Flowers from a Persian Garden and Other Papers Part 15

_The Desolate Island._

A very wealthy man, who was of a kind, benevolent disposition, desired to make his slave happy. He therefore gave him his freedom, and presented him with a s.h.i.+pload of merchandise. "Go," said he, "sail to different countries; dispose of these goods, and that which thou mayest receive for them shall be thy own." The slave sailed away upon the broad ocean, but before he had been long on his voyage a storm overtook him, his s.h.i.+p was driven on a rock and went to pieces; all on board were lost--all save this slave, who swam to an island near by. Sad, despondent, with nothing in this world, he traversed this island until he approached a large and beautiful city, and many people approached him, joyously shouting: "Welcome! welcome! Long live the king!" They brought a rich carriage, and, placing him therein, escorted him to a magnificent palace, where many servants gathered about him--clothing him in royal garments, and addressing him as their sovereign, and expressing their obedience to his will. The slave was amazed and dazzled, believing that he was dreaming, and that all he saw, heard, and experienced was mere pa.s.sing fantasy. Becoming convinced of the reality of his condition, he said to some men about him, for whom he entertained a friendly feeling: "How is this? I cannot understand it. That you should thus elevate and honour a man whom you know not--a poor, naked wanderer, whom you have never seen before--making him your ruler--causes me more wonder than I can readily express." "Sire," they replied, "this island is inhabited by spirits. Long since they prayed to G.o.d to send them yearly a son of man to reign over them, and he has answered their prayers. Yearly he sends them a son of man, whom they receive with honour and elevate to the throne; but his dignity and power end with the year. With its close the royal garments are taken from him, he is placed on board a s.h.i.+p, and carried to a vast and desolate island, where, unless he has previously been wise and prepared for the day, he will find neither friend nor subject, and be obliged to pa.s.s a weary, lonely, miserable life. Then a new king is selected here, and so year follows year. The kings who preceded thee were careless and indifferent, enjoying their power to the full, and thinking not of the day when it should end. Be wise, then. Let our words find rest within thy heart."

The newly-made king listened attentively to all this, and felt grieved that he should have lost even the time he had already spent for making preparations for his loss of power. He addressed the wise man who had spoken, saying: "Advise me, O spirit of wisdom, how I may prepare for the days which will come upon me in the future." "Naked thou camest to us," replied the other, "and naked thou wilt be sent to the desolate island, of which I have told thee. At present thou art king, and mayest do as pleaseth thee; therefore, send workmen to this island, let them build houses, till the ground, and beautify the surroundings. The barren soil will be changed into fruitful fields, people will journey thither to live, and thou wilt have established a new kingdom for thyself, with subjects to welcome thee in gladness when thou shalt have lost thy power here. The year is short, the work is long; therefore be earnest and energetic." The king followed this advice. He sent workmen and materials to the desolate island, and before the close of his temporary power it had become a blooming, pleasant, and attractive spot. The rulers who had preceded him had antic.i.p.ated the close of their power with dread, or smothered all thought of it in revelry; but he looked forward to it as a day of joy, when he should enter upon a career of permanent peace and happiness. The day came; the freed slave who had been made a king was deprived of his authority; with his power he lost his royal garments; naked he was placed upon a s.h.i.+p, and its sails were set for the desolate island. When he approached its sh.o.r.es, however, the people whom he had sent there came to meet him with music, song, and great joy. They made him a prince among them, and he lived ever after in pleasantness and peace.

The Talmudist thus explains this beautiful parable of the Desolate Island: The wealthy man of kindly disposition is G.o.d, and the slave to whom he gave freedom is the soul which he gives to man. The island at which the slave arrives is the world: naked and weeping he appears to his parents, who are the inhabitants that greet him warmly and make him their king. The friends who tell him of the ways of the country are his good inclinations. The year of his reign is his span of life, and the desolate island is the future world, which he must beautify by good deeds--the workmen and materials--or else live lonely and desolate for ever.[91]

[91] This is similar to the 10th parable in the spiritual romance of Barlaam and Joasaph, written in Greek, probably in the first half of the 7th century, and ascribed to a monk called John of Damascus. Most of the matter comprised in this interesting work (which has not been translated into English) was taken from well-known Buddhist sources, and M. Zotenberg and other eminent scholars are of the opinion that it was first composed, probably in Egypt, before the promulgation of Islam. The 10th parable is to this effect: The citizens of a certain great city had an ancient custom, to take a stranger and obscure man, who knew nothing of the city's laws and traditions, and to make him king with absolute power for a year's s.p.a.ce; then to rise against him all unawares, while he, all thoughtless, was revelling and squandering and deeming the kingdom his for ever; and stripping off his royal robes, lead him naked in procession through the city, and banish him to a long-uninhabited and great island, where, worn down for want of food and raiment, he bewailed this unexpected change. Now, according to this custom, a man was chosen whose mind was furnished with much understanding, who was not led away by sudden prosperity, and was thoughtful and earnest in soul as to how he should best order his affairs. By close questioning, he learned from a wise counsellor the citizens' custom, and the place of exile, and was instructed how he might secure himself.

When he knew this, and that he must soon go to the island and leave his acquired and alien kingdom to others, he opened the treasures of which he had for the time free and unrestricted use, and took an abundant quant.i.ty of gold and silver and precious stones, and giving them to some trusty servants sent them before him to the island. At the appointed year's end the citizens rose and sent him naked into exile, like those before him. But the other foolish and flitting kings had perished miserably of hunger, while he who had laid up that treasure beforehand lived in l.u.s.ty abundance and delight, fearless of the turbulent citizens, and felicitating himself on his wise forethought. Think, then, the city this vain and deceitful world, the citizens the princ.i.p.alities and powers of the demons, who lure us with the bait of pleasure, and make us believe enjoyment will last for ever, till the sudden peril of death is upon us.--This parable (which seems to be of purely Hebrew origin) is also found in the old Spanish story-book _El Conde Lucanor_.

Closely allied to the foregoing is the characteristic Jewish parable of

_The Man and his Three Friends._

A certain man had three friends, two of whom he loved dearly, but the other he lightly esteemed. It happened one day that the king commanded his presence at court, at which he was greatly alarmed, and wished to procure an advocate. Accordingly he went to the two friends whom he loved: one flatly refused to accompany him, the other offered to go with him as far as the king's gate, but no farther. In his extremity he called upon the third friend, whom he least esteemed, and he not only went willingly with him, but so ably defended him before the king that he was acquitted. In like manner, says the Talmudist, every man has three friends when Death summons him to appear before his Creator. His first friend, whom he loves most, namely, his _money_, cannot go with him a single step; his second, _relations_ and _neighbours_, can only accompany him to the grave, but cannot defend him before the Judge; while his third friend, whom he does not highly esteem, the _law_ and his _good works_, goes with him before the king, and obtains his acquittal.[92]

[92] This is the 9th parable in the romance of Barlaam and Joasaph, where it is told without any variation.

Another striking and impressive parable akin to the two immediately preceding is this of

_The Garments._

A king distributed amongst his servants various costly garments. Now some of these servants were wise and some were foolish. And those that were wise said to themselves: "The king may call again for the garments; let us therefore take care they do not get soiled." But the fools took no manner of care of theirs, and did all sorts of work in them, so that they became full of spots and grease. Some time afterwards the king called for the garments. The wise servants brought theirs clean and neat, but the foolish servants brought theirs in a sad state, ragged and unclean. The king was pleased with the first, and said: "Let the clean garments be placed in the treasury, and let their keepers depart in peace. As for the unclean garments, they must be washed and purified, and their foolish keepers must be cast into prison."--This parable is designed to ill.u.s.trate the pa.s.sage in Eccles., xii, 7, "Then shall the dust return to the earth as it was, and the spirit shall return unto G.o.d, who gave it"; which words "teach us to remember that G.o.d gave us the soul in a state of innocence and purity, and that it is therefore our duty to return it unto him in the same state as he gave it unto us--pure and undefiled."

_Solomon's Choice_

of Wisdom, in preference to all other precious things, is thus finely ill.u.s.trated: A certain king had an officer whom he fondly loved. One day he desired his favourite to choose anything that he could give, and it would at once be granted him. The officer considered that if he asked the king for gold and silver and precious stones, these would be given him in abundance; then he thought that if he had a more exalted station it would be granted; at last he resolved to ask the king for his daughter, since with such a bride both riches and honours would also be his. In like manner did Solomon pray, "Give thy servant an understanding heart," when the Lord said to him, "What shall I give thee?" (1st Kings, iii, 5, 9.)

But perhaps the most beautiful and touching of all the Talmudic parables is the following (Polano's version), in which Israel is likened to a bride, waiting sadly, yet hopefully, for the coming of her spouse:

_Bride and Bridegroom._

There was once a man who pledged his dearest faith to a maiden beautiful and true. For a time all pa.s.sed pleasantly, and the maiden lived in happiness. But then the man was called from her side, and he left her.

Long she waited, but still he did not return. Friends pitied her, and rivals mocked her; tauntingly they pointed to her and said: "He has left thee, and will never come back." The maiden sought her chamber, and read in secret the letters which her lover had written to her--the letters in which he promised to be ever faithful, ever true. Weeping, she read them, but they brought comfort to her heart; she dried her eyes and doubted not. A joyous day dawned for her: the man she loved returned, and when he learned that others had doubted, while she had not, he asked her how she had preserved her faith; and she showed his letters to him, declaring her eternal trust. [In like manner] Israel, in misery and captivity, was mocked by the nations; her hopes of redemption were made a laughing-stock; her sages scoffed at; her holy men derided. Into her synagogues, into her schools, went Israel. She read the letters which her G.o.d had written, and believed in the holy promises which they contained. G.o.d will in time redeem her; and when he says: "How could you alone be faithful of all the mocking nations?" she will point to the law and answer: "Had not thy law been my delight, I should long since have perished in my affliction."[93]

[93] Psalm cxix, 92.--By the way, it is probably known to most readers that the twenty-two sections into which this grand poem is divided are named after the letters of the Hebrew alphabet; but from the translation given in our English Bible no one could infer that in the original every one of the eight verses in each section begins with the letter after which it is named, thus forming a very long acrostic.

In the account of the Call of Abraham given in the Book of Genesis, xii, 1-3, we are not told that his people were all idolaters; but in the Book of Joshua, xxiv, 1-2, it is said that the great successor of Moses, when he had "waxed old and was stricken with age," a.s.sembled the tribes of Israel, at Shechem, and said to the people: "Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham and the father of Nachor; and they served other G.o.ds." The sacred narrative does not state the circ.u.mstances which induced Abraham to turn away from the wors.h.i.+p of false deities, but the information is furnished by the Talmudists--possibly from ancient oral tradition--in this interesting tale of

_Abraham and the Idols._

Abraham's father Terah, who dwelt in Ur of the Chaldees, was not only an idolater, but a maker of idols. Having occasion to go a journey of some distance, he instructed Abraham how to conduct the business of idol-selling during his absence. The future founder of the Hebrew nation, however, had already obtained a knowledge of the true and living G.o.d, and consequently held the practice of idolatry in the utmost abhorrence. Accordingly, whenever any one came to buy an idol Abraham inquired his age, and upon his answering, "I am fifty (or sixty) years old," he would exclaim, "Woe to the man of fifty who would wors.h.i.+p the work of man's hands!" and his father's customers went away shamefaced at the rebuke. But, not content with this mode of showing his contempt for idolatry, Abraham resolved to bring matters to a crisis before his father returned home; and an opportunity was presented for his purpose one day when a woman came to Terah's house with a bowl of fine flour, which she desired Abraham to place as a votive offering before the idols. Instead of doing this, however, Abraham took a hammer and broke all the idols into fragments excepting the largest, into whose hands he then placed the hammer. On Terah's return he discovered the destruction of his idols, and angrily demanded of Abraham, who had done the mischief. "There came hither a woman," replied Abraham, "with a bowl of fine flour, which, as she desired, I set before the G.o.ds, whereupon they disputed among themselves who should eat first, and the tallest G.o.d broke all the rest into pieces with the hammer." "What fable is this thou art telling me?" exclaimed Terah. "As for the G.o.d thou speakest of, is he not the work of my own hands?' Did I not carve him out of the timber of the tree which I cut down in the wilderness? How, then, could he have done this evil? Verily _thou_ hast broken my idols!" "Consider, my father," said Abraham, "what it is thou sayest--that I am capable of destroying the G.o.ds which thou dost wors.h.i.+p!" Then Terah took and delivered him to Nimrod, who said to Abraham: "Let us wors.h.i.+p the fire."

To which Abraham replied: "Rather the water that quenches the fire."

"Well, the water." "Rather the cloud which carries the water." "Well, the cloud." "Rather the wind that scatters the cloud." "Well, the wind."

"Rather man, for he endures the wind." "Thou art a babbler!" exclaimed Nimrod. "I wors.h.i.+p the fire, and will cast thee into it. Perchance the G.o.d whom thou dost adore will deliver thee from thence." Abraham was accordingly thrown into a heated furnace, but G.o.d saved him.[94]

[94] After Abraham had walked to and fro unscathed amidst the fierce flames for three days, the f.a.ggots were suddenly transformed into a blooming garden of roses and fruit-trees and odoriferous plants.--This legend is introduced into the Kuran, and Muslim writers, when they expatiate on the almighty power of Allah, seldom omit to make reference to Nimrod's flaming furnace being turned into a bed of roses.

Alexander the Great is said to have wept because there were no more worlds for him to conquer; and truly says the sage Hebrew King, "The grave and destruction can never have enough, nor are the eyes of man ever satisfied" (Prov. xxvii, 20), a sentiment which the following tale, or parable, is designed to exemplify:

_The Vanity of Ambition._

Pursuing his journey through dreary deserts and uncultivated ground, Alexander came at last to a small rivulet, whose waters glided peacefully along their shelving banks. Its smooth, unruffled surface was the image of contentment, and seemed in its silence to say, "This is the abode of tranquility." All was still: not a sound was heard save soft murmuring tones which seemed to whisper in the ear of the weary traveller, "Come, and partake of nature's bounty," and to complain that such an offer should be made in vain. To a contemplative mind, such a scene might have suggested a thousand delightful reflections. But what charms could it have for the soul of Alexander, whose breast was filled with schemes of ambition and conquest; whose eye was familiarised with rapine and slaughter; and whose ears were accustomed to the clash of arms--to the groans of the wounded and the dying? Onward, therefore, he marched. Yet, overcome by fatigue and hunger, he was soon obliged to halt. He seated himself on the bank of the river, took a draught of the water, which he found of a very fine flavour and most refres.h.i.+ng. He then ordered some salt fish, with which he was well provided, to be brought to him. These he caused to be dipped in the stream, in order to take off the briny taste, and was greatly surprised to find them emit a fine fragrance. "Surely," said he, "this river, which possesses such uncommon qualities, must flow from some very rich and happy country."

Following the course of the river, he at length arrived at the gates of Paradise. The gates were shut. He knocked, and, with his usual impetuosity, demanded admittance. "Thou canst not be admitted here,"

exclaimed a voice from within; "this gate is the Lord's." "I am the Lord--the Lord of the earth," rejoined the impatient chief. "I am Alexander the Conqueror. Will you not admit _me_?" "No," was the answer; "here we know of no conquerors, save such as conquer their pa.s.sions: _None but the just can enter here_." Alexander endeavoured in vain to enter the abode of the blessed--neither entreaties nor menaces availed.

Seeing all his attempts fruitless, he addressed himself to the guardian of Paradise, and said: "You know I am a great king, who has received the homage of nations. Since you will not admit me, give me at least some token that I may show an astonished world that I have been where no mortal has ever been before me." "Here, madman," said the guardian of Paradise--"here is something for thee. It may cure the maladies of thy distempered soul. One glance at it may teach thee more wisdom than thou hast hitherto derived from all thy former instructors. Now go thy ways."

Alexander took the present with avidity, and repaired to his tent. But what was his confusion and surprise to find, on examining his present, that it was nothing but a fragment of a human skull. "And is this,"

exclaimed he, "the mighty gift that they bestow on kings and heroes? Is this the fruit of so much toil and danger and care?" Enraged and disappointed, he threw it on the ground. "Great king," said one of the learned men who were present, "do not despise this gift. Contemptible as it may appear in thine eyes, it yet possesses some extraordinary qualities, of which thou mayest soon be convinced, if thou wilt but cause it to be weighed against gold or silver." Alexander ordered this to be done. A pair of scales were brought. The skull was placed in one, a quant.i.ty of gold in the other; when, to the astonishment of the beholders, the skull over-balanced the gold. More gold was added, yet still the skull preponderated. In short, the more gold there was put in the one scale the lower sank that which contained the skull. "Strange,"

exclaimed Alexander, "that so small a portion of matter should outweigh so large a ma.s.s of gold! Is there nothing that will counterpoise it?"

"Yes," answered the philosophers, "a very little matter will do it."

They then took some earth and covered the skull with it, when immediately down went the gold, and the opposite scale ascended. "This is very extraordinary," said Alexander, astonished. "Can you explain this phenomenon?" "Great king," said the sages, "this fragment is the socket of a human eye, which, though small in compa.s.s, is yet unbounded in its desires. The more it has, the more it craves. Neither gold nor silver nor any other earthly possession can ever satisfy it. But when it is once laid in the grave and covered with a little earth, there is an end to its l.u.s.t and ambition."

Shakspeare's well-known masterly description of the Seven Ages of Man, which he puts into the mouth of the melancholy Jaques (_As You Like It_, ii, 7), was antic.i.p.ated by Rabbi Simon, the son of Eliezer, in this Talmudic description of

_The Seven Stages of Human Life._

Seven times in one verse did the author of Ecclesiastes make use of the word _vanity_, in allusion to the seven stages of human life.[95]

[95] Eccles., i, 2. The word Vanity (remarks Hurwitz, the translator) occurs twice in the plural, which the Rabbi considered as equivalent to four, and three times in the singular, making altogether _seven_.

The first commences in the first year of human existence, when the _infant_ lies like a king on a soft couch, with numerous attendants about him, all ready to serve him, and eager to testify their love and attachment by kisses and embraces.

The second commences about the age of two or three years, when the darling _child_ is permitted to crawl on the ground, and, like an unclean animal, delights in dirt and filth.

Then at the age of ten, the thoughtless _boy_, without reflecting on the past or caring for the future, jumps and skips about like a young kid on the enamelled green, contented to enjoy the present moment.

The fourth stage begins about the age of twenty, when the _young man_, full of vanity and pride, begins to set off his person by dress; and, like a young unbroken horse, prances and gallops about in search of a wife.

Then comes the _matrimonial state_, when the poor _man_, like a patient a.s.s, is obliged, however reluctantly, to toil and labour for a living.

Behold him now in the _parental state_, when surrounded by helpless children craving his support and looking to him for bread. He is as bold, as vigilant, and as fawning, too, as the faithful dog; guarding his little flock, and s.n.a.t.c.hing at everything that comes in his way, in order to provide for his offspring.

At last comes the final stage, when the decrepit _old man_, like the unwieldy though most sagacious elephant, becomes grave, sedate, and distrustful. He then also begins to hang down his head towards the ground, as if surveying the place where all his vast schemes must terminate, and where ambition and vanity are finally humbled to the dust.