES FROM THE DISTANT PAST

_ ÈÂÓ„˜‰ Ï˘Ó _ VOLUME ONE

THE LITTMAN LIBRARY OF JEWISH CIVILIZATION   Connie Webber

Dedicated to the memory of L T S L who founded the Littman Library for the love of God and as an act of charity in memory of his father J A    L ͯ· ̯ÎÊ ‡‰È

‘Get wisdom, get understanding: Forsake her not and she shall preserve thee’ . : 

The Littman Library of Jewish Civilization is a registered UK charity Registered charity no. 1000784

MESHAL HAQADMONI Fables from the Distant Past ISAAC IBN SAHULA

A Parallel Hebrew–English Text VOLUME ONE EDITED AND TRANSLATED BY

RAPHAEL LOEWE

¯ÙÒ

ÈÂÓ„˜‰ Ï˘Ó ‰ÏÂ‰Ò ’Ô ‰ÓÏ˘ Ô· ˜ÁˆÈ ’¯Ï ˙ÈÏ‚‡ ÂÓ‚¯È˙ ¯Ȅ‰‰

ÚÂÂÚÂÏ ÈÂω χٯ

Oxford . Portland, Oregon

The Littman Library of Jewish Civilization 2004

The Littman Library of Jewish Civilization Chief Executive Officer: Ludo Craddock PO Box , Oxford  ,  ______ Published in the United States and Canada by The Littman Library of Jewish Civilization c/o ISBS, 920 N.E. 58th Avenue, Suite 300 Portland, Oregon 97213-3786 English translation © The Littman Library of Jewish Civilization 2004 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of The Littman Library of Jewish Civilization A catalogue record for this book is available from the British Library Library of Congress Cataloging-in-Publication Data Sahula, Isaac ben Solomon, 13th cent. [Meshal ha-kadmoni. English & Hebrew] Meshal Haqadmoni : fables from the distant past : a parallel Hebrew-English text = [Sefer Meshal ha-kadmoni] / edited and translated by Raphael Loewe. p. cm. Includes bibliographical references and index. 1. Fables, Hebrew. I. Title: Sefer Meshal ha-kadmoni. II. Loewe, Raphael. III. Title. PJ 5050.S2 L+ 398.2'089'924—dc21 2002016139 ISBN 1–874774–56–0 (cloth) Publishing co-ordinator: Janet Moth Copy-editing: Lindsey Taylor-Guthartz Indexes: Raphael Loewe Production manager: John Saunders Design: Pete Russell, Faringdon, Oxon. Typeset by Total Graphics, Tel Aviv, and Footnote Graphics Limited, Warminster, Wilts. Printed in Great Britain on acid-free paper by MPG Books, Bodmin, Cornwall

memoriae sacrvm _

H. M. J. L. mdccclxxxii–mcmxl

patrvm . magistrorvm . optimi _

E. V. L. mdccclxxxvii–mcmxlvi

matris . exempli . favtricis _ È˙ÂÈ‚· ÁˆÓÏ ÈÎȯ„È È˙ÂÓ· ÏÚÂ

Publisher’s Note _ The Littman Library of Jewish Civilization and Professor Raphael Loewe would like to thank the following donors for their very generous contributions towards the costs of preparing and producing this book _   ’   of Mr Naim Dangoor

      in memory of their parents

  and      and        of outh  frica and the ohannesburg sephardi ebrew  ongregation       of the Institute of Jewish Studies, University College London

       .   . .             in memory of his father, who loved to tell meshalim Donors who wish to remain anonymous

_ È„ ÈÏ· „Ú ‰Î¯· Ì‰Ï È˙˜È¯‰Â

The Illustrations

Two sets of illustrations have been used in this edition. The woodcuts are from the second printed edition of Meshal haqadmoni, which was published in Venice circa 1547. Thanks are due to Mr Jack Lunzer of the Valmadonna Trust Library for making them available for reproduction. The illuminations and diagrams are from a manuscript of circa 1479 in the Rothschild Miscellany (fos. 297–370), now in the Israel Museum, shelfmark 180/51, and are reproduced with permission.

Preface _ f , as the Gospels state, no man can serve two masters (Matt. : ), it is surely a hopeless task to address several types of reader in a scholarly work: and this book has perhaps as many as five classes in mind. Specialists in Jewish studies ought not to require translations from Hebrew, of whatever period, and those properly equipped would doubtless be able to gather for themselves the information that I have put into the Introduction and notes; I claim no more than to have saved them some donkey-work. But the annotation has had to provide also for the needs of students who cultivate disciplines other than Hebrew—medieval Spanish history and folklore—for whom Ibn Sahula’s Fables may be of relevance, conceivably of importance: and what is provided by way of elucidation for non-hebraists will, it is hoped, also be of help to those students of Hebrew—alas, nowadays the majority—who shrink almost in terror from medieval texts. Historians and folklorists in a hurry may grudge the time necessary to wade through my verse rendering, and for such the fairly full synopses in the Introduction (Section ) may serve to identify the passages which they feel merit closer reading. The metrical English version endeavours, as explained in the Introduction (Section ), to do justice to Ibn Sahula’s literary form, and may serve to open the eyes of readers without any Hebrew to the existence both of a literary genre and of a thirteenth-century satirist who, in my opinion, may stand comparison with Jonathan Swift. As regards those who may be termed, without condescension, amateur readers, whose Hebrew limps, if the translation tempts or goads them into learning enough to dispense with it, it will have justified itself. I would probably not have embarked on the translation of the Meshal haqadmoni but for the circumstance that the miniatures in the text included in the Rothschild Miscellany manuscript in the Israel Museum inspired the interest of Linda Falter, who wanted to know more about it; and I am grateful to her and her husband, Michael, for help in various ways in connection with my work. There is also a host of others to whom I owe a debt of gratitude, amongst them the library staff in a number of institutions, beginning with University College and Jews’ College, in London; Professor S. C. Reif of the Cambridge University Library and Mr Richard Judd of the Bodleian in Oxford; the Staatsbibliothek, Munich, the Medieval Institute at Notre Dame University, Indiana; Dr Benjamin Richler of the Hebrew University Library, Jerusalem; but above all to the Warburg Institute in London, whose library is the most civilised—in every sense—in which it has been my privilege to work. Without

I

x

Preface

its open access, and its generously integrative coverage of the interaction between east and west in the classical tradition of Europe, my annotation of the Meshal haqadmoni would often have been much more sketchy, and the book correspondingly the poorer. Mr Jack Lunzer, the Custodian of the library of the Valmadonna Trust, has most kindly made early prints available to me for photographic copying. Many colleagues and friends have been of great help in answering queries or making suggestions, and I am particularly grateful to Professor Colette Sirat of Paris and Jerusalem, Professors Malachi Beit-Arié and Jonah David of Jerusalem, and Dr Peter Linehan of St John’s College, Cambridge. I am no less appreciative of the help that I have received, either in answer to my questions or from their spontaneous remarks, from many in London—Professors C. Abramsky, M. J. Geller, and W. Sharples, Dr G. Bos, Dr D. Davies, and the late Dr Michael Weitzman, whose premature death is a grievous blow to Jewish scholarship in England, all of them of University College London; likewise Dayyan Dr Pinchas Toledano, Rabbi Dr Abraham Levy, and Mr L. E. Gubbay. The circumstance that the Memorial Foundation for Jewish Culture failed to produce a subvention that could have reduced the retail price of the book enhances my own appreciation of the welcome extended to the volume by the Littman Library of Jewish Civilization, and of the support that I have received throughout from its Managing Editor Connie Webber and Chief Executive Officer Ludo Craddock and their most competent team—Lindsey TaylorGuthartz, Janet Moth, George Tulloch, John Saunders, and Pete Russell, as well as Dr Judith Olszowy-Schlanger and Dr Gillian Greenberg, who have kindly assisted with the reading of the Hebrew proofs; all of whom have put up, most good-humouredly, with an old-fashioned scholar’s pedantry. Thanks to the vision and generosity of Louis Littman (whose friendship I valued) and, since his death, the ongoing dedication of his widow Colette and their son Roby, the Littman Library pursues, in the opening years of the twenty-first century, the same educational ideals and aims as did Isaac Ibn Sahula at the end of the thirteenth: which renders all the more appropriate the promotion by the publishing house of my own endeavour to get his Meshal haqadmoni taken seriously—for the first time, I suspect, since he wrote it.

_ The work has occupied me intermittently over some twelve years, and intensively during the last five or six. My greatest debt is surely to the forbearance of my wife Chloe, who has had to come to terms with sharing a husband with the Hebrew muse.

_

ȘÏÁ ÏÚ ‰‡„‰ Ô˙Â È‡ È˙‡ÈˆÈ·Â r.l.

Contents _ List of Abbreviations

I.

xiii

introduction 1. The Life of Isaac Ibn Sahula

I.

I.

2. Literary Structure and Synopsis 3. Ibn Sahula as Fabulist

xv

I.

xxiv

l

4. Philosophy and Science: The Excursuses

I.

5. The Spanish Historical Background

lxx

6. The Social Context of the Fables I.

7. Hebrew Solecisms 8. The Text

I.

I.

lxxxvi

cvii

cxi

9. The Illustrations

I. I.

10. Translations

I.

lix

cxxiii

cxxvi

_

meshal haqadmoni fables from the distant past Dedication

I.

Prologue

I.

Introduction Preface to Part 



 I.

 I.



p a r t i : On Wisdom p a r t i i : On Penitence

I.



I.

p a r t i i i : On Sound Counsel

 II.

p a r t i v : On Humility

II.



p a r t v : On Reverence

II.



Colophons

II.





xii

Contents

appendices 1. Astronomical Diagrams

II.



2. Supplementary Notes to the Poem 3. Numbered Notes to the Illustrations

Bibliography

II.

Index of Citations

II.

_

II.

 II.





II.



Index of Key Hebrew Terms Index of Subjects

II.





Abbreviations _ AV BASOR BT CSIC EB EJ HUCA JE JJS JPSA JQR JRAS JSS JT Migne NEB OED

PAAJR REJ

Authorised Version of the Bible (1611) Bulletin of the American Schools of Oriental Research Babylonian Talmud Consejo Superior de Investigaciones Científicas (Madrid) Encyclopaedia Britannica, th edn. (Cambridge, 1910–11) Encyclopaedia Judaica (Jerusalem, 1971–2) Hebrew Union College Annual Jewish Encyclopedia (New York, 1903–6) Journal of Jewish Studies Jewish Publication Society of America (Philadelphia) Jewish Quarterly Review (new series) Journal of the Royal Asiatic Society Journal of Semitic Studies Jerusalem (Palestinian) Talmud Patrologia Latina, ed. J. P. Migne,  vols. (Paris, ‒) Patrologia Graeca,  vols. (Paris, ‒) New English Bible Oxford English Dictionary: J. A. H. Murray (ed.), A New English Dictionary on Historical Principles (Oxford: Oxford University Press, 1884–1928; repr., in 2 vols., 1971) Proceedings of the American Academy for Jewish Research Revue des Études Juives

critical apparatus Codices A G L M O1 O2 R

Milan, Ambrosiana, X 112 Sup. Jerusalem, Hebrew University, Heb. 4o 6698 Sassoon Collection 261 (microfilm in the British Library, Oriental Section, call-number Microfilm Spool 2863) Munich, Bayerische Staatsbibliothek, cod. hebr. 107 Oxford, Bodleian Library, Canonici Or. 59 (Neubauer, Cat. 1406) Oxford, Bodleian Library, Oppenheimer 154 (Neubauer, Cat. 1405) Jerusalem, Israel Museum, 180.51

Abbreviations

xiv

Where a siglum appears in parentheses within a series of sigla recording a common variant, it indicates that a minor internal variation is exhibited (not excluded) in that manuscript, such a variation being itself shown within parentheses, thus: GM(O1 )O2 ˙®Â©Ù˜˙·

Editions s v v2 z

Soncino (Brescia, c.1491): editio princeps Parenzoni (Venice, c.1547) Di Gara (Venice, 1610), fragment Zamora (Tel Aviv, 1953)

Symbols and Other Abbreviations + ^ ~ []  < canc. codd. codd. edd. corr. edd. em. MT pref. reg.

added by omitted by order inverted by editorially excluded editorial substitution of variant reading corrected in MS from cancelled all codices except those specified where no variants are cited, this indicates unanimity regarding a reading which appears questionable correction all editions collated, except those specified emendation Masoretic Text prefixed by the regular representation in the manuscript(s) concerned of the divine name (notes do not advert to this except where the MT quoted has È„‡, χ, or Ìȉχ, and not the Tetragrammaton)

Note: Biblical references are cited by chapter and verse of the Hebrew Bible. Wherever verse numbers or chapter divisions differ in English versions, the variant is added in parentheses.

MESHAL HAQADMONI !_$ ¯ÙÒ

ÈÂÓ„˜‰ Ï˘Ó ‰ÏÂ‰Ò ‘Ô ‰ÓÏ˘ Ô· ˜ÁˆÈ ‘¯Ï ˙ÈÏ‚‡ ÂÓ‚¯È˙ ¯Ȅ‰‰

ÚÂÂÚÂÏ ÈÂω χٯ

Dedication _ a

Num. : 

b

Prov. : , : 

c

Gen. : 

d

Isa. : ; Exod. : 

Herewith a gift: ’tis wrapped in grace As holy offerings were brought,a To Masters from the one they taught, Isaac his name, who fain would trace The path of righteousness, and pace The highway of God’s Law: b the son Of Solomon’s old age,c and one Of Sahula’s1 distinguished race.d

_ e

Prov. : 

A man’s heart deviseth his way, but the Lord directeth his stepse

1 Regarding the form (properly Suhula) and meaning of the name, see the Introduction, p. xv. There is play here on Sahula and the Hebrew segullah as used in Exod. :  of Israel as God’s peculiar possession. S. M. Stern (‘Rationalists and Kabbalists’, ) tacitly deduced that the family name was not Ibn Sahula, as conventionally cited, but [Ibn] Abi Sahula.

‰˘‚‰ ¯·„ _

¯ ¯ z¯Ÿ ˘ÁÏÃ÷À ¯ ÷« ¯ ¯ ‡˘¤ ‰Ï»Ï À aŸ ‰ÁÀŸ Óœ ˙»ÓcŸ ÂÈ˙«aU À ÏŸ ‰Ï»Ï À ¯kŸ ¯ÔÁ˘Õ –˙U»÷

a

b

‰Ï»Ï À ÒŸ ˙cÀ ÁU‡ › Ÿ ¯÷È Œ ·È˙œŸ

_lÕ‰ÃÏŸ «˜÷ŸÁœ ¯÷Œ‡⁄ ˜ÁÀˆŸÈœ «Ó÷Ÿ

1,d

c

‰lÀ‚‹ÒŸ È·œ‡ŸÂà ÔÈœ Ÿ ¯‡À÷» Ÿ Ì÷ÕŸ

ÌÈ»˜ œ ÊŸ –ÔaŒ ‰Ó¿ › ÷Ÿ χŒ «p‰œÂŸ

_ e

«„Ú⁄ˆÃ ÔÈÎœÈÀ ‘‰ÂÃ

«kYcà ·gÕÁÃÈŸ Ì@‡À ·ÏÕ

2 ÍÏ‰Ï Â˜˘Á] G(M) Í®ω©Ï‰Ï ˜Á˘

·È˙] O2 ·È˙·

˙„] G(M) È˙®Â©„

Blank (p. 4)

¯·„ ˙È˘‡¯ _ È«ÓY œ ‡Ã ˙ÈaÕ

ÌÈÚ»÷ œ Ú⁄÷à ¯ÈÚœ

ÌÈÚ«÷ œ »‡«a

È«ÓY œ ÁŒ ÏËÃ

ÈX˙ŸÒœ Ì÷ŒbŒ

ÈXÈ÷œ ÚUÊŒ

È«Ó œ ËŸÓà ·»Ë

ÈN÷ŸÁœ ˙cÃÓŸÁŒ

ÈN÷Ÿœ ÈÏÕλ Ÿ

‰Œ ·ŸÏœ ÏwÕÓÃ

‰Œ ÚŸÓà ÏcŸӜ

ÏvÕÈÃ «÷ÙŸÃ

ÏvÕà ˙ŸÈœ Èkœ

È·œ‡«Ó À ¯È÷œ

‡ÈaœÁŸÈà ‡»‰ Èkœ

¯ÓÛ‡ ÔÓÈ À zÕ

¯ÓÃÈÕ ÌÎYÈ Œ ÷œ

¯Ó‡ à ³È «¯È÷œ

È«Ó œ ÏŸ‡Ã ÔÈœ

¯·ŒÚÕ ÔkÕ–ÏÚÃ

¯·M Œ «Á˙Ÿtœ

¯·ŒÚÕ–ÏÎÀ·» Ÿ

È«Ó œ ÚŸtÖχŒ

Ô«ÓÚŸtà _ÈXÚŸÓÃ

Ô«nX _WÚÕ

Ô«Ó‚Ÿ‡Ã ÌÈ◊œÓÕ

5

f

a

c

È«ÓY œ Úà ʻÏ

1

È«Ó œ „ià Ӝ

e

2

È«n œ Úà ÔÈaœ

3

7

g

È«ÓE œ ‡Ã ÔÈœ

È«Ó œ ÏŸÁŒ–χŒ È«Ó œ ÏŸ◊à ÔaŒ

È«nX œ ÔÈÈÕ

¯ÈXÙŸ÷à _÷ÃÁÀ

¯ÈX ‰ÂÀ ÷Ÿ‰œ Èkœ

6

ÊÚà «a «aÏœ

ÌÈÚV œ »Ó»˜ ÈXÈœ »‡Y» b

ÈNÏŸÁŒ ÌÚÃ› ‰Œ ·ŸÈœ ¯ÙŒÒÕ

ψ‡ Õ ÈÀ ‰@ÈÁœ d

‡È·œlÀkà ÊÚÃ

4

¯ÈX‚ŸÒà ̫ȷ» Ÿ

ÊÚ« À ÌÚÃ ·ÏÕ

ÊÚÀ ̇œ ÔÎÕÏÀ

ÌÈD«c »z÷ŸÈœ

ÌÈDÀ »È‰Ÿzœ

ÌÈDÊÕ ÔkÕ–ÏÚÃ

÷‡]‰À ‡»‰ Èkœ

÷¯EÈœ ¯ÙŒÒÕ

8

È«Ó œ ÏŸtÖχŒ

÷«„J „ÁÀ‡Œ

9

ÆÈ«ÓE œ wÉÃ

Ï÷ÀÓÀ ‰@ÈÁœ

h

Ï÷ÀÁŸŒ Ê«ÚÓÀ

Ï÷ÀΟœ ·bÃ◊ŸÓœ

_ 2 ȯÈ] GM ȯ

8 ÔΖÏÚ] GMO2 ‡Ï ÈÎ

4 Ï„‚Ó] GM ϘÓ

10 ÌÂÈ·Â] M ÌÂÈÎÂ

‰ÚÓ Ï„‚Ó] ^O2

¯È¯Ù˘] GM ¯“ȯÙÒ ‰Â˘‰] O2 ‰¢‰

6 ÔÈ·] O2 Ô· 7 Â¯È˘] O2 ‰¯È˘

ÌÎ¯È˘] M Ìί˘

11 ÔÎÏ] GR Â·Ï ÊÚÂ] sz ÊÚ‚ ·] R È·, Asv ÔÎ 13 ÈÂÓÏÙ Æ Æ Æ ¯ÙÒ]

ÈÂÓÏ٠χ] GM ÈÂÓÏÙÏ ^O2

5

14 ÊÂÚÓ] O2 ÊÂÚÓÂ, G

ÔÂÚÓÂ Ï˘Ó] GO2 Ï˘ÓÂ

10

Prologue _ Come, friends and gentles, I invite You, view the city, each delight My stately home can show:

a

b

c

Ps. : 

Survey my tilth, where mine own rain, My highland dews,a the seed sustain, The poems that I sow,

Cf. Ps. : ‒

My portion’s pleasance, all my care, My passion,b and the arms I bear, Best treasure trove I know,

Gen. : 

Its book built like a stronghold, packed With answers, shelves all neatly stacked, Planed timbers, row on row.c Enigmas it propounds; and he That extricates himself, is free From his (and from my) foe.1

d Cf. Mishnah,
Aboth : 

e

Cf. Gen. : ‒

With lion’s heart,d it shall eclipse Books issuing from foreign lips,2 Of bastard birth,e I trow. Its verse proclaims, ‘A sour affect Taints yours: and Yemen’s, I suspect, From Christian3 airs did grow.’

1

Presumably the reference is to ignorance. Lit. ‘Moab and Ammon’ (see Gen. : ‒); as the neighbours of ancient Israel, they apparently appear here as a cipher for the Arab world. The whole poem constitutes an apologia for Hebrew, as being senior and inherently superior to Arabic literature. The theme is spelled out in Ibn Sahula’s Introduction, ll.  f. 3 Lit. ‘Esau/Edom’ (see Gen. : ), a regular rabbinic surrogate, first for the Roman empire and subsequently for Christendom. ‘Yemen’ probably represents Arabic generally. 4 Prov. : . ‘Constant rain’ is here a metaphor for Israel’s prolonged exile. 2

Their gates, like graves around us, mock: ‘Hebrew lacks pedigree, its stock Anonymous, and low.’ Their weeds they deem fruit-trees, to their Carillon’s tinkling trills compare Our bell’s deep-sounding doh.

f

Job : 

While constant rain4 makes dark all bright, To my rich yolk5 they pair their white— As savourless as snow.f Though strange their speech,6 their hearts so cruel, His heart is stout whose right to rule David’s blood 7 did bestow.

g

S. of S. : , : 

So let the proud stray lost, nor view A landmark, while, my friends, for you Free shall my sweet wine flow.g Let each one con my tome: for it A headspring is, like holy writ, For all that come and go.8

h

Cf. Isa. : ; Ps. : 

These riddles stumbling stragglers lead To a stout refuge,h as they read Fables from long ago.9

_ 5 ÈÂÓÏÁ, following the Targum, is substituted for ˙ÂÓÏÁ of the biblical text ( Job : ) because of the rhyme scheme. 6 Ibn Sahula here follows Rashi’s explanation of ÊÚÂ in Isa. :  as being the equivalent of ÊÚÏ, i.e. speaking a foreign language. 7 Salmon (Ruth : ), as the father of Boaz, was the ancestor of David. 8 See Dan. : , cf. Ruth : . 9 The title of the book is taken from  Sam. : , where the text reads meshal haqadmoni, ‘the proverb of the ancient[s]’, or possibly ‘the ancient proverb’ (for the construction, see Gesenius, Hebrew Grammar, , §w): the rendering ‘parable of the eastern[er]’, proposed by some, is out of the question in the biblical context, and equally preposterous here in view of Ibn Sahula’s claim to originality (in his Introduction, ll.  f.). The absolute form (mashal ) is substituted for the biblical construct (meshal ), since the metre requires four syllables (i.e. full vowels, simple and compound shewas being discounted) in each stichos.

+ a

 Sam. : 

b

S. of S. : 

c

 Sam. : 

d

Ps. : 

e

Ezek. : 

f

Esther : 

g

Lam. : 

h

Esther : 

j

Ps. : 

k

l

Isa. : 

Amos : 

m

Gen. : , 

n

Job : 

o

Isa. : 

Introduction F

ABLES FROM LONG AGO a this book of mine

I name: It holds the best of my spiced wine And rarest cordialb—a concentrate Closeted scholarsc should appreciate. The reason it appears, I now recount To mark its coming out: God’s sacred mount Is its foundation,d for it will declare The quality of holiness, so rare Its purity, the beauty it will teach And the nobility of Hebrew speech, Its ornate splendoure setting forth in praise That on it prince and commoner may gaze;f For I observed its golden rhetoric Was dulledg for many folk, who are so quick To con the works of heretics,1 and seek Philosophy dependent on the Greek,2 Arabic3 saws, tags from each several part.h I was appalled. In bitterness of heart I spoke:4 ‘I judged you touched by the divine,j Hewn from an holy quarry, light your mine.k Wherefore this mutiny? Through your neglect My chosen people’s treasured gift is wrecked: From Ethiopia’s brood ye are for me No different,l nay, as Midianites ye could be, Born of Keturah,m mention of you—trash, As maxims, over-used, seem drear as ash.n The Torah’s precepts ye have cast aside,o With them that choice tongue, wherein are applied Analogies the jurists use5—so fair

1 Minim, originally meaning ‘sectarians’ and often applied specifically to Jewish-Christians (as at BT Shabbath a, where, as frequently because of censorship, .seduqim, ‘Sadducees’, replaces minim). Unlike Paul’s converts, Jewish-Christians observed Jewish customs and were thus felt, in pharisaic rabbinic circles, to compromise Jewish identity. What is here deprecated is not the reading of heretical writings in the strict sense, but books in Spanish or Arabic as emanating from a Christian (or Christianised) background. See I n. . 2 i.e. translations into Arabic (via Syriac intermediaries) of Greek texts. For rabbinic attitudes, both

‰Ó„˜‰ ( ÒÈÒœÚ⁄Âà ÈÁOX œ ÔÈÈÕ a¨È«ÓE œ wÉà Ï÷ÃÓŸ ¯ÙŒÒÕ ‰ÊŒ c œ ÆÈ«Ó œ kŸÁŸzà ˙·Œ÷ŒaŸ ·÷«È Õ b¨È«nX

10 ÌÈ¢] O2 + „ÁÈ ÈÓÂÁ¯ ¯ÓÎ (cf. l. 32) 11 ¯Ó‡Â ̉Ï] ~O2 17 Ì΂] ^G 18 „ÓÁÓ] G ‰ÂÁÓ, MO2 ‰ÂÁ‡

ÈVY‰ÃaŸ ˙«È‰ŸÏœ «˙«ÏÚÀ‰Õ Ì«ÈaŸ «˙«‡T‰Õ ˙aÃҜŸ ÷CS ˙ÏÃÚ⁄Óà ÚÈD«‰ à ϻ Ÿ d¨«˙@»ÒÈŸ ÷CS „Èbœ‰ÃÏŸ ¨‰iÀ Ù‰ œ ÙÕÈŸ ‰Ã d˙ÀlH À bŸ Ô«÷Ï» Ÿ ¨‰iN À pŸ ‰Ã e ÌÈnœÚÉÀ ˙«‡Y‰ÃÏŸ ¨dÈE À ÚŒ È·œˆ» Ÿ dÏÀÏÀ‰⁄Óà f ÌÈaU œ È˙È œ ‡T œ ¯÷Œ‡⁄ ÈÕ tŸÓ» œ ÆdÈÀ ÙŸÈÀ –˙‡Œ ÌÈXrÀ‰ÃŸ g ¨ÌÚ»È À ‰ˆÈ À ÏœnŸ‰Ã ·‰ÃÊŸ ¯÷Œ‡⁄ ÌÚÀ‰À Ô«Ó‰⁄ÓÕ 2 ¨ÌÈœ ÂÀ ÈŸ ˙ÓÃΟÁÀ·» Ÿ 1ÌÈÈ œ Óœ ÈVÙŸÒœaŸ ÌÏÀcŸzÃ÷Ÿ‰œaŸ h ¨ÌÈ«÷ œ ÌÈÏœÎÕŸ ¨ÌÈ«n œ Úß 3ÌÈX‚Ÿ‰Ã ÈÏÕ÷ŸÓ» œ 4 Èœ ‡⁄ ∫¯ÓÀÂÀ ̉E À œ ÈaœÏœÂŸ ¯ÓÀ‡ › ÂÀ ̉ŒÏÀ ÔÚÇÃÂÀ j œ ‡¤ ÈzY œ ÓÇÀ ÷Cw › ‰Ã ·ˆÃÁŸnÃÓ» œ ¨ÌzŒ‡Ã Ìȉ¿ k ‰nÀÏÀŸ ÆÌzY Œ wÃ‹ ¯«‡ ˙·ŒwŒnÃÓ» œ ¨ÌzŒ·ŸvÃÁ‹ ‡¿‰⁄ ¨ÈÏœ‰O À ˙cÃÓŸÁŒ Ì˙«n Œ ÷œ‰⁄Âà ¨ÌzŒÏŸÚÃÓŸ m l ‰T»ËO ÈBÏŸÈà λ Ÿ ¨ÈÏœ ÌzŒ‡Ã ÌÈiœ ÷œÎ‹ ÈÕ ·ŸÎœ n Ưٌ‡Õ ÈÏÕ÷ŸÓœ ÌÎÈ Œ «¯ Õ ÎŸÊœ ¨¯ÙŒ‡ÕÂÀ ‰ÙÈ À ÚÕ o ¨‰ÂÀ ˆŸÓ» œ ‰T«z–ÏkÀ ÌΌŸ ‚Õ ÈVÁ⁄‡Ã »ÎÈÏœ÷ŸzÃÂà Ÿ „ÓÀÁŸÓà ԫ÷ÏŸ–ÏÎÀŸ ‰‚ÀpÀ Ú‹nŸ‰Ã 5¨‰ÂÀ ÷À ‰TÊÕ ‚»

5

10

15

positive and equivocal, towards Greek literature, see BT Baba Qamma a; Lieberman, Hellenism,  f.; Hengel, Judentum und Hellenismus,  n. . The regular formula (BT, loc. cit.) is ˙ÈÂÈ ˙ÓÎÁ. 3 Lit. ‘of Ammonites and Hagarenes’ (Ps. : () ), i.e. Arabic folk-tales etc. See Prologue, n. . 4 The series of quotations which follows shows that the writer thinks of himself as the heir of the biblical prophets, whose use of the first person singular ‘oscillates’, according to whether the speaker is conscious of speaking in his own person, as the mere mouthpiece of the Deity, or in an individual identity that merges with that of collective Israel. 5 ‰Â˘ ‰¯Ê‚ (lit. ‘equal decree’, or ‘quarrying’) is the formula for the rabbinic procedure of drawing hermeneutic conclusions, either juridical (i.e. in halakhah) or historically interpretative (i.e. in
aggadah), from the occurrence of identical words in discrete biblical contexts. It constitutes the second of the thirteen exegetical principles (˙„Ó) of Rabbi Ishmael; see ‘Hermeneutics’, EJ viii.  § (L. Jacobs). For text and translation of the principles, see Singer, Prayer Book,  f. (A better translation appears in Pool, Book of Prayer,  f.)

 p

Jer. : 

q

Job : 

r

Isa. : , 

Ps. : ()

s

t

BT Mo
ed Qat.an a

u

Exod. : 

v

Exod. : 

w x y z

Isa. : ; Jer. : 

Isa. :  Jer. :  Prov. : 

a

Isa. : 

b

Gen. : 

Introduction

A maiden, and so delicate her flair.’p The answer their embittered soulq revealed And their defective learning. ‘Keep it sealed’, They said, ‘For us—no testimony show, No Torah:r quite enough for us to know The proper hours, morning and night, to say The credo,6 and that by the book we pray.7 Our circumstances you must blame, that make Us crass; the pressures round about us break Morale, with ill afflictions.8 So we look To cheer our stunned hearts, to the kind of book Our rivalss write—history suits us well. What the Torah in parables would spell We find obscure, against the grubby deals Of daily life cocooned; its laws, one feels, Though just, are recondite: if one may quote, “The dumbness of the dove keeps her remote.”9 What use tradition-fashioned argument Of law and lore,t for those who were not meant For such?u How solve nice points, and win, hands down, If one has never donned the scholar’s gown, And never aimed thereat?’v In every word The torment of their sickness could be heard; Pity and sympathy within me stirred.w I said: ‘But hearken,x and your soul shall find Tranquillity,y good news to drenchz the mind Of them who slumber; tidings which shall wake From sleep that is their sickness, and will take Away the lusts that hypnotise, and send Free those the World10 holds in its prison penned; Barbed arrows, aimed all froward hearts to reach, But gladden friends who mark all that they teach. Behold, a novelty: this very hour What I create is bursting into flower,a Riddles and parables shall ye descry Therein, adduced by me to testify.b

6 The Shema
(‘Hear, O Israel, the Lord is . . . one’) and associated passages (Deut. : ‒, : ‒, Num. : ‒), as commencing with the cardinal affirmation of Judaism, constitute the equivalent of a creed and form the nucleus of the morning and evening prayers. Since the Shema
is to be recited on rising and on retiring for the night (Deut. : ), rabbinic ordinance established certain broad time limits for its recitation (Mishnah, Berakhoth : ‒ (Eng. trans., Danby, Mishnah, ); ‘Shema, Reading of ’, EJ xiv.  f. (L. Jacobs)) .



‰Ó„˜‰

‰TÓÀ ÷ÙŒŒ aŸ ÈÏÃ‡Õ »¯Ó‡ Ÿ i³Âà »Ú⁄ià Âà 〈pƉÂÀ pÀ ‰ÃŸ 〉 Ì«˙Á⁄ ‰@»Ú˙ŸÏœÂŸ ‰T«˙ÏŸ ¨‰TÒÕÁ⁄ ˙ÚA à Ÿ 6 r ¨d˙À«Ú À aŸ ÚÓÃ÷Ÿ ˙iXO à aœ »ÏÀ ÈAŸ ¨‰T«z ¨»»„ÈÊœ ‰¤ ÌÈXOnœ‰Ã Èkœ 7Æd˙ÀÀ wÀ˙ÃkŸ ‰lÀÙœ˙» Ÿ 8 À »ÚViÀ Âà ‡ˆÀÓŸpœ Âà ƻ»Ú⁄ià Âà ÌÈXˆÀnŸ‰Ã »˙«‡ s ÌÈÓœwÀ‰Ã ÈVÙŸÒœaŸ ÌÈÓœ‰E À œ ˙«aϜϟ ÌÈÓ»Á œ Ÿ zà ¨ÌÈXzÀÒŸœ ‰T«z‰Ã ÈÏÕ÷ŸÓœ Èkœ ÆÌÈÓœiÀ ‰Ã ÈV·D Ÿ ·» Ÿ ÌlÀk‹ ÌÈwœÓ‹Ú⁄ ‰È À ÈD Œ Ÿ ¨ÌÈXÓÀ÷Ÿœ ‚ÈÒœ–ÏkÀÓ» œ 9 à ¨ÌÈNÈcœˆÃ »È‰ŸÈœ _ȇÕŸ ÆÌÈN«ÁY ÌÏŒ‡Œ ˙«È u t ‰nŒ·» à ød@ÚÀÈŸ ‡¿ ¯÷Œ‡⁄Ïà ¨‰@bÀ‡Ã «‡ ‰Ú»Ó À ÷Ÿ ‰@ÚÀ ‡¿ ÔÈaœ‰Ã ÈDÚ⁄ ¯÷Œ‡⁄ ‰@ÈÁœ‰Ã χŒ ‰kŒÊŸ Èœ Ì˙ÀÏÀÁ⁄Óà ¨Ì‰ÈV Œ ·Ÿcœ Èڜӟ÷Àλ Ÿ vø‰@ˆÀ ¯÷Œ‡⁄Âà w ¨ÈÓÃÁU ⁄ Ô«Ó‰⁄ Ì‰È Œ ÏÕÚ⁄ »ÏbŸÏŸbÃ˙Ÿœ ¨Ì‰ÈVÈ Œ ˆœÂŸ »ÚÓŸ÷œ ∫̉ŒÏÀ ¯ÓÇ › ÂÀ ÆÈÓ»Á À œ »¯ÓŸÎŸœ „ÁÃÈà y à ÷À ‰Ú»Ó À ÷Ÿ ÆÚ«bY à Óà ÌÎŒ÷ŸÙŸà ϟ »‡ˆŸÓŸ˙œÂŸ x¨Ú«Ó z Õ zŸ ‰·«Ë À ˙à gŸÓœ Èkœ ¨Ô÷ÕÈÀ Ÿ ÌcY À œ –ÏkÀ ÔgA «˙ÂÀ ‡⁄zà ˙ÓÃcY Õ zÃÓ» œ ¨»‰VÈÚœzŸ «˙ÏÀÁ⁄Óà 10 ¨ÁlÃ÷ÃzŸ È÷œÙŸÁÀ ÔÓÀfŸ ‰Ã ÈÈ»· Õ ÷» Ÿ ¨»‰VÈÒœzŸ ÌÈD«c ÷ÙŒŒ Ÿ ¨ÁlÃÙÃzŸ ‰È À vŒÁœaŸ ÌÈDfÕ ‰Ã ˙«aϜŸ ‰zÀÚà ‰÷@ À Á⁄ ‡V«· Èœ Ÿ ‰œ ¨ÁnÃ◊ÃzŸ dzÀÚA Ÿ aŸ a ÈÏœ ˙«È‰ŸÏœ ‰@ÈÁœÂŸ Ï÷ÀÓÀ »‡Y˙œÂŸ ¨ÁÓÈŸ˙œ »¯Á⁄aà ¨‰lÀҜӟ‰Ã c»l›Ò »l›Ò ‰zÀÚß bƉ@ÚÕÏŸ q

19 〈‰Â‰Â〉] codd. edd.

‰Â‡‰Â 20 ˙Ú„Â] O2 ‰˙Ú„·Â 22–32 ÈÓÂÁÈ Æ Æ Æ ÈÎ] ^O2

22 Â„Èʉ] G Â¯Èʉ 32 ¯Ó‡Â] O2 È˙¯Ó‡Â 36 ÔÓʉ] G ÔÂÈÓ„‰ 38 ‰˙Ú„·] G ‰˙Ú„Î, M ‰˙Ú¯Î

‡¯Â·]

codd. edd.; MT ‰˘Ú

20

25

30

35

40

7 The term ‰ÏÙ˙ (‘prayer’) refers specifically to the Eighteen (strictly, Nineteen) Benedictions recited standing (hence also called
amidah) in every weekday service, as also, in abbreviated or modified form, on other days: see ‘Amidah’, EJ ii.  f. ( J. Heinemann). Once the pattern had become systematised by rabbinic ordinance (‰˜˙) as regards the order and general content, stress was laid on maintaining these, and in due course the text itself became fixed; Mishnah, Berakhoth :  (Danby, p. ); BT Berakhoth b–b. 8 Deut. : , with substitution of mes.arim, ‘constricting [circumstances]’, for mis.rim, ‘Egyptians’. 9 Ps. :  (title). As part of a psalm heading, these words apparently cite some well-known song, to the melody of which the psalm was set. 10 ÔÓÊ (a late biblical loan-word from Persian), meaning in Hebrew strictly ‘occasion’, but also generalised to mean ‘time’, was applied by the medieval Sephardi poets to express the temporal and negative aspects of the human situation (‘the world, the flesh, and the devil’); as indicating the inexorability of circumstances, it sometimes comes as near to meaning ‘fate’ as is compatible with a belief in providence. Somewhat similar, but not identical, is the th-cent. colloquial English ‘enemy’ (= ‘time’); OED s.v. ‘enemy’, A.I..c.

 c

Isa. : 

d

 Sam. : 

e

Gen. : 

f

S. of S. : 

g

Judg. : ‒

h

Isa. : ‒

j

Ezek. : ‒

k

l

Dan. : 

Cf. Judg. : 

m

Ps. : ()

n

Eccles. : 

o

Cf. Ps. : ()

Introduction

Come, choose your words, a causeway hither raise,c From me receive these tales of ancient days,d My cherished, golden treasure; ye shall find Thereto appended parables, designed To mirror daily life, in which oblique Hints to develop understanding speak; The Torah’s holiness lies near its heart That angels, climbing up and down, impart.e Con it each month, each day: pious folk treat Their common food as sacred when they eat.11 Animals it describes, and birds of prey, And beasts that live in islands far away. Upon no Christian12 treatises I lean, Nor aught from books in Arabic13 did glean, Their early forebears’ fables, nor the ones That later generations told their sons. I grant that these preceded me in date, But against Talmud and Torah no weight Attaches to chronology; for I Can on the prophets’ precedent rely, Their wondrous parables and signal acts, All gems, a master-craftsman’s artefacts.f When Jotham, Gideon’s son, became obsessed By envious ambition, he expressed In high-flown speech and parable his ire— A story of the trees,g and their desire To choose a king. Isaiah’s riddle showed The vineyard that his friend in love had hoed Grown rank.h Ezekiel’s florid figures use A mighty eagle’s plumage of rich hues.j Daniel, too, belovedk of God, did look For parables, and used them in his book, Likewise the early prophets, who became The holy spirit’s vesture,l did the same. In riddles, purely posed,m age after age Was recognised the teaching of the sage.’ So, noting all these precedents, my heartn Found fresh resolve based firm in meo to start; I wrote a book of fables, meant to teach General truths, and instances of each



‰Ó„˜‰

48 ¯‡Â˙Ó] codd. sv ; z

¯‡˙Ó

Ï÷ÃÓŸ ÌÎŒÏÀ »ÁO ¨‰lÀÓ» œ Ô«÷ÏÀ ÌÎŒÏÀ œ wÉà ¨È«Ó œ ËŸÓà ˜÷ŒÁÕŸ È·œ‰ÀÊŸ ˙cÃÓŸÁŒ d¨È«ÓE ÊÓW Œ Ÿ ¨«abà ÏÚà ÌÈÏ«z œ Ï›Á ÈÏÕ÷ŸÓœ »‡ˆŸÓŸ˙œÂŸ ‰T«˙Ÿ ÷CS ÈV·D Ÿ Ÿ ¨«aYNaŸ ‰»· À ˙» Ÿ ÈÓÈ œ œ tŸ ÌÈÏ«Ú œ Ìȉ¿ œ ‡¤ ÈÎÕ‡⁄ÏŸÓ» à ¨«aÏœaŸ ÌÈX»‚ÒŸ –ÏÎÀ·» Ÿ Ì«È–ÏÎÀaŸ ÌÎŒÏÀ »«a Ÿ ˙Ÿ‰œÂŸ eÆ«a ÌÈDY«ÈŸ 11 Æ÷Cw › ‰Ã ˙U‰flËÀ ÏÚà »◊Ú⁄pà ÷Œ ÔÈlœÁ‹kŸ ¨÷CÁ › ˙«Ù«Ú‰À χŒÂŸ ¨˙«iÁÉà χŒ ¯‡«˙ À ÓŸ ‡»‰ ‰pÕ ‰œÂŸ ÌÈœ Ϋg Ÿ ‰Ã ÌÈiœ Áà ÈÏÕÚ⁄aà ¯‡À÷ŸÏœÂŸ ¨˙«iXaE À nœ‰Ã 12 Ì«„‡¤ ¨ÌÈXÓÀ‡⁄nÉà ÏÚà ÈzœŸ ÚÃ÷Ÿœ ‡¿ÂŸ ÆÌÈiœ ‡œaÀ ÏÚà ‡¿ÂŸ 13¨ÌÈX‚Ÿ‰ÃŸ ·‡«Ó À χÚÕÓÀ÷ŸÈœ Ÿ ÏÚß ÌÈ«÷‡X œ ‰À ÏÚà ¨ÌÈ«ÓE œ wÃ‰Ã Ì‰È Œ ÏÕ÷ŸÓœ ¨ÔÓÀÊŸ aœ ‰ÓÈDO À È»Ó œ cN Ÿ ̇œ Û‡ÀŸ ÆÌÈ«¯ œ Á⁄‡Ã‰À ÌÀ ÓŸ‡À ÆÔÓÀ‡¤Œ „»ÓÏŸ˙ß ‰T«z ˙ÓÈDO à ‡¿ Ì‰È Œ ◊ÕÚ⁄Ó» à ¨ÌÈ‡È œ ·œpŸ ‰Ã ÈV·Ÿcœ ÏÚà ÈzœŸ ÚÃ÷Ÿœ ÈBÈŸ ‰◊ÕÚ⁄Óà ¨ÌȇœÏÀÙŸpœ ‰Ã Ì‰È Œ ÏÕ÷ŸÓ» œ ÌȇT«p œ ‰Ã f ¨ÏÚÃa\ à ȟ –ÔaŒ Ì˙«È À »ȈœÓÀ ¯÷Œ‡⁄kà ÆÌȇœÏÀÁ⁄ ÔnÀ‡À ÌÈÏœ÷ÀÓŸ ·˙ÃkÀ ¨ÏÚÃzÃÂà «˙‡ÀN Ÿ ‰T·ŸbÀ Ì«È g ˙AÈÁœÂŸ ÆÌȈœÚÕ‰À »ÎÏŸ‰À _«Ï‰À ¨ÌȈœÏÀÓŸœ h ¨«ÓYÎÃÏŸ ÈD«c ˙UÈ÷œ ¨«Ó‡flÀ Ÿ »‰ÈÀ ÚŸ÷ÃÈŸ ‡ÏÕÓŸ ¨‰ÓÀˆŸÚÀ‰À Ï«„bŸ ¯÷ŒŒ aŸ χLÊŸ ÁŒÈŸ ˙ˆÈ à Ϝӻ Ÿ j À ‰À «Ï ¯÷Œ‡⁄ ‰ˆ«p À ‰Ã ‰lŒ‡Õ „·ÃlŸÓ» œ ƉÓOX k ¨˙«„Ó‹Á⁄ ÷ȇœ χiÕ @ œ aŸ ¨˙«„ÈÁœÂŸ ÌÈÏœ÷ÀÓŸ ¯÷Œ‡⁄ ¨ÌÈ«ÓE œ wÉà ÌÈ‡È œ ·œpŸ ‰Ã ÈÏÕ÷ŸÓœ ¯‡À÷» Ÿ l œ ÏŸ ÷Cw › ‰Ã Á»¯ à aŸ ÈÓÕΟÁà ˙«„ÈÁœÂŸ ¨ÌÈœ ÏÀŸ ÌÈ÷»· m › ËŸ ˙«¯ÓÀ‡⁄ ¨˙«¯«c‰Ã È˙È œ ‡T œ ‰ÊŒ _‡Ã ¨˙«¯‰ o ÆÈaYN œ aŸ Ô«ÎÀ ÷@ÁÀ Á»¯ à Ÿ n¨ÈaœÏœ χŒ Ô«˙À Ÿ ¨ÌÈÏœÏÀλ Ÿ ÌÈËT œ tŸ ¨ÌÈÏœ÷ÀÓŸ ¯ÙŒÒÕ Èzœ·Ÿ˙ÃÎÀŸ

45

50

55

60

65

11 BT H . agigah b, referring to those whose diet (in Temple times) normally consisted of consecrated foodstuffs and who, when occasionally consuming comestibles not thus designated, observed the same purity rules as are requisite for consecrated food, in order not to confuse the members of their household. 12 13 See Prologue, n. . See Ps. : ().

Introduction

 p

Cf.  Chr. : 

q

Cf. Isa. : , : 

By heroes in their mighty deedsp displayed. Five chapters have I of the matter made, Bipartite each, as though a cynic sneers At virtue, then the confutation hears The author speak, whom moralist I call: One builds, and one demolishes his wall.q

z r

Prov. : 

s

t

Cf. Exod. : 

 Kgs. : 

Num. : ; Judg. :  u

v

Ps. : ()

Wisdom takes pride of place, intelligence Is praised, that so the simple may show sense.r The second chapter praises those that leave Backsliding, and true penitence achieve. The third extols that prudence which applies Insight, from knowledges counsel to devise. The fourth, its theme humility, commends What logic (as applied in law)14 contends. Godfearingness is all that there remainst To treat: its praises chapter five contains. And there is found in every man alive Something to make him mindful of these five, For they are like the senses’ silent haste To posts by intellect for battle placed; Resembling, too, five faculties, disposed Within,15 their site inside the brain enclosed, Which intellect has to deploy aright Since they are all his arms wherewith to fight.u I have therefore arranged each part to show Two characters, that old and young may know The defects of the one; the other’s fate Wisdom and faith16 as virtues vindicate. Both persons speak to praise their cause, like spies, Consistently maintaining their disguise.17 Lest any by my book should feel bemused, Lost vagrant-like, the scheme that I have used I here make manifest, as if I brought A case for judgement to the royal court.v Likewise, methinks, the pictures which conjoint I place with texts they illustrate, should point

14 See Ibn Sahula’s Introduction, n. . ¯ÓÁ Ϙ (‘light and heavy’) is the formula for the argument from minor to major case (a fortiori). This and ‰Â˘ ‰¯Ê‚ stand as the first two of the thirteen exegetical principles.



‰Ó„˜‰

‰gÀÓœÁ⁄Ïà »‰ÈzO œ lÃÁœÂŸ pÆÌÈÏœÚÀtŸ ·UŸ ÏÈœ Áà ÷ȇœ ¨ÌÈX@ÒŸ ÈÕ ÷ŸÏœ ¯ÚÃ÷ÃÂÀ ¯ÚÃ÷ÖÏÎÀŸ ¨ÌÈXÚÀ÷Ÿ ÂÈ˙‡TO œ Èœ gՉß ‰÷O Œ Óà ‡»‰ »l‡œkŸ „ÁÀ‡Œ‰À q ÆıV«t ‰ÊŒ Ÿ ¯B«b ‰ÊŒ ¨ıV˙ÀÓ» Ÿ ¯aÕÁÃÓŸ Ì÷ÕaŸ

70

z

69 ·¯Â] codd. edd.; MT

·¯ ÌÈÏÚÙ] M ÌÈÏÚÂÙ 73–5 Ô¢‡¯‰ ¯Ú˘‰

‰·Â˘Ó‰ Æ Æ Æ] ^A 75 ‰·Â˘˙‰] O2

˙ÈȘ ͯ„ ‰·Â˘Á‰ ‰·Â˘˙‰ ˙ÏÚÓ ‰·Â˘Ó‰ ͯ„Ó] G ‰·Â˘Á‰ ͯ„Ï 78 È˘ÓÁ‰] A È˘˘‰ 92 „˜˘Ï] G „˜˘Ï

¨‰ÓÀΟÁÀ‰ÃŸ ÏÎŒrՉà ÏÏÉ⁄ÓÃaŸ Ô«÷‡X‰À ¯ÚÃgÉà À ÚÀ Ìȇœ˙ÀÙŸÏœ ˙˙ÕÏÀ ÏÏÉ⁄ÓÃaŸ Èœ gՉà ¯ÚÃgÉà rƉÓY È÷È œ ÏœgŸ‰Ã ¯ÚÃgÉà Ɖ·»÷ À nŸ‰Ã _WcŒÓœ ‰·»÷ À zŸ‰Ã s Ɖ»· À ˙Ÿ·» œ ˙ÚA à aŸ ¨‰«Î À pŸ ‰Ã ‰ˆÀÚÕ‰À ÏÏÉ⁄ÓÃaŸ ¯ÓŒÁ › ÂÀ ÏwÃÓœ ¨‰ÂÀ À Ú⁄‰À ÏÏÉ⁄ÓÃaŸ ÈÚÈ œ ·Y œ ‰À ¯ÚÃgÉà 14 œ ÏÏÉ⁄ÓÃaŸ È÷œÓœÁ⁄‰Ã ¯ÚÃgÉà ƉÂÀ ÷À ‰TÊÕ bŸÓ» t À ‰Ã ‰‡Y À iœ ‰Ã ‰lŒ‡Õ Ɖ‡ÀˆÀÓŸpœ ‰Ã ˙ÈX‡ÕgŸ‰Ã ¨‰‡T«p Èkœ ¨ÌÈXkÀÊŸ œ Ì@‡À–ÏÎÀaŸ ¨ÌÈXÚÀ÷Ÿ ‰gÀÓœÁ⁄ Ì‰Õ ˙ÓŒÁŒÏŸÓœÏŸ ¯÷Œ‡⁄ ÌÈ÷»Á œ ‰gÀÓœÁ⁄Ïà ԫÈÓŸcœ Ì‰Õ ÔÈ»nD À Ÿ ¨ÌÈ÷œÁŸÓà ‰nÀ‰ÕŸ ¨ÌÈ÷œÁÀ ÏÎŒrՉà œ œ tŸ ˙«Á›k ÷ÓÕÁ⁄Ïà ¨˙«È»ˆÓŸ ÁÃn › aà ¯÷Œ‡⁄ 15˙«iÓÈ ÌÁÃÏŸœ ‡»‰ÂŸ ¨Ì·È À ÷œ‰⁄Ïà ԫÎÀ χŒ ÏÎŒrՉà _ÈXˆÀŸ ¯ÚÃ÷ÖÏkÀ ÌÈ«È œ ÓŸcœ ÈÕ ÷Ÿaœ ÈzY œ aÃÁœ ÔÎÕÏÀŸ uÆÌaÀ „ÁÀ‡Œ‰À Èkœ ¨¯ÚÃà ÂÀ ÔLÊÀ –ÏkÀ ÔÈ·œÈÀ ÔÚÃÓÃÏŸ ¨¯ÚÃ÷ÃÂÀ ÌÈ·œ‰À‡⁄ ˙ÏŒiŒ ‡Ã ¨‰ÏÀÚ⁄Óà Èœ gՉß Ô«¯ÒŸÁŒ ÈÙœkŸ ÷ȇœ ‰lŒ‡Õ‰À ÌÈ«È œ ÓŸcœ‰Ã ÈÕ ÷» Ÿ 16ƉÏÀÚ⁄Èà Ÿ 17 ÷WÁŒ ÌÈÏœbU Ÿ ÓŸ ÌÈ÷œÀ ‡⁄ ÌÈœ à ÷Ÿ ¨¯Ó › ÷ŸÈœ «ÏÏÀ‰⁄Óà ¯ÓÕ›‡ ¨_ÏŒ‰Õ ÈX»aÁœaŸ ‰ÈŒ ‰ŸÈœ ‡¿ ÔÚÃÓÃÏ» Ÿ ƯӇ › ÏÕ v ¨˙«¯»ˆ «a ¯iÕ ˆÃÏŸ È˙È œ ‡T œ Ÿ Æ_ÏŒnŒÏà È◊ÃÚ⁄Óà Èœ ‡⁄ »Á»ÈÀ Ÿ ÌÈpœ ËÃwŸ‰Ã «a „S÷ŸÏœ ¨˙«¯«‰Ï» Ÿ ÔÈ·œ‰ÀÏŸ χŒ ÌaÀÏœ »Î÷ŸÓŸÈœ ÈÏ»‡ à Ÿ ¨ÌÈpœ Ú‹nŸ‰Ã «ÈÙŸÈÀ aŸ

75

80

85

90

The ultimate source is Aristotle, De anima, . . b (continued in Appendix ). The young wife of Prov. : ‒ was allegorised as the Torah (BT
Erubin b), with which ‘wisdom’, eulogised in Prov. , was identified, since ‘the beginning of wisdom is the fear of the Lord’, Ps. : , Job : , Eccles. : . 17 Josh. : . Since the statement that Joshua sent spies ‘silently’ (÷¯Á), i.e. secretly, seems to state the obvious, it generated midrashic elaboration to the effect that they went disguised, either as carpenters (so Rabbi Judah: ÷¯Á = ‘cut’, ‘engrave’, etc.), or as ‘pot-sellers’ (so Rabbi Nehemiah: Ò¯Á = ‘earthenware’). Midrash Ruth Rabbah : , ed. Vilna, fo. b, col. ii; Ginzberg, Legends, iv. ; vi.  n. . 15 16

Introduction



The moral, and retain the interest Of children, while for those that are oppressed By cares, providing light relief through art; Thus peradventure they shall find their heart Drawn to essentials by my goad, and lay Aside their Homer,18 and will put away What heretics19 and what free-thinkers20 say.

z

x

Isa. :  Esther : 

y

Mishnah,
Aboth : 

z

Job : 

a

Sam. : 

b

Isa. : 

c

BT Qiddushin b

d

Prov. : 

e

Job : 

w

f

Lam. : 

So, masters, sprung from holy stock, to you It is that I appeal, our brothers, who Can forward our redemption,21 since renown Drapes you in praise,w and royal is your gown;x Let me, I pray, find favour in your eyes As judges,y and your praise light up the skies, Your wisdom’s lustre witness be,z to bring Aid when I meet disaster threatening.a Correct my errors, any faults remove, So that my tongue no stumbling-blockb may prove; Regard my parables without disdain, But equably, nay, in indulgent vein, Since you schooled me to con a text, then turn Expositor, as humble trackers22 learn. And in your wisdom, pray, judge me not proud, Hold me not arrogantly brazen-browed.c Take no machine-thresher to crush a seed,23 To crack a nut no sledge-hammer you need. My fault is, though my mind has been applied To Bible study,24 I have left aside The rabbis’ canon law25—I kept no ear Attuned, the sages’ nuances to hear.d Fate,26 and my own ebullience, conspired To send me globe-trotting, and left me tired.e Fate distances me far from friends, alone, Nor interlude from harrying has known;f Physique27 and wealth it taxes to excess,

18 Homer (perhaps standing for the Greek classics and Greek popular literature treated as one) is contrasted to Scripture in Mishnah, Yadayim :  (Danby, p. ). See Lieberman, Hellenism,  f. 19 See above, Ibn Sahula’s Introduction, n. . 20 The name of the philosopher Epicurus became, in Jewish usage, the regular term for a (generally Jewish) agnostic or unbeliever. Epicurus’ philosophy was reprobated not as atheistic, but because of his insistence that interest in human affairs is beneath the notice of any conceivable godhead. See ‘Apikoros’, EJ iii.  (L. Rabinowitz).



‰Ó„˜‰

ÈVÙŸÒœ ÌaÀlœÓœ ¯ÈÒœÈÀ Ÿ ¨¯JaÀ‰Ã „ÓÃÏŸÓÃkŸ ¨¯wÀÚœ‰À 20 ÆÒ«¯«˜ÈÙœ‡⁄Âà 19ÌÈÈ œ Óœ 18Ò«¯Ènœ‰À

95

z ÚUÊŒ Ÿ ¨»È˙«aU Õ ÌÎÈ Œ Õ ÙŸÏœ ÔpÕ ÁÃ˙ŸÓœ Èœ Ÿ ‰œÂŸ ¨»˙ÕlÀ‡‹bŸ È÷ÕŸ ‡Ã »ÈÁՇà ¨»È˙«· Õ ‡⁄ ÌÈ÷«„ œ wŸ‰Ã x w ¨˙»ÎÏŸÓà ÷»·Ï» Ÿ ‰lÀ‰œ˙Ÿ ‰ËÕÚ⁄Óà ÌÈË«Ú œ ‰À y ÌÎŒÁ⁄·Ÿ÷œ ¯«‡ ‰ÈŒ ‰ŸÈœ Ÿ Æ˙»ÎÊŸ ÛÎÃÏŸ È˙«‡ œ Ô»„ÏÀ ÌÈÓ«¯ œ nŸaà ÌÎŒ˙ŸÓÃΟÁÀ „«‰ÂŸ ÈDÚÕ ÌÈœ ÓÃgÀaà È˙«‡È à ‚œ÷» Ÿ aÆÈDÈ‡Õ Ì«È·Ÿ È»Ó œ cK Ÿ ÈŸ z¨ÈD‰⁄◊à ƻ¯ÈÒœzÀ È«÷ œ lŸÓœ bÛ‚ŒŒ Ô·Œ‡ŒÂŸ ¨»¯ÈÓœ˙ÀŸ »¯gŸÈà zŸ ‰È»ˆY À ÷ÙŒŒ Ÿ ¨‰ÂÀ À Ú⁄ ÔÈÚÕaŸ ÈÏÃ÷ÀÓŸ χŒ »ËÈaœ‰ÃŸ ¨¯aÀÒß ÔÈ·œÓÕ ˙«È‰ŸÏœ È»zE œ nÃÏœ ¯÷Œ‡⁄kà ¨‰ÂÀ ÷ÀŸ 22 À nœaà ÌÈÂœ À Ú⁄kà ÌÎŒ˙ŸÓÃΟÁÀaŸ È»ÈD œ zŸ χß ƯaE 23 c ÆÁˆM à ÷A»È ı»¯ÁÀ·Œ ‡¿ Èkœ ¨ÁˆÃÓÕ ˙»fÚÃÏŸ 25 ÔÊŒ ‡ › Ÿ ¨È˙È œ œ ÷À ‡¿ 24¨È˙ÈXJ œ ̇œ È˙«« à Ú⁄aà Èkœ 26 d œ hœ‰œ ‡¿ ‰ÓÀΟÁÀ χŒ È«„ œ ÊŸ aœ ÔÓÀfŸ ‰Ã Èkœ ¨È˙È ‰zÀÚà _‡Ã ¨Èœ ‡È à ·œ‰¤ „«„pŸ ‰Ã ˙ÈaÕ Ï‡ŒÂŸ ¨Èœ ‡È à œ ‰¤ e ¨ÚV à –ÏÎÀŸ ¯·ÕÁÀ–ÏkÀ Èpœ nŒÓœ ˜ÈÁY œ ‰œÂŸ ÆÈœ ‡ÃÏŸ‰Œ f ÈÏÈ œ ÁÕ ˜÷ & Ú⁄ià Âà ÆÚÃlÕaÃÓœ «„ÈÀ ·È÷œ‰Õ ‡¿ÂŸ ˜ÁU Õ ˙Ÿœ Ÿ ÆÈϜΟ◊œÂŸ È÷œÙŸà ÈiÕ Âà ‡⁄Óà 27¨ÈϜΟҜŸ 21

95 Ò¯ÈÓ‰] AMGO2

ÒÂ¯Ó 96 ÔÁ˙Ó] A ˘˜·˙Ó 104 ‰Â˘Â] AM ‰Â˘ 111 ˜˘ÚÈÂ] GO2

˜ÒÚÈÂ, O2 + Ì‚ ÈÏÈÁ] G ÈÏÁ 112 ÈÏÎÒÂ] AR edd.; O2

ÈÏÎÒ, G ÈÏ·ÒÂ

100

105

110

21 There is possibly a play on words in the appeal to Â˙χ‚ È˘‡, ‘men of our redemption’, viz. grandees who are both in a position to assist humbler folk as their patrons (an extension of the biblical Ì„‰ χ‚, ‘blood-avenger’ > ‘next of kin’), and supposedly able, by virtue of their standing, to promote at a political level conditions ethically fit for messianic redemption. 22 ¯·„Ó· ÌÈÂÚÎ (‘like modest ones in the wilderness’) is obscure; although ¯·„Ó· ÌÈÚÈÎ, Lam. : , is obviously the model, the point eludes me. ¯·„Ó· ÂÈÚ, ‘like the meek one [i.e. Moses, Num. : ] in the wilderness’, would make good sense in the context. Ibn Sahula uses the combination ¯·Ò ÔÈ·Ó again in I.  etc. 23 Isa. :  adduces several agricultural examples of disproportionate effort, on the lines of the English saying here introduced for clarification. Áˆ˜ = ‘[seed of ] black cumin’. 24 The verb ‡¯˜ (‘call, read’) has a specialised sense: to ‘study Scripture’ (‡¯˜Ó), or to acquire a competent knowledge of the Hebrew Bible. 25 The verb ‰˘ means ‘repeat’ > ‘teach, learn [by repetition]’, cf. Mishnah, and refers idiomatically to the primary study of halakhic (i.e. jurisprudential) texts. 26 See above, Ibn Sahula’s Introduction, n. . 27 ÈÏÎÒ˛Â¸, ‘my foolishness’, seems out of place in this context; although no variant reading is attested, it is possibly a corruption of ÈÏÒÎ, ‘my [brute] strength’ (cf. ÌÈÏÒÎ, ‘loins’). Although this latter word can also mean ‘folly’ (‘brawn, muscle’ > ‘crass stupidity’: Eccles. : ), it has the meaning of ‘[ethically acceptable] confidence [based on strength]’, Job : .

Introduction



g

h

j

Jer. : ; cf. Lam. : 

S. of S. : 

S. of S. : (: )

28

Aye, all that mind and soul long to possess. Victims are left, when iron fists retire; The lover dies, outlived by his desire.28 I am as one29 marooned, who longs to find Love in the fellowship of humankind, But light on none prepared support to lend As I roam on, towards no journey’s end, Unless, by verbal tricks that I parade— Enigmas, epigrams—I win his aid. And so it is that I, turned author, seek Now for the first time publicly to speak Through this, my book of fables: and repose My hope30 in you, my lords. And thus, I close, With your permission, all I have to say Of what I had in mind. And now, I pray, Attend my text, peruse each single part;31 This final word comes from a whirling heart:g The soul’s perfection did all lust reject With shudders, begging it be kept away From her gate-posts. Mark thou, my soul,32 the way, With heart intent to mount aloft, direct Thy course: on heaven’s33 door lean,h to effect An entrance. Once within the palace, say ‘Return, thou Hebrew tongue, return, display Thy vantage! We would gaze on thee,j unchecked Our eyes of admiration, to inspect Thine excellence, the tribute thou dost pay To God—thy fables, splendour of word-play That thou in song and riddle dost affect. Long mayest thou great feats of intellect Perform;34 may discipline and wisdom stay With thee, then shalt thou (with35 such friends as they) Spurning all fools, leave folly’s castle wrecked.’

These lines read like proverbial sayings, but I have not found any source. If ˘˜·È (third person) is the correct reading, „¯Ù (‘separated’) must be construed substantivally: ‘one who is isolated’. ˘˜·Ó (participle) would render this unnecessary, but it has no textual support. 30 At Ps. : , Í·‰È, ‘thy lot’ (NEB ‘fortunes’, AV ‘burden’), is rendered by the Targum ͯ·Ò = ‘thy hope’. The Hebrew word is rare, and Ibn Sahula’s understanding of it is likely to have been based on the targumic rendering. 31 Isa. : . Sha
ar, ‘gate’, is a term regularly used in medieval Hebrew for a section or chapter of a book. See Appendix , V n. . 29



‰Ó„˜‰

121 ¯Â·Ú] z ; MT, codd.,

svv2 ¯·Ú 122 ¯Ó¯ÓÁ] O2 +

ȯ˘‡ ÈÏ˘Ó ‡˘‡Â ÈÏ ÚÓ¢

˜÷«Á Õ ‰Ã ˜lÕzÃÒŸœ ¨˜»÷ÚÀ‰Œ ¯‡Ã÷Ÿœ Ÿ ˜÷«Ú Õ ‰À 29 28 ÷wÕ·ÃÈŸ „TÙŸœ Èœ ‡⁄Âà Ƙ»÷ÁÀ‰Œ ¯‡Ã÷Ÿœ Ÿ È˙‡ œ ˆÀÓÀ ‡¿ÂŸ ¨‰·À‰⁄‡ÃŸ ‰T·ŸÁŒ _WcŒ ¨‰ÂÀ ‡⁄˙ÃÏŸ ̇œ È˙œÏ»Ê À ¨ÈD«„Ÿ aœ ÈnœÚœ ˜ÈÊœ Á⁄Óà ÈDE«ÚÓŸ ÷ȇœ ˙«ˆÈϜӻ Ÿ ˙«„ÈÁœaŸ ¨˙«Ï»aÁŸzà _WCaŸ »pÎŒ÷ŸÓŸ‡Œ ¯ÙŒÒÕŸ ¨¯aA Õ ÏŸ È˙«l œ Áœ‰Ã ‰ÊŒ ÈÕ tŸÓ» œ Æ˙«Ï÷ÀÓ» Ÿ È˙«aU à ÌÎÈ Œ ÏÕÚ⁄ ÈzœÎŸÏÃ÷Ÿ‰œÂŸ ƯaÕÁÃÏŸ ÌÈÏœ÷ÀÓŸ ‰zÀÚß ÆÈ·œ÷ÀÁ⁄Óà ¯Ó › ‚Ÿ‡Œ ÌÎŒ˙»÷Y Ÿ ·» œ 30¨È·œ‰ÀÈŸ ¯«·ÚÀ »¯·ŸÚœ ¨ÌÈX·ÀcŸÏà ÌÎŒaŸÏœ »˙È÷œ g ∫¯ÓY À ÓÃÁfl ÈaœÏœÂŸ ¨¯ÓÇ › ÂÀ ÔÚÇÃÂÀ 31ÆÌÈXÚÀgŸaÃ

123 ˙ÏÁ·] GM

120

¯ ˘ ¯¯⁄ z¯¯Ã ‰ÓÀϯ¯Õ ÷Ÿ˘˘ ÷¯¯ÙŒ¯¯Œ ¯ ˘¯ ¯¯ ˙¯¯ÏŒÁ«a Œ ¯ ‰˘ÂÀ ‡

˙ÏÁÂÎ ‰˙ȉ] A È˙Èȉ, GM ÈÙȉ, O2 ‰Ùȉ 124 ‰ÏÒÓÏ Í··Ï]

115

Æ˙ÏŒ‡«÷ Œ ‰˙ÀÈŸ ‰À ˙«Ê»ÊÓŸ ¯Ó › ÷ŸÏœ

GMO2 ‰ÏÈÒÓ Í·Ï

ÈÏÚÂ] O2 ˙ÏÚÂ 125 ˙Ù˘] ^GO2

˙ÏÚÂ˙] G(M)O2 ˙®Â©ÏÚÓ ®˙‡© Ì‚]

œ ÷œ ÈÏœÚ⁄Âà ¨‰lÀҜӟÏà _·Õ·ÀÏŸ 32È˙È h 33 Æ˙ÏŒcŒ ÏÚà ÈNtU Ÿ ˙Ÿ‰œ ¨Ï»·ÊŸ Ì»¯ χŒ ˙όګz Œ ˙ÙÃ◊Ÿ j_aÀ–‰ÊŒ ÁŸŒ Ÿ È·»÷ œ

^A(GMO2)

126 ÍÈ¯È˘Â] O2 ¯È˘Â

ÍÈÏÚÙ] (MG) ÌÈÏڮ©٠ȉ˙] G Èȉ˙, AMO2 ‰È‰˙ 127 Ì·〈Â〉] GMR; edd.

Ì·, O2 Ì‚Â ÌÈÏÎÒ] O ÌÈÏÒÎ Æ Æ Æ ÈÊ·˙ ÈÒ¯‰˙] M ‰Ê·˙ Ò¯‰˙, O2 ÂÎÊ˙ ÂÒ¯‰˙Â

125

¨˙όӫb Œ ¯»ˆÏŸ zŸ‡Ã Ìbà ¯÷Œ‡⁄ _·»Ë Õ „«‰ÂŸ _ÈUÈ œ ÷œÂŸ _Èœ ÏÃ÷ÀÓŸ ˙«„ÈÁœ 34

Æ˙όګt Œ ȉœzŸ _Èœ ÏÃÚÀtŸ ÏÎŒ◊Õ 35

Ì·À〈»〉 ÌÈD«c ¯Ê›Ú⁄Ïà ¯Ò»Ó» À ‰ÓÀΟÁÀ

Æ˙ÏŒ»Œ ‡œ ÈÒY œ ‰Ÿzà ÌÈÏœÎÀÒŸ ÈÊœ ·Ÿzœ

32 The poem first refers to the soul (in the third person) in its pristine, pure state. Thereafter the poet apostrophises his own soul in the actuality of its predicament, beset by sin and worldly concerns. In what follows there is possibly a tacit identification of Hebrew, ‘the language that enjoys special advantages’, with the soul’s ideal, perfect state. 33 ÏÂ·Ê (‘palace’) is identified in BT H . agigah b with the fourth of the seven heavens, on the basis of Isa. : . 34 The allusion is to the rational soul which, unlike the vegetative (i.e. nourishing) and animal (parts of the) soul as described by Aristotle, which are also possessed by humankind, is the prerogative of man and the angels. See above, Ibn Sahula’s Introduction, n. . 35 Ì· is metrically defective; Ì·Â (see critical note) is correct.

+

Preface to the Fırst Part 1

a

Prov. : 

A man may order his thoughts, but the LORD inspires the words he uttersa

I b

Jer. : 

c

 Sam. : 

d

Ps. : 

e

 Chr. : 

f

Dan. : 

g h

j

 Chr. :  Isa. : 

Isa. : 

, ISAAC, SON OF SOLOMON, DECLARE:

At the outset of any enterprise It is one’s duty first to eulogise2 His name who is unique, concealed, His reign As living God o’er all things sovereign.b Ere time was,3 He, all-merciful, for aye Israel’s own glory, He will not betray Nor change His mind:c to Him is apposite Existence, mantled in majestic might,d Perfect His princely primacy, decreed By His will,e who of other has no need, For, self-substantive, His existence fits Not what potentiality admits. His own eternityf gives life to all Forms in the cosmos, yea, He holds in thrall Each thing.g His knowledge, none can plumb:h no hap Of chance affects Him, naught His strength can sap With weariness,j cause of all causes He, Whether remote, or such that man can see. Through His inherent wisdom is He wise, Whose power with power to act identifies. He deigns—nay, chooses—praise to hear,4 though none Was born His brother, and He sired no son.5

z 1 Despite the heading, what follows is in fact an alternative introduction to the whole work. After a conventional exordium in praise of God, the author turns to an autobiography in which a few factual details are fused with fantasy. Whereas the Introduction which now stands first (although probably composed after this one) deals with Ibn Sahula’s motivation and literary method, this more introspective record permits us to glimpse his personality and his attitude towards his environment, both Jewish and general.

χ ‰Ó„˜‰ ( Ô¢‡¯‰ ¯Ú˘‰

1

a

Ô«˘ÏÀ ‰Õ Ú⁄Óà ÈÀ ÈŸ Ó» Õ ·ÏÕ–ÈÎY Õ ÚÃÓà Ì@‡ÀÏŸ

∫‰Ó › ¿÷Ÿ ÔaŒ ˜ÁÀˆŸÈœ ¯ÓÇÀ

Heading ¯Ú˘‰ χ] G

¯Ú˘ χ, A ¯Ú˘Ï, O2 χ ‰Ó„˜‰ ‰˙Ú ÌÈ¯Ú˘‰ 7 ȇ¯‰] z ; codd. edd.

ȇ¯ 10 ˙¯˘Ù‡] O2 ¯˘Ù‡ Â˙〈Â〉‡ÈˆÓ·] AO1O2sv2; GM Â˙‡ÈˆÓ·, R Â˙‡ȈÂÓ, vz ˙‡ÈˆÓ·

¯‡ÕÙÀÏŸ ¯·ÀÚ⁄ÓÖÏkÀ ˙È÷‡V œ Ÿ ¯·ÀcÀ–ÏkÀ ˙lÃÁœzŸ 2 Ÿ ÏlÕ‰ÃÏŸ ¨ÁÃvÕà ϻ Ÿ „ÁÀ‡Œ‰À ÌgÕÏà ¨ÁÃaÕ÷ÃÏ» b ¨ÌÏ«Ú À _όӻ Œ ÌÈiœ Áà Ìȉ¿ œ ‡¤ ¨ÌÏÀÚ¤pŒ ‰ÃŸ ‡¿ χT Õ ◊ŸÈœ ÁˆÃÕ ¨ÌÁU Õ ÓŸ‰Ã ÔÓÀÁU ⁄ ‰ÀŸ 3Ô«ÓEwÉà ¨˙»‡ÈˆœnŸÏà Ȼ‡T‰À ‡»‰ c¨ÌÁÕpÀ Èœ ‡¿ÂŸ ¯wÕ÷ÃÈŸ e ‡rÕà ˙Ÿnœ‰Ã d¨˙»‡‚ÕŸ Ê›Ú ÷·«l Õ ‰Ã _ÏŒnŒ‰Ã ¨«˙Ï»Ê À ÏŸ _ÓÃÒŸœ ‡¿ ¯÷Œ‡⁄ ¨˙»‡È◊œpŸ ‰Ã ˙ÈϜΟ˙ÃaŸ f ÌÏ«Ú À ‰À ÈÁÕ ¨«˙〈»〉‡ÈˆœÓŸaœ ˙»¯÷ÀÙŸ‡Œ ÔȇÕŸ ¯MÁÕ ÔȇÕŸ g¨«˙T»·‚Ÿaœ Ïk › aà Ï÷«Ó Õ ¨«˙T»ˆÂŸ h ‡¿ÂŸ ¨Ú‚ÃÙŒÂÀ ‰WOÓœ »‰‚È Õ rœÈà ‡¿ÂŸ Æ«˙»· À ˙ŸÏœ j ˙«˜«ÁY ¨˙«aqœ‰Ã ˙aÃÒœ ‡»‰ ÆÚ‚ÃÈŒ ‡¿ÂŸ ÏÓÀÚÀ Ï«ÎiÀ ‰Ã «ÓˆŸÚÃaŸ ÌÎÀÁÀ‰Œ ¨˙«·«¯O «‡ ÔÈ‡Õ Á‡ÀÂÀ ÔaÕ Ìbà 4¨«ÏÏÀ‰⁄ÓÃaŸ ıÙÕÁÀ‰Œ ¨«Ó»ˆÚ⁄˙ÃaŸ 5 Æ«Ï

5

10

15

z For this series of verbs expressing praise, cf. the doxology beginning bemaqhaloth ribeboth
ammekha which follows the psalmody in the early morning service for sabbaths and festivals, e.g. Singer, Prayer Book, . Commencement of a treatise with the praise of God was a medieval literary convention. Ibn Sahula’s exordium echoes, in several points, that of Ibn Gabirol to his Kether malkhuth, Shirey haqodesh, ed. Jarden, i.  f.; Loewe, Ibn Gabirol,  f. 3 This is the first of six echoes in the next twenty lines of the thirteen credal principles (
iqqarim) of Judaism formulated by Maimonides in his commentary to the mishnaic tractate Sanhedrin, known as his Pereq h.eleq, and, more briefly, at the beginnning of his halakhic code Mishneh torah, ‘Laws of the Foundations of the Torah’,  (Eng. trans., Hyamson, pp.  f.), and summarised in the popular hymn Yigdal
elohim h.ai, e.g. Singer, Prayer Book,  f. 4 The doxology referred to above in n.  concludes ‰¯ÓÊ È¯È˘· ¯Á·‰ ‰“‡·, ‘Blessed art Thou . . . who choosest songs of psalmody.’ 5 Eccles. : . This verse was frequently bandied in anti-Christian polemic. 2

Preface



k

l

Cf. Dan. : 

Job : 

m

Eccles. : 

n

Jer. : 

o

Ps. : ‒(‒)

Something of His own glory He distilled,6 A glorious emanation that He willed Should in His mystery yet find its base; These are those favoured souls7 which, in their place, Through the empyrean atmosphere may coast, Mustered by thousand myriadsk their host. His utterance and will they comprehend Whose essence, and whose glory, must transcend Their comprehension—He it is contains The cosmos, unconfined Himself remains.8 Into mankind, likewise, a form9 to fill Their dust-compounded framel does He instil, A lofty form, its glory of a class Terrestrial creation must surpass; That man superior to beastm must rate His soul makes clear, being articulate:10 The crown of this sublunar11 world, alone Immortal—in all else decay is shown. Therefore her duty is, with praise and prayer To face her King, as David did declare (In act, as counsel, great),n with his last chord ‘Let all in whom a soul is, praise the Lord.’12 May God, then, in His mercy, hold us quit Of error, cleansing faults, where we omit, And sins which, arrogant, we did intend: For Scripture says,o What man can comprehend What causes him to err? Prithee, withhold Thy humble servant from those overbold, And may my words, O Lord, acceptance find With Thee, likewise the musings of my mind.

z p

Gen. : 

Here follows Isaac’s history,p whose heart Loves fables, and the story-teller’s art; Their threshold he would haunt, since they commend Discernment, and reck common sense their friend,

6 Cf. Num. : . The term
as.siluth, ‘emanation’, i.e. the process whereby an entity is deemed to permit some part of itself to achieve, or to adopt, a semi-independent status, is integral to Neoplatonism, which makes use of it to explain the relationship of form to matter. See Sirat, Jewish Philosophy,  f.; Altmann and Stern, Israeli,  etc.; ‘Emanation’, EJ vi.  f. ( J. Kraemer, G. Scholem); briefly, Loewe, Ibn Gabirol, 7 , etc. i.e. the angels, which, qua separated intelligences, lack material substance. 8 Midrash tehillim, ed. Buber, on Ps. : , fo. b (Eng. trans., Braude, Midrash on Psalms, ii. );



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

„«ÒaŸ ¨˙CaŒÎŸœ ˙»ÏȈœ‡⁄ «„«·kŸÓœ 6ψ‡ Œ iÀ Âà 7 ˙«·‰À‡¤pŒ ‰Ã ˙«¯»v‰Ã ̉ÕŸ ¨˙CÓ«Ú Œ «ÓˆŸÚà k ¨˙«··Y À ϜŸ ÌÈÙœÏÀ‡⁄Ïà ¨˙«·vÀœ ÌÏ«Ú À Ì»¯aŸ «„«·kŸ ÌÈ‚È œ rœÓà ÌÈ À ‡ÕŸ ¨«Ó‡flÀ Ÿ «ˆÙŸÁŒ ˙«‚ÈrœÓà ÔȇÕŸ ÌÏ«Ú À Ï÷Œ «Ó«˜ÓŸ ‡»‰ Èkœ ¨«ÓˆŸÚß ¯÷Œ‡⁄ Ì@‡À–ÏkÀ ÏÚà 9ÚÈ Ã tœ÷ŸÓ» à 8Æ«Ó«˜ÓŸ «ÓÏ«Ú À l ‡È‰œ ¨‰ÓT À Ÿ ˙CaŒÎŸœ ‰T»ˆ ¨Ì@«ÒÈŸ ¯ÙÀÚÀaŒ ¯˙«Ó» à ƉÓ@ À ‡⁄‰À ÈV»ˆÈŸ ÏÚà ¯÷Œ‡⁄ Ô«¯˙Ÿiœ ‰Ã 10 ˙WaA Œ ÓŸ‰Ã ÷ÙŒpŒ ‰Ã ‡È‰œ m‰ÓÀ‰ÕaŸ‰Ã ÔÓœ Ì@‡À‰À ÌÏ«Ú Ã ˙ÈϜΟzà ‡È‰œÂŸ ¨˙WkŒœ Ì@‡ÀaÀ ¯÷Œ‡⁄ ÔÎÕÏÀ ÆÌÈÏœkÀ ̉ÕŸ ˙W‡Œ÷Ÿœ ‡È‰œ Èkœ 11¨ÌÈÏœÙÀgŸ‰Ã „Ó › Ú⁄Ïà dkÀÏŸÓà ÈÕ ÙŸÏœÂŸ ÏlÕ‰ÃÏŸ ‰ÎÈX À ˆŸ ‡È‰œ ·UŸ ‰ˆÀÚÕ‰À ÏIbŸ ·˙ÃkÀ ¯÷Œ‡⁄kà ¨ÏlÕÙÃÏ» Ÿ 12 n œ ÏœÚ⁄‰À χՉÀŸ ÆdÈÀ ÏlÕ‰ÃzŸ ‰ÓÀ÷ÀpŸ ‰Ã Ïk › ¨‰iÀ ÏÈ ˙««„fŸ Óœ »V‰⁄ËÈ Ã Âœ ¨˙«‡È‚œgŸÓœ »wÕà ȟ ÂÈÓÀÁU ⁄ aŸ o Ÿ ÔÈ·œÈÀ ÈÓœ ˙«‡È‚œ÷Ÿ ¨·»˙kÀkà ¨˙«‡ËÀÁ⁄Âà ˙«‚‚À÷» Æ^cŒ·ŸÚà _◊Á⁄ ÌÈDfÕ Óœ Ìbà ¨¯Ó«‡ Õ ÂŸ ¨¯Ó«‚ Õ ÂŸ ÈaœÏœ Ô«È‚Ÿ‰ŒÂŸ ÈÙœ ÈVÓŸ‡œ Ô«ˆTÏŸ »È‰ŸÈœ ¨¯Ó«‡ Õ ÂŸ Ưӫ‚ Õ ÂŸ

20

25

30

35

z 20 Æ Æ Æ ˙Â‚È˘Ó

ÌÈ‚È˘Ó] ^R ÌÈ‚È˘Ó] AGMO1O2 ˙Â‚È˘Ó 36 ‰Ï‡] codd. edd.; MT

‰Ï‡Â

p

ÌÈÏœ÷ÀnŸ‰Ã ˜÷ŒÁÕ ¯÷Œ‡⁄ ¨˜ÁÀˆŸÈœ ˙«„Ï«z Ÿ ‰lŒ‡Õ ¨ÌÈˆÈ œ ÏœnŸ‰Ã ˙«˙ÏŸcà ÏÚà „S÷Ÿiœ Âà ¨˜÷ÀÁÀ «aÏœaŸ ¨ÌȈœÙÕÁ⁄ ‰iÀ ÷»z œ ‰ÃŸ ÔÈaœ‰Ã ıÙŒÁÕ ¯÷Œ‡⁄

Montefiore and Loewe, Rabbinic Anthology,  f. The assertion was probably intended, when it was first formulated, to combat the Stoic view that God is to be equated with the energy within the universe. 9 ÚÈÙ˘Ó (ÚÙ˘, ‘abundant flow’), like as
.siluth (see above, n. ), is a technical term for (causing) emanation. 10 ˙¯·„Ó (‘[endowed with] speech’) is the technical term in medieval Hebrew for the rational soul (see Ibn Sahula’s Introduction, n. ), corresponding to the Arabic natiqa. 11 According to the Ptolemaic scheme of nine spheres with the earth at the centre, everything sublunary (uJposelhvnio") is reckoned the ‘lower’ world (in Hebrew ÏÙ˘, ‘low-lying’). The earth itself is conceived as consisting of four notionally concentric spheres corresponding, in descending order, to the elements of fire, air, water, and earth. For a diagram, see Loewe, Ibn Gabirol, ‒, where the tenth sphere (that of intelligence) is Ibn Gabirol’s own postulate: it is there that he locates the angels (separated intelligences, see above, n. ). 12 Ps. : , where neshamah means ‘breath’, i.e. all animate beings. In post-biblical Hebrew it means the soul, as distinct from the body.

Preface



Zech. : 

q r

Gen. : 

Ps. : ()

s

t

Ps. : ()

Praising the Lord with reverence, as ought Those who, when justice they dispense in court, Expound their reasoning in terms forthright, Smooth-running as fresh milk.13 He kept his sight Trained on the portals of intelligence, Watching them, both at their own residence, And when they took the field. He could descry Wise words engraved above where they would lie, And on their domicile.q Wherever they Journeyed,r he followed, that he might allay His thirst for what they said. Devotion turned To passion: he, infatuated, spurned Pretensions, each distractions to ignore; For ornament, his golden aim he wore. Conspicuous for wit, knowledge his dress, From strength to strengtht each day did he progress.

z u

Esther : 

v

Hos. : ()

w

Lev. : 

x

 Sam. : 

y

Job : 

z

Job : 

a

Lam. : 

b

Ps. : ()

Amazed, the world14 observed his appetite For learning; but his manifest delight At the majestic lustreu he thus earned Led it to misconstrue all that concerned Him, heart and soul. Probing his every word In scales of guile,v it weighed what it had heard, Which he with thought had weighed (there was no shred Of moral leprosy in all he said).w And so he spoke, as though a knight, to fire With words of commendation his esquire:x ‘A lion’s heart thou hast, my friend, And brazen bones—an ironside; y Gird up thy loins,z thine efforts bend To seek out gems, the world’s chief pride. Hoard gold and silver for the day Appointed:a travel far and wide, Banking all it will make thee pay, Put it against that date aside.’ The lad heard his lord’s will, expressed So charmingly, and set his stride Upon the road,b to roam with zest On paths no predecessor tried.



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

ÏÚà ȷÕ÷«È Ÿ ¨ÌȈÈX œ Ú⁄Ó» à ÌgՉà ÌÈÁœaŸ÷ÃÓŸ 13 ⁄ ·ÏÀÁÀ·» Œ ˙‡lÕÓœ ˙«Ê»ÊÓŸ ¯Ó › ÷Ÿiœ Âà ÆÌȈœÁ«¯ Ì˙«· À ÷«Ó Ÿ ·»gÈœ ‡Yià Âà ¨Ì˙À»· À zŸ Á˙ÃtŒ ÌÈN»˜Á⁄ ‰ÓÀΟÁÀŸ ÏÎŒ◊Õ ÈV·D Ÿ Ÿ ¨Ì˙« À Á⁄˙ß q À ÓŸaœ _ÏŒiÕ Âà ÆÌ˙ÀÀ ΋ӟ ÏÚà ÌgÀ »ÁÈpœ ‰‹ÂŸ Ì˙À«Ú r –˙‡Œ ‡ÓÀˆÀaŸ ‰zŒ÷Ÿiœ Âà ¨Ì‰ÈV Œ Á⁄‡Ã Ú«Ò Ã À Ÿ _«Ï‰À –‡¿ÂŸ ¨ÌÈ·œ‰À‡⁄aà ‚pÕ ÚÃ˙ŸÓœ ÷ȇœ‰À ȉœÈŸ Âà Æ̉ÈV Œ ·Ÿcœ s À –χŒ ‰À ÙÀ ¨‰nÀÊœ nŸ‰Ã ·‰ÃÊŸ ÈDÚ⁄ ‰cŒÚŸià Âà ¨ÌÈ·œ‰Y ƉÓY À ÚÀŸ ˙ÚÃcà ÔÈaœ ÷»aÏŸÓ» Ã

40

45

z t ¨‰‡T Œ ˙ŸÓ» œ _Ï«‰ Õ ÏÈœ Áà χŒ ÏÈœ ÁÃÓÕ Ì«È–ÏÎÀŸ ¨«˙J»÷zŸ ÷ÙŒŒ –˙‡Œ ‡Yià Âà Ɖ‡ŒzÀ÷ŸÓœ 14ÔÓÀfŸ ‰ÃŸ à bŸ ˙W‡ŒÙŸ˙œÂŸ «÷ÙŸà ÈÕ ÈŸ Ÿ Úœ–ÏÎÀŸ ¨«˙cÀÓŸÁŒ u˙l»„ v À Óœ ÈÕ Ê‡ Ÿ Ó › aŸ ÔΫz Œ ‡Yià Âà ¨Ô·ÀˆÀÁ⁄Âà ÔÏJ À ÷Ÿ ‰ÓY ‡¿ ‰TÚÀ◊» Ÿ ¨Ô·À÷ÀÁ⁄Âà ÔÏJ À ÷Ÿ ¯÷Œ‡⁄kà ‰ÈW À ÓÀ‡⁄ w –χŒ ÂÈÏÀÏÀ‰⁄Ó» à ÂÈT·ÀcŸ ¯aA Õ ÏŸ ÏÁŒiÀ Âà ÆÔ·ÀÏÀ _ÙÉÀ x ∫ÂÈÏÀÎÕ ‡◊« Õ ¯ÚÃpà ‰Ã

50

43 ÂÁÈ‰Â] v ; MT

‰ÁÈ‰Â, codd. edd. ÂÁ‰ 55 ÂÈÓˆÚ·] AGO1O2

ÂÈÓˆÚ ‰˘ÂÁ] O1 ‰˘ÂÁÎ ÏÈËÓ Â‡] O2 ÏÈËÓ 56 ¯Ê‡] M ¯Âʇ ˙‡]

¯·‚Î] O2 ¯Â·È‚Î È„] G ˙¯Ê, O2 ¯„ ^GMO1

57 ÌÂÈÏ] O1 + ¯Âˆ

Í˛È¸„„·Â] (G)O2 ÍȄ„‚®·Â©, O1 + ˙ÏÎ˙ 58 ¯ÚÂ] AGO1O2 ¯Ú‰Â ÚÓ˘·] AM ˙ÂÚÓ˘·, GO1O2 ÂÚÓ¢Î

13

ÂÈÓÀˆÀÚ⁄aà ‰ÈY Õ ‡ÃkŸ Ï÷ÀÓŸœ „ÈDÈŸ ¨ÂÈÓT À bŸ ÏÊY Œ aà ÏȘӟ «‡ ‰÷»Á À Ÿ

55

y

z

¯·Œ‚ŒkŸ ^ȈŒÏÀÁ⁄–˙‡Œ ‡À –¯ÊÀ ‡¤ ÆÂÈÓ«Ï À ‰⁄Èà ÈcÕ ÔÓÀfŸ Óœ ÷wÕ·ÃÏŸ ·‰ÀÊÀ Ÿ ÛÒŒkŒ ¯· › ˆŸ a„Ú«Ó Õ Ì«ÈÏŸ ÆÂÈÓÀÒÀ‡⁄–˙‡Œ ‡lÕÓÃzŸ _[È]@»„Ÿ ·» œ ÂÈˆÈ À Ϝӟ Ï«˜ ÚÃÓ › ÷Ÿaœ ¯ÚÃà Ÿ ¨ÂÈÓÀÚÀtŸ _WcŒ ÈÏÕ‡¤ Ì◊À «ˆÙŸÁŒÏŸ

b

For a discussion of this phrase, see Appendix .

14

See Ibn Sahula’s Introduction, n. .

Preface

 c

Exod. : 

Knowing by now the world plays tricks,c ‘For all my wanderings’, he cried, ‘It filled my net with naught but kicks, And my regret did but deride.’ 15

d

Gen. : 

So God set him to roam the world:d he went, He fumed and railed; nor was his heart content Unless it urged him on, and on again— Such is the road of those all set on gain.e His mind prevailed,f insisting that he bore His burdens, native wit imposed yet more Exhaustion; pain and shrieking overcame His muse, the wounds he suffered did the same For hopes he nursed. His raiment, once so fair, Was soiled, changed into rags.g Nor did he spare His soul—the crowning insult was a crime: He went to Egypt, where he passed some time.h

Prov. :  Hos. : (); Judg. :  e f

g Cf. Zech. : ; Gen. : 

h

Deut. : 

z

j

Deut. : 

k

l

Gen. : 

Cf. Exod. : 

m

Cf. Num. : 

n

Job : ; Jer. : 

o

Gen. : 

Trade filled the place; well-aired bazaars he saw Upstairs, in market halls.16 He felt the draw Of trash, and joined the rabble, as they chased Phantoms that howl in spiritual waste.j Licentiousness, while months dragged into years,k Engrossed him, all oblivious of fears Of excommunication, till, at last, Seven and thirty birthdaysl were now past Since first the self-assertive drive, its reign Begun, thenceforth lodged in his heart had lain: Five thousand years and forty-one the date17 From when the world and nature, actuate, Left their potentiality behind.18 Spirit again came o’er him,m he repined, Aware that evil were his deeds. His course, So long refractory, caused him remorse That he, before, approved. ‘Alas!’ he said, ‘An iron stylus wrote my sin in lead.n Whither shall I betake me?o Overgrown With thorns my heart, concealed, all sin-bestrown,

15 The Hebrew—the brevity of which I have not been able to match—plays on the paronomasia of derivatives of the roots „®„©, ‘move, wave’, whence „„, vague ‘wandering’, and „Â, ‘nod, shake [the head] in grief ’.



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

ËË«÷ Õ ÏŸ «˙aÀÁœÂŸ «˜÷ŸÁŒ ˙÷ÀŸ ∫ÂÈÓ»„ À wŸÓœ Ô@ÓÀÏŸ ‡¿ ˙«ÁT‡fl c

ÆÂÈÓT À Á⁄aà «Ï

15

«„‚Ÿ·œaŸ Ì«i‰Ã ÔÓÀfŸ ‰Ã «„Èœ ‰¤ „«„pŸ ‰Ã «c·ÃÏŸ

χŒ _ÏŒiÕ Âà d¨Ìȉ¿ œ ‡¤ «˙«‡ »Ú˙Ÿ‰œ ¯÷Œ‡⁄kà ȉœÈŸ Âà „«„Ÿ χŒ „«„pŸ Óœ «aϜŸ ÆÌȉœÓ» Õ ˜Ú«ˆ Õ ıW‡Œ f e «ÏΟ◊œ ¯◊ÃiÀ Âà ÆÚÈ«a Õ –ÏkÀ ˙«ÁY‡À ÔkÕ ¨ÚÃÒ« Õ ¨«¯È÷œ ÏÚà «¯ÈˆœÂŸ ¨«Ï·Ÿœ ÏÚà «ÏΟœ Ÿ ¨«Ï·ŸÒœ ÏÚà ÌȇœpÀ ‰Ã ÂÈ@‚ÀaŸ ÛlÕÁÃÈŸ Âà ƫ¯·ŸÒœ ÏÚà «¯·Ÿ÷œÂŸ Ú÷ÃtŒ «÷ÙŸà ÏÚà ‰aY Œ ià Âà g¨Ìȇ«ˆ œ ÌÈD‚À·Ÿaœ h ÆÌ÷À ¯‚ÀiÀ Âà ‰ÓÀÈU Ÿ ˆŸÓœ „WiÕ Âà ¨Ì÷À‡ÀŸ

60

65

z

59 Ô„ÓÏ] GMO1 „ÓÏ 62 ı¯‡] edd.; codd.

ı¯‡‰ 63 ¯˘ÈÂ] G ¯Â˘È 68 ‰‰Â] codd. pref.

‡¯È ¯ÈÚ] O2 ̘Ó

˜qÕÚÃ˙Ÿiœ Âà 16¨‰TLnŸ‰Ã ˙ià ϜÚ⁄ ¨‰T«ÁÒŸ ¯ÈÚœ ‰pÕ ‰œÂŸ «Ï »ÎY‡ÀŸ j¨Ô«ÓÈ÷œÈŸ ÏÏÕÈŸ »‰˙ & ·» Ÿ Ô«Ó‰À‰Œ ÈÏÕ·Ÿ‰ÃaŸ ıwÕÓœ ȉœÈŸ Âà ÆÌÈÓT œ Á⁄Âà ˙»˙ÈÁœ÷Ÿaœ kÌÈÓœiÀ ‰Ã Ì÷À œ ÷Ÿ ¯÷Œ‡⁄ ¯ˆŒiÕ ‰Ã ˙»ÎÏŸÓÃÏŸ l‰À ÷À Ú·Ã÷ŒÂÀ ÌÈ÷Ï ˙ÁÇß ÌÈÙœÏÀ‡⁄ ˙÷ŒÓÕÁ⁄ ˙à ÷Ÿaœ ¨‰À ÁÀ «aÏœaŸ 18 ¨ÌÈÚœ·ÀË» Ÿ ÌÏ«Ú À ÏÚÃt › Ïà ˙‡ˆÕÏŸ 17ÌÈÚœaY À ‡ÃŸ m ‡Yià Âà ¨ÂÈÏÀÚÀtŸ Ú] à ÔÈ·œ‰ÕŸ ¨ÂÈÏÀÚÀ Á»¯ à ¯· › Ú⁄ià Âà ÌCwŒÓœ ‰˙ÀÈŸ ‰À ¯÷Œ‡⁄ ¨‰·»÷ À nŸ‰Ã «ÁY‡À–˙‡Œ ÏÊY Œ aà ËÚÕaŸ È˙‡ œ hÀÁà Èkœ ¨È«‡ ∫¯Ó‡ à i³Âà Ɖ·»÷ À Á⁄ o n À kŸ ÈaœÏœ ‰ÏÀÚÀ Èkœ ¨‡·À–Èœ ‡⁄ ‰À ‡À ‰zÀÚß ¨‰·»˙

70

75

16 Judg. : . Ibn Sahula probably had in mind a building like the principal bazaar of Cairo, the khan al-khalil, which was, however, only erected under the Mameluke Al-ashraf Khalil (‒). Retail trade was conducted in the bazaar (Arabic suq, cf. Hebrew ˜Â÷), but also to a minor extent, for travellers’ needs, in the khan (‘caravanserai, inn’). See Sims, ‘Trade and Travel’,  f., modern plans and pictures of historic bazaars, pp. ‒, pls. , , ‒, ‒, . 17 According to the Jewish era ‘from the creation’ (‰¯ÈˆÈÏ), which rests upon a necessarily subjective reading of biblical chronology, formulated in the Seder
olam rabbah (see ‘Seder Olam’, EJ xiv.  f. ( J. M. Rosenthal)) .  in that era corresponds to /  CE. 18 For the philosophical concept (and theological implications) of changes from potentiality (ÁÎ) to actuality (ÏÚÂÙ), see Maimonides, Guide, ii, Introduction, proposition  (Eng. trans., Friedländer, p. ; Pines and Strauss, p. ). This may be presumed to be Ibn Sahula’s source.

 p

Prov. : 

q

Judg. : 

r

Lev. : 

Gen. : 

s

t

Exod. : ; Lam. : 

u

Ezek. : 

v

Esther : 

w

Num. : 

Preface

My face,p the splendour of my soul is marred With pox of mine own arrogance, and scarred By evil’s grasp!q Nor is mine intellect Able alone their onslaughts to deflect And lead back heart and soul to what is right, While, all the time, my hair is turning white.r Alack and welladay! Best were, for me, If from the yoke of sin I mean to flee, To go from Eden forth, and to confess, A hermit in the east,s my headstrongness. The city I resolve to leave, and I Will spread my palms out before God on high.’ t And thereupon I rose, and made my way Into the valley,u and began to pray, Confessing my presumptuous acts; aside I laid my sackcloth,v and my mind applied Once more to poesy and my resource Of rhetoric, through these to add more force To my attempts at self-control, and guide Myself with counsel, lest the sin of pride By prowess of the intellect be fired; I sang, as though a prophet new inspired:w ‘Who,19 when his closest friend departs, At separation feels no pain? Fire’s secret force in lonely hearts20 As if in brushwood 21 burns amain,

x

y

Exod. : 

Ps. : ()

Like evil coals of fierce desire Lust’s crucibles white heat sustain; Their essence, unconsumed x by fire Must, like the burning bush, remain, And all the while his thoughts—the best And noblest he might entertain As though they were by moth possessed y Disintegrate beneath the strain.

19 The main difficulty in understanding this poem is occasioned by the frequent change of reference of the third-person masculine singular suffix -o (‘him, his, it[s]’). „„, ‘wandering’ (away: see above, n. ) means, in the present context, ‘separation, distance, absence, alienation’ (ll. , , ); „„Â (l. ]), the ‘roving traveller’, refers to the author himself. For the interpretation underlying my rendering, see the supplementary note, Appendix . 20 „„ ˘‡, ‘the fire [of Sehnsucht, caused by] wandering away and becoming separated’ (not yet ‘alienated’).



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

È÷œÙŸà ˙W‡ŒÙŸ˙œÂŸ p¨ÌÈ« œ Ú⁄ Èà ÙÀ »qk‹ ¨ÌÈ«÷ œ nN Ÿ q ¨˙Ú« à È÷œÙŸà χŒ ‰ÚT À ‰ÀŸ ¨˙ÚÃbÃ‹ ÓŸ È«„ œ ÊŸ aœ ¯ÚÃ◊» Ÿ ¨Ô·È À ÷œ‰⁄Ïà ԫÎÀ χŒ ÈϜΟ◊œ Ï«ÎÈÀ ‡¿ÂŸ œ ‰È«‡ À ¨ÈÏÃÏŸ‡ÃŸ ÈÏœ È«‡ ‰zÀÚß rÆÔ·ÀÏÀ _ÙÉÀ È÷‡] ËÏÕnÀ‰œÏŸ ˜U ·«Ë ÈÏœ ÔÈ‡Õ Èkœ ¨ÈÏÃÚÀ d‰À‡⁄ ÈÏœ ‰cŒÂà ˙Ÿ‡ŒÂŸ sÔCÚÕ–Ô‚ÃÏŸ ÌCwŒÓœ ·÷Õ‡ÕŸ ¨È« à Ú⁄ ÏÚ › ÓÕ Ï‡Œ ÈtÃkà ◊]ÙŸ‡Œ ¯ÈÚœ‰À ÔÓœ È˙‡ œ ˆÕaŸ ¨È«„ à ʟ ÏÚà u À ‡⁄ _]Ú¤‡ŒÂÀ ¨‰ÚO À aœ‰Ã χŒ ‡ˆÕ‡ÕÂÀ Ì»˜‡ÀÂÀ t¨È«„ Ô«„ÊŸ ÏÚà ˙«cÂà ˙Ÿ‰œÏŸ ÏÁÕ‡ÀÂÀ ¨‰ÚÀŸ ÷ß ‰lÀÙœzŸ Ô«a Õ ˙Ÿ‡ŒÂÀ vÆÈÏÃÚÀÓÕ Èwœ◊à ¯ÈÒœ‰ÀÏ» Ÿ ¨ÈÏÀÏÀÚ⁄Óà –˙‡Œ ˜fÕ ÁÃÏŸ ÈÏÈ œ ÁÕ ˙ˆÈ à Ϝӻ Ÿ ÈXÈ÷œ ÷cÕÁÃÏŸ ‡rÀ‡ŒÂÀ ¨ÈϜΟ◊œÂŸ ÈÏœÚ⁄Óà ԫÚ⁄ ÏÚà ‰ˆÀÚÕŸ ¨ÈXÒ»Ó À w ∫ÈÏœ÷ÀÓŸ «„«„Ÿ «ÚV „«ÒaŸ ÷ȇœ 20 ø«„«„Ÿ ÷‡Õ «··ÀÏŸ ÛT◊À ‡¿ÂŸ

80

85

90

19

„Ó › ÚŸÈà ‰⁄

«„«ÒaŸ ·‰ÃlÉß ‰Œ ÒŸkœ ø«„«˜ÈŸ ÚU «¯ˆŸÈœ aŸ ÷‡Õ‰À ¯»ÎkŸ

21

·ÏÕ‰⁄

Õ «·» ¨«„«ÒÈŸ xÏkÇ‹ ‡¿ÂŸ ¯Ú«a y Æ«„»ÓÁ⁄ ·ËÈ Ã ÓÕ ÷ÚÀkŸ ÒnÃÈœ Ï·À‡⁄

z

«c‚ŸŒ ÏŸ _]EÏœ „«„pŸ ‰Ã ÛÈÒ«‰ œ Ÿ ¨«„·ÕkŸ ıÁÕ ÁlÃÙÃÈŸ «z÷K Ÿ ÌڜŸ

84 ÔÓ] AM edd.; MT,

92 ·Ï‰] O2 ·Ï·

GO1O2R ˙‡

‰ÒÎ] G ‰Ò·, O2 ‰Ò‰ ·‰Ï‰Â] GO2 ‰·Ï‰Â, AO1R ‰ÎωÂ, M ‰·‰Ï‰Â „ÂÒ·] edd.; AMO1 ¯‚Ò, O2R „‚Ò, G ‰„‚Ò

85 È„‡] z; MT ‰Â‰È, AGO1O2 Ì˘‰ 91 ··Ï] GO1O2 Â·Ï

21

¯ÂÎÎ] v v2z ; As „·Î, M Ô„Ú·, O1„ڷ, GO2R ¯ڷ ˘‡‰] AGMO1O2 ˘‡ ¯ˆÈ·] GMO1O2 ¯ˆÈÂ, A ¯ˆÈÂ

93 Ï·] codd. Ï·

ÒÓÈ] O2 ÒÈÓÈ ˘ÚÎ] O1 ÒÚÎ ·ËÈÓ] ^GMO2 94 ÌÚÂ] ^GMO1O2 Â˙˘˜] A ˙Â˙˘˜, O2 + „Ú

The interrogative ‰, vocalised with h.ataph pathah., is essential to the metre. ‰˘Î ·ÏÕ‰⁄, ‘Is the heart like the bush?’, is clearly intended to invite assent, not rebuttal; so that strictly speaking the negative interrogative particle, [·Ï‰] ‡Ï‰, is required here. Metrical pressure has led to the use of the positive in its place, despite some awkwardness.

Preface



And absence bends its bow, yet more Bolts shoots at him, and all attain Within his guts their target,z nor Will from fresh harassments refrain,

z

Prov. : 

a

 Kgs. : 

So that, disguised a by change each day It may yet prove its victim’s bane: Therefore lend strength, O Muse, and stay My hopes, nor, prithee, show disdain.

b

Job : 

c

Job : 

Disasterb strikes; my hopes defies, That yet their vital force retain. And wandering at last descries What heaven’s witnessc would maintain. The world 22—a thug, frustrated—can But wring its hands,23 since, home again, Our traveller, a happy man At last, springs promiseful as grain.’

d

Cf. Gen. : 

e

 Sam. : 

f

Cf. Ps. : 

g

 Sam. : 

h

Amos : 

j

Cf.  Sam. : 

k

Cf. Ezra : 

Scarcely had I begun to muse, in prayerd To pour my very being forth, when there Before me stood a challenger,e equipped With toils, wherein he sought to have me tripped,f None other than Goliath, come to vaunt (Philistine that he was),g and thus did taunt: ‘Thine intellect’, said he, ‘leave thou behind. Far hast thou journeyed, and as yet thy mind Bears not our customs’ impress. Prophesy Not unto Israel, nor with preaching try The patience of thy kinsfolk.’h I recked naught Of all his barbs and snares, but rather sought To blunt his teeth.24 And thereupon the Muse As champion arose, and did abuse,j Hurling words, chased him off. He rallied: back He came again, to finish his attack Beginning his harangue. My Muse stepped in, And left no hair upon his scalp and chin.k

See Ibn Sahula’s Introduction, n. . „„Â˙È, see above, n. . The qal of the stem „Â means to ‘shake [the head] in grief ’, and similarly the hiph
il; the hithpalel means to ‘bemoan oneself ’, Jer. : (). 24 Jer. : (). Cf. in the Passover Haggadah the response to the wicked son’s self-exclusion, ˙‡ ‰‰˜‰ ÂÈÈ˘, ‘blunt his teeth’ (lit. ‘set them on edge’); see e.g. Gaster, Book of Prayer, v. . 22 23



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

‰pŒ ÷ÃÓŸ ÂÈ˙«‡ À ÏÀzŸ Ì«ÈÂÀ Ì«ÈŸ Æ«„ÈÁœÎŸˇ‰Ã ÔÚÃÓÃÏŸ ‰pŒ zÃ÷ŸÓ» œ

95

a

¨ÈX·ŸÒœaŸ ÈXÈ÷œ ˜ÊÕ Á⁄‰Ã ‰zÀÚß Æ«„ÈÙœaŸ ÁÓÃ◊Ÿzœ χß ¯‡Ã÷Ÿœ ¯÷Œ‡⁄

b

c

ÚAÈÕ ÂŸ ¨·ËÈ Õ ‰Õ „«„pŸ ‰Ã ÏÈkœ◊ŸÈà Ÿ ¨«„ÚÕÏŸ ˜ÁÃ÷à ̻¯aŸ 〈‰zÀ‡Ã〉 ¯÷Œ‡⁄

„B«Ÿ ¨„B«÷ 22ÔÓÀÊŸ Æ«„«·kŸ ÁÓÈŸÈœ ʇÀŸ ¨ÁÓÃ◊ŸÈœ „«„Ÿ

23

„B«˙ŸÈœ Ÿ

_t › ÷ŸÏœ d¨ÈaœÏœ ÏÚà ¯aA Õ ÏŸ ÏÈÁœ˙Ÿ‡Ã ÌWËŒ Èœ ‡⁄ e à aՉà ÷ȇœ ‰pÕ ‰œÂŸ ¨ÈaœÏŸÁŒÂŸ ÈÓœcÀ Èœ ÎÃ÷ÀÓŸ ÌÈœ È g Èœ ·ÈX Õ ÈŸ Âà ƫÓ÷Ÿ Èzœ÷ŸÏœtŸ‰Ã ˙ÈÀ ÏŸbÀ f¨«ÓYÁŒaŸ ‰zÀ‡Ã ‡¿‰⁄ ÆÈϜΟ◊œ ÈVÁ⁄‡ÃÓÕ ·»÷ÏÀ ÈÏœ ¯Ó‡ Œ i³Âà ‡¿ ^÷ŸÙŸà aŸ »ÈwÕÁ‹ÂŸ »ÈÎTE» Õ ¨˜ÁY À nŒÓœ ‡aÀ χT Õ ◊ŸÈœ ˙ÈaÕ ÏÚà ‡·ÕpÀ ˙œ ‡¿ ‰zÀ‡Ã ÔÎÕÏÀ ƘÁ»‰ À h ‡¿ Èœ ‡⁄Âà ƘÁÀ◊ŸÈœ ˙ÈaÕ–ÏÚà ÛÈhœ˙à ‡¿ÂŸ 24 ÆÂÈpÀ ÷œ–˙‡Œ ‰‰O Œ ‡ÃÂÀ ¨ÂÈpÀ ˆœÂŸ ÂÈÁÀtŒÓœ ÈzY œ ÓÃ÷Ÿœ j ÂÈT·ÀcŸ ÁÏÃ÷ŸÈœ ¨»‰ÙY Õ ÁÀÈŸ Âà ÂÈÏÀÚÀ ÈXÈ÷œ ÌJiÀ Âà ¨ÂÈTÓÀ‡⁄ ÌÈÏœ÷Ÿ‰ÃÏŸ ·÷ÀiÀ Âà ˜fÕ ÁÃ˙Ÿiœ Âà ƻ‰ÙÕcY Ÿ iœ Âà ÈXÈ÷œ ÂÈÏÀÚÀ ÌJiÀ Âà ÆÂÈT·ÀcŸ–ÏkÀ–˙‡Œ ÁzÃÙŸiœ Âà k ÆÂÈTÚÀ◊Ÿ–˙‡Œ Ë]ÓŸiœ ÂÃ

95 ÌÂÈÂ ÌÂÈÂ] GMO2R

98 ÁÓ˘È] GMO2R

108 ÂȯӇ Æ Æ Æ ˜ÊÁ˙ÈÂ]

109–10 Æ Æ Æ Ì˜ÈÂ

ÌÂÈ ÌÂÈÂ, A ÌÂÈ ÌÂÈÓ „ÈÁΉ] GM ·ÈÁ¯‰, O1 „ÈÚ¯‰, O2R „ȯÁ‰

Á΢È

^O2

104 ‡Ï] A χ ÏÚ] ^vz

109–10 ÂÈ¯Ú˘ Æ Æ Æ ˙‡]

˙È·] MO1R; ^MT, edd.

G(O2) ȯÙÒ Á˙ÙÈÂ

ÂÈ¯Ú˘] ^M ˙‡ ˯ÓÈ ÂÈ¯Ú˘] O1 ¯ÙÒ Á˙ÙÈ ‰ل¯ÈÂ

104–5 ‡Ï χ¯˘È

96 ȯ·Ò·] O2 ȯ·ÒÎ

ÛÈË˙] ^A, edd.

¯‡˘] GO1O2 pref. ÚÓ˘

105 ÏÚ] vv2 ÏÚÂ

‰ل¯Ï ®Â¯ÙÒ© ˜ÊÁ˙È ®Â‰Ù„¯È© ÂȯӇ ÌÈÏ˘‰Ï ·˘È ÂȯӇ ÏÎ ˙‡ Á˙ÙÈ ®Âȯ·„© O2 + ‡˘È ȄÈÓ ÂÈ¯È˘· ÂÏ˘Ó Â˜˜ÂÁÏ Â˘˜·˙ ÂȯÙÒ·

97 ÏÈ΢ÈÂ] A ÏÂ΢ÈÂ

·Ëȉ] ^AGMO1R 〈‰˙‡〉 ] AGMR; O1 Ì˙‡, edd. ‰˙Ú

˜Á˘È] GMO1 ˜Á˘˙ 107 ‰ٯÁÈÂ] O1

‰ل‰Â, G(O2) Ү©¯‰È ‰ÈÙ

100

105

110

Preface

 l

Gen. : 

Exod. : ; Pss. : (), :  m

Pss. : (), : ()

n

‘To God on highl my debt I pay Of thanks; in Him they refuge find Who must, to poverty resigned, Onward pursue their weary way: Moved by His awesome deeds, we lay Before Him praises,m and He deigns To take our tribute,25 music’s strains, Our meditationsn when we pray. I sing to Him: and yet, each day Remember that I sinned; perchance That way redemption I advance. Verses I send my friends, that they Heralds may prove of thought, to say That with these I will harry sin And those who, poor of faith within, After their hearts’ devices stray.’

o

 Sam. : , 

p

Gen. : 

q

Gen. : 

r

Zech. : 

Cf.  Sam. : 

s t

Jonah : 

u

 Sam. : 

v

Deut. : 

w

Cf. Judg. : 

x

Cf. Deut. : 

y

Ps. : ()

The Philistine approached: he judged absurdo My song, since worthless the defence conferred. And so, a bowshot’s rangep he then withdrew To plan his stratagem, and nets to strew. I stood my ground, and faced him. A surprise, When I looked in the distance,q met my eyes. Four chariots appearedr—not to befriend The right, for clearly ill did they intend. Gathering round the Philistine, they gave Him food,s and formed a square, thereby to save Him from defeat.t ‘God bless you Sirs,’ he said, ‘That pitying meu hither ye have sped. And now, by hook or crook, get you beyond Yon watercourse,v bring anguish and despond Upon morality, until no more Be left; against its folk we go to war.w Haste ye, with four allies a siege impose,x Friends of Philistia and Israel’s foes.’y

z z

Ps. : (); Isa. : 

When I saw this, a quaking overtook My limbs, as though with childbed pangs I shook.z 25

Cf. the conclusion of the doxology referred to above in n. .



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

¯ ÏŸ¯ÚŒ χ¯Õ ÏŸ ˘«c¯ÒŸ¯Áà ÈÏÕ¯Ú⁄ ˘‰C«‡ ¯¯ Ô«È

l

¨Ô«È·Ÿ‡Œ–ÏÎÀŸ _ÏŒ‰Õ–ÏÎÀÏŸ ·bÀ◊ŸÓœ m

¨ÂÈ˙«ÏÈ À ÏœÚ⁄aà ˙«l‰œzŸ ‡T« 25 ÆÔ«ÈbÀ‰œÂŸ ¯È÷œ ·ËÈ Ã ÓÕaŸ ¯Á«a Õ

n

ÈϜڟÓà ÈÓÕÈŸ –˙‡Œ ¯«kÊŸ ‡ŒÂŸ ¯È÷œ‡À ÆÔ«ÈEtœ ‡ˆÀÓŸ‡ Œ ÈXΟÊÀ aŸ ÈÏ»‡ à ˇ ¨ÈÚÃcÀÈ‹ ÓŸ χŒ ÌÈˆÈ œ Ϝӟ ÁÏÃ÷Ÿ‡Œ ¨Ô«ÈÚU Ÿ ÈÎÕ‡⁄ÏŸÓà ·ÏÕ ˙«·÷ŸÁŸÓÃ Ì‰Õ Œ ÌaÀ Ú÷W à –ÏÎÀŸ Ú÷ÃtŒ Ûc › Y‡ ˇ ÆÔ«ÈÓŸcœ ÈVÁ⁄‡Ã _Ï«‰ Õ ÂŸ _ÏŒ‰Õ

111 ·‚˘Ó] GO1O2 +

Í·Ï Íω ÏÎÏ] GO2 ÍÏÈÁ ÏÎÏ, O1 ÏÎÏ ÍÏÓ 113 ˙‡] ^M 114 ÌȈÈÏÓ] GMO1

ÈÈÓ, O2 ÈȈÓ, A(?) È·Ó Ï‡ ˙·˘ÁÓ] GM È˙·˘ÁÓ, A ˙·˘Á ·Ï] ^G(?M)

Èkœ o¨»‰ÊÕ ·Ÿiœ Âà ¯Ègœ‰Ã–˙‡Œ ‡Yià Âà Èzœ÷ŸÏœtŸ‰Ã ÷bÃiœ Âà ˙«Ï»aÁŸzà «Ï ˙÷ŒiÀ Âà _ÏŒiÕ Âà ƻ‰ÒÕÁŸÓà ϷŒ‰Œ „Ó › Ú¤‡ŒÂÀ pÆ˙÷M Œ ÈÂÕ Á⁄˙ÃÓŸkœ ˜ÁY Õ ‰Ã ¨˙÷W Œ ÂÀ q Œ ‡ŒÂÀ ÈÈ Ã ÚÕ ‡rÀ‡ŒÂÀ ¨‰‡ŒzÀ÷Ÿ‡ŒÂÀ «c‚ŸŒ kŸ ‰pÕ ‰œÂŸ ¨‰‡Y r ¨˙«‡ˆ«È Ÿ ˙«·kY À ÓŒ ÚaY à ‡Ã ˙«ÚT‰À ˙«·‰«‡ ⁄ Èzœ÷ŸÏœtŸ‰Ã χŒ »ËwŸÏÃ˙Ÿiœ Âà ¨˙«‡«◊ Ÿ ˙«·«h‰ÃŸ t s ∫¯Ó‡ Œ i³Âà ƫ˙ÚT À ÓÕ «Ï ÏÈvœ‰ÃÏŸ ¨«˙«¯·Ÿ‰ÃÏŸ u ÈÏÃÚÀ ÌzŒÏŸÓÃÁ⁄ Èkœ ÈI‡ À Ïà ÌzŒ‡Ã ÌÈλ¯ œ aŸ ÏÁÃà –˙‡Œ ÌÎŒÏÀ »¯·ŸÚœ ‰zÀÚß ¨ÈÏÃ‡Õ ÌÎŒ‡«· ⁄ aŸ v ‰ÏÀÁÀÏŸÁà »ÏÈtœ˙ß ¨„WÓŒaŸ ̇œÂŸ ÏÚÃÓÃaŸ ̇œ ¨„WÊÀ w Æ«nÚà ÈÕ ·Ÿaœ ‰ÓÀÁ⁄lÀœ Ÿ ¨«nz‹ „Úà ¯Ò»n À ‰Ã ÏÚà x Ï·ÀbŸ ¨¯«ˆÓÀ·» Ÿ ˜«ˆÓÀaŸ «‡È·œ‰⁄Ïà »¯‰⁄Ó» à y Ư«ˆ È·Õ÷È Ÿ –ÌÚœ ˙÷ŒÏŒtŸ ˜ÏÕÓÀÚ⁄ÂÃ

115

120

125

z

115 ÔÂÈÓ„] O2 ÔÂÈÓ„‰ 119 ‰‡˙˘‡Â] M

‰‡Â˙˘‡Â ‡˘‡Â] GMO1 ‰ÓÈ˘‡Â 123 È„‡Ï] MT ‰Â‰ÈÏ; AGO1R reg.

È»Ê œ ÁÀ‡⁄ ÌÈXȈœ ¨‰@ÚY À Èœ ˙ŸÊà ÁÀ‡⁄ È˙«‡Y œ aœ Èœ ‡⁄Âà b z Õ ÈVȈœkŸ ¨‰◊«Ú Œ ‰zÀ‡Ã ‰ÏÀÎÀ‰⁄ ∫¯ÓÇ › ÂÀ Ɖ@Ï«È a ¯ÁՇà Á»¯ à ÈÏœ _Ù › ‰⁄ià Âà ƉҌÁŸÓ» à ʫÚÓÀ ¯»ˆ

130

Preface

 a

Pss. : (), : ()

b

Cf. Jer. : 

c

Prov. : 

d

Isa. : 

Ps. :  Cf. Ps. : ()  Sam. : 

e f

g

 Sam. : 

h j

Num. :  Judg. : 

k l

Gen. : 

m

Num. :  S. of S. :  Isa. : 

n o p

Cf. Judg. : 

q r

Exod. : , :   Kgs. : 

s t

Num. : 

Neh. : 

u

Cf. Exod. : 

v

Judg. : 

w

Cf. Ezek. : 

x

Jer. : 

y

Deut. : 

z

Jer. : 

a

Judg. : 

b

Ps. : 

Said I, ‘Thou Rock and Refuge,a can it be Thy will, forthwith to make an end of me?’b But then, with changing mood, another thought Counted my assets, and God’s favour sought.c I took my moral tracts, my songs of praise, My fables and my epigrams, to raise A fighting force. Exhorting them, I spoke, And gave them vengeance as their martial cloakd To fight the traitors.e Each a sword did wield Of keenest steel,f and thus they took the field,g Four champions, versus five sent by the foe.26 Each man of ours his sturdy spear did throwh Harrying them, nay, crushing their retreatj Soundly as Jephtah Ammon did defeat.k Still, their survivorsl—an anarchic lot, All mankind will rejoice to see them rot27— That we, in one fell blow, might be destroyed,m Five kinglets (mercenaries all) employed From Midian,n each brandishing his swordo And sheathed in breastplatesp all of them. This horde Marched forth to battleq with me, fists raised high Defiantly.r My sons rose, to deny Them passage—all alone, wore they not aught Save a new garment,s yet all day they fought From dawn until the stars appeared.t Next day They sallied forthu to fight again, but they Summoned no strength; their spirits drooped,v their brow Showed trouble’s plague-spot flowering.28 By now I understood the crisis, and I yelled In bitter anguish,w like a woman held In pangs of her first childbed.x And I prayed Faced by calamity, and as I made My supplication,y in the cloud’s ogee The Lord (rather, his angel29) could I see. Fair was his form, a fruitful olive’s gracez He had, with ne’er a blemish to his face, A man of Goda indeed, from Zion’s mound That is with beauty of perfection crowned.b

Cf. Gen. : , with ÌÈ·ÏÓ (‘agents, representatives’) substituted (though see critical note) for ÌÈÎÏÓ, ‘kings’. The four correspond to the four genres of Ibn Sahula’s literary activity listed in ll. ‒ f. 26

The five are identified with the anti-Israelite league, including the Philistines, mentioned in Ps. : (), quoted above, l. , and—proleptically—with the successive challengers in the moral debate in Parts I–V.



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

136 ÌÈ·ÏÓ] v v2z ; AGMO1O2Rs ÌÈÎÏÓ 140 ȇ] O2 È“Á ˙‡Â 1°] A ˙‡ ̘¯] MT AGMO2Rs + ˙‡®Â© ¯ÂÁ ˙‡Â ¯Âˆ, O1 + ˙‡ ¯Âˆ 142–Pt. I, l. 116

„·ÎÓÂ Æ Æ Æ Ú¯ʷ] ^A

¯È÷œÂŸ ÈXÒ»Ó À ÁwÇŒÂÀ c¨¯Á«÷ Õ ·«ËŸ Ô«ˆT ÷wÕ·ÃÈŸ ¨ÈÏœ÷ÀÓŸ ˙‡ŒÂŸ È˙«„È Ã Áœ ˙ˆÈ à Ϝӻ Ÿ ¨ÈÏœÏÀ‰⁄Óà d ÌÈD‚«a Ÿ ‰Ã ÏÚà ¨ÌJÀ Ì÷È Õ aœÏŸ‡ÃÂÀ ÌLÈÊœ Á⁄‡ÃÂÀ g ·WÁŒ ÈÏÕΟaœ ‰ÓÀÁÀÏŸÓœ »ÎYÚÃià Âà eÆÌJÈV 26 À ÏŸ ƉgÀÓœÁ⁄‰Ã–˙‡Œ ÌÈÎœ‡⁄ÏŸÓà ÌÈÚœaY À ‡Ã f¨‰÷»Ë h j ‰ÎÀ‡«a ⁄ ¯Ú«¯ Õ Ú⁄ÓÕ ˙Èœ Á⁄ ıÚÕaŸ Ì»˙kŸià Âà ̻kià Âà ¯÷Œ‡⁄ ¯Ò»Ó À ÔȇÕaŸ ̉ŒaÀ lÌÈX‡À÷Ÿpœ ‰ÃŸ k¨˙Èpœ Óà Èœ ˙«l Õ ÎÃÏŸ ÈÏÃÚÀ »¯ÎŸ◊À 27¨¯◊ÀaÀ–ÏÎÀÏŸ Ô«‡TB »È‰À à kŸ ˙÷ŒÓÕÁ⁄ ¨Ú·W à ˙‡ŒÂŸ ÌMW–˙‡ŒÂŸ ÈÂœ ‡¤–˙‡Œ mÚ‚W o n È÷ÕaŸÏ‹ÓŸ ·WÁŒ ÈÊÕ Á‹‡⁄ ÌlÀk‹ ¨ÔÈE À Óœ ÈÎÕÏŸÓà q À ÷œ ‰È»Ë À Ÿ Ú«¯ à ʟ aœ ¨‰ÓÀÁÀÏŸnœÏà ÈÏÃ‡Õ »„YiÕ Âà pÆÔÈY r À Ÿ ÌÈqœkÃ˙ŸÓœ ¨ÌcÀ‚ŸŒ ÏŸ ÈAÏÀÈŸ »Ó»˜iÀ Âà ƉÓT s À Á⁄ ‰ÓÀÏŸ◊ÃaŸ –ÏkÀ »ÎYÚÃià Âà ¨ÌcÀ·ÃÏŸ ̉ÕŸ ‰÷@ ˙«ÏÚ⁄ÓÕ ¨ÌÈ·œÈ«‡ Ÿ ‰À–˙‡Œ ‰ÓÀÁÀÏŸÓœ ‡»‰‰Ã Ì«i‰Ã Ì«iaà »‡ˆŸiÕ Âà tÆÌÈ·œÎ«k À ‰Ã ˙‡ˆÕ „Úà ¯ÁÃgÉà v ¨ÌÁ»¯ À ‰˙ÀÙT Ÿ Ÿ ÌÁÀ›k ÷÷ÃzÀ ‰pÕ ‰œÂŸ u¨Èœ gՉà ˜ÚÈŸ‡ŒÂÀ Ô«a À ˙Ÿ‡ŒÂÀ 28ÆÌÁÀˆŸÓœ·Ÿ ‰ÁY À tÀ ‰TvÀ‰ÃŸ x ÈX·Ÿ÷œ ÏÚà ÏlÕtÃ˙Ÿ‡ŒÂÀ ¨‰TÈkœ·ŸÓÃkŸ ‰TˆÀ w¨‰TÓÀ –ÈXÙŸ ‰ÙÕÈŸ 29¨ÔÀ ÚÀaŒ ‰‡Y À œ ÈI‡⁄ ‰pÕ ‰œÂŸ y¨ÔpÀ ÁÃ˙Ÿ‡ŒÂÀ ⁄ ˙Èœ Êà ¯‡Ã˙ & Ì»Ó ÈÏœaŸ aÌȉ¿ œ ‡¤ ÷ȇœ z¨ÔÀ ÚU b ˙AÚ⁄aà ̫i‰Ã ¯· › Ú⁄ià Âà ÆÈÙœ³È ÏÏÃΟӜ Ô«ivœÓœ ¨ÈÙI œ ÂÀ 142 ‰ÓÁÏÓÏ] G

146 ‡ˆÈÂ] O2 ȉÈÂ

149 ÏÚ] M χ

‰ÓÁÏÓ‰ ‰ÈÂË] O2 + „È·Â

148 ‰Á¯Ù] codd., edd.;

150 ‰‰Â] MT codd. s +

MT ‰Á¯Ê

135

140

145

150

„·ΠÈ„‡] codd. edd. reg.

27 Ô‡¯„, ‘[object of ] abhorrence’, was fancifully etymologised as Ô‡¯ + È„, ‘sufficiency, surfeit’ of ‘seeing’, cf. Targum to Isa. :  (‡ÈÊÁ ˙ÒÓ) and Vulgate (satietatem visionis); and this text thus became, in both Judaism and Christianity, the locus classicus for the alleged propriety of future gloating by the righteous at the tortures of the damned in hell. 28  Chron. : , with the substitution of ‰¯ˆ (‘trouble’) for ˙Ú¯ˆ (‘leprosy’). The biblical text has the verb ‰Á¯Ê (‘rose’, i.e. like the sun) instead of ‰Á¯Ù (‘blossomed’, used of plague-spots, Lev. : ), perhaps introduced here by confusion with that passage. 29 Exod. : . In Zamora’s text here the spelling È„‡ is substituted, and vocalised correspondingly, i.e.
adonay (‘[divine] Lord’) instead of
adoni (‘my [human] lord’). Since, in what follows, a superhuman champion other than the Deity is clearly envisaged, Ibn Sahula may have intended the vocalisation
adoni. In any case, the use of this quotation is very bold: the figure here described (l. ) as the ‘Man of God’ reappears at the end of the book (V. ), where it seems clear that he represents the ghost of Maimonides.

Preface

 c

Ps. : 

d

Judg. : 

e

Ps. : 

f

 Kgs. : 

g

Gen. : ()

h

Isa. : 

j

Gen. :  Cf.  Sam. : 

k

l

Job : 

m

 Kgs. : 

n

Job : 

o

Prov. : 

p

Deut. : 

A company of warriorsc he brought That day as he passed by, to give support To our folk, with his heroes.d He could peer (Through glorious powers) into men’s souls, a seer Who all those pure in heart identified, And stablished the Torah as Israel’s pride With all its testimonies.e Brilliant light, As he kept marching pastf us, met our sight. He bade his henchmen, ‘Go ahead,g prepare The Lord’s way.’h Then, my figure met his stare. Said he, ‘Who is that man, who yonder stands To meet us in the field,j and would join hands With our inheritance?’k Came the reply, ‘Isaac is he, as lightning30 bold and spry, But now, emaciated,l he would fain Resign his life this day.m His sons complain, To God they cry,n in terror of their foes Who sleep not, save first evil they impose.o And yet, oppressed by fear, all day they fight, Dumbfounded by their enemies, whose spite Shoots31 terror from their bows: their strength gives out, A by-wordp for a struggling, stumbling rout.’

z q

r

Gen. : 

s t

 Sam. : 

Gen. : 

Ezek. : 

u

Exod. : 

Then said the man: ‘Must, then, for aye the sword Devourq men’s guts and hearts? As I record, Thine ancestor was Isaac, who, once bound Upon the altar, now keeps watch around The portals of the Muse and elegance Of letters. Let men of intelligence, All who betimes rise to give folly chase, Come, and with him debating, state their case. Tender the issue is, their minds beget;r Let them go forth to him, their speeches set, Precisely argued, striving to persuade With all they have.s He will not be afraid, Nor falter, nay, each will he pair,t to rate His skill against some other advocate. When his own eloquence its hand on high Shall raise,u will he, to his own, signify



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰

‡Yià Âà d¨ÌÈX«abœaà ÌÚÀ‰À ˙UÊŸ ڌϟ cÌÈXÈaœ‡Ã ˙»„ÚÕ ÌMiÀ Âà ¨‰T·» À ‰iN À Ÿ ÷ÙŒŒ –ÏkÀ «„«·ÎŸaœ f ‰ÏÀ‚Ÿœ ˙ÚÕŸ «¯·ŸÚÀ ÈcÕÓœ ȉœÈŸ Âà eƉT«˙Ÿ χT Õ ◊ŸÈœ aŸ g ¨Èà ÙÀÏŸ »¯·ŸÚœ ∫ÂÈ@·ÀÚ⁄ χŒ ¯Ó‡ Œ i³Âà ¨«¯«‡ ¯JÈŸ h ¨ÈUÈ œ kœ‰œ ‡¿ÂŸ ÈX‡flzÀ–˙‡Œ ‡Yià Âà ÆÈI À ‡⁄ _WcŒ »ptà ÷ȇœ‰À ÈÓœ ∫¯Ó‡ Œ i³Âà ÆÈUÈ œ Óœ‰¤ ÈÓœ ÚAÈÀ ‡¿ Èkœ k ‰CrÀaà „Ó«Ú Õ ‰À ¨»˙ÕÏÀÁ⁄à aŸ ÁÃtÕzÃÒŸnœ‰Ã j‰ÊŒ lÀ‰Ã ˜ÊÀ ÁÀ‰Œ ˜ÁÀˆŸÈœ ‡»‰ ‰pÕ ‰œ ∫»¯Ó‡ Ÿ i³Âà ƻ˙‡TO Õ Ïœ l 30 Õ ÓÃkŸ ¨«÷Á⁄kà «a ÌJ Ì«i‰ÃŸ ¨˜ÊÀ aÀ‰Ã ‰‡Y m »÷ŸˇÈœ ‡¿ ÌÈXˆÀ ˙cY à ÁŒÓ» Õ Æ«÷ÙŸà –˙‡Œ χÃ÷Ÿiœ Âà n –ÏÎÀŸ ¨»Ú»Õ ÷ÃÈŸ χՖχŒ ÂÈ@ÏÀÈŸ o¨»ÚVÈÀ ‡¿ ̇œ ¨ÌÈÓœ‰E À œ Ÿ ÌÈpœ Ú‹ÓŸ ¨ÌÈÓœÁÀÏŸœ Ì‰Õ Ì«i‰Ã 31 Œ Ÿ ÌÈÓœwÀ‰Ã ˙cY à ÁŒÓÕ Ì‰È Œ ÏÕÚ⁄ ÌÈÓœ〈› ¯〉‰À ˙÷M p ÆÏ÷ÀÓÀÏŸ ‰nÀ‰ÕŸ ¨Ï÷ÃÁ¤Œ ÌfÀ ڋŸ ¨Ï÷ÃkÀ ÌÁÀÎ › Ÿ ¨ÌÈÓÈ œ ‡Õ

155

160

165

z q

·WÁŒ Ï· à &z ÁˆÃŒ ÏÀ‰⁄ ∫÷ȇœ‰À ¯Ó‡ Œ i³Âà ˜ÁÀˆŸÈœ ÌÎÈ Œ ·œ‡⁄ ‡¿‰⁄ ¨·WM–ÏÎÀŸ ·ÏÕ–ÏkÀ ¨„J÷À ‰ˆÈ À ÏœnŸ‰Ã È˙ÕÏŸcà ÏÚà ¯÷Œ‡⁄ ¨„JÚ¤pŒ ‰Ã ˙»ÏΟrœ‰Ã χŒ ÏÈkœ◊ŸÓà ÏkÀ «nÚœ ÁkÃÂà ˙ŸÈœ ‰zÀÚß œ ÌÈDÏÀÈŸ ‰Ã Èkœ ¨ÌÈkœ÷ŸÓà ÂÈÏÀ‡Õ »‡ˆŸÈÕ ÂŸ rÆÌÈkU s Ÿ Ÿ ̉ŒO Õ Óœ ¨Ì«÷ À ÏŸ ˜»cODaŸ ‡¿ Èkœ ¨ÌÀ ÈÀ N „ÁÀ‡Œ Ì˙«‡ À ·UJŸ ¨„ÁÃÙŸÈœ ‡¿ÂŸ ̉ŒÓÕ ‡TÈÈœ u «˙ˆÈ À Ϝӟ „Èà ÌÈXÈÀ ¯÷Œ‡⁄kà ‰ÈÀ ‰ÀŸ tÆ„ÁÀ‡Œ–χŒ 157 È„‡] codd. edd.; MT ‰Â‰È 159 „ÓÂÚ‰] codd. edd.; MT Íω‰

162 χ˘ÈÂ] O2 + ˙ÂÓÏ ˙„¯ÁÓÂ] codd. z ; edd. ˙ÂÁ‡Â ‡Ï] ^GO2R edd.; Â˘È ‡Ï] ^MO1

163 ‡Ï ̇] MT z ; M

170 ÏÈ΢Ó] GMO1

χÂ, codd. edd. ‡ÏÂ

ÌÈÎÒÓ

170

165 ÌÈÓ〈¯〉‰] O1vv2 (M ? Ìȇ¯‰); GO2Rsz ÌÈÓ„‰

30 In Ezek. :  ˜Ê·‰ is probably corrupt for ˜¯·‰ (‘lightning’: so Targum and AV). ˜Ê· occurs nowhere else in the Bible, and although rabbinic tradition (BT H . agigah b) explains it as the colour of flames passing through a goldsmith’s grille, it seems likely that Ibn Sahula here followed the Targum’s rendering. 31 In place of ÌÈÓ„‰ [˙˘˜], ‘[the bow of ] bloodshed’, which is a somewhat forced expression, read ÌÈÓ¯‰, ‘the archers’, cf. Jer. : , Ps. :  (see critical note). Spelling without waw would enhance the probability of corruption.

 v

Gen. : 

w

Exod. : 

 Kgs. :   Sam. : ; Deut. :  z Cf. Jer. :  x y

a

Ezek. : 

b

 Sam. : 

Preface

(As though to share the spoil)v that they prevail; But when his hand droops, they it is who fail, And Amalek, their arch-foe, must succeed.’w With this proposal all who heard agreed, Learned and lout alike. All came to court For judgement: of what he had spoken, naught Was missing.x Thereupon this writer took Some pebbles from an ever-flowing brook,y And whensoe’er a cynic’s ire did spoutz Hoping to wipe the intellect right out Or gulp it down, Isaac, his anger hot,a Would choose himself a stone, and, on the spot, Sling it, to sink deep in his brow,b and kill. So dealt he with a second wretch, and still A third, and all who tagged on in the rear Of vanity; for cynics slight and sneer, Seeking whatever they can vilify, As from another each takes up the cry.32

32 Isa. : . The rendering follows the Targum’s elaboration ÔȯӇ ÔÈ„ ÔÓ ÔÈ„ ÔÈÏ·˜ÓÂ, ‘then some [angels] respond antiphonally to others, saying . . .’, with which Ibn Sahula will have been familiar from its liturgical citation in the morning service (uba
les.iyyon go
el, see e.g. Singer, Prayer Book, ).



Ô¢‡¯‰ ¯Ú˘‰ χ ‰Ó„˜‰ w

ƘÏÕÓÀÚ⁄ ¯·Ã‚ÀŸ «„ÈÀ ÁÈ Ã œ ÈÀ ¯÷Œ‡⁄Îß v¨˜lÕÁÃÈŸ ÏÏÀ÷À ÏÎÀÒÀ ÔÈaÕ ¨ÚÃÓ«÷ Õ –ÏkÀ ÈÈ Õ ÚÕaŸ ÂÈT·ÀcŸ »·ËÈ Ÿ iœ Âà ˙«◊Ú⁄Ïà ËtÀ÷Ÿnœ‰Ã χŒ »÷bŸiœ Âà ÆÚB«È à ÔÈ·» Õ x Æ«¯·ÀcŸ–ÏkÀÓœ „ÁÀ‡Œ ¯·ÀcÀ ÏÙÃÀ ‡¿ ¨«¯ÓÀ‡⁄Óà ‰ÈÀ ‰ÀŸ y¨ÌÈœ ˙È À ‡Õ‰À ÏÁÃpà Ӝ ÌÈœ ·À‡⁄ ¯aÕÁÃnŸ‰Ã ÁwÃiœ Âà z ¨««¯Á⁄–˙‡Œ _ÙÃ÷ÀŸ ««÷ÏŸaœ ‰÷O Œ nÉà ‡aÀ ̇œ ÁwÃiœ Âà ¨ÚÏÃaÀ ÏÎŒrՉÖ˙‡ŒÂŸ ÔÈaœ‰Ã–˙‡Œ ‰ÁÀÓ» À a ¨«Á»¯ ˙ÓÃÁ⁄aà Ì÷À »‰kÕià Âà ¨ÚÏO à iœ Âà ԷŒ‡Œ ˜ÁÀˆŸÈœ b Èœ gÕÏà ‰◊ÀÚÀ ÔkÕ Æ«ÁˆŸÓœaŸ Ô·Œ‡Œ‰À ÚaÃËŸzœÂà ÌÈΜϫ‰ Ÿ ‰Ã–ÏkÀ–˙‡Œ Ìbà ¨ÌÈÏœÏÀÓŸ‡‹‰À È÷È œ ÏœgŸÏß ¨‰ÊŒ ·Ÿiœ Âà ÏlK Õ ÈŸ Âà ‰÷O Œ nÉà ÌJiÀ Âà ÆÌÈÏœ·À‰⁄‰Ã ÈVÁ⁄‡Ã 32 Ɖʌ –χŒ ‰ÊŒ ‡TJŸ

175

180

185

Blank (p. 4)

THE

FIRST PA RT !_$

Ô¢‡¯‰ ¯Ú˘‰

+ a

Prov. : 

The Fırst Part Through praise of wisdom and intelligence Shall grant the simple wit and sapiencea

Cynic and Author here are seen Discussing: their debate is keen

T

b

Cf. Jer. : ()

c

Cf. Num. : 

d

Eccles. : 

HE CYNIC 1 cites the world’s hard saw,2 to taunt

Those who would wisdom’s might o’er evil vaunt, And reckon penury is all the pay That fools earn. ‘Highbrows’, he goes on to say, ‘Though ne’er so wise, wear out; no scholar’s skill Saves him from exile, or from falling ill; A child born poor, whose birthright is his wit, Must lead an uneventful life, for it Will not protect, nor knowledge riches yield:b Want darkens wisdom’s light, its shading shield Poverty takes awayc—all must await (Wise though they be, or fools) a single fate.d

z e

f

Eccles. : 

Dan. : ‒

In Holy Writ the evidence we find Clear to be seen, by one in his right mind; Townsfolk a poor man’s sound advice contemned,e A king in Babylon to death condemned All his wise men, whose fault was, they could not Explain the dream that he himself forgot.f

1 ‰˘˜Ó‰, lit. ‘one who raises difficulties’. As used throughout by Ibn Sahula as the title of the challenger, it indicates the cynical questioning of accepted values and traditional teaching. 2 The phrase ËÂÈ„‰ Ï˘Ó, ‘commonplace’ (i.e. Greek ijdiwthv", ‘individual’ > ‘normal, common, unofficial, proverb’), is used to introduce a most cynical adage in Genesis Rabbah : , ed. Vilna, fo. a, col. i; ed. Theodor and Albeck, .

Ô¢‡¯‰ ¯Ú˘‰ ( Ìȇœ˙ÀÙŸÏœ ˙˙ÕÏÀ ¨‰ÓÀΟÁÀ‰ÃŸ ÏÎŒrՉà ÏÏÉ⁄ÓÃaŸ a ‰nÀÊœ Ó» Ÿ ˙ÚA à ÂÀ ¨‰ÓY À ÚÀ

¯·„È ‰Ê χ ‰Ê

¯·ÁӉ ‰˘˜Ó‰ ˙¯Âˆ

2

‰Óà ¨‰÷J Œ Ÿ Ë«ÈE‰Œ Ï÷ÀÓÀ 1∫‰÷O Œ nÉà ¯ÓÇÀ ÏkÕ◊Ÿ‰ÃŸ ‰ÓÀΟÁÀaŸ ¨‰ÚT À aŸ ¯«abœ‰Ã ÏlÕ‰Ã˙Ÿzœ Æ˙»i˙ÃÙ» Ÿ ˙»ÏΟҜ ˙»iœ Ú⁄Ïà ·÷ & Á⁄˙ß ¨‰ÚÈDÈ À Âœ ÚB«i à ‰ÃŸ ¨‰ÏŒ·ŸÈœ ÏÈkœ◊ŸnÉß ¨‰ÏŒÎŸÈœ ÌÎÀÁÀ‰Œ ‡¿‰⁄ „Ï« à «˙ÓÀΟÁÀaŸ ̇œÂŸ Ɖό‚ŸÈœ ÔÈ·œnՉß ¨‰ÏŒÁ¤ÈŒ ‡¿ÂŸ ‰ÓÀΟÁÀ ÏÈvœzà ‡¿ÂŸ ¨÷UÁ¤ÈŒ Ÿ ËS÷ŸÈœ ¨÷T b ¨«˙ÓÀΟÁÀaŸ ÌÎÀÁÀ ¯gÕÚÃ˙ŸÈœ ‡¿ÂŸ ƉÓY À ÚÀ ÏÈÚ«z œ Æ«˙ÚÈDÈ À aœ ÚB«È à ‡¿ÂŸ «˙»· À ˙Ÿaœ ÏÈkœ◊ŸÓà ‡¿ÂŸ c ¨ÌlÀˆœ ¯ÈÒœÈÀ ¯ÒŒÁ › ‰ÃŸ ¨ÌlÀ‰œ _È÷œÁ⁄Èà ÷ÈX‰ÀŸ d ÆÌlÀk‹–˙‡Œ ‰WOÈœ „ÁÀ‡Œ ‰WOnœ÷Œ

5

10

z Heading] ^R;

˙Ú„Â

‰ÓÊÓÂ] ^GMO1O2; MT ‰ÓÊÓ ˙Ú„ ¯ÚÏ 7 ÌÎÁ] O2 ÌÎÁ‰ 8 ‡Ï 1°] ^GMO1

ÏÈ΢Ó] O2 ÏÈ΢Ӊ, GMO1 ÏÈ΢ӉÂ

ÌÈD«Ó ‰ÊŒ ÏÚß ÌÈDÈbœÓà ÌÈ·»˙ œ kŸ »‡ˆÀÓ» À ¨‰È»ˆY À ÷ÙŒŒ –ÏÎÀÏŸ Ú»„ à ÈÀ ‰pÕ ‰œÂŸ ¨ÌÈDÈڜӻ Ÿ e À aŸ ÔkÕÒŸnœ‰Ã ˙ÓÃΟÁÀŸ ¯÷Œ‡⁄ Ï«„bÀ _όӌ·» Ÿ ¨‰È»Ê f ÌÈÏÈ œ ÒœkŸ‰Ã ‰pÕ ‰œÂŸ ÆÏ·ŒaÀ ÈÓÕΟÁÖÏkÀ ÏaÕÁÃÏŸ ‰»À ˆœ ¨ÌÈÏ«„ œ bŸ‰Ã Ô«ÓY‡Ã·» Ÿ ¨ÌÈÏÈ œ ˆœ‡⁄‰À ¯ˆÃÁ⁄aà ̉Õ

15

Part I: On Wisdom



g

Prov. : 

h

Eccles. : 

Fools, on the other hand, at court reside Or in some magnate’s house, who will provide Their commons—each street-cornerg is the haunt Of dolts who, roistering, their valour vaunt, And, careless, eat away. Wouldst thou, forsooth, Make boast of knowledge, or the love of truth, Know that thine own lot must the fool’s equate,h And hear this story of his tragic fate.

z

j

BT Berakhoth a

k

l

Job : 

Isa. : 

m

n

Ezek. : 

Jer. : ()

An ancient parable, I have heard tell, Records that once in Egypt3 there did dwell A man who, shrewd enough in his affairs— Not modest, nor one given much to prayers— Had fallen on ill times:4 though sons he had, At making ends meet, they were just as bad,j For all his honesty and intellect. Things hid from sciencek strove he to detect, Scant though his food and drink, midst moans and groans, Knowing the Lord’s affliction in his bones.l His lads the while would go from house to house5 Begging a crust, with many a sigh and grousem To see their neighbours smirk, self-satisfied At his ill fortune. “Fie on him”, they cried, “And his philosophy, that would expose Life’s secret! Long ago, as he well knows, The prophet warned, in words of Holy Writ, Let not the wise man boast him of his wit.” n

Amongst the lads and knaves The Fool blethers and raves 3

Hebrew ÔÚˆ (Isa. : , etc.), i.e. Tanis (modern San) in the north-west of the Nile Delta.



Ô¢‡¯‰ ¯Ú˘‰ 23 ‡˜˛È¸Á„] GMO1O2R

edd. ‡˜ÈÁ„ ‰ÈÏ] O2

‡ÈÏ

‰pX À aŸ ¯· › Ú⁄Èà È˙œtŒ‰ÃŸ ÆÌÈÏ«Ú œ Ÿ ÌÈDY«È ÌÈ·œ÷«È Ÿ g ÏΫ‡ Õ ¨ÁÃaÕzÃ÷ŸÓ» œ ÏlÕ‰Ã˙ŸÓœ ¨‰pÀ tœ–ÏkÀ ψŒ‡Õ ¨^W÷ŸÈÀ Ÿ ^zŸÚA Ÿ aŸ ÏlÉ‹zŸ ̇œ ¨‰zÀ‡ÃŸ ÆÁÃÓÕ◊ÀŸ h ‰WOnœ‰Ã ‰ÊŒ Ÿ Æ^WOÈœ ‰zÀ‡Ã Ìbà ÏÈÒœkŸ‰Ã ‰VOÓœkŸ Æ»‰‡ÀˆÀÓŸ ¯÷Œ‡⁄ Ô«‚iÀ ‰ÃŸ ¨»‰TJ ¯÷Œ‡⁄

20

z ‰ÈÀ ‰À Èkœ ¨ÌÈ«È œ ÓŸcœ‰Ã ÈV˙«Ù» Ÿ ÌÈ«ÓE œ wÉà »¯ÓŸ‡À 3 „ÈÒœÁÀ ȇœ ¨ÂÈÀ ÈÀ Ÿ ÚœaŸ ÏÈkœ◊ŸÓà ÷ȇœ ÔÚÛˆ ıW‡ŒaŸ ÈÕ ·» Ÿ ¨dÈÏÕ 4‡J[È]ÁŸcÀ ‡˙ÀÚ⁄÷À ˙ÂÀ ‰⁄Âà ¨ÂÀ ÚÀ ȇœ ¨«¯«ÒÁŸÓà ÈcÕ ‚ÈrœÓà ‰ÈÀ ‰À ‡¿ÂŸ j¨ÈÏÕÚ⁄Óà ‡ÏÀcŸ –ÏkÀ ¯L«Á ‰ÈÀ ‰ÀŸ Æ«¯÷ŸÈÀ Ÿ «˙ÓÀΟÁÀ ·]aŸ À Ú⁄zà ˜Ú«ˆ Õ Ì«i‰Ã–ÏÎÀŸ ¨‡ÓÀˆÀ·» Ÿ ·ÚT À aŸ k¨‰Ó»Ï l ÌÈXÊ«Á Ÿ ÂÈÀ ·» À ÆÌȉ¿ œ ‡¤ ‰kÕÓ» ‹ Ú»‚ à À ¨ÌȉœÓ» Õ m 5 »È‰ÀŸ ¨ÌÈÁœÀ ‡¤Œ Ÿ ÌÈNÀ ‡¤Œ ¨ÌÈÁœ˙ÀtŸ‰Ã ÏÚà Èkœ ¨«„ÈÙœaŸ ÌÈ‚œpŸ ÚÃ˙ŸÓ» œ «„ȇÕÏŸ ÌÈÁœÓÕ◊Ÿ ÂÈÀ ÎÕ÷Ÿ ¨‰Ó»Ï À Ú⁄zà ¯SÁŸÏß ¨‰ÓÀΟÁÀÏß «l ‰Óà »¯ÓŸ‡À ÏlÕ‰Ã˙ŸÈœ χà ¨«˙‡»· À Ÿ aœ ‡È·œpÀ ‰Ã ÌAJ ¯·Àλ Ÿ n Æ«˙ÓÀΟÁÀaŸ ÌÎÀÁÀ

Â·È·Ò ÌÈÎω ÌȯÚ‰Â

25

30

·È· Ïω˙Ó ÏÈÒΉ ˙¯Âˆ

4 The text reads ‡˜ÈÁ„ (passive), but the context requires the active participle ‡˜Á„. For the Aramaic idiom, in Hebrew form but with another sense than that apposite here, cf. BT Berakhoth a. 5 Cf. Mishnah, Kethubboth :  (Danby, p. ).

 o

Cf. Jer. : 

p

Cf. Ps. : ()

q

Exod. : 

Judg. : 

r

Cf. Eccles. : 

s

Ps. : 

t

u

 Kgs. : 

v

Judg. :  Cf. Obad. : 

w

Isa. :   Sam. : ; Prov. :  Esther :  a Judg. :  x y z

b

Neh. : 

c

 Kgs. : 

d

Eccles. : 

e

Num. : 

f

Zech. : 

g

Neh. : ; Lam. : 

Part I: On Wisdom

His pains increased, o from bad to worse his plight. That year, the summer’s crownp was touched with blight Through an extended drought,q which left his brain So parched that, tinder-dry, from him did drain His memory; his mental powers all ceased,r And he was left no better than a beast.s Poor man! All appetite for learning gone,t He raved; what simple raiment he had on He rent—twelve piecesu should his grief proclaim. A riff-raff crowd, attracted by his fame, Gathered around him:v rogues, thieves of the night,w And jeering urchins, relishing the sight, To hear the blethering of one distressed And use him as the butt of all their jest.x Clutching his staff,y he reached the palace gate.z The king on his verandah sat,a in state, The queen beside him,b and conceived the wish To hear the muttered load of gibberish The loon was uttering;c he had him brought To him forthwith,6 in order that the court, Indulged by folly’s turns, might be amused.d His antics left the royal pair enthused; The king gave him his robe, his servants bade Bring him refreshment, and an order made That he should join the peerage,e and should wear Ermine,f his noble rank thus to declare. Always thenceforth the daintiest fare was his,g Attending daily on their majesties. The king likewise granted his sons and wife Endowments to maintain them all their life. So he amongst the courtiers did stay, And the seed royal loved to watch him play, Making them merry with the things that rule The conduct proper in a licensed fool. And all the townsfolk, young and old, did see No harm befell him, by the king’s decree,

6 ˙ÂÏÈ‚¯·, ‘with [expertise born of ] custom’, seems improbable here; I conjecture that it is a corruption of ˙ÂÏȉ··, ‘in frenzied haste’.



Ô¢‡¯‰ ¯Ú˘‰

ÏlÕÁœ ıÈœ wÉß o¨«¯Ú⁄ˆÃŸ «·‡ÕkŸ ÏAbÀ ¯÷Œ‡⁄kà ȉœÈŸ Âà ÷·Œi³‰ÃŸ Ï«„bÀ Ì›Á ‡È‰œ‰Ã ‰À gÀaà ˜fÕ ÁÃ˙Ÿiœ Âà pÆ«¯ÊŸ œ ÈÏœÁfl «Ï ÚU‡¤iŒ Âà qÆ„TaÀ‰ÃŸ ¯ËÀnÀ‰Ã ÏAÁÀ Èkœ ¨„T › aŸ ÷·Œi³‰Ã ·÷ÀÁ⁄nÉà ÈÏœÁfl ‡»‰ÂŸ r¨«Á›Î ¯ÒÀ ¨«ÁÓ s ÆÔ«¯˙ŸÈœ Ÿ ‰ÏÀÚ⁄Óà ‰ÓÀ‰ÕaŸ‰Ã ÏÚà «Ï ÔȇÕŸ ¨Ô«¯kÀfœ ‰ÃŸ «alœÓœ ¯˙ÕqÀzœÂà ¨ÚÃbÕzÃ÷ŸÓ» œ _Ï«‰ Õ ÚÂÕiÀ ‰Ã ÏÁŒiÀ Âà t ˜ÊÕ Á⁄ià Âà ¨‰JL«÷ ÷ÙŒŒ Ÿ ¨‰J»÷zŸ‰ÃŸ ‰ÓÀΟÁÀ‰Ã ¯◊ÀÚÀ ÌÈÕ ÷ŸÏœ ÌÚTO Õ iœ Âà ¨ÌÈÚ» œ vŸ‰Ã ÂÈ@‚À·Ÿaœ œ ÌÈNÈV ÌÈ÷œÀ ‡⁄ ÂÈÏÀ‡Õ »ËwŸÏÃ˙Ÿiœ Âà uÆÌÈÚTO w v »‰»··«Ò Ÿ ÈŸ Âà ¨ÌÈÊœ Ê«·» Ÿ ·WÚŒ ÈBE«÷ ¨ÌÈÊœ Á⁄Ù» › ¨«·Èœ Ÿ «˜Ú⁄ˆÃ ÌÚÀÓŸ÷ÀaŸ «·ÈXaŸ ÌÈXÚÀpŸ ‰Ã œ Ú⁄˙ß ¯ÚÃ÷à ÈÕ ÙŸÏœ „Úà ‡· › iÀ Âà xÆ«· »Ï÷ŸÓÀ ÌÈÏ»Ï y ·÷«È Õ _ÏŒnŒ‰ÃŸ ¨_όٌaŸ _Ó«˙ Õ ÂŸ ˜ÁÕˆÃÓŸ z¨_ÏŒnŒ‰Ã ˙·Œ÷«È Œ Ï‚ÀgՉß a¨«Ï ¯÷Œ‡⁄ ‰TLnŸ‰Ã ˙ià ϜÚ⁄aà ¯÷Œ‡⁄ ÂÈTÓÀ‡⁄ È»aX ÚÃÓ › ÷ŸÏœ ‡Ã˙Ÿiœ Âà bƫψŸ‡Œ «‡È·œ‰⁄Ïà ˆÃÈŸ Âà cÆ‚‰ÀŸ Èœ Ô«ÚbÀ÷œ·Ÿ Èkœ ¨‚‰ÃÏÀ Ú÷ÃÚŸzÃ÷Ÿiœ Âà d¨˙»ÏΟҜaŸ ÊÁ › ‡¤ÏŒÂŸ 6¨˙»ÏÈ‚Y œ aœ «Ï ÔzÕiœ Âà ÆÂÈÏÀÏÀÚ⁄ÓÃaŸ Ï‚ÀgՉß ¨ÂÈÏÀÏÀ‰⁄ÓÃaŸ _ÏŒnŒ‰Ã ¨«˙«¯·Ÿ‰ÃÏŸ «Ï ¯ÓÇÀ ÌÁŒÏŒÂŸ ¨«zŸ zÀk‹ _ÏŒnŒ‰Ã »‰÷È Õ aœÏŸià Âà eÌÈDaÀΟpœ ‰Ã ÂÈT◊À ÌÚœ »‰BOÙŸiœ Âà ‰˙«÷ Œ ¨ÌÈpœ ÓÃfŸ ‰Ã–ÏkÀ Ì‰È Œ Õ ÙŸÏœ ȉœÈŸ Âà fÆÌÈD‚ÀaŸ œ Ú⁄Óà ÏΫ‡ Õ ÂŸ ÌÈwœzÃÓŸÓà ‰»À ˆœ ÔkÕ «Óλ Ÿ gÆÌÈpA ·÷«È Õ È‰œÈŸ Âà Æ˙‡Õ◊ŸÓà ÂÈÀ ·ÀÏ» Ÿ «z÷Ÿ‡œÏŸ ˙˙ÕÏÀ Èkœ ¨ÌÈXÚÀpŸ ‰ÃŸ _ÏŒnŒ‰Ã ÈÕ aŸ ÌÚœ ¨ÌÈXrÀ‰Ã ·÷«Ó à aŸ ¨˜«Á◊» Ÿ Ï»z‰œ ÈV·D Ÿ aŸ ÌÚÀ÷ŸÚŸ÷ÃÓŸ ‰ÈÀ ‰À ¨¯ÈÚœ‰À È·Õ÷«È Ÿ –ÏÎÀŸ ƘÁ › Îß ÏÈÒœkŸ–ÏkÀ ËtÃ÷ŸÓœkŸ ÂÈÏÀÚÀ ÔÈœ Úà ԻÓÈ◊œÈŸ ¨¯ÈÚœˆÀŸ ÷È÷œÈÀ „ÁÃÈà –ÏkÀ »¯Ó‡ Ÿ i³Âà Ƈ»‰ _ÏŒnŒ‰Ã ˙Âà ˆŸÓœ Èkœ ¨»‰VÓŸ÷ÀÏŸ ÏÚà _ÏŒnŒ‰Ã ¯ˆÃÁ⁄aà ¨«˙ÏÀÚ⁄Óà »‡T ¯÷Œ‡⁄kà ÂÈÚE«È À

35

40

45

50

55

60

Part I: On Wisdom

 Esther : 

h

Whilst all his whilom friends, marking his rise,h To hob-nob with the court before their eyes, Declared, “His was indeed a blessing in disguise!” 7

z j

Gen. :  Ezek. : ; Ps. : 

k l

Ps. : ()

m

Exod. : 

S. of S. : 

n

o

Ps. : ()

p

Isa. : 

q

Jer. : 

r

Isa. : 

Job : () Cf. Prov. : ; Ezek. : ‒ s t

Isa. : 

u

Two years went by,j and God did smile again8 On earth’s inhabitants and their demesne.k The rains returned, their blessing-laden showersl Spaced to cause plenty, and bring out the flowers,m For all to see, blossom on trees hung fair, The young vine’s fragrance wafted on the air.n For Old Man Drought had gone—at such a pace That one might think he wished to win a race.o Before spring’s month of joy all sighing fleesp What time the sun moves into Aries, Hailed,q as he summons fresh grass-shoots to peep, “See how his gentle arm enfolds the sheep.” r First, love’s embrace balanced together lockss Night’s length and day’s, paired by the equinox;t Soon, light surpasses darkness shot with blood To tinge once more youth’s features with its flood, White turning pink, whilst black bile,9 meeting scorn, Retires, to sit upon the ground and mourn.u For Mother Nature’s wit dispels despair, And brings together every well-matched pair, Whilst those who toiled in grief forget their woe, Resolved that joy within once more shall glow.

z v

 Kgs. : 

w

Exod. : 

x

 Sam. : 

y

Gen. : ()

At such a season, foolishness must end, Its plague-spot exorcised;v and so, our friend Regained his wits, as once, riven in twain, The Red Sea turned, to flood its depths again.w And when at sundown, shadows lengtheningx Began to cast their gloom upon the king, He sought his fool, to change his mood to fun; But of diversion he could offer none.y The lords and ladies quizzed him, knowing all

7 Lit. ‘It turned out to his advantage that his cow broke her leg.’ See JT Horayoth : , which records how an impoverished man was ploughing his last unsold field when his cow broke her leg; on going to her assistance he found buried treasure. 8 ÔÂÎÓ and ˙·¯Ú are the names of two of the seven heavens, BT H . agigah b; cf. Ps. : 



Ô¢‡¯‰ ¯Ú˘‰

Ï‚W Œ ‰TaŸ÷Ÿœ «˙·«Ë À Ï” Ÿ h¨«˙ÈaÕ ·U–ÏkÀ 7 Æ“«˙TtÀ

z j

Ìȉ¿ œ ‡¤ ¯˙ŒÚÀiÕ Âà ÌÈÓœÈÀ ÌÈœ ˙ÃÀ ÷Ÿ ıwÕÓœ ȉœÈŸ Âà k ¨‰ÓÀÓÀ÷Ÿ ‰˙ÀÈŸ ‰À ¯÷Œ‡⁄ ˙ÁÃzà ¨‰Ó@ À ‡⁄ÏÀ 8 ¨˙«·TÚ⁄ Ô«ÎnŸÓœ ‰È À ·Œ÷«È Ÿ –ÏkÀ ÏÚà ÁÈ Ã bœ÷Ÿ‰œÂŸ l ¨‰ÎT À ·ŸÏœÂŸ Ú·◊ à ÏÀ ‰·«Ë À ÏŸ ¨˙«·@Ÿ ÈÓÕ÷Ÿbœ „W«iÂà ÌÈœ vÀpœ ‰Ã »lÁÕiÀ Âà Ɖλ¯ À Ú⁄Âà Ïk › aà ‰T»Ó÷Ÿ m –ÏkÀ ˙«È‰ŸÏœÂŸ ¨˙«‡TÏÕŸ ˙«ÏÚ⁄Ïà ¨˙«‡À ˙Ÿ‰œÏŸ ÌJiÀ Âà nÆÁÈV à »˙ŸÀ ¯@ÓÀqŸ‰ÃŸ ÌÈœ ÙÀbŸ‰Ã ¨ÁV«t à ıÚÕ o ÆÁU›‡ ı»¯ÏÀ ¯«a‚œkŸ ◊È◊œiÀ Âà ¨ÁU·Ÿiœ Âà ÷·Œi³‰Ã Ô«‚ÈÀ »ÒÀ Ÿ ¨‰ÁÀÓŸ◊œaŸ ·È·œ‡À‰À ÷C›Á ‡· › iÀ Âà p »‡YJŸ ¨‰ÏŒËÀ Ïfà ÓÃaŸ ÷ÓŒgŒ‰Ã ÒÕ kÀiœ Âà ¨‰ÁÀÀ ‡⁄Âà «Ú]ÊŸ aœ ¨Ìȇœ÷ÀcŸ ‰ÏÕÚ⁄Óà «˙«È‰Ÿaœ q¨‡ÏÕÓÀ ÂÈTÁ⁄‡Ã Õ ÈŸ ‰·À‰⁄‡ÃaŸ ‰ÏÀÈŸ lÉß Ì«i‰ÃŸ rÆÌȇœÏÀËŸ ıaK s À ÈŸ »〈‰〉ÈÁœ‡ÀaŸ ÷ȇœ ¨»˜aÀÁŸŒ »»zÃ÷Ÿœ Ÿ ¨»˜aH t Æ̉ŒÏÀ d·Ã‚›ÂŸ Ì‰È Œ ‡Y Õ ÓÃaŸ ¨Ì‰À·Ÿ‚ÀŸ Ì˙ÀÏÀÚ⁄ÓÃaŸ –ÏkÀ ÔÈÚÕ ·÷ŒiÀ Âà ¨ÌcÀ‰Ã ÔÓœ ÈNpÀ ‰ÃŸ _fà ‰Ã ‰aY Œ iœ Âà ¨ÌcÀÓA Ÿ ‡⁄ Ô·ÀÏÀ–ÏkÀ ‰‡Y À œ Ÿ ¨ÌcÀ‡ÀÓŸ ¯»ÁaÀ ıW‡ÀÏÀ ‰˙ÀwÀœ Ÿ ¨·÷ÕÁÀzÕ ‡¿ 9‰T«ÁgŸ‰Ã ‰TnÀ‰ÃŸ ¨˙«‚‡ÀcŸ‰Ã ¯ÈÒœÓÕ ÌÎÀÁÀ‰Œ Ú·ÃhŒ‰ÃŸ uÆ·÷ÕzÕ ÌÈNfŸ ÁÃ˙ŸÓœ ÌÈÏœÓÕÚ⁄‰ÀŸ ¨˙«‚»f‰Ã ‰ÂŒ ÷ŸÓ» à ÆÁÃk › ÷ŸÏœ ÌÏÀÓÀÚ⁄Âà ¨ÁÃÓ › ◊ŸÏœ

65

70

75

80

z

76 Â〈‰〉ÈÁ‡·] MT; codd.

edd. ÂÈÁ‡·

ÛÒÇÀŸ ¨ÚÂà ‚Ÿiœ Âà ÏÒŒkŒ‰Ã ‡È‰œ‰Ã ˙ÚÕaÀ ¯ÒÃÁŸiŒ Âà ¨«ÈÀ Ÿ ڜϻ Ÿ «zÚA Ÿ ÏŸ ÏÈÒœkŸ‰Ã ·÷ÀiÀ Âà vÆÚT«ˆnŸ‰Ã x ¨·WÚŒ ˙ÚÕÏŸ ȉœÈŸ Âà wÆ«˙È À ‡ÕÏŸ ¯M›a ˙«ÙŸÏœ „ÚÃaŸ _ÏŒnŒ‰Ã ÷¯Eiœ Âà ¨·WMÂÀ ·ÏÕ–ÏkÀ ·vÕÚÃ˙Ÿ‰œaŸ › ÈÀ ‡¿ Èkœ ‡Yià Âà ¨«ÏÎÀÒŸ »‰»Ï‡À÷Ÿiœ Âà yÆ«Ï ÏÎ

85

9 ‰¯ÂÁ˘ ‰¯Ó (‘bitter black’) renders ‘black bile’, and also ‘melancholy’. For a brief description of the four humours—a late antique and medieval commonplace—as applied by Ibn Gabirol in his Islah. al-ah - laq (The Improvement of Moral Qualities), see Loewe, Ibn Gabirol,  f. Cf. below, I.  f., V.  f.

 z

Prov. : 

a

Ps. : ()

b

Isa. : 

c

Gen. : 

d

Num. : 

Part I: On Wisdom

Strange wives can prove an honest man’s pitfall,z Mimicked his ravings—not one word he spoke To foster falsehood as an empty joke.a They badgered, railed, quite unrestrained they vexed. Then he began to preach, upon this text: For princes Egypt has but knaves, there sit In Pharaoh’s council men devoid of wit.b He sounded like a stranger,c speaking bold, His meaning clear, in periods that rolled, And ended with this song,d his audience to scold: “Words that could charm, I hide; Is this the fault you chide, And seek you thoughts from me that sin would praise? 10 Madman and fool allied Against me, eagle-eyed Lunacy, bend on me their hostile gaze. School taught my youth to glide On eloquence: as guide Intelligence I had, from boyhood’s days.”

e

f

Num. : ()

Gen. : 

g

 Sam. : 

h

 Sam. : 

His words annoyed the company, who claimed That he, in breach of contract,e had but aimed To trick them—an impostor, not a fool, Come to expose themf all to ridicule. “ ’ Twas but a mask”, they said, “that face he wore,g Just like the royal minstrel did of yore, Ranting like any madman, meaningless, And foaming at the mouth, his chin a mess.h The fellow’s guilty of a tasteless hoax, And must be whipped: his sentence—forty strokes.”

The flogger, holding in his hands The lash, behind his victim stands



Ô¢‡¯‰ ¯Ú˘‰ z

¨˙«¯ÊÀ Ètœ ‰wÀÓ‹Ú⁄ ‰Á»÷ À ¨˙«¯rÀ‰ÃŸ ÌÈXrÀ‰Ã ‡¿ ·ÊÀ ÎÀ ÈËÕ◊À χŒÂŸ ¨‰À ÚÀ ‡¿ÂŸ «nÚœ »ÏlŸ‰Ã˙Ÿiœ Âà ÈV·D Ÿ ·» Ÿ ¨»‰»ˆÈÏœ‡¤‰Œ ¯÷Œ‡⁄kà ȉœÈŸ Âà aƉÀ ÙÀ ‡TOiœ Âà «Ï«˜ ÌWiÀ Âà ¨»‰»ˆÈ‡œ‰¤ Ì˙»Ê À Á⁄tà ȈÕÚ⁄³È ÈÓÕΟÁà ÔÚÛˆ ÈV◊À ÌÈÏÈ œ Âœ ‡¤ _‡Ã ¨«ÚŸ ÷ÃaŸ «Á◊Õ ¯‡Õ·» Õ ¨«Ï»lÓœaŸ Ì‰È Œ ÏÕ‡⁄ c¯kÕà ˙Ÿiœ Âà bƉÚY › Ùà d ∫«Ï÷ÀÓŸ ‡rÀiœ Âà ÂÈtœ ÁzÃÙŸiœ Âà ¨«Ï«˜ ÌÈX‰Õ ÈU·ÀcŸÓœ ˙‡ › ËÀÁ⁄

10

»÷O·Ã˙» Ÿ

ÈUÓÀ‡⁄ ˙cÃÓŸÁŒ ÈÏÕÚ⁄ È»·ÈX œ zŸ

ÈUÚÀŸ ȇÃ«◊ Ÿ ¯÷Œ‡⁄ Ï·Œ‰Œ ÈÕ aŸ

ÈUˆÀaŸ ÏÏ«‰ Õ ÷ȇœÂŸ ÏÎÀÒÀ ‡¿‰⁄

ÆÈU»ÁaŸÓœ ÔÈaœ‰ÃŸ ÏÎŒrՉß

96 È·ȯ˙] O2 ·ȯ˙ ¢˜·˙Â] edd.; codd. ¢˜·˙ ˙‡ËÁ] edd.; GMO1O2R ‡ËÁ, R + ˙ÂÏÎÒ ȯ·„Ó] G ȯ·„Ó

90

95

ÈU»ÚpŸ Óœ ‰ˆÈ À Ϝӟ È»„ œ nŸÏœ

ÏlÕÁœ Èkœ ¨«¯ÓÀ‡⁄Óà ÏÚà ÌÈ÷œÀ ‡⁄‰À »·vŸÚÃ˙Ÿiœ Âà ¨»˙«nU Õ ÏŸ ‡lÀ‡Œ ‰ÊŒ ‡aÀ ‡¿ ∫»¯Ó‡ Ÿ i³Âà eÆ«¯·ÀcŸ À ÚŒ ˙«‡YÏœ ‰˙ÀÈŸ ‰À «˙»ÏΟҜ–ÏÎÀŸ f¨»˙ÕÂY g À ‰˙ÀÈŸ ‰À ÂÈtœ ÏÚà ¨‰ÓY À ÚÀaŸ ¯÷Œ‡⁄kà ¨‰Ó»◊ ¨«ÓÚŸËÖ˙‡Œ ‰pŒ ÷ÃÈŸ Âà «Ó‡flÀ ¯V«÷nŸ‰Ã _ÈX‡¤‰Œ ‰pÕ ‰œÂŸ Æ««ˆYaœ ÏÏ«‰ Õ ˙Ÿiœ Âà h¨«JÊŸ ÏÚà «¯ÈX „W«iÂà ËtÃ÷ŸÓœkŸ ÌÈÚœaY À ‡Ã ˙»˜ÏŸÓà ·iÀ Áà ‡»‰

100

105

97 ÏÎÒ] O2 Ï΢ Ïω] G ÈÏω, O2 ÈÏÂÁ

ȯˆ·] G ȯˆÎ È·] G È‡ ȯÚÂ] G È„Ú 98 È„ÓÏ] (ed[d.] vocalises lemaduni) R

È¯‰Â, M(?) È¯‡Â, O1 ÈÂ˙‰Â, G(?) È„ÂȘÂ, O2 ÈÙ˘ ȯÂÁ·Ó ¨È¯ÂÚÓ] ~GMO1O2 103 ‰˘ÈÂ] MT; GO1O2

Â˘È 104 ÏÚ] codd. edd.; MT

χ

ÂÈÏÚ „ÓÂÚ ‰ÎÓ‰Â

ÂÈÏ·Á· ‰ÎÂÓ‰ ˙¯Âˆ

10 The metrical faults (I.  È„nŸÏœ and I.  ¢˜·˙Â) are due to textual corruption and the author’s own error; see critical note.

Part I: On Wisdom



j

Cf. Deut. : 

They told the officer he should proceed To give him forty lashes, as decreed.j

z Cf. Zech. : 

k

Jer. :  Isa. :  n Ps. :  (title) oDeut. :  p Kgs. : l

m

Isa. : 

q

r

Exod. :  Ps. : ()

s

t

Eccles. : 

The King’s word stripped his finery:k for shift They gave him rags,l and then cast him adrift Abhorred,m and drove him off;n so he made tracks For home, worn out,o his face a battle-axe.p He told his wife and children how his mind Had been confused, and he had been confined, And then—recovered, and no more befoggedq— The peerage ordered that he should be flogged (Just for his discipline).r Said he, “My dear, I knows what’s what: the reason’s chrystal clear. Ecclesiastes did indeed propound A truth, based on philosophy profound, Writing, A little folly is more worth Than honour such as wisdom gains on earth.” t

z u

Isa. : 

v

Ps. : 

w

 Kgs. : 

x

Cf. Mishnah, Sanhedrin :  y Ps. : () z Prov. :  a b

Cf. Deut. :  Exod. : ; Num. : 

This parable I offer,u that you may Not stumble, and so fall upon your way Mixed up with intellectuals, or held By those whose innocence proclaims their eld.v Fools, to be sure, can never counsel you What, on the day of wrath,w you ought to do. Their envy, like their love or hate, achieves Nothing—its future blank,x their clamour leaves No mark;y so, to my words incline your earz And ponder what you are about to hear. Write downa the poem I shall now rehearseb In your collection of true-spoken verse: Thou feeble man, why should thy soul demean Herself to science, before wisdom’s shrine? When thou art right,11 calamity is thine; When sly, thy soul’s perfection’s made unclean. Pity the heart, for it has ever been (And shall be) prey to sicknesses malign:



Ô¢‡¯‰ ¯Ú˘‰

¨«˙«˜ÏŸ‰ÃÏŸ ¯Ë«g Õ ‰Ã χŒ »¯Ó‡ Ÿ i³Âà ÆÌÈڜ˟nÉà j Æ«˙«k‰ÃÏŸ ‰fŒ ‰Ã ¯tÀÒŸnœÎß

z ˙«ˆÏÀÁ⁄nÉà ÂÈÏÀÚÀÓÕ ¯ÈÒœ‰ÀÏŸ _ÏŒnŒ‰Ã ˆÃÈŸ Âà ¯ˆŒÕ Î» Ÿ l¨˙«·ÁÀÒŸ ÈÈ«Ï Õ aŸ »‰÷È Õ aœÏŸià Âà k¨˙«·«h‰Ã _ÏŒiÕ Âà nÆ_ÏÃiÕ Âà »‰÷Y Õ ‚ÀÈŸ Âà m¨_ÏÃ÷Ÿ‰À «˙ÈaÕÓœ ·ÚÀ˙Ÿœ „bÕià Âà o¨ÛÚÕÈÀ Ÿ ÚÂÕÈÀ p¨ÛÚÕÊÀ Ÿ ¯ÒÀ «˙ÈaÕ Ï‡Œ ÷ȇœ‰À ÈÁœÈŸ Âà «˙«ÏÁ⁄aà ¨«È·Ÿ÷œÂŸ «˙ÏÀÁ⁄Óà ÂÈÀ ·ÀÏ» Ÿ «z÷Ÿ‡œÏŸ ÌÈXrÀ‰Ã »¯ÓŸ‡À ¯÷Œ‡⁄–ÏkÀ–˙‡ŒÂŸ q¨«ÈÏŸÁÀÓÕ s ÈzœÚA Ÿ ÈÀ ‰zÀÚà ∫¯Ó‡ Œ i³Âà rÆ«˙«pÚà ÔÚÃÓÃÏŸ «˙«k‰ÃÏŸ ÌÎÀÁÀ‰Œ ˜ÈӜڤ‰Œ Èkœ ¨ÈzY œ ·ÃÒÀ È˙T œ ·ÀÒ» Ÿ „«·kÀÓ» œ ‰ÓÀΟÁÀÓÕ ¯JÈÀ ¨ËÙÃ÷À ¯÷Œ‡⁄ «ËtÀ÷ŸÓœaŸ t ÆËÚÀÓŸ ˙»ÏΟҜ

110

115

z u

126 ÂÏ˘Ó ‡˘ÈÂ

¯Ó‡ÈÂ] ^GMO1Rv ; O2 ÈÏ“˘Ó ˙“‡ ‡˘‡“Â

Ït › zœ ‡¿ ÔÚÃÓÃÏŸ ¨Ï÷ÀnÀ‰Ã ‰ÊŒ ^ÈÏŒ‡Õ È˙‡ œ ◊ÀÀ Ÿ ·÷«Ó à χŒÂŸ ÌÈÓœÎÀÁ⁄‰Ã χŒ ¯aÕÁÃ˙Ÿ˙œÂŸ ¨Ï÷ÃkÀ˙œÂŸ œ ÊŸ ¨‰ˆÀÚÕ »zŸÈœ ‡¿ ÌÈÏœÎÀÒŸ Èkœ ÆÌÈÓœ˙ÀŸ vÌÈL w Ì˙À‡ÀN Ÿ aŸ ˙ÈXÁ⁄‡Ã ÔÈ‡Õ Èkœ ¨‰ˆÀ‡À» Ÿ ‰T·ŸÚŒ Ì«È Ì‰ŒÏÀ ÔÈ‡Õ ˜ÏŒÁÕŸ ¨Ì˙À‡ÀŸ ◊œ Ìbà Ì˙À·À‰⁄‡Ã Ìbà À ÏŸ ÈUÓÀ‡⁄Ïà ‰zÀÚß yÆÌÏ«˜ À ÚÓÀ÷Ÿœ ÈÏœaŸ x¨ÌÏ«Ú a z ·˙ & λ Ÿ ¨^«È Œ ÚU Ÿ ÌÈ◊œ ÈU·E À ϜŸ ¨^Œ ÊŸ ‡À ˉà Æ^ÈÏŒ‡Õ ¯·Õ›c Èœ ‡⁄ ¯÷Œ‡⁄ ¨^ÈÏŒ÷ÀÓŸaœ ‰TÈgœ‰Ã b ∫¯Ó‡ à i³Âà «Ï÷ÀÓŸ ‡rÀiœ ÂÃ

120

125

127 ˘Â‡ 2°] ^GMO1O2R

͢ÙÂ]

codd.; A ͢Ù

˙Ú¯ÂÎ] GMO2 ˙¯Ú· χ] ^O2 ‰ÓÎÁ] M ‰ÓÎÁ‰ ˙Ú„‰] O2 ˙Ú„‰Â

˙ÚU«k Ã

11

^÷ŸÙŸà Ÿ ÷»‡À ÷«‡¤ _lÀ ‰ÓÃ

¨˙ÚÃcÉà χŒÂŸ ‰ÓÀΟÁÀ ÈÕ tŸ Ï»Ó Ï‡Œ ‰ÓÀkŸÁÃ˙Ÿzœ Ì«ÈŸ ¨Ìg & zœ ‰JcŸˆŸzœ Ì«È

128 Ì˘˙] O1 ·Â˘˙

‰ÓÎÁ˙˙] O2 ‰ÓÎÁ‰

Æ˙ÚU à ‚ŸÓœ ^÷ŸÙŸà ˙»ÓÏÕ÷Ÿ ÌÈ◊œzÀ

11 As printed, the metre is faulty in the first hemistich of I. , ˙Ú¯ÂΠ͢ÙÂ; for an intact text, see critical note. ‰ÓÎÁ˙˙, ‰˜„ˆ˙ (I. ) are anomalous forms (Gesenius, Hebrew Grammar, , §d ), not attested in any biblical passage; they have been introduced in order to accommodate the metre.

Part I: On Wisdom



Pity the eye,12 whose weeping is the sign That, generous, she has subjection seen. Cf. Eccles. : 

c

d

Ps. :  (title)

e

Isa. : 

f

Gen. : 

g

Eccles. : 

h

Isa. : 

j BT Shabbath b; cf. Niddah b

Isa. : 

k

l

 Kgs. : () Ps. :  Cf. Prov. : 

m n o

Zech. : 

p

Prov. : 

q

Nahum : ()

r

Deut. : 

Better that thou some jollityc shouldst glean Thy fortune thereon squandered by design; To maidens’ singingd lend thine ear: combine The world’s13 goods, wound to make thy turban’s sheen.’ e So far the Cynic’s words—none of them missed By one who was all earsf (a moralist), Who said: ‘Whoever gives a fool his say Is worse off than an infant snatched away Dead from the womb;g fools’ talk is idle, vain, Their fables rubbish that can cause but pain.h Jurists insist (it is but common sense) That what a fool says is not evidence.j Nevertheless, my duty it must be To make reply to raving blasphemy,k And fain would not leave thee in any doubt That wit and self-control are not without Advantages. Discernment can repair The roof,l and maintain justice everywhere.m What’s more, your eloquence it can direct,n And dress you so that you command respect;o Through understanding, men their mark can make In history; counsel keeps safe, awake By reason roused. To those whom fortune’s slings Make victims, intellect redemption brings, Setting them up, till all their foes cry “Peace!”p From worldly pressures it affords release,q To see one’s enemies in evil case Fallen, to quake and writher in their disgrace.

z s

t

Num. : 

Ps. : ()

12

That this is true, for testimony turn To beasts—how much more, then, should man discern, To whom have been vouchsafed visions divine?s Now, therefore, to this tale thine ear incline, Attend and marvel,t how the hart secured Escape through use of wits, and also lured Through cleverness the lion to defeat:

Read ÔÈÚ \ ÏÚ „ÚÏ (I. ), and χ (I. ).

13

Cf. Ibn Sahula’s Introduction, n. .



Ô¢‡¯‰ ¯Ú˘‰ 12

〈 〉Ÿ „ÚÃÏÀ ‰ÏŒÁ¤ÈŒ ·ÏÕ ÈÏÕÚ⁄ »Ò»Á

Æ˙ÚÃà Οœ ÈÎœ·Ÿaœ ‰·ÈD À Ÿ ÔÈœ Úà ÈÏÕÚ⁄ χŒ〈Ÿ 〉 c‰ÁÀÓŸ◊œ–ÏÎÀÏŸ _JÏŸÁŒ Ô˙ & Ÿ _ÏÀ ·«Ë

130

d

Æ˙ÚÃÓ«÷ à ^Ÿ ÊŸ ‡À ˙«ÓÏÀÚ⁄‰À ¯È÷œ 13

ÔÓÀfŸ ‰Ã ·«hÓ» œ ¨¯JÈÀ Ô«‰ÏŸ ‰kŒÊŸ zœ

Æ˙ÚÃaŸӜ ‰◊ŒÚ⁄zà e‰ÙÀÕ ˆŸ Û›ˆŸzœ ÌÈX·ÀcŸ‰Ã–˙‡Œ ¨¯aÕÁÃnŸ‰Ã fÚÓÃ÷À ¯÷Œ‡⁄kà ȉœÈŸ Âà ÌÈÏÈ œ ÒœkŸ ¯È÷œ ÚÃÓ«÷ Õ –ÏkÀ ∫¯Ó‡ Œ i³Âà ¨¯aŒcœ ¯÷Œ‡⁄ h ÌÈ·«Ë œ ¨ÌÈÏœ·À‰⁄Âà ÌÈXȈœ ¨ÌÈÏœÎÀÒŸ ÈÏÕ÷ŸÓ» œ g ¨ÌÈËœtÀ÷ŸÓœ ÈV·Ÿcœ »¯ÓŸ‡À ¯·Àλ Ÿ ÆÌÈÏœÙÀpŸ ‰Ã »pnŒÓœ j œ ‰Ã ÔÓœ ‰ÈÀ ‡Y À ÔÈ‡È œ ·œÓŸ ÔÈ‡Õ ‰ÊŒ –ÏkÀ ÌڜŸ ÆÌÈË«g k ÔÚÃÓÃÏŸ ¨^ÈÏŒ·ÀŸ ˙Èà ӟ‰ŒÂŸ ¨^ÈÏŒÏÀ‰⁄Óà ÏÚà ^·È Ÿ ÷œ‡⁄ ¨¯ÒÃÁŸÈŒ ‡¿ ·«Ë ¯Ò»Ó À ·» Ÿ ‰ÓÀΟÁÀaŸ Èkœ ÚAzÕ l Ï·ÕzÕ Ët › ÷ŸÈœ Èkœ ¨˜CaŒ–ÏkÀ ˜fÕ ÁÃÈŸ ÔÈaœ‰ÃŸ ÷aÕÏŸ‰ÃŸ ¨˙«ˆÈÏœnŸ‰Ã–˙‡Œ n¯È÷œÈŸ Èà Ÿ m¨˜CˆŒaŸ ‰ˆÀÚÕ‰ÀŸ ¨»‰VÈkœÊŸ zà ‰»· À zŸ‰ÃŸ oÆ˙«ˆÏÀÁ⁄Óà «˙«‡ ÔÓÀfŸ ‰Ã ‰VOnœÓ» œ ¨»‰VY«ÚÈŸ ÏÎŒrՉß ¨»‰VÓŸ÷Ÿzœ ÂÈ·ÀÈ«‡ Ÿ –ÏkÀ Ìbà ¨«z·Ÿ÷œÂŸ «‡ÒŸkœ ÔÈÎœÈÀ Ÿ Æ»‰cÕÙŸÈœ ‰J»a ¨‰J»ˆ–ÏkÀÓœ »‰ËÕlŸÓÈ Ã Âœ p¨«z‡œ ÌÏœ÷ŸÈà Ÿ ˜U ‰ÈÀ ‰ÀŸ ‰ÚT À aŸ Ït › Èœ «‡«◊ Ÿ Ÿ q¨‰JlÀ·‹Ó» r ƉÚÀÂÀ ÊŸ

135

140

145

z ÔkÕ÷Œ–ÏkÀ ¨‰ÊŒ ÏÚà »„ÈÚœÈÀ ÌÈiœ Áà ÈÏÕÚ⁄aÖÏÎÀŸ ‰zÀÚß sƉʌ Á¤ÈŒ ÈcÃ÷à ‰ÊÕ Á⁄Óà ¯÷Œ‡⁄ ‰ÊŒ lÀ‰Ã Ì@‡À‰À _È‡Õ t¨‰‡Y» Õ ÔÈÓœÈÀ ËaՉà ¨‰‡ÕzÀ÷Ÿ‰œÂŸ ^ÈŒ tÀ ÌÈ◊œ ÈV·D Ÿ aŸ ÈX‡⁄ ‰kÀ‰œÂŸ ¨«˙ÓY À ÚÀaŸ È·œvŸ‰Ã ËÏÃÓŸœ 129 ÂÒÂÁ] GO1O2

‰˘ÂÁ ‰ÏÁÈ] O1 + ·Ï‰ ÈÏÚ 〈 〉  „ÚÏ] z ; GMO1R ÔÈÚ ÏÚ „ÚÏ, As ÔÈÚ ÏÚ „ÚÏ, v „ÚÏ ÔÈÚ ÈÏÚ, O2 ·Ï‰ ÏÚÂ

130 ÏÎÏ] O2 ÏÎ

131 ‰Ùˆ] O2 ‰Ùˆ

χ〈Â〉] codd.; edd. ͇

150 ȯ‡] AGMO2 pref.

˙‡, GO1O2 ‰È¯‡‰

150

 Cf. Ps. :  Num. :  w Ezek. :  x Isa. :  u v

Part I: On Wisdom

Whereas the fox, whose tongue contrivedu deceit Through crimev and arrogance, his end did meet.w The hart in dignity increased,x and glory, And I will not withhold from thee the story.

Behold the Lion, upon whom attend Companions—each his counsellor and friend

Deut. :  Lam. :  a Ps. :  y z

b

Prov. : 

c

 Kgs. : 

d

Job : 

e

Exod. : 

f

S. of S. : 

g

 Sam. : 

h

 Kgs. 6: 8

j

Ps. : ; cf. : ()

k l

 Sam. : 

Ruth : 

Men say that in some distant mountain-chainy A lion lurked:z he ruled by might and main,a Yet kept his bonded word.14 Friends had he twain, Loyal as if his sons, they were his pride:b One was a fox, so shrewd, and so sharp-eyed As never before known.c His counterpart Was a most handsome and most winsome hart, Quite guileless.d Both of these the Lion chose As ministers,e with their portfolios.15 Each morning, by the cross-roads16 lay the Fox Peeping from cover, underneath the rocks,f To spy each animal go on its way From farm or forest-lair, or sett, or drey,g And then would tell the Lion where to find The camping-ground of every single kind.h Leo would then go on the prowl, until, Snarling, he leapt, to make a juicy kill j Midst general panic,k and would eat his fill, And sprawl at ease,l to sleep, his roaring done.

14 Cf. the benediction to be said on seeing a rainbow: see Singer, Prayer Book, , and see Gen. : ‒, Deut. : . 15 ÌÈÒÓ È¯˘ in its original context (Exod. : ) means ‘taskmasters’ (‘chiefs of corvées’). In post-biblical Hebrew ÒÓ means ‘tribute’ or ‘tax’. For possible satirical allusion here, see my Introduction, Section ., 16 Part I. Mishnah, H . ullin :  (Danby, p. ).



Ô¢‡¯‰ ¯Ú˘‰

˙ÓÕ u««÷ÏŸaœ ÏÎT à ¯÷Œ‡⁄ ÏÚ»g À ‰ÃŸ ¨«˙»· À zŸ w v È·œvŸ‰ÃŸ ««Ú⁄aà Ú÷T À ‡»‰ ¨««„ÊŸ ·» œ «‡ËŸÁŒaŸ ‡rÀœ Ÿ Ì»¯ÈÀ ¨„«‰‰ÃŸ „«·kÀ‰Ã ˙ÏÃÚ⁄ÓÃÏŸ ‰Ï«Ú Œ x ‰ÈÀ ‰À _ÎÀŸ ¨‰qŒÎÇ⁄ ‡¿ ^nŸÓ» œ Æ„‡ › ÓŸ d·Ã‚ÀŸ Ɖ◊ŒÚ⁄nÉÃ

155

ÂÈÚ„ÈÓ ÂÈÙÏ ÂÈÚ„ÂÈ ÂÈÚ¯ È˘Â ȯ‡‰ ˙¯Âˆ

ÂÈÚ„ÈÓÂ ÂÈÙÏ ÂÈÚ„ÂÈ

167 ̘Ó] ^A 170 ·Ï–ÏÎÂ] bracketed by z ; ^codd. sv

ÂÈÚ¯ È˘Â ȯ‡‰ ˙¯Âˆ

ÈX‡⁄ y¨ÌÈX·ÀÚ⁄‰À ÈV‰ÀaŸ ‰ÈÀ ‰À Èkœ »¯ÓŸ‡À ÔÓÀ‡¤Œ Ÿ a«˙T»·‚Ÿaœ Ï÷«Ó Õ ‰ÈÀ ‰ÀŸ z¨ÌÈXzÀÒŸÓœaŸ ¨ÌÈœ ÓÀ‡¤Œ ÌÈÚV œ ÈÕ ÷Ÿ «Ï »È‰ÀŸ 14Æ«˙ÈX·Ÿaœ –ÏÎÀaŸ ÁÃwÕtœ ÏÚ»÷ À „ÁÀ‡Œ‰À b¨ÌÈœ aÀ ˙W‡ŒÙŸzœ È·œˆŸ Èœ gՉß cÆÂÈÀ ÙÀÏŸ ‰ÈÀ ‰À ‡¿ »‰«ÓÎÀŸ ¨ÂÈÀ ÈÀ Ÿ Úœ ÈÕ ÷Ÿ «Ï »È‰ÀŸ dÆÌÈÚœcÕ ÌÈÓœzŸ ¨ÌÈÚœÀ Ÿ „ÓÀÁŸŒ Ì‰Õ ¯÷Œ‡⁄ ‰Î‡ À ÏÀnŸ‰Ã ˙‡Ê›ÂŸ e,15¨ÌÈqœÓœ ÈV◊À ÏÚà _Ï«‰ Õ ÏÚ»g À ‰Ã Ì«ÈÂÀ Ì«È–ÏÎÀaŸ ÆÌÈ◊«Ú œ 16 ıȈœÓÕ ˙«`ÁÉà ÔÓœ ÁÈ Ã bœ÷ŸÓà ¨ÌÈÎT œ cŸ ˙÷T à tÀ f œ Á⁄‰Ã ÔÓœ ˙«Ó‰ÕaŸ‰Ã ÈVÁ⁄‡Ã ◊tÕÁÃÈŸ Âà ¨ÌÈkU »‡aŸÁÃ˙Ÿ‰œ ¯÷Œ‡⁄ ÌÈXÁ › ‰Ã ÔÓœ ¨Ì÷Y@ À ÏŸ ˙«iÁÉß χŒ ¨Ì˙«· À ÷«Ó Ÿ Ì«˜ÓŸ ÈX‡⁄ÏÀ „bÕià Âà gÆÌ÷À › ÏŸ‡Ã Èœ ¿tŸ Ì«˜ÓŸ ÈX‡⁄‰À ÌJiÀ Âà hÆÌ˙À›Á⁄zà Èœ Ó j Œ pÕ ÓÃ÷ŸÓœaŸ ‚]‰⁄ià Âà ¨Ì‰ÈV Œ Á⁄‡Ã ÛcY › iœ Âà ‚‡Ã÷ÀŸ ¨Ì‰È k Ï· à i³Âà ¨ÒnÀÈœ ÒnÕ‰œ [·ÏÕ–ÏÎÀŸ ] ÒÓÃÁÀŸ ÛUËÀŸ Æ«aˆŸÚÀÓ» Õ «Ê‚T Ÿ ÓÕ Áà iÀ Âà l¨«aÏœ ·ËÈ Ã iœ Âà zŸ÷ŸiÕ ÂÃ

160

165

170

Part I: On Wisdom



m

n

Ezek. : 

 Sam. : 

The Hart’s role in the chase had been to run, His lord’s outrider, far beyond the game, Twisting and turning like a darting flame.m,17 The Lion and his faithful friends were seen To be in league—hunting was their routine.n

The honest Ox upon his plan dilates: Silently listening, the Wild Ass waits o

Exod. : 

Exod. :   Chr. : ; cf. Judg. :  r Exod. :  p q

s

t

Cf. Ps. : 

Gen. : ; Lev. : 

u

 Sam. : 

Deut. : ; Judg. : ;  Kgs. : 

v

w

Jer. : 

As the years passed,o the beasts groaned in their plight; Their anguished cry ascendedp heaven’s height, Inspiriting the upper crustq to wake And soundings in each settlementr to take, Resulting in a meeting. All were there Whom Leo’s haughtiness drove to despair,s Fed up with so much slaughter—quadruped Or reptile,t all whose blood the Lion shed. First, sympathy brought tears,u and kisses drew Friend close to friend. Then someone said, “We few Must for our remnant counsel take,v all ours This wanton Lion harries and devours.”18 By chance, an ox was there—a schoolman, taught How to present an argument in court,19 Also a wild ass, full of country lore.w The rest, marking how these their wisdom bore, To leave to them decision were content: Whatever was agreed, they’d implement.

z See Ibn Sahula’s Preface to Part I, n. . Jer. : . ÂÓÈD‰¤, here prefixed, appears to echo both the following ÂÁÈ„‰ and : , ÂnD‰⁄ (‘has reduced us to silence’, from ÌÓ„). ÂÓÈ„‰ is doubtless intended to suggest Ì„, ‘blood’ (‘he sheds our blood’), 17 18



Ô¢‡¯‰ ¯Ú˘‰

‡«ˆT ¨˜fÀ ÁÃ˙Ÿ‰œ ÂÈÀ ÙÀÏŸ ı»¯ÏÀ È·œvŸ‰Ã ¯‰ÕÓÃÈŸ ÂÃ Õ ÓÃkŸ ·«÷ÂÀ ‰ÈY Õ ‡Ã‰À ÔÈà Ÿ Úœ ‰ÊŒ m,17ƘÊÀ aÀ‰Ã ‰‡Y –ÏkÀ ÌËÀtÀ÷ŸÓœ ‰Î › Ÿ ¨ÌÈÓÈ œ ÓœzŸ‰Ã ÂÈÚV À ÈÕ ÷» Ÿ n ÆÌÈÓœiÀ ‰Ã

ÂÓÂ˙ „Ú ˘È¯ÁÓ ‡¯Ù‰Â

175

ÂÓÂ˙ ÈÙÏ ıÚÂÈ ¯Â˘‰ ˙¯Âˆ

ÈÕ aŸ o»ÁŸ ‡ÀiÕ Âà ̉ՉÀ ÌÈaU œ ‰À ÌÈÓœiÀ ·Ã ȉœÈŸ Âà p Ì»¯ χŒ Ì˙ÀÚÀŸ ÷à ÏÚÃzÃÂà ¨˙«iÁÉß ˙«Ó‰ÕaŸ‰Ã »÷YEiœ Âà ¨Ì‰ÈVÈ Œ cœ‡Ã–˙‡Œ q‰÷À·ŸÏÀ Á»¯ à Ÿ Æ˙«iÏœÚ⁄ r Œ ‚‹ÓŸ ıW‡Œ–ÏÎÀaŸ ¯÷Œ‡⁄ ÷ȇœ–ÏkÀ »ˆ·ŸwÀiœ Âà ¨Ì‰ÈV s œ ÈX‡⁄‰À Ê»aÓœ Ô«ÁbÀ ÏÚà _Ï«‰ Õ –ÏkÀ ¨Ú·Ã◊À «„ÈÙ» u t ¨»‰ÚV Õ Ï‡Œ ÷ȇœ »k·Ÿiœ Âà ÆÚaY à ‡Ã ÏÚà _Ï«‰ Õ –ÏÎÀŸ ÌÎŒÏÀ »·‰À ∫»¯Ó‡ Ÿ i³Âà ¨»‰·Õ‰«‡ ⁄ –˙‡Œ ÷ȇœ »˜gŸiœ Âà v ‡¿‰⁄ ƇˆÀÓŸpœ ‰Ã ˙ÈX‡ÕgŸ‰Ã–ÏkÀ ÏÚà ¨‰ˆÀÚÕŸ ¯·ÀcÀ À ‰¤ ««„ÊŸ aœ ÈX‡⁄‰À Ì÷ÀŸ 18ø»ÓÀÓÀ‰⁄ »ÏÀÎÀ‡⁄ ¨»ÓÈD 19 „n‹Ïœ ‡WÙ» Œ ¨¯aÀÒß ÔÈ·œÓÕ „ÁÀ‡Œ ¯«÷ ‰TOœ À Óœ ·»ËÏŸ Ì‰È Œ ÏÕÚ⁄ ÌlÀk‹ »ÎÓŸÒŸiœ Âà wƯaE ÆÌ˙ÀˆÀÚ⁄ ÈÙœkŸ ˙«◊Ú⁄Ïà »ÏaK Ÿ ÈŸ Âà ¨Ì˙ÀÓÀΟÁÀ

180

185

z but the form implies a stem Ì„, which is not used in this sense. (Ben-Yehuda, Thesaurus, ii.  records a pi
el form, ÌÓ„Ó, from the Hebrew recension of the King Arthur legend recorded by Geoffrey of Monmouth (melekh
art. ush), but I have failed to find it in the text published by C. Leviant.) 19 For the phrase ¯·ÒÂ ÔÈ·Ó see Ibn Sahula’s Introduction, n. . The casting of the Onager, rather than the Ox, as the more sophisticated counsellor and as the exponent of the rights of a constitutional monarch is of course ironic. For a possible further allusion, see Appendix .



x

Lam. : 

y

Dan. : 

z

Cf. Lam. : 

a

Isa. : 

b

Deut. : 

c

Cf. Isa. : 

Part I: On Wisdom

The Ox spoke first, insisting they must go To war, well armed, and make courageous show Of strength; they should foregather at the hour The Lion liked to rage, and kill, and glower.x Those beasts possessed of hornsy should form a ring, Lying in wait, and cause him sufferingz— Gashes and gore, and blows of mortal harma With strength of hand, and with an outstretched armb All, young and old, should dart into the fray Eager to strike, and take his crown away. Thus he, of royal dignity bereft, Punished for reckless, sacrilegious theft, Would die, and all the animals would fling Aside the yoke of their bloodthirsty king.c

The Onager with his address proceeds About him are the beasts, and each one heeds

d

 Sam. : 

e

Prov. : 

f

 Sam. : 

g

BT Megillah b

Deut. :  Cf. Mishnah, Aboth
: 

h j

.k

Cf. Isa. : 

In answering, the Onager began. “That seems to me”, he said, “not a good plan,d Being flawed morally. Granted, the Sage Said cryptically that one has to wage War using stratagemse—but he referred To that much harder warfare,f of the word, Whose laws are graven on the intellect: The cut and thrust of scholars, who subject Scripture’s words to debate.g That battlefield To vast horizons stretches,h where men wield Weapons to conquer passion,j in the fight To rout disaster and put shame to flight.k Those ancients who the science have addressed Of morals, have pronounced that man the best



Ô¢‡¯‰ ¯Ú˘‰

ÁÃÎ › aŸ ¨‰ÓÀÁÀÏŸÓœ ÈÏÕkŸ ÔÈÎœ‰ÀÏŸ ıÚÈ Ã iœ Âà ¯«g‰Ã ÔÚÃià Âà «tYËÀ ˙ÚÕaŸ ÌȈœaR À ÓŸ ÌlÀk‹ ˙«È‰ŸÏœÂŸ ¨‰ÓÀˆŸÚÀ·» Ÿ x ÈÏÕÚ⁄aÖÏkÀ «˙«‡ ·a › ҟϜŸ ¨«t‡Ã Ô«¯Á⁄ Ì«ÈaŸ z à ڈÃÙ» Œ ¨‰iÀ œ ‡⁄zà «a ˙«aY‰ÃÏŸ ¨‰iD À ˆŸaœ yÌÈœ TO a À ËŸ ‰kÀÓ» à ‰T»·Á⁄Âà Ú] à ʟ ·» œ ‰JÊÀ Á⁄ „ÈÀ aŸ ¨‰iX ¨«¯Ú⁄ˆÃÏŸ ¯ÈÚœˆÀŸ ·T–ÏkÀ ¯‰ÕÓÃÏ» Ÿ b¨‰È»Ë À Ÿ ˙»ÓÈÀ Ÿ ¨«¯ÊŸ œ Ÿ «zY‡ÃÙŸzœ „«‰ ÂÈÏÀÚÀÓÕ ¯ÈÒœ‰ÀÏ» Ÿ Ï›Ú ÌÓÀΟ÷œ ÏÚÃÓÕ ¯»ÒÈÀ Ÿ ¨«ÏÚ⁄Ó» à «˙»ÊÁ⁄ÙÃaŸ c Æ«Ïafl Ò‹

190

195

ÂȯÁ‡ ˙ÂÈÁ È·Â Íω ‡¯Ù‰ ˙¯Âˆ Âȯ·Ú ÏÎÓ Â˙‡ ÌÈ··ÂÒ

199 ˙ÂÏ·Á˙·] GMO2

edd.; R ßÂÏ·Á˙·Â Æ Æ Æ ˙ÂÏ·Á˙· ‰ÓÁÏÓ] ^O1

daÀ ÷ÈÕ Èkœ d¨‰ˆÀÚÕ‰À ‰·«Ë À ‡¿ ∫‡WtŒ‰Ã ¯Ó‡ Œ i³Âà ¨‰ÓÀÏÀÚ⁄à ‰lÀÓœ ÌÎÀÁÀ‰Œ ¯ÓÇÀŸ ƉˆÀÓŸ÷œÂŸ ÈÙœ„fl∆ ‡»‰ ‰pÕ ‰œ e¨‰ÓÀÁÀÏŸÓœ ^ÏŸ ‰◊ŒÚ⁄zà ˙«Ï»aÁŸ˙ÃaŸ à ‡È‰œ ¯÷Œ‡⁄ f¨‰JÊÀ Á⁄‰Ã ‰ÓÀÁÀÏŸnœ‰Ã χŒ ÊÓT g ¨‰T«z Ï÷Œ dzÀÓŸÁÃÏŸÓœ ‡È‰œÂŸ ¨‰JwÀÁ‹ÓŸ ÏÎŒ◊ÕaŸ ÌÚœ Ì@‡À‰À ˙ÓŒÁŒÏŸÓœ h¨‡T«p‰ÃŸ Ï«„bÀ‰À ¯aE À nœ‰Ã k j »¯ÓŸ‡ÀŸ Æ«¯·Ÿ÷œÂŸ «˙tY À ÁŒ ¯ÈÒœ‰ÀÏŸ ¨«¯ˆŸÈœ ¨ÌÈ«Á œ ¯Ò»n À ‰Ã ÈpÕ Ù«‡ à ÏÚà ¯÷Œ‡⁄ ¨ÌÈ«ÓE œ wÉà ¨Ì@aÀÚŸÓà ·»ËaŸ ¨Ì@‡À‰À ÈÕ ·Ÿaœ ÊÈXfÀ ‰Ã »‰ÊÈ Œ ‡Õ ÏÚà ¯È·œÚ⁄Ó» à ÂÈ˙À‡ › hŸÁà ˜ÓŒÚÕÏŸ ÚÈ Ã bœnÉà ‡»‰

200

205

Part I: On Wisdom



l

Ps. : 

m

Prov. : 

Job : 

n

Cf. Mishnah, Aboth
:  p Job :  o

Exod. : 

q

r

Exod. :  Eccles. : 

s t

Jonah :  Jer. : , : 

u

Equipped who, having reached sin’s vale within Himself, observes, and turns away from sin.20 They likewise said,21 ‘Who is the slave of lust Makes merchandise of loyalty and trust.l Passions, if clasped, uprightness compromise: One unrestrained by moral scruples, dies.’ m They counselled, ‘Sharpness from the heart extrude, One’s self-assertiveness to hold subdued. Perish not, serving passion’s mad mêlée: A two-faced man’s actn matches not his say, Ill-met as form and matter’s interplay.22 Combat thy lust, and thou thy soul shalt so Make queen, which otherwise wilt thou bring low. A hero he, who can his lust suppress,o And thereby show the world his uprightness.’ p Save his soul wake him, man no sort of gain Through scrutineer or rouser shall obtain: Therefore, against his instincts must he show Cunningq in battle, to defeat the foe. Worldly affairs ought be with patience faced, Nor anger’s bearing-rein relaxed in haste: Self-trustr upon self-discipline is based. Against men’s talks one needs one’s own defence, Not lulled to sleept by foolish negligence, For rashness is a flame, that can inspire Rumour to spark a ring of fearfulu fire.

z Num. : ; Eccles. : 

v

w

x

Ps. : 

 Sam. : 

Why, then, should we, to our great hurt, expose Ourselves to slander,v where folk’s gossip goes? Was not the Lion’s sire liege-lord long since Of our sires who now have his son for prince?23 Repression on himself he needs must bringw Who insurrection moves against his king. Was ever there a subject raised his arm Against the Lord’s anointed, without harm?x

20 ÂÈ˙Â„Ó ÏÚ ¯È·ÚÓ (lit. ‘causing [himself ] to pass over (i.e. forgo) [the promptings of ] his own qualities’) means to refrain from retaliation; BT Rosh Hashanah a: ‘Rab said, Whoso forbears to retaliate finds that [heaven] treats his sins with lenience.’ The introductory formula ÊÈ¯Ê ‡Â‰ ‰Êȇ, ‘Who is the [most] eager [of men]?’, has been modelled, presumably by Ibn Sahula himself, on the adages of Ben Zoma (Mishnah,
Aboth : ; Danby, p. ).



Ô¢‡¯‰ ¯Ú˘‰

¨«˙ÂÀ ‡⁄˙ß «¯ˆŸÈœ „·«Ú Õ ‰À 21¨»¯ÓŸ‡ÀŸ 20ÆÂÈ˙«c À Óœ l À ‡¤ÂŒ «cÒŸÁà ¯ÎÃÓÀ «¯÷ŸÈÀ «¯ˆŸÈœ aŸ ˜·ÕcÀ‰ÃŸ Æ«˙»Ó m ·«Ë »¯ÓŸ‡ÀŸ Æ¯Ò»Ó À ‡¿aŸ ˙»ÓÈÀ ‰ÊŒ ¨¯ÒÃÁŸÈŒ «¯ˆŸÈœ ÚÈ Ã œ Ο‰ÃÏŸ ¨«··ÀlŸÓœ ˙»ˆÈXÁ⁄ ‡Èˆ«n œ ‰Ã Ì@‡À ˙»ÏΟҜ „·«Ú Õ ÂŸ ¨„·‡ Õ ³È «¯ˆŸÈœ „·«Ú Õ ‰ÀŸ Æ«·÷ÀÁ⁄Ó» à ¯÷Œ‡⁄ Ì@‡À »¯ÓŸ‡ÀŸ Æ„·Õ›‡ ‰ÈŒ ‰ŸÈœ ˙»ÏÏ«‰ Õ ÂŸ n Œ ¯ÓÃbÀ ÌÈœ tÀ ÈÕ ÷Ÿaœ ‰Î»¯ À Ú⁄ ‰T»ˆkŸ ¨¯Ó«‡ › aŸ _ÈϜӟzà ^YˆŸÈœ aŸ „]ÓŸzœ ̇œ »¯ÓŸ‡ÀŸ 22ƯӌÁ ƉpÀ ÏÈ Œ tœ÷Ÿzà »pC·ŸÚÃzà ̇œÂŸ ¨‰pÀ ÏŒÚ⁄˙ß ^÷ŸÙŸà o ¨«¯ˆŸÈœ –˙‡Œ ÷·«k Õ ‰Ã ø¯«abœ »‰ÊÈ Œ ‡Õ »¯ÓŸ‡ÀŸ p Ì@‡ÀÏŸ ‰ÈŒ ‰ŸÈœ ‡¿ ̇œ Èkœ Æ«¯÷ŸÈÀ Ì@‡ÀÏŸ „Èbœ‰ÃÏŸ ÏÚà ƯV·ÀÓ» Ÿ ¯ÈÚœÓÕ »‰ÏÈ Õ Ú«È œ ‡¿ ¨¯V«ÚÓŸ «÷ÙŸà «‚Y‰ÀÏ» Ÿ ¨‰ÓÀÁÀÏŸÓœ «¯ˆŸÈœ „‚ŒŒ kŸ _]Ú⁄Ïà _ÈXˆÀ ÔkÕ À ÚÀaŸ ÌÏ«Ú À ‰À ÈÕ ÈŸ Ÿ ÚœaŸ Ì@‡À _ÈXˆÀ »¯ÓŸ‡ÀŸ qƉÓY ¨¯‰ÕÓÃÈŸ χß «˙ÓÀÁ⁄ ÔÒW Œ ÁlÃ÷ÃÈŸ χß ¨¯‰ÕfÀ ‰œÏŸ r Ɖ»Ó À ‡¤ ÂÈ@ÈÀ »È‰ŸÈœ Ÿ ¨‰À zÀÓŸ‰ÃaŸ ÂÈÀ ÈÀ Ÿ Úœ ÔÈÎœÈÀ Ÿ «ÏΟҜaŸ ·kÃ÷ŸÈœ ÔtŒ s¨Ì@‡À ÈÕ aŸ ˙U·ŸcœÓœ ¯ÓÕgÀÈœ Ÿ ˙aÃcœ ·È·œgŸ‰ÃŸ ˙»¯È‰œnŸ‰Ã ÷‡Õ Èkœ tÆÌATÈÕ ÂŸ u Æ·È·œqÀÓœ ¯«‚ÓÀ ÌÈaU œ

210

215

220

225

z 223 ˙¯·„Ó] O2 + Ï˘

Ì„‡] codd. edd.; MT Ì„‡‰ 229 ‡Â‰] MT codd. +

¯˘‡ 230 Ì˘‰] edd.; MT

‰Â‰È, codd. reg.

‰ÚT À Ÿ ¨‰aÀcœ »È˙«÷ Õ ÙŸà ÏÚà ‡Èˆ« œ _È‡Õ ‰zÀÚß À ÂÈ·œ‡À ¨ÌÈœ ÙÀlŸÓœ »È«„ Õ ‡⁄ ÈX‡⁄‰À ‡¿‰⁄ vø‰aU 23 Õ ‡⁄ ÏÚà ÏÚà ÌÈNÓÕ ÆÌÈœ aÀ‰Ã ÏÚà ‡»‰ÂŸ »È˙«· w ÁÏÃ÷À ‡»‰ ÈÓœ ¨‰JÚ»Ó À «÷ÙŸà aŸ Ì◊ÀŸ «kÏŸÓà x à ÷œÓŸaœ „ÈÀ ÈÓœ ÂÈÏÀÚÀ Ì»˜À ̇œÂŸ ø‰wÀœ Ÿ ÌgՉà ÁÈ

230

21 I have been unable to locate the immediate source for the following adages. For the general notion, cf. Mishnah,
Aboth : , quoted by Ibn Sahula below, I. . They may well come from one of the collections (Arabic or Hebrew) of moral maxims, such as the Choice of Jewels (ÌÈÈÙ‰ ¯Á·Ó) compiled (or translated) by Ibn Gabirol; but I have not traced them in that particular anthology. 22 The reference to form and matter is probably a reminiscence of Ibn Gabirol’s Neoplatonic summa entitled Fount of Life (ÌÈÈÁ ¯Â˜Ó); see Loewe, Ibn Gabirol,  f.,  f. For the sentiment, cf. BT Yoma b: ‘A [soi-disant] scholar whose interior and exterior are not of a piece is no [true] scholar.’ 23 The ensuing statement of the right of a (non-Jewish) constitutional sovereign to his subjects’ loyalty perhaps stems from, inter alia, BT Yebamoth a, where Raba states that the documentary registration (of all those liable to pay poll-tax) is held by the (Sassanid) ruler of Persia (continued in Appendix ).

Part I: On Wisdom



Jer. :  z Jer. : () a Gen. :  y

b

Isa. :  c Job : 

d

Nahum : ()

e

Isa. : 

f

Mishnah, Aboth
: 

Ps. : ()

g

If we now rise, who is there on our side Could match his might? Hearts he has terrified Stay all a-shiver: he confounds with fear Resolve, and best-laid plans, until each ear Tingles,y teeth chatter,z all eyes’ lustre fails:a Each herbivore, as if in childbed, quails,b Their knees give way,c loins shudder uncontrolled,d Exactly as the Prophet spoke, of old, A lion calls, set as God’s sentinel.e Our sages, too, repeatedly did spell Their admonition—‘No less fear accord Than you show heaven, to your earthly lord.’ f And, furthermore, since we within his land Reside, as subjects of his realm we stand. This kingdom is the Lion’s, down a chain Of sires, passed to their sons: long may he reign! If you make war on him in treason, know That all spears will he snap, and break each bow.g

z h

Isa. : 

Deut. :  k Isa. :  l Ps. :  m Job :  j

n

Exod. : ()

o

Gen. : 

p

Cf. Deut. : 

q

Prov. : 

r

Ps. : 

s

t

Cf. Isa. : 

Isa. : 

u

 Sam. : 

Nay, on no better plan could we decide Than to leave provocation on one side, And, to be rid of harsh constraints,h repair To somej far distant territory, where Are rivers,k and for beasts rich yield of grassl Through which no haughty carnivores do pass,m No bears, or lions—nothing but release;n An ample land,o of plenty and of peace, Where, wanting naught,p securely we may lie, And sleep, to wake refreshed,q no anguished cry Shall signal raiding bands within our fold.r Thus shall the Lion and his captains bold Be left chagrined: the stormy blast shall lashs The bears and wolves, whilst Leo’s royal sash Gives place to halter.t Either God will smite Him dead, or he one day must face time’s spite, Or he will go to war, and perish in the fight.” u

z The beasts could see that the advice he pressed Was honest, and no whisper did suggest



Ô¢‡¯‰ ¯Ú˘‰

ø«Ó»ˆÚ⁄˙ß «Á›k ÏC‚›ÏŸ ¨«nÚœ ÌÁÕlÀ‰œÏŸ ÏÎ»È Ã ÷aÕ÷È Ã Âœ ¨˙«··ÀlŸ‰Ã „ÈÚY œ Èà «ÁÎ › aŸ ‡¿‰⁄ y ÂÈÀ ÊŸ ‡À ‰À ÏŸvÃzœ «ÚÓŸ÷ & –ÏÎÀŸ ¨˙«·÷ÀÁ⁄Óà z ¯÷Œ‡⁄–ÏÎÀŸ ÆÂÈpÀ ÷œ ‰È À ‰O Œ ˙œÂŸ a¨ÂÈÈ À ÚÕ ‰È À ‰ŒÎŸ˙œÂŸ b Õ kà »Ï· Õ ³È ÌÈ·œ◊ÀÚ⁄ ÚUΟ‰ŒÂŸ ¨»ÏÈÁœÈÀ ‰@Ï«i d „ÈÚœ‰Õ ¯·Àλ Ÿ ÆÌÈœ à ˙ŸÓÀ–ÏÎÀaŸ ‰ÏÀÁÀÏŸÁß c¨ÌÈœ kY à aœ ÏÚà ‰ÈY Õ ‡Ã ‡TOiœ Âà ¨È«È à ʟ ÁŒ ÈÏÕ÷ŸÓœaŸ ‡È·œpÀ ‰Ã À ‡⁄ ‰tŒˆŸÓœ ÌÚÃtà »È˙«aU Õ »»¯È‰œÊŸ ‰œÂŸ eÆÈI f Ÿ ‡T«Ó ¨ÌÈœ ÓÃÚ⁄Ù» à ¨„«ÚŸ ÆÌÈœ ÓÃ÷À ‡T«ÓkŸ ^aU ¨«zÏŸ÷ÃÓŸÓŒ ˙ÁÃzà ¨«zΟÏÃÓŸÓ÷» Ÿ «ˆY‡ÃaŸ »‡À ÏÚà ˙«·‡ÀÓ» Õ ¨‰ÎÀÏÀÓŸÓà ‰g\ À ÈŸ «Ï ‰ÈY Õ ‡Ã‰ÀŸ «nÚœ ÌÁÕlÀ‰œÏŸ »‡ˆŸzÕ Ì‡œÂŸ ƉÎÀ÷ÀÓŸœ ÌÈœ aÀ g Æ˙Èœ Á⁄ ıvN Õ ÂŸ ¯aÕ÷ÃÈŸ ˙÷M Œ ¨˙ÈÓY œ ˙ÃaŸ

235

240

z

237 ‡¯˜ÈÂ] G ȉÈ 238 ‰ÙˆÓ] MT codd.;

sv ˙ÙˆÓ È„‡] MT; codd. reg. 244 Ôȇ] G Íȇ ÂÏ

̇ Æ Æ Æ] ^G ¯Ó˘‰Ï] G ¯ÂÓ˘‰Ï 251 ‰·¯ÚÂ] G ·¯Ú 258 È·] ^GO2 259 ÍÏ] codd. edd.; MT

‰ÎÏ

¨·«ËwŸÓœ ¯ÓÕgÀ‰œÏŸ ̇œ Èkœ ·«Ë »ÏÀ ÔÈ‡Õ ‰zÀÚß j Ÿ ˙WÁŒ‡⁄ ıW‡Œ χŒ h¨‰J»ˆÂŸ ‰TvÀÓœ ψÕpÀ ‰œÏ» k ‰·» À ˙» Ÿ ÌÈX«‡ÈŸ ÌÈX‰ÀŸ Ì«˜ÓŸ ¨‰J«ÁY ¯÷Œ‡⁄ Ì«˜ÓŸ l¨‰ÓÀ‰ÕaŸÏà ¯ÈˆœÁÀ ÁÈ Ã ÓœˆŸÓà ¨‰Ó»ˆ À Ú⁄ m ˙«ÈT‡⁄Âà ÌÈaH œ Ÿ ¨»‰»ÎÈXE‰œ ‡¿ ıÁÃ÷à ÈÕ aŸ ‰˙ÀÈŸ ‰À Èkœ ¨‰ÁÀÀ ‰⁄Âà ‰Ú»÷ À ÈŸ ıW‡Œ ¨»‰»¯·ÀÚ⁄ ‡¿ o ‡¿ ¨‰·«Ë À Ÿ ÌÈA œ ÈÀ ˙·ÃÁU ⁄ ıW‡Œ n¨‰ÁÀÂY À ‰À p ‰·Y À ÚÀŸ ÁË÷ŒÏÀ ·kÃ÷Ÿœ Ÿ ÆdaÀ Ï›k ¯ÒÃÁŸÈŒ ‰ÁÀÂÀ ˆŸ ÔȇÕŸ ˙‡ˆ«È Õ ÔȇÕŸ ıWtŒ ÔÈ‡Õ q¨»˙ÕÀ ÷Ÿ › ÁY › aœ ÂÈ÷È À Ïœ÷ÀŸ ‰ÈY Õ ‡Ã‰À ¯‡ÕgÀÈœ Ÿ rÆ»È˙Õ· s ‰ÈÀ ‰ÀŸ ¨‰Ù»Ò À Ÿ ‰TÚÀÒŸaœ ÂÈ·À‡ÕÊ» Ÿ ÂÈaH À Ÿ ¨‰tY À ÁŒaŸ t À œ ‰T«‚Á⁄ ˙ÁÃ˙ß ˜Óà Ì◊Œ›a ˙ÁÃzà ̇œ Èkœ ƉtO „VÈÕ ‰ÓÀÁÀÏŸnœ·Ã «‡ ‡· › ÈÀ «Ó«È «‡ »pÙŒbfl Èœ ‘‰ u ƉtÀÒŸœ Ÿ

z Ôȇշ» Ÿ ¨«˙ˆÀÚ⁄ ‰À ÓÀ‡¤Œ Èkœ ˙«iÁÉà ÈÕ aŸ »‡Yiœ Âà ÔȈJ œ ^ÏŸ ‰ÏÀÓŸ◊œ ∫»¯Ó‡ Ÿ i³Âà ƫ˙·À‰⁄‡Ã ıÓŒ÷Œ

245

250

255

Part I: On Wisdom



a

Gen. : ()

b

Job : 

c

Deut. : 

d

Exod. : 

A vitiated love. “See, now”, they said, “That coat marks thee as fit to be our head;v Command, as captain, and we will obey, Ready are we to gow where thou dost say. Just to think of that Lion stands our hair On end with terror.x Come, then, tell us where The road that leadsy to this fair country lies.” The Wild Ass rose, a hero in their eyes Of stoutest loyalty, and him they named Their captain-general, by all acclaimed.z Across the brook he marched them,a to advance Through tracts where never did a lion prance,b Past spots where Israel forty years had spentc For three days through the wilderness they went.d

†

Job : 

The beasts take their delight, in their own ways Contented: at their side, she-asses graze†

e

Gen. : 

Isa. : 

v

Num. : 

w

x

Ps. : 

y

Deut. : 

z

Judg. : 

f

Num. : 

g

Cf. Ezek. : 

h

 Kgs. : (: )

j

Gen. : 

k l

Cf. Deut. : 

Hab. : 

m

Ruth : 

They reached the place God said,e and were amazed As all upon lush, rolling grasslands gazed, Delighted to have found a land that flowed With milk and honey, likewise fruits bestowed.f So, feeling safe,g each on his patch supine Did dwell, beneath his fig-tree and his vine,h In rank of seniority,j and blessed The Wild Ass, as of counsellors the best. In unison his praise did they recite:k “Blessed be thou, before God in His might;l Thanks be to God, Whose Name this day we bless, Who has not let us be redeemerless.” m

z



Ô¢‡¯‰ ¯Ú˘‰

»ppŒ ‰œÂŸ ¨»lÀk‹ ^YÓÀ‡⁄Óà „Èà ˙ÁÃ˙ß v¨»ÏÀ ‰ÈŒ ‰Ÿzœ „ÁÃtÃÓœ Èkœ ¨¯Ó‡ à &z ¯÷Œ‡⁄ Ì«˜nÀ‰Ã χŒ w»ÈÏœÚÀŸ ‰ÏŒÚ⁄à _WcŒ »V«‰ ‰zÀÚß xƯÓÃÒÀ »V◊ÀaŸ ‰ÈY Õ ‡Ã‰À ¯«a‚œkŸ ‡WtŒ‰Ã ÌJiÀ Âà Ɖ·«h À ‰Ã ıW‡À‰À–˙‡ŒÂŸ y¨daÀ z ÆÔȈJ œ Ï» Ÿ ÷‡]ÏŸ ÌÚÀ‰À »‰ÓÈ ‹ ◊œÈŸ Âà ¨ÔÈÒœÁÀŸ ÔÓÀ‡¤Œ a ‰@ÚÀ ‡¿ Ì«˜ÓÀ χŒ ¨ÏÁÃpÀ ‰Ã ÌV·œÚ⁄ià Âà ÌÁÕwÀiœ Âà d ¨˙«¯aE À nœaà ÌÈÓœÈÀ ‰÷Ï À ÷Ÿ »ÎÏŸiÕ Âà bÆÏÁÃ÷À ÂÈÏÀÚÀ c Æ˙«¯ˆÕÁ⁄Âà ԷÀÏÀŸ ÏÙŒ&z ÔÈ·» Õ ÔT‡tÀ ÔÈaÕ

†

260

265

ԉȈÙÁ ÈÙÎ ˙Â„Ú˙Ó ˙ÂÈÁ‰ ˙¯Âˆ Ô‰È„È ÏÚ ˙ÂÚ¯ ˙ÂÂ˙‡‰Â

e

260 Â‰Â] codd. edd.; MT Â‰ 264 ‰®Â©ÓÈ˘ÈÂ] (O2

sv)z ; AGMO1 ÂÓÈ˘ÈÂ

ÌÚ‰] ^O2; GO1 + Â˙‡, ~MT, M + ̉ÈÏÚ, R Â˙‡ ˙ÂÈÁ‰ 265 ̯·ÚÈÂ] G

̯ȷÚÈÂ, MT GMO1R + ˙‡ 266 ‰˘Ï˘] edd.; MT codd. ˙˘Ï˘ 270 ˙·Ê] ^GMO1R 271 ‡È‰] ^Asv

¨Ìȉœ¿‡¤‰À ¯ÓÇÀ ¯÷Œ‡⁄ Ì«˜nÀ‰Ã χŒ »‡· › iÀ Âà ÏÚà ÌÈÁœÓÕ◊» Ÿ ÌÈ◊œ◊À ¨ÌȉœÓÕ˙» Ÿ ÌȇœÏÀÙŸœ ÌlÀ΋Ÿ ·ÏÀÁÀ ˙·ÃÊÀ Ìbà ¨dÈÀ ÙŸÈÀ Ÿ daÀ◊ŸÚŒÂŸ ıW‡À‰À ·»Ë –ÏkÀ gÁË÷ŒÏÀ »·÷ŸiÕ Âà fÆdÈY À tœ–‰ÊŒ Ÿ ‡È‰œ ÷·E» à ˙ÁÃ˙ß «ÙŸbà ˙ÁÃzà ÷ȇœ ¨«˙J»÷zŸ ÈÙœkŸ „ÁÀ‡Œ ¯ÈÚœvÀ‰ÃŸ «˙TÎ › ·Ÿkœ ¯Î › aŸ‰Ã h¨«˙À ‡ÕzŸ ·»Ë ÏÚà ‡WtŒ‰Ã–˙‡Œ »ÎY·ÀÈŸ Âà jÆ«˙[Â]TÈÚœˆŸkœ ∫«Ï »¯Ó‡ Ÿ i³Âà kÌT Ï«˜ »Ú⁄ià Âà ¨«ÏE‚ÀŸ «˙ˆÀÚ⁄ ÌgՉà _»¯·» À l¨Ìȳ‡ÀŸ ‡T« χÕÏŸ ‰zÀ‡Ã _»¯aÀ m ÆÌ«i‰Ã χ՛b »ÏÀ ˙Èaœ÷Ÿ‰œ ‡¿ ¯÷Œ‡⁄

276 Ì˘‰] AMO2 edd.; MT ‰Â‰È, GO1R reg.

z

270

275

Part I: On Wisdom



 Chr. : 

n

Gen. : , :  Deut. : ; Ps. : () o p

Jer. : ()

q

Judg. : 

r

Job : 

s

Gen. : 

t

u

Nahum : ()

v

Exod. : ; Hos. : 

w

Hos. : ()

x

Cf. Deut. : 

y

Isa. : 

z

Isa. : ; Deut. : 

a

Isa. : 

b

Ezek. : 

c

Isa. : 

When they had quit, the Fox was up next day Betimes, as was his wont; and far awayn He ranged, drawing the coverts—nor could find Trace of an animal of any kind. All day he searched, without success:o at length He came, footsore and drained of all his strength,p To where the Lion lay. “Alas”, he said, “Your Majesty, all animals are fled, Birds, beasts are gone, determined to migrate.q All the day long, through byways intricater I sought their traces, respite had I nones Since from my earth emerging, with the sun, In search of gamet the countryside to scour. Perchance the time is ripe, and on its hour Salvation’s24 sign begins homeward to guide Exiles till now dispersed where lions hide,u To serve the Lord, and David, too, their king,v Lebanon’s choicest vintagew savouring, As prophecies before our eyesx come true And creatures, one and all, ill deeds shall rue, The world shall plentyy see, while each man lends His fellow courage:z wolf and lamb, as friends Lodge close, the kid and pard couch in one pen,a And God the heart of stoneb from beasts and men Removes, no longer red in tooth and claw, And, like the ox, the lion shall eat straw.” c

z d e

f

Cf. Lam. :  Ps. : 

Num. : 

g

Num. : 

h

Ps. : ()

j

Num. : 

k

Isa. : 

“Silence!” the Lion roared. “Past numbering The years we’ve hoped,d yet seen no sign of spring.e And, furthermore, these texts you glibly quote Were meant as metaphors, by men who wrote Keeping God’s charge,f in enigmatic vein, Comparisons to streams stretchedg o’er the plain, Or ‘princes come from Egypt’,h or to dare Serenity with lign-aloes compare Planted by God,j or say, ‘If you would fain Enquire, enquire’;k bread made of finest grain,

24 Doubtless a reminiscence of the Sephardi penitential litany for the Day of Atonement: Âȉχ ‰ÚÂ˘È‰ ÌÂÈ Æ Æ Æ ‰Ï‡‚‰ ı˜ ÂÏ ·¯˜ Æ Æ Æ ÌÈÓ˘·˘, ‘Our God who art in heaven . . . advance for us the climax of

redemption . . . the day of deliverance’, Gaster, Book of Prayer, iii. .



Ô¢‡¯‰ ¯Ú˘‰

‚‰ÀŸ nœ‰Ã ÈÙœkŸ ÏÚ»g À ‰Ã ÌkÕ÷Ÿià Âà ˙TÁflnÀÓœ ȉœÈŸ Âà › Îß –ÏÎÀaŸ ¯SÁŸià Âà nƘ«ÁTÓÕÏŸ „Úà _ÏŒiÕ Âà ¨˜Á ƉÓÀ‰Õ·» Ÿ ‰iÀ Áà ‰‡T À ‡¿ÂŸ ¨‰Ó»Ï À Ú⁄zà ̫˜ÓŸ ‡¿ÂŸ ◊tÕÁÃÈŸ Âà ¨‡ˆÀÈÀ ‡ˆ › ÈÀ _‡Ã Ì«i‰Ã–ÏkÀ ȉœÈŸ Âà Èœ ÚÀ ¨ÚÂÕÈÀ Ÿ ÛÈÕ ÚÀ ‰ÈY Õ ‡Ã‰À χŒ ·÷ÀiÀ Âà oƇˆÀÓÀ ÌÈiœ Áà ÈÏÕÚ⁄aÖÏkÀ È«„ œ ‡⁄ d‰À‡⁄ ∫«Ï ¯Ó‡ Œ i³Âà p¨ÚÃÂÕ ‚›ÂŸ »„EÀ ‰ÓÀ‰ÕaŸ „Úà ÌÈœ ÓÃgÀ‰Ã Û«ÚÓÕ ¨»ÎTÚÀ ÌÈD»„Ÿ r ˙«ÏJÏK Ÿ Ú⁄ ˙«ÁT‡fl ‰fŒ ‰Ã Ì«i‰Ã–ÏkÀ Èkœ qÆ»ÎÏÀ‰À ‡¿ÂŸ s¨ÈzœÁŸà ‡¿ÂŸ ÈzœÂŸ ÏÃ÷À ‡¿ÂŸ ¨ÈzœÁU Ÿ ‡À „»ˆÏÀ È·œkÀ÷ŸnœÓœ ÈÓ»˜ œ ˙ÚÕÓÕ Ì«˜ÓÀ È˙‡ œ ˆÀÓÀ t ıL ÚÈ Ã bœ‰œ ¯·ÀkŸ ÈÏ»‡ à Ÿ Ƈȷœ‰ÀÏŸ „Èœ ˆÃ À ÈŸ ‰Ã »ˆaK Ÿ ˙Ÿiœ Âà ¨‰Ú»„ À ÈŸ ‰Ã ˙«‡‰ÀŸ 24¨‰Ú»÷ u –˙‡Œ »„·ŸÚÃià Âà ¨˙«ÈT‡⁄ ˙««ÚnŸÓœ ¨˙«iÏ‹bÀ‰Ã ¨ÌkÀÁœ wÔ«·ÀÏŸ ÔÈÈÕ ·» Ÿ v¨ÌkÀÏŸÓà „Âœ cÀ–˙‡ŒÂŸ ÌgÕ‰Ã Õ ÚÕŸ ˙«‡»·pŸ ‰Ã »˙nŸ‡Ã˙Ÿiœ Âà »·»÷iÀ Âà x¨˙«‡] »ÈÈ Ï·ÕzÕ ÈÕ ÙŸ ‰‡ÀÏŸÓ» À ‰·»÷ À ˙Ÿaœ ˙«iXaŸ‰Ã–ÏkÀ z ¨ıÓÀ‡¤ÂŒ ˜Êà Á⁄ ¯Ó‡ à ³È ÂÈÁœ‡À χŒ ÷ȇœÂŸ y¨‰·» À zŸ a ÆıaY À Èœ ÈDbŸ ÌÚœ ¯ÓÕÀ Ÿ ◊·ŒkŒ ÌÚœ ·‡ÕÊŸ ¯‚ÀŸ b ‰ÈY Õ ‡ÃŸ ¨Ô·Œ‡Œ‰À ·ÏÕ Ìȇ»¯ œ aŸ‰ÃÓÕ ‡V«a‰Ã ¯ÈÒœÈÀ Ÿ c ÆÔ·ŒzŒ Ï· à ³È ¯JaÀkÃ

280

285

290

295

z d

289-1146 Æ Æ Æ ˙‡‰Â ÌÈÂÓ¯] ^O2 299 ÂÈ˙Â˙‡Â] codd.

edd.; MT ÂÈ˙Â˙‡ 301 ˙¯Ó˘Ó] A

ÌÈÓ˘Ó 303 ÚË] sv ‰Ë

¨»È»N œ ‰nÀkà ̫i‰ÃÓÕ Èkœ ¨Ò‰Ã ¨‰ÈY Õ ‡Ã‰À ¯Ó‡ Œ i³Âà e »l‡Õ–ÏkÀ Èkœ ¨„«ÚŸ Æ»ȇT œ ‡¿ »È˙«˙ Õ ‡ › Ÿ ÔÈ·» Õ »¯ÓÀ‡¤Œ ˙«ˆÈÏœnŸ‰Ã _WcŒ ÏÚà ÌÈœ ÈÀ Ÿ Úœ‰À ÌgՉà ˙WÓŒ÷ŸÓœ–˙‡Œ ¨»¯ÓÀbÀ ‰@ÈÁœÂŸ Ï÷ÀÓÀ ÌÈU œ ˆŸnœÓœ ÌÈpœ ÓÃ÷ŸÁß g¨»ÈhÀœ ÌÈÏœÁÀŸ kœ f¨»¯ÓÀ÷À ̇œ ¨»ÈÏÀ÷ŸÈœ jÌgՉà ÚËÃÀ ÌÈÏœ‰À‡⁄Îß h¨»È˙À‡¤ÈŒ ÈÏÕkŸ m˙«‡Ï» Ÿ ˙Ù«Ó Õ ÏŸ »zŸœ Ÿ kÆ»ÈÚÀaŸ Ô»ÈÚÀ·Ÿzœ „»ÚÈœ Ÿ ¨˙«‡TOnœ‰Ã ¯˙ŒÈŒ Ÿ l¨˙«‡JÒ»Ï Ÿ ‚» Ÿ ˙ÏÈ À Óœ »÷YcÀ ‰ÊŒ ÏÚß Æ˙«‡T«p‰ÃŸ ˙«Ï«„bŸ‰Ã ˙«‡»·pŸ ‰Ã ÌÏ«Ú À ÔÈaÕ ÔÈ‡Õ ¨„aÀΟpœ ‰Ã Ì·À÷«Ó À aŸ »È˙«aU Õ

300

305

Part I: On Wisdom

 l

BT Shabbath b

m

Deut. : 

BT Berakhoth b

n

The softest woollen clothl—all these portray Things that the Scriptures would have figures say Allusively,m which prophets would declare. Wherefore our sages, speaking from the chair, Have said, ‘Messiah’s age will be like ours, Save we are subject now to alien powers.’ n

z

o

Eccles. : 

p

Lam. : 

q

BT Baba Bathra a

r

Num. : 

Gen. : 

s

t

Cf. Isa. : 

u

Judg. : 

v

 Sam. :  Deut. : 

w

When God (whose Name be blessed) all things did form He fashioned each with its own nature’s norm, And likewise made the animals, each meet To be sustained by what it likes to eat: And, in his wisdom,o did subject them all To the four elements to hold in thrall. Earth, water, air, and fire can never be Motionless;25 each created thing must see Their warring rise and fallp—when one prevails Another, by defeat embarrassed, quails. Yet should it sink too low in self-reproach, On its estate a rival will encroach. But, swell or sink, there’s nothing in a name: Satan, Death’s angel, Lust, are all the same.q And by the function of these forces, ranged In opposition, is our temper changed, Four humours composite to reconcile— To wit, blood, phlegm, and black and yellow bile.26 Nor is the mixture constant in each kind, Being in one and all so closer confined; And character in every creature heeds Its temper, which dictates on what it feeds. Thus, as a carnivore, my body’s powers Requires that animals I must devour. And I it was, whom mighty Samson meant (Referring to my restless temperament)t When he, with polished elegance, contrived His riddle—from the feeder food derived.u And God’s anointed, while he yet did keep The flock, and sang (but folded not his sheep), Told how a lion came, also a bear, And seized a lamb.v Be off, now,w and beware



Ô¢‡¯‰ ¯Ú˘‰

˙«i΋ϟÓà „»aÚŸ÷œ ‡lÀ‡Œ ÁÈ Ã ÷œnÀ‰Ã ˙«ÓÈÏœ ‰fŒ ‰Ã n Æ„·ÀÏŸaœ

z

329, 332 ˛Ô¸Ó] A edd.; MT codd. ¨Ï·‰Ó

¯„Ú‰Ó 331 ·Â„‰ 〈˙‡Â〉] MT; codd. edd. ·Â„‰Â

¨Ì«Î À ÓŸ ÏÚà ÌÈÚœ·ÀhŸ‰Ã ‡TaÀ _UaÀ˙ŸÈœ ‡V«a‰ÃŸ ̉ŒaÀ ËÈÏœ÷Ÿ‰œÂŸ ¨Ì«Ê À ÓŸ ÏÚà ÌÈiœ Áà ÈÏÕÚ⁄aÖÏÎÀŸ o ∫̉ÕŸ ¨‰ÚB À ·» Ÿ ‰ÓÀΟÁÀaŸ ¨‰ÚÀaY À ‡Ã‰À ˙«„«ÒÈŸ ‰Ã ‡¿ ̉ŒÓÕ „ÁÀ‡Œ–ÏÎÀŸ ¨Á»¯ à ¨¯È»Õ ‡Ã ¨¯ÙÀÚÀ ¨÷‡Õ 25 à ÈÀ ‡¿ÂŸ ËS÷ŸÈœ ‰lŒ‡Õ ˙«„«ÒÈŸ ‰Ã ÆÁ» ÌzÀ·Ÿ÷œ ÌÈXÓ«÷ Ÿ ÌÈX»ˆÈŸ ‰Ã ¨ÌzÀÚŸaY à ‡Ã p ‰ÊŒ ‰ÓÀÁÀÏŸÓœ ÌlÀk‹ ÌÈÎY«Ú œ ̉ÕŸ ¨Ì˙ÀÓÈN À Ÿ «¯·ÕÁ⁄ ·÷ÀÁŸŒ ÁÃvÕà ȟ „ÁÀ‡Œ‰À ̇œÂŸ ¨‰ÊŒ „‚ŒŒ kŸ ‰ÏŒÚ⁄Èà «¯·ÕÁ⁄ ¨«ÏÈÁÕaŸ ÏÙÕ÷À ‡»‰ ̇œÂŸ Ɖʌ ·Ÿœ ‡»‰ ¨ÚT‚ŸÈœ «‡ ÛÈÒ«È œ ‡»‰ ̇œÂŸ Æ«Ï»·bŸ _WcŒ q ÆÚT‰À ¯ˆŒÈÕ ‡»‰ ˙ÂŒ nÀ‰Ã _‡ÃÏŸÓà ‡»‰ ÔËÀ◊À ÚaY à ‡ÃÓÕ »bÕÊŸ Óœ ¯aÃÁ‹ ¨˙«iXΟpÀ ‰Ã »l‡Õ ˙lÃÚ‹ÙŸ·» œ ‰nH À ‡⁄‰À ‰TnÀ‰ÃŸ ÈNpÀ ‰Ã ÌcÀ‰Ã Ì‰Õ ¨˙«iÁ‹Ïà ÏÚà ÌÈ À ‡ÕŸ 26Ɖӻˆ À Ú⁄ ‰T«Á÷» Ÿ ‰À ·ÀÏŸ ‰ÁÀÏÕŸ r À –ÏÎÀaŸ ¯÷i Œ ‰Ã ÂK –ÏÎÀŸ ƯˆÀ Ì«˜nÀ‰Ã Èkœ ¨¯ˆ« ÏÏÃλ Ÿ ¨«ÈÀ Ÿ aœ ˙ÈϜΟ˙ß ¨««ÊÓŸ «bÊŸ Óœ ÈÙœkŸ ‡T·Ÿœ ¨È«Ê œ ÓŸ ˙«iÁÉà ÈÕ ·» Ÿ ÏΫ‡ Õ Èœ ‡⁄ ÌÀ ÓŸ‡ÀŸ Æ«ÈÀ Ÿ Úœ s œ ˙È÷‡V œ Ÿ ÈÁœk › ÏÚÃaà ‰ÊŒ ÏÚà „ÈÚœ‰Õ ¯·Àλ Ÿ ÆÈ«‡ ÈÏÃÚÀ „ÚÃiÀ ÂÀ ¨‰T»„‰⁄‰Ã «˙@ÈÁœaŸ ¨‰T»·bŸ‰Ã u ÆÏÎÀ‡⁄Óà ‡ˆÀÈÀ ÏÎÕ‡ › ‰À [Ô]Óœ t¨Ïλ‡ à ‡¿ ËL÷Ÿ‰ÃŸ ‰◊ÀÚÀ ‡¿ÂŸ ‰Ú«¯ Œ «˙«È‰Ÿaœ ¯V«÷nŸ‰Ã ÁÈ Ã ÷œnÀ‰ÃŸ ‡◊ÀÀ Ÿ ·«c‰Ã–〈˙‡〉Ÿ ÈX‡⁄‰À ‡·» À ¨¯BbÀ «‡ˆ › ÏŸ w v ¨‰fŒ Óœ ¯‰ÕÓà „V Ì»˜ ¨‰zÀÚß ƯCÚÕ‰À [Ô]Óœ ‰◊Œ

310

315

320

325

330

25 Cf. Job : . Maimonides, Guide, i.  (Friedländer, p. ; Pines and Strauss, p.  n. ) states that the elements have no inherent power of motion save that of reversion; but (ii. ; Friedländer, p. ; Pines and Strauss, p. ) that each element is set in motion by the influence of one of four spheres containing stars. Ibn Sahula may also have known, inter alia, Isaac Israeli’s Book of the Elements, on which see Altmann and Stern, Israeli, ,  f., ; also his (fragmentary) Book of Substances, ibid.  f. 26 Cf. Ibn Gabirol, Islah. al-ah - laq, ed. Wise,  f., ; Loewe, Ibn Gabirol, ‒. The linking of the four elements and the four humours appears already in the description of man as a microcosm by Shabbethai Donnolo (–c.), and in Isaac Israeli; see Altmann and Stern, Israeli, , .

Part I: On Wisdom



x

Deut. : 

y

Cf. Deut. : 

z

Prov. : 

Not to treat lightly my command. Go, spy The eastern desert:x find out where there lie Animals, wild or tame. As thou wouldst live,y An envoy, care thy master news to give.” z

Praising the men, the Fox here bows And scrapes, with grovelling kow-tows

a

Num. : 

b c

Exod. :  Gen. : 

d

 Sam. : 

Cf. S. of S. :  Cf. Num. :  g Cf. Jer. : ;  Kgs. :  e f

h j

 Kgs. : 

Lev. : 

The Fox went, as before, the snares to set For beasts, and search—for often had he met Snakes’ tell-tale traces:a but he nowhere came Upon the track of any sort of game. As growing fears about his heart did cling, Two bowmen ( J ews)b spotted him wandering,c Grief-stricken, groaning. One cried “Tally-ho! The Lion’s lackey since his youth, I trow. He lodges him, and lets him finish up His broken meatsd and drink out of his cup To taste his rarest vintage:e steward, he Is major-domo,f too, and ADC.g There he goes hunting, for he must supply His master’s board;h for, should he game deny, He’ll find himself in trouble,j by and by.”

z k

l

Eccles. : 

 Sam. : 

Quoth Reynard: “Sir, all that you say is right,k Of game I have not glimpsed the merest sight In any copse; how tell him, who assigned My mission,l that no venison I could find?”



Ô¢‡¯‰ ¯Ú˘‰

˙«iÁÉà ¯ÁÇà ◊tÕÁß ¨‰Ê«a Œ ȉœzŸ χà ÈXÓÀ‡⁄Ó» à x à Ӝ χŒ ˙«Ó‰ÕaŸ‰ÃŸ zY À ÓÃ÷Ÿœ Ÿ Æ˙«ÓBO ¯aE ÌÈXÓÀ‡⁄ ·È÷œ‰ÀÏŸ ¨^Á»¯ Œ ÏÚà y„‡ › ÓŸ z Æ^〈È〉ÁŒÏŸ÷ & ÏŸ

335

Á·˘Ó ÏÏ‰Ó ÏÚ¢‰ ˙¯Âˆ ÁË˙˘Ó ÏÙ˙Ó ÌÈ˘‡ ÈÙÏÂ

341 Ìȯ·Ú] edd.; codd.

Ìȯ·ÂÚ 342 ÂÏ] codd. + „Á‡‰ ˙·ˆÁ ÈÎ ˘˜·˙ ‰Ó ÂÏ ¯Ó‡È ˘˜ÂÓ ‰Ù ÍÏ 345 ÔÓ‡] A + ÔÈ·, GM(?) ˜Ê·, O1 ˜„·· 346 ÏÚ] AG + ÏÎ ˙È·

Â˙Î] A Â˙È·, ^ Â˙ÂÎ, O1 Â˙ÂÎ Â˙È· 347 Ï·ÓÂ] A

˙Ï·ÓÂ, O1 ˙Ï·Â

˙«Ó‰ÕaŸÏà ÔÈÎœ‰ÀÏŸ ‰«÷‡X À ·ÀkŸ ÏÚ»g À ‰Ã ‡ˆÕiÕ Âà ˙‡UOÏœ ÌÚÃÙÃaŸ ÌÚÃÙÃkŸ _ÏŒiÕ Âà ¨ÌÈ÷O«Ó œ a «ÏÈÁœÂŸ ¨¯·ÀÚ⁄ÓÖÏÎÀaŸ ‰@ÈˆÕ ‡ˆÀÓÀ ‡¿ÂŸ ¨ÌÈ÷œÁÀŸ ÌÈ÷œÀ ‡⁄ ÈÕ ÷Ÿ ¨ÌÈX«n‰Ã »‰»‡ˆÀÓŸiœ Âà Ư·À‚ÀŸ ÏAbÀ «··ÀÏ» Ÿ c¨‰ÚŒ&˙ ‰pÕ ‰œÂŸ «˙«‡ »‡Yiœ Âà b¨ÌÈX·ŸÚœ ‰ÊŒ ‡¿‰⁄ ¨«¯·ÕÁ⁄ «Ï ¯Ó‡ Œ i³Âà Ɖګb Œ «˙ÁÀŸ ‡Ã–·TaŸ ¨ÂÈT»‚ÓŸ ˙ÈaÕ «˙È·» Õ ¨ÂÈT»ÚpŸ Óœ ÈX‡⁄‰À „·ŒÚŒ d › Óœ ‰zŒ÷ŸÈœ Ÿ Ï· à ³È «ztœÓœ ÔÈiÕ Óœ »‰L÷Ÿià Âà ¨«Òk f e › „ÈNtÀ ¨«˙ÈaÕ ÔÓǤŒ »‰ÓÈ Õ ◊œÈŸ Âà ¨«ÒÈÒœÚ⁄ ÈÕ nX g › Ÿ ˙ÈaÕ ÏÚà „È‚œÀ Ÿ ‰fŒ ‰Ã Ì«i‰ÃkŸ ‡ˆÀÈÀ Ÿ Æ«˙Î h à ««ÊÓŸÏœ ‰@ÈˆÕ ÷wÕ·ÃÏŸ ̇œ ¨«ÁÀÏŸ÷‹ÏŸ ÏÎÀ‡⁄Ó» j Æ««Ú⁄ ‡◊ÀÀ Ÿ „ÈbœÈà ‡«Ï

340

345

z ¯÷Œ‡⁄–ÏÎÀaŸ È«„ œ ‡⁄ ÌÚœ ˙ÓŒ‡¤‰À ∫ÏÚ»g À ‰Ã ¯Ó‡ Œ i³Âà k È˙‡ œ ˆÀÓÀ ‡¿ ‰pÕ ‰œÂŸ ƯaÕ‚ÃÈŸ ÌÈÏœÈÀ Á⁄Âà ¨¯aA Õ ÈŸ ÈÁœÏŸ÷ & ÏŸ ·È÷œ‡À ‰ÓÀ ‰zÀÚß ¨¯·ÀÚ⁄ÓÖÏÎÀaŸ ‰@ÈˆÕ l ø¯·ÀcÀ

350

Part I: On Wisdom



m

Isa. : 

o

Exod. :  Ps. : 

p

Exod. : 

q

Cf. Jer. : 

n

r

Obad. :  Ps. : 

s

“Be not concerned”, the other said, “or fret. The animals, in formal council met, In running water bathed, and penitent, Seek now the perfect way. The Lord has sent A champion to save them,m who has tied Bandages on their sores, and was their guide Who showed the way n towards a fruitful lando Whither they have migrated in one band, Leaving not one behind.p Why, then, remain Baiting traps here? Think not thou canst attain Greatness thyself.q To thy liege-lord return, Be affable, demure, and that way earn His goodwill;27 gloat not when his day is fraught With ill;r tell him how things are, hiding naught: That way, perchance, thou mayest in no traps be caught.”

z t

Cf. Ruth :  Deut. : 

u

The Fox replied, “The Lord be blest, by whom Our paths were made converge, to save from doom My life, sparing my age.t Let blessings stay Thy soul, and cunning, too, till thy last day.” u

Before his liege-lord see the Fox confess Seeking his grace in utter abjectness

v

 Sam. :  Gen. :  Job : 

w x

When all of them had finished their adieus Reynard, with all the speed that he could use, Madev for his master’s mansion,w where he found Him tense, and stampingx nervously around

27 Cf. Gen. : . ‚Ú˙‰Â (‘indulge thyself ’), although probably a misprint of Zamora’s and lacking textual support, is not impossible here, with an ironical nuance (sc. as a lackey); but ‰Ú˙‰Â (see critical note), ‘humble thyself ’, following the biblical source, is doubtless the correct reading.



Ô¢‡¯‰ ¯Ú˘‰

χß ‰ÓŒ‰¤zŒ χà ¨‚‡E À zœ χà ∫÷ȇœ‰À ¯Ó‡ Œ i³Âà ̫˜ÓŸ·» œ ¨»ˆÚÀÈÀ ˙Ÿ‰œ ÌÈiœ Áà ÈÏÕÚ⁄aÖÏkÀ Èkœ ¨‚‡À÷Ÿzœ χŒ ‰ÓÀÏÕ÷Ÿ ‰·»÷ À ˙Ÿaœ »·÷ÀŸ ¨»ˆÁT À ÌÈiœ Áà ÌÈœ Óà ÚÈ Ã ÷«Ó œ ‘‰ ̉ŒÏÀ ÁÏÃ÷Ÿiœ Âà ƉÓÈ À ÓœzŸ‰Ã _WcŒ‰Ã À vœ‰œÂŸ _WcŒ ÌV«iÂà ¨ÌÏÈ À ÁœÂŸ ÌTȈœ ÷·Á⁄ià Âà m¨ÌÏÈ o n ̉ŒÏÀ »ÎÏŸiÕ Âà Ɖ·» À ˙ŸÏœ ÈXtŸ ıW‡Œ ¨d·À »ÎÏŸÈÕ p Æ„ÁÀ‡Œ „Úà ̉ŒaÀ ¯‡Ã÷Ÿœ ‡¿ ¨„ÁÃÈà aŸ ÌlÀk‹ ^ÏŸ ÷wÕ·ÃÏŸ ¨÷L«Ó ‰›t ÔÈÎœ‰ÀÏŸ ^lŸ ‰Óà ‰zÀÚß ^È«„ Œ ‡⁄ χŒ _ÏÕ ¨·»÷Ÿ q¨÷wÕ·ÃzŸ χà ˙«ÏIbŸ ‰zÀ‡Ã [‰]‡WzÕ Ï‡Ã 27¨«„ÈÀ ˙ÁÃzà 〈‰〉pÕ ÚÃ˙Ÿ‰œÂŸ À aŸ χß ¨ÔÈÀ Ÿ Úœ‰À «Ï „bՉß rÆ«„È‡Õ Ì«ÈaŸ «˙ÚT ψÕpÀ zœ ÈÏ»‡ à ¨^÷ŒÙŸà ϟ ‰ˆÀÚÕ ÁKŸ ÆÔÈÀ Ÿ aœ‰Ã ¯z & ÒŸzœ s Æ^÷O«È Œ ÁtÃÓœ

355

360

365

z ^‡È ⁄ ·œ‰¤ ¯÷Œ‡⁄ ÌgՉà _»¯aÀ ¨ÏÚ»g À ‰Ã ¯Ó‡ Œ i³Âà ¨È˙œ·È À ◊Õ ÏÚà һÁÏÀŸ ÷ÙŒŒ ·È÷œÓÕÏŸ ¨È˙‡TO œ Ïœ ÏÚà ^ÈÓŒÈÀ –ÏkÀ ^˙@È Œ ÁœÈŸ ‰Î»¯ À ·» Ÿ ^ÓŸÚŸËà _»¯·» À u Æ^˙ŒÓE À ‡Ã

t

357 ͯ„] L begins 362 〈‰〉Ú˙‰Â] ALs ; O1 ˙ÈÚ˙‰Â, MT GMR ÈÚ˙‰Â, v ‘Ú˙‰Â , z ‚Ú˙‰Â ˛‰¸‡¯˙] MT A(GO1+ Ì‚) Rs ; vz ‰‡¯˙, M Ì‚ ‡¯È˙ 366 Ì˘‰] GM edd.; AO1R reg.

ÂÈÂÚ ÏÚ ‰„Â˙Ó ÏÚ¢‰ ˙¯Âˆ ÂÈ„‡ ‰È¯‡‰ ÈÙ ÔÁ˙ÓÂ

¨Ì«Ï÷ÀaŸ ‰nÀ‰Õ‰À ÌÈ÷œÀ ‡⁄‰À ÔÓœ ÏÚ»g À ‰Ã ¯ËÕtÀiœ Âà w „lÕÒÃÓŸ «p‰œÂŸ ÂÈ«„ À ‡⁄ ˙ÈaÕ ‡· › iÀ Âà v¨Ì¿‰⁄Âà _ÏÕiÕ ÂÃ

370

Part I: On Wisdom

 y

Zech. : 

z

Josh. : 

Cf. Gen. : ;  Kgs. :  a

His myrtle walks.y He gave a full report Of his reconnaissance,z and the import Of what the men whom he had met did say, How beasts, both wild and tame, had gone away Resolved to settle where they list, and planned Self-deportation to some distant land.a

z b

Gen. : 

c

 Kgs. : 

d

Gen. : 

e

Job : 

f

 Kgs. : 

Cf. Deut. :  Gen. : ; Ps. : () j  Sam. :  g

h

Exod. : ; Judg. :  Judg. : 

k

l

m n

Cf. Judg. : 

Prov. : 

On learning this, the Lion was consumed With anger:b incoherently he fumed, His inside topsy-turvy, in his ears Alarm-bells rang,c the harbinger of fears. He asked the Fox, “Canst thou suggestions make, Or cite wise saws, lest famine overtake,d And I, like some rank weed,e must be undone?” “Nay”, said the Fox, “there are more ways than one.f Fret not,g nor vacillate, but, clear in mind, Arise, delay not, leave this land behind;h You shall be changed—another creature made j— Ere you will reach a land where, unafraid, All dwell at ease:k honour shall there abide To vest you, o’er the rolling hillsl to stride. Prey will you find, your hunger-pangs to quell, With plenty for your retinue as well;m For, through your trust in God, shall self-reliance swell.” n

z o

Jonah : 

p

S. of S. : 

q

Ps. : 

r

 Kgs. : 

s t

Gen. : 

BT Shabbath b

u

BT
Abodah Zarah b

“But”, said the Lion, “how, without hard tack Or dainty fare within my haversack, Can I survive three days?” o “Nay, then”, replied The Fox, “your slave am I, and I have tried To serve you all my life, by fastening You close, as though you were my signet-ring.p My whole heart to your welfare I subject:q For once, then, grant me this mark of respectr And goodwills—let my person be employed As prey, wherewith to plugt that aching void.28 Thus, immortality shall I obtain In but a trice,u with neither toil nor pain; Satan no thwart shall prove, nor hitch prevent My soul, a sacrifice unblemished, sent



Ô¢‡¯‰ ¯Ú˘‰

„bÕià Âà yƉÏÀˆ‹nŸaà ¯÷Œ‡⁄ ÌÈÒ@ œ ‰⁄‰Ã ÔÈaÕ x¨‰ÏÈ À ÁœaŸ z › ‰Ã–ÏkÀ «Ï ÌÈ÷œÀ ‡⁄‰À ¯ÓÇ⁄Ó» à ¨«˙«‡ ˙«‡ˆŸn ˙«iÁÉß ˙«Ó‰ÕaŸ‰Ã _ȇÕŸ ¨«˙‡TOÏœ »‡ˆŸÈÀ ¯÷Œ‡⁄ ·÷ŒzÕÂà ¨»˜fÀ ÁÃ˙Ÿ‰œ Ì÷ÀÙŸà ϟ ˙ΌόÏÀŸ ¨»˜ÁU À ˙Ÿœ ¯‰ÃŸ ¯«·ÁÀŸ ÁÏÃÁ⁄aà ¨ÔfÀ Ú‹Ó» À ÔÏÈ À ÁÕ ˙÷M Œ Ô˙È À ‡ÕaŸ a ÆÔÊ«b À

375

z «Ï ¯ÁÃiœ Âà ¨ÂÈÀ ÈÀ Ÿ Úœ–˙‡Œ ‰ÈY Õ ‡Ã‰À ÚÃÓ › ÷Ÿkœ ȉœÈŸ Âà b »pzÃ÷Ÿiœ Âà ¨ÂÈ«È À ÚU Ÿ »Ï‰⁄aÀiœ Âà ¨ÂÈÀ tÀ »ÏtŸiœ Âà „‡ › ÓŸ c χŒ ¯Ó‡ Œ i³Âà ÆÂÈÀ ÊŸ ‡À ÈzÕ÷Ÿ ‰À ÏŸvÃzœÂà ¨ÂÈÀ ÈÀ ÚŸÓà Ï÷ÀÓÀ ¨‰ˆÀÚÕ ‰ÊŒ ÏÚà ^ÏŸ ÷ÈÕ ‰⁄ ¨ÏÚ»g À ‰Ã d À ‰À ÈK œ aE À Èœ ÔtŒ ¨‰ˆÈ À Ϝӻ Ÿ ÁÏÀ‡¤Œ ¯ˆŒÕ kŸ ·ÚT g f e ¨^aŒÏœ ÚUÈÕ Ï‡Ã ¨÷ÈÕ ÂÀ ÷ÈÕ ¨«Ï ¯Ó‡ Œ i³Âà ø·ÚÀ˙Ÿœ Ÿ ıW‡À‰À ÔÓœ ‡ˆÕ Ì»˜ Æ^·Œ÷ÀÁ⁄Óà ‰pŒ zÃ÷ŸÈœ χà j „Úà ¨¯ÁՇà ÷ȇœÏŸ zÀΟtÉŸŒ Ÿ h¨¯ÁÇÃzŸ χà ˙‡f›‰Ã k ¨˙·Œ÷«È À ÁË÷ŒÏÀ ¨˙·Œ÷« À ıW‡Œ χŒ ^‡«a ⁄ l ¨‰C◊À ÈÓ«¯ Õ ÓŸ ÏÚà ‰CÚ⁄Óà „«·ÎÀŸ „aÀΟœ ‰ÈŒ ‰Ÿ˙œÂŸ ¯÷Œ‡⁄ ÌÚÀ‰À ÏÎÇ⁄ÓÃÏ» Ÿ ¨^ÏŒÎÀ‡⁄ÓÃÏŸ ÛWËŒ ‡ˆÀÓŸ˙œÂŸ n Ÿ aŸ Æ^όҟΜ·Ÿ ‰ÈŒ ‰ŸÈœ ‘‰ Èkœ m¨^ÏŒ‚U

380

385

z

379–85 Æ Æ Æ ÂÈÂÈÚ¯

¯Á‡] ^A 391 ‰˘Ï˘] edd.; MT GLMO1 ˙˘Ï˘, R

ß˘Ï˘, A ß‚

28

‰@ÈˆÕ ‡¿aŸ _ÏŒ‡Õ _È‡Õ ∫‰ÈY Õ ‡Ã‰À ¯Ó‡ Œ i³Âà o À ÷Ÿ _ÏÉ⁄Óà ÌÈnœÚÃËŸÓ» à ¯Ó‡ Œ i³Âà øÌÈÓœÈÀ ‰÷Ï ÈD«ÚÓÕ ¯÷Œ‡⁄ ^cŸ·ŸÚà Èœ ‡⁄ ‡¿‰⁄ ¨ÏÚ»g À ‰Ã p ¨^ÈzœÓŸ◊à ÈÈ œ Ӝȟ „Èà ÏÚà Ì˙«Á À Îß ¨^ÈzE œ ·ÃÚ⁄ q È÷œÙŸà ‡À ¯KÈzœ ‰zÀÚß Æ^Èzœ÷UE Ÿ ÈaœÏœ–ÏÎÀaŸ s ÈÓœˆŸÚà ‰ÈŒ ‰ŸÈœ Ÿ ¨^ÈÈ Œ ÚÕaŸ ÔÁÕ È˙‡ œ ˆÀÓÀ ̇œ r^ÈŒ ÙÀÏŸ ‰O Œ ‡ŒÂŸ tÆÏÏ«b À ‰Ã–˙‡Œ 28Ìz & ÒŸÈœ Ÿ ¨ÏÏÀ÷ÀÏŸ ^ÏŸ u à aŸ ÌÏ«Ú À ‰À–˙‡Œ ÔËÀ◊À ÔÈ‡Õ ¨Ú‚ÀÈŒ ÂÀ ÏÓÀÚÀ ÈÏœaŸ ¨Ú‚W

390

395

There is irony here, in that the idiom regularly refers to the closing of a grave.

Part I: On Wisdom



Ezek. : 

v

JT Yoma :  Ps. : (); Prov. :  w x

y

Ps. : 

z

BT Berakhoth b

a

Isa. : ; Ps. : 

b

Ps. : 

c

Dan. : 

d

Ezek. : 

e

Cf. Dan. : 

f

Dan. : 

g

Cf.  Kgs. : 

h

Cf. Isa. : 

j

Cf. Jer. : ()

k l

Jonah : 

Cf. Eccles. : 

m

n

BT Berakhoth a

 Sam. : 

To join the saints on high, by angels led To march midst mystic beasts,v allowed to tread The inmost shrine,w with patriarchs enrolled And sages loved of God, more dear than gold.x Death has no pangsy for those of faith intact, The just, the saint, the meek, though they be racked By sickness: how much less for one that serves His master with his life’s blood, and deserves The martyr’s crown? Who, in the hour of death Acknowledges his lord with his last breath.z Relief is his: he perfect peace shall see Who walks upright, straightforward—RIP.a Not so the wicked. Walking through the vale Darkened by death’s own shadow,b he must quail, His end fretful disgrace, his name remains Soiled for eternityc by shameful stains, Unless heartfelt repentance turns him: then Heaven rescinds his punishment, though ten Times seven years in hell was his decree;29 And of his sins no record shall there be,d But he shall rest, to rise with the elect.e Wherefore, my lord, my sins I recollect, And own my faults.f Unto you I confess My trespasses and my rebelliousness: Forgotten debts, I pay;g mindful am I Before you that I must, like all else, die.h To you my lack of merit I make known,j The place offence has earned me, I have shown, In which my soul must stay, till she her fault atone. Now, my confession heard, my life to take Is yours, my liege; ’tis best I die.k So make My corpse your feast—my spirit up shall risel And on divine effulgence feast her eyes,m There to luxuriate in God’s rich store, Kept safe, bound in life’s bondn for evermore.

z o

Judg. : 

Reck naught of what quack doctors said of old (We still may hear it, by our fathers told)o That fox’s flesh is moist, and it consists Of sinews so close-grained, that it resists



Ô¢‡¯‰ ¯Ú˘‰

¨‰ÓÈ À ÓœzŸ ‰Ï«Ú À È÷œÙŸà ȉœ˙» Ÿ ÆÚ‚ÃtŒ ÔȇÕŸ Ì«˜ÓŸaœ ‰J·ÕcŸ ¨‰ÓÀÏÕ÷Ÿ ÌÈDÈÒœÁ⁄‰Ã ‰ÏÕÚ⁄ÓÃaŸ Èà ٟϜ ÒÕ kÀ‡ŒÂŸ v¨˙«iÁÉà ÔÈaÕ ˙ÎŒlŒ‰Ã˙ŸÓœ ¨˙«iÏœÚ⁄ ˙cÃÓŸÁŒÂŸ ¨ÌÈœ ˙È À ‡Õ‰À ˙l‹ҟaœ w¨ÌÈœ ٟϜŸ œ fŸ ‰Ã Æ·‰À‡¤ÈŒ ‘‰ ¯÷Œ‡⁄ x¨·‰ÀfÀ Óœ ÌÈDÓÀÁ¤pŒ ‰Ã ¨ÌÈL ˜ÈcœvÉß «˙˙È À ÓœaŸ ÌÏÕgÀ‰Ã ı»˜ÈÀ ‡¿ Èkœ ÂÀ ÚÀ‰ŒÂŸ ¨«˙ÚÈ À Âœ ‚Ÿaœ „ÈÒœÁÀ‰ŒÂŸ ¨«˙ÙÈ À Òœ‡⁄aà y ÔkÕ÷Œ–ÏkÀ Æ«˙«ÓÏŸ ˙«aˆY ‹ Áà ÔÈ‡Õ Èkœ ¨«˙«ÏÁ⁄aà «÷ÙŸà Ÿ ¨««aX ˙A«·Ú⁄aà ««˜ „»ÁÈœ aŸ ˙nՉà ‡«·ÈÀ ¨˙‡ˆ«Ó Õ Ì«Ï÷ÀŸ ‰ÁÀÀ ‰⁄ z¨˙‡ˆ«È Õ „ÁÀ‡ŒaŸ Ì˙«· À kŸ÷ŸÓœ ÏÚß ¨«Á»ÓŸ ·÷«Ó à ÏÚà ̫Ï÷À a › Ÿ _ÏÕ‰ › ¨˙ÂŒ nÀ‰Ã ÔÓœ ‚‡E à Ȝ Ú÷T À ‰À ÌÀ ÓŸ‡À Æ«ÁÎ b ˙«ÙTÁ⁄Ïà ¯‡ÕgÀÈœ Ÿ ¨˙ÂŒ ÓÀÏŸˆÃ ‡È‚ÕaŸ _ÏÕÈÕ Èkœ À Ô«‡YDÏ» Ÿ ¯Êà ÁÀ ̇œÂŸ ÆÌÏÀΟœ Ÿ ÊtÀÁŸŒ c¨ÌÏ«Ú Ï÷Œ «Ècœ ¯Êà bŸ «Ï ÌÈÚY«˜ œ ¨‰«Î À Ÿ ‰·»÷ À ˙Ÿaœ 29 ‰Y À ÎÃfÀ ˙œ ‡¿ Â˙À‡ › hŸÁÖÏÎÀŸ ¨‰À ÷À ÌÈÚœ·Ÿ÷œ ·÷À Èœ ‡⁄ ‰ÊŒ ÏÚß eÆ«ÏT‚›ÏŸ „Ó › Ú⁄Èà Ÿ Á» à ÈÀ Ÿ d¨«Ï f ÆÈ˙‡ œ hÀÁà ‰cŒÂà ˙ŸÓ» œ ÏlÕtÃ˙ŸÓœ ¨È˙œÓÀ÷Ÿ‡Ã ‰C«Ó» ÈÏœÚ⁄Óà ÏÚà È˙ÈB«‰ œ ¯÷Œ‡⁄ ÈVÁ⁄‡Ã ¨È«„ œ ‡⁄ ‰zÀÚß g ^ÏŸ ÈzY œ ÎÃÊÀ Ÿ ¨ÈÈœ ÷Ÿœ –˙‡Œ ÈzœÓŸlÃ÷œÂŸ ¨ÈÈY œ Ó» œ j h œ Á⁄‡Ã Ì«˜Ó» Ÿ ¨È˙œlÀÚ‹tŸ ¯ÎÃ◊Ÿ ^ÈzœÚA«‰ Ÿ Ÿ ¨È˙ÈX ‡À ÁK ¨È˙@È œ ÁœÈŸ ˙«Á»Ó» Ÿ ¨È˙œÏÀÚ⁄Ó» à È« œ Ú⁄ k œ ·«Ë Èkœ Èpœ nŒÓœ È÷œÙŸà –˙‡Œ ÔÓœ ÒY Õ tÃ˙Ÿ˙œÂŸ ÆÈ˙«Ó ‰Œ ‰À˙ÕŸ ¨‰iÀ ÏœÚ⁄ Ì»¯ χŒ l·»÷zÀ Á»¯ à ‰ÀŸ ¨‰iÀ Âœ bŸ‰Ã m À ÎœgŸ‰Ã ÂÈfœ Óœ ¨‰ÈD À Ú⁄ ‰ÈŒ ‰Ÿzœ ÌgՉà ÌÚÃ›aŸ ¨‰È n ƉT»¯ˆŸ ÌÈiœ ÁÉà ¯«¯ˆŸaœ ¨‰T»Ó÷Ÿ „ÚÃÏÀ „Ó › Ú⁄˙ß 399 ̘ӷ] GO1

̯ӷ 400 ˙Îω˙Ó] (G)M

˙®Â©ÎωÓ

400

405

410

415

420

z ¨ÌÈ«ÓE œ wÉà ÌȇœÙ«¯ Ÿ ‰À ÈV·D Ÿ ÏŸ ÷»ÁzÀ χß o Èkœ ÌTÓŸ‡ÀaŸ ¨ÌÈœ ÙÀÏŸ ˙«·‡À »ÏÀ »¯tŸÒœ ¯÷Œ‡⁄

425

29 Cf. BT Rosh Hashanah b, Yoma b. I have not traced a source that refers to the cancellation of seventy years’ purgatory, but cf. BT Shabbath a, regarding the ‘conversion to ill’ of the divine decree of seventy years’ well-being, as a penalty for salaciousness.

Part I: On Wisdom



p

Jer. : ; Isa. : 

q

Cf. Job : 

r

Nahum : ()

Deut. : 

s

Digestion,30 quickly passed as waste, no use At all as food,p since it does but reduce The energy, increasing flatulence, Ruins the liver, unhygienic, whence Derive all types of virulent disease— Gout, palsy, painful stiffness of the knees, Incessant ringing in the ears, and scales That irritate the teeth,q eyesight that fails, Sciatica,r softening of the brain And general lassitude, all strength to drain, On top of which a quite extensive list Of illnesses, known to the specialist.” s

z  Sam. :  Cf. Job :  v Ps. : () t

u

w

Cf. Prov. : 

x

Exod. : 

y

Prov. : 

z

Ps. : ()

a

Lam. : 

Said Leo, “God forbid!t Sin would not I Pile on my faults,u my pledged word to deny,v Lest all my purpose I thereby frustrate,w And would my malady but aggravate. Why, thou on my protection hast a claim, And through thee lustre glorifies x my name About the towny—’tis thanks to thee I hold My head high,z much respected. Who makes bold To seek thy life, seeks mine.” The Fox bowed low Before the purple,a,31 loyalty to show.

z b

Num. : 

c

Hos. : 

d

Cf. Ps. : ()

e

Deut. : 

f

 Sam. : 

“Well”, Reynard said, “our friend the Hart stands there Out in the field; well paunched, his flesh is fair, Smooth-tasting, like some oil b which, for all ills A panacea, itching pustules stills:c It tones the stomach muscles, and delays Senility, adds to the skin a glaze Of fine complexion—of the body’s needs No single one it lacks.d In short, it feeds The blood, leaving it filtered, purified. And there he goes, as bold as brass,e his pride Keeping him absent from the King’s board.f Send, With insults wear him down, with hurts offend;

30 Unless this passage is a sheer flight of fancy parodying medical writings, Ibn Sahula may be reporting folklore; it seems inconceivable that it emanates from any scientific source. There is present here a clear echo of the story of the Lion, Wolf, Raven, and Jackal in Ibn Al-muqaffa
, Kitab kalila wa-dimna (ed. Beirut, pp.  f.), included within that of the Lion and Ox: by prior arrangement the last three each in turn offer themselves to the wounded Lion as his dinner, the others then protesting, until a Camel



Ô¢‡¯‰ ¯Ú˘‰

‡¿ ¯·ÀcÀ–ÏÎÀÏŸ ¨ÁÏÃÂÀ ˜aÕcÃ˙ŸÓœ ÏÚ»g À ‰Ã ¯◊ÃaŸ 30 ˙W‰ŒÓÃÓ» Ÿ «˙È À ÁœËŸ ˙·ŒkŒÚÃ˙ŸÓ» œ p¨ÁÏÈŸÈœ ÂÈpÀ ÓÃ÷ŸÓœaŸ ÁlÃ÷‹ÂŸ ¨Ô«ÊnÀ‰Ã ÚU ‡»‰ÂŸ ¨«˙@ÈXÈŸ ¨˙«Á»¯‰À ‰aY Œ Ó» à ¨˙«Ák › ‰Ã ¯aÕ÷ÃÓ» Ÿ ¨Ô«ÊT ¯K ÈÏœÁfl–ÏkÀ „ÈÏ«Ó» œ ¨„·ÕkÀ‰Ã–˙‡Œ ÷ÈÏœÁ⁄Ó» à ¨ÌÈK«g œ ‰Ã ÈÏœÁflÂÀ ¨ÌÈœ kY à aœ‰Ã ·‡ÕΟkœ ¨„·ÕÎÀŸ Ï»ˆÏŸˆœÂŸ ¨ÌÈA œ iÀ ‰Ã ˙÷ÃÚY À ‰ÃŸ ¨ÌÈœ ÏÂU Ÿ ˙AÚÀÓŸ‰ÃŸ q ¨ÌÈœ È Ã ÚÕ‰À ˙»‰ÎÕŸ ¨ÌÈœ pà gœ‰Ã ¯«Ú _»kÁœÂŸ ¨ÌÈœ à ʟ ‡À‰À Ï»h·» œ ¨ÁÃn › ‰Ã Ï»aÏŸ·» œ r¨ÌÈœ à ˙ŸÓÀ ˙[Â]ÏÃÁÀÏŸÁß ÌÈœ [‡]ÏÀÁfl ¨ÌÈœ ÈÀ Ÿ Úœ‰À ‰lŒ‡Õ „·ÃlŸÓ» œ ¨ÁÃk › ‰Ã s ÆÌÈœ ÓÀ‡¤Œ Ÿ ÌÈÚT œ

430

435

z t

ÛÈÒ«‰ œ ÏŸ ¨ÈI À ‡⁄ÓÕ ÈÏœ ‰ÏÈ À ÏœÁÀ ¨‰ÈY Õ ‡Ã‰À ¯Ó‡ Œ i³Âà v u à Ú⁄ ÏÚà Ú÷ÃtŒ ÔtŒ ¨È˙ÈX œ aŸ ÏlÕÁÇ⁄ ‡¿ÂŸ ¨È« w ‰zÀ‡ÃŸ ÆÈ˙œÏÀÁ⁄Óà ÏÈcœ‚Ÿ‡ÃŸ È˙œˆÀÚ⁄–ÏkÀ ÚUÙŸ‡Œ Ÿ „«·ÎÀÏŸ ¨˙WÓŒ÷ŸÓœÏŸ ÈDnÀÚœ ÈtÕbà ÏÚà x˙W‡ÀÙŸ˙œÏ» z ¨È÷‡] œ ÌÈXÓ» Õ ÈD«·kŸ ‰zÀ‡ÃŸ y¨˙WJ ÈÓ«¯ Õ ÓŸ »ÁzÃ÷Ÿiœ Âà ÆÈ÷œÙŸà ÷wÕ·ÃÈŸ ^÷ŸÙŸà ÷wÕ·ÃÓŸ‰Ã a,31 Æ«˙TÓŸ‡Œ ÚvÃaœ ¨«˙nÀÚ‹ÏŸ ÏÚ»g À ‰Ã 434 ˙˛Â¸ÏÁÏÁÂ] As ;

440

z

G(L)MO1R Ïη ‰ÏÁÏÁ (L ˛ÏθÏ) 435 ÌÈ˛‡¸ÏÁ] codd. sv ; MT ÌÈÏÁ 437 ÈÏ] ^AGMO1 sv

È„‡Ó] L(?); GMsv ߉Ó, AMO1R reg. 440 ˙¯Ó˘ÓÏ] A; GMO1R ˙¯Ó˘Ó 444 ¯Ó‡ÈÂ] ^(A)GLMO1 + ®‰Ê© ‡Ï‰ 448 ‰·〈È〉˘‰] codd. sv ;

z ‰·˘‰

ÈDÚ⁄·» à ¨‰CrÀaà „Ó«Ú Õ ‰À ‰ÊŒ lÀ‰Ã È·œvŸ‰Ã ¨¯Ó‡ Œ i³Âà b Ÿ ¨‰cŒÚŸÓà ÌÈ·œÏÀÁ⁄‰Ã ¨«¯◊ÀaŸ ÔÓŒgŒ‰Ã „÷ÃÏŸ ÌÚÃËÃλ c Ÿ ÌÁà ‡»‰ Èkœ ¨«¯«ÊÓŸ ‰‰Œ‚ŸÈœ „·ÕkÀ ÈÏœÁfl–ÏÎÀÏ» ¯ÁÕ‡ÃÓ» Ÿ ¨‰·ÀwՉà ˜ÈÊœ Á⁄Óà ‡»‰ Æ«¯«˜Ó» Ÿ «Ú·ŸËœaŸ d ƯÒÀÁŸÈŒ ‡¿ ·«hÓ» œ ¨¯◊ÀaÀ‰Ã ÔcÕÚÃÓ» Ÿ ¨‰·À〈È〉rՉà ‡»‰ÂŸ Ư·ÀÀ Ÿ ÈNÀ ÌcÀ „ÈÏ«Ó œ ¨¯·ÀcÀ Ï÷Œ «ÏÏÀkŸ e χŒ ‡aÀ ‡¿ ÔkÕ ÏÚà ¨_Ï«‰ Õ «aÏœ ˙»¯X÷Ÿaœ f ¨«˙«‡ ÁKŸ ÁÏÃ÷Ÿ ‰zÀÚß Æ_ÏŒnŒ‰Ã ÔÁÃÏŸ÷‹

445

450

volunteers, and they all fall upon him. When the Jackal’s offer has been rejected by the others because of his stench, the Wolf declares himself to be suitable for the Lion’s consumption, since he lacks that disadvantage (p. ). 31 The translation glances at the exegesis of Lam. :  by R. Jacob of Kephar H . anan, Lamentations Rabbah, ed. Vilna, fo. a, col. i.

Part I: On Wisdom

 g

Jer. : ()

h

Prov. : 

A trap for him within himself secrete,g Nor be deceived, though he speak ne’er so sweet.” h

z j

Gen. :  Eccles. : ()

k

l

Cf. Gen. : 

m

Cf. Ps. : 

n

Lev. : 

o

Prov. : 

“How couldst thou think”, the Lion said, “that I So dastardly a crime would ever try? j A sickening suggestion!k He is one Of my household, a truly faithful son Attending me.l Since first he came to court Love and affection he has shown me. Naught Have I heard—ne’er a whisper—that could throw Discredit on him. Not so long ago Great love did he reveal, in words that he Saw fit to use in taking leave of me.” “But”, said the Fox, “I must point out a blot On his escutcheon, in the very spot We link with holiness.32 His origin Is town-bred—bourgeois stock—yet he got in By false pretences through your palace gates: A plague-spot your pavilion desecrates.m His desert-haunting forebears used to steal A march on those who lacked the huntsman’s feel. The law permits his meat, but states one must Pour out the blood, and cover it in dust.n Even the fat is licit: he’s fair game— Vermin, with seven black marks about his name.” o

z Deut. :  Cf. BT Baba Qamma a p q

r

Num. : 

s

t

Mal. : (: )

Ps. : 

Leo rejoined, “But much time has gone by: How to be surep the Hart is still as sly, Of virtue, rank, and pedigree devoid,q Who may legitimately be destroyed, Skinned, and fit (granted that one must complete All ritual cleansing of the blood) to eat?” “For your commanders send”, the Fox replied, “And officers of state; bid them provider Themselves with documents that prove descent, Father to son, with titles congruent.s My pedigree I also will prepare, Myself as my lord’s liegemant to declare.



Ô¢‡¯‰ ¯Ú˘‰

¨«·È‡œÎŸ‰ÃÏ» Ÿ «¯Ú⁄ˆÃÏ» Ÿ «˙«‡ÏŸ‰ÃÏ» Ÿ «·ÈÏœÚ⁄‰ÃÏŸ g Ÿ χà «Ï«˜ ÔpÕ ÁÃÈŸ Èkœ Æ«aY‡À ÌÈ◊œzÀ «aYN·» h Æ«a–ÔÓŒ‡⁄zÃ

z j

¨‰Ï«„ À bŸ‰Ã ‰ÚT À ‰À ‰◊ŒÚ¤‡Œ _È‡Õ ∫‰ÈY Õ ‡Ã‰À ¯Ó‡ Œ i³Âà k ¯÷Œ‡⁄ ¨Èà ÓÀ‡¤Œ Ÿ È˙È œ aÕ ÈÕ aŸÓœ ‡»‰ÂŸ ƉϫÁ À ‰ÚT À Ÿ l Èœ ·Ã‰Õ‡⁄ ÈÏÃ‡Õ «‡«a Ì«iÓ» œ ¨Èà ÙÀÏŸ _lÕ‰Ã˙Ÿ‰œ ¨‰aÀcœ ıÓŒ÷Œ «a È˙‡ œ ˆÀÓÀ ‡¿ÂŸ ¨‰aÀÁœÂŸ ‰·À‰⁄‡Ã ¨ÏÚ»g À ‰Ã ¯Ó‡ Œ i³Âà ƉaU À ‰·À‰⁄‡ÃaŸ ¯ËÃÙŸœ ¯·Àλ Ÿ 32 À aœ ¨«Ó»Ó ^ÚÈD«Ó ⁄ Èœ ‡⁄ Èkœ Úcà ƫӈŸÚà «˙gHO ¯ˆÃÁ⁄aà ‰aYN À «Ï ÔȇÕŸ ¨ÌÈkU œ kŸ È·Õ÷«z Ÿ Óœ ‡»‰ ¨^ÏŒÎÈ À ‰Õ χŒ ‡· › iÀ Âà ¨^ÈÏŒ‡Õ ¯kÕà ˙Ÿiœ Âà ¨ÌÈÎœÏÀnŸ‰Ã ÌÈœ Ϋ÷ Ÿ ÂÈ˙«· À ‡⁄–ÏÎÀŸ mÆ^ÏŒ‰fl‡ÀaŸ ·UJ Ú‚ÃŒ Ÿ ‰TȉœÊŸ ‰œ ÂÈÏÀÚÀŸ Æ˙«iXaŸ‰Ã ˙ÚÃcà ·›‚ŸÏœ ˙«ivœaà »‰qÀ̟œ «ÓcÀ–˙‡Œ _ÙÃ÷ÀŸ ¨¯Ù»È À Ïaà ˜›Á ‰T«z‰Ã Èkœ ¨«a ÚÃb›ÙŸÏœÂŸ ¨«aÏŸÁŒ ÏÎ › ‡¤ÏŒ ‰TÈzœ‰œÂŸ n¨¯ÙÀÚÀaŒ o Æ«aÏœaŸ ˙«·Ú«z Õ Ú·Ã÷Œ

455

460

465

z

455 Íȇ] GO1 Íȇ 459–601 ¯Ó‡È ˙„Óˆ Æ Æ Æ ÏÚ¢‰ ˙˙ÏÂ] ^O1

–ÏÎÀaŸ p¨¯·ÀcÀ‰Ã–˙‡Œ ÚAÕ ‰ÎÈ À ‡Õ ¨‰ÈY Õ ‡Ã‰À ¯Ó‡ Œ i³Âà ¨ÚTÏÀ Ì»¯ÚÀ È·œvŸ‰Ã Èkœ ¨¯·ÃÚÀŸ ÛÏÃÁÀ ¯÷Œ‡⁄ ‡¿ÂŸ ‰ÏÀÚ⁄Óà «Ï ÔȇÕŸ ¨ÚT‚ŸÓ» œ ¯ÒŒ›Á ÂÈ˙«c À Óœ q ¯zÀÓ» ‹ ¨ÒÁÀ ‡¿ «÷ÙŸà ÈiÕ Áß ÂÈiÀ Áà ÏÚß ¨ÒÁÃÈà ø«¯«Ú ËÈ÷œÙŸ‰ÃÏ» Ÿ ¨«¯È÷œÎŸ‰ÃÏ» Ÿ «ËÁfl÷ÀÏŸ »ÏÀ ¨^ÈÏŒÈÀ Á⁄ È÷‡T Õ –ÏkÀ–˙‡Œ ‰»Õ ˆÃ ¨ÏÚ»g À ‰Ã ¯Ó‡ Œ i³Âà r ¨ÌÈœ ‚ÀqŸ‰ÃŸ ÌÈXrÀ‰Ã Ò»ÁÈœ ¯ÙŒÒÕ ^ÈÏŒ‡Õ »ÁOÈœ Ÿ ÒÁÕÈà ˙ŸÓœ Èœ ‡⁄Âà sÆÌÈœ aÀ ÏÚà ˙«·‡À ·ÏÕ ·È÷œ‰ÕŸ œ Ïà ¯ÓÛ‡ ¨ÈÒœÁ⁄Èà aŸ ‡¿ «˙«‡ÂŸ t¨ÈÒœÁŸÓà ÈI‡

470

475

32 Rather than referring to the covenant of circumcision (˘„˜ ˙ȯ· ˙‡), Â˙˘Â„˜ (‘his holy quality’) points to the holy status of the Aaronic priesthood, the preservation of which is integrally linked to genealogy (Lev. : ‒, esp. ). For the implication of this in regard to the dating of emergent Spanish concern for limpieza de sangre (‘purity from [ Jewish] blood’), see my Introduction, Section .. S. M. Stern, ‘Rationalists and Kabbalists’, , notes the obsession of the Fox with genealogical distinction.

Part I: On Wisdom



u

Job : 

His name you will not find in any scroll On which the heralds noble blood enrol: Knight of no order, of his lineage No scion fitu to be a royal page.”

†

S. of S. : 

Leo reviews, to check entitlement Lion and leopard crests, claimed through descent†

v

Exod. : 

w

Cf. Deut. : 

x

Exod. : 

y

 Kgs. : 

z

Cf. Job : 

a

Num. : 

“Done!” v cried the Lion: “Well thy words have shown Loyalty thou to thy liege-lord dost own.w His foolish cunning, thus we test, and so He condign punishment shall undergo.” x Forthwith his chiefs y he summoned; loud and clear The herald called, bidding them all appear. So they foregathered, each one’s motive pure, To vindicate his primogeniture. The Hart came with the others on parade z Before their prince: and all of them displayed Ancestral patents, that their sires had noble made.a

z b

Cf. Esther : 

c

Ps. : 

d

BT Berakhoth a

The Hart perceived their scheme, to find a cause Against him, by applying new-found laws.b He looked aloft, his heart steadfast, and said (Trusting in God) c “I have inherited From my forebears advice not to despair Of heaven’s mercy, though above one’s bare Neck hangs a sword.” d Holding his head erect, A bitter smile with self-control he checked, As inwardly he prayed: “O Lord, do Thou Remember I have walked before Thee, how



Ô¢‡¯‰ ¯Ú˘‰

ÌÈX·ÕÁ⁄ ˙l‹һ Ÿ ¨ÌÈXkÀÊŸ pœ ‰Ã ¯ÙŒÒÕaŸ ‡ˆÀÓŸzœ „ÎŒŒ ‡¿ÂŸ ÔÈœ ‡¿ ¨«nÏ»‡ à Ÿ _ÏŒnŒ‰Ã ¯ˆÃÁ⁄aà u Æ«nÚÃaŸ

†

Ìȯ„‰‰Â ÌÈÒÁÈ˙Ó ÂÈÏÈÈÁ ‰È¯‡‰ ˙¯Âˆ ÌȯÓ ȯ¯‰Ó ˙Âȯ‡ ˙ÂÂÚÓÓ

^È«„ Œ ‡⁄–˙‡Œ v¨zY À aÃcœ ÔkÕ ¨‰ÈY Õ ‡Ã‰À ¯Ó‡ Œ i³Âà w À ÓǤ‰Œ ¨«ÏΟœ Ÿ «ÏΟҜ „ÚÃaŸ ¯SÁŸà ‰ÊŒ aÀ ÆzY x –ÏkÀ „ÚÃaŸ ÁÏÃ÷Ÿiœ Âà ƫl ‰◊ŒÚÀÈÕ ‰fŒ ‰Ã ËtÀ÷ŸnœkÃ Õ ÆÏÈœ ÁÀaŸ ‡V«˜ Ê«¯ÎÀŸ y¨ÏÈœ ÁÀ‰Ã ÈV◊ÀŸ È÷‡T ÒÁÕÈà ˙Ÿ‰œÏŸ ¨‰T÷È À Âœ ‰«Î À Ÿ Á»¯ à aŸ ÌlÀk‹ »ˆaK Ÿ ˙Ÿiœ Âà z ·vÕÈà ˙Ÿ‰œÏŸ ¨ÌΫ˙ À aŸ È·œvŸ‰Ã Ìbà ‡· › iÀ Âà ƉT«ÎaŸÏà ÒÁÕÈà ˙Ÿ‰œÏŸ ÌÈXrÀ‰Ã »lÁÕiÀ Âà ÆÌÎÈ À ÒœŸ ÏÚà ˙È·ÕÏŸ Ì˙«Á À tŸ÷ŸÓœÏŸ Ì˙«„ À Ï«z Ÿ ¨Ì˙ÀÏÀÚ⁄ÓÃaŸ a ÆÌ˙«· À ‡⁄

480

485

z

489 Ô·ÈÂ] G ÔÈ·ÈÂ 491 ÈÈ·] Rv ; GALz reg.

Ì‰È Œ ˙@ Õ ÂŸ ¨ÌÈpœ ‡Ã˙ŸÓœ Ì‰Õ «Ï Èkœ È·œvŸ‰Ã Ô·ŒiÀ Âà ¨È«Ú À ÓŸ Ì»¯ χŒ ‡Yià Âà ÂÈÈ À ÚÕ ‡rÀiœ Âà bÆÌÈpœ zÃ÷ŸÓœ Èœ ‡⁄ ÏaR À ÓŸ _kà ∫¯Ó‡ Œ i³Âà cÆÈÀ ÈŸ aà ÁÃË‹aÀ «aÏœ Ô«ÎÀ »lÙœ‡⁄ ¨ÌÈÓÈ œ ÓœzŸ‰Ã È˙«· à ‡⁄ ˙«·‡⁄ È·œ‡⁄ ˙ÈaÕÓœ ÔÓœ «ÓˆŸÚà Úà ӟȜ χà «¯‡»À ˆÃ ÏÚà ˙ÁÃà Ӌ ·WÁŒ ⁄ ‰À ÏlÕtÃ˙Ÿiœ Âà ¨¯ÓY À ÓÃ˙Ÿiœ Âà ÷‡] ÌWiÀ Âà dÆÌÈÓœÁU ¯÷Œ‡⁄–˙‡Œ ‡À ¯Î › ÊŸ ˙«‡·ÀˆŸ ‘‰ ƯÓÀ‡À ‰Î › Ÿ «aÏœaŸ

490

495

Part I: On Wisdom

  Kgs. : 

e

 Sam. : 

f

Cf. Ps. :  Gen. : 

g h

j

BT Pesah.im b

Mishnah, Aboth
:  Jer. :  Ps. :  n Pss. : , : () k l

m

In Thine eyes I did good,e and yet remained Lowly in mine:f in dealings, I retained My faithfulness, to learning honour showed, Supporting scholars—on it I bestowed Attention,g and rich gifts to beautify h Its cultivation, to the learned, I Gave what should swell their purse,j and praised the way The upright tread. To hear what scholars say Their every word I thirstily did drink, At their feet seated.k Now, O Lord, bethink, Remember me,l Thy ways teach Thou me yet:m Save me from quagmire plots the wicked set.” n

z o

 Sam. : 

p

Cf. Eccles. : 

q

Gen. : 

r

Dan. : 

Ps. : ()

s

t

Num. : 

His plea he ended, by the rest unheard, For silently he prayed, though his lips stirred.o Then rose the Fox, resentment in full spate,p His genealogy to demonstrate. “Reynard am I, whose sharp-eyed sense unlocks Secrets,q the son of N, that famous fox, Known as the Tower of Strength. Mine ancestors Have all in turn been royal ministers,r Companions of princes, for their worth Each honoured—honoured, too, for noble birth: Constables, escorts, each endeavouring To keep secure the person of his king.s And now, master Hart royal, pray explain What rank did thine own forefathers attain? Stand forth, say how high raised was thine ancestral chain.” t

z u

Prov. : 

v

Job : (: )

x

Ps. :  Gen. : 

y

Jer. : ()

z

Deut. : 

w

The Hart, responding, used a tone so blandu It might, if barbed, have drawn a whale to land.v Appealing to the Lion, “Yours”, said he, “Am I: save me,w and listen to my plea.x Your loyal servant I, the Hart, attend, Ready my strength as best I may, to bend On serving you. Love for you I confess Now, as of yore;y nor ever did transgress Your bidding, nor, forgetful, did neglect: z Nay, rather in your shadow I elect



Ô¢‡¯‰ ¯Ú˘‰ e

¨^ÈÈ Œ ÚÕaŸ ·«h‰Ã È˙È œ ◊œÚÀŸ ¨^ÈŒ ÙÀÏŸ ÈzœÎŸlÉÃ˙Ÿ‰œ ÈzE œ aÃ̟ ÆÈà ÈÀ Ÿ ÚœaŸ ÔÓÀ‡¤Œ Ÿ fÈÈ Ã ÚÕaŸ ÏÙÀ÷À È˙È œ Èœ ‰ÀŸ g ¨‰ÈC À ÚÀ Ô«a Õ ˙Ÿ‡ŒÂÀ ¨‰ÈC À Ó«Ï Ÿ Ÿ ‰ÓÀΟÁÀ‰Ã–˙‡Œ ÏÚà ÌÈDÈÓœˆŸ ÈÕ ÷» Ÿ ‰È À tŒ‡Ã ÏÚà ÌÊŒ Œ Ì◊œ‡ÀÂÀ À ÈÀ Ï÷Œ ÔÒÈ À kœ _«˙ÏŸ ȇÀÏŸÓà ÏÈhœÓ» à h¨‰ÈC j ¨ÌÈÓœ˙ÀŸ ¯÷ÀÈÀ _WcŒ ÈzY œ gǜŸ ¨ÌÈÓœÎÀÁ⁄ ÈBÈӜϟzà ‰˙«÷ Œ Ÿ ¨Ì‰È Œ ÏÕ‚U Ÿ ¯ÙÃÚ⁄aà ˜aÕ‡Ã˙ŸÓœ È˙È œ Èœ ‰ÀŸ k Œ ·Ÿcœ–˙‡Œ ‡ÓÀˆÀaŸ ÈV œ ÎÊ Ÿ À Ìȉ¿ œ ‡¤ ‰zÀÚß Æ̉ÈV m œ Ù» À ËÈhœÓœ Èœ ÏÈ Õ vœ‰ÃŸ ¨ÈB œ nŸÏà ^È˙«ÁY Œ › Ÿ l¨ÈBO ‡ n ÆÔÂŒ ‡À ÈÏÕÚ⁄›t ˙÷ÂX Ÿ ÓÕ ¨ÔÂÕ iÀ ‰Ã

500

505

z ˙«ÚÀ ÂÈ˙ÀÙÀ◊Ÿ ˜U ¨ÚÃ»Õ ÷ÃÏŸ ‰lÀkœ ‡»‰ ȉœÈŸ Âà ·]aŸ ÏÚ»g À ‰Ã ÌJiÀ Âà oÆÚÃÓÕgÀÈœ ‡¿ «Ï«˜ÂŸ ‡»‰ Èœ ‡⁄ ∫¯Ó‡ Œ i³Âà ¨«Ò»ÁÈœ ¯tÕÒÃÏŸ ÏÁŒiÀ Âà p¨«ÒÚŸkà À ‰Ã È«Ï œ tŸ–ÔaŒ q¨ÁÃÕ ÚŸtà ˙à ٟˇˆÀ ¨ÁÃwÕtœ‰Ã ÏÚ»g –ÏÎÀŸ ÆÏ«c‚ŸÓ» œ Ê›Ú ¯ˆÃ·ŸÓœ ¨Ï«„bÀ‰Ã ÏÚ»g À ‰Ã ˙U»·Á⁄ÓÕ ¨ÌÈÎœÏÀnŸ‰Ã È˙Y Õ ÷ÀnŸÓœ »È‰À È˙«· à ‡⁄ «Ò»ÁÈœ Èٜϟ „aÀΟœ ‰ÈÀ ‰À „ÁÀ‡Œ–ÏÎÀŸ ¨ÌÈÎÈ œ ÒœpŸ ‰Ã r à ‰ÕaŸ „Ó«Ú Õ ÂŸ ¨«kYڌŸ ¨«kYcà ¯Ó«÷ Õ ÂŸ _ÏŒnŒ‰Ã ÏÎÈ s ¨È·œvŸ‰Ã χŒ ¯Ó‡ Œ i³Âà ƫkÏŸÓà ˙«Ú»÷ÈŸ Ïcœ‚ŸÓà ·vÕÈà ˙Ÿ‰œ ¨^È˙«· Œ ‡⁄ ˙ÏÃÚ⁄Óà χŒ ÒÁÕÈà ˙Ÿ‰œ Ì»˜ t Æ^˙ŒÏ«Ú À ÏÚà ‰k ›

510

515

z 499 Ì˘‡Â] MT AL edd.; GMR Ô˙‡Â 506 ‡Â‰] AGLMR +

Ì¯Ë 514 Ï„‚Ó] AGLMR edd.

ÏÈ„‚Ó 517 ¯Ó‡ÈÂ] A edd.; GL(?)MR ̘È 522 ÍÈ˙ÂˆÓ ÏÚ] GLMR

edd.; MT A ÍÈ˙ˆÓÓ

_÷ & ÓŸzœ u¨‰kU À Ô«÷ÏÀaŸ ¯aA Õ ÈŸ Âà ȷœvŸ‰Ã ¯Ó‡ Œ i³Âà v ¨Èœ ‡⁄ ^ÏŸ ∫‰ÈY Õ ‡Ã‰À χŒ ¯Ó‡ Œ i³Âà ¨‰kÀÁÃaŸ Ô˙ÀÈÀ Ÿ Ïœ x Õ ÷«‰ œ Èœ ‡⁄ ÆÈœ ÚÕÓÀ÷Ÿ »Ï ‰zÀ‡Ã ̇œ _‡Ã w¨Èœ ÚÈ Èٜλ Ÿ ¨ÔnÀÊ‹ Ó» Ÿ ÔÎ»Ó À ¨ÔÓÀ‡¤pŒ ‰Ã È·œvŸ‰Ã ^cŸ·ŸÚà ‡»‰ y ‡¿ Æ^Èzœ·Ÿ‰Ã‡⁄ ÌÏ«Ú À ˙·Ã‰⁄‡Ã ¨^ÈzE œ ·ÃÚ⁄ ÈÁœk › z ¨ÈzœÁŸÎÃ÷À ‡¿ÂŸ ^È˙« Œ ˆŸÓœ ÏÚà ÈzY œ ·ÃÚÀ

520

Part I: On Wisdom

 a

Cf. Ps. : ()

b

Job : 

c

 Sam. : 

d

Cf. Job : 

To haunt your threshold,a neither loiter I, But to fulfil your word do always fly. That I may tell you,b lend an ear. My sire (Peace be upon him) ever did aspire To seek all virtues. Great was his esteem Amongst his peers—a greatness that did gleam. All wisdom did his intellect delight,c And many a secret brought he forth to light.d He wrote a book on logic, where is told At length its usefulness, so manifold.”

z

Isa. : , : ; Ruth :  f Exod. :  e

Said Leo, “From his wisdom didst thou learn How he, with limpid reason, did discern?” “Yea”, said the Hart, “between the sheaves, some mean Grains of that kind of learning did I glean.” e “Teach us”, the Lion said, “for hear we will:f What thou hast learned, into our hearts instil.”

The Hart, in preacher’s mien, makes clear The noble lineage of deer

g

Isa. : 

So he began his discourse. “All”, he said, “The wisdom my sire garnered, has one head. As he explained, logic is like a stream Released through desert sands:g it is a scheme That keeps each structure sound, each topic straight, Safeguarding those who, when they come to state What they observe, might false conclusions draw, Erring like fools. Intelligence’s law



Ô¢‡¯‰ ¯Ú˘‰

‡¿ ^ÈW·ÀcŸ ÌiK Õ Ï» Ÿ ÈzY œ ÁÃaÀ ^lŸˆœaŸ aÛÙ«z Õ ÒŸ‰œÏŸ b œ ÁÃ‡Õ ÆÈÏ«˜ œ ÔÊÕ ‡⁄‰ÃŸ ¨ÈÏœ ÚÓÃ÷Ÿ ^Ÿ ÁÇ⁄ ‰zÀÚß ÆÈzY ·»Ë–ÏÎÀ·» Ÿ ¨‰ÎT À ·ŸÏœ ««¯ÎŸÊœ È·œ‡À È«„ œ ‡⁄ Èkœ Úcà ¨«Ï‰O À ÈÕ aŸÓœ Ï«„bÀ Ì@‡À ‰ÈÀ ‰À ¨‰ÎÀ÷ÀÓŸœ «÷ÙŸà ¨‰ÓÀΟÁÀ–ÏÎÀaŸ cÏÈkœ◊ŸÓà ȉœÈŸ Âà ¨«ÏE‚ÀaŸ ÛÈiœ Âà ˙· Œ όӟaœ «Ï ÷ÈÕ dƉÓÀÏ‹Ú⁄zÖÏkÀ ¯«‡ÏÀ ‡Èˆ«Ó» œ Ư»acœ ‰aY À ‰œ ÂÈ˙«Ï À Ú⁄˙ & ·» Ÿ ¨¯»aÁœ Ô«ÈbÀ‰œ‰Ã

525

z ¨¯·ÀcÀ «˙ÓÀΟÁÀÓÕ zE À ÓÃÏÀ‰⁄ ¨‰ÈY Õ ‡Ã‰À ¯Ó‡ Œ i³Âà ÈzE œ ÓÃÏÀ ¯Ó‡ Œ i³Âà ø¯·ÃÒÀ ¯÷Œ‡⁄ ‰iN À pŸ ‰Ã «˙T·ÀqŸÓ» œ ÔÈaÕ ËwÕÏÃÓŸkœ ÌÈX·ÀcŸ‰Ã ‰lŒ‡ÕaŸ ¯ÚÀÊŸ Óœ ËÚÃÓŸ ∫¯Ó‡ Œ i³Âà ÆÌÈXbY À bà ‰÷Ï À ÷Ÿ ÌÈœ à ÷Ÿ e¨ÌÈXÓÀÚfl‰À »nÀÚœ ‰zÀ‡Ã ¯aÕcà ¨‰Ú@ À Õ ÂŸ d˙«‡ À »ÚÈD«‰ Õ f ƉÚÀÓÀ÷Ÿœ Ÿ

530

535

˘¯Â„ „ÓÂÚ ÏÎ ÈÙ·˘ ˘¯ÙÓ È·ˆ‰ ˙¯Âˆ

524 ÍÂÁ‡] AGL(?)MR; s

ÍÈÁ‡, v È„‡ 528 ‡ÈˆÂÓÂ] MR; Asv

¯È‡Ó (L microfilm illegible) ¯Â‡Ï] ^Asv

ÏÎ] ^GR

¯÷Œ‡⁄–ÏÎÀaŸ È·œ‡À È«„ œ ‡⁄ ÷UtÕ ‰›k ∫¯Ó‡ à i³Âà ÆԫȈÀaŸ ÌÈœ Óà ȂÕÏŸÙÃkŸ Ô«ÈbÀ‰œ‰Ã Èkœ ¯ÓÇÀŸ ¨‡È·œ‰Õ ¨ÔÈÀ Ÿ aœ–ÏkÀ ˜ÈÊœ Á⁄Ó» à ÔÈÀ Ÿ Úœ–ÏkÀ ¯gÕÈà ӟ ‰›k ‡»‰ÂŸ ˙«‡È‚œgŸÓœ Ìȇ«¯ œ ‰À ÌÈÈ œ ·œnŸ‰Ã ¯Ó › ÷ŸÈœ Ÿ ‡»‰ ÏÎŒrÕaà «˙ÏÀÚ⁄Óà ˙U»·bŸ ¯·E» à ÆÌȇœ˙ÀtŸ‰Ã

g

540

Part I: On Wisdom



h

j

k

Ps. : ()

Deut. : 

Job : ; Jer. : 

Grants logic primacy,33 with power to rule, Since, of all speech, the grammar it must school. No dolt could learn to use his brains, unless One grants its truth is valid to express All statements, with a straight orderliness.h Grammar the quality of language weighs: Logic, the insight scholarship displays. All that its rightness governs,j we shall find To one of eight divisions is assigned;34 The noblest of these can knowledge give How to present the proof demonstrative That all may see—no greater instrument May science wield for force of argument.k Wisdom may be divided in four parts. First, mathematics, mother of the arts, Next, nature’s laws; and then, what may be said Of God, in metaphysics: the last head, Political philosophy, can tell Society how to be governed well.35

z

l

Isa. : 

In mathematics, studies rank the higher As greater application they require. Arithmetic lies on the level ground; Astronomy is deeper, moving round The spheres her compass, matching music’s sound. Physical science is immaculate, Addressing nature in her virgin state, But naught invented by the mind of man; Whilst metaphysics is concerned to scan Things incorporeal, causes and ends. Its student into paradise36 ascends— That garden where, enjoying mystic flowers, The rabbis whiled away odd leisure hours. Philosophy of statecraft studies schemes To spare the body politic extremes:l For in the welfare of the state resides True happiness—its theory provides

33 I have not succeeded in identifying the immediate source, but cf. Aristotle, Analytica posteriora, . . a (Eng. trans., Tredennick, pp.  f.). 34 The eight divisions reflect Maimonides’ reordering of the matter in Aristotle’s six works on logic



Ô¢‡¯‰ ¯Ú˘‰

¯÷Œ‡⁄ „Úà ¨Ô«÷ÏÀŸ ˜»cOcœ ˙ÏÃÚ⁄ÓÃaŸ 33¨Ô«÷‡X ˙nÕ‡Ã˙ŸÈœ ¯÷Œ‡⁄–˙‡Œ ̇œ Èkœ ÏÎÀqÀ‰Ã ÏÈkœ◊ŸÈà ‡¿ ˜»cOcœ‰Ã÷Œ «Óλ Ÿ hƯ÷ÀÈÀ Èkœ „Èbœ‰ÃÏŸ ¨¯÷ÀΟȜ Ÿ ÏK÷ŸÓœ Ô«ÈbÀ‰œ‰Ã ÔkÕ ¨˙«ÓT‰À ˙««÷lŸ‰Ã ÏK÷ŸÓœ ‰À Ó › ÷Ÿ ‡»‰ ‰pÕ ‰œÂŸ Æ˙«ÓΟÁÀ‰ÃŸ ˙«»·zŸ‰Ã j ÆÌÈNcœˆÃ ÌÈËœtÀ÷ŸÓ» œ ÌÈwœÁ‹ 34¨ÌÈNÏÀÁ⁄ ¨˙«‡‰ÀŸ ˙Ù«n Õ ‰Ã ˜ÏŒÁÕ ‡»‰ ̉ŒÓÕ ¯ÁÀ·Ÿpœ ‰ÃŸ ‰ÓÀΟÁÀaŸ Ï«„bÀ‰Ã ‡»‰ÂŸ Æ˙«‡YϜŸ ˙«ÏÚ⁄Ïà œ ÏœÚ⁄‰À ·UŸ ¨‰iÀ ÷»˙ œ ·» Ÿ ÌÈNÏÀÁ⁄ ‰iÀ ÷»z œ ‰ÃŸ kƉiÀ ÏÈ ˙ÓÃΟÁÀ ∫‡È‰œÂŸ ¨‰ÚÈDÈ À aœ ÌÈN»ÏÁ⁄ ¨‰ÚÀaY À ‡Ã ¨˙«iÚœ·Ÿhœ‰Ã ÌÈÎT œ cŸ‰Ã ˙ÓÃΟÁÀŸ ¨˙«iD»nlœ‰Ã ˙‚ÉÀŸ ‰Ã ˙ÓÃΟÁÀŸ ¨‰«Î À pŸ ‰Ã ˙»‰¿‡¤‰À ˙ÓÃΟÁÀŸ 35 ƉÈD À nŸ‰Ã

545

550

z Ì˙«Ï À Ú⁄ÓÃaŸ ÌÈœ ÈÀ Ÿ Úœ ˙«iD»nlœ‰Ã ˙ÓÃΟÁÀŸ ˙ÓÃΟÁÀŸ ¨‰J»ÏÁ⁄‰Ã Ô«a÷ŸÁŒ‰Ã ˙ÓÃΟÁÀ ÆÌÈ«÷ œ ÌÈ·œÎÀk › ‰Ã ˙ÓÃΟÁÀŸ ¨‰wÀÓ‹Ú⁄‰À ‰»Î À zŸ‰Ã ƇJÈÒ»Ó œ ‡TOpœ ‰Ã Ô»bpœ ‰Ã ˙ÓÃΟÁÀŸ ¨‰JwÀÁ‹ÓŸ‰Ã ‡»‰ÂŸ ¨Ú‚ÃŒ ÈÏœaŸ ¯ÁՇà ÔÈÀ Ÿ Úœ Ú·ÃhŒ‰Ã ˙ÓÃΟÁÀŸ ‡¿ ¯÷Œ‡⁄ Ì@ÓÀÚ⁄Ó» à ÌÈX·ÀcŸ‰Ã ÈÚÕ·ŸËœ–ÏÎÀaŸ Ô»iÚœ Ô»iÚœ ˙»‰¿‡¤‰À ˙ÓÃΟÁÀŸ ÆÌ@‡À ıÙŒÁÕaŸ »◊Ú⁄à ˙«aqœ‰Ã Ô»iڜŸ ¨˙«iœ Ù»b À ÌÈ À ‡Õ÷Œ ˙«lÓœaŸ 36 Õ tÉà ‡»‰ÂŸ ¨˙«iϜΟzÉß «a »ÒŸ Οœ ¯÷Œ‡⁄ ÒcY ˙ÓÃΟÁÀŸ ÆÌÈÓœÚÀÙŸÏœ «a »‚pŸ ÚÃ˙Ÿiœ Âà ÌÈÓœÎÀÁ⁄ l ¨‰ÈD À Ú⁄Âà ˙·Œ÷«È Œ ˙«È‰ŸÏœ ¨‰ÈD À nŸ‰Ã ˙‚ÉÀŸ ‰Ã

555

560

(Analytica priora and posteriora, Categoriae, De interpretatione, Sophistici elenchi, Topica), in which he mainly followed the treatment by Al-farabi, but in some points that of Al-gazali (continued in Appendix ). 35 Maimonides, Guide, i.  (Friedländer, p. ; Pines and Strauss, p. ) states philosophical priorities as being () logic, () mathematics, () physics, and () metaphysics. Cf. Aristotle, Metaphysica, . . a, . . a (Eng. trans., Tredennick, i. , ), who lists ‘first philosophy’ (subsuming logic), mathematics, physics, and metaphysics. For the inclusion here of political philosophy as the last item, cf. I. ‒. 36 BT H . agigah b. Although Maimonides, Mishneh torah, ‘Laws of the Foundations of the Torah’, : , equates metaphysics with the ‘divine chariot’ (ma
aseh merkabah), at :  he subsumes both physics and metaphysics within the purview of the rabbinic metaphorical use of the word pardes (‘paradise’); cf. Maimonides, Guide, Introduction (Friedländer, p. ; Pines and Strauss, p. ).

Part I: On Wisdom

 m n

Ps. :  Cf. Gen. : 

Patternsm for civic action which, for old And youngn alike, advantages unfold As citizens, through their own rectitude, Approximate to true beatitude. So great is harmony, that her conjoint Integrity marks wisdom’s highest point.”

z o

Ezek. : 

p

Deut. : 

q

Kgs. : ()

r

Ps. :  (title)

“Thy life is saved”,o the Lion cried. “But, pray, Tell me what of the soul thou hast heard say: After the body’s life, does ease await The soul, repose perpetual its fate?” “Yea, I did hear some matter”, he replied. “My sire (God rest his soul) before he died Declaredp the soul survives. He knew the gist Of what is known to the psychologist. What he had heard, he pondered, and he took The trouble to expound it in a book. The soul (as he explained matters) subsumes Three potencies;37 the first, found in legumes— In every tree and flower, and therefore named The vegetative—is more nobly framed Than ashlar, which the quarryman may dress.q Three functions does this potency possess Though dumb it be, and distant:r it can gain Nourishment to ingest; it can maintain Growth; and it has a reproductive urge That sometimes droops, but yet again will surge. These are by intellect identified, Although, by sense-perception, not descried.

z

s

Ezek. : 

The second of these potencies is sense, Called animal, since its percipience Extends to beasts, the frames of all to fill, To go to wheresoe’er each has the will.s Its functions are to move, and exercise Cognitive action in free enterprise. By nature, animals seek food, desire Survival of their species, and retire



Ô¢‡¯‰ ¯Ú˘‰

‰ÁÀÏÀˆŸ‰Ã·» Ÿ ¨˙ÈzœÓœ‡⁄‰À ‰ÁÀÏÀˆŸ‰ÃaŸ Ô»iÚœ ‡»‰ÂŸ ÌÈX·ÀcŸ‰Ã ̉ÕŸ mÆ˙Èœ ·Ÿzà ˙«·hÀÁ‹ÓŸ ˙È·œ÷ÀÁ⁄nÉà ·T ˙όګz Œ ̉ŒÓÕ ˜ÈÙœÈÀ ¨¯ÈÚœaÀ »◊Ú⁄à ¯÷Œ‡⁄ χŒ ¨ÌÈ·œ÷«i Ÿ ‰Ã–ÏkÀ daÀ »¯gŸÈà ˙ŸÈœ Ÿ n¨¯ÈÚœˆÀŸ ‰ÓÀΟÁÀ‰Ã ˙‡Ê›ÂŸ ÆÌÈ·«¯O œ ˙ÈzœÓœ‡⁄‰À ‰ÁÀÏÀˆŸ‰Ã‰Ã ƉÓT À ‰ÀŸ ‰Ï«„ À bŸ‰Ã

565

570

z 〈«〉ÈÁÀ «Ï ¯Ó‡ Œ i³Âà ¨‰ÈY Õ ‡Ã‰À ÈÕ ÙŸÏœ ÂÈT·ÀcŸ »·ËÈ Ÿ iœ Âà o ÈÕ ÈŸ Ÿ ÚœaŸ ¯·ÀcÀ zÀÚŸÓÃ÷À ̇œ Èœ ÚÈD«‰ Õ _‡Ã ƉȌ ÁŸzœ Æ÷ÙŒ›ÂÀ Ú«bY à Óà ۻb‰Ã ÈVÁ⁄‡Ã dÏÀ ÷ÈÕ Ì‡œÂŸ ¨÷ÙŒpŒ ‰Ã ¨ÈzœÏŸaN à ‰ÊŒ aÀ ÌÈX·E» À ÈzœÚŸÓÃ÷À ¨«Ï ¯Ó‡ Œ i³Âà Ïȇ«‰ œ «˙«Ó ÈÕ ÙŸÏœ ‰ÎT·ŸÏœ ««¯ÎŸÊœ È·œ‡ÀŸ ÚÈ Ã vœ‰œÂŸ ¨¯‡ÕgÀzœ ÷ÙŒpŒ ‰Ã Èkœ ÈÏœ ¯ÓÇÀŸ p¨¯‡ÕaÕ d·À˙«k Ÿ ‰ÈÀ ‰ÀŸ Æ‰Ú»Ó À ÷Ÿ ÔÈ·œ‰Õ ¨‰ÚÀvÀ‰Ã ‰ÊŒ aÀ ˙«Á›k ÷ÙŒpŒ aà ÷UÙ» Õ ¨d÷Y«„ À Ÿ ¨d‰È À bœÓ» à 37 –ÏÎÀaŸ ¨ÁÃÓ«v Õ ‰Ã ‡»‰ Ô«÷‡X‰À ‰pÕ ‰œ Ɖ÷Ï À ÷Ÿ «¯@‰⁄Âà ˙CaŒÎŸœ «˙T»ˆÂŸ ÆÁV«t à ¯·ÀcÀ–ÏÎÀ·» Ÿ ıÚÕ q Õ ÔÊY Œ bà ÈÕ ·Ÿ‡ÃÓÕ ·vÕÚœ ÁÃk › ‰Ã ‰fŒ Ïß Æ·ˆÕÁŸÓà ÈÕ ·Ÿ‡ÃÓ» r ∫̉ÕŸ ¨ÌÈN«ÁY ÌÏŒ‡Õ ˙«È à ¨ÌÈNÏÀÁ⁄ ‰÷Ï À ÷Ÿ ‰lŒ‡ÕŸ Æ„ÈX«Ó» ‰ÏŒÚ⁄Óà ¨„ÈÏ«n œ ‰ÃŸ ¨Ï»cbœ‰ÃŸ ¨ÔfÀ ‰Ã ‰÷ÀbY À ‰Ãaà ÔȇÕŸ ¨Ì˙«‡ À ‚ÈrœÓà ÏÎŒrՉà ˙«Ák › ‰Ã ÆÌ˙«l À ‚ÃÏ» Ÿ ‚Èrœ‰ÃÏŸ ˙όΠ› ÈŸ

575

580

585

z ˙»iÁÉà χŒ ¯÷Œ‡⁄ ‰÷ÀbY À ‰Ã‰Ã ‡»‰ Èœ gՉà ÁÃk › ‰Ã ¨˙ΌόÏÀ Á»¯ à ‰À ‰nÀ÷À ‰ÈŒ ‰ŸÈœ ¯÷Œ‡⁄ χŒ ¨˙ÎŒ÷ŒÓŸœ –ÏÎÀŸ ƉÚÈDÈ À ·» œ ıÙŒÁÕaŸ ¨‰Ú» À ˙» Ÿ ‰‚ÀrÀ‰Ã ‡È‰œÂŸ ˙»¯‡⁄gÀ‰œÂŸ ¨««ÊÓŸ ÷wÕ·ÃÈŸ «Ú·ŸËœ ıÙŒÁÕaŸ ÈÁà ‰ÊŒ Ÿ ¨«˜÷ŸÁŒ χŒ ·UOϜŸ ¨«˜ÊŸ pœ Óœ ÁV«·» à ¨«ÈÓœ

s

571 Âȯ·„] G ̉ȯ·„

〈Â〉ÈÁ] MT; AGMR edd. ‰ÈÁ 579 ‰‰] AGM ÁΉ 590 χ] GMR + ˙‡‰

590

37 For the notion of the tripartite soul (vegetable, animal, and rational) see Ibn Sahula’s Introduction, n. ; Sirat, Jewish Philosophy,  f.

Part I: On Wisdom



t

Eccles. : 

u

Eccles. : 

In haste from danger, though they quickly thrust Forward approaching that for which they lust. Such is their lot,t to make of it their best. This potency, of senses five possessed, Requisite for their purpose,u is their dower, To wit: sight, smell, taste, touch, also the power To hear sound, be the voice pitched low or high. Besides these five that can be seen, there lie Five senses more, concealed.38 The first is styled The common sense, by which are reconciled Those outward five. There follow here the rest: Imagination, memory, the zest For finding out, and power to keep in mind. These are the root—essential for each kind Of knowledge that enquiry seeks to find.

z

v

Jer. : 

w

Prov. : 

x

Prov. : 

y

Ps. : 

z

Isa. : 

But, of these potencies, the third appears Most glorious which in man as soul inheres, Paired with his animation; this assures His latter end, and watchful hopev secures, By dint of virtues twain; one can accept Faculties which, acquired, are thenceforth kept. The second one is wisdom that can train The simple, teaching them to use their brain.w The diverse branches of this wisdom spread To law and ethics;x but its chiefest head Is speculation touching things divine— The unity of God, and his pristine Existence, and belief (with problems fraught) That he created everything from naught. One capability, the cognisance Called passive, like a signpost of the sense, Shows lies and violence are reprobate,y Whilst peace, and loyalty, and truth must rate With justice, virtue’s emblematic signs. Through faculties acquired, the soul divines That meaning which the active intellect Intends, in hints half hidden, indirect, In curious connections to express Truths, and enunciate straightforwardness.z



Ô¢‡¯‰ ¯Ú˘‰

ÔÈÏœ‚Ÿœ ‰fŒ ‰Ã ÁÃk › ‰Ã χŒÂŸ tÆ«˜ÏŸÁŒ «ÏÓÀÚ⁄–ÏÎÀaŸ œ ‰gÀÓœÁ⁄ ∫̉ÕŸ ¨ÌÈ÷»¯ œ cŸ uıÙŒÁÕ–ÏÎÀÏŸ ¨ÌÈ÷»Á ÚÓÃ÷ÕŸ ¨ÒÚ«l Õ ‰ÃŸ ¨÷»gnœ‰ÃŸ ¨ÁÈV à ‰ÀŸ ¨˙»‡Y‰À ÌÈXkÀÊŸ pœ ‰Ã ‰lŒ‡Õ „·ÃlŸÓœ Æ÷Ú«¯ Õ «‡ _»ÓÀ Ï«˜ 38 ÆÌÈXzÀÒŸœ ÌÈ÷»Á œ ‰gÀÓœÁ⁄ „«Ú «Ï ÷ÈÕ ‚ÈrœÓ» à ¨ÌlÀ΋ϟ ÛzÕzÃ÷ŸÓœ ÁÛk ‡»‰ Ô«÷‡X‰À ¨‰TÈÎœfŸ ‰ÃŸ ¯»ivœ‰Ã Ì‰Õ ÌÈXÁÕ‡⁄‰ÀŸ ÆÌÏÀÏÀkŸ–˙‡Œ ¯wÀڜŸ ÷W&÷ Ì‰Õ »l‡ÕŸ ƉTÈÓœgŸ‰ÃŸ ¨¯JÁŸnŒ‰ÃŸ ƯJÁŸÓŒ–ÏÎÀaŸ

595

z ¯÷Œ‡⁄ ˙CaŒÎŸpœ ‰Ã ÷ÙŒpŒ ‰Ã ‡»‰ È÷È œ ÏœgŸ‰Ã ÁÃk › ‰Ã «Ï ˙˙ÕÏÀŸ ¨˙CÓŒˆŸœ ˙»iÁÃÏß ¨˙CÓ«Ú Œ Ì@‡ÀaÀ v ÈzÕ÷Ÿ dÏÀ ÷ÈÕ ÂŸ Æ˙CM«÷ ‰ÂO À ˙œÂŸ ˙ÈXÁ⁄‡Ã ˙ÏŒaK Œ ÓŸ ˙ÁÇÉÀ ¨˙«lҜӟ ˙«ÏÚ⁄Ïà ˙«ÏÚ⁄Óà w ƉÓY À ÚÀ Ìȇœ˙ÀÙŸÏœ ˙˙ÕÏÀ ¨‰ÓÀΟÁÀ ˙Èœ gՉß ˜CˆŒ ¨ÌÈXÁÕ‡⁄ ˙«ÁÎ › ÏŸ ˜ÏÕÁÀzÕ ‰ÓÀΟÁÀ‰ÃŸ „»ÁÈœ aŸ Ô»iÚœ‰À ÁÛk ‡»‰ÂŸ xÆÌÈX÷ÀÓ» Õ ËtÀ÷ŸÓ» œ ÌÏ«Ú À ‰À ÷»cÁœÂŸ ¨«˙»ÓEKaŸ _UaÀ˙ŸÈœ ‡V«a‰Ã ·vÉ‹ ¨ÏÚÀÙŸœ ÁÛk ‡TOœ „ÁÀ‡Œ ÁÃÎ › Ÿ Æ«˙[Â]‡ÈX À ·» Ÿ «È‡Õ ÒÓÀÁÀ‰Œ Èkœ ‰TkÀ‰Ã‰Ã ‡»‰ÂŸ ¨ÏÚÉ › Ÿ „È‚œÀ y Õ ÂŸ ¨Ô«ÎÀ „ÒŒÁŒ‰ÃŸ ¨Ô«kÈœ ‡¿ ÌÈXJ÷Ÿ ¯·I Æ˙«‡ÂÀ ˙Ù«Ó Õ ˙ÓŒ‡¤ÂŒ ˜CˆŒÂŸ ¨˙«‡À Ì«ÏgÀ‰ÃŸ ¨ÌÈXzÀÒŸœ ÌÈÊœ ÓY À ÊÓY › zœ ¯÷Œ‡⁄ ‡È‰œ ˙ÏŒaK Œ ÓŸ‰ÃŸ ¯·Õ›c ¨ÌÈXΟpÀ ‰Ã ÌÈœ ÈÀ Ÿ ÚœaÀ ÏÚÕÙÀÓŸ‰Ã ˙«È‰ŸÏœ À ÓÕ „ÈbœÓ» à ˙«˜@ˆŸ ‡VwÀzœ ‰ÊŒ ˙aÃÒœ·» Ÿ zÆÌÈX÷È 591 Ïη] GMR edd.; MT

599 ¯˜ÁÓ Ïη] A

610 ¯·„Â] codd. edd.;

ÏÎÓ

¯˜ÁÓÂ, GM ¯˜ÁÓ‰

MT ¯·„

598 ‰¯ÈÓ˘‰Â] A +

608 Â˙˛Â¸‡È¯·Â] codd.

614 ˙˜„ˆ] codd. edd.;

¯˜Ú ‰Ê Ïη ¯˜ÚÂ] ^A

Â˙Èȯ·Â, edd. Â˙‡ȯ·Â ÏÚÙ] GO1 ÏÚÙÓ

MT ˜„ˆ „È‚ÓÂ] GO1

38

there.

600

605

610

ÏÚÂÙÂ

For the so-called common (i.e. uniting) sense and the four faculties, see IV n.  and sources cited

Part I: On Wisdom



a

Cf. Exod. : 

Intelligence is thus its name: from start To finish, in God’s servicea all its art.

z b

Ezek. : 

c

Hab. : ()

d

Gen. : 

e

Lev. : 

f

 Sam : 

The soul has two aspects: and these unite As complements.b One, in the mystic height Concealedc supernal, down from which a flow Conducts discernment to its form below, To fork out, delta-wise.d So long thy mind Surveys this lofty plane, it is aligned, Ever acquisitive. The other side For its more humble function, has to guide The body through its darkness, that it may Always use decent manners, and obey Statutes and laws,e giving to each effect Commanded by the active intellect: Such is man’s word, who has been raised and walks erect.f

z

g

h

Ps. : ()

Exod. : 

By yet more properties this soul is placed Above the beasts, with many branches graced— Imagination, laughter, and to take Advantage of comparison, and make That which is known explain what is concealed Through knowledge, or what images may yield. How fair the qualities, how manifold,39 That are by power of intellect controlled! At first, the infant’s mental grasp—for fool And boor the zenith:g but, as growth may school A lad, he will evince distinctive traits, Master the intellect’s first postulates And concepts, as all peoples are aware: Such things as knowing there exists somewhere A mount called Zion, nor concealed its shrine, Or that this world must many trades combine, And calculations:h such percipience Is what is styled acquired intelligence. Like fire it rages, reaching for the skies, Parted from fleshly lusts and earthly ties, Attending what concerns the intellect And thinking on such things as truth reflect,



Ô¢‡¯‰ ¯Ú˘‰ a

ÆÏÎŒzÕÂà ‰@«·Ú⁄aà ÏÁÕ˙ÀŸ ¨ÏÎŒ◊Õ «˙ÏÀÚ⁄ÓÃ

615

z „vÉà bÆÌÈDÁÀ‡⁄Ïà »È‰ÀŸ ¨ÌÈD@ˆŸ ÈÕ ÷Ÿ ÷ÙŒpŒ ‰Ã ‰ÊŒ Ÿ »pnŒÓ» œ c¨Ô«È·ŸÁŒ Ì»¯ÂŸ ¨Ô«ÈÏŸÚŒ‰À ‡»‰ÂŸ ¨„ÁÀ‡Œ‰À d Æ„VtÀÈœ ÌgÀÓ» œ ¨„VÈÕ ÂŸ ÔÈaœ‰Ã d˙T»ˆ À ÏÚà ψՇÀÈÕ ‰ÈŒ ‰Ÿzœ ¨‰ÏÀÚ⁄nÉà ˙‡Ê›aŸ ÔiÕ ÚÃÓŸ ^˙«È Ÿ ‰Ÿ·» œ ‡»‰ÂŸ ¨Èœ gՉà „vÉà ƉÏÀaK À daÀ ˙ÈDÈÓœzŸ ˙«¯JÈŸ ˙«‚‰ÀŸ ‰ÃaŸ ÏÙÕ‡À‰À Û»b‰Ã ‚ȉœŸ ‰ÃÏŸ ¨ÏÙÀgÀ‰Ã »‰ÊŒ eÆ˙]«z‰ÃŸ ÌÈËœtÀ÷Ÿnœ‰ÃŸ ÌÈwœÁ‹‰Ã ¨˙«¯÷È À Âœ f ÆÏÚÀ ÌK‰‹ ¯·ŒbŒ‰Ã ̇‹Ÿ ¨ÏÚÀÙŸnœ‰Ã ÁÛk ¯ÓÇ⁄ÓÃ

620

z ÈÏÕÚ⁄aà ÏÚà ˙«¯ÁÕ‡⁄ ˙«l‚‹ÒŸ ÷ÙŒpŒ ‰Ã ˙‡f›Ïà ÷ÈÕ ÂŸ ¯»ivœ‰Ã ̉ŒÓÕ Æ˙«¯‡t › ‰pÀ ‰ÕÏÀŸ ¨˙«¯˙ÕÈŸ ÌÈiœ Áà ÷VÙÀÏ» Ÿ ¨ÌÈÏœ÷ÀnŸ‰Ã Ô«¯˙ŸÈœ Ÿ ¨ÌÈÏœÏÀΟœ ˜«ÁrŸ‰ÃŸ ÁÃk › Ïß ÆÚcÀnÉß ¯»ivœ‰Ã ÈÙœkŸ ¨Ú@«paà ÌÏÀÚ¤pŒ ‰Ã ‰nÀkà ¨˙«·‰À‡¤Œ ˙«cÓœ dÏÀ ¯÷Œ‡⁄ ÈϜΟrœ‰Ã ‡ˆÀÓŸpœ ‰Ã ÏÎŒrՉà ‰«÷‡X À aÀ 39Æ˙«·«Ë ˙«ÏÚ⁄Óà › aŸ ÏÁÕ‰Õ ¯÷Œ‡⁄Îß gƯÚ÷ÃÂÀ ÏÈÒœkŸ „ÁÃÈà ¨¯ÚÃpà ‰Ã ÁÃÎ ˙«ÏkÀ◊Ÿn‹‰Ã ÔÈ·œÈÀ ¨˙«pzÃ÷Ÿ‰œÏ» Ÿ ÏcÕbÃ˙Ÿ‰œÏŸ Æ˙««÷lŸ‰Ã–ÏÎÀaŸ Ú@«p‰Ã ÔÈÀ Ÿ Úœ‰ÀŸ ¨˙«Â÷‡X‰À ‡¿ ÷cO À nœ‰Ã Ì«˜Ó» Ÿ ¨ÌÏ«Ú À aÀ Ô«iˆœ ¯‰Ã÷Œ «ÓkŸ ¨˙«aU ˙«Î‡ÏÀÓŸ ÌÏ«Ú À aÀ ÷ÈÕ È̟ ¨ÌÏÃÚŸŒ ‡VwÀÈœ È»nÀ‰Ã ÔÈÀ Ÿ Úœ‰À ‰ÊŒ Ÿ hÆ˙· › ÷ÀÁ⁄Óà ·÷ & ÁŸÏà ̻¯ χŒ ‰ÏŒÚ⁄Èà Ÿ ˜fÕ ÁÃ˙ŸÈœ ¯÷Œ‡⁄Îß ¨È»wÀ‰Ã ÏÎŒ◊Õ «»iÚœaŸ ¨˙«iÂœ bŸ‰Ã ˙Âà ‡⁄zÃÓœ ÏBaÀÈœ Ÿ ¨˙«iÏœÚ⁄ ˙«¯»v·» à ¨˙«izœÓœ‡⁄‰À ÈV·D Ÿ ·» Ÿ ˙«iϜΟrœaÃ

625

630

635

39 The phrase kammah ma
aloth .t oboth echoes the Haggadah for Passover, where, introducing the Dayyenu hymn, it begins a litany of divine bounties vouchsafed to Israel. See e.g. Gaster, Book of Prayer, v. .

Part I: On Wisdom



j

Ezek. : 

Isa. : ; Num. : 

k

l

Lev. : 

m Cf. Deut. : ; Exod. : 

Cf. Gen. : 

n

On spiritual forms, the mystery Of angels’ heavenly consistory,j Whose glorious Rock, whatever be His Name, And active intellect are but the same. And thus, a spirit from on high will pour k Upon that intellect acquired before, And rest thereon, that holy spirit’s trace Which o’er the seraphs’ conclave40 spreads its grace, And, changed by holiness,l makes shine its face. ’ Tis then the soul exults, the peaks she scales At last surmounted, she no longer ails Beset by sickness;m nay, she comprehends How high intelligence’s rank ascends, How great must be its splendour which, undazed, Has on God’s glorious refulgence gazed; For intellect, within the veil,41 is made Warden and gardener n of Eden’s glade.

z

o

Job : 

p

Lam. : 

q

 Chr. : 

r

Prov. : 

Num. : 

s t

Exod. : 

u

Nahum : 

v

 Sam. : 

w

Eccles. : 

Let me resume. In man, three forms abide, Each form a soul elect. The first is tied To earth,o as vegetative, whilst the next— The animal soul—lusts, by sickness p vexed. The third form is that soul which reason knows, Articulate, bound—wheresoe’er it goes— To wisdom’s love, perfection. Chief is she Over all captains,q with an eye to see, An ear to hear, and know,r and recognise: Triumphant o’er her fellows, she applies Self-discipline and reason, and she hears, Praising her wisdom’s fount, resounding cheers.s She can thenceforth cleave to that bliss, at ease;t Her confidence serene, she calmly sees Desires fulfilled, nor, when death takes her form, Grieves for whatever battled with the storm,u Being set free from accidental ill That ravens if no bread its hunger still.v Nay, to her dwelling-place she turns again Aloft, to Him who gave her,w to remain



Ô¢‡¯‰ ¯Ú˘‰

¯÷Œ‡⁄ j¨˙«iÁß ÌÈpœ Ù«‡ à „«Ò·» Ÿ ¨˙«iœ Á»¯ À ‰À Ì«¯nÀÓœ Á»¯ à Ÿ ¨‡VwÀÈœ ÏÚÃt › aà ÏÎŒ◊Õ ÌT»ˆ „«·kŸ k „«ÒaŸ ¨÷Cw › ‰Ã Á»¯ à ÂÈÏÀÚÀ ψ‡ Œ iÀ Âà ¨‰WÚÀÈÕ ÂÈÏÀÚÀ l Õ ◊à ʇÀ Æ÷C›w ‰ÈŒ ‰ŸÈœ «˙T»Ó˙» Ÿ 40¨÷CS ÈÙY ¯ÈÒœ˙ÀŸ ¨‰ÏÀÚ⁄nÉà ˙ÈϜΟzà χŒ ÷ÙŒpŒ ‰Ã ÁÏÈŸzœ ˙ÏÃÚ⁄Óà ÔÈ·œ˙ÀŸ m¨‰ÏÀÁ⁄ÓÖÏÎÀŸ ÈÏœÁfl–ÏkÀ »pnŒÓœ ¯»v‰Ã ÂÈfœ Óœ ‰Œ ‰¤pŒ ‰Ã «¯@‰⁄Âà ‰Ï«„ À bŸ‰Ã ÏÎŒrՉà n › Ú⁄Ïß ¯Ó › ÷ŸÏœ „Ó«Ú Õ ‰À ‡»‰ÂŸ Æ«¯JÈÂœ ÈVÁ › ‡⁄ÓÕ ¨„· 41 Æ„«bYtÉÃ

640

645

z

658 ˜·„‰Ï] G ˜„·‰Ï 659 ˜˘Á·] GO1

˘˘‰· 661 ¯ÚÒ·] (AR)GMO1sv

‰®ß©¯ÚÒ·, MT L ‰¯Ú˘· 663 Ì˘‰] MT AGMO1Rsv Ìȉχ‰

˙«÷ÙÀŸ ¨˙«¯»ˆ ÷Ï÷À Ì@‡ÀaÀ ÷ÈÕ ‰ÊŒ ÏÚß ÷ÙŒpŒ ‰Ã ‡È‰œ ‰«÷‡X À ‰À ‰T»v‰Ã Æ˙«¯ÁÀ·Ÿœ o ‰T»v‰Ã Æ˙ÁÃÀ ¯ÙÀÚÀ ÏÚà „ÁÃÈà ¨˙ÁÃÓ«v à ‰Ã –ÏkÀ ¨‰»À ‡Ã˙Ÿnœ‰Ã ˙ÈÓœ‰⁄aÉà ÷ÙŒpŒ ‰Ã ‡È‰œ ‰iÀ œ gŸ‰Ã ÷ÙŒpŒ ‰Ã ‡È‰œ ˙È÷È œ ÏœgŸ‰Ã ‰T»v‰Ã pƉÂÀ cÀ Ì«i‰Ã ‰ÓÀΟÁÀ‰Ã ˙·Ã‰⁄‡ÃaŸ ¨˙WaA Œ ÓŸ‰Ã ˙ÈϜΟrœ‰Ã ÷‡] ¨ÌÈ÷œÙÀpŸ ‰Ã–ÏkÀ ˙»ÓÏÕ÷Ÿ ‡»‰ÂŸ ¨˙W÷O Œ œ q œ ÏœgÀ‰Ã ‰‡] À ÔÈœ Úà ¨˙ÚA«È à Ÿ ˙WkŒnÉà ‡È‰œ ÆÌÈ÷È r ‰È À ˙«¯ Œ ·ŸÁà ÏÚà ˙»¯aŸbÃ˙Ÿ‰œ·» Ÿ ¨˙ÚÃÓ«÷ à ÔÊŒ ‡ › Ÿ s À aŸ ÈÊà ‡⁄ ÆdÏÀ »Ú¤ ¯‡Õ·Ÿ ÈÏœÚ⁄ ¨dÏÀΟ◊œÂŸ dTÒ»Ó ‰ÈŒ ‰Ÿ˙œÂŸ ¨‰ÁÀÏÀˆŸ‰Ã‰Ã ˙‡f›aà ˜·ÕcÀ‰œÏŸ Ïλz à ‰˙ÀÈŸ ‰À Èkœ ¨‰ÁÀËŸ·œ·» Ÿ ˜÷ŒÁÕaŸ ¨‰ÁÀÀ Ÿ ˙ËM«÷ Œ t À ‰À «kYcà ¯÷Œ‡⁄ dÙ»b À ˙«ÓaŸ ‚‡E à zœ ‡¿ÂŸ ƉÁÀÂY u À Ÿ ¯ÚÃÒÃaŸ ÔÓ» œ ¨ÌÈÚœ‚ÀtŸ‰Ã ÔÓœ ψÕpÀ zœ Èkœ ¨‰Ù»Ò v œ ‰À ÌÈXOnœ‰Ã χŒ ·»÷˙ÀŸ ¨ÌÈÚœ·Õ◊Ÿ ÌÁŒlŒaà ÌÈÚT w ‡rÀ˙œÂŸœ ÆdÀ ˙ÀŸ ¯÷Œ‡⁄ ÌgՉà χŒÂŸ ¨d«Ú À ÓŸ Ì»¯

650

655

660

40 The words ˘„˜ ÈÙ¯˘ „ÂÒ (‘in the conclave of the holy seraphim’) are taken from the qedushah (trishagion, based on Isa. : ) in the ‘Amidah prayer according to the Sephardi form; see e.g. Gaster, Book of Prayer, i. . 41 On the misunderstanding which underlies „‚¯Ù (a loan-word from Middle Persian) in the idiom „‚¯Ù‰ ȯÂÁ‡Ó (‘from behind the veil’), see Loewe, ‘Shin
anim sha
ananim’, ‒.

Part I: On Wisdom

 x

Ps. : 

y

Dan. : ; Isa. : 

z

Ps. : ()

a

Ps. : 

b

Ezek. : 

c

Gen. : , : 

d

Ezek. : 

e

Isa. : 

f

Cf. Ps. : ()

g

Isa. : 

h

Exod. : 

Isa. : (); cf. Dan. :  k Ps. :  j

l

BT Nedarim a

m

n

Cf. Ps. : ()

Isa. : 

For ever there, sure-footedx on her nest, With glory round about her, e’er to rest.y She goes from strength to strength,z no fear by night Scares her,a to paradise returned: the light Within her bower by sparkling gemsb increased, There from the tree of knowledge she may feast And from the tree of life,c on fruit mature And fair to see, its leaves for ills the cure,d Whilst all is canopied by glory’s shade:e Such is the good stored for the just,f and laid Aside as heritage, the rich reward That waits the righteous servants of the Lord.g Yet, for the soul, still is there something more Of glorious magnificenceh in store. For such perfection, no words adequate Could any tongue find: of that blissful state The prophet with his praise did testify ‘None ever saw it, Lord, except thine eye, Whoso awaits it, happy is his name.’ j The man who fears God, happy we acclaim,k Whose ancestors, at Sinai,l gave assent Unto God’s law. For such as she was meant This portion, treasured upm for them to earn As rightful heritage, on their return With all left in Jerusalem, whom fate To Zion spared: each one shall vindicate Through sanctity,n his title to be great.”

z o

Gen. : 

p

Mishnah, Yebamoth :  q

Cf. Isa. : 

The Lion marvelled at this wise discourse Delivered by the Hart, with so much force Of intellect. He said, “From this I seeo Thy sainted sire possessed no mean degree Of academic prowess, to explain Matters regarding which there must obtain An orthodox position. ’ Tis well known, On things of living interest alone The sages spoke; p tomfooleries, removed From real life, they outright disapproved.q That heaven must with their approach concur Is certain, since the talmudists aver



Ô¢‡¯‰ ¯Ú˘‰

Á» à ˙ÀŸ x¨„ÚÃÓŸzœ ‡¿ ‰ÈW»÷ À ‡⁄·» à ¨„Úà ÈBÚ⁄ y À ÓŸ ‰˙ÀÈŸ ‰ÀŸ ¨„Ó › Ú⁄˙ß ÏÈœ ÁÃÓÕ _ÏÕzÕ Æ„«·kÀ d˙ÀÁ» a z ÔCÚÕÏ» Ÿ ¨ÏÈœ Ïà „ÁÃtÃÓœ ‡TÈzœ ‡¿ÂŸ ¨ÏÈœ Áà χŒ b Æd˙ÀkÀÒ‹ÓŸ ‰TJÈŸ Ô·Œ‡Œ–ÏkÀ ¨d˙À·»÷ À zŸ Ìȉ¿ œ ‡¤ ıÚÕ ˙cÃÓŸÁŒÓ» Õ ¨˙ÚÃcÉà ıÚÕ ÈXtŸÓœ ÚaÃ◊Ÿ˙œÂŸ ÏÎÀ‡⁄ÓÃÏŸ «ÈYÙœ dÏÀ ‰ÈÀ ‰ÀŸ ¨˙ÚA«p à ‰Ã cÌÈiœ Áà À ˙ŸÏœ »‰ÏÕÚÀŸ ‰ÊŒ eƉtÀÁ‹ „«·kÀ–ÏkÀ ÏÚà Èkœ d¨‰Ù»¯ f ˙‡Ê› ¨Ì˙ÀÏÀÚ⁄Ó» à ÌÈNÈcœvÃÏà ԻÙvÀ‰Ã ·«h‰Ã g À ˆœÂŸ ‘‰ ÈB·ŸÚà ˙ÏÃÁ⁄à ÷ÈÕ ‰lŒ‡Õ „·ÃlŸÓœ ÆÌ˙JE h ¨˙W‡ÀÙŸ˙œÏ» Ÿ „«·ÎÀÏŸ ¨˙WÁŒ‡Ã ‰ÏÀÚ⁄Óà „«Ú dÏÀ ¨‰ÏÀÚ⁄nÉà ˙»ÓÏÕ÷Ÿ „Èbœ‰ÃÏŸ ‰Ï«Î À ÈŸ ‰tŒ‰Ã ÔȇÕŸ ‰˙À‡T À ‡¿ ÔÈœ Úà ¨«ÏÏÀ‰⁄ÓÃaŸ ‡È·œpÀ ‰Ã „ÈÚœ‰Õ ‰È À ÏŒÚÀ j ÈV÷Ÿ‡Ã Æ«Ï ‰kÕÁÃÓŸÏœ ÈV÷Ÿ‡Ã ^˙ŸÏ»Ê À Ìȉ¿ œ ‡¤ k ¯‰Ã ÏÚà ÂÈ˙«· À ‡⁄ ÈÏÕ‚U Ÿ »„ÓŸÚÀŸ ¨ÈÀ ÈŸ ‡VÈŸ ÷ȇœ m À Òœ ¨«Ï·ŸÁŒÂŸ «˙ÏÀÁ⁄à ԻÙvÀ‰Ã ·«h‰Ã ˙«È‰Ÿaœ l¨ÈÈ ÌœÏÃ÷»¯È À aœ ¯˙«p À ‰ÃŸ Ô«iˆœaŸ ¯‡À÷Ÿpœ ‰Ã–ÏkÀ ‰ÈÀ ‰ÀŸ n Æ«Ï ¯ÓŒ‡ÀÈÕ ÷«„J

665

670

675

680

z ̈ŒÚ › Ÿ ¨«˙ÓÀΟÁÀŸ È·œvŸ‰Ã ÈV·ŸcœÓœ ‰ÈY Õ ‡Ã‰À dÓÃ˙Ÿiœ Âà o Ÿ ÈÀ ‰zÀÚà ∫¯Ó‡ à i³Âà ¨«˙»· À zŸ ^È·œ‡À ˙ÏÃÚ⁄Óà ÈzœÚA ¯÷Œ‡⁄Âà ¨‰ÎÀÏÀ‰⁄Âà ÷»¯tÕ–ÏÎÀaŸ ¨‰ÎT À ·ŸÏœ «¯ÎŸÊœ ÌÈÓœÎÀÁ⁄ »¯·Ÿcœ ‡¿ÂŸ ¨‰ÂÀ ÷À ÔÈÀ Ÿ Úœ–ÏÎÀaŸ »¯ÓŸ‡À q ¨ıWÁÀÂÀ ‰ÏÀkÀ ÏÎÀÒÀ–ÏÎÀaŸ »˙ŸÀ Ÿ p¨‰ÂÀ ‰⁄aà ‡lÀ‡Œ ÌTÓŸ‡ÀaŸ ¨ıWÚÀ ÈÓÕ÷Ÿ ÈÕ Î«÷ Ÿ Ì‰È Œ ÏÕÚ⁄ »„ÈÚœ‰ÕŸ ÌÚà ϫ„bÀ Ô‰Õk › Óœ ¯ÊÕ ÓŸÓà ÌÎÀÁÀ „ÈӜϟzà ϫ„bÀ

666 Ô„ÚÏÂ] A edd.; R

676 ȯ˘‡] edd.; MT

677 ÈÈ] Rv ; codd. edd.

Ú“‚ÏÂ

GMO1R ‰˘ÚÈ (L

reg., MO1R pref. ˙‡

microfilm illegible)

685

Part I: On Wisdom



Mishnah, Horayoth : 

r

Isa. : ()

s

t Cf. BT Yebamoth b, infra

u

 Chr. : 

v

Cf. Isa. : 

That, though he bastard be, a sage precedes An ignorant high priest.r And this must needs Be no less true of one whose years have gained Him great respect,s of loyalty ingrained, One generous, and generously sprung, A giant of the Law, giant among Experts in Prophecy. Now, since I see That exposition comes so well from thee,t Expound—thine eloquence proclaims thee great, O’er others towering:u nor hesitate Through modesty, for I would hear thee say What penalty the wicked have to pay, How those whose worth is scant just fade away, How some, through wanton error, are cut off, Destruction dragging those who, sinful,v scoff.”

z w

Deut. : 

x

Cf. Num. : 

y

Isa. : 

z

Eccles. : 

a

Isa. : 

b

Deut. :  (qere)

c

 Sam. : 

d

Judg. : 

e

Cf.  Sam. :  (kethib)

f

Cf. Neh. : 

g

Exod. : 

The Hart was not reluctant to dilatew Upon the punishment that must await The wicked; so he took the stand again,x Beginning: “Craving for material gain Surges, to swamp the soul; which thus is checked, Cut off from wisdom of the intellect. Her Maker’s glory she holds cheap; beguiled, She willy-nilly plays the whore,y defiled By qualities that impure lusts excite For pleasures which give humankind delight.z Folly and arrogance graze on her lea, Savage beasts break her fences down,a and she Lies with one not her husband,b sets apart No time for cultivating wisdom’s art,42 Nor for her wise Lord’s coming laves her clean. On scholarship she loads insults obscene, Her heart full of contempt;c precepts she spurns And from their highway into bywaysd turns To roam, her outrages past numbering,e All the commandments from her back to fling,f The holy law of God dishonouring.g

z h

Ps. : ()

Countless h the troubles of the soul whose parts Are such! When from the body she departs



Ô¢‡¯‰ ¯Ú˘‰

‡»◊» Ÿ ÔLÊÀ ¨ÌÈ»Ó œ ‡¤ ÷ȇœ ÔkÕ÷Œ–ÏkÀ rÆıW‡À‰À ·‡À ¨ÌÈ·ÈD œ Ÿ „όȌ Ÿ ˙»·ÈDŸ ÏÚÃaà s¨ÌÈœ ÙÀ ‰‡ŒÀ ^Ï» Ÿ ¨÷¯cŸ ¨‰zÀÚß ÆÌÈ‡È œ ·œpŸ aà ·‡À ‰T«zaà ¨÷«·zÕ Ï‡ÃŸ ‰lH À bŸ‰Ã ^ÏŸ Èkœ t¨÷¯EÏœ › ÏŸ ‡rÕà ˙Ÿnœ‰ÃŸ ÷Œ ›Ú Èœ ÚÈD«‰ Õ ÂŸ uÆ÷‡]ÏŸ ÏÎ ˙˙T à Ο‰ÃŸ ¨ÌÈÚ»¯ œ bŸ‰Ã Ô«Èϟ̟ ¨ÌÈÚœ÷Y À ‰À v ÆÌÈÚœ÷Ù» Ÿ ÌȇœhÀÁà ¯·Œ÷ŒÂŸ ¨ÌÈÚ«z œ ‰Ã

690

z

694 ÌȇËÁ ®¯·˘Â©] ^(G)MO1R

ÌÈÚ˘ÙÂ] MT

¨«Ï·ŸÒœÂŸ Ú÷T À ‰À ÷Œ Ú › w¯‡Õ·ÀÏŸ È·œvŸ‰Ã χ«i Œ Âà x ˙«È‰Ÿaœ ∫¯Ó‡ à i³Âà ¨«Ï÷ÀÓŸ ˙‡Õ◊Ÿ „«Ú ÛÒŒ〈«〉iÂà ‰ÓÀΟÁÀ–ÏkÀÓ» œ ¨‰Ú»· À ËŸ ˙«Ù»b‰Ã ڈ÷ŒaŸ ÷ÙŒpŒ ‰Ã d«ˆY À Ïœ ¨d«˜ À „«·ÎŸÏœ ‰ÏÀÊŸ ÏŸÊœ Ÿ ¨‰Ú»„ À bŸ ÏÎŒ◊ÕÂÀ y À ÏŸ ‰˙ÀÈŸ ‰À d«ˆY À Ïœ ‡`÷ŒÂŸ ‡ÓÀËŸzœÂà Ɖ«Ê ‰cÀ÷œ Ì@‡À ÈÕ aŸ ˙«‚‹ Ú⁄˙ß ¨˙«cnœ‰Ã ˙‡ÃÓŸË‹aŸ ıÈXÙ» Ÿ ¨‰È À ÚY Œ zœ ˙»ÏΟqœ‰ÃŸ ‰ÂÀ ‡⁄bÉß z¨˙«c÷œÂŸ χŒÂŸ bƉpÀ ·ŒkÀ÷ŸÈà ¯ÁՇà ÷ȇœÂŸ a¨‰pÀ ÏŒÚ⁄Èà ˙«iÁà Ÿ Ÿ ıL ‰À ˙ŸÀ ‡¿ ‰ÓÀΟÁÀ‰Ã ÌÎÀÁÀ‰Œ χŒÂŸ 42¨‰aÀˆN ‰˙ÀaY Ÿ ‰œ „»ÓÏŸzÉà ÏÚß ¨‰·YJ À ÏŸ ‰ˆÀÁT ⁄ ‡¿ c ÈÎY Õ cÃÓœ ËzÕÂà ÆdaÀÏœaŸ «Ï Ê·ŒzœÂà ¨‰aD À Ÿ ıÓŒ÷Œ »kŸ˙Ÿœ ‡¿ ıW‡Œ χŒ _ÏŒzÕÂà ¨˙«Ï»ÏqŸ‰Ã ˙«ˆŸnœ‰Ã ÈVÁ⁄‡Ã _ÏÕ÷ŸzÃÂà d¨˙«ÏJÏK Ÿ Ú⁄ ÈÎY Õ cÃÓœ e¨˙«ÏÈÏœÚ⁄ g ƉÂÀ ˆŸnœ‰ÃŸ ‰T«z‰Ã fdÂÀ ‚Õ

695

700

705

AMR edd. ÌÈÚ˘Ù, GO1

ÌÈÚ˘ÂÙ Ë·˘Â 696 ÛÒ〈Â〉ÈÂ] AGO1Rsv

z

696–708 Æ Æ Æ ¯Ó‡ÈÂ

‰ÂˆÓ‰Â] ^O1 700 Ì„‡] MT AGL(?)MR; edd. Ì„‡‰ 709 ˘ÙÏÂ] A ˘ÙÂ

h

¯tÕqÃÓœ »ÓˆŸÚÀ ¨‰È À ˙«c Œ Óœ ‰lŒ‡Õ ¯÷Œ‡⁄ ÷ÙŒpŒ Ïß χŒ _ÏÕzÕ ‰iÀ Âœ bŸ‰Ã ÔÓœ ‡ˆÕzÕ ˙ÚÕ·» Ÿ Æ‰È À ˙«‡ Œ ÏÀzŸ

710

42 Cf. the questions which, according to BT Shabbath a, every Jew will have to answer at Judgement Day, including one enquiring ‰¯Â˙Ï ÌÈ˙Ú ˙Ú·˜, ‘Did you assign fixed times for studying Torah?’

Part I: On Wisdom

 j

Ps. : () Lev. : 

k l

Cf. Ps. : 

m Job : –;  Sam. : ; Deut. : 

Exod. : 

n

Ps. :  p Ps. : () q Cf. Deut. :  r Num. :  o

Ps. : 

s t

 Sam. : 

u

Gen. : 

v

Neh. :  Ps. :  Ps. :  S. of S. : 

w x y

Her road leads to oblivion,j a place Impure, accursed, a land cut off k from grace, Where furious anger rages, darkest gloom,l Sorrow, death’s breakers, blackness of the tomb, The murkiest of mistsm—an empty land Where no man goes, through which the road is banned, Where dwell the Philistines:n there heretics, Scoundrelso who perpetrated knavish tricks,p Sorcerers,q railers who from God recoil,r Adulterers, a land where witches boil Their brews, a land by glowing emberss seared, Of vanity, of idolst that are feared By recusants—a Sodom,u whence one flees As fast as out of Ur of the Chaldees,v A land of desolation, waste, parched hard,w Hell’s own abyss,x by crackling firebrands charred: y Nor ever does the soul disintegrate, But, sick and racked with pain, must bear her fate.

z

Mal. : (: ) Mishnah, Sanhedrin :  z

a

Such is the wicked’s recompense, to fit Sins he deliberately may commit. By his own soul requited, each shall burn Like stubble fired, to cinders they shall turn By doomsday scorched,z nor save their souls from fire, Nor to some future life may they aspire.a

z

b

Cf. BT Sanhedrin a–b c Mishnah, Sanhedrin : , Aboth
:  d

Mishnah, Aboth
: 

I catalogue here those who, by their sin, Have forfeited all claim to share therein.43 Ones who, unorthodox,44 affirm a lie; All unbelievers; those who would deny The law, the resurrection of the dead,45 Or the Messiah’s coming;b all these, led Into apostasy, with those who lead Astray the public;c those, too, that secede From laws which the community maintain:d Insurgents; those who trespass in disdain,

43 What follows is based on the statement in the Mishnah (Sanhedrin : ‒; Danby, p. ) regarding groups and named individuals who are deemed to have forfeited any future life, and the elaboration in the Gemara (BT Sanhedrin a f.). Ibn Sahula here includes, rhetorically, some whose activities are deprecated rather than being categorically condemned.



Ô¢‡¯‰ ¯Ú˘‰

χŒ ¨‰T‡ÕÓŸ ıW‡Œ ‰‡ÀÓÕËŸ ıW‡Œ j¨‰iÀ ÷œŸ ıW‡Œ _÷Á Œ ıW‡Œ l¨‰TˆÀŸ ÌÚÃÊà ÂÀ ‰T·ŸÚŒ k¨‰TÊÕ bŸ ıW‡Œ ‰˙ÀÙÀÚÕ ıW‡Œ ¨˙ÂŒ ÓÀ ÈVaŸ÷ŸÓ» œ Ô«‚ÈÀ ¨˙ÂŒ ÓÀÏŸˆÃŸ m ÔÈ‡Õ ¯÷Œ‡⁄ ıW‡Œ ¨ÏÙT Œ Ú⁄Âà ÔÀ ÚÀ _÷Á Œ ¨ÏÙŒ›‡ «ÓkŸ n ¨ÌÈzœ÷ŸÏœtŸ ıW‡Œ _WcŒ ¨ÌÈzœÁœŸ Ì@‡À Ì÷À p ¨ÌÈÚV œ ÓŸ ˙AÚ⁄Âà oÌÈÚœ÷Y À _WcŒ ÌÈÚ«z œ ‰Ã ıW‡Œ q ÈÈ Õ ÚÕaŸ ÚU ¯÷Œ‡⁄ ¨ÌÈœ «Ú Ÿ Ó» Ÿ ÌÈÓœÒS Ÿ ıW‡Œ r Ÿ ˙ŸÓœ ÌgՉà ıW‡Œ ¨ÌÈÙœ‡⁄À ÓŸ ıW‡Œ ¨ÌÈœ «‡ s ÌÈÓœ˙Y À ÈÏÕÁ⁄bà ıW‡Œ ¨ÌÈÙœ÷ÀkŸ ÔÂŒ ‡À ¨ÌÈÙœ÷Y» À u ¨ÌÈcœrœ‰Ã ıW‡Œ ¨ÌÈDY«n‰Ã ıW‡Œ t¨ÌÈÙT œ ˙» Ÿ v ıW‡Œ ¨‰iÀ ‡œ÷Ÿ ıW‡Œ ‰ÏÀkÀ ıW‡Œ ¨ÌÈcœ◊Ÿkà ¯»‡ ˙ÂŒ ÓÀ ÈÙÕ÷X Ÿ ‰È À ÙŒ÷Y À x¨‰iÀ zœÁŸzà ϫ‡÷Ÿ w‰iÀ ˆœ ¨‰ÏŒ·Ÿzœ ‡¿ ÌÏ«Ú À ÏŸ ˙‡Ê›–ÏÎÀ·» Ÿ yƉÈÀ ˙Ÿ·Œ‰ŒÏŸ÷à ƉόÁ¤˙ŒÂŸ ·‡ÃΟzœ _‡Ã

715

720

z ‰ÊŒ Ÿ ¨ÌÈÚœ÷ÀÙ» Ÿ ˙««„ÊŸ ÏÚà ÌÈÚœ÷Y À ‰À ˙cÃÓœ «Ê ÷wÃkà »È‰ŸÈœ «È‰À ¨Ì˙ÃÏÀÓÀbŸ Ì÷ÀÙŸà ¯÷Œ‡⁄ Ï»ÓbŸ‰Ã Ì«i‰Ã Ì˙«‡ À ˉÃϜŸ ¨Ì˙ÃÏÀÎÀ‡⁄ ÷‡Õ ¯÷Œ‡⁄ ÔȇÕŸ ¨‰·À‰ÀÏŒ „ià Ӝ Ì÷ÀÙŸà »ÏÈvœÈà ‡¿ z¨‡aÀ‰Ã a ƇaÀ‰Ã ÌÏ«Ú À ÏÀ ˜ÏŒÁÕ Ì‰ŒÏÀ

725

z 44

718 Ì˘‰] O1 edd.; AGMR reg. 723 ÏηÂ] GMO1; A ͇ Ïη ˙‡Ê] GMO1 ‰Ê ÌÏÂÚÏ] ^A

ÌÈÒ«¯«˜È œ Ùœ‡⁄‰ÀŸ ÌÈÈ œ nœ‰Ã 43∫Ì‰Õ »l‡ÕŸ 45 ¨ÌÈ˙œnՉà ˙ià Áœ˙Ÿ·» œ ‰T«zaà ÌÈXÙ«k Ÿ ‰ÃŸ b ¨ÌÈDnÀ÷‹nŸ‰ÃŸ ÁÈ Ã ÷œnÀ‰Ã ˙‡È à ·œaŸ ÌÈXÙ«k Ÿ ‰ÃŸ d c œ ‰À È‡È Õ ËœÁ⁄Ó» à ¯»aˆœ ÈÎY Õ cÃÓœ ÌÈ÷Y«t œ ‰ÃŸ ¨ÌÈaU

730

44 Minim, ‘apostates’; see Ibn Sahula’s Introduction, n. ;
aphiqorosim, ‘heretics’, see Ibn Sahula’s Introduction, n. . 45 Mishnah, Sanhedrin : : ‘Whoso says that Torah is not from heaven’, i.e. denying its inspirational quality, and consequently also its metaphysical sanction.

Part I: On Wisdom



e

Ps. : ()

BT Rosh Hashanah a Mishnah, Sanhedrin : ; BT Sanhedrin b f

g

h

j

Cf. Prov. : 

BT Pesah.im b

k

l

Hos. : 

Isa. : 

m

Jer. : 

BT Git..t in a Job :  p Isa. :  n o

q

Isa. : 

Defiant:46 all informers;47 those whose lies Spread slander, or by surgery disguise Their covenantal seal,48 the homicide: Deceitful men;e leaders who terrified Their following, for no good causef—the sort Whom Jeroboamg won for his support (A crew that covers those who deal in meat: The market overseers, inclined to cheat, Selling forbidden fat, eager to swill Their flagonsh—but, each time the butchers kill49 The overseer must quizz them, lest some flaw, Unmarked, render the meat unfit by law. And such disputes arise, it might be thought God’s curse had struck;j the butchers say, in court, ‘This is the joint concerned, but that piece there Your worship’s colleague ordered.’ They prepare The best prime cut,k and weigh the judge a share). All of that kind, who die yet never showed Remorse, inclining to the worser road— Alack, their soul is done for, each his own Requiter!l Nor these chastisements alone Beset him roundabout, but, thick and fast, Calamities, catastrophes,m the vast Abyss of hell, leeches, and excrement That seethesn—such is the sinner’s punishment,o To block his ears and seal his eyes.p His fate The prophet, in doom-laden words, did state, Saying: They shall go out, and corpses see Of all those that did trespass against Me— A mass of worms that die not, theirs a pyre Unquenched, unquenchable, eternal fire.” q

z r

Gen. : 

The Lion saw the Hart had solved right well r Life’s mystery, and dug in darkest hell

46 i.e. the mezid (one whose transgression is deliberate), as opposed to the shogeg (one who transgresses in error, or through ignorance); cf. Mishnah,
Aboth :  (Danby, p. ). The Mishnah, Kerithoth :  (Danby, pp.  f.), consigns one who transgresses wilfully to the punishment of kareth, i.e. of being ‘cut off ’ by divine act. 47 Hamalshinim wehamasoroth. The allusion is to the birkath haminim in the
Amidah, i.e. the blessing which repudiates and disavows apostates, sectarians, and informers; see e.g. Singer, Prayer Book, ; ‘Birkat



Ô¢‡¯‰ ¯Ú˘‰

¨˙«¯·ÕÚ⁄ 46‰ÓT À „Èà aŸ ÌÈ◊«Ú œ ‰ÀŸ ¨ÌÈDY«n‰ÃŸ 47 ¨˙«¯«ÒnÀ‰ÃŸ ÌÈÈ œ ÷œÏŸnÉß ÚT‰À Ô«÷ÏŸ ÈÏÕÚ⁄·» à e 48 ÌcÀ ‰ÓY À Óœ È÷ÕŸ ‡ÃŸ ¨ÌÈÎœ÷«Ó Ÿ Ì˙ÀÏY À ÚÀŸ ¯»avœ‰Ã ÏÚà ‰ÓÈ À ‡Õ ÏÈhœnÉà ÒY À tÉß ¨ÌÈΜ٫÷ Ÿ g f ¨ÂÈT·ÕÁ⁄Âà ÌÚÀ·T Ÿ ÈÀ kŸ ÌÈœ ÓÃ÷À–Ì÷ŒÏŸ ‡`÷Œ ÌÈDÈNÙŸnÉà ̉ÕŸ ÆÂÈTÁ⁄‡Ã ÌÈÎœ÷ÀÓŸpœ ‰ÃŸ È÷È Õ ÷œ‡⁄ È·Õ‰⁄‡ › Ÿ 49¨ÌÈ·œÏÀÁ⁄‰Ã ÈVΫӻ Ÿ ÌÈ·œvÀwÉà Ì÷À‡À‰À–˙‡Œ ÌÈÁœaÀhÉà »ËÁ⁄÷ŸÈœ ˙ÚÕ·» Ÿ hÆÌÈ·œÀ Ú⁄ j ¨Ì÷À–ÏtÀÈœ ÈÀ ÈŸ ÌÚÃÊà ¨Ì÷Y@ À ÏŸ ·vÀwÉà _VËÀˆŸÈœ «¯·ÕÁ⁄ È«Ï œ Ù» Ÿ ¨‰À nÀ‰Ã ‰ÊŒ ÔiÀ cÉà ÈÕ ÙŸÏœ ÌTÓŸ‡ÀaŸ k ÈVÙŸ÷‹cŸ ÈVÙŸg‹Óœ «Ï ÌÈÏO«÷ œ Ÿ ¨‰À ÓŸœ ‰ÊŒ aÀ ‰Ú»÷ À ˙» Ÿ ‰·»÷ À zŸ ‡¿aŸ »˙ÓÕ Ì‡œ ÌlÀ΋Ÿ ƉÀ ÓÀ Èkœ Ì÷ÀÙŸà ϟ È«‡ ¨‰Ú»¯ À bŸ‰Ã _WcŒ‰Ã χŒ »hiœ Âà ÌÈX»qiœ ‰Ã ‰lŒ‡Õ „·ÃlŸÓ» œ lƉÚT À ̉ŒÏÀ »ÏÓŸ‚À ÏÚà ¯·Œ÷Œ ¨‰»À ‰Ã ÏÚà ‰»À ‰Ã ¨¯·ŒÚÕ–ÏÎÀaŸ ÌÈÈD œ Ÿ m Ô«cœ Ÿ ¨˙ÁÃ÷à ¯‡Õ·» Ÿ ‰J»ÏÚ⁄Âà ÌpÀ ‰È œ bÕ ¨¯·Œ÷Œ o n ¨Ú÷T À Ì@‡À ˜ÏŒÁÕ ‰ÊŒ Æ˙ÁÃ˙«¯ à ‰‡«ˆ À aŸ p ‡È·œpÀ ‰Ã ‰ÊŒ ÏÚß ¨Ú÷ÉÀ ÂÈÈ À ÚÕŸ „aÕΟ‰Ã ÂÈÀ ÊŸ ‡ÀŸ ÌÈ÷œÀ ‡⁄‰À ÈV‚ŸÙœaŸ »‡TŸ »‡ˆŸÈÀ Ÿ ‡aÕà ˙ŸÓœ ÌgÀ‡œÂŸ ˙»Ó˙À ‡¿ ÌzÀÚŸÏ«˙ à Èkœ ¨Èaœ ÌÈÚœ÷t Ÿ ‰Ã q ƉaŒÎŸ˙œ ‡¿ 742 ÌÚÊ] MT A edd.;

735

740

745

750

z

GLMO1R ÌÂÚÊ 755 ‡¯ÈÂ] O1 ¯Ó‡ÈÂ

ÌÈÚœ÷Y À ÏÀ _÷Á Œ ·» À r¨¯˙ÀtÀ ·«Ë Èkœ ‰ÈY Õ ‡Ã‰À ‡Yià ÂÃ

755

ha-minim’, EJ iv.  (M. Ydit), ‘Informers’, viii.  (Haim Cohn). All of these are regarded as being equally prejudicial to Jewish ethnic solidarity. The benediction was introduced in the period after the Roman destruction of Jerusalem in  CE, and the separation/repudiation of Jewish-Christians (BT Berakhoth b–a, Rosh Hashanah a). 48 Mishnah,
Aboth : () (Danby, p. ). Epispasm, i.e. surgical disguise of the effect of circumcision, was resorted to in Hellenistic times by assimilative Jews in order to avoid ethnic identification in the gymnasia. During the Second Jewish Revolt against Rome, under Hadrian, circumcision was for a time proscribed by the Romans in Palestine (although not in the Diaspora; see Lieberman, ‘Rediphath dath yisra
el’, ). 49 Baer, Jews in Christian Spain, i.  f., quotes this passage, recording the social abuse that arose in Spain from the claiming of free meat from the Jewish abattoirs by remote descendants of those to whom the right to it had been assigned as a mark of royal favour.

 Job : 

s

Isa. : 

t

u

Job : 

v

Cf.  Kgs. : 

w

Isa. : 

x

Ps. : 

y

Prov. : 

z

Cf. Isa. : 

a

Cf. Prov. : 

b

 Sam. : 

c

Cf. Gen. : 

d

Jer. : 

e

Isa. : 

f

Deut. : 

g

Ps. : 

h

S. of S. : 

j

Deut. : 

k l

Mishnah, Aboth
: 

Cf. Prov. : 

Part I: On Wisdom

Dungeonss for sinners: all he did propound Led to conclusions orthodox and sound, Following all the precepts to the dot.t “Happy”, he thought, “that woman’s son,u,50 who got Such issue!” v “Since”, quoth he, “thy gown is faced With wisdom, righteousness engirds thy waist,w Thy staff x is faith, with thy sire’s fame regale Mine ears: his son’s, too; thou know’st best the tale.” y “My father”, he replied, “was deeply read In spells and incantations;z and this spread His wisdom’s fame. The motto that he chose,a Fleet as the desert antelopes run,b shows Hyperbole, perhaps, but not the flight Of one who, timid, will not stand and fight. Would you fain clarify that title’s base And press the search its fountain-headc to trace, You will discover that he was the heir Of God’s own land, called by a name as fair As running deerd—that choicest of all lands Where Ariele—Jerusalem—still stands, And Israel’s founders mustered seventy men: Thus all the nations make threescore and ten.f And since my sire’s devotion was intense In service of his Master’s excellence, His wondrous mightg to tell, that wise old king Did counsel that to his ways all should cling In emulation: in poetic vein He wrote, Beloved, turn thee back again, Be thou like to a roe, or to a deer Leaping on mountain crags h immune from fear. Twain prophets, to a spotless race assigned, He likened to twin fawns, born of a hind.51 Thus, linked to prophets’ stock by noble parts My sire, unlike the common run of harts, Stood out, sole remnant of the giants’ race; j Ne’er sought he intimacy in the grace Of rulers,k ne’er to others did accord Respect l reserved to glorify his Lord. To learning he devoted all his days And wisdom, garnering those lofty ways Of conduct reckoned noble: speech was his



Ô¢‡¯‰ ¯Ú˘‰

˙cÀkà ¨‰ÎÀ÷ÀÓŸœ «˙T·ÀÒŸ ȉœzŸÂà ¨¯˙ÀÁÀ sÌÈzœaÀ t ¨ÂˆÀÏÀ ˆà ¨ÂJÏÀ ÂK ÂÈÀ ÈÀ Ÿ Úœ–ÏÎÀaŸ _ÏŒiÕ Âà ¨‰ÎÀÏÀ‰⁄Îß ‡ˆÀÈÀ ‰fŒ ÷Œ u,50‰gÀ‡œ „»ÏÈŸ ÈV÷Ÿ‡Ã ¯Ó‡ Œ i³Âà v ‰ÓÀΟÁÀ‰Ã ¯÷Œ‡⁄ ÈVÁ⁄‡Ã ∫«Ï ¯Ó‡ Œ i³Âà ÆÂȈÀÏÀÁ⁄ÓÕ w ¨^ÈŒ ˙ŸÓÀ ¯«Ê‡Õ ˜CvŒ‰ÃŸ ¨^ËŒÚ⁄Óà ◊»·ÏŸ –˙‡Œ Èœ ÚÈ Õ Óœ÷Ÿ‰Ã x¨^zŒŸ ÚÃ÷ŸÓ» œ ^ËŸ·Ÿ÷œ ‰»Ó À ‡¤‰ÀŸ Èkœ «aŸ–ÌgŒ ‰Ó» à «ÓgŸ ‰Óà ¨Ú@«p‰Ã ^È·œ‡À ıÚ«È Õ ¨ÌÈ÷œÁÀÏŸ Ô«·Ÿ ‰ÈÀ ‰À È·œ‡À ¨¯Ó‡ Œ i³Âà yÆÚ@˙Õ œ ÁÀ ÌÎÀÁ⁄Âà Èkœ ¨‰‚ÀÏÀÙŸ‰Ã _WcŒ ÏÚà ÌÀ ÓŸ‡ÀŸ zÆÌÈ÷T b a ÌÈœ ·ÀvŸ‰Ã „ÁÇÃkŸ ¯ÁÀ·Ÿœ «Ó÷Ÿ ‰ÈÀ ‰À ¨‰‚À‡ÀcŸÓœ ‡¿ ÷‡]‰À ÏÚß »pÙY Œ ˆŸzœ ¯÷Œ‡⁄Îß ƯaE À nœaà ¯÷Œ‡⁄ d Œ zŸ ˙cÃÓŸÁŒ È·œˆŸ ˙ÏÃÁ⁄à «a ‡ˆÀÓŸzœ c¨»pÙ»÷ e ÈÕ aŸ ¯tÃÒŸÓœkŸ ÌÈnœÚà ˙¿·‹bŸ ·vÕÈà ¨Ï‡ÈX Õ ‡⁄ f Õ ◊ŸÈœ ¨««˜ ˙ÏÃÚ⁄ÓÃaŸ «˙@«·Ú⁄ ·] ÏÚß ÆχT g ˙«ÓcÀ‰œÏŸ ÌÎÀÁÀ‰Œ ıÚÃÈÀ ¨««‡bŸ ˙«‡ÏŸÙŸœ Ê»ÊڤŒ ˙«ˆÈϜӟ ·˙ÃÎÀŸ ¨ÂÈÎÀÏÀ‰⁄ÓÃaŸ ˙ΌόÏÀŸ ¨ÂÈÎTE À aœ ¯ÙŒÚ › ÏŸ «‡ È·œˆŸÏœ ÈD«c ^ÏŸ ‰ÓÕcŸ ·›Ò ¨ÌÈÏœ÷ÀÓ» Ÿ h ÈÕ ÷ŸÏœ ‰iN À Ÿ ‰nÀ‡‹ È‡È Õ ·œŸ ‰nD À Ÿ ÆÌÈÏœiÀ ‡Ã‰À 51 È·œ‡À ‰ÈÀ ‰À ˙‡Ê› ÏÚß ƉiÀ ·œˆŸ ÈÓÕ‡flzÀ ÌÈXÙÀÚfl ¨ÌȇœÏÀÙŸpœ ‰Ã ÂÈ◊ÀÚ⁄ÓÃaŸ ÌÈ‡È œ ·œpŸ ‰Ã χŒ ÒÁÀÈ‹ ÓŸ ¯‡Ã÷Ÿœ ‡»‰ ‰pÕ ‰œ ¨Ìȇœ·ÀˆŸ ¯‡ÀgŸÓœ ÏBaÀiœ Âà k ˙»÷TÏÀ ÚcÀÂà ˙Ÿ‰œ ‡¿ ¯÷Œ‡⁄ j¨ÌȇœÙY À ‰À ¯˙ŒiŒ Óœ l ÂÈÓÀÈÀ –ÏkÀ Èkœ Æ«„«‰ ÌÈXÁÕ‡⁄Ïà Ô˙ÃÀ ‡¿ÂŸ ¨«„«ÚaŸ ¨‰ÓT À Ÿ ‰·»÷ À Á⁄ ‰cÀÓœ–ÏkÀ ÛÒÇÀŸ ¨‰ÓÀΟÁÀ „ÓÃÏÀ ˙ÓŒ˙ŒÁ › ‰Ã ¨ÌÈÏœ÷ÀÓŸ ‰ˆÈ À Ϝӟ–ÏÎÀaŸ «Ï ‰ÈÀ ‰ÀŸ

760

765

770

775

780

765 „Á‡Î] MT codd.;

sv „Á‡· ÌÈ·ˆ‰] MT; codd. sv Ìȇ·ˆ‰

50 Irony is scarcely intended; Ibn Sahula, carried away by the biblical reminiscence and Mishnah,
Aboth :  (Danby, p. ), has allowed himself to ignore the circumstance that the hero of the hour is not a member of the human race. 51 S. of S. : (); the Targum allegorises the two breasts as the two messiahs, descended respectively from Joseph and David, and/or as Moses and Aaron.

Part I: On Wisdom



m

Gen. : 

n

Prov. : 

o

Jer. :  Ps. : () Jer. : 

p q

r

Gen. : 

High flown with metaphors and similes, Perfection sealed the lacing m of his rhapsodies. Once, on my natal day, he placed me where In formal stance I should hear him declare His moral charge, and spoke thus:n ‘Thee I knew Ere in the womb I formed thee, ere I drew Thee forth, I sanctified thee,o to anoint With oil of joy,p as prophet q to appoint Of poesy—ISRAEL THE HART 52 the name In Ariel’s throng I gave thee, with the aim That, setting bounds to wisdom, thy defence As rampart should protect intelligence; To be as kinsman to perfection tied, Brother to virtues, that these, multiplied, Like shoals of fish should increase,r far and wide.’

z Deut. : 

s t

Gen. : 

u

Judg. : 

v

Cf.  Kgs. :  Lam. : 

w x

Cf.  Kgs. : 

y

Hos. : (: )

z

Cf. Isa. : 

My father, ending what he wished to teach, Showed me the use of enigmatic speech To hint at Scripture’s precepts,s laws, and lore. He died, and joining kinsfolk gone before,t At a ripe age,u his reputation made, Alongside men who were his friends was laid. So I my sire’s place take,v as priest and seer w On his throne seatedx in God’s shrine—a deer Standing on watch, time’s course to spy, and still Acknowledging as sovereign God’s will, And loyal to His holy ones.y And now I bless Him that did raise me, and avow My thanks that He distinguished me from such As walk in error,53 but my heart did touch With fear of Him, planting His law in me And life eternal, that I may not be Embarrassed, nor ashamed z whilst Him I serve Wholeheartedly, and thereby may deserve To live here, midst affection and the bond Of love, and so attain the world beyond.”

z The Lion heard the hymn that closed his speech, And spoke to his attendant lords. They each



Ô¢‡¯‰ ¯Ú˘‰

ÏÚà ÈAÈ œ Ӝڤ‰Œ ÈzE œ Ï«Ó Ã Ì«È·» Ÿ mÆÌÈÏÈ œ ˙œtŸ‰ÃŸ n Œ i³Âà ÈV œ i³Âà ¨ÈÏœ‚U Ÿ ÔËŒaŒaà ^YvÀ‡Œ ÌWËŒaŸ ¨ÈÏœ ¯Ó‡ o ¨^Èzœ÷ŸcO à ‰œ ÌÁW Œ ÓÕ ‡ˆÕzÕ ÌWËŒ·Ÿ〈»〉 ^ÈzœÚA Ÿ ÈŸ p ‰ˆÈ À ÏœnŸ‰Ã χŒ ‡È·œÀ Ÿ ¨^ÈzœÁŸ÷ÃÓŸ Ô«◊◊À ÔÓŒ÷ŒÂŸ χÈX Õ ‡⁄ ˙AÚ⁄aà ^ÓŸ÷œ–˙‡Œ È˙‡TJ œ Ÿ qÆ^Èzœ˙ÃŸ χŒ ˙«Ï»·bŸ ·Èvœzà ÔÚÃÓÃÏŸ 52¨Ï‡T Õ ◊ŸÈœ È·œvŸ‰Ã χŒÂŸ ¨‰Ó«Á À Ÿ ÏcÀ‚ŸÓœ ÔÈaœ‰Ã χŒ ‰ÈŒ ‰Ÿ˙œÂŸ ¨‰ÓÀΟÁÀ‰Ã r Æ·]ÏÀ »bEiœ Âà ¨·«¯JŸ Á‡À Ìz & ‰Ã χŒÂŸ ¯÷i Œ ‰Ã

785

z ‰lŒ‡ÕŸ ¨˙«„ÈÁœÂŸ Ï÷ÀÓÀ ÈB œ nŸÏÃÏŸ È·œ‡À ÏÎÃÈŸ Âà ¨˙«„bÀ‡ÃŸ ˙«ÎÏÀ‰⁄ ‰À ÷ŸÓœ ‡TOÓœ s¨˙«„ÚÕ‰À ¨ÂÈÓ«Ï À ÷Ÿ È÷ÕŸ ‡Ã χŒÂŸ t¨ÂÈnÀÚà χŒ ÛÒŒ‡ÀiÕ Âà ÚÂà ‚Ÿiœ Âà À ‰·È À ◊ÕaŸ ¯·ÕwÀiœ Âà ‰pÕ ‰œÂŸ Ɖ·»÷ À Á⁄ ‰ÏÀÚ⁄Ó» à u¨‰·«Ë w v ¨‡È·œÀ Ÿ Ô‰Õk › ÈÀ ÈŸ ÷cO à ӜaŸ ¨È·œ‡À ˙ÁÃzà ÈzœÓK Ÿ x ¨ÔÓÀfŸ ‰Ã ‰tÕˆŸÓœ ÏÚà ·vÀœ È·œˆŸ «‡ÒŸkœ ÏÚà ·÷Õ‡ÕÂÀ œ ÌڜŸ Ï‡Õ ÌÚœ „T ‰zÀÚß yÆÔÓÀ‡¤Œ ÌÈ÷«„O ÌÈÚ«z œ ‰Ã ÔÓ» œ ¨Èœ ÏÃcŸbœ ¯÷Œ‡⁄–˙‡Œ _V·À‡⁄ ÈiÕ Áà Èaœ ÚËÃÀ Ÿ ¨«˙‡Y À Èœ ÈaœÏœaŸ Ô˙ÃÀ Ÿ 53¨Èœ ÏÈ Ã cœ·Ÿ‰œ z ÌÏÕkÀ‡Œ ‡¿ÂŸ ÷«·‡Õ ‡¿ ÔÚÃÓÃÏŸ ¨«˙T«˙Ÿ ÌÏ«Ú À ‰·À‰⁄‡ÃaŸ ‰ÈŒ ÁŸ‡ŒÂŸ ‰kŒÊŸ ‡ŒÂŸ ¨ÌÏÕ÷À ··ÀÏÕaŸ «„·ŸÚÀÏŸ ƇaÀ‰Ã ÌÏ«Ú À ‰À ÈiÕ ÁÃÏŸ ‰aÀÁœÂŸ

790

795

800

z ÈV◊À–ÏÎÀÏŸ ¯Ó‡ Œ i³Âà «ÏÏÀ‰⁄Óà ‰ÈY Õ ‡Ã‰À ÚÃÓ › ÷Ÿkœ ȉœÈŸ Âà 782 È¯ÈÂ] MT; codd. sv

793 ÈÈ] MT Rv È„‡,

È¯ÂÈÂ

AGLMO1s reg.

783 ̯˷〈Â〉] MT

794 È·ˆ] ^O1

GL(?)MO1R; Asv ̯˷

 Sam. : . È·ˆ (‘hart’) is homonymous with È·ˆ (‘beauty’), cf. Jer. : . The five phrases in I. ‒ are all taken from the liturgy of the daily morning service (uba
les.iyyon go
el . . . , ‘A redeemer shall come unto Zion . . .’); see e.g. Singer, Prayer Book,  f.; cf. Lev. : . 52 53

 a

Cf. Ps. : 

b

Cf. Deut. : 

c

Zech. : 

d

Job : 

e

Ps. : 

f

Josh. : 

g

Cf. Isa. : 

†

 Sam. : 

h j

k

l

 Chr. : 

 Sam. :  Deut. : 

Josh. : 

m

 Sam. : 

n

Josh. : 

o

Prov. : 

p

Ps. : 

q

Cf. Lev. : 

Part I: On Wisdom

Bowed low, and cheereda the Hart with plaudits, meant To signal friendship, to his heart’s content.b They set a snow-white turban on his crest;c Each one a coin, and each an ear-ringd pressed Upon him, in affection all unfeigned. The Hart saw that amongst them there obtained Trust in his love, who walked along life’s road.e Prostrate upon his face, he, likewise, showed Obeisance.f Leo kissed him, and he said: “These noble gems befit a noble head! Bracelets, clasps, muslin veils,g and damask hue Become thee well; indeed, they are thy due.”

The Hart here favoured we behold Wearing a collar wrought of gold †

The Fox observed the Hart had now achieved A dignity no fox had e’er received In his whole life, and all the schemes he planned To publish his misdeeds in every land h Had proved no use. He thought, “I’m done for now,j Past remedy.” k Right to the ground his bow He made, and said, “What has my lord to say Unto his liege?” l Quoth Leo, “Go away! Thou man of blood, a worthless knavem who deals In trespass, treason,n slander, and reveals Secrets,o firm-founded houses thou dost raze, Thou dost corrupt the heart, until it strays From loyalty, master of secret noise Against a neighbour,p scandal that destroys. Any that to thy foolishness give ear,q Or credence lend to gossip thou dost smear,



Ô¢‡¯‰ ¯Ú˘‰

„ÒŒÁŒ «˙›‡ »ÏÓŸbÀ aÆ«Ï »¯nŸÊà ȟ Âà »ÂÁ⁄zÃ÷Ÿiœ Âà ¨«ÏÈÁÕ ÏÚà ¯«‰hÀ‰Ã ÛÈœ vÀ‰Ã »ÓÈ◊œiÀ Âà b¨«÷ÙŸà ˙»Ã ‡Ã–ÏÎÀaŸ ÷ȇœÂŸ ˙ÁÀ‡Œ ‰ËÈ À ◊O œ ÷ȇœ «Ï »zŸiœ Âà cÆ«÷‡] È·œvŸ‰Ã ‡Yià Âà ƄÁÀkŒ ÈÏœaŸ »‰»·‰À‡¤iŒ Âà dÆ„ÁÀ‡Œ ÌÊŒ Œ › Ÿ ¨»ÁËÀaÀ «˙·À‰⁄‡ÃaŸ Èkœ Ït › iœ Âà ¨»ÁT‡À eÌÈiœ Áà ÁU‡ f ÈX‡⁄‰À «Ï ˜gÃiœ Âà ƻÁzÀ÷Ÿiœ Âà ‰ˆY À ‡Ã ÂÈÀ tÀ ÏÚà ¨ÌÈDaÀΟpœ ‰Ã ÌÈÈ@ œ Ú⁄‰À ^ÏŸ ˙«‡ÈÕ ¨¯Ó‡ Œ i³Âà ÌÈÈD œ qŸ‰ÃŸ ¨ÌÈDÈÓœvŸ‰ÃŸ ÌÈÒœÎÀÚ⁄‰À ˙W‡ŒÙŸzœ g ÆÌÈDÈDY‰ÀŸ ÌÈÙÈ œ ÚœvŸ‰ÃŸ

†

802 ÂÂÁ˙˘ÈÂ] GLMO1 +

ÂÏ ÂÏÓ‚] sv ; GMO1R ÂÏÓ‚ÈÂ, A ÂÏÈ„‚ÈÂ (L microfilm illegible)

Â˙‡] G Â˙‡ 807 ÏÚ] AGLMO1R; MT

χ, sv ÂÈÙÏ 816 „·Ú] GLMO1 +

‰È¯‡‰ · ¯Ú‚ÈÂ

805

810

·‰Ê È„Ú ‰„ÚÓ‰ ·‰‡‰ È·ˆ‰ ˙¯Âˆ

¨«„«·Î» Ÿ È·œvŸ‰Ã ˙ÏÃÚ⁄Óà ÏÚ»g À ‰Ã ˙«‡Ykœ ȉœÈŸ Âà ¨«„«ÚÓÕ ÏÚ»÷ À ‚Èrœ‰œ ‡¿ ¯÷Œ‡⁄ «„«‰ÂŸ «ÏÏÀ‰⁄Ó» à ÌÈnœÚÃaÀ ÚÈD«‰ à ϟ ÂÈ˙«Ï»a À ÁŸzà »ÏÈÚ«‰ œ ‡¿ÂŸ j h ‡¿ ¨‰ÙŒqÀ‡Œ ‰zÀÚà «aÏœaŸ ¯Ó‡ Œ i³Âà ¨ÂÈ˙À¿ÈÏœÚ⁄ Õ ‰ÕÏŸ Ïλ‡ à »ÁzÃ÷Ÿiœ Âà ‰ˆY À ‡Ã ÂÈÀ ÙÀÏŸ Ït › iœ Âà kƇÙT l ø«c·ŸÚà χŒ ¯aA Õ ÓŸ È«„ œ ‡⁄ ‰ÓÀ ¨¯Ó‡ Œ i³Âà ¨«c‚ŸŒ ÏŸ ÷ȇœÂŸ ÌÈÓœcÀ‰Ã ÷ȇœ ‡ˆÕ ‡ˆÕ ¨«Ï ¯Ó‡ Œ i³Âà n m _Ï«‰ Õ ¨ÏÚÃÓÃaŸ ̇œ „WÓŒaŸ ̇œ ¨ÏÚÃià ϜaŸ‰Ã œ ¨„«ÒÈŸ –ÏÎÀŸ ÔÈÀ Ÿ aœ–ÏkÀ ÒV«‰ o¨„«Ò ‰lŒ‚ÃÓŸ ÏÈÎT ¯˙ŒqÕ·Ã Èœ ÷ŸÏÀÓŸ ¨»‰ÚÕ˙ŸÓ» à „ÈÒœÁÀ ·ÏÕ _tÕ‰ÃÓŸ q Õ ¨^˙»Ï Œ ΟҜ Ï«˜ÏŸ ˙ÚÃÓ«g à ‰Ã ÷ÙŒpŒ ‰ÃŸ pÆ»‰ÚV ‰TtÀ‰Ã ‰VOÓœkŸ »‰VOÈœ ¨^˙»ÏÈ Œ ÎY œ χŒ ÔÈÓœ‡⁄zÃ

815

820

Part I: On Wisdom



Lev. : 

r

Deserve to meet the fate that once befell A mindless cow, who heard be sworn a spell.” r The Hart, all innocence, asked, “What, my lord, Made her adventure sound so untoward?”

z Isa. : 

s

Num. : 

t

u

 Sam. : 

v

Isa. : 

w

Job : 

x

Eccles. : 

y

Ruth : 

z

Cf. Gen. : 

a

Gen. : 

b

 Sam. : 

c

Ruth : 

d

 Sam. : 

e

Ruth : 

f

Isa. : ()

g

Gen. : 

h

Ezek. : 

j

Eccles. : 

“There was a time (the Lion thus began) In Yemen’s fertile cornfieldss lived a man; To till his smallholding he had but one Milch-Cow—her colouring completely dun.t He had a Dog, too—a ferociousu cur, Enough all night-marauders to deter.v His beast would plough, breaking the tilth before His eyes: meanwhile, the Dog would guard his store Of things, barking away with none to chide.w At eve, home went the old man, satisfied With his day’s work.x His first task was to make His Cow a mash (dried grainy and cattle-cake). His wife for dinner served a dainty plate,z Since pangs of hunger would not let him wait,a And he fell to.b And always in the morn He gave the Cow her feed—vetches and corn— More than enough; she ate, and left to spare.c The household then partook of breakfast fare. The man would haste to work, no care throughout He showed his Dog, nor ever set about Giving him food. His wife protested, ‘Why Is this Dog so disdained, and left to die?d No food thou givest him, even to live, Naught to sustain his age;e but thou dost give The Cow so much as makes each feed a treat,54 A mass of all that she likes bestf to eat. The Dog protects thy person every day: Could he more perfect loyalty display?’ The man responded, in his gruffest tone,g ‘Sufficient for the Dog is a dry bone.h That Cow must have food, drink, her byre, besides Attentions any hostelry55 provides; She is my heart’s desire, sent me by fate For mine, my toil and sweat to compensate.j



Ô¢‡¯‰ ¯Ú˘‰

È·œvŸ‰Ã «Ï ¯Ó‡ Œ i³Âà rƉÏÀ‡À Ï«˜ ‰ÚÀÓŸ÷ÀŸ ¨‰ÏÀÎÀqŸ‰Ã ø¯·ÀcÀ‰Ã ‰ÈÀÀ ‰À ‰ÎÈ À ‡Õ ¨È«„ œ ‡⁄ ¨¯·ÀpÀ ‰Ã

z

843 ‰Á〈¯‡〉Â] em.; AGMO1R(?) ‰Á‰Â, L(?)

‰ÈÈ‰Â, edd. ‰Á‡Â

Ì÷À ¨ÔÓÈ À zÕ ıW‡ŒaŸ „ÁÀ‡Œ ÔLÊÀ ‰ÈÀ ‰À ∫¯Ó‡ à i³Âà s ˙A«·Ú⁄Ïà «Ï ȉœzŸÂà ¨ÔÓÀÒŸœ ‰T«Ú◊» Ÿ ‰hÀÁœ t À ÓœzŸ ‰nH À ‡⁄ ‰TtÀ ‰Ó@ À ‡⁄‰À ·ÏŒkŒ «Ï ȉœÈŸ Âà ƉÓÈ v u «Ï ȉœzŸÂà ÆÏÈœ lÃnœ ‰Óà ¯ÓÕ÷ & ¨ÏÈœ Áà ÷ȇœ „ÁÀ‡Œ ¨˙÷Œ·«k Œ ÂÈÀ ÙÀÏŸ ıW‡À‰ÀŸ ¨˙÷W«Á Œ ‰TtÀ‰Ã ÔȇÕŸ ˜Ú«ˆ Õ ¨ÌÈÏœkՉÖ˙‡Œ ÂÈÀ ÙÀÏŸ ¯Ó«÷ Õ ·ÏŒkŒ‰ÃŸ w ¨«Ï‰fl‡À χŒ ·WÚŒ ˙ÚÕÏŸ ÔLfÀ ‰Ã ‡· › iÀ Âà ÆÌϜΟÓà x À Ÿ ÈÈ Õ Óœ «˙TÙÀÏŸ ◊ÚÃià Âà ¨«ÏÓÀÚ⁄–ÏÎÀaŸ ·«Ë ‰‡T y «Ï ◊ÚÃzÃÂà ÆÏ· à z & Âà ÈÏJ œ dÏÀ–ËaÀˆŸiœ Âà ¨ÏÎÀ‡⁄Óà a ¨ÏÎ › ÈÀ ‡¿ ˜tÕ‡Ã˙Ÿ‰œÏŸ Èkœ zÌÈnœÚÃËŸÓà «z÷Ÿ‡œ ‰W·Ÿià Âà ¯Ma › aà ȉœÈŸ Âà bÆÏÎ › ‡¤ÏŒ ÌÁŒlŒ‰Ã χŒ ·÷ŒiÕ Âà ¨¯˙«Ó À ÏŸ „Úà ÌÈÈ œ ÷Y œ Îß ÁÓM à ‰TtÀ‰Ã–˙‡Œ c ÈÕ ·» Ÿ ‡»‰ Ìbà Ï· à i³Âà Ư˙«z à Âà ÚaÃ◊ŸzœÂà Ï· à z & Âà χŒ ‰ÊŒ –ÏÎÀ·» Ÿ Æ«˙@«·Ú⁄Ïà ˙ΌόÏÀ ¯‰ÕÓÃÈŸ Âà ¨«˙ÈaÕ Æ««ÊÓŸÏœ ¯·ÀcÀ ÔÈÎœ‰Õ ‡¿ÂŸ ¨«ÈÚÕ ˙÷À ‡¿ ·ÏŒkŒ‰Ã ·ÏŒkŒ‰Ã–˙‡Œ ‰ÊŒ ·Ÿzœ ‰nÀÏÀ ¨«z÷Ÿ‡œ «Ï ¯Ó‡ Œ z & Âà d ¨«˙ÈÀ ÁŸÓœÏŸ ¯·ÀcÀ ˙«È À Îœ‰⁄ ‡¿ÂŸ ¨‰fŒ ‰Ã ˙nՉà À ◊Õ–˙‡Œ ÏkÕÏŸÎÃÏ» Ÿ ˙È À aY Õ ‰œ ‰TtÀ‰Ã χŒÂŸ e¨«˙·È 54 › ÂÀ ÏÎÀ‡⁄Óà zÀÏŸcŸ‰œ dÏÀ ¨‰ÁÀ〈»¯‡⁄〉Âà ‚Œ Ú f ¯Ó«÷ Õ ¨ÌÈÓœzÀ ÷ȇœ ·ÏŒkŒ‰ÃŸ ƉÁÀÓŸrœ‰Ã dzÀ‡œ ¯aA Õ ÈŸ Âà ÷ȇœ‰À ÔÚÃià Âà ÆÌÈÓœiÀ ‰Ã–ÏkÀ ^÷‡] Ÿ ÏŸ h g Èkœ Æ˙«÷·ÕÈŸ ‰Ã ˙«ÓˆÀÚ⁄aÀ ·ÏŒkŒÏà «Ï Ècà ¨˙«÷J 55 ¨‰ÈÀ ÂÀ ÏŸ ‰iÀ ˙œ÷Ÿ ‰ÏÈ À Îœ‡⁄ ¨‰ÈÀ ÁŸÓœ ‰ÎÈX À ˆŸ ‰TtÀ‰Ã ‡È‰œ ¨ÈÏT«‚ œ Ÿ ÈÏœ·ŸÁŒ È÷œÙŸà ÈiÕ Âà ‡⁄Óà ‡È‰œ Èkœ ¨‰ÈŒ ‰ŸÈœ ‡¿ „ÈtO œ Óà ÈaœÏœÂŸ jÆÈÏœÓÀÚ⁄–ÏkÀÓœ ÈNÏŸÁŒ

825

830

835

840

845

54 ‰Á‡ (‘grief ’ : see critical note) is impossible here. I tentatively restore ‰Á¯‡, ‘allowance of food’ (cf. Prov. : ). ‰Á‰, ‘easing [of circumstances]’, has substantial manuscript support, but seems less probable. 55 For an explanation of this phrase, see Appendix .

Part I: On Wisdom



As for the Dog, I scarce give him a thought; Whether he lives or dies, to me means naught.’

z Gen. : 

k l

Exod. : 

m

BT Qiddushin b

n

Isa. : 

o

Prov. : 

Ps. : ; cf. Gen. :  p

Hearing his master’s words, the Dog was so Annoyed,k he contemplated going slow, And schemed.l ‘The plan’, he thought, ‘which best I find Is, trick this stupid Cow. The female mind Is flighty.m On my own, I might look gay As does a groom, dressed for his wedding-day.n And then my master might ask me to share His board, and let me taste of his own fare, Give me, maybe, what I should love to eat— Regular rations,o every day red meat.’ To lure her was his plot, where gloom o’erlaid A glen enveloped in death’s ghastly shade.p,56

z Job : 

q

r

Cf.  Kgs. :  Deut. : 

s

t

Lev. : 

u

S. of S. : 

v

Prov. : 

w

Ezek. : 

x

Isa. : ()

y

Gen. : 

In time a day came roundq to bring repose Of soul, yet on the body to impose Affliction: sabbath, and the fast to hide Sin, through repentance, chanced to coincide. To synagogue the old man’s household wentr Like all the Jews,s to seek atonement, Self-mortified, their sins before the Lord Time and again confessed,t in prayers outpoured. The Cow was left behind; the Dog stayed near Beside her, plotting how to engineer His hidden purpose. ‘Come’, he said, ‘my dear, Let’s stroll abroad, through gardens wend our way, And let us gather rosebuds while we may,u Crop the lush grass, let us love’s pleasures taste,v Run like the deer, carefree; thou shalt be graced With ornaments of thine own ripenessw—ours Shall be joy, taken ’mid the forest’s bowers, And we will bathe us in some limpid spring. Fret not by thinking on the nettle’s sting, Or piercing thornx for scourge: the coast is clear, There is no member of the household here.’ y

z



Ô¢‡¯‰ ¯Ú˘‰

ƉȌ ÁŸÈœ «‡ ·ÏŒkŒ‰Ã ˙»ÓÈÀ ̇œ

850

z «Ï ¯ÁÃiœ Âà ¨ÂÈ«„ À ‡⁄ ÈV·Ÿcœ–˙‡Œ ·ÏŒkŒ‰Ã ÚÓÃ÷Ÿiœ Âà _WcŒ χŒ «aÏœ Ëià Âà kÆÂÈÀ tÀ »ÏtŸiœ Âà „‡ › ÓŸ l › ÷ÀÁ⁄Óà ·÷ & ÁŸÏà ¨˙«·»÷ÓŸ ·«Ë ÔÈ‡Õ ¨¯Ó‡ Œ i³Âà Æ˙· ‰gÀ‡œ Èkœ ¨‰ÏÀÎÀqŸ‰Ã ‰TtÀ‰Ã ˙«nUÏŸ ̇œ Èkœ À dzÀÚŸcà Ô˙ÀÁÀkŒ ¨¯‡ÕgÀ‡Œ Ècœ·ÃÏŸ ÈÏ»‡ à Ÿ m¨‰lK n ÔzÕÈœ Ÿ ¨«ÁÀÏŸ÷‹ χŒ È«„ œ ‡⁄ Èœ ·YJÈ Õ Âœ ¨¯‡ÕtŸ Ô‰ÕÎÃÈŸ ÌÁŒÏŒ Èœ ÙÈX Õ ËŸÈà ÈN÷ŸÁŒ ÈÙœkŸ ÈÏ»‡ à Ÿ ¨««ÊnŸÓœ ÈÏœ p ÏÊà ‡⁄Âà ¨˙ÂŒ ÓÀÏŸˆÃ ‡È‚ÕaŸ dÎÈ À Ï«‰ œ ÏŸ ·÷ & ÁŸià Âà oÆÈwœÁ‹ 56 Æ˙ÂŒ ÓÀ ¯ˆÃÁ⁄Ïà dT˙ŸaÇÃ

855

z

853 Ôȇ] AGLMO1 + ÈÏ 854 ˙ÂÓ¯Ï] GMO1; L

˙Â‡Ó¯Ï ‰¯Ù‰] ^MR 859 ‰¯˙·‡] R(? feint)

z ; A ‡˙¯·‡, GMO1

‡¯˙·‡, (?O2) Lsv ‡¯˙‡· ¯ˆÁÏ] GMO1R; Lsv ¯ˆÁ 860 ÌÂÈ ‰ÁÂÓ] ^G

˙ÁÂÓ ÌÂÈ] ^O1 ˘Ù‰] G ˘ÙÂ‰

÷ÙŒpŒ ‰Ã ˙Á» à ӟ Ì«È ‰Á» À ÓŸ Ì«È qÌ«i‰Ã ȉœÈŸ Âà _ÏŒiÕ Âà ¨‰ÈÀ ‰À ÌÈX»tkœ‰Ã Ì«ÈŸ ˙aÀ÷à ¨‰iÀ Âœ bŸ‰Ã È»pڜŸ s Õ ÔLfÀ ‰Ã χT Õ ◊ŸÈœ –ÏÎÀ ‡«·aŸ r¨Ï‡Õ ˙ÈaÕ «˙È·» »cÂà ˙Ÿ‰œÂŸ ¨Ì«˜ À ÈÕ ÙŸÏœ ÏlÕtÃ˙Ÿ‰œÏ» Ÿ ˙«pÚÃ˙Ÿ‰œÏŸ À Ú⁄–˙‡Œ ·ÏŒkŒ‰ÃŸ ¨dcÀ·ÃÏŸ ‰TtÀ‰Ã ¯‡ÕgÀzœÂà tÆÌ« ¯Ó‡ Œ i³Âà ÌÏÀÚ¤pŒ ‰Ã «¯·ÀcŸ ·÷ & ÁŸià Âà ƉcÀˆœÏŸ „Ó«Ú Õ „VÕ ÂŸ ¨ÌÏ«Ú À aÀ Ë»÷À Ÿ ȇ«a œ ¨ÈzY œ ·ŒÁ⁄ ¨dÏÀ u à aà ËSÏŸœ Ÿ ÌÈpœ bÃaà ¨ÌÈ·œ◊ÀÚ⁄aÀ ˙«ÚYϜŸ ¨ÌÈpœ ˘«g v ȇœ· › ˙ÀŸ ¨Ìȇœ·ÀˆŸkœ ı»¯À Ÿ ¨ÌÈ·œ‰À‡⁄aà ÒlÕÚÃ˙Ÿœ Ÿ œ Ú⁄ ÈDÚ⁄aà ÈÓÕ·» Ÿ ¨ÌȈœÚÕ‰À ÔÈaÕ ÔcÕÚÃ˙Ÿœ Ÿ wÆÌÈÈ@ ˙‡Y à Ȝ _»Ï‰⁄·ÃÈŸ χß ÆÌȈœÁ«¯ ⁄ ‰ÈŒ ‰Ÿœ ‰ÎV À aŸ‰Ã x ˙Èœ aÉà È÷ÕŸ ‡ÃÓÕ ÷ȇœ ÔÈ‡Õ Èkœ ¨˙Èœ ÷ÀÂÀ ¯ÈÓœ÷À y Æ˙ÈaÀœaÃ

860

865

870

871 ˙È·‰] AGMO1 +

Ì˘

z

56 Zamora’s reading ‡˙¯·‡ (a species of hyssop) cannot be right, despite manuscript support (see critical note). ‰¯˙·‡, the variant reading here adopted, appears to be formed from ‡ (reduced from
al ) + ‰\‡¯˙· = ‘last’ (here = ‘uttermost’), analogously to ·‚‡ = ‘besides’ <
al gab. The lapse into Aramaic suggests that there may be a quotation here that I have failed to trace.



Part I: On Wisdom

z

Cf. Isa. : 

The Cow said, ‘Hush, these vapourings mouth not; Does not a cord fetter me to this spot?’ The Dog wasted no time: in one leap, he Cut with his teeth the rope that chafed her. She, The yoke that held her neck removed,z was free.

†

Job : 

The Dog you see, as to the Cow he speaks, Her company upon his walk† he seeks

b

Ezek. :  Lam. : 

c

BT Shabbath a

d

Gen. : 

e

Ezek. : 

a

f

Cf.  Sam. : 

g

Cf.  Sam. : 

The Cow expostulated: ‘Nay, could I Go on an expedition with thee? Why, All that thou art sends shudders through my frame. Perchance what thou proposest is the same As all thy counsels—dark. To me are known All brethren of the canine league, thine own Nearest of kin.a Each day,b troubles you bring, Some new fracas, and honest folk must ring You round, and whip you. In a bygone age Fine was the observation of that sage Who said, “To rear a house-dog, shuts the gate On kindness,c thereby barred from one’s estate!” ’ ‘ Thy folly’, said the Dog, ‘I now see plain:d Thine intellect bespeaks a feeble brain.e Knowest thou not, dogs can be classed? Not all Are mean:f some noble are, some great, some small, Some weaklings, others tough; some snarl and bite, Others, demure, can scarce be brought to fight. Some steal, some are too sluggish; some are trained Perfection, others not; in some ingrained Lies loyal service, by instinct sustained. Now I, from God’s owng hound trace my descent, Chosen when Israel forth from Egypt went;



Ô¢‡¯‰ ¯Ú˘‰

ÈÎœ›‡À ‡¿‰⁄ ¨Ï·Œ‰Œ ÈV·ŸcœÓœ ҉à ¨‰TtÀ‰Ã ¯Ó‡ Œ z & Âà ϷŒÁŒ‰Ã ÂÈpÀ ÷œaŸ ˙«¯ÎŸÏœ ¯‰ÕÓÃÈŸ Âà ÆÏ·ŒÁŒaŸ ‰T»÷O z ÆdT‡»À ˆÃ ÏÚÃÓÕ ÏÚ › ‰À ¯ÈÒœ‰ÀÏ» Ÿ ¨dT◊ÀaŸ ÏÚà ¯÷Œ‡⁄

†

‰¯·ÁÏ ‰Á¯‡Â ‰¯Ù‰ χ ¯·„Ó ·ÏΉ ˙¯Âˆ

ÈÎœ›‡ÀŸ ¨_nÀÚœ ‰ÏŒÚ¤‡Œ _ȇÕŸ ¨‰TtÀ‰Ã ¯Ó‡ Œ z & Âà Èٜϟ ıÚ«È Õ ‰zÀ‡Ã ÈÏ»‡ à ø_nÀˆŸÚÃÓÕ ˙CÁŒÙÃÓŸ Æ^kŒ÷ŸÁÀŸ ^˙ŸÏÀÙÕ‡⁄ _WCaŸ Èœ ÎÈ Õ Ï«˙ œ Ÿ ¨^kY Œ cà ^ÈÁŒ‡Ã ¨^˙»¯ Œ ·ÕÁ⁄ ÈÏÕÚ⁄aÖÏkÀ ‰‡«¯ À Èœ Ÿ ‰œÂŸ a ÌÈXOÓ» œ ˙«‡ÏÀzŸ ÌÈaY œ Óà ¨^˙ŒlÀ‡‹‚Ÿ È÷ÕŸ ‡Ã Ì˙«‡ À ÌÈ·œ·«Ò Ÿ ̉ÕŸ b¨ÌÈXJaŸÏà ÌÈ÷@ œ Á⁄ ÈÓÕΟÁÃaŸ ÌÎÀÁÀ‰Œ ¯Ó‡ Œ i³Âà ÆÌ˙«‡ À ÏŸ‰ÃÏ» Ÿ Ì˙«k À ‰ÃÏŸ ·ÏŒkŒ ÏcÕ‚ÃÓŸ‰Ã ¨˙«¯÷ÀÈŸ ‰Ã ÂÈ˙«¯ À ÓŸ‡œaŸ ˙«¯«c‰Ã c Õ «˙ÈaÕ _«˙aŸ ¯Ó‡ Œ i³Âà ƫ˙ÂÀ pŸ Óœ „ÒŒÁŒ ÚÃ«Ó d Ÿ ÈÀ ‰zÀÚà ¨·ÏŒkŒ‰Ã ‰ÓÀ ¨_˙»Ï Õ ÎŸÒœ ÏCb› ÈzœÚA ÌÈ·œÏÀkŸ‰Ã Èkœ zŸÚA à ÈÀ ‡¿‰⁄ eÆ_˙ÕaÀÏœ ‰ÏÀÓ‹‡⁄ ¨ÌÈÏ«„ œ bŸ ̉ŒÓÕ ¨ÌÈDaÀΟœ Ÿ fÌÈÊœ ·ŸÓœŸ ¨ÌÈDTÙŸœ ¨ÌÈNÊÀ Á⁄ ̉ŒÓÕ ÌÈ÷œÏÀÁ⁄ ̉ŒÓÕ ¨ÌÈwœcà ̉ŒÓÕ Ì‰ŒÓÕ ¨ÌÈœ ÷ÀÈŸ aà ̉ŒÓÕ ÌÈœ tÀ ÈfÕ Úà ̉ŒÓÕ ¨ÌÈXÒÕÁ⁄ ̉ŒÓÕ ÌÈÓœÏÕ÷Ÿ ̉ŒÓÕ ¨ÌÈœ ÏÀËŸaà ̉ŒÓÕ ÌÈœ ÏÀÊŸ bà 874 L ends ÷nÕ÷ÃÓŸ ÷ÈÕ ¨ÌÈX÷È À Âœ „ÒŒÁŒ ÌÈϜӫb Ÿ ̉ŒÓÕ 892 ¯Á·] AGM; s ¯Á·, g O ¯‡· ¨¯ÁÃaÀ ÈÀ ÈŸ ¯÷Œ‡⁄ ¨¯ÁÀ·Ÿpœ ‰Ã ÚUfŒ Óœ Èœ ‡⁄Âà ÆÌÈX÷È À ÓÕ 1

875

880

885

890

Part I: On Wisdom

 h j

 Sam. :  Gen. : 

k

l

Jer. : 

Exod. : 

m

Zech. : 

n

Lev. : 

o

Exod. : ()

Of glorious fame,h for he it was did use Mercy and favour as regards the Jews.j When through the land God’s angelk passed, and brought Redemption, fame preserves the fair report How my first ancestor God’s word obeyed, Bared not his tongue, nor against Israel bayed.l In recompense, dog’s dung is held most fit To tan skins used for texts of holy writ.57 Yea, at that time, when fear all creatures filled, And Jews, amazed, saw Egypt’s host all killed, The dog stood firm.m And just as priests may treat Some sacrificial parts n as their own meat, Dogs claim the carrion Jews may not eat.’ o

z

p

Isa. : 

q

BT Berakhoth a

r

Cf. Jer. : 

s

Prov. : 

‘ Tush’, said the Cow. ‘Thou braggest to excess, Thy vauntings naught but sacrilege express. The prophet rated low thine entire breed In words that many know, and all may read, Dogs are a savage race, of unslaked greed.’ p The Dog rejoined: ‘Though Scripture thou canst quote, Thou hast not of tradition taken note, Or, if thou hast, none has explained thee right q Thy words’ import. The text which thou didst cite Itself the stature of our law attests, Our rights and privilege: our wisdom rests On its support—the very text proves sound Our policy. The wise are surely bound To keep the body healthy from attacks Of sickness,58 lest the soul likewise it racks,r Barring them from God’s service. And no care That better may preserve hygiene is there For those enjoying health, and for those ill, Than dietary regulation will. The sage once said, hinting how food allures, To watch one’s mouth, from woe the soul secures.s And ancient doctors, who their physic tried By tests, and are our undisputed guide,

57 Cf. Pereq shirah, ed. Beit-Arié, ii. ‒, whence Midrash yalqut. shim
oni on Exod. : , para. ; Ginzberg, Legends, iii. , vi.  n. . Pereq shirah is cited from the th cent., but probably ascends to late



Ô¢‡¯‰ ¯Ú˘‰

Ì÷ÕÏŸ ¨‰lÀ‡‹bŸ‰Ã ˙ÚÕaŸ ÌÈU œ ˆŸÓœaŸ ‰ÈÀ ‰À ÈL œ ÊŸ h χT Õ ◊ŸÈœ ÈÕ aŸ ÌÚœ „ÒŒÁŒ ‰◊ÀÚÀŸ ¨‰lÀ‰œ˙ŸÏœÂŸ ¯ÓǤŒ ÈL œ ÊŸ ÏÚß kÆχÕb›‰Ã _‡ÀÏŸnÉà ¯· › Ú⁄aà ¨««˜ ¯ÓÇ⁄Óà «˙«◊Ú⁄aà ¨¯ÓÀ÷Ÿœ Ÿ ·»÷ÁÀ ÏÏÀ‰⁄ÓÃ Õ ◊ŸÈœ ÈÕ aŸ ÏÎ › Ï» Ÿ ÏÚà lÆ««÷ÏŸ ·ÏŒkŒ ıUÁ¤ÈŒ ‡¿ χT ÈVٟҜϟ ˙«¯«Ú «ÏÏŸ‚ŒaŸ „·ÕÚÀ‰ÕÏŸ ‰ÎÀÊÀ ÔkÕ ¨»‰TŸ »„YÁÀ ˙«iXaŸ‰Ã–ÏkÀ ˙ÚÕ·» Ÿ 57Æ˙«¯«z Ì«iaà ÂÈÏÀ‚U Ÿ »„ÓŸÚÀ ¨»‰ÓÀ˙Ÿiœ Âà »‡T χT Õ ◊ŸÈœ Ÿ m Ô‰Õk › Ïà ÔzÃœ ¯÷Œ‡⁄kà ¨‰ÙÀÈÀ ‰À ÓÀ «Ï ÔzÃœ Ÿ Ƈ»‰‰Ã o ƉÙV À ËŸ ‰CrÀaà ¯◊ÀaÀ n¨‰Ù» À zŸ‰Ã ‰ÊÕ Á⁄ j

895

900

z ¨ÏlÕ‰Ã˙Ÿ˙œÂŸ ¯‡ÕtÀ˙Ÿzœ _È‡Õ ¨‰TtÀ‰Ã ¯Ó‡Œz & Âà ^˙ŸÏÀÚ⁄Óà ˙÷À ‡È·œpÀ ‰Ã ‡¿‰⁄ ÆÏlÕÁÃzŸ ^Ètœ ÈVÓŸ‡œÂŸ ¨‰Ú»„ À ÈŸ ‰‡»· À Ÿ ÏÏÀkŸ _WcŒ «¯ÓŸ‡ÀaŸ ¨‰Ú»¯ À bŸ p ¯Ó‡ Œ i³Âà ƉÚÀ·Ÿ◊À »ÚEÈÀ ‡¿ ÷ÙŒŒ ÈfÕ Úà ÌÈ·œÏÀkŸ‰ÃŸ ̇œÂŸ ¨_Ï»l À Óœ ˙Èœ ÷À ‡¿ ˙ÈXJ ̇œ ¨·ÏŒkŒ‰Ã dÏÀ ÏÚà „ÈÚœÓÕ ·»˙kÀ‰Ã ‡¿‰⁄ qÆ_ÏÀ »÷YtÕ ‡¿ ˙Èœ ÷À _ÓÀÒŸ Ô˙ÃÀ Ÿ ¨»LÏŸÁŒ ˙à zŸÓ» à »ÈwÕÁ‹ ˙ÏÃÚ⁄Óà _ÈXˆÀ ÌÎÀÁÀ‰Œ Èkœ Æ»˙ÕˆÀÚ⁄Ïà ‰ÈÀ ‡Y» À »˙ÕÓÀΟÁÀÏŸ 58 › ÷ŸÏœ «÷ÙŸà ϟ ‰◊ŒÚ⁄Èà ÔtŒ ¨‰ÏÀÁ⁄nÃÓœ «Ù»b ¯Ó r Æ««˜ ˙A«·Ú⁄ÓÕ ««‡ÂŸ «˙ÏÀÁ⁄ÓÃaŸ Úà nÀÈœ Ÿ ¨‰ÏÀkÀ ¨‰Ï«„ À bŸ ‰ÏÀÚ⁄Ó» à ‰lÀÚ‹ÓŸ ‰TÈÓœ÷Ÿ _ÏÀ ÔȇÕŸ ÆÌÈÏœÎÀ‡⁄nÉà ˙UÈÓœ÷Ÿkœ ¨ÌÈÏ«Á œ Ïß ÌȇÈX œ aŸÏà ¯ÓÕ&÷ ¨«÷O«ÓaŸ ÷ȇœ „ÎÕlÀÈœ Ï·ÃÏŸ ÌÎÀÁÀ‰Œ ¯ÓÇÀŸ Ÿ ÂÈtœ ¯·Àλ Ÿ sÆ«÷ÙŸà ‰TvÀÓœ ¯ÓÕ&÷ ««÷Ï» –ÏkÀ ¯÷Œ‡⁄ ¨ÌÈ«ÓE œ wÉà ÌȇœÙ«¯ Ÿ ‰À »»ÚÈD«‰ ‡TaÀ _UaÀ˙ŸÈœ ‡V«a‰Ã Èkœ ¨ÌÈœ Á«a ⁄ ¯·ÀcÀ

905

910

915

antiquity (see Beit-Arié, i. ‒, ‒; ‘Perek Shirah’, EJ xiii.  (M. Beit-Arié)) . Presumably it here reflects contemporary tanning practice. 58 Maimonides, Mishneh torah, ‘Laws of Character Traits’, : ; cf. BT Shabbath a–b.



t

Cf. Job : 

u

Exod. : 

Part I: On Wisdom

Say the Creator (blessed be His Name) To form the stomach, ranges twain did frame,59 Linked, both of sturdy substance: and for all Purposes, two connections did install, Lengthwise and breadthwise—muscles to defend And stimulate digestion. And the end Of the oesophagus is set therein, Which, thus conjoined, still greater force may win, Made like the second, inner range for strength, And like that which surrounds the stomach’s length, That it may furnish aid, the food to draw Downward, which lodges briefly in the maw. The reason why the gullet has been made Of substance like its neighbour, is to aid Its function: sinew-like within, it shows Without, flesh-like; and therefore never grows Flaccid, nor inefficient. When the need Occurs for food down through it to proceed, The stomach changes shape, into a sphere As plump as any melon may appear. Two necks there are, which into it connect Aiding the purpose that it must effect. Above, the gullet lies, mentioned before; The other has the office of a door. Now, while the belly drags the nutriment Into itself, the door marks its descent; The food condenses quickly, but the gate Its egress blocks,t till the coagulate, Digested, shrinks, letting the body gain A fresh hue: then this door unbars the lane, And it debouches on all sides.u We may Observe the same four forces, in the way Each member operates; nathless they all Most finely meet, to hear the stomach’s call. Of these four,60 one attracts; one to digest: The third retains, and one expels the rest As waste. Such ailments as these powers assail, The humours61 cause: with these confused, they fail.

59 Since Ibn Sahula was a practising physician, it seems superfluous to suggest a literary source for this statement, although the anatomical detail that follows suggests that he may indeed be following one. But it may be pointed out that the digestive process described in the Midrash (Ecclesiastes Rabbah on Eccles. : ,



Ô¢‡¯‰ ¯Ú˘‰

933 ‰ÏÚÙÓÏ] O1

‡ÏÙÓÏ

ÌÈϻ٠œ kŸ 59ÌÈX»Ë ÈÕ gŸÓœ ‡ÎÀÓ«Ë Ÿ ˆŸ‡Œ‰À ÈÕ ÷Ÿ daÀ Ì◊ÀŸ ¨ÌÈNÊÀ Á⁄Âà ÌȇÈX œ aŸ ¨ÌÈN·E» Õ ·Á] à aÀ ··«Ò Õ „ÁÀ‡Œ‰À ¨_Wv › ‰Ã Èٜϟ ÌÈX»aÁœ „ÈÚœ‰ÀÏŸ ¨ÌT◊ÀaŸ ÌÈDÈbœ‰Ã ÔÈnœÓ» œ ¨_W‡ › aÀ Èœ gՉß ¨daÀ Ô»˙À Ë÷Œ»Õ ‰Ã Û«ÒŸ ÆÌTÁÀaŸ Ï»gaœ‰Ã ÏÚà ‰nŒcÃ˙ŸÓœ Ë÷Œ»Õ ‰ÃŸ ¨daYN À aŸ ˜aÕcÃÓ» œ ˜fÕ ÁÃ˙ŸÓœ ¯»aÁœ‰Ã χŒÂŸ dΫ˙ À aŸ ¯÷Œ‡⁄ Èœ gՉà ¯»h‰Ã χŒ _÷ & ÓŸÏœ «a ¯ÊÕ ÚÀzÕ÷Œ ÈBkŸ ¨dkY À ‡ÀÏŸ ··«q Õ ‰Ã ÈBkŸ Ë÷Œ»Õ ‰ÃŸ Æ˙««Á dÀ ËŸ·œaŸ ¯÷Œ‡⁄ ¨˙««ÊnŸ‰Ã Æ‰È À ÏŒ‡Õ „ˆÃ–ÏkÀÓœ ‰nŒcÃ˙ŸÓœ ‰È À ÏŒÚÀtŸ ÏÚà ¯ÊÕ ÚÀzÕ÷Œ «ÓkŸ Ô«ˆÈÁœ‰ÃŸ ÌÈDÈbœ‰Ã «ÓkŸ «l÷Œ ÈÓÈ œ œ tŸ‰Ã Èkœ ƯÒÀÁŸÈŒ ‡¿ÂŸ «Á›k ÷ÈÏœÁ⁄Èà ‡`÷Œ ÈBkŸ ¨¯◊ÀaÀ‰Ã ·»÷zÀ ¨‰È À ÏŒ‡Õ ˙CWÏÀ Ô«ÊnÀ‰Ã _VËÀˆŸÈœ ¯÷Œ‡⁄Îß daÀ ÌÈN·ÕcŸ Æ‰È À ÏÈ Œ ·œ÷Ÿaœ ‰lÀ‚‹Ú⁄ ÁÈ Ã hœ·Ã‡⁄ ˙»ÓEkœ ‡»‰ „ÁÀ‡Œ‰À ¨ÌÈXÊ«Ú Ÿ dÏÀÚÀٟӜϟ ¨ÌÈX‡»À ˆÃ ÈÕ ÷Ÿ ¯ÚÃ÷ÃkŸ ‰hÀÓÃÏŸ Èœ gՉß ¨·÷«È Õ ‰ÏÀÚŸÓÃÏŸ Ë÷Œ»Õ ‰Ã ¨dΫz À χŒ ÏÎÀ‡⁄nÉà _÷ & ÓŸzœ ˙ÚÕ·» Ÿ ¨·÷ÕÁÀÈÕ ıaK Õ ˙ŸÈœ Ÿ ¨dÎÀÏÀ‰⁄Óà ‰fŒ ‰Ã ¯ÚÃgÉà ¯Ó › ÷Ÿzœ ÏÎÀ‡⁄nÉà „Ú÷» Ÿ ¨Ìz & ÒŸÈœ ¯ÚÃgÉß ‰T‰ÕÓŸaœ & ÁŸÈà ¨¯ÒÀÁŸÈŒ Ÿ ÏÎÀ‡⁄nÉà ÏgÕaÃ˙ŸÈœ ¯÷Œ‡⁄ „Úà tÆÌz ‰fŒ ‰Ã ¯ÚÃgÉà ÁzÃÙŸÈœ _kà ¯ÁÇß Ư◊ÀaÀ‰Ã ‰pŒ zÃ÷ŸÈœ Ÿ › ÂÀ ‰›k ÔÙŒiœ Âà ¨«ÎÏÀ‰⁄Óà ‰ÚÀaY À ‡Ã‰À ˙«Ák › ‰ÃŸ uƉΠÌÀ ÓŸ‡À ¨ÌÈX·À‡Õ‰À ÏÚÃt › –ÏÎÀaŸ ÌÈXkÀœ ‰È À ÏŒ‡ÕŸ ¨ÌÈÚ@« œ „ÁÃÈÃ Ì‰Õ ‡ÎÀÓ«Ë Ÿ ˆŸ‡ŒaÀ 60 œ ‰Ã Ì‰Õ »l‡ÕŸ ÆÌÈÚœÓÀ÷Ÿœ ¨_÷«n Õ ‰Ã ¨ÌÈÚ@«p –ÏÎÀŸ ¯˙«Ó À –ÏkÀ ‰Á«c Œ ‰ÃŸ ¨˜ÈÊœ Á⁄nÉß ¨ÏkÕÚÃnŸ‰ÃŸ ¨˙«Ák › ‰Ã »l‡ÕaŸ ‰ÏÀÁ⁄Óà ÚU‡¤ÈŒ Ÿ ƘÈfœ Óà ÌÁ › ‰Ã ÁÃÎ › aŸ _÷«n Õ ‰Ã Èkœ 61Æ˙«ÁlՉà _tÕ‰Ã˙Ÿ‰œaŸ

920

925

930

935

940

945

ed. Vilna, fo. a, col. i, , cf. Leviticus Rabbah, : , fo. a, col. i) already notes the progress of the food through the first stomach (‡ÒÈÒÓ‰) and the maw (‡˙·˜), whence it reaches the stomach (‡ÎÓÂËÒȇ); cf. ‘Anatomy’, EJ ii.  ( J. Leibowitz). 60 61 For an explanation of the four forces, see Appendix . For the humours, see above, n. .



v

Job : 

w

Cf. Gen. : 

x

Cf. Lam. : 

y

 Sam. : 

z

Isa. : 

a

BT Berakhoth b

Part I: On Wisdom

Attraction works through what is hot and dry: Too much moist cold will set it all awry Rebellious, then the belly proves too slack To pull, the lantern darkened on its track. Retention, too, needs dryness, but its force Needs cold—though that same cold has heat for source. When moist, warm food grows hard, the belly’s power Fails to retain what has turned foul and sour,v Its contents being noxious: it is heat And moistness make food for digestion meet. The stomach cannot swathe too much dry cold: If weak, even good foodw it will not hold. Food that is cold and moist will stimulate Expulsion very well; excessive weight Of dry heat will inhibit its effect: The stomach, growing weak, will not eject Waste matter.x These distempers all arise From over-eating, which must emphasise The danger of confusing dishes, or Gluttony, that all limits will ignore. The learned author of an ancient tract Limpid as Hermon’s dew,62 has said, in fact, Of sicknesses, that those most widely spread Catch hirelings, mainly satisfied with bread, The hungry hold aloof.y And that is why We dogs will never let food satisfy,z Lest we should come to grief. In days of yore The sages handed down, midst other lore, Precise instructions how we may ensure Physical health, and keep the body pure By what one eats and drinks, lest sickness grow Too virulent, and harm the soul also: And, ’tis well known, if anyone defy Their ruling, he is liable to die.a Moreover we, the canine race, have got Natural gifts that other breeds have not. Opinions of the ancients let me cite, Things those most qualified to judge did write. If of a dog’s liver the lobe be set On one in fever, he relief will get.63



Ô¢‡¯‰ ¯Ú˘‰

949 ˘·È·] G ˘·Âȉ

Áη 953 ÏÎÚ˛˙¸Ó‰Â] O1

ÏÎÚ“Ó‰Â, GM ÏÎÚÓ‰Â; R edd. ÏÎÚ˙Ó‰Â, A ÌÈÏ·ӉÂ

¨ÏÚÃÓÀ ÁlÉß ¯w › ‰Ã ˙«·Y·» œ ¨ÏÚÃÙŸÈœ ÷·Œi³‰ÃŸ d˙À·È À ˙œŸ ¯«‡ÂŸ ¨_«÷nŸÓœ ‡ÎÀÓ«Ë Ÿ ˆŸ‡Œ‰À ÷ÏÃÁ¤˙ŒÂŸ ÌÁ › Ÿ ¨¯w › ‰ÃŸ ÷·Œi³aà ÏÚÃÙŸÈœ ˜ÈÊœ Á⁄nÉß Æ_÷ & Á⁄Èà ˜fÕ ÁÃ˙ŸÈœ ¯÷Œ‡⁄Îß Ư«˜Ó» À ÷W&÷ «˙lÀÚ‹ÙŸÏœ v ¨ÁÏÀ‡¤Œ Ÿ ·ÚÀ˙Ÿœ ‰ÈŒ ‰ŸÈœ ¨ÁlÉß ÌÁÉà ÏÎÀ‡⁄nÉà ÒÀ Οœ Èkœ ¨˜ÈÊœ Á⁄‰ÃÓÕ ‡ÎÀÓ«Ë Ÿ ˆŸ‡Œ‰À ÷ÏÃÁ¤˙ŒÂŸ ÁÃÎ › aŸ ÏÚÃÙŸÈœ ÏkÕÚÃ[˙Ÿ]nŸ‰ÃŸ ƘÈfœ Óà ¯·ÀcÀ daYN À aŸ ¨«ÓˆŸÚß «Ú·ŸËœ ˜fÕ ÁÃ˙ŸÈœ Ÿ ¨«nÁ‹ÂŸ «˙»ÁÏà ¨÷·«Á Õ ‰ÈŒ ‰ŸÈœ ‡¿ ¨÷·ÕÈÀ Ÿ ¯K ÏÎÀ‡⁄Óà ˙«aY‰Ã·» Ÿ ¯÷Œ‡⁄ ¯·ÀcÀ–ÏkÀ ÏkÕÚÃÓÕ ‡ÎÀÓ«Ë Ÿ ˆŸ‡Œ‰À ÷ÏÃÁ¤˙ŒÂŸ ÏÎÀ‡⁄ÓÖÏkÀ ·«ËÂÀ ¯÷ÀÈÀ ‰Á«c Œ ‰Ã ÁÃk › Ïß wÆÏÎÕ‡ÀÈÕ ¨«ÏÎÀ‡⁄ÓÃaŸ ÌÁ › ‰ÃŸ ÷·Œi³‰Ã ˙«aY‰Ã·» Ÿ Æ·ËT › Ÿ ¯K ‡ÎÀÓ«Ë Ÿ ˆŸ‡Œ‰À ÷ÏÃÁ¤˙ŒÂŸ ¨«ÏÈÁÕŸ «Á›k ¯ÒÃÁŸÈŒ ‰lŒ‡Õ–ÏkÀ xÆÈÁœÒŒÂÀ Ò«‡ÓÀ «Ï ÚU‡¤ÈŒ Ÿ ¨ÈÁœcŒÓœ ÏΫ‡ Õ ‰À ÔkÕ÷Œ–ÏkÀ ÆÌȇœaÀ ÏÎÀ‡⁄Óà ·]ÓÕ ÌȇœÏÀÁfl‰Œ ¯·Àλ Ÿ ƯCbŒ «ÏÎÀ‡⁄ÓÃÏŸ Ì◊À ‡¿ÂŸ ¨¯CÒÕ ‡¿aŸ «¯ÓŸ‡ÀaŸ 62¨Ô«ÓYÁŒ ÏËà ¨Ô«ÓEwÉà ÌÎÀÁÀ‰Œ ‰T«‰ ÌÁŒlŒaà ÌÈÚœ·Õ◊Ÿ ¨»ÏB‚ÀŸ »aU ¯÷Œ‡⁄ ÌȇœÏÀÁfl‰Œ Èkœ Õ »¯kÀ◊Ÿœ ‡¿ ÌÈ·œÏÀkŸ‰Ã ‰ÊŒ ÏÚß yÆ»lBÁÀ ÌÈ·œÚY» z »»ˆœ ¯·Àλ Ÿ ƉÚT À aŸ Ït › œ ÔtŒ ¨‰ÚÀ·Ÿ◊À »ÚEÈÀ «ÏÎÀ‡⁄ÓÃaŸ ¨«˙T‰flËÀŸ Û»b‰Ã ˙UÈÓœ÷Ÿaœ ÌÈÓœÎÀÁ⁄‰Ã «÷ÙŸà ÏÚà ÈÏœÁfl‰Œ ˜fÕ ÁÃ˙ŸÈœ ÔtŒ ¨«˙iÀ ˙œ÷» Ÿ ÌÈÓœÎÀÁ⁄ ÈV·Ÿcœ ÏÚà ¯·«Ú Õ ‰À–ÏÎÀŸ ¨d˙È À Áœ÷Ÿ‰ÃÏŸ a À Óœ ·ÈiÀ Áà ڷÃËŒ ÏÚà ˙«l‚‹ÒŸ »ÏÀ ÷ÈÕ „«Ú Ɖ˙È ÌÈœ Á«a ⁄ ‰Ã ÔÁ÷ŸÓœ ‰pÕ ‰œÂŸ ¨˙«lÚ‹ÓŸ ˙«iÁÉà _»zŸ »zŸÈœ ̇œ ∫ÌTÓŸ‡ÀaŸ ¨ÌÈ«ÓE œ wÉà ¯ÓÇ⁄Ó» à ‡ˆÕnÀÈœ ¨˙ÁÃcK à «Ï ÷iÕ ÷Œ Ì@‡À ÏÚà ·ÏŒkŒ‰Ã À «˙ÏÀÁ⁄ÓÃÏŸ »Ï˙ŸÈœ ̇œ ¨»¯Ó‡ Ÿ ȳ 63Æ˙ÁÃà ÂÀ ‰‡»ÙY

950

955

960

965

970

62 ÔÂÓ¯Á ÏË, ‘[Mount] Hermon’s dew’ (Ps. : ), is used again honorifically, of Aristotle; see V. . It is not the title of any known work. 63 The sources for the alleged efficacy of the application of parts of the dog as here recited require fuller investigation. Apart from the item mentioned below, in n. , none of them coincides with the dog-magic and superstitions assembled by Burris (‘Place of the Dog’) and by Scholz (Der Hund; mainly from Pliny). Burris (pp.  f.) notes that oriental sources or folk traditions may underlie some of them; cf. Scholz, p. .

Part I: On Wisdom



b

Exod. : 

c

Cf. Ezek. : 

d

Ps. : 

e

Ps. : 

f

Isa. : 

g

Gen. : 

On one whose soul is seized by dark despair Let there be hung some of a black dog’s hair, He’s eased a while. Who by the roots has ripped A dog’s tongue out, in his own right hand gripped, No snarling dog to bite him64 bares his tongue.b If one has jaundice, let the same be hung About the patient: that effects his cure, Likewise a good complexion will ensure. They also say dog’s excrement helps check Acute discomfort in a swollen neck. A bitch in her first mating, will produce In early pregnancy milk fit for use As a depilatory—bathe the limbs: It cleans, close as a barber’s razor skims.c,65 If drunk, it will immunity confer To lethal potions of a sorcerer. Of other assets, too, are we possessed, Great qualities, each for his purpose best As, innocent, he on his way proceeds, Sincere in speech, and just in all his deeds.d So, sister, hear my voice and plea,e I pray: Come, walk with me the God-illumined way,f Redemption for our weary souls and ease To find, borne to us on the evening breeze.’ g

z Gen. : ; Hos. : () h

j

Gen. : 

Josh. :  Isa. :  m Hab. :  k l

n

Ruth : 

o

Isa. : 

p

 Kgs. : 

The Cow, too credulous, gave her assent. So up she got, and after him she went h Out of the house, and shut the door,j to go Along a path that led through gardens. So They reached the river, near its mouth; the flood, In full spate, lapped the banks k and churned the mud.l At this the Cow took fright, and rued her pledge m To fortune, standing at the water’s edge. ‘Come on!’ the Dog cried, ‘This way!n Safe and sound Thou canst cross; fear not lest thou shouldst be drowned. Quit idle dithering, thou needst not seem Bashful.’ o ‘Could I’, said she, ‘dare cross this stream? My soul shrieks, evil ’tis these waters spell! The very land exhales bereavement’s smell!’ p



Ô¢‡¯‰ ¯Ú˘‰

Á»¯ à «a ÷iÕ ÷Œ Ì@‡À ÏÚà ¯«ÁgÀ‰Ã ·ÏŒkŒ‰Ã ¯ÚÃrŸÓœ ̇œ ¨»¯Ó‡ Ÿ ³È ƉÚÀ÷À Èٜϟ «˙ÏÀÁ⁄ÓÃÓœ ψÕpÀ Èœ ¨‰ÚT À 64 ‡¿ ¨«ÈӜȟ „Èà aŸ ·ÏŒkŒ‰Ã Ô«÷ÏŸ ÷ȇœ‰À _z & ÁŸÈà b & ÏŸ ·ÏŒkŒ‰Ã «Ï ıUÁ¤ÈŒ »Ï˙ŸÈœ ̇œ ¨»¯ÓŸ‡ÀŸ Æ«÷ «ÈÏŸÁÀÓÕ ‡tU Õ ˙ŸÈœ ¨Ô«˜TÈÕ ÏÚÃaà ÏÚà ·ÏŒkŒ‰Ã Ô«÷ÏŸ «ÏÏŸ‚ŒÂŸ ·ÏŒkŒ‰Ã ˙‡È à ˆœÈŸ ¨»¯ÓŸ‡ÀŸ ÆÔ«˜˙ŸÈœ «ÂÈÊœ Ÿ ¨»¯ÓŸ‡ÀŸ Æ«ÏÈÁœÂŸ «¯ÈˆœÂŸ Ô«¯bÀ‰Ã ˙ÁÈ Ã ÙœŸ Ïœ ÏÈÚ«È œ ˙lÃÁœ˙» Ÿ d«ÈY À ‰Œ ˙È÷‡V œ ÓÕ ‡˙ÀaŸÏŸkà ·ÏÕÁ⁄ »pWÈ·œÚ⁄Èà ¨¯ÚÀrՉÖ˙‡Œ «a »ˆÁY ⁄ Èœ ̇œ ¨d«È À ÒŸœ c,65 ¨ÌÈÁœlÀbÉà ¯ÚÃ˙ÃkŸ ¨ÌÈÁœ˙ÀpŸ ‰Ã ÔÓœ ‰˙«g Œ ‰ÃŸ ÁL«¯ à –ÏkÀ ‰L÷ŸÓ» à ¨ÌÒÀ–ÏkÀ «Ï ˜Èfœ Èà ‡¿ »pnŒÓœ ˙«ÏÚ⁄Ó» à ˙«ÏÚ«z À »ÏÀ ÷ÈÕ ‰lŒ‡Õ „·ÃlŸÓœ ÆÌrÀ·» à _Ï«‰ Õ ¨«·÷ÀÁ⁄Óà Èٜϟ „ÁÀ‡Œ–ÏkÀ Èkœ ¨˙«Ï«„bŸ d Õ ÂŸ ˜CˆŒ ÏÚÕ›Ù» ÌÈÓœzÀ ‰zÀÚß Æ«··ÀÏŸaœ ˙ÓŒ‡¤ ¯·I e À Á⁄zà ϫ˜aŸ Èڜӟ÷œ ¨È˙«Á œ ‡⁄ ‰ÎÀÏŸÕ ÂŸ »ÎÏŸ ¨È» f À ‡⁄ ¯«‡aŸ ¨Ì«ÈEtœ »÷ÕÙŸà ÏÓÃÚ⁄Ïà ‡ˆÀÓŸœ Ÿ ¨ÈI g ÆÌ«i‰Ã Á»¯ à ϟ

975

980

985

990

z _ÏŒzÕÂà ÌJzÀÂà ¨ÂÈT·ÀcŸ χŒ ‰TtÀ‰Ã ÔÓÕ‡⁄zÃÂà χŒÂŸ ¨»¯‚ÀÒÀ ˙ÏŒcŒ‰ÃŸ ˙Èœ aÉà ÔÓœ »‡ˆŸiÕ Âà h¨ÂÈTÁ⁄‡Ã Ï«„bÀ‰Ã ¯‰ÀpÀ ‰Ã „Èà χŒ »ÚÈbœià Âà ƻ¯·ÀÚÀ ÌÈpœ bÉà _WcŒ –ÏkÀ ÏÚà ‡ÏÕÓÀ ‡»‰ ‰pÕ ‰œÂŸ ¨ÂÈ˙«‡ À ˆ«z À χŒÂŸ m k Èkœ ¨ËÈËœ·ŸÚÉÀ ÔÓœ ‰TtÀ‰Ã „ÁÃÙŸzœÂà ÆÂÈ˙«„ À bŸ l Œ ÂÈÓÈ À ÓÕ »÷Y‚Ÿœ ¨·ÏŒkŒ‰Ã dÏÀ ¯Ó‡ Œ i³Âà ÆËÈËœÂÀ ÷ÙW n œ _÷ÕÙŸà ˙»ÏˆŸÚß ¨Ì«Ï÷ÀaŸ ÈX·ŸÚœÂŸ ¨Ì¿‰⁄ È÷b o ¨¯Ó‡ Œ z & Âà ÆÈXÈtœÁŸzà χß ÈӜϟkÀzœ χß ¨ÈXÈÒœ‰À ÌÈÚT œ ÌÈœ nÉà Èkœ ¨˙ÏŒlŒÈà ӟ È÷œÙŸà Ÿ ¯· › Ú¤‡Œ _ȇÕŸ p «÷ÙŸà Ÿ ¯· › Ú⁄Ïà ·ÏŒkŒ‰Ã ¯‰ÕÓÃÈŸ Âà Æ˙ÏŒkÀ÷ÃÓŸ ıW‡À‰ÀŸ j

990 È„‡] z ; MT ‰Â‰È, codd. s reg. 993 ˙Ï„‰Â] AMO1Rsv ; MT ˙Ï„‰ ˙‡Â

995

1000

On the use of a dog’s tongue see Burris, ‘Place of the Dog’,  f. Burris, ‘Place of the Dog’, , notes that Pliny (Natural History, . . ; Eng. trans., Jones, viii. ) adduces this alleged property of the milk of a bitch nursing her first litter (‘lacte canis primiparae evolsis pilis vel nondum natis perunctae partes alios non sufficiunt’). 64 65

Part I: On Wisdom



r

Ruth :  Gen. : ()

s

t

Quickly, the Dog crossed, steering with his limbs As lustily as any swimmer swims.q He plucked some grass,r and from the trees he took Choice blossom, which he bore across the brook s Back to the Cow, left all forlorn. When she Had eaten some, she cheered up.t ‘Now I see’,u She said, ‘how earnestly thou lovest me. A heart so warm, considerate, and kind! Would that of this sweet, lush grass I could find Enough to eat my fill!’ The Dog replied, ‘Didst thou not see how I did breast the tide, And, sans affliction, I unwearied came Across? Come, make thee haste, and do the same.v I will go on before thee, strengthening Thy soul, encouraged by support I bring.w And thou shalt eat thy fill of grass and flowers, Grazing the marsh, and midst the reedy bowers.’ x

Isa. : 

q

Cf. Ruth :  Gen. : 

u

v

Judg. : 

w

x

Isa. : 

Job : 

See, the Cow sinks into the flood, and straight The Dog leaps on her back, to seal her fate

y

Cf. Gen. : 

z

Isa. : 

a

Ps. : ()

b

Exod. : 

c

Ruth : 

So, as the Cow began to cross, around Her surged the water:y very soon she found Herself stuck in the mud, and she was caught. The Dog, holding aloof, no succour brought. ‘O brother dog’, she cried, ‘I sink in mire!z Save, Lord! The waters, at my neck, rise higher.’ a ‘Why scream?’ b the Dog said, ‘Up, cross to the shore; Harm not thy soul—no cause to fret thee more.’ She twisted, frantic, following her eyes66 Across the depths, but fell flat,c nor could rise, 66

The Hebrew ‰ÈÈÚ ÏÚ (‘on her eyes’) is obscure, and conceivably corrupt.



Ô¢‡¯‰ ¯Ú˘‰

_ÏŒiÕ Âà qÆ˙«Á◊ŸÏœ ‰Á«r Œ ‰Ã ‰ÁŒ◊ŸÈœ ¯÷Œ‡⁄kà ˙«ÁŸ Ïà ¯Á÷ŸÓœ ¨ÌÈˆÈ œ ˆœÂŸ rÌÈ·œ◊ÀÚ⁄ ËwÕÏÃÈŸ Âà ‰CrÀaà ‰TtÀ‰Ã χŒ sÏÁÃpà ‰Ã ÌV·œÚ⁄ià Âà ÌÁÕwÀiœ Âà ¨ÌȈœÚÕ‰À à iœ Âà ̉ŒÓÕ Ï· à z & Âà ¨‰·»Ï À Ú⁄‰À ¨¯Ó‡ Œ z & Âà tÆdaÀÏœ ·ËÈ u Ÿ ÈÀ ‰zÀÚà ^·Ÿ·ÀÏŸ ˙»„ÈÒœÁ⁄Âà ¨^˙Œ·À‰⁄‡Ã ÛMz & ÈzœÚA ÌÈ·œ◊ÀÚ⁄‰À »l‡ÕÓÕ ÈzœÚŸ·Ã◊ÀŸ ÔzÕÈœ ÈÓœ Æ^˙ŒÏÀÓŸÁŒÂŸ Èkœ ˙ȇT œ ‰⁄ ¨¯Ó‡ Œ i³Âà ÆÌÈ·œ÷ÀÁŸŒ Ÿ ÌÈN»˙ÓŸ v ¨È«Ó œ ÎÀ È◊œÚ⁄Âà ÈX‰⁄Óà ¨Èœ Ú › ÂÀ ‰‡ÀÏÀzŸ ÈÏœaŸ ÈzY œ ·ÃÚÀ ¨d@E«ÚÏ» Ÿ _÷ÕÙŸà ˜fÕ ÁÃÏŸ _Èœ à ÙÀÏŸ ¯· › Ú¤‡Œ Èœ ‡⁄Âà w ·◊ŒÚÕÓÕ ÈÚœaŸ◊Ÿ˙œÂŸ ¨d@Ú⁄ÒÃÏ» Ÿ d˙À›‡ ÔÈÎœ‰ÀÏŸ x œ ‰J Œ ¯˙ŒÒÕaŸ ¨dˆÈ À ˆœÂŸ ‰CrÀ‰Ã ÏÁŒzÀÂà ƉvÀ·»

¯‰ÈÓ ‰‚¯Â‰Ï ·ÏΉÂ

1004 ÌÁ˜ÈÂ] G ̘ÈÂ

̯·ÚÈÂ] AMO1R edd.; G ̯ȷÚÈÂ, MT pref. ˙‡ 1010 È‡Â] G ̇Â

ÍÈÙÏ] G ÌÈÙÏ 1011 ÔÈΉÏ] ^GMO1 1019 ȯÂÎÚ˙] ARs ; G(?