The Legends of the Jews Volume IV Part 11

Of Joram, the son of Ahab, it can only be said that he had his father's faults without his father's virtues. Ahab was liberal, Joram miserly, nay, he even indulged in usurious practices. From Obadiah, the pious protector of the prophets in hiding, he exacted a high rate of interest on the money needed for their support. As a consequence, at his death he fell pierced between his arms, the arrow going out at his heart, for he had stretched out his arms to receive usury, and had hardened his heart against compa.s.sion. (53) In his reign only one event deserves mention, his campaign against Moab, undertaken in alliance with the kings of Judah and Edom, and ending with a splendid victory won by the allied kings. Joram and his people, it need hardly be said, failed to derive the proper lesson from the war. Their disobedience to G.o.d's commands went on as before. The king of Moab, on the other hand, in his way sought to come nearer to G.o.d. He a.s.sembled his astrologers and inquired of them, why it was that the Moabites, successful in their warlike enterprises against other nations, could not measure up to the standard of the Israelites. They explained that G.o.d was gracious to Israel, because his ancestor Abraham had been ready to sacrifice Isaac at His bidding. Then the Moabite king reasoned, that if G.o.d set so high a value upon mere good intention, how much greater would be the reward for its actual execution, and he, who ordinarily was a sun wors.h.i.+pper, proceeded to sacrifice his son, the successor to the throne, to the G.o.d of Israel. G.o.d said: "The heathen do not know Me, and their wrong-doing arises from ignorance; but you, Israelites, know Me, and yet you act rebelliously toward Me." (54)

As a result of the seven years' famine, conditions in Samaria were frightful during the great part of Joram's reign. In the first year everything stored in the houses was eaten up. In the second, the people supported themselves with what they could sc.r.a.pe together in the fields. The flesh of the clean animals sufficed for the third year; in the fourth the sufferers resorted to the unclean animals; in the fifth, the reptiles and insects; and in the sixth the monstrous thing happened that women crazed by hunger consumed their own children as food. But the acme of distress was reached in the seventh year, when men sought to gnaw the flesh from their own bones. (55) To these occurrences the prophecies of Joel apply, for he lived in the awful days of the famine in Joram's reign.

Luckily, G.o.d revealed to Joel at the same time how Israel would be rescued from the famine. The winter following the seven years of dearth brought no relief, for the rain held back until the first day of the month of Nisan. When it began to fall, the prophet said to the people, "Go forth and sow seed!" But they remonstrated with him, "Shall one who hath saved a measure of wheat or two measures of barely not use his store for food and live, rather than for seed and die?" But the prophet urged them, "Nay, go forth and sow seed." And a miracle happened. In the ant hills and mouse holes, they found enough grain for seed, and they cast it upon the ground on the second, the third, and the fourth day of Nisan. On the fifth day of the month rain fell again. Eleven days later the grain was ripe, and the offering of the 'Omer could be brought at the appointed time, on the sixteenth of the month. Of this the Psalmist was thinking when he said, "They that sow in tears shall reap in joy." (56)

ELIJAH BEFORE HIS TRANSLATION

The Biblical account of the prophet Elijah, (1) of his life and work during the reigns of Ahab and his son Joram, gives but a faint idea of a personage whose history begins with Israel's sojourn in Egypt, and will end only when Israel, under the leaders.h.i.+p of the Messiah, shall have taken up his abode again in Palestine.

The Scripture tells us only the name of Elijah's home, (2) but it must be added that he was a priest, identical with Phinehas, (3) the priest zealous for the honor of G.o.d, who distinguished himself on the journey through the desert, and played a prominent role again in the time of the Judges. (4)

Elijah's first appearance in the period of the Kings was his meeting with Ahab in the house of Hiel, the Beth-elite, the commander-in-chief of the Israelitish army, whom he was visiting to condole with him for the loss of his sons. G.o.d Himself had charged the prophet to offer sympathy to Hiel, whose position demanded that honor be paid him. Elijah at first refused to seek out the sinner who had violated the Divine injunction against rebuilding Jericho, for he said that the blasphemous talk of such evil-doers always called forth his rage. Thereupon G.o.d promised Elijah that fulfilment should attend whatever imprecation might in his wrath escape him against the G.o.dless for their unholy speech.

As the prophet entered the general's house, he heard Hiel utter these words: "Blessed be the Lord G.o.d of the pious, who grants fulfilment to the words of the pious." Hiel thus acknowledged that he had been justly afflicted with Joshua's curse against him who should rebuild Jericho.

Ahab mockingly asked him: "Was not Moses greater than Joshua, and did he not say that G.o.d would let no rain descend upon the earth, if Israel served and wors.h.i.+pped idols? There is not an idol known to which I do not pay homage, yet we enjoy all that is goodly and desirable. Dost thou believe that if the words of Moses remain unfulfilled, the words of Joshua will come true?" Elijah rejoined: "Be it as thou sayest: 'As the Lord, the G.o.d of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.'" In pursuance of His promise, G.o.d could not but execute the words of Elijah, and neither dew nor rain watered the land. (5)

A famine ensued, and Ahab sought to wreak his vengeance upon the prophet. To escape the king's persecutions, Elijah hid himself.

He was sustained with food brought from the larder of the pious king Jehoshaphat by ravens, (6) which at the same time would not approach near to the house of the iniquitous Ahab. (7)

G.o.d, who has compa.s.sion even upon the impious, tried to induce the prophet to release Him from His promise. To influence him He made the brook run dry (8) whence Elijah drew water for his thirst.

As this failed to soften the inflexible prophet, G.o.d resorted to the expedient of causing him pain through the death of the son of the widow with whom Elijah was abiding, and by whom he had been received with great honor. When her son, who was later to be known as the prophet Jonah, (9) died, she thought G.o.d had formerly been gracious to her on account of her great worthiness as compared with the merits of her neighbors and of the inhabitants of the city, and now He had abandoned her, because her virtues had become as naught in the presence of the great prophet. (10) In his distress Elijah supplicated G.o.d to revive the child. (11) Now G.o.d had the prophet in His power. He could give heed unto Elijah's prayer only provided the prophet released Him from the promise about a drought, for resuscitation from death is brought about by means of dew, and this remedy was precluded so long as Elijah kept G.o.d to His word withholding dew and rain from the earth. (12) Elijah saw there was nothing for it but to yield. However, he first betook himself to Ahab with the purpose of overcoming the obduracy of the people, upon whom the famine had made no impression. Manifest wonders displayed before their eyes were to teach them wisdom. The combat between G.o.d and Baal took place on Carmel. The mount that had esteemed itself the proper place for the greatest event in Israelitish history, the revelation of the law, was compensated, by the many miracles now performed upon it, for its disappointment at Sinai's having been preferred to it. (13)

The first wonder occurred in connection with the choice of the bullocks. According to Elijah's arrangement with Ahab, one was to be sacrificed to G.o.d, and then one to Baal. A pair to twins, raised together, were brought before the contestants, and it was decided by lot which belonged to G.o.d and which to Baal. Elijah had no difficulty with his offering; quickly he led it to his altar. But all the priests of Baal, eight hundred and fifty in number, could not make their victim stir a foot. When Elijah began to speak persuasively to the bullock of Baal, urging it to follow the idolatrous priests, it opened its mouth and said: "We two, yonder bullock and myself, came forth from the same womb, we took our food from the same manger, and now he has been destined for G.o.d, as an instrument for the glorification of the Divine Name, while I am to be used for Baal, as an instrument to enrage my Creator." Elijah urged: "Do thou but follow the priests of Baal that they may have no excuse, and then thou wilt have a share in that glorification of G.o.d for which my bullock will be used." The bullock: "So dost thou advise, but I swear I will not move from the spot, unless thou with thine own hands wilt deliver me up." Elijah thereupon led the bullock to the priests of Baal. (14)

In spite of this miracle, the priests sought to deceive the people.

They undermined the altar, and Hiel hid himself under it with the purpose of igniting a fire at the mention of the word Baal. But G.o.d sent a serpent to kill him. (15) In vain the false priests cried and called, Baal! Baal! the expected flame did not shoot up. To add to the confusion of the idolaters, G.o.d had imposed silence upon the whole world. The powers of the upper and of the nether regions were dumb, the universe seemed deserted and desolate, as if without a living creature. If a single sound had made itself heard, the priests would have said, "It is the voice of Baal." (16)

That all preparations might be completed in one day, the erection of the altar, the digging of the trench, and whatever else was necessary, Elijah commanded the sun to stand still. "For Joshua,"

he said, "thou didst stand still that Israel might conquer his enemies; now stand thou still, neither for my sake, nor for the sake of Israel, but that the Name of G.o.d may be exalted." And the sun obeyed his words. (17)

Toward evening Elijah summoned his disciple Elisha, and bade him pour water over his hands. A miracle happened. Water flowed out from Elijah's fingers until the whole trench was filled. (18) Then the prophet prayed to G.o.d to let fire descend, but in such wise that the people would know it to be a wonder from heaven, and not think it a magician's trick. (19) He spoke: "Lord of the world, Thou wilt send me as a messenger 'at the end of time,' but if my words do not meet with fulfilment now, the Jews cannot be expected to believe me in the latter days." (20) His pleading was heard on high, and fire fell from heaven upon the altar, a fire that not only consumed what it touched, but also licked up the water.

(21) Nor was that all; his prayer for rain was also granted. Scarcely had these words dropped from his lips, "Though we have no other merits, yet remember the sign of the covenant which the Israelites bear upon their bodies," when the rain fell to earth. (22)

In spite of all these miracles, the people persisted in their idolatrous ways and thoughts. Even the seven thousand who had not bowed down unto Baal were unworthy sons of Israel, for they paid homage to the golden calves of Jeroboam. (23)

The misdeeds of the people had swelled to such number that they could no longer reckon upon "the merits of the fathers" to intercede for them; they had overdrawn their account. (24) When they sank to the point of degradation at which they gave up the sign of the covenant, Elijah could control his wrath no longer, and he accused Israel before G.o.d. (25) In the cleft of the rock in which G.o.d had once aforetimes appeared to Moses, and revealed Himself as compa.s.sionate and long-suffering, He now met with Elijah, (26) and conveyed to him, by various signs, that it had been better to defend Israel than accuse him. But Elijah in his zeal for G.o.d was inexorable. Then G.o.d commanded him to appoint Elisha as his successor, for He said: "I cannot do as thou wouldst have me." (27) Furthermore G.o.d charged him: "Instead of accusing My children, journey to Damascus, where the Gentiles have an idol for each day of the year. Though Israel hath thrown down My altars and slain My prophets, what concern is it of thine?" (28)

The four phenomena that G.o.d sent before His appearance wind, (29) earthquake, fire, and a still small voice were to instruct Elijah about the destiny of man. G.o.d told Elijah that these four represent the worlds through which man must pa.s.s: the first stands for this world, fleeting as the wind; the earthquake is the day of death, which makes the human body to tremble and quake; fire is the tribunal in Gehenna, and the still small voice is the Last Judgment, when there will be none but G.o.d alone. (30)

About three years (31) later, Elijah was taken up into heaven, (32) but not without first undergoing a struggle with the Angel of Death. He refused to let Elijah enter heaven at his translation, on the ground that he exercised jurisdiction over all mankind, Elijah not excepted. G.o.d maintained that at the creation of heaven and earth He had explicitly ordered the Angel of Death to grant entrance to the living prophet, but the Angel of Death insisted that by Elijah's translation G.o.d had given just cause for complaint to all other men, who could not escape the doom of death. Thereupon G.o.d: "Elijah is not like other men. He is able to banish thee from the world, only thou dost not recognize his strength." With the consent of G.o.d, a combat took place between Elijah and the Angel of Death. The prophet was victorious, and, if G.o.d had not restrained him, he would have annihilated his opponent. Holding his defeated enemy under his feet, Elijah ascended heavenward.

(33)

In heaven he goes on living for all time. (34) There he sits recording the deeds of men (35) and the chronicles of the world.

(36) He has another office besides. He is the Psychopomp, whose duty is to stand at the cross-ways in Paradise and guide the pious to their appointed places; (37) who brings the souls of sinners up from Gehenna at the approach of the Sabbath, and leads them back again to their merited punishment when the day of rest is about to depart; and who conducts these same souls, after they have atoned for their sins, to the place of everlasting bliss. (38)

Elijah's miraculous deeds will be better understood if we remember that he had been an angel from the very first, even before the end of his earthly career. When G.o.d was about to create man, Elijah said to Him: "Master of the world! If it be pleasing in Thine eyes, I will descend to earth, and make myself serviceable to the sons of men." Then G.o.d changed his angel name, and later, under Ahab, He permitted him to abide among men on earth, that he might convert the world to the belief that "the Lord is G.o.d." His mission fulfilled, G.o.d took him again into heaven, and said to him: "Be thou the guardian spirit of My children forever, and spread the belief in Me abroad in the whole world." (39)

His angel name is Sandalphon, (40) one of the greatest and mightiest of the fiery angel host. As such it is his duty to wreathe garlands for G.o.d out of the prayers sent aloft by Israel. (41) Besides, he must offer up sacrifices in the invisible sanctuary, for the Temple was destroyed only apparently; in reality, it went on existing, hidden from the sight of ordinary mortals. (42)

AFTER HIS TRANSLATION

Elijah's removal from earth, so far being an interruption to his relations with men, rather marks the beginning of his real activity as a helper in time of need, as a teacher and as a guide. At first his intervention in sublunar affairs was not frequent. Seven years after his translation, (43) he wrote a letter to the wicked king Jehoram, who reigned over Judah. The next occasion on which he took part in an earthly occurrence was at the time of Ahasuerus, when he did the Jews a good turn by a.s.suming the guise of the courtier Harbonah, (44) in a favorable moment inciting the king against Haman. (45)

It was reserved for later days, however, for Talmudic times, the golden age of the great scholars, the Tannaim and the Amoraim, to enjoy Elijah's special vigilance as protector of the innocent, as a friend in need, who hovers over the just and the pious, ever present to guard them against evil or s.n.a.t.c.h them out of danger. With four strokes of his wings Elijah can traverse the world. (46) Hence no spot on earth is too far removed for his help. As an angel (47) he enjoys the power of a.s.suming the most various appearances to accomplish his purposes. Sometimes he looks like an ordinary man, sometimes he takes the appearance of an Arab, sometimes of a horseman, now he is a Roman court-official, now he is a harlot.

Once upon a time it happened that when Nahum, the great and pious teacher, was journeying to Rome on a political mission, he was without knowledge robbed of the gift he bore to the Emperor as an offering from the Jews. When he handed the casket to the ruler, it was found to contain common earth, which the thieves had subst.i.tuted for the jewels they had abstracted. The Emperor thought the Jews were mocking at him, and their representative, Nahum, was condemned to suffer death. In his piety the Rabbi did not lose confidence in G.o.d; he only said: "This too is for good."

(48) And so it turned out to be. Suddenly Elijah appeared, and, a.s.suming the guise of a court-official, he said: "Perhaps the earth in this casket is like that used by Abraham for purposes of war. A handful will do the work of swords and bows." At his instance the virtues of the earth were tested in the attack upon a city that had long resisted Roman courage and strength. His supposition was verified. The contents of the casket proved more efficacious than all the weapons of the army, and the Romans were victorious.

Nahum was dismissed, laden with honors and treasures, and the thieves, who had betrayed themselves by claiming the precious earth, were executed, for, naturally enough, Elijah works no wonder for evil-doers. (49)

Another time, for the purpose of rescuing Rabbi s.h.i.+la, Elijah pretended to be a Persian. An informer had announced the Rabbi with the Persian Government, accusing him of administering the law according to the Jewish code. Elijah appeared as witness for the Rabbi and against the informer, and s.h.i.+la was honorably dismissed. (50)

When the Roman bailiffs were pursuing Rabbi Meir, Elijah joined him in the guise of a harlot. The Roman emissaries desisted from their pursuit, for they could not believe that Rabbi Meir would choose such a companion. (51)

A contemporary of Rabbi Meir, Rabbi Simon ben Yohai, who spent thirteen years in a cave to escape the vengeance of the Romans, was informed by Elijah of the death of the Jew-baiting emperor, so that he could leave his hiding-place. (52)

Equally characteristic is the help Elijah afforded the worthy poor.

Frequently he brought them great wealth. Rabbi Kahana was so needy that he had to support himself by peddling with household utensils. Once a lady of high standing endeavored to force him to commit an immoral act, and Kahana, preferring death to iniquity, threw himself from a loft. Though Elijah was at a distance of four hundred parasangs, he hastened to the post in time to catch the Rabbi before he touched the ground. Besides, he gave him means enough to enable him to abandon an occupation beset with perils.

(53)

Rabba bar Abbahu likewise was a victim of poverty. He admitted to Elijah that on account of his small means he had no time to devote to his studies. Thereupon Elijah led him into Paradise, bade him remove his mantle, and fill it with leaves grown in the regions of the blessed. When the Rabbi was about to quit Paradise, his garment full of leaves, a voice was heard to say: "Who desires to antic.i.p.ate his share in the world to come during his earthly days, as Rabba bar Abbahu is doing?" The Rabbi quickly cast the leaves away; nevertheless he received twelve thousand denarii for his upper garment, because it retained the wondrous fragrance of the leaves of Paradise. (54)

Elijah's help was not confined to poor teachers of the law; all who were in need, and were worthy of his a.s.sistance, had a claim upon him. A poor man, the father of a family, in his distress once prayed to G.o.d: "O Lord of the world, Thou knowest, there is none to whom I can tell my tale of woe, none who will have pity upon me.

I have neither brother nor kinsman nor friend, and my starving little ones are crying with hunger. Then do Thou have mercy and be compa.s.sionate, or let death come and put an end to our suffering." His words found a hearing with G.o.d, for, as he finished, Elijah stood before the poor man, and sympathetically inquired why he was weeping. When the prophet had heard the tale of his troubles, he said: "Take me and sell me as a slave; the proceeds will suffice for thy needs." At first the poor man refused to accept the sacrifice, but finally yielded, and Elijah was sold to a prince for eighty denarii. This sum formed the nucleus of the fortune which the poor man ama.s.sed and enjoyed until the end of his days. The prince who had purchased Elijah intended to build a palace, and he rejoiced to hear that his new slave was an architect.

He promised Elijah liberty if within six months he completed the edifice. After nightfall of the same day, Elijah offered a prayer, and instantaneously the palace stood in its place in complete perfection. Elijah disappeared. The next morning the prince was not a little astonished to see the palace finished. But when he sought his slave to reward him, and sought him in vain, he realized that he had had dealings with an angel. Elijah meantime repaired to the man who had sold him, and related his story to him, that he might know he had not cheated the purchaser out of his price; on the contrary, he had enriched him, since the palace was worth a hundred times more than the money paid for the pretended slave.

(55)

A similar thing happened to a well-to-do man who lost his fortune, and became so poor that he had to do manual labor in the field of another. Once, when he was at work, he was accosted by Elijah, who had a.s.sumed the appearance of an Arab: "Thou art destined to enjoy seven good years. When dost thou want them now, or as the closing years of thy life?" The man replied: "Thou art a wizard; go in peace, I have nothing for thee." Three times the same question was put, three times the same reply was given. Finally the man said: "I shall ask the advice of my wife." When Elijah came again, and repeated his question, the man, following the counsel of his wife, said: "See to it that seven good years come to us at once."

Elijah replied: "Go home. Before thou crossest thy threshold, thy good fortune will have filled thy house." And so it was. His children had found a treasure in the ground, and, as he was about to enter his house, his wife met him and reported the lucky find.

His wife was an estimable, pious woman, and she said to her husband: "We shall enjoy seven good years. Let us use this time to practice as much charity as possible; perhaps G.o.d will lengthen out our period of prosperity." After the lapse of seven years, during which man and wife used every opportunity of doing good, Elijah appeared again, and announced to the man that the time had come to take away what he had given him. The man responded: "When I accepted thy gift, it was after consultation with my wife. I should not like to return it without first acquainting her with what is about to happen." His wife charged him to say to the old man who had come to resume possession of his property: "If thou canst find any who will be more conscientious stewards of the pledges entrusted to us than we have been, I shall willingly yield them up to thee."

G.o.d recognized that these people had made a proper use of their wealth, and He granted it to them as a perpetual possession. (56)

If Elijah was not able to lighten the poverty of the pious, he at least sought to inspire them with hope and confidence. Rabbi Akiba, the great scholar, lived in dire poverty before he became the famous Rabbi. His rich father-in-law would have nothing to do with him or his wife, because the daughter had married Akiba against her father's will. On a bitter cold winter night, Akiba could offer his wife, who had been accustomed to the luxuries wealth can buy, nothing but straw as a bed to sleep upon, and he tried to comfort her with a.s.surances of his love for the privations she was suffering.

At that moment Elijah appeared before their hut, and cried out in supplicating tones: "O good people, give me, I pray you, a little bundle of straw. My wife has been delivered of a child, and I am so poor I haven't even enough straw to make a bed for her." Now Abika could console his wife with the fact that their own misery was not so great as it might have been, and thus Elijah had attained his end, to sustain the courage of the pious. (57)

In the form of an Arab, he once appeared before a very poor man, whose piety equalled his poverty. He gave him two shekels. These two coins brought him such good fortune that he attained great wealth. But in his zeal to gather worldly treasures, he had no time for deeds of piety and charity. Elijah again appeared before him and took away the two shekels. In a short time the man was as poor as before. A third time Elijah came to him. He was crying bitterly and complaining of his misfortune, and the prophet said: "I shall make thee rich once more, if thou wilt promise me under oath thou wilt not let wealth ruin they character." He promised, the two shekels were restored to him, he regained his wealth, and he remained in possession of it for all time, because his piety was not curtailed by his riches. (58)

Poverty was not the only form of distress Elijah relieved. He exercised the functions of a physician upon Rabbi s.h.i.+mi bar As.h.i.+, who had swallowed a noxious reptile. Elijah appeared to him as an awe-inspiring horseman, and forced him to apply the preventives against the disease to be expected in these circ.u.mstances.

He also cured Rabbi Judah ha-Nasi of long-continued toothache by laying his hand on the sufferer, and at the same time he brought about the reconciliation of Rabbi Judan with Rabbi Hayyah, whose form he had a.s.sumed. Rabbi Judah paid the highest respect to Rabbi Hayyah after he found out that Elijah had considered him worthy of taking his appearance. (59)

On another occasion, Elijah re-established harmony between a husband and his wife. The woman had come home very late on Friday evening, having allowed herself to be detained by the sermon preached by Rabbi Meir. Her autocratic husband swore she should not enter the house until she had spat in the very face of the highly-esteemed Rabbi. Meantime Elijah went to Rabbi Meir, and told him a pious woman had fallen into a sore predicament on his account. To help the poor woman, the Rabbi restored to a ruse. He announced that he was looking for one who knew how to cast spells, which was done by spitting into the eye of the afflicted one.

When he caught sight of the woman designated by Elijah, he asked her to try her power upon him. Thus she was able to comply with her husband's requirement without disrespect to the Rabbi; and through the instrumentality of Elijah conjugal happiness was restored to an innocent wife. (60)

Elijah's versatility is shown in the following occurrence. A pious man bequeathed a spice-garden to his three sons. They took turns in guarding it against thieves. The first night the oldest son watched the garden. Elijah appeared to him and asked him: "My son, what wilt thou have knowledge of the Torah, or great wealth, or a beautiful wife?" He chose wealth, great wealth. Accordingly Elijah gave him a coin, and he became rich. The second son, to whom Elijah appeared the second night, chose knowledge of the Torah. Elijah gave him a book, and "he knew the whole Torah."

The third son, on the third night, when Elijah put the same choice before him as before his brothers, wished for a beautiful wife.

Elijah invited this third brother to go on a journey with him. Their first night was pa.s.sed at the house of a notorious villain, who had a daughter. During the night Elijah overheard the chickens and the geese say to one another: "What a terrible sin that young may must have committed, that he should be destined to marry the daughter of so great a villain!" The two travellers journeyed on. The second night the experiences of the first were repeated. The third night they lodged with a man who had a very pretty daughter. During the night Elijah heard the chickens and the geese say to one another: "How great must be the virtues of this young man, if he is privileged to marry so beautiful and pious a wife." In the morning, when Elijah arose, he at once became a matchmaker, the young man married the pretty maiden, and husband and wife journeyed homeward in joy. (61)

If it became necessary, Elijah was ready to do even the services of a s.e.xton. When Rabbi Akiba died in prison, Elijah betook himself to the dead man's faithful disciple, Rabbi Joshua, and the two together went to the prison. There was none to forbid their entrance; a deep sleep had fallen upon the turnkeys and the prisoners alike. Elijah and Rabbi Joshua took the corpse with them, Elijah bearing it upon his shoulder. Rabbi Joshua in astonishment demanded how he, a priest, dared defile himself upon a corpse. The answer was: "G.o.d forbid! the pious can never cause defilement." All night the two walked on with their burden.

At break of day they found themselves near Caesarea. A cave opened before their eyes, and within they saw a bed, a chair, a table, and a lamp. They deposited the corpse upon the bed, and left the cave, which closed up behind them. Only the light of the lamp, which had lit itself after they left, shone through the c.h.i.n.ks.