eiv- 
 
 V \
 
 THE 
 
 PATH OF GOOD MEN: 
 
 A COLLECTION OF PARENTAL INSTRUCTIONS TO CHILDREN, 
 BY AUTHORS DISTINGUISHED IN ISRAEL FOR WISDOM AND LEARNING, 
 
 RABBI JUDAH ben SAUL ABEN TIBBON, 
 
 FOR HIS SON, KABBI SAMUEL ABEN TIBBON; 
 THE ILLUSTRIOUS 
 
 RABBI MOSES MAIMONIDES, 
 
 FOR HIS SON, RABBI ABRAHAM; 
 
 36nng tljnr Inst iBill far tb Sttstrttctinn nf BaEkinir, 
 
 ANCIENT ARABIC AND GREEK PROVERBS, 
 
 RENDERED INTO HEBREW. 
 
 EDITED FROM MANUSCRIPTS IN THE BODLEIAN LIBRARY, OXFORD, 
 ACCOMPANIED BY AN ENGLISH TRANSLATION. 
 
 By HIRSCH EDELMAN. 
 
 --.^ 
 
 London:— 5612 : 1852.
 
 LONDON: 
 
 rEINTKD BY A V. SHAW AND CO., 11. CAMOMILE ST., 
 
 BISHOPSGATK.
 
 DEDICATED TO 
 
 AUTHUR DENIS SAMUEL, 
 
 Of youthful age, and mature understanding, young in years, yet ardently 
 
 attached to knowledge, advanced in learning, and zealous in the 
 
 acquirement of science, the son of 
 
 DENIS M. SAMUEL, ESQ. 
 
 Late Warden of the Great Synagogue, Duke's Place, London. Descendant 
 
 of a family distinguished for learning, station, and rank, 
 
 influential with princes and monarchs, and also 
 
 descending 
 
 from the eminent Prince and distinguished Regent, 
 
 SAUL WAHL, 
 
 Celebrated among the kings of Poland and Lithuania, and a 
 great man in Israel. 
 
 Presented by the Author 
 
 In deep reverence for the Parents, and in purity of heart ; who 
 
 desires that it may be accepted in a spirit of regard 
 
 and friendship, 
 
 H. EDELMAN.
 
 "And they that be wise shall shine as the brightness of the firmament. 
 The wise shall inherit glory ; 
 And all who have a soul will pronounce, — 
 Honour is not seemly for a fool. 
 Praise is comely for the upright." — Luzzato.
 
 Letter by the Rev. Professor S. Reay, Sub- Librarian to the Bodleian 
 Library, Laudian Professor of Arabic, &c. &c. 
 
 Bodleian Library, Oxford, \^.th September, 1852. 
 My dear Sir, 
 
 My best thanks are due to you for sending me a copy of the work of 
 Maimonides and of Aben Tibbon. As far as I can see you have done full 
 justice to both in your translation ; and the subject matter will, I doubt 
 not, ensure the interest of all readers, even of those who may not be 
 acquainted with Hebrew literature. You have done a great service to the 
 world in undertaking the publication of these little pieces ; and I should 
 hope that the Jews, especially those among them who are wealthy, will 
 appreciate your labours, and assist you in your future exertions. The name 
 of Maimonides is so celebrated, that one would think that it needed only 
 the very mention of any portion of his labours being about to be given to 
 the world to enhst a great many in aid of the undertaking ; and it is highly 
 to the honour of Mr. Denis Samuel, that he has had the good judgment to 
 give you so much encouragement in order to enable you to bring it out. I 
 trust that you will find that others among your countrymen will follow his 
 example. 
 
 I remain, Dear Mr. Edelman, 
 
 Very truly yours, 
 Mr. H. Edelman. S. REAY. 
 
 Letter by the Rev. H. 0. Coxe, M.A., Sub-Librarian to the Bodleian 
 Library, and Curate of Culham, Oxfordshire, author of several works. 
 
 Bodleian Library, Oxford, \Oth September, 1852. 
 Dear Sir, 
 
 The Libraxy has been closed for a vveek, and I myself have been ab- 
 sent from Oxford, otherwise your note of the 31st ulto. should have received 
 an earlier reply. I have read the Path of Good Men you were so kind as 
 to send me, and think that much of the " Proverbial Philosophy " there 
 recorded, especially that attributed to Maimonides, well deserves the 
 approval of every age or nation.
 
 I congratulate you on having one amongst your own people so well able 
 to appreciate, and so willing and ready to patronize the writings of these 
 good men, as Mr. Denis Samuel. 
 
 BeHeve me to be, yours very obediently, 
 H. Edelman, Esq. H. 0. COXE. 
 
 The following letter has been received from the Rev. Dr. Peter Spencer, 
 M.A., Vicar of Temple Ewell, Dover, and Curate of Doring House, 
 Yorkshire : — 
 
 Rev. Rabbi, Temple Ewell, Dmer, Kent. 
 
 I have to acknowledge the receipt of your sheets of proposed pubhcation 
 of some M.S. of the Rabbles Aben Tibbon, and Maimonides. I can assure 
 you that I have read them with much instruction and satisfaction. I should 
 hope when the nature of the wholesome knowledge imparted by the Rabbles, 
 and in the Proverbs appended, is made public, it will not be coldly received. 
 Your Jewish brethren owe you, in my opinion, many thanks for the 
 pubhcation, but, whatever may be their reception of your work, Mr. Denis 
 Samuel, who has so Hberally encouraged it, will have his consolation that 
 no effort was wanting on his part to awaken attention to the words of the 
 wise. 
 
 Believe me, I am, youj's with the best wishes, 
 25M August, 1852. PETER SPENCER. 
 
 To the Rev. Rabbi Hirsch Edelman. 
 
 Letter by W. H. Black, Esq., of Rolls House. 
 My dear Sir, 
 
 Before I left London I promised you some opinions respecting the 
 collection of Hebrew pieces which you have just printed, under the title of 
 " The Way of the Good." I need not to tell you how much I value labours 
 such as yours, the bringing of valuable literary productions to public light, 
 which had been unknown or unread for ages : but I assure you that the 
 merit of these articles themselves, which you have discovered in M.S., and 
 are now about to publish with translations, is so great, that they could not 
 have remained unpubhshed if there had not been a most culpable neglect 
 of the later Hebrew literature.
 
 That such tracts of Aben Tibbon and Mose ben Maimon, on subjects of 
 universal inievest, Jllial duty and jmternal mstriictions, should for the first 
 time be brought to public notice, is exceedingly remarkable. The former 
 is curious in the extreme, from the materials of biography and hterary 
 history which it contains ; the latter is quite worthy of its learned, saga- 
 cious, and pious author, Maimonides. Not a scrap, surely, of such a man's 
 writing ought to be left unpubHshed : yet I think that even my own 
 collection of Hebrew M.S.S. might afford some considerable help to a correct 
 and complete edition of his works. 
 
 I have been much pleased with the fragments of " Ben Mishle," pre- 
 served in Aben Tibbon's abundant quotations ; and I earnestly hope that 
 your praiseworthy researches may be crowned with the discovery of a M.S. 
 of that long lost work, and that you may be encouraged by your wealthy 
 brethren in the publication of the results of your unexampled labours, in 
 the investigation of the Hterary monuments of Israel. 
 
 May God grant you life and health to pursue these useful labours; 
 which, that they may be successful in creating a taste for Hebrew antiqui- 
 ties, and promoting a better knowledge of the Hebrew language and 
 literature, is the earnest wish of 
 
 Yours, my dear Sir, with much respect and affection, 
 W. H. BLACK, 
 Elder of the Sabbath-keeping Congregation in 
 Mill-yard, London, and one of the Assistant 
 To Mr. Hirsch Edelman. Keepers of the Public Records. 
 
 The following remarks appeared in the " Kentish Observer" Sept. 2, 
 on a perusal of the sheets of this " Brochure.'^ 
 
 "Derech Thubim. The Path of Good Men. — The great demand 
 for knowledge which has prevailed of late years in England, has caused in- 
 quiry after the works of the " mighty dead." Many works, very deserving 
 and once very popular, but which have gotten out of print and become 
 scarce, have been reprinted by means of such societies as the Parker, the 
 Camden, the Shakespeare, the Percy, the Archaeological. These societies 
 have been as resurrection-men and disturbed the buried bodies of learning. 
 Odd corners in old College and Cathedral libraries are now dusted out.
 
 Nothing seems to be too obscure for the keen eye of these penetrating days. 
 Works that were not dead, but sleeping, are awaked, after a tolerable long 
 rest. The Jews partake of the spirit of the age. It quickens the Israehte 
 not less than the Christian. Not long since we noticed ui our Paper that 
 certain German students"^ had raked up some " Treasures of Oxford " in the 
 celebrated Bodleian Library, and given to the world rare specimens of the 
 learning of the Judaeo- Spanish authors. Now, we have the pleasure to call 
 .public attention to the above work, a brochure by the Rabbi Hirsch Edel- 
 man. It is also from the Bodleian, given in Hebrew with an Enghsh 
 translation by Mr. Bresslau. For the first time are here translated and 
 pubUshed two MSS. by the reno\\Tied Rabbis Aben Tibbon, one of the 
 greatest philosophers, and Maimonides, " the father of divine knowledge 
 and wisdom." These consist of their last wills, written for the instruction 
 of their sons. Clergymen acquainted mth IMaimonides as a great Biblical 
 critic, will look with interest on this publication, which shows him so 
 favourably as an anxious parent. Teachers, and those accustomed to the 
 perusal of Chesterfield's " Advice to his Son," Rochefoucault's ** Maxims," 
 Dr. Gregory's, Lady Pennington's, and Mrs. Chapone's Treatises for the 
 Young, mil be surprised to find these Jewish philosophers of the 12th 
 century by no means inferior to the best of these moralists. We quite agree 
 with Mr. Bresslau, that "There is in the address of these illustrious men 
 to their children the beautiful simpUcity of nature unadorned, the touching 
 chord of paternal affection, the melodious sound of filial love, breathing the 
 ardent spirit of piety and patriotism, teeming wTith the variegated colours of 
 an Oriental imagination, and soaring to the lofty summits of poesy, not on 
 the wings of over-strained and elaborate verses, but on pinions of purity 
 and sublimity of sentiment. The book, too, is free from sectarianism, from 
 prejudice and bias, free from personalities, or any special pleadings. It is based 
 on the neutral ground of virtue and morality. It is founded on the prin- 
 ciple of universal brotherhood, and its props are truth and justice." Surely 
 such a book will not want for encouragement. We should not be surprised 
 if, in due time, these curious, interesting, and instructive wills of the Rabbis 
 are republished in another form, and bound up with other useful treatises 
 \vritten more especially for the improvement of youthful minds." 
 
 * The gentlemen alluded to are Rabbi Hirsch Edelnian and Mr. Leopold Dukes.
 
 TRANSCRIBER'S INTRODUCTION. 
 
 Any lengthened introduction to this small Collection for the purpose 
 of lauding, or recommending its contents to the reader, or magnifying 
 its attraction, may be deemed superfluous, when the names of the 
 illustrious authors, whose writings I transcribed, are taken into con- 
 sideration. Who knoweth not, that during day, the eye follows the 
 rays of the sun, and the light of the moon and stars by night? or 
 what can be sweeter than honey, and stronger than a lion ? What 
 reader, conversant with Hebrew literature, has not heard the renown of 
 such mighty men in wisdom as Rabbi Judah Aben Tibbon, one of the 
 greatest philosophers and translators, or as Rabbi Moses Ben Maimun, "the 
 Father of divine knowledge and wisdom ! " have both not established for 
 themselves an everlasting name among Israel and the nations ? will 
 not their name, and their memory endure " as the days of the heavens 
 upon the earth ? " 
 
 The latter (Maimonides) has already drawn attention to, and amply 
 dwelt upon, the great merits and distinguished talents of the former 
 (Rabbi Judah Aben Tibbon), in a letter addressed to the learned Rabbi 
 Samuel Aben Tibbon, the son of Rabbi Judah, and printed in the book 
 called " Maimonides' Letters." I will extract but one passage therefrom. 
 Maimonides writes : — 
 
 " Many years past, we have heard of the celebrity of the honoured 
 prince and philosopher, thy father, Rabbi Judah, and we have become
 
 VI INTRODUCTION. 
 
 acquainted with the profundity of his philosophy, and the elegance of his 
 diction in Hebrew and Arabic, but I was not aware of his having left a 
 son. But when thy writings in the Hebrew and Ai'abic languages reached 
 nie, I then said with the ancient Poet : — 
 
 " Had they but known his parents, they would have said, 
 It is the father's talent which has descended upon the son." 
 
 The latter (IMaimonides) is universally acknowledged as the '* First " in 
 excellence and eminence, superior to all that have preceded him, and to 
 all that have succeeded him upon the face of the earth, from one corner 
 thereof unto the other. Justly said the Poets of him, — 
 
 ** From Moses unto Moses there arose none like unto Moses," who did 
 *' so wonderfully " in the *' Yad Hachazaka " (strong hand), " wliich he 
 showed in the sight of all Israel," and the great Instructor or Guide, 
 " More Nebuchim " (Guide to the perplexed), in causing " the pillar of 
 the cloud " of the law to shine before them, and the light of knowledge to 
 lead them the way in which they are to go, and to instruct them in all the 
 work which they were to do, in order to find favour in the eyes of God and 
 man. 
 
 And who would dare to doubt the merits of these glorious Heroes in 
 Wisdom — 
 
 Whose sentences are tried in the furnace of knowledge, 
 And whose words are wrapped in the garment of wisdom T* 
 
 * Maimonides in reply to the great Rabbi Chisdai Halevi, (which is printed in 
 Maimonides' Letters) says: — " In answer to your question, respecting other nations, 
 know, that God requires the heart, and after the meditations of the heart, the words ; 
 and the true philosophers and sages, therefore, say the pious men of other nations have 
 a portion in the world to come, if they have attained to necessary knowledge of the 
 Creator, blessed be He, and if they have accomplished their soul by. good morals. 
 There is no doubt that whosoever accomplishes his soul by moral propriety and firm 
 belief in the Creator, blessed be He, is sure to be one who will partake of future 
 life. Our true philosophers, our teachers of blessed memory, have therefore said, 
 even one of other nations who studies the law of our teacher Moses, of blessed 
 memory, is considered like the High Priest, the essence and principal object of the 
 law of our teacher Moses, of blessed memory, being the perfection of morals.
 
 INTRODUCTION. VU 
 
 Thus is it also the collection of sayings by these princes of learning, and 
 the sentences and parables of these illustrious scholars, even if the authors 
 of some are not specially known ; but this we do know, that they 
 are the reliques of days of yore, and that they are the meditations 
 and aspirations of those mighty philosophers, the sages of Greece, 
 Arabia, and other countries, upon whom shone the light of wisdom to 
 recognise and acknowledge the One only God, the Lord of the universe, 
 and to know how to walk in His ways, to espouse moral virtue, humility, and 
 many other good parts, and who by the perfection of their minds and souls 
 attained to the highest degree of excellency ! The chief and distinguished 
 philosophers and sages of our people introduced them into the inner- 
 most sanctuary of Jewish literature ; who exerted themselves in translating 
 them, collecting them, and compiling them ; as, for instance, '' the Book of 
 Morals of the Philosophers " (Sepher Muissare Hapilusuphim), or the 
 " Choicest Pearls " (Mibchar Hapeninim), and some also the book " Tik- 
 kun Middoth Hanephesh " (Improvement of the Attributes of the Soul), 
 which the great Rabbi Solomon Ben Gabirol originally composed in the 
 Arabic language, but were translated into Hebrew by other great scholars 
 
 Moses himself was only praised for his moral worth, as we read, 'And the man 
 Moses was very meek.' And the philosophers of the Talmud also say, ' be ex- 
 ceedingly humble in Spirit.' In another place they say, ' what wisdom has made 
 a crown for her head, humility has made a heel for her shoe,' because, humility 
 is the end and object of all good morals. The philosophers have said, it is seldom 
 a man can be found alone perfect in morals, and accomplished in wisdom, and if 
 such a man is found, he is called ' a man of God ;' and, indeed, this is the degree 
 of the celestial beings ; and this the object of the law and of wisdom. There is no 
 doubt that our fathers Adam and Noah, who could not keep the law (as it was not 
 revealed in their time), were not ' Sons of Gehinon,' (meaning, being punished 
 after death) ; but, on account of their having attained and accomplished that what 
 they could attain, they were in a high position. The matter does not depend upon 
 fasting, and praying, and crying; without knowledge and proper faith. Of them 
 says the Prophet, ' thou art near in their mouth, and far from their reins.' 
 (Jeremiah xii.) The fact is, that there is nothing that will remain for ever, and to 
 the eternity of eternities, but the Knowledge of the Creator, blessed be He."
 
 Vlll INTRODUCTION. 
 
 in Israel. Rabbi Joseph Kimchi, the father of the eminent Rabbi David 
 Kimchi, joined these " golden tresses " unto the " pearls " in the book 
 called " the Choicest Pearls," and he weighed them by the " Holy Shekel" 
 (Shekel Hakodesh), balancing them on the scale of metre, to enhance its 
 beauty, and augment its attraction ! 
 
 I therefore trust that I shall be justified in my former remai'k in re- 
 spect to this small Brochure, that " silence gives praise," and that it v^rould 
 be superaiTogant on my part to attempt adding to its praise. This, how- 
 ever, I deemed my duty, to add some critical and explanatory notes of 
 mine to those passages which require elucidation and illustration, and re- 
 ferences to other passages and works concurring with them, or to point out 
 the works where the same ideas are mentioned in another form or shape ; 
 moreover, to show the reader that most of the sayings of the philosophers 
 are already found in the mouth of the wise men of our teachers of the 
 Talmud ; as for instance, the first sentence in the " Parables of the Wise," 
 (page 20), which may be compared with the commentary of the Talmud on 
 the biblical passage, " the son of a valiant man who had done many acts," 
 (2 Samuel xxiii. 20). Again, the passage (No. 8) which may also be 
 compai'ed with a passage in the Talmud, "What shall man do in order 
 to die ? he shall five for himself," &c., &c. I shall, however, refi*ain fi-om 
 quoting these passages here also, as they will come in their proper order 
 and place. They are all expresse(^ concisely and elegantly, yet clear and 
 distinct, so that they may be considered as firuit of the tree of knowledge, 
 " pleasant to the sight " and " good for food " of the mind vnthout re- 
 quiring any additional ornament, or seasoning. The trouble to add to 
 them "sweet and pleasant" things, in order to make them palatable 
 to the modern reader, seemed to me a vexatious one in the present state of 
 the times ; for these days are not like the former ones. Besides, there never 
 were, even in former times, too many wise men in the world, yet there 
 were in times of yore a vast number of lovers of wisdom, and admirers 
 and cherishers of those who studied and laboured for knowledge. It is not 
 so now. But alas, the poet and philosopher, Alcharizi, already draws atten- 
 tion to the change which he found between the people of his generation,
 
 INTRODUCTION. JX 
 
 and the men of a former age, during the time of the three heroes of 
 song, that Uved in Spain. Alcharizi thus laments this change : 
 
 The fathers of Song, Solomon, and Judah, and Moses,* 
 
 Their sun has shone in the west ; 
 
 They found in their generation, noble-minded men, 
 
 And sold their pearls at high value ! 
 
 Alas, when I was created, the liberal-hearted were gone, 
 
 Their sun had set, and it was dai k ; 
 
 They found pleasant and refreshitig brooks, 
 
 And I found drought and dearth. 
 
 After these remarks, what shall we say in these days, having since the 
 age of Alcharizi gone " ten degrees backwards ;" most people of the pre- 
 sent age being bent upon nothing but gain, and all the labour of man is 
 for his mouth. Whoever appHes himself to wisdom and knowledge, is 
 therefore by them considered as one who goes the wrong way, and destroys 
 himself How soul-stirring is the exclamation of the abovementioned 
 poet (Alcharizi), when he arrived in one of the provinces, whose inhabi- 
 tants were of the worldly selfish cast just mentioned : — 
 
 Woe to the men who were not created for help. 
 
 And whose mention makes our faces fall ; 
 
 They are like animals, without a heart, 
 
 And how shall they appreciate the word of wisdom ? 
 
 Surely not for them did the Creator say, — 
 
 " Let us make man in our image, after our likeness." § 
 
 How true and painfully just are the words of a learned man of the 
 present age, the great critic and philosopher, the Chief Rabbi of Prague, 
 
 * This alludes to Rabbi Solomon Cen Gabirol, Rabbi Judah Halevi, and Rabbi 
 Moses Aben Esra, 
 
 § This Poem, as well as the preceding one, is found in the MS. copy of the 
 Tachkemoni, in the Bodleian Library, Oxford. This MS. contains many additions 
 to the present copies. I have therefore, transcribed them, and shall publish them 
 as soon as I shall have an opportunity. 
 
 B
 
 X INTRODUCTION. 
 
 whom I am happy to call my friend. In a letter to a person who was 
 occupied in publishing several Hebrew works, the Rabbi says : — 
 
 " Brethren, sons of Jacob ! take to heart and endeavour, that the de- 
 nunciation proceeding from the mouth of the Seer of old, and recorded 
 against us, be refuted ; I allude to the prophecy, (Isaiah xxix. 14) 
 * And the wisdom of his wise men shall perish, and the understanding of 
 their prudent men shall be hid.' Ask ye the nations, and see, if there is 
 one book of their ancient writers, in my corner of the earth, which 
 they have found, and did not hasten to bring it forth to the hght of the 
 world, for the benefit of the public ; whilst our people, who of small num- 
 ber, in proportion to other nations, are yet mighty and strong in spirit 
 and understanding, to whom God has been gracious in the special care 
 bestowed upon them, which will be still more manifested in later days, 
 when many people will confess to us, and will seek the law from the house 
 of the God of Jacob, and will walk after us in the light of the Lord, ac- 
 cording to the consolations of the Prophets — ^this people should now leave 
 the ancient treasures of their wise men hidden in their tents without any 
 one seeing them ! and ^^'ithout giving them as much as mention in the 
 land, and a name abroad ! Shall we then think that the love of gain which 
 has increased in modern times, ' strong as death, and cruel as the grave,' 
 that love should have destroyed and swallowed up the love of every thing 
 else ? even that of the Law and the Testimony, of goodness and of wisdom 
 which ever found its nest in the hearts of many of our brethren ? my 
 thoughts, spare me this grief! ' my soul, why art thou cast down, and 
 disquieted within me ?' hope then in God that there may yet be found 
 worthy men in Israel, men of a good heart and hberal spirit ; and they 
 will say, blessed be the Lord who has not left us without kinsmen to 
 redeem the portion of the holy fields, and to re-establish the name of the 
 dead upon their inheritance, to have mercy upon the pleasant fruits, and 
 the valuable pearls found in their books, and to redeem them ' from going 
 do\vn into the pit.' 
 
 " Xo, our dead men shall also live again, they that dwell in the dust 
 shall awake and sing, for the dew of light shall distil upon them, and
 
 INTRODUCTION. XI 
 
 through the darkness of their habitations the' light of morning shall break 
 forth, and to all the children of Israel shall be light from the flash of 
 hghtning springing from their words. 
 
 Perphaps there are among you men, though few, as I hope, who, 
 when they hear these words, will be frightened and say, ' behold, these 
 men who pretend to care for the law and the service, care but for them- 
 selves, for they heap up wealth and enrich themselves thereby, whilst riches 
 ought only to belong to us merchants, the dealers in physical not spiri- 
 tual goods.' Indeed, I can comfort you and spare you this sorrow ; for you 
 may rest sure, that yet none of our learned men have attained wealth by his 
 works, we have yet not approached any thing, not such a position as that among 
 other nations, for whoever writes among them a useful or entertaining work, 
 is well paid for his trouble ; and hke unto * the hasty fruit before the 
 summer,' the pubHshers and buyers look for it before it comes to Hght, and 
 ' while it is yet in his hand they eat it up ;' honour the author, en- 
 quire after him, and hasten and say, ' take unto them a talent of silver, or 
 two.' Not so is the portion of Jacob. According to the general custom, 
 the writer fulfils the law, and holds fast thereto in poverty, misery and 
 want ; and, indeed, it is very rare to find in the shadow of wisdom, also 
 the shadow of money. And often, he himself is the seller of the book, or 
 is generally compelled to wander about, to hawk, and to knock at the doors 
 of the wealthy, and at the chambers of their hearts, until he can press 
 forth the good spark hidden within them. 
 
 And after all this trouble, and anxiety, and struggle, it is very doubtful 
 whether he can find bread ; nay, I may say, frequently he remains poverty- 
 stricken, and distressed." 
 
 ■5f -X- ^ -Jf -X- 
 
 The learned wi'iter of this letter has thus anticipated me in describing 
 the deplorable state of Jewish literati ; and I need not, therefore, add any 
 thing to this sad picture, so faithfully taken fi'om hfe. Even he who 
 reads the English translation, if he be not one of our people, who knows 
 that the case is very different between a Jewish author and one of another 
 creed, (since the latter enjoys the fruit of his learning, in a life of comfort
 
 Xll INTRODUCTION. 
 
 and honor,) ^^^ll admit, that to a man in my position, who has to struggle 
 for his maintenance, and yet, amidst care and sorrow, has to devote his 
 mind and time to searching and exploring, and transcribing difficult manu- 
 scripts, and huge printed volumes, then to printing and pubhshing — ^the Uttle 
 he is able to perform should be accounted as much. I considered it, however, 
 my duty to di'aw the attention of the reader to the value of this brochure. 
 
 I. — As to its merits of substmice. For its contents are such as must be 
 acceptable to every reader, there being nothing which, though connected 
 with one religious creed, could be obnoxious to the professor of. another, 
 because all the sentiments spring fi'om the pure fountain of universal 
 morals, and are founded upon the laws of man — man pre-eminent in 
 creation — man endowed by the Creator with a discretionaiy mind, to decide 
 by the laws of truth and justice, and common sense. The substance of this 
 brochure being thus based on the neutral ground of human understanding, 
 cannot but meet with the approval of every reader who has a heart to feel, 
 imd a head to understand. 
 
 II. — As to the merits of the authors, who, besides their great wisdom in 
 the law, and profundity in Hebrew hterature, were men of rank, who stood 
 in the courts of kings, and excelled in the knowledge of other languages, 
 and various sciences. They were translators, poets, physicians, councillors, 
 and confidential friends of kings and rulers. Maimonides' position at the 
 Egyptian court, his influence, and his successful pleadings, are too notorious 
 to require their reiteration here."^ The high position of Rabbi Judah Aben 
 Tibbon becomes e\ddent from the address to his son (page 4) where he 
 says : "Thou hast been honoured by princes, pachas, nobles, bishops, deans, 
 and other ecclesiastics, for my sake ; and now, my son, since the Creator 
 has so abundantly bestowed his mercy upon me, and upon thee, and on 
 account of my honour, Israelites and heathens have honoured thee hitherto, 
 endeavour henceforth to add honour to thy honour, that they may honour 
 thee for thy own sake ; and this thou mayst attain by good moral conduct, 
 good breeding, and agreeable manners in society." 
 
 * In my work Chemda Genusah, I have given some interesting particulars.
 
 INTRODUCTION. xiii 
 
 Hereby we perceive the rank and honourable position held by Rabbi 
 Judah Aben Tibbon. And now, dear reader, let me entreat thee to notice 
 the words before thee; here thou canst trace *' the way to holiness," and the 
 path of good understanding with God and man. Rabbi Judah considered 
 it as a great "mercy of the Creator" that he was respected and honoured 
 by princes, pachas, nobles, bishops, deacons, &c.^ Take heed and hearken, 
 receive good morals from the father who instructed his only and beloved 
 son ; he urges him, that besides the honour already enjoyed by him from 
 Israelites and heathens, he should strive to gain more, so as to meet with 
 the respect of the learned, and the approval of mankind in general, by virtue 
 of his own agreeable manners, upright conduct, and purity of morals, (not 
 by the influence of money and wealth gotten doubtfully). 
 
 Look from the habitation of thy understanding with an eye of indulgence 
 and forbearance upon this small brochure, small in quantity, but great, as 
 I trust, in quality ; whether the moral sentiments emanate from the wise men 
 of Israel, such as Rabbi Judah Aben Tibbon, or as Moses ]\Iaimonides, or 
 whether they proceed from the philosophers of other nations who walked in 
 the light of the Lord, and whose teachings were acceptable unto the great 
 scholars of our nation. I entreat the reader, therefore, to peruse it, and 
 again peruse it, and he will always find ample recompense in the instruction 
 conveyed by those philosophers, and in the advice which will be useful to him 
 
 * This is in accordance with a passage in the Tahnud, (Yoma fol. 84,) where it is 
 observed on the bibUcal verse "And thou shalt love the Lord thy God," this enjoins 
 that the Lord, that the name of the heavenly Father, shall become beloved universally 
 through thee. Man should, therefore, read and respect the law, should attend the 
 schools and society of the learned ; his conversation in society should be quiet and 
 tempered, his carriage with propriety and decorum > and all his deaUngs with integrity 
 and good faith. Of such an Israelite the Prophet says, " He said unto me thou art my 
 servant, Israel, in whom I will be glorified." (Isaiah xlix 3.) But when man even 
 reads, and studies, and attends the society of the learned, and his conversation is not 
 tempered, his conduct improper, and his dealings dishonest ; to him apply the words 
 of the Prophet, "these are the people of the Lord, and are gone forth out of his 
 land." (Ezekiel xxxvi 20.) Meaning they have departed from the principles he enjoined.
 
 xiv INTRODUCTION. 
 
 in the Wcissitudes of life. These instructions he should never forsake, in joy 
 or in sorrow, and it will be well with him in this world, and in the world 
 which is ALL good. 
 
 But, although the contents are adapted to all ages, to young and old, hke 
 the good wine which stimulates youth, and soothes old age, yet my chief 
 object in pubhshing it, is to impart good sense and understanding to youth, 
 and to teach those of tender age " the way of good men," to know justice 
 and uprightness ; and especially to the youth of our people in various coun- 
 tries where they do not read in the book of God, and are not versed in the 
 statutes and laws hereditary to their people ; where before they grow up to 
 manhood they enter into trade and commerce, whilst durmg the few days spent 
 at school they apply themselves but to those branches of knowledge which 
 are required for their trade or business. Such have no taste nor sense 
 for any other knowledge; Hebrew hterature is looked upon by them 
 with contempt. I have therefore caused a translation in the vernacular to be 
 made thereof, in order to disseminate it even among those who do not under- 
 stand to read the Hebrew language, the number of whom is unfortunately 
 very large now-a-days. I have taken up such subjects as are adapted to 
 the age, as, for instance, the essay on the dutiful love towards pai'ents ; on the 
 dutiful love of knowledge ; which I have transcribed from the " Parables of 
 Arabia" — subjects which are no more of avail to old age, to one who is 
 hardened in folly. Should these moral lessons sen^e as a guide to the faith 
 of our people, so that by its hght they may distinguish to choose good and 
 despise e^il — should this be the fruit of my labours — my heart ^^411 be 
 glad, and my soul will rejoice at so glorious a result. 
 
 Particular mention, however, deserves a worthy and benevolent gentleman 
 of this country, Denis INI. Samuel, Esq., a man ennobled by descent, being 
 from a family whose ancestors were high in rank and clad with princely dig- 
 nity, and equally ennobled by high-mindedness and unostentatious pliilan- 
 thropy, who stimulated me in this work, and enabled me to carry it through 
 the press. At our interviews, which he kindly granted me from time to time, 
 in the integrity of his heart he deplored the defective state of education 
 among the youth of our people, uninstructed in knowledge, leai'ning, aiid
 
 INTRODUCTION. XV 
 
 morals ; this he lamented in the sincerity of his desire to elevate the moral 
 condition of our co-religionists. Such was the impression his solicitude 
 for our people made upon my mind, that I resolved to publish this bro- 
 chure ; and seeing his son, a promising branch, gifted with high intellect 
 and a comprehensive mind, eager for knowledge, and early distinguished by 
 rapid progress and intense study of various sciences, I deemed him worthy 
 of having this little book dedicated to his name, as a memento which will 
 immortalize Father and Son. The instructions to youth conveyed in this 
 book will thus be inseparable with his name. May they also be cherished 
 by him as an everlasting keepsake ; and may the Lord, the Father of all , 
 shield and guard him throughout life. 
 
 I have also to observe that the first eleven pages'^ I transcribed in com- 
 pliance with the request of the learned Orientalist, Dr. Steinschneider, who 
 during his visit to Oxford last year, where he was engaged in the arduous 
 task of making a catalogue for the Bodleian Library, celebrated the seventieth 
 anniversary of his father's birthday ; and, being desirous to present his 
 venerable father with some literary curiosity, desired me (he being unre- 
 mittingly occupied with the catalogue) to transcribe some yet unpublished 
 literary production. I therefore undertook on my part to write a Hebrew 
 Preface, to procm-e an English translation of the whole brochure, and to 
 conduct the dissemination thereof in this country; whilst Dr. S. on his part 
 conducted the Hebrew printing at Berlin, with a German Preface from his 
 able pen. 
 
 * These contain the Last Will of Rabbi Judah Aben Tibbon, from a MS. found in 
 the collection of the late Heiman Michael, of Hamburg, and now in the Bodleian 
 Library, Oxford ; also the Last Will of Maimonides to his son, Rabbi Abraham*; besides 
 some Parables of the Sages (from page 16 to 22). These valuable documents are 
 " like a brand plucked out of the fire" of destruction and perishableness by the 
 learned Doctor; for they were thrown about in a corner among waste defective 
 papers (with other valuable manuscripts bearing on the life and controversy of 
 Maimonides, which have also been transcribed by us, and shall hereafter be pub- 
 lished). No one saw them before, till the learned Dr. S. in the course of his researches 
 '•lifted them up from the dunghill," and delivered them as a blessing for us ; and 
 blessed may he be for this recovery.
 
 xvi INTRODUCTION. 
 
 I have, therefore, delayed the translation till the Hebrew was carried 
 through the press. Dr. Steinschneider has, however, added some critical 
 notes in German, which are worthy also of being communicated to the 
 English public, and I have therefore transferred them here. 
 
 In respect to Rabbi Judah Aben Tibbon, Dr. Steinschneider remarks : — 
 This philosopher, Rabbi Judah Aben Tibbon, who was known by the title 
 of *' the father of translators," which title (or, with a little alteration, " the 
 chief of translators") descended even to his son Rabbi Samuel, was from the 
 city of Rimon Spharad (Granada), which city he left, probably on account 
 of the troubles of Almahadia, which took place in the year 4510 of the 
 Creation ; and in the year 4520 he became physician in the city of Lune- 
 ville, where at that time a gi'eat number of learaed Jews resided, among 
 whom there were Rabbi Meshullam and his sons, Rabbi Asher and Rabbi 
 Aaron (the Rabbi Aaron, the son of IMeshullam, was one of the able and 
 eloquent advocates of IMaimonides in the controversy with Rabbi IMaier 
 Hale\T.). These learned men, who stimulated him to several translations, 
 were his faithful friends and companions (see page 6). Rabbi Benjamin 
 Tudela, in his Itinerary, also mentions him ; he was there accounted second 
 in rank among the great scholars of Luneville (perhaps this was on account 
 of his having been also a translator and a physician). At all events, he 
 was celebrated and eminent. Maimonides, in a letter to Rabbi Judah his 
 son, says of him, "thy father the prince," &c., "the count," &:c. (see above). 
 He was the translator of the book, Choboth Halehaboth (the Duties of the 
 Heart) from Arabic into Hebrew. The translation of that work was a 
 matter of great difficulty even to him, as he himself admits in his preface 
 to the translation, and in which he mentions the names of preceding trans- 
 lators. (He served as a pattern for succeeding translators, including his 
 son.) This translation was accompHshed by him, to comply with a request 
 of Rabbi Meshullam, of Luneville. He also translated the book " Tikkun 
 MicUloth Hanephesir (Improvement of the Morals) by Rabbi Solomon Ben 
 Gabirol, for Rabbi Asher, the son of the aforementioned Rabbi Meshullam, 
 in which he left the Arabic verses untranslated. He also translated 
 the hook " Mibchar ITapenini77i'' (the Choice Pearls) compiled by Rabbi
 
 INTRODUCTION. XVU 
 
 Solomon Ben Gabirol (perhaps also for the same Rabbi Asher). He trans- 
 lated the book Cosri in the year 4531. He likewise translated the Sep/ier 
 Harichnah and Skerashim, and other httle works, by Rabbi Jonah ben 
 Ganach. He also translated the book Emunoth wBeoth (Faith and Know- 
 ledge) by Rabbi Saadia the Prince. Indeed, we are deeply indebted to 
 him for his translations of ancient works on Philosophy, Theology, Ethics, 
 and Philology, by which he conferred benefits on posterity in three respects. 
 I. — By translating from Arabic into Hebrew, he made the Arabic works 
 accessible to those who were not acquainted with the Arabic language. 
 II. — As a stimulus to succeeding generations, to rouse them to study. 
 III. — As a guide to the knowledge of applying the Hebrew language to 
 various branches of knowledge and science, to convey by it various ideas 
 and sentiments, and thus to enlarge the phraseology of the language in 
 general. 
 
 Of his own original works there is none known, but what is mentioned 
 page 8, the book ^od Zachoth Halashon (the Secret of the Elegance of the 
 Language) which he wrote for his son. Carmoli possesses a letter by him, 
 the purport of which has not yet been clearly ascertained. 
 
 In page 7, also, he says in the letter to his son : " and remember what 
 I explained to thee on the chapter Esheth ChayeV (the last chapter 
 of Proverbs) ; but we do not know whether his interpretation was given in a 
 separate work, or not. It is my opinion that the philosopher Rabbi Judah 
 Aben Tibbon composed this Testament after the yeai- 4947 ; for Maimonides, 
 in a letter dated the 8th of Tisreh 1511, according to the reckoning called 
 Shetaroth (corresponding with 4959 Anno Mundi) thus speaks of it: 
 " his son Samuel was dead already in the year 4995, as is mentioned in 
 the letter of Rabbi Abraham, the son of Moses Maimonides ; and Rabbi 
 Moses Aben Tibbon, the grandson of Rabbi Judah, who was known to the 
 translator from the year 4 to the year 21 in the 6th thousand, also trans- 
 lated in the year 134 the book Aklides (Euclid)." About the year 60 in 
 the 6th thousand, we know also of another son of the said Rabbi Moses Aben 
 Tibbon, who was called after his father " Judah," and who was an able 
 pleader in behalf of philosophy. Further down there is nothing known of 
 
 C
 
 XVlll INTRODUCTION. 
 
 the chain of his genealogy. Rabbi Judah Aben Tibbon also mentions 
 one Rabbi Serachjah Halevi (page 9) who was distinguished in his 
 generation by his learning. This was the Baal Hamaor, and in page 
 13 it is mentioned that he was the teacher of this son of his ; he loves and 
 praises him, and left him also a blessing and praise after his death, where- 
 fore he enjoined upon him to remember the love of the teacher to his son 
 that remained after him, and to requite him the recompense of his parents, 
 and that it was not enough to reward him according to his own deeds, for 
 no man can ever repay to those who were before him, as we read in 
 Scripture, " Who hath prevented me that I should repay him?" (Job xli.3, 
 Hebrew Bible, and 1 1 according to the di\dsion of chapters in the authorised 
 version.) 
 
 There is also mention made by him of Rabbi Moses the son of Rabbi 
 Judah, who took a second wife. This is, in my opinion, the brother-in-law of 
 Rabbi Asher, the son of Rabbi INIeshullam, the author of HasJilamim, fi-om 
 Bedrash. He also mentions the prince Rabbi Shesheth ; this is the Rabbi 
 Shesheth in whose honour the book '' Shaaskuim" (dehghts), by Rabbi 
 Joseph Sahara, fi'om Barcelona, was composed. (This was probably the 
 father of Rabbi Moses Shesheth.) 
 
 This concludes the critical notices which I have gleaned from the 
 observations of my friend Mr. Steinschneider. The small limits of this 
 Brochure will not permit me to enter into any more lengthy review, 
 though there is yet more to say in respect to individuals and to objects; I 
 will only finally draw attention to a remarkable passage (page 17), where 
 it is said, " There is none among thy companions more honoured than 
 thou in marriage, having taken unto thee the daughter of a learned and 
 distinguished family, the daughter of men great in wisdom and extraction, 
 all of a 'seed of truth;' eminent, noble, and distinguished." 
 
 I have also found in the Bodleian Library, Oxford, a manuscript copy of 
 the book " Melumed,*' (Teacher,) by Rabbi Jacob the son of Rabbi Abba Mari, 
 the son of Rabbi Shimshon the son of Rabbi Antuli, who mentions in his 
 preface to the work, that one of the Rabbles blamed him for studying Arabic 
 some time under the great philosopher Rabbi Samuel, his son-in-law,
 
 INTRODUCTION. XIX 
 
 the son of Rabbi Judah Aben Tibbon. Thus the allusion to the family into 
 which the son married is explained- Nor can I refrain fi'om extracting a 
 short but interesting passage from the preface of the above book, in which 
 Rabbi Jacob Mari says — 
 
 "And in respect to metaphysics, I learned some from the above- 
 mentioned philosopher, and some I heard from the great Christian 
 philosopher Michael. It was he with whom I associated for some time, 
 during which, whenever in the course of our studies a biblical passage 
 occurred on which he commented (made a sensible comment), I received it 
 and wrote it down in his name, for I am not desirous of boasting of what 
 is not my own. It would, therefore, be improper for any one to blame 
 me for that, or to despise the word which is written in his name, as things 
 ought to be judged only on their own merits." 
 
 I also saw it mentioned in his preface that he translated the book 
 " Mebo L" Higayon,''' (Introduction to Logic,) with a commentary by Ibn 
 Rashad, at the request of his brethren and friends the learned men of the 
 college of Narbonne. 
 
 I deem it also proper to mention the name of the Translator of this 
 Collection, Mr. M. H. Bresslau, a gentleman whose thorough knowledge of 
 both languages is well known, and whose translation will therefore, no 
 doubt, be unexceptionable. 
 
 And now, dear reader, let me entreat you to receive favourably and 
 indulgently the desultory observations made in the preface. Remember, 
 though my labours are in a sacred field, my exertions are often disregarded, 
 and " I am sought of them that asked not for me;" for unhappily there are 
 many of our brethren who neither enquire nor care for any of their 
 brethren occupying himself with literature and learning ; and though all 
 such occupations as lead neither to pecuniary advantages, nor to honour, 
 are naturally discouraging, I yet hope that the Lord may give times of 
 improvement, when the earth will be filled with the knowledge of God. . 
 Such is the fervent Prayer of 
 
 HIRSCH EDELMAN.
 
 TUE 
 
 LAST WILL OF RABBI JUDAII ABEN TIBBON, 
 
 In the name of the Lord, v/hose memory be exalted and extolled 
 for ever. 
 
 This moral instruction was written by the great philosopher, Rabbi 
 Judah, the son of Saul Aben Tibbon, (the memory of the righteous be for 
 a blessing) and was addressed to his son Samuel in his youth. 
 
 Receive the instruction of a father, from a heart 
 
 Which is troubled at the separation, like a roaring sea ; 
 
 And in the multitude of grief without intermission, 
 
 " His eye trickleth down, and ceaseth not." 
 
 The Lord hath tried him with the removal of his children. 
 
 As none of fathers ever was tried. 
 
 Time also hath conspired against him, 
 
 And deceived and beguiled him ; 
 
 It cast him into the depths of separation. 
 
 And threw him into the sea of grief; 
 
 It afflicted him with wandering and shame, 
 
 And by their pains he was struck dumb. 
 
 It came with fierceness and rage. 
 
 To frighten and swallow up his heart. 
 
 He feeds on " the bread of tears," 
 
 And eagerly *' drinks tears in great measure ;" 
 
 His soul " abhorreth all manner of meat," 
 
 And all his food is unclean in his eyes. 
 
 My God, my God, wherefore has this evil come upon me ? 
 
 Or what have I done to cause it ? 
 
 Or how long shall I bear this separation ?
 
 2 THE LAST "WILL OF 
 
 Give ear to my commands, and let not a word fall from all the 
 injunctions that I shall give to thee. Place my instructions before thine eyes ; 
 for then shalt thou make thy ways prosperous ; and then thou shalt have 
 good success, and prolong thy days in comfort and in pleasantness. My 
 son, thou knowest already that the Creator did not specify the reward of 
 any of the Ten Commandments, but of that "to honour father and 
 mother," which He specially appointed as the means of attaining long life 
 and good days, as it is WTitten (Deut. v. 16) "that thy days may be 
 prolonged, and that it may be well with thee ;" and in the Prophecies the 
 God of Israel says, " If then I be a father, where is mine honour?" 
 (Malachi i. 6). Thou knowest, also, what was the reward of the sons of 
 Jonadab the son of Rechab, who kept the commandments of their father, 
 and by whose example the Creator reproved Israel, and vouchsafed unto 
 them the good reward and length of Hfe ; as thou wilt find in the chapter 
 referring to that subject (Jeremiah xxxv ) 
 
 Thou knowest, my son, that I have swaddled thee and brought thee up ; 
 I have nourished and cherished thee ; I instructed thee in the way of 
 wisdom, and led thee in the path of uprightness. I supplied thee with 
 eating, di'inking, and clothing. I took great pains in thine education ; I pre- 
 served thee from all fear ; my sleep was removed from mine eyelids, to 
 make thee wiser than thy colleagues, and to exalt thee to the highest 
 degree in science and morals. These twelve years have I denied myself 
 all the enjoyments and pleasures of other men for thy sake, and I am still 
 labouring for thine inheritance. I have honoured thee in multiplying thy 
 books, so that thou needest not borrow a book from any one, like as thou 
 seest most students run about to seek books and often find them not; 
 while thou (thanks to God!) lendest, but borrowest not. Indeed, so 
 abundantly have I supplied thee, that thou hast amongst them many 
 dupUcates and even tripHcates. I have, moreover, furnished thee with 
 books on all sciences, because I hope that " thy hand may find them all as 
 a nest." Since thy Creator hath graciously bestowed upon thee a \vise and 
 understanding heart, I travelled to the " end of the earth" to supply thee 
 with teachers in secular knowledge and science. I minded neither the
 
 RABBI JUDAII ABEN TIBBON. 8 
 
 expenses nor the dangers of the journey ; and had not the Lord been with us, 
 great evil might have befallen me and thee on those travels. But thou, my 
 son, hast deceived my hope and expectation ; thou didst not choose to apply 
 thine understanding ; thou hast withdrawn from all thy books ; thou didst 
 not even please to see their titles, so that if thou hadst seen them in the 
 hands of others, thou wouldst not have known them again ; and if thou 
 shouldst have wanted one of them, thou wouldst not have known if it was 
 with thee or not ; so that thou hadst to borrow it, and thou didst not even 
 look into the Catalogue. Ben MisJde says : — 
 
 He who toiled to buy himself books, 
 
 But whose heart is empty of their contents, 
 
 Is like a lame one who engraved on the wall the image of a foot, 
 
 And wishes to rise, but cannot. 
 
 All this thou hast done ; thou dependedst upon me, to rouse thee fi-om 
 the sleep of indolence, and thoughtest that I should remain to thee for ever. 
 But thou didst not take it to thy heart, nor think, that death will divide 
 between me and thee ; nor of the changes of every day in life. For who will 
 have pity upon thee, like my pity ? and who shall stand in my place, to teach 
 thee from love and goodwill? Even if thou didst find one, dost thou not 
 see the great scholars who seek and endeavour, from the corners of the 
 earth, to profit by my society and instruction, how they pant to see me 
 and my books? But thou, when thou foundest it without money and 
 without remuneration, didst not care about it ; and the Lord hath not 
 given thee a heart to perceive, and eyes to see, and ears to hear, unto this 
 day. May thy God give thee a new heart and a new spirit, and a desire 
 that thou mayest recover the past and retrieve the lost ; that He may 
 instruct thee in the way thou shouldst go. 
 
 The Arabic writing also, which thou hast commenced seven years ago, 
 and to which I had to persuade thee, but thou wouldst never listen to me, 
 (though thou knowest that the great men among our people did not acquire 
 greatness, celebrity, and rank, except by writing Arabic) ; thou hast already 
 seen what the Prince, of blessed memory, related of the greatness he 
 attained through it, Avhen he says, " I am weary of relating thy mercy,"
 
 4 THE LAST WILL OF 
 
 &c.; also the greatness which his son attained through the Arabic. Also, 
 in this country, thou seest that the Prince Rabbi Shesheth acquired through 
 the Arabic riches and glory, as well as in the kingdom of Ishmael (Arabia). 
 Through it (the Arabic) he paid all his debts, defrayed his great expenses, 
 and made Hberal gifts. Nor didst thou mind the Hebrew writing properly. 
 Dost thou not remember that I gave to the clever Rabbi Jacob, son of the 
 benevolent Rabbi Obadia, thy teacher, thirty gold ducats every yeai* ? And 
 when I persuaded him to let thee write the letters, he said to me, " Surely 
 it would be enough if he learnt one letter every year ;" and if thou hadst 
 but a heart to mind that word which came from his mouth, thou wouldst 
 have striven to become a better scribe than either he or his sons. 
 
 Hast thou not seen Rabbi Shesheth's son, twelve years old? and his 
 writing is like that of his teacher, Rabbi Patur ; it is almost the same. 
 For writing is but a certain form ; and by attention, application, and exer- 
 cise, one can imitate any fonn. The Talmud (treatise Megilla, fol. vi. 2) 
 says, " If any one tells thee, I have laboured, but did not find, believe 
 him not." And if thou hadst been ashamed within thyself, on account of 
 the name which thou hadst attained abroad, but which was mostly 
 exaggerated, then wouldst thou have exerted thyself to add to thy repu- 
 tation, and wouldst have dreaded the confounding disgrace if the people 
 had come to thy place. The Ben Mishle says : — 
 
 When people laud thee for thy merits, 
 
 Strive to continue deserving their praise; 
 
 And if they laud thee for qualities ihou dost not possess, 
 
 Endeavour to verify their praise. 
 
 Thou hearest the high qualities which the Prince ascribes to thee ; and 
 what wilt thou do in the day of visitation ? Woe of that shame ! Woe 
 of that disgrace ! May thy God direct thy paths to understanding, and 
 " teach thee to profit." May he cause this separation to be the means of 
 tliine improvement, to awake thee from thy lethai'gy ; so that it be not a pro- 
 found sleep, but a momentary slumber, as Ben Mishle says : — 
 
 Woe unto the man who is awake, and seeth not his path ; 
 Happy the man who sleeps, and his eyes are upon his road,
 
 RABBI JUBAH ABEN TIBBON. 5 
 
 For thou art young yet, and thou mayest yet mend if heavenly providence 
 wills to give thee desire and resolution for amelioration, because abilities 
 without inchnation are of no avail. King David, of blessed memory, there- 
 fore says, "but his deliglit is in the law of God." (Ps. i. 2.) Thou hast 
 also seen what the Prince Ben Mishle says : — 
 
 The friend of knowledge, whose heart is in the cause, 
 His heart must stimulate him for his heart's sake. 
 
 In another place : — 
 
 The green tree thou mayest prune while it is yet moist, 
 But thou canst not prune a dry beam. 
 
 And should the Lord please to cause me to return unto thee, I shall "lay 
 all thy wants upon me;" indeed, for whom do I toil f but for thee and 
 for thy son. May the Lord cause me to see their faces in gladness ! 
 Therefore, my son, " stay not thine hand " when I shall have left thee in 
 the study of the law and in the science of medicine ; let thy principal 
 study, however, be the law, for thou hast a wise and understanding heart 
 if thou art but desirous to apply thyself to learn. I know that thou wilt 
 repent of the past, like as many have repented before thee of their indolence 
 in childhood and youth. The Prince Ben Mishle says : — 
 
 The gown of learning becomes the good student. 
 
 For in the study of youth there is vigour and pleasantness; 
 
 But he who learns in old age, and not in youth, 
 
 Will depart life without wisdom and understanding. 
 
 Therefore, my son, do exert thyself whilst yet in the days of youth and 
 boyhood, for if thou now complainest of forgetfulness, what wilt thou do 
 in old age, which is the mother of forgetfulness ? awake, my son, from thy 
 sleep ! occupy thyself with science and morals, habituate thyself to good 
 attributes, for habit masters every thing. The Arabic philosopher says : — 
 there are two sciences, the science of law and the science of physic ; 
 endeavour, my son, that thou shalt be more honoured than thy companions 
 in the honour of sciences. The wise man, of blessed memory, said, "the 
 wise shall inherit glory" (Prov. ii, 18) ; and he also said, "length of days
 
 O THE LAST WILL OF 
 
 is in her right hand" (Prov. iii, 16) ; and he also says, " Better is a poor 
 and a wise child, than an old and foolish king" (Ecc. iv. 13). I need 
 not dwell any more upon this subject, nor quote any more passages on 
 the same point from M'lshle (Proverbs) or Ben Mishle. Thou knowest 
 already, my son, that the example of bad society is injurious, and cleaveth 
 like leprosy. The wise man therefore said, " enter not in the path of the 
 wicked" (Prov. iv. 14). My son, do not stand in the street, and do not 
 sit down in the high way ; do not go with any one in whose society thou 
 wilt not be respected, as the ^\dse man said, " he that walketh with wise 
 men shall be wise " (Prov. iii. 20). And Ben Mishle says : — 
 
 Choose for thy society and council raen of justice, 
 
 And abhor fools. 
 
 With a wise man thou canst uproof a rock, 
 
 Where thou canst find refuge in trouble ; 
 
 But avoid the insensate. 
 
 My son, make thy books thy companions ; let thy book-cases and shelves 
 be thy gardens and paradise ; feed in their orchards, pluck their roses ; 
 gather their fruit, their spices and myrrh; and if thou shouldst become 
 weary, change from garden to garden, from furrow to furrow, from sight 
 to sight ; for then thy desire will be renewed, and thy mind will be pleased. 
 Remember what the poet (Ben Mishle) says in his song : — 
 
 Why should I fear man, when I have a soul 
 
 Whose whelps could terrify the lions ? 
 
 Or why should I care in poverty, 
 
 When there is wisdom in her, 
 
 From whose mountains I can dig pearls. 
 
 If I hunger, there are her precious fruits ; 
 
 If I thirst, there are her rivers. 
 
 How can I sit in melancholy, 
 
 When her harp delights me with her songs ! 
 
 How can I ask a friend to entertain me, 
 
 If I do not hear the wisdom of her words ? 
 
 My violin and my harp are in the mouth of her pen ; 
 
 Her books are my garden and paradise.
 
 RABBI JUDAH ABEN TIBBON. 7 
 
 He also says in another place : — 
 
 lie that is wise of heart abandons the recreation of i)leasure ; 
 
 For in reading his books he finds recreation. 
 
 There are various faults in man, if thou searchest; 
 
 And the fault of the wise-hearted is forgetfulness. 
 
 Consult a man of understanding and a friend, ~* 
 
 And do not entrust thy counsel to thy own soul : 
 
 If thou followest the inclination of thy heart. 
 
 Thy self-love will deprecate justice, 
 
 And because it suits thy pleasure, thy heart will justify thy cravings. 
 
 My son, take counsel in all thou dost, of one in whose friendship and 
 wisdom thou canst trust ; and do not forsake thy friend, nor thy father's 
 friend. And, behold, "Aaron and Hur" are with thee; I allude to the 
 learned Rabbi Aaron and the learned Rabbi Asher. 
 
 My son, do not contend with men, and meddle not with strife belonging 
 not to thee. Do not dispute with obstinate men, even in the study of the 
 law. Be not stubborn to persevere in thy opinion, even if thou knowest 
 that truth is with thee. Submit to the majority, and do not dispute with 
 them. 
 
 My son, do not endanger thy life by traveUing deserted roads, or by 
 going from thy city in times of war and danger, even for much money ; 
 except in the manner which thy friends, the learned, should show thee, 
 and which they will know to be safe. Do not rely upon the counsel of 
 young men, in preference to that of old and experienced people. Let not 
 the greatest reward blind thee to make hght of thy hfe; and be not like the 
 bird that sees the grains, but does not see the net. Thou knowest already 
 what the wise man, of blessed memory, said : "a wise man feareth and 
 departeth from evil ; but the fool rageth, and is confident." (Prov. xiv. 16). 
 
 My son, take upon thee to write one page every day, and to study for 
 one hour in the Ben Mishle ; to read every sabbath the portion of the 
 Pentateuch in Arabic, as it will assist thee in becoming acquainted with 
 the words in the Arabic books, and in translation, if thou should feel 
 inclined to translate. 
 
 My son, respect thyself, thy household, and thy children, by providing
 
 THE LAST WILL OF 
 
 proper clothing, as much as thy means will allow ; for it is not proper for 
 man, when he is not at w^ork, to go shabbily dressed. Withdraw from thy 
 belly, and put it on thy back. ]\Iy son, thou hast already seen what I 
 Buffered from the trouble, the anxiety, and the expense, to marry thy 
 eldest sister ; and what I suffered, also, to marry thy youngest sister. I 
 undertook dangers which I never underwent before, through the sea voyage, 
 three times, at great expense with vfery limited means. I pledged my 
 books ; I borrowed upon my face ; I gave my friends power over me 
 through loans, to w^hich I was not accustomed before. All this I did, lest 
 thou shouldst be inconvenienced. In thy marriage, also, thou knowest that 
 I did not sell thee for silver, as others did with their children, and who 
 were richer than I. Thou art also aware that there is none among thy 
 companions more honoured than thou in marriage. I took unto thee the 
 daughter of learned and distinguished men, the daughter of the great man 
 of the land in learning and in extraction, all of the " seed of truth," 
 distinguished and princes. Thou wast honoured at thy wedding more than 
 all thy colleagues. Thou hast been honoured by the congregation, who 
 imposed no taxes or contributions upon thee. Thou wast honoured by 
 princes, pachas, bishops, deans, deacons, &c., for my sake ; and now, my 
 son, since the Creator hath overwhelmed thee and me with his mercies, and 
 since Israelites and heathens have hitherto honoured thee for my sake, 
 endeavour then henceforth to add honour to thine honour, so that they shall 
 honour thee for thy sake. This thou canst attain by good morals and agree- 
 able manners in society ; by steadily pursuing thy profession, and occupying 
 thyself therewith day and night, as thou didst previous to thy marriage. 
 Ben Mishle says : — 
 
 Meditate often in secular works, , 
 
 And thou wilt find much that will be worthy of practice. 
 
 Let thy tongue speak out among the great, 
 
 And thy name will be extolled above thy colleagues. 
 
 My son, "let thy countenance shine upon the sons of man;" visit their 
 sick, and let thy tongue be a cure to them ; and if thou receivest payment 
 from the rich, attend gratuitously upon the poor ; and the Lord will requite
 
 RABBI JUDAII ABEN TIEBON. 9 
 
 thee, and give thee thy reward. Thus shall thou find favour, grace, and 
 good understanding, in the sight of God and man ; thou wilt be honoured 
 by high and low among Israel and the nations. Thy good name will go 
 forth far and near ; thou .wilt rejoice thy friends, and make thine enemies 
 and adversaries jealous. Thou knowest already what is said in the Mibchq^ 
 Hapeninim : "he who is desirous of having revenge on his enemies, should 
 strive to improve himself to perfection." Remember also my commentary 
 on the chapter Esheth Ae?/el (the last of Proverbs). My son, accustom thy- 
 self to examine the drugs and medicinal vegetables one day every week ; and 
 do not apply an article which thou dost not thoroughly understand. JMany 
 times already have I entreated thee to do this when I was with thee ; but 
 thou hast thrown my words after thee. My son, when thou writest any- 
 thing, recur to it again and peruse it ; for no man can escape forgetfulness. 
 Let not thy rashness prevent thee to look again even at the smallest letter, 
 to correct. Beware of mistakes in the language, in the declensions and 
 conjugations, in grammar, in the mascuHne and feminine gender ; as the 
 use of other languages may easily mislead in these matters : for the error 
 which escapes the hand of man commits him, and is all his days cited 
 against him. Our wise men say : "Who is it that uncovers his nakedness 
 here, and it is exposed everywhere? It is the man, who writes, and makes 
 mistakes therein." Be careful in the use of the preposition, and copulative 
 words, how thou appliest them, and how they harmonize with the verbs. 
 I have already commenced to write for thee a book on this subject (may 
 the Lord permit me to complete it) ; it is the Sod Zachath Halashon (the 
 Secret of the Elegance of the Language) ; and whatever thou mayest wish 
 to use, but hast no book to refer to, abstain from using it. Endeavour, in 
 thy writing, lihat thy diction be concise and elegant ; and do not attempt 
 versification in thy writing, if thou canst not bring it to perfection. Nor 
 carry it heavily ; for if thou dost, thy writing will be spoiled, and it will 
 not be agreeable either to its readers or hearers. It is thus thou hast to 
 proceed with \^^l'iting poetry. Abstain from dragging the sentence heavily 
 along, or encumbering it with words. Let the words be harmonious to the 
 ear, and light upon the tongue. Apply constructions which are usual, but
 
 10 THE LAST ^VILL OF 
 
 not such as are foreign, nor make use of foreign words, even if not difficult; 
 for whatever is foreign is not acceptable to nature. Remember what I 
 told thee when thou wrotest, " When I sat in the place on my seat." 
 Beware of all such phraseology ; choose that which is sweet to thy palate, 
 and palatable to thy hearers. Improve thy handwriting and thy writing 
 (style) ; pay attention to caligraphy, and let the ink \Ndth which thou 
 writest be of good colour ; in short, let thy letters be as good as thou canst 
 possibly write them, except when thou writest at a time when thou hast 
 not prepared any of these materials, or in an urgent and pressing hour. 
 For beauty of handwriting, beauty of pen, paper, and ink, and beauty of 
 the letter altogether, indicate the worth and respectabihty of the writer. 
 Endeavour, therefore, that thy writing be as good as thou possibly canst 
 make it ; do not accustom thyself to contract thy letters, and drawn one in 
 another ; but use thyself to make them long, wide, and straight. Do not join 
 the yod between one letter and another, as thou art used to do ; but make it 
 plain and straight. It also belongs to the beauty of wTiting, that the lamed 
 should be long at the top, and the neck properly turned ; also the kuf, 
 capli, and long nun, that their legs below be long and even. Another 
 beauty of writing is, in case several lameds, or nuns, or kiifs, or caphs, 
 occur on one line, that one be neither longer nor shorter than the other. 
 Thou hast already seen books in my handwriting, and my exactness in 
 these matters, so that thy teacher. Rabbi Jacob, uttered his admiration 
 thereof in thy presence ; for writing, as I told thee before, is but a form : 
 the more patient one is with it, the more beautiful it is. Pay attention, 
 also, that thy lines be straight, and the space between one and another be 
 uniform, so that one does not go up and the other down; and may the 
 Lord prosper thee, and make thee upright in all thy ways. 
 
 And now, my son, in many of these matters, where thou didst not follow 
 me when I was with thee, pray follow me now, when I shall be afar 
 from thee ; for thou knowest that in all thy business, thy buying and sell- 
 ing, and thy lending, thou hast not done me the honour to ask my advice, 
 not even to let me know of it ; and whenever I asked thee, thou wast angry 
 at my questions, and didst conceal the facts from me. And when I did
 
 RABBI JUDAH ABEN TIBBON. 11 
 
 give thee any advice, thou didst transgress my counsel, although thou 
 knowest well, that in no case where thou refusedst my counsel didst thou 
 succeed. Ben Mishle says : — 
 
 The father who brought his son into the house of the learned, 
 
 Who showeth him the path of life, 
 
 And hiraself has chosen the way of the exalted: 
 
 Who breathed in him the spirit of understanding, 
 
 But did not succeed in keeping that spirit alive — 
 
 Leave him, and depend upon time for his correction. 
 
 Thou hast already seen what happened to thee with Solomon, the son of 
 the learned Rabbi Joseph, when thou refusedst my word and my counsel ; 
 but why should I remember and speak any more of thy disrespect to me in 
 that matter? Even in Marseilles, when I was with thee in a strange land, 
 and thou hadst bought various and worthless merchandise, without asking 
 my advice ; nor didst thou inform me of, or acquaint me with, any of thy 
 doings and deaHngs, until thou tookest the goods out of the ship in the city 
 of Aries. Had it been even a resident heathen, and from my city, he 
 would have asked my advice, or acquainted me with his buying and selling. 
 Not only this ; but when thou wrotest thy letters, or composedst thine odes, to 
 send them to another land, thou wouldst never show a word to me, and 
 preventedst me from seeing it. And when I said to thee, "Show me ;"thou 
 saidst to me, "What dost thou want to see it for?" as if thou thoughtest 
 within thyself, that thou dost not require me in the matter. But this was 
 only thy folly, and because thou wast wise in thine own eyes. Ben Mishle 
 says : — 
 
 Whoever is wise of heart in his own eyes, 
 
 Thinks all his errors just ; 
 
 The dark cloud seems to hira as clear as the sun, 
 
 Whilst the light of the sun is to him obscured in clouds. 
 Even the philosopher Rabbi Serachjah Halevi, who was distinguished 
 in his generation, and who was more learned than I ; from the day he 
 knew me, he composed nothing, nor wrote a poem to send to any one, 
 which he did not show me before it went out of his hands. Even the 
 letters to his own brothers he showed to me, before sending them. Thou
 
 12 THE LAST WILL OF 
 
 knowest also that whenever I wrote anything, I said to thee, " Look at 
 it — perhaps there is something to alter or to correct;" for, from the day that 
 I discovered in thee the knowledge of grammar and style, I did not make 
 a composition without telling thee, "See if there is anything to suggest for 
 alteration or correction." The Arab says, " He who sits at the brink, 
 bends down." In this manner thou hast behaved to me throughout ; but 
 I suffered, I grieved very much, whilst thou hast provoked me, made me 
 angry, rebelled against me, and didst despise my honour ! Yet whatever 
 sin thou hast committed against the Creator, and transgressed my com- 
 mandments in this place, He will fully and amply forgive thee in this and 
 the future world. May He direct thy will, and teach thee to do His will ; 
 may He cause thee to find favour and good understanding in His sight, 
 and in the sight of all men. But, my son, if thou v/ilt attain the forgive- 
 ness, that I shall pardon thee with a willing heart and ready soul for all 
 the past, reject not my commandments in any thing that I have written to 
 thee in this my Testament ; and wherein thou hast not honoured me hitherto, 
 honour me now in that which will be left of my days, and after my 
 death, so that thou mayest improve and ameliorate, and excel in seeking 
 wisdom, in adopting good manners and moral conduct, that thou mayest be 
 acceptable unto all them that shall have a good name, which is the greatest 
 crown; and that thou shalt cleave to the fear of God and the keeping of 
 his commandments ; and that thy dealings and society with man shall be 
 in a manner that all will praise thee ; and thus thou wilt honour me in my 
 life and in my death, 
 Ben Mishle says : — 
 
 In the son of the wise there are three good qualities ; 
 
 His errors and follies are but few in number ; 
 
 He bows in his humility to his people, 
 
 Whilst he is exalted above them by his wisdom. 
 
 Thanks to my Creator, I know of thee that thou fearest heaven in all 
 thy ways, except in honouring thy father, as thou hast transgressed my 
 commands, and dost not hearken to my voice. This matter, however, 
 is very essential in the sight of the Creator, and in the sight of all the sons
 
 KABBI JUDAH ABEN TIBBON. 13 
 
 of man ; if thou, therefore, wilt also in that respect improve, thou wilt 
 prosper and succeed. I know and trust in my Creator that this my sepa- 
 ration will be for thy good, for thou wilt take it to thy heart to receive 
 instruction ; for thou hast none beside me, but thy soul, thy mind, and thy 
 understanding. The Prince, of blessed memory, said " How well would it be in 
 life, if my work of this day were as good as that of yesterday." Therefore, 
 my son, exert thyself henceforth for mine and thine honour's sake. It 
 would redound to my honour to be mentioned favourably for thy sake, 
 in Ufe or in death ; and those that see thee will say, "blessed be he who 
 begat this one, blessed be he who brought up this one !" For I have no son 
 except thee, by whom my name shall be remembered hereafter ; all my 
 memory and my glory are centred in thee. Trust, therefore, that if thou 
 continuest my memory for good, thou wilt have a good reward with the 
 Creator, and glory with man. Thou knowest already what I suffered in 
 bringing thee up, and thou hast seen what the philosopher Rabbi Moses, 
 the son of Rabbi Judah, did, who had four sons, and dispersed them in 
 various corners of the globe, and went and left them to take wives for them- 
 selves. But I, on account of my compassion upon thee, would not let thee 
 marry any other than that woman ; and I endured all the trouble which I 
 suffered in bringing thee up, and in the great care I bestowed upon thee; and 
 the people know this, for had it not been for this great care thou wouldst have 
 died perhaps, or been deficient or deformed for ever. Remember all this my 
 son, and take it to thy heart to hearken to my voice and receive my instruc- 
 tion. It would also be important if thou shouldst observe my commands 
 respecting thy diet, to be as careful as I prescribed for thee, lest thou cause 
 my death before my time; for thou knowest my anxiety, my soHcitude for 
 thy health, and my fear of thy being ill, in which case " my death would be 
 better to me than my life." that I may not see that evil hour ! Thou 
 knowest that thou art, alas, visited every year with illness, the chief cause 
 of which is unwholesome food. Ben Mishle says : — 
 
 If thou art desirous of maintaining thy health, 
 
 " Make a long furrow " over thine appetite ; 
 
 And combat the cravings of thine own heart, 
 
 As thou wouldst fight the man that throws an arrow or a spear. 
 E
 
 14 THE LAST WILL OF 
 
 And now, my son, I cause thee to swear by the God of heaven, by the 
 obligation under which thou art to the Creator on account of my honour, 
 and by the obHgation under which thou art to me for my having reared 
 thee and educated thee in the study of the law, that thou wilt abstain with 
 all thy might from unwholesome food ; for thou knowest already, by 
 experience, that all thy sickness arose from thy carelessness in diet. Be 
 satisfied, my son, with a little and good, and beware of injurious 
 sweets ; eat not anything that will prevent thee from eating. And why 
 ^vilt thou be mser than I, when thou vexest my soul to slay me ? Why 
 shouldest thou not be ashamed of thyself, and of the people, who all know that 
 it is o\\dng to thine intemperate diet that thou art sick every year ? Indeed 
 there is no gi'eater shame and disgrace than that of a physician to be ill 
 from intemperance, one who is to mend others and cannot mend himself. 
 Ben Mishle says : — 
 
 AYithdraw from one who enjoineth doing righteousness, 
 And he himself is a man of injustice ; 
 How can he cure the malady, 
 Who laboureth under its affliction 1 
 
 Take heed, my son, preserve thy hfe, and do not destroy thy health ; and, if 
 thou wilt have no compassion upon me and upon thy soul, have compassion 
 upon the child of thy dehght, the object of thy yearning, for I shall be but 
 a short time wath thee. my son ! give me ease in that short space, and 
 be not guilty of doing \^Tong to me. Ben Mishle says : — 
 
 He who follows the advice of the low-minded, 
 His enemies will see revenge on him ; 
 And he, who despises the advice of his physician, 
 Will have no comfort in sickness. 
 
 Thanks to God ! thou canst have good food, and drink wine ; but even if 
 thou shouldst have to live upon bread and water for my honour's sake, and 
 to perform my will, thou shouldst do it. Behold ! the sons of Jonadab the 
 son of Rechab, as I told thee previously, have denied themselves most of
 
 RABBI JUDAH ABEN TIBBON. 16 
 
 the enjoyments of life, they, their wives, and children ; but I wish only to 
 deny thee hurtful enjoyments, as Ben Mishle says : — 
 
 He who taketh proper food, it will be nourishing to his body ; 
 
 But he who taketh improper food, it will be within, but not /or him. 
 
 Do not say, my son, "I will venture it as before, and shall escape;" because 
 all the world knows that, had it not been for the goodness of the Lord and 
 for his great mercy, that I was always near to thee, thou wouldst have been 
 nearer death than life. (May the Lord preserve thee in happy hfe !) Not 
 every time occur wonders : " Lo all these things worketh God twice or 
 thrice with man," but not always. And now, my son, I shall not be away 
 from thee a day or two, or ten days or twenty days, but a long, long, time ; 
 take all this to thy heart, and act accordingly. My son, do not have much 
 conversation in the roads and streets, and do not dine out of thine house all 
 the days of my absence; and if any esteemed friend or relation should 
 invite thee, pay him thy respects only by staying with him and attending 
 upon him. My son, study chronology, at times, under the learned Rabbi 
 Aaron, for it is a science of great necessity. 
 
 My son, I strongly urge thee to honsur thy wife, as much as thou 
 possibly canst, for she is an intelligent and highly modest woman, the 
 daughter of men great in wisdom and in birth, an excellent domestic help 
 to thee and thy son ; she is no spendthrift ; she desires no great things, 
 neither in eating nor drinking, nor in dress or furniture. Remember her 
 assiduous attendance upon thee, in thy heavy and troublesome illness ; 
 remember her bringing up thy child without assistant, either male or 
 female. If thou hadst taken a nurse for thy child, thou shouldst have 
 honoured and esteemed her ; much more so " the wife of thy bosom," and 
 the daughter of a high family. Do not, therefore, conduct thyself with 
 contempt or disrespect toward her, for such is the conduct of contemptible 
 people. The Arab philosopher says, in respect of women : — 
 
 None but honourable men honour them, 
 And none but despicable men despise them. 
 
 Ben Mishle also says : —
 
 16 THE LAST "WILL OF 
 
 Pardon thy child and thy wife their faihngs, 
 
 But continue to exhort and improve them, 
 
 Like unto the sword which is sharpened 
 
 By continually drawing forward and backward on the stone. 
 
 If thou, therefore, desirest to possess my love, honour her \\4th all thy 
 might, and do not intimidate her unnecessarily. Our teachers, of blessed 
 memory, have particularly wai'ned against it ; and if thou givest orders or 
 reprovest, let thy words be spoken softly and temperately, so that thy 
 displeasure at what was done may be perceived, but not vented into actual 
 rage. Let thy expenditure be with proper management, as it is said in 
 the Mibchar Hapeninim, " Expenditure properly managed makes half an 
 income." The ancient proverb also says, *' Go to bed without supper, and 
 rise without debt." Defile not the honour of thy countenance by 
 borrowmg, and thy Creator will deliver thee fi-om that habit. 
 Ben MisJde says : — 
 
 In times of poverty, depend for thy sustenance upon Ariel (God), 
 
 And ask not anything of man : 
 
 Nor covet the rich ; for, by covetousness, 
 
 Thy heart will break rather than that of other men. 
 
 Thou hast already seen what is said in this respect in the Mibchar 
 Hapeninim, and in Ben Mishle ) for this faihng cleaveth like leprosy, and 
 degradeth all virtues. Ben Mishle says : — 
 
 Eat vegetables in safety, rather than meat in danger. 
 
 Take one in the course of business, rather than thousands as a gift. 
 
 My son, pay attention to thy children, as I did to thee ; have pity upon 
 them, as I had pity upon thee ; instruct them, as I instructed thee ; and 
 keep them, as I kept thee. Endeavour to teach them the law, as I have 
 endeavoured ; and in everything as I did unto thee, do unto them. Be not 
 indifferent to any trifling thing that happeneth to them or to thee, and 
 the Lord will deliver thee and them from all sickness and from all plague ; 
 and if thou findest anything ail thee or any of thy limbs, immediately 
 look to it, and do all that is required. Thou knowest already what Abnkrat 
 says : Time is hmited,and experiments are dangerous : be therefore active and
 
 RABBI JUDAH ABEN TIBBON. 17 
 
 diligent, delay not, apply sure remedies, and beware of speculative and 
 doubtful ones. Let me also entreat thee to examine thy Hebrew books at 
 every new moon, and the Arabic ones once at least every two months, the 
 bound volumes once every three months ; and arrange thy library in proper 
 order, so that thou needst not weary thyself with searching for a book 
 when thou requirest it, and that thou knowest its place in every shelf and 
 box. And if thou hadst written down the books, contained in each case, in 
 a list, and hadst put down the list in that case, (so that if thou lookest for 
 a book, thou canst see by the list in what case the book stands, in the stead 
 of throwing the books about in confusion,) it would indeed have been an 
 excellent plan. So thou mightest do with all the cases. Look also at the 
 detached leaves in the volumes and bundles, keep them and do not despise 
 them ; for there are deeply interesting things in them, which I collected and 
 wrote down. Lose no writing or letter of all that I have left behind. Look 
 often at thy register (catalogue) of books in order that thou mayest 
 know what books thou hast got. 
 
 Neglect not thy regular lesson of thy teacher, and sit not down to 
 study with the pupils, until after thou risest from the college of thy master 
 at night. All that thou hast learned fi'om me and from thy teachers, 
 teach again to worthy pupils, in order that thy study may be perpetuated 
 in thy memory : for by thy teaching them, thou wilt know it by heart ; 
 besides, they will sharpen thee by their questions, so as to remove any 
 doubt that might have been lurking in thy mind. Refuse not to lend any of 
 thy books to any one who has not the means of buying them, but only 
 when he is sure to return it unto thee. Thou knowest already what our 
 teachers of the Talmud (Chethuboth iii. 1) remark on the passage, " Wealth 
 and riches shall be in his house, and his righteousness endureth for ever." 
 (Psalm cxii. 8) " Withhold not good from them to whom it is due," (Prov. iii. 
 27) and take great and particular care of thy books. Cover thy bookshelves 
 with handsome covering, guard them against water from the roof, from mice, 
 and from every danger ; for they are thy good store. If thou lendest a book 
 to any one, make a memorandum of it ere it leaves the house, and when it is 
 returned, cross thy pen over it. Every Passover and Tabernacles, (spring
 
 18 THE LAST WILL OF 
 
 and autumn), gather in thy house all the books thou hast lent out. Ap- 
 pomt a time and place in thy house to read the Scriptures, and to look at 
 the grammatical works on Sabbaths and Festivals, also in Mishle (Proverbs) 
 and Be7i MisJde (the book of Aphorisms often quoted here). 
 
 ]\Iy son, let me beg of thee also to read every Sabbath in the chapter about 
 the sons of Jonadab, the son of Rechab, in order to be dihgent in the 
 performance of my orders. My son, when thou hearest wicked men speak 
 ill and reproachfully of me, be silent, and do not answer them ; whatever 
 they may say against me, take no notice of Remember what Ben Mishle 
 
 says : — 
 
 The friendship of man is a fniit of humility, 
 And a fruit of being contented with one's portion, 
 A fruit of hearing and being silent, 
 Showing gladness of heart, and easy conscience. 
 
 My son, be careful of the respect due to thy instructors and teachers, 
 and serve them. Love their friends and hate their enemies. Honour 
 them everywhere, and by every means, either by sitting or by standing, 
 even if thou dost not require them and they require thee ; a thousand and 
 thousand times more, if thou requirest them. Ben 3Iishle says : — 
 
 The wise-hearted man is the beloved of all, and he loves all that come to him ; 
 The fool is hated by all, and he hates all that see him. 
 
 Therefore, my son, seek and endeavour to be among the friends of learning, 
 and that thy name be far from the name of the followers of vanity and 
 folly. Honour thy companions, my son, and strive to assist them by thy 
 Avisdom, by counsel and by deed. Unto the son of the learned Rabbi 
 Serachjah, thy teacher of blessed memory, remember the love of his father 
 to me and to thee, love him as a brother, honour him as a great scholar, 
 for it was thus his late father honoured, loved, and praised thee ; he also 
 left thee a blessing and a praise after his death. ]\Iy son, it doth not 
 suftice for thee that thou only requitest a man according to his deeds, who 
 hath done thee good either by deed, or by honour, or by word : for no man 
 can all his days reward the one who has been in advance of him in friend- 
 ship, as Scripture says : " Who hath prevented me that I should repay
 
 RABBI JUDAH ABEN TIBBON. 19 
 
 him?" (Job xli. 2.) Beware of the enemy and of the envious. My son, 
 enquire always after thy sisters in thy ^vritings, and send thy love to them. 
 Give honour to thy relatives, and they will feel honoured by thee. I enjoin 
 and command thee to read this my Testament once every day or every 
 night. Give thy heart to its performance, and to do all that is written in 
 it ; for then shalt thou prosper thy ways, and then shalt thou succeed. If 
 thou thinkest my advice good, select among thy Arabic books one, the 
 writing of which pleases thee ; endeavour to copy and imitate it ; for the 
 prince Rabbi Samuel never learnt Arabic writing from any person, but he 
 took one of the best Arabic writings and tried to copy and imitate it, and 
 he took so much trouble that he ultimately succeeded. And thou, my son, 
 envy the wise, and the men of excellent virtues and parts, let not thy 
 heart be envious of sinners, but let it be zealous in the fear of God 
 all day. 
 
 I will now give to thee in verse the substance of the contents of this letter 
 of instructions. 
 
 Keep my commandments, my son. 
 
 And let thy heart delight in the law of God. 
 
 Incline thine ear to understanding ; 
 
 Pursue righteousness, and follow thy faith ; 
 
 Then thine understanding shall exalt thee on high, 
 
 And thy faith shall give thee praise. 
 
 Love thy God with all thy heart ; 
 
 Then shalt thou enjoy the fulness of plenty. 
 
 To keep his commandments and laws. 
 
 And to perform his statutes, prepare and remember. 
 
 Is not the commandment a hght, and the law its lamp, 
 
 And a tower of strength in the day of wrath and fury ? 
 
 Honour father and mother, and reverence them. 
 
 And let thy soul be bound up with their souls. 
 
 Depart from evil, and associate not with the wicked ; 
 
 Then shalt thou be just and saved. 
 
 Attend early and late the dwelling of wisdom ;
 
 20 THE LAST WILL OF 
 
 Choose and approach the society of him that seeketh it. 
 
 Shorten thy words in thy speech, 
 
 And let thy sentences be clear and comprehensive. 
 
 Be ruler over thy speech by keeping silent, 
 
 And this shall give thee control over thy words. 
 
 Make not the law thy jest or sport, 
 
 And indulge not in the enjoyment of indolence. 
 
 Let not thy heart incline to inert sluggishness, 
 
 For sighs and grief will follow. 
 
 Occupy thy body and mind, though not to excess; 
 
 And trust not to thy family inheritance. 
 
 Work and toil, yet only to supply thy wants ; 
 
 For he who is contented with his portion shall be blessed. 
 
 For the prosperity of fools causes their destruction. 
 
 And the sluggishness of the indolent enslaves them. 
 
 Let not thy heart be overbearmg in riches. 
 
 But render honour and thanks to thy Creator. 
 
 Give from thy bread to the poor. 
 
 Nourish the needy, and satisfy the hungi'y ; 
 
 Be to them a tower of strength and a fortress, 
 
 And be not proud and vain-glorious of the multitude of thy wealth. 
 
 Attend to prayer at the appointed time. 
 
 And let thy first walk be to the synagogue. 
 
 My son, throw the wings of protection over the children of man. 
 
 And let thy tongue be a remedy unto them. 
 
 Cast " thy hnes in pleasant places," 
 
 And boast not in the vanities of fools. 
 
 Befriend thy relatives, honour thine associates 
 
 Yet waste not thy property ; 
 
 When they stumble, help them according to thy means. 
 
 And be not avaricious with thy possession. 
 
 Covet not that which is in the hands of others, 
 
 Lest, my son, thou be filled with bitterness ;
 
 RABBI JUDAH ABEN TIBBON. 21 
 
 Lest thy days be wasted in pains and grief: 
 And what can thine anger help or profit thee ? 
 When thy wants are suppUed, be satisfied with anything ; 
 And scorn those who say, ** it is not enough." 
 Covet not, my son, the wife of thy neighbour ; 
 And let neither her speech nor her beauty entice thee. 
 Withdraw from the speakers of falsehood ; 
 And depart, my son, from slanderers and mischief- bearers. 
 Keep aloof fi-om the devisers of rebellion, and turn them away ; 
 Remove afar from them, lest they cause thee to sin in their way. 
 Fear the Rock that created thee. 
 And fear to swear by the name of the only God. 
 Withdraw thine eye from the blemish of thy neighbour ; 
 But know thine own fault, and consider thy position. 
 Show thy fi-iendship clearly to thy neighbour, 
 And assist him with thy advice and property; 
 But if he give no ear to thy counsel. 
 My son, add not another word to it. 
 Pardon the transgressions of fiiends. 
 And enter not the council of strangers and wicked. 
 Let thy deahngs with man be honest, my son, 
 Lest thou wilt be confounded and disgraced. 
 If thou borrow, pay before it is demanded back; 
 Beware of law, and tremble at an oath. 
 If thou lend to thy friend oppress him not, 
 And the Almighty God will give thee recompense. 
 Keep and perform what proceedeth from thy lips : 
 This, my son, make thy custom and thy law. 
 Deliver thy tongue from speaking falsehood, 
 And be long-suffering ere thou exhibit passion : 
 For all speakers of falsehood are despicable 
 In the sight of all, and ever stigmatised as liars. 
 But how honoured in the sight of all men are the faithful ! 
 
 F
 
 22 THE LAST WILL OF 
 
 And how esteemed are his just ways ! 
 
 Reveal not thy secret to strangers, 
 
 And make thy heart its prison : 
 
 Even friends treat, in this respect, as foreigners, 
 
 And even her who Hes ui thy bosom, as a stranger. 
 
 The secret of another discover to NO man, 
 
 And go not about as a talebearer and slanderer. 
 
 Do not lend thine honour out. 
 
 For he that lends his honour defiles the sanctity of all greatness. 
 
 Rather eat vegetables and the bread of barley, 
 
 Than reduce the respect and honour of thy face. 
 
 Honour the wife of thy bosom, and di'aw her near, 
 
 And let thy words to her be kind and sweet : 
 
 For thus shalt thou be honoured for thy sake. 
 
 And also in her honour shall be thine honour and thy glory. 
 
 It is better that she serve thee with love, 
 
 Than thou shalt accomplish it by compulsion. 
 
 Habituate not thyself to cursing. 
 
 For a curse is not to be treated lightly. 
 
 Have pity and compassion upon thy children, 
 
 And teach them the law day and night ; 
 
 Attend to their moral instruction every morning. 
 
 Guide and conduct them from their youth ; 
 
 Keep them from the road of stumbling and error, 
 
 And preserve their soul from falling into evil. 
 
 Beware of mistakes in thy writing. 
 
 Lest thy readers despise thee. 
 
 And thou be put to pubhc shame, 
 
 And it be ever accounted to thee a blemish and a sin. 
 
 Recur to thy letter after writing. 
 
 Lest it be deficient in words or letters. 
 
 Know, that the style and writing of a man 
 
 Testify to the sense of his inmost heart ;
 
 RABBI JUDIH ABEN TIBBON. 23 
 
 By his writing one may be celebrated far and wide, [world. 
 
 And by his writing one may become the laughter and the jest of the 
 
 By wisdom he will excel and become eminent, 
 
 And by understanding he will be honoured in his generation. 
 
 " Bind up the testimony," my son, " and seal the law," 
 
 Which is more precious than gold, yea, more than fine gold. 
 
 Serve thy teachers and thy instructors; 
 
 Rejoice thy father, and make those that covet thee jealous. 
 
 Prepare thyself, and study to observe and to keep, 
 
 And thou shalt be honoured by every congregation and assembly. 
 
 Be restrained and confined, by the power of thine understanding, 
 
 To subdue and control thy desires. 
 
 Do not despise reproof and chastisement, 
 
 Humble thyself to thy friend, and thou shalt be a prince. 
 
 Elevate thyself over the wicked as a ruler. 
 
 And thy poverty shall thereby be lessened and diminished. 
 
 Receive the instructions of thy father, and keep my words ; 
 
 Treasure up my injunctions, and preserve my advice. 
 
 Thrice have I written them for thee. 
 
 And thou hast found wisdom in them like unto coral and pearls ; 
 
 Practise them, and I shall add to their number, 
 
 If I am permitted to live by the God of hfe. 
 Behold a small cloud arising from the sea of science and knowledge, in 
 the spirit of wisdom and understanding. If this cloud poureth forth upon 
 a fat soil, it will cause to grow righteousness and faith, and it will make 
 pleasant and useful knowledge to flourish. It will ripen the fruits in their 
 season, it will cause the roots to extend; and there will be a blooming 
 branch, whose fruit will be nourishing food, and whose leaves will be for a 
 healing. The mercy of her Creator will guard it, " will water it every 
 moment," and shield it from every evil. May he who "giveth subtility to 
 the simple and to young man knowledge and discretion," bestow upon 
 thee a willing heart and an inclining ear ; then shall our soul rejoice in 
 thee, Lord, and rejoice in thy salvation !
 
 24 THE LAST WILL OF HABBI JUDAH ABEN TIBBON. 
 
 Completed (praise be to God) by the hand of Joab : may the Lord cause 
 its purpose to be accomplished, so that it may be for the good of Israel at 
 large, and may he render him worthy to be one of those who are inscribed in 
 the book of everlasting life. Amen, Amen, and Amen. 
 
 For thy name's sake, Lord, cause me to live in thy righteousness ; 
 dehver my soul from trouble ! In thy mercy render my enemies harmless, 
 and let all those who mortify my life be powerless, for I am thy sers^ant. 
 Lord, be thy name ever glorified !
 
 THE 
 
 LAST WILL OF RABBI MOSES MAIMONIDES, 
 
 ADDRESSED TO 
 
 HIS SON RABBI ABRAHAM. 
 
 1 WILL bless the Lord who hath counselled me, and led me in the path of 
 truth. I will remember his mercies according to all which he hath 
 bestowed upon me. He hath chastened me sore ; but he hath not given me 
 over unto death. He hath taken me by his right hand, and in the shadow of 
 his hand he hath hid me. From the vicissitudes and whirlwind of troubles 
 he hath brought me forth, and from its changes he hath delivered me. 
 In the melting pot of time he hath tried me, and from the blackness of 
 youth he hath cleansed me. From its perverseness he hath kept me aloof, 
 and from the struggle with my passions he hath given me rest. He 
 rebuked the serpent which enticed me, and made me taste the sweets of 
 contentment. From the dust hath he raised me, and made me sit with 
 princes. The days have taught me, experience hath made me wise, and 
 time hath reproved me. Thus far hath he blessed me, and preserved me, 
 and made me wiser than many others beside me. To distinguish well 
 between good and evil, he hath instructed me. He hath made me conscious 
 of my end, " though I know not how long ;" and lo, how frail am I ! Therefore, 
 hath his love aroused me to command the childi'en, which he hath graciously 
 bestowed upon me, to observe the way of the Lord, and to teach them 
 that which he hath taught me, and bequeath unto them that which he 
 hath caused me to inherit, ere he call me away, and before his glory 
 gather me unto my fathers. Hear me, my sons! Blessed be ye of
 
 26 THE LAST WILL OF 
 
 the Lord who made heaven and earth, with the blessings of heaven above, 
 blessings of the deep that Ueth below, blessings of the breasts, and of the womb. 
 Be strong and be men ! Fear the Lord, the God of your fathers, the 
 God of Abraham, Isaac, and Jacob ; and serve him with a perfect heart 
 and with love ; for fear only preventeth sin, but love stimulateth to do good. 
 Know that he will bring all to judgment, for that which is open and that 
 which is hidden, for good and for evil. He, therefore whose deeds are 
 good, good will be shown unto him, even in this world. They that see 
 him will glorify him, and they that know him will extol him. And when 
 the number of his days shall be full, when he depai'teth from the children 
 of man, he will rejoice at the propriety of his walk ; he vdll be comforted 
 and not fear death much, for he hath to fear no punishment, but he will 
 await the good reward, to see the bhss which is treasured up for those that 
 fear the Lord; his house will be established for ever. But he who destroyeth 
 his path and pursueth e^dl, evil shall follow him, it will overtake him and 
 destroy his works ; they that see him will turn upon him a froward mouth 
 and perverse lips; and in his death "his flesh upon him shall have 
 pain, and his soul within him shall mourn ;" for he shall walk in darkness, 
 and with darkness shall his name be covered ; and " he shall lean upon 
 his house, but it shall not stand." 
 
 Let me implore you to discern the excellency of Hght over darkness, t;o 
 reject death and evil, and to choose life and good ; for the option is given 
 to you. Accustom yourself to good morals, for the nature of man 
 dependeth upon habit, and habit taketh root in nature. Know ye that the 
 perfection of the body precedes the perfection of the soul, and is hke the key 
 which openeth the inner saloon. Let, therefore, the chief purpose of perfecting 
 your body be to perfect your soul, improve your morals, and open before you 
 the gates of heaven. Conduct yourselves with care and with honour ; beware 
 of associating with the wanton, of sitting in the streets, and of sporting 
 with the young men, for thence proceedeth bad fruit. Always be found 
 among respectable and learned men, only with humility and meekness and 
 deference. Incline your heads, and open the ears of your heart, to hearken 
 and to listen to their words, what they praise and what they blame ; weigh their
 
 RABBT MOSES MATMONIDES. 27 
 
 ideas and compare them, and then ye shall be wise and prosper. Keep 
 your mouth and your tongue fi-om wearying them with redundancy of 
 speech. Measure your words with judgment, for by multiplying your 
 words you will increase your errors. Be not proud or haughty in their 
 presence, and be not ashamed to inquire about anything which is obscure to 
 you, but let it be done in proper time and in proper language. Consider 
 and weigh the word well, ere you let it go forth from your mouth, for you 
 cannot bring it back afterward. 
 
 Love wisdom, seek her, and search for her as for silver and hid treasures. 
 Attend on the threshold of the houses of the wise men, them that learn and 
 teach : there shall be your recreation, there you will be dehghted in hearing 
 lectures on the sciences and on morals, new things, and the argument of 
 the students. Be jealous of the men of knowledge, and despise the igno- 
 rant in your heart. When you ask a question or reply to one, be not 
 rash, speak not precipitately, cry not aloud, nor speak with stammering 
 hps. Speak in choice language, and in a pure tongue, in a moderate voice, 
 and with points of the subject ; as one who seeketh to learn, and who 
 searcheth for truth, and not as one who quarreleth and is eager for victory. 
 Attend there (at the colleges) with good will, and give your mind to draw 
 advantage therefrom ; then will study be agreeable and easy to you. But 
 if you allow your thoughts to wander about here and there, ye will 
 destroy the principal object of your attendance ; for ye will learn nothing, 
 the confinement will fall heavily upon you, and cause sickness of the body. 
 When ye leave the college, know what ye will bring home with you to 
 your houses ; graft it on your brains, and bind it up in your hearts. Learn 
 in your youth, when you are yet eating what is prepared for you by others, 
 when your heart is yet free, ere it be encumbered with cares, and ere the 
 faculty of memory is weakened ; for a time will come when ye will desire 
 to study but cannot, and even if ye can ye will have much labour 
 with little profit, for the heart will not follow the mouth any more, and even 
 in that in which it may follow, it will not hold fast, because it will be apt 
 to forgetfulness. Behold, my instruction is deUvered into your hands : there 
 is great advantage in its study to corroborate the truth, to settle the mind.
 
 28 THE LAST >VILL OF 
 
 and to remove confusion. Whenever you find a deep verse and an obscure 
 passage, in the law or in the prophets, or in the books of the sages, which 
 you do not understand and know not its secret meaning, which appears as 
 if it contradicted the fundamental principles of the law, or which is appa- 
 rently nonsense ; shrink not from your faith, and let not your understanding 
 be confounded. Remain firm in your stronghold of conviction, and 
 attribute the deficiency to yourselves ; "for it is not a vain thing for you." 
 (Deut. xxxii. 47.) Place it in a corner of your heart for future consider- 
 ation, but do not abominate all your faith for the want of understanding 
 some passage or sentence : " God understandeth the way thereof, and he 
 knoweth the place thereof" Love truth and righteousness, and cleave 
 unto them ; for by them you will be sure to prosper, like unto one who 
 buildeth upon a flinty rock. Hate falsehood and injustice, and " be not 
 desirous of their dainties ;" for it is as one who buildeth upon sand, and to 
 him apply the scriptural passage, " Say unto them who daub it with 
 untempered mortar, that it shall fall." (Ezekiel xi. 13). 
 
 Let therefore truth, by which you may apparently lose, be more accept- 
 able unto you than falsehood and injustice, by which you may apparently 
 profit. Thus says the wise man in his Proverbs, " buy the truth and sell 
 it not." (Prov. xxiii. 23.) Know ye that truth and justice are the ornaments 
 of the soul, and give strength, security, and stabihty to the body. Indeed, I 
 have found no remedy for weakness of heart like the pursuit of truth and 
 justice; nor could the possession of friends and Aster oth Karnayim, all the 
 darts and coats of mail, give me as much security as the helmet of truth and 
 the shield of justice. And it shall come to pass in the day when I shall 
 bequeath to you that which the Creator hath caused me to inherit, I shall 
 bequeath to you the faithfulness through which the Creator hath made 
 me possess all this wealth : for " with my staff have I passed" to obtain the 
 daily bread "■ and its drink-offering," and behold the Lord hath blessed me 
 hitherto. Faithfulness hath given me admission to places where my rela- 
 tives could not admit me, it hath caused me to possess what my fathers did 
 not cause me to inherit, it hath made me rule over men greater and better 
 than I, it hah given me prosperity and advantages for me and others
 
 RABBI MOSES MATMONIDES. 29 
 
 beside me. Be therefore very careful of it, even with him of whom the 
 law doth not enjoin to seek his peace. Keep firm to your word, let not 
 bill, witnesses, or possession, be stronger in your sight than a promise made 
 by word of mouth, whether in public or in private. Refrain from and disdain 
 all deep reserves, cunning subterfuges, tricky pretexts, sharp practice, and 
 flaws and evasions. Woe to him who buildeth his house upon them, for " it 
 shall leave him in the midst of his days, and in his end he shall be a fool." 
 Live by innocence, uprightness, and by purity ; and touch not that 
 which is not ^^ours, be it great or small. Taste not the least of anything 
 which is not clearly and decidedly yours, flee far from doubtful possessions, 
 but, on the contrary, establish them firmly in the possession of those they 
 belong to. Know that the tasting of doubtful goods causeth to be weary of 
 sure goods, the tasting of little to be weary of much, and the tasting of the 
 secret to be weary of the revealed, so that one becometh a confirmed and 
 hardened thief and robber. Flee from such a man's face ; whosoever buys of 
 him will not rejoice, and whoever selleth to him will have to regret it, he will 
 be ashamed in his life and be confounded in his death. All this I have 
 seen and put it to my heart. Whoever conceiveth chaff bringeth forth 
 stubble, but he " who to himself sows righteousness shall reap in mercy." 
 Ennoble yourself by moral strictness and be satisfied of your faithfulness, 
 for there is no nobility hke that of morality, and there is no inheritance 
 like faithfulness. Bring near to you those that are far, bow to the little 
 ones, cause your face to shine upon the humble, have compassion upon the 
 needy, and those that are ashamed of their poverty rejoice in your joy, and 
 visit them in your festivals and appointed days " according to the good 
 hand of God upon you." Take care that their faces be not put to the 
 blush and shame on account of your gifts. Cease not doing good to whom- 
 ever you can do good, and befriend the deserving whoever he may be. 
 Despise inactivity and abhor indolence, for they are the causes of the 
 destruction of the body, of want, of penury, of self- contempt, of froward- 
 ness of mouth and of perverseness of lips ; they constitute the ladder to 
 Satan and his sateUites. All these evils are the pernicious fruits of slug- 
 gishness, whilst " in all labour there is profit." Do not make yourselves 
 
 G
 
 30 THE LAST WILL OF 
 
 abominable by quarrelsomeness and petulance, which waste the body, the 
 soul, and the property, and what else remains ? I have seen the white 
 ones become black, the low brought still lower, famihes expatriated, 
 princes deposed from their greatness, great cities laid in ruins, assembhes 
 dispersed, pious men destroyed, and men of faith lost, honourable men 
 rejected and despised, — all on account of quarrelsomeness. Prophets have 
 prophesied, wise men have said wase things, and philosophers have searched, 
 — all have dwelt and dilated upon the evils arising from quarrelsomeness ; 
 but they have not exliausted the subject, nor reached the end of it. 
 Therejfcre hate it, flee from it, and remove far from all its friends, lovers, 
 and admirers. Even if the lover of strife and disputes be akin to your 
 flesh, be strangers to him, and remove your relationship, lest you be con- 
 sumed and perish by his sins. Glory in forbearance, because that is the 
 true strength and real ^dctory ; for in your taking revenge there is a doubt : 
 perhaps ye may not attain it, and your heart will grow sick by hope 
 deferred, and ye may perhaps increase your shame in case of failure, like 
 unto one who flings a stone which redounds back upon his head. And 
 suppose you attain the revenge you sought, '* behold, ye have sinned to 
 the Lord, and be sure your sin will find you out ;" it will cause hatred, a 
 vindictive heart, confusion of the mind, troubled sleep, incoherent speech, 
 inconsistent action, and exposure of faults and failings. It also begetteth 
 a devouring jealousy, the disturbance of the domestic peace of families, 
 remorse and reproach in the end, and the destruction of the soul. 
 
 Tlierefore know ye and discern the value of forbearance, and ye will be 
 holy in the eyes of your enemies. Ye will sanctify yourselves, and those 
 who caused your injury wall repent of it ; for your mind wdll be great in 
 their eyes, and if they be men of heart they will feel remorse and do well 
 to you ; and even if they be men of Belial, they will grieve and be vexed at 
 your not being reduced to vindictiveness as they are, and at your reigning 
 over them with the crowTi of morality. Therefore conduct yourselves 
 with meekness and humility, for they are the steps of the ladder by which 
 ye may climb the highest hill of virtue and excellency, and then ye 
 hardly need forbearance. Know that there is no ornament so beautiful as
 
 RABBI MOSES MAIMONTDES. 31 
 
 that of humility. Behold the master of all prophets (Moses) was not so 
 distinguished in Scripture, for any of his high attributes, as for that of 
 humility. Keep a bridle upon your tongue and a muzzle upon your mouth. 
 Know that one of the superiorities of man in the creation is, that God in 
 his love of him more than all creatures, hath bestowed upon him the 
 ability to thank and praise him, to extol him and declare his wonders and 
 miracles. How improper and unjust would it therefore be to cause good 
 for evil, and to speak wickedness and falsehood, slander and nonsense! 
 indeed it is a grievous sin. 
 
 Make, therefore, the physical substance subject to the spiritual one, I 
 mean, the body to the soul : for this subjection is your freedom, in this and 
 the future world. Therefore, "further not his (the body's) wicked 
 device," for he who ministers to his cravings will continue to seek and will 
 never be satisfied; and he will pant and languish for what he cannot 
 reach, and ultimately his goodly portion within him will vanish. But if 
 the spiritual part, the understanding, rules and subdues the physical 
 desires, the latter will succumb and seek but that which is necessary, will be 
 satisfied with the Httle, and disdain superfluities ; he will be contented in 
 life, and comforted in death. Eat that ye may live, and condemn all 
 that is superfluous. BeUeve not that the multitude of eating and 
 drinking enlarges the body and increases the understanding, as a sack 
 which is filled by that which is put therein: for it is just the contraiy. By 
 taking httle food the stomach acquires strength to receive it, and the 
 natural heat to digest it. Thus will a man grow in physical health, and his 
 mind will be calm and settled. But if he indulges in superabundance of 
 food, the stomach cannot receive it, its natural warmth cannot digest it, it 
 will come out before him, " it is abominable, it will not be accepted ;" his 
 body will be attenuated, his understanding will be dull and confused, his 
 purse will become empty. Take care, therefore, that ye do not eat that 
 which ye cannot digest : for it destroys the body and property, it is the 
 cause of most maladies. Work before ye eat, and rest afterwards. Eat 
 not ravingly, like unto the people afflicted with bulmiis (a ravenous 
 appetite). Fill not your mouths gluttonly with large pieces, one upon
 
 32 THE LAST WILL OF 
 
 the other. Hate injurious food, as a man hateth the one who persecutes 
 him and seeketh his death. Eat not in the roads, and do not nibble 
 like mice ; but only at certain hours, and in your houses. Avoid feasting 
 often with young men. Know, that by the maimer at public dinners, the 
 behaviour of a man is at once known, whether good or bad. Many times 
 have I returned hungry and thii'sty to my house, because I was afraid 
 after I saw the disgraceful conduct of others. Be careful in taking wine, 
 for it destroys the mighty and disgraces the honourable. How excellent 
 do I, therefore, find the injunctions of Jonadab the son of Rechab to his 
 sons! Yet I will not give similai' injunctions, because I have not accus- 
 tomed you to it from the beginning of your existence. But break its 
 (wine's) power by water, and drink it by way of nourishment, but not by 
 way of enjoyment. Consider, that not in vain was related in Scripture the 
 misconduct of Noah, the righteous ; but it is recorded as a lesson and 
 example. 
 
 Know, that Expenditure is di\^ded into four classes: Profit, Loss, 
 Disgrace, and Honour. Profit is the expenditure of charity and bene- 
 volence, the interest of which ye enjoy in this world, whilst the capital is 
 laid up as an endowment for the future. Loss is gambhng, by which man 
 loseth his money, his respect, and his time ; for if he gaineth, he weaveth 
 spider's webs, and " it is a trespass he hath certainly trespassed." Disgrace 
 is that which is extravagantly spent in eatmg and di'inldng. Honour is the 
 expenditure for garaients for his sldn. Dress, therefore, as well as your 
 means wall possibly allow ; but eat less than your means, only sufficient to 
 preserve your lives. Despise gambhng, and keep aloof firom gamblers. 
 *' Sow in righteousness," that is, spend in alms even somewhat more than 
 your means will permit, and "ye will reap in mercy." Live happily in 
 the society of your friends, and with the wife of your youthftil years ; but 
 touch not the one which is not yours, for " she hath cast do\vn many 
 wounded : yea, many strong men have been slain by her." Imagine as if 
 ye lived in Noah's ark, and be comforted .... Honour your wives, for 
 they are your honour. Withhold not instruction fi'om them; but let 
 them not rule over you. Their honom' is their domestic chai'acter ; the
 
 RABBI MOSES MAIMONIDES. 33 
 
 less they are exposed the less they are injured ..... Serve your friends 
 and your friendless with all your physical power and might, " according to 
 the good hand of the Lord upon you ;" but take heed lest ye serve them 
 with your souls, for they are a godly portion. Remember this, my son 
 Abraham ; and the Lord, blessed be he, shall have mercy upon thee ! 
 
 [^The concluding part of this letter is found in the editio?i p-inted at 
 Venice^ 
 
 APHORISMS OF THE SAGES. 
 
 1. He never dies whom wisdom keeps alive. 
 
 2. He is great whose failings can be numbered. 
 
 3. What was the cause of his death ? — his life. 
 
 4. Whoever has death present to his mind, is sure to improve himself. 
 6. The heart is the hidden treasure of man. 
 
 6. The tongue is the gate to the treasure. 
 
 7. The rash one falls into a snare, the deliberate one is dehvered. He 
 that enquires learns. 
 
 8. Chastisement is an excellent corrector. Humility is the ladder to 
 honour. 
 
 9. Truth is heavy: few, therefore, can bear it. 
 
 10. Honour is much dishonoured. 
 
 11. Wine is the nitre of grief. 
 
 12. Death enters our dwelling without permission. 
 
 13. Death is easier than what succeeds it, and heavier than what 
 preceded it. 
 
 14. Money is a robbery. 
 
 15. The eye is the interpreter of the heart. 
 
 16. Borrowing is the mother of troubles. 
 
 17. Money is one of the high degrees. 
 
 18. Old age is one of the deaths.
 
 34 APHORISMS OF THE SAGES. 
 
 19. Language is one of the beauties. 
 
 20. Language is one of the destroyers. 
 
 21. UgHness is the guardian of women. 
 
 22. Woman is the handsomest in animal creation. 
 
 23. Wisdom is a tree that grows in the heart, and its fruit is in the 
 tongue. 
 
 24. Correctness in speech is like salt to food. 
 
 25. Writing is the language of the hand. 
 
 26. To diminish injurious food is better than multiplying the useful. 
 
 27. He is a servant who hath no servant. 
 
 28. Grief is the sickness of the heart. 
 
 29. Folly is the death of the living. 
 
 30. Water is least valued among things existing, and most valued of 
 things wanted. 
 
 81. Beware of bon-owing; it brings care by night, and disgrace by day. 
 
 82. The road to Eden is difficult, but the ways to Topeth (hell) are easy. 
 88. The excellency of joy is the nearness of a friend. 
 
 84. Rain is the bridegi'oom of the earth. 
 
 85. Take not a wife for her wealth and beauty ; for both will go, and 
 the blemishes will remain. 
 
 36. He, who is desirous of rising above his position, mil never be free 
 from cares. 
 
 37. If thou canst not attain what thou desirest, be satisfied with what 
 thou needst not desire. 
 
 88. Care wastes the heart and consumes it. 
 
 89. Neither grieve over what is past, nor fret over the future. 
 
 40. Whoever is desirous of prolonging his days, must prepare himself 
 with a strong heart to meet casualties. 
 
 41. Whoever is not pleased with his circumstances voluntarily, will be 
 compelled to be pleased with them against his will. 
 
 42. A hero is only known in the time of misfortune. 
 
 43. Choose death, and hfe will be continued to you. 
 
 44. Good management in expenditure is half an income.
 
 APHORISMS OF THE SAGES. 35 
 
 45. Be silent, and thou wilt be saved ; ask, and thou shalt learn. 
 
 46. Have pity upon the honourable man that is despised, upon the 
 rich that is impoverished, and upon the wise man who hath fallen among fools. 
 
 47. Silence is the reply of a fool. 
 
 48. Be, with man, deaf and hearing, silent and speaking. 
 
 49. There are evils, which, if compared to others, are benefits. 
 
 50. Despair is free, but hope is a slave. 
 
 51. To implore created beings, is a want of faith. 
 
 52. Who is he that prospers with his merchandise? — He that sells 
 perishable for lasting goods. 
 
 53. He, who demands more than he wants, is a man who cares, and 
 his grievance never ceases. 
 
 54. Rather the grave than poverty. 
 
 55. Man is hke the fruit of a tree : no mishap injures him till he ripens 
 and drops of himself. 
 
 56. Look upon this world, as if thou shouldst live for ever, and on the 
 future world, as if thou shouldst die to-morrow. 
 
 57. There are no riches like those of contentment. 
 
 58. There is no wisdom Hke good conduct, and no piety like reverence. 
 
 59. There are no riches like health. 
 
 60. No reproof will have effect on him who doth not reprove himself. 
 
 61. The best of beasts requireth a whip, and the best of women a 
 husband ; the most intelHgent among men requires advice. 
 
 62. Exchange not an old friend for a new one. 
 
 63. Let not even one enemy be little in thine eyes, and let not a thou- 
 sand friends be many in thy sight. 
 
 64. Thou art despised in the eyes of him whom thou needest. 
 
 65. Good society is a safeguard against many evils. 
 
 66. Love him who tells thee thy faults in private. 
 
 67. Whose heart is narrow, his tongue is large. 
 
 68. If thou desirest to associate thyself with any one, provoke him. If 
 he acknowledge his error, join him ; if not, leave him. 
 
 69. Receive truth from any one that says it.
 
 36 APHORISMS OF THE SAGES. 
 
 70. There is no rest in tlie time of expectation. 
 
 71. He who repenteth his sm, is accounted as if he had not sinned. 
 
 72. The news of the world will show thee what never entered thy mind- 
 
 73. He who is forgotten by his relatives, the Lord will prepare strangers 
 for him. 
 
 74. No man can guard himself against his enemies, nor can he guard 
 himself against friends. 
 
 75. If thou desirest to know a man's character, inquire after his 
 companions. 
 
 76. Beware of him whom your hearts hate, for hearts are like mirrors- 
 
 77. The sensible man will guard himself against his enemy more than 
 against his friend. 
 
 78. It is unfit for a sensible man to fret at what is lost: he should rather 
 take care of what remaineth. 
 
 79. He who knows the world will not rejoice excessively in joy, nor 
 grieve excessively in mourning. 
 
 80. Possessions are the source of cares. 
 
 81. If thou desirest from this world that only which thou wantest, a 
 little vdYL suffice thee ; but if thou desirest more than thou wantest, all will 
 not be sufficient for thee. 
 
 82. The fruit of sufficiency is rest, and the fruit of gold and silver is 
 grief and weariness. 
 
 83. Morality serveth as high birth to him who is not of high birth; for 
 the excellency of the children of man consists in wisdom, not in birth ; 
 and he who lacketh moraUty, the noblest birth will not profit him. 
 
 84. The wise man replied to the fool who despised him on account of the 
 lowness of his family, " Thou art the blemish of thy family, and my family 
 is the blemish in me." 
 
 85. The wise man said, " I have no other merit than that of knowing 
 that I do not know." 
 
 86. The slave of passions is lower than the slave of a master. 
 
 87. Silence is the first degree of wisdom, listening the second, under- 
 standing the third, remembering the fourth, acting the fifth.
 
 APHORISMS OF THE SAGES. 37 
 
 88. If speech is silver, silence is gold. 
 
 89. Rashness of answering is sure to cause stumbling. 
 
 90. The proof of a man is his works, as gold is tried in fire. 
 
 91. Whosoever accuseth a fool is as one that findeth fault with a bhnd 
 man. 
 
 92. If thou wilt be near men in their friendship, thou shalt be delivered 
 from their evils. 
 
 93. The man of good parts is near to the far. 
 
 94. He to whom all men are alike will have no companions. 
 
 95. Thou shalt not seek wisdom, but only to show what is to be avoided 
 as folly. 
 
 96. When thy brother speaketh unto thee, give him a hearing. 
 
 97. He who forsaketh inquiring into wisdom, will be drowned in the 
 sea of folly. 
 
 98. Know that there is nothing happened to thee, that hath not already 
 happened to others beside thee. 
 
 99. It is impossible for the indefatigable traveller not to reach the haven 
 of his desire. 
 
 100. Tliere is often nothing more advantageous after going than returning. 
 101 The little evil quickly grows. 
 
 102. How awful is the dwelling of the weak in the habitation of a 
 hungry Hon. 
 
 103. The last of tribulations is the best of them. 
 
 104. Let the guest praise or blame, in all cases take care of him. 
 
 105. When thou hast once cast away the respect of thy countenance, 
 thou wilt find none to restore it. 
 
 106. Whosoever thinketh much will understand. 
 
 107. In time of need a friend is known. 
 
 108. The wise man will not delay his object. 
 
 109. Whosoever entrusteth his secret to a fool is sure to lose it. 
 
 110. There is no remedy against a fool, except to keep away from him. 
 
 111. Consider thy property nothing else than a trust in thy hands. 
 
 112. There is no fault to find with the man who hath done his best. 
 
 H
 
 38 A,PH011ISMS OF THE SAGES. 
 
 113. The heai't beholdeth what the eye doth not see. 
 
 114. Riches hide every blemish. 
 
 115. Either be silent, or speak sense. 
 
 116. Enter not in anything which is above thy position. 
 
 117. The enmity of the wise man is better than the friendship of the 
 fool. 
 
 118. The danger from the enmity of the wise man is less than the danger 
 from the friendship of a fool. 
 
 119. Whoever runneth toward evil, it will not escape him. 
 
 120. He who knoweth to choose good rather than evil, is not so wise as he 
 who knoweth which of two evils to choose. 
 
 121. Bewai'e of doing that which thou mayest escape from. 
 
 122. Whosoever speaketh against men, will be spoken against by them. 
 
 123. Whosever findeth fault with people undesercedly , will be found fault 
 with deservedly. 
 
 124. Be careful even with the honourable, and have no faith m an 
 usurer. 
 
 125. Trust not him who laugheth in thy face. 
 
 126. He who bringeth thee near the lion, doth not \vish thee to live. 
 
 127. Forgiveness is only valuable in him who can do harm. 
 
 128. Praise is often attained wdthout trouble. 
 
 129. The error of the honourable man, riseth wdth the height of his 
 position. 
 
 130. Whosoever hath improved himself in his doings, needeth not fear 
 reproach. 
 
 131. People are in thy power, so long as they expect anything from thee. 
 
 132. He is wise who looketh upon his neighbour as upon himself 
 
 133. Thou hast nothing from thy wealth except that which thou 
 spendest. 
 
 134. The wolf cannot be trusted. 
 
 135. He is esteemed in thy sight who doth not require thee. 
 
 136. Riches are high birth to him who is not of high birth. 
 
 137. Thy faults are hidden, so long as thy luck helpeth thee.
 
 APHORISMS OF THE SAGES. 39 
 
 138. Who hath no merits himself, the merits of others are of no avail 
 to him. 
 
 139. Do nothing in private, that thou wouldst be ashamed of in public. 
 
 140. Thou wilt not reach that which thou lovest, if thou canst not bear 
 that which thou hatest. 
 
 141. Complain not of thy fate, when thou art the cause thereof. 
 
 142. Whosoever seeketh thy society for a certain object, will abandon thee 
 whenever that object leaveth thee. 
 
 143. There is nothing so mighty as love. 
 
 144. The sick who hath appetite, hath more hope than the healthy 
 without appetite. 
 
 145. Whose malady is concealed from him, its remedy is concealed from 
 him also. 
 
 146. Understanding is the friend of every man, and folly is his enemy. 
 
 147. Whomsoever thou standest in need of, thou art despised in his eyes. 
 
 148. The man of morals is honoured, even if poor ; and the man of no 
 morals is despised, even if rich. 
 
 149. To remove stones from the top of hills, is easier than speaking to a 
 man who hath no mind. 
 
 PROVERBS OF ARABIA.* 
 
 Shrink not from meditating in wisdom all the day ; 
 
 Get her, exalt her, and she shall promote thee. 
 
 Get wisdom, and accustom thy foot to seek her paths. 
 
 Above all treasures get wisdom, cleave to her. 
 
 And put thy trust in her; for wisdom giveth life to all her possessors. 
 
 * The work entitled " Proverbs of Arabia," is mentioned by Steinschneider in his 
 notes to the catalogue " The Treasures of Life," in which also the preface to that 
 work is copied, beside several sentences as specimens of the work. My learned 
 friend Mr. Dukes also quotes several sentences therefrom in the " Treasures of
 
 40 PROVERBS OF ARABIA. 
 
 Wisdom is like a tree planted by the rivers of water, good for food, 
 pleasant and delightful to the eyes. Wisdom is like a green oak, whose 
 leaves never wither ; in whose shade her votaries will find rest, and she 
 maintaineth her possessors, as it is written, " For wisdom is a defence, and 
 money is a defence ; but the excellency of knowledge is, that wisdom giveth 
 life to them that have it;" (Ecc. vii. 12.) and it is also said, "that I may 
 cause those that love me to inherit substance, and I will fill their treasures." 
 (Prov. viii. 21.) 
 
 Friends of wisdom, love men of faith, 
 
 And hate the man who hath no faith. 
 
 Fools die away without a remembrance, 
 
 But the memory of wise men is like frankincense. 
 
 Choose wisdom above riches, — above all ; 
 Remember, and forget not the word that eternally shineth. 
 Know that the fool can never attain the position of the wise. 
 And that the rash man is not like unto the diligent!*' 
 
 Where canst thou find anything like wisdom, which crowneth w^th the 
 diadem of grace, which lifteth up the horn of strength, maketh rich with- 
 out troubles, giveth to drink -without a wdnepress, and satisfieth where there 
 
 Oxford," Part I. Both have investigated and searched after the author, who is 
 known by the name of Isaac (in Arabic Ischack), but not more was found by them. 
 I regret that the limits of this brochure do not permit to enter here into a long in- 
 vestigation respecting the author; the chief object of this collection being to select 
 such passages as tend to instruct youth, and show them the way in which they should 
 vralk, in order to find favour and understanding in the sight of God and man. I 
 have, therefore, extracted two complete chapters, and a few single sentences, which 
 answer the purpose of this publication. 
 
 * In the original this line contains a beautiful paranomasia, the word nn?33 
 signifying ra8h{%^^ Isaiah xxxiii. 4), and the word 'yr\n signifying diligent (see Prov. 
 xxii. 29). Similar paranomasise occur throughout the Hebrew lines in the original, 
 the beauties of which are untranslatable. Many lines, therefore, which in the trans- 
 lation may appear common place, are in the original harmonious in sound and skilful 
 in melre, and striking by the play on words.
 
 PROVERBS OF ARABIA. 41 
 
 is no threshing floor ? Wisdom ! princes are those who countenance her, 
 honourable men those that profess her ; the kings of the earth are her sons ; 
 she is a shade in drought, a shelter in darkness ; her merchandise is better 
 than the merchandise of silver. The glory of the wealthy is their riches ; 
 but the glory of the wise men increaseth and never diminisheth : as it is said, 
 " Better is a poor and wise child, than an old and fooHsh king ;" (Ecc.iv. 13.) 
 and it is also said, " Then I saw that wisdom excelleth folly, as far as Hght 
 excelleth darkness ;" (Ecc. ii. 13.) and it is also said, " Wisdom giveth life 
 to them that have it." (Ecc. vii. 12.) 
 
 Choose wisdom above all thy treasures, 
 
 For she is higher than all the wealth which thou hast collected. 
 
 She will elevate thee, give thee rest from trouble ; 
 
 And she will enlarge thy heart, if thou art oppressed. 
 
 If thou ai't wise, thou will be wise for thyself; 
 
 And thou hast to bear it alone, my son, if thou art foolish. 
 
 Wisdom is sought for every moment ; she is a remedy to every plague, 
 satisfieth without pains, a covering and a shelter to those who know her, her 
 cro\vn is elevated above every other, the countenances of her devotees are 
 lifted up, they sit at the head of the guests. Every species of property 
 may be reached by the hand of the spoilers and robbers ; but wisdom no 
 one can spoil, and it is received with hands of love and delight. Honour 
 thy soul by venerating her, and by meditation make her an ornament of grace 
 unto thy head, and chain about thy neck : for if thou ai't wise thou wilt be 
 accepted, but if thou scornest thou alone hast to bear it ; as it is written, 
 " For they shall be an ornament of grace unto thy head, and chain about 
 thy neck," (Proverbs i. 9 ;) and again it is said, *' If thou be w^ise thou 
 shalt be wise for thyself: but if thou scornest thou alone shalt bear it." 
 (Prov. ix. 12.) 
 
 Let thy book be always in thy bosom. 
 
 Then shalt thou always be liked, as a favourite son, 
 
 In the eye of those that seek thee : 
 
 In it thou shalt find a companion who hideth a secret ;
 
 42 PROVERBS OF ARABIA. 
 
 It will impart to thee good doctrine, and sustain thee. 
 
 Flee from the seat of scorners and fools, 
 
 And sit only with the intelligent and meek. 
 
 Thou wilt become wiser in going with wise men, 
 
 But in the society of the ignorant thy failings will grow worse. 
 
 The wise man loveth reproof, and the reproach made by a friend maketh 
 him not angry : as it is written, " It is better to hear the rebuke of the 
 wise, than for a man to hear the song of fools," (Ecclesiastes ^'ii. 5 ;) and 
 it is also said, •* Reprove not a scorner, lest he hate thee : rebuke a wise 
 man, and he will love thee." (Prov. ix. 8.) It is also said in the same 
 book, '* A wise man wdll hear, and increase learning." (Prov. i. 6.) The 
 wase man loves the society of the intellectual, and avoids the society of the 
 ignorant : as it is is written there, "He that walketh with wise men, shall 
 be wise," (Prov. xiii. 20 ;) and it is also said, ** Speak not in the ears of a 
 fool, for he will despise the wisdom of thy words." (Prov. xxiii. 9.) 
 
 Happy is he who fleeth from the seat of scorners, 
 
 And setteth not down his foot among them ; 
 
 But whose dehght is in the law of the Lord, 
 
 And who meditates therein day and night. 
 
 He shall be Hke a tree planted by the water. 
 
 That bringeth forth his fruit, and his leaves do not wither. 
 
 To one of the kings flew a wise man, upon whom his Creator had 
 graciously bestowed a superior wisdom, but whom He less favoured with 
 appearance and form ; and when the king's servants that stood around him 
 saw the ill looks of his appearance, they laughed at him and despised him. 
 When the wise man understood that they laughed at him, he said to 
 the king, " Thy servants laugh at the creation of the Creator of all, and it 
 is not in the power of the creature to change himself; whatever I could 
 improve him I have improved him, whatever was good to learn I have 
 taught him : and, behold, Joseph the son of Jacob was injured by his 
 beauty, and through it confined in prison ; but by his wisdom he went forth 
 from the dungeon to reign." And the words pleased the king, and he
 
 PROVERBS OF ARABIA. 43 
 
 rebuked his servants, exalted and promoted the wise man, and gave to him 
 pieces of silver and gold, and changes of raiment, &c. 
 
 Treat not Hghtly thy father, and despise not her that bore thee ; 
 Honour them with great fear, and thy reward will be full. 
 
 Honour thy father and thy mother that thy days may be prolonged, and 
 that thy name may be inscribed in the books of life ; as it is written, 
 '* Honour thy father and thy mother that thy days may be prolonged," &c. 
 (Exod. ii. 12.) 
 
 Fear thy parents with godly fear, and serve them with honour ; 
 Whosoever feareth and honoureth them, the Lord will prolong his days ; 
 And those that despise them, will die childless. 
 
 Serve those that brought thee forth, and thy child will serve thee again ; 
 remember how they fostered thee with tender mercies, how they toiled 
 for educating thee days and nights, how they led thee softly until thou 
 grewest up, how they fed thee according to thy tender youth until thou 
 couldst bear substantial food, how thy sleep removed sleep from their eyehds, 
 how they wearied and fatigued themselves to fulfil thy pleasure ! Their 
 bosom be thy seat, and their heart be thy dwelling. If there be kindness 
 within thee, exert thyself to please them, and beware of wickedness and dis- 
 grace. Serve them, and pay a good reward for their deeds. Thou wilt be 
 honoured by meeting with their favour and love, as it is written, " And I will 
 spare them, as a man spareth his own son, that serveth him." (Mai. iii. 17.) 
 
 Look up with an eye of gratitude to the father who begat thee, 
 
 And with a heart of fear and trembling ; 
 
 Lift not up thy voice in his presence, 
 
 But speak, ask, and answer softly; 
 
 According to the will of God seek his will. 
 
 Suit and accommodate thyself to the desire of his heai't, 
 
 Bind up his commands in thy heart. 
 
 And keep his word in all that he may say and teach. 
 
 Let thy name be joined to the children of integrity and uprightness,
 
 44 PROVERBS OF ARABIA. 
 
 And let it not be disgraced as '* a stubborn son." 
 
 If thou lovest to honour those that brought thee forth, 
 
 Esteem and revere the father that begat thee ; 
 
 Place his word as a light before thine eyes, 
 
 And bind it upon thy heart and hand. 
 
 Serve thy mother in her old age, 
 
 And remember how she was filled with grief for thy sake ; 
 
 Requite and give recompense to their deeds, 
 
 And this the only one will requite thee again. 
 Take heed unto thyself and keep thy soul diligently, lest thou despise thy 
 parents in their old age, lest thou say in thine heart "their mind waxeth 
 short, and their understanding hath become deficient." For the Father in 
 heaven is a jealous and revengeful God, and with the measure that thou 
 measurest with thou shalt be measured, thou shalt be clothed in this world 
 with the gai-ment of shame and disgrace, and thou shalt inherit the great 
 sm in the future. Provoke them not by speaking or doing anything which 
 displeases them ; do not rob them and say in thine heart, " there is no 
 transgression, for they are my parents," as it is written, " Whoso robbeth 
 his father and mother, and saith, ' it is no transgression,' the same is the 
 companion of a destroyer," (Proverbs xxviii. 24) ; and it is also written 
 there, " The eye that mocketh at his father, and despiseth to obey his 
 mother, the ravens of the valley shall pick it out, and the young eagles 
 shall eat it." (Prov. xxx. 17.) 
 
 Behold, it is a divine command, my son, " Fear thy father ! " 
 
 Equity and morality also enjoin it. 
 
 The eye that mocketh at his father and despiseth the mother. 
 
 Young eagles shall pick it. 
 
 Remember and keep the precept of the father, 
 
 For his commandment is thy glory ; 
 
 It is a crown of grace upon thy head, 
 
 And thy honour among thy family. 
 
 Gladden thy father with thy mother. 
 
 Then she that bare thee shall rejoice.
 
 PROVERBS OF ARABIA. 46 
 
 As it is written, " Thy father and thy mother shall be glad, and she that 
 bare thee shall rejoice." (Prov. xxiii. 25.) 
 
 There was once a king sitting in his palace, and a numerous suite at his right 
 and left, when an aged, hoary man stepped before him and cried unto him, 
 saying, *' My lord and king ! my son whom I brought up and fostered, 
 whom from hit" infancy I cherished and led into the right path, hath 
 lifted up his hand and smitten me in the face !" And the king said unto 
 him, " Bring witnesses to testify to thy words." Then came witnesses 
 and spoke according to all that he had said. The king then called one of 
 his servants and spoke secretly to him ; upon which the servant went and 
 cut off" the head of his (the old man's) son, and brought it to him in a basin, 
 and said to him, " This is the chastisement due to a stubborn and rebellious 
 son, much more to one that smiteth his parent." 
 
 There came before another king an old sick man, bent down with age, 
 and his staff" in his hand, and he could scarcely speak because of his great 
 weakness and great sickness. The king said unto him, "What desirest 
 thou ?" and he said, " My lord and king, my misfortunes are great and 
 numerous : if I were to close them up and be silent, I should die with 
 grief; and if I were to make them known, I should uncover my shame by 
 my tongue, and cut off* my right and my left. Woe unto me if I speak, 
 and woe unto me if I keep silent !" And he lifted up his voice, and wept a 
 great weeping. The king trembled, and he pitied him, and said : " Relate 
 thy misfortunes, and turn not from me until thou hast received what thy 
 soul desireth." Now the old man w^as full of song, and he replied in song, 
 of which the following is the substance : — 
 
 Whosoever hath the law of God engraven on his heart. 
 And to whom the judgment of the poor and needy is a sacred right. 
 Hearken to the cry of the oppressed, an old man stricken with sickness. 
 Whose foot is caught in the snare of shame and disgrace. 
 If I were to keep silent, I should perish ; 
 Yet shame covereth the gates of my mouth. 
 My sufferings arise from a man who is grafted in my heart, 
 Who hath hardened his heart toward me, and become rebelHous ; 
 
 I
 
 40 PROVERBS OF ARABIA. 
 
 While my soul is full of pity and softness to him. 
 
 His soul is toward me like iron and brass. 
 
 I have swaddled him and helped liim to grow up. 
 
 But to my sorrow he cai'eth not for my support ! 
 
 He hath gotten rich, and rolleth in wealth, 
 
 Which I gave him ; and behold, now my soul withereth ! 
 
 He answereth roughly in a voice that shouteth for mastery. 
 
 When my voice to him is a voice of being overcome. 
 
 If I be his father, where is my honour ? 
 
 ]\Iy countenance is despised, and not sought. 
 
 that the Lord would slay me. 
 
 Or renew in his heai't the love of children ! 
 
 Therefore the king was very wroth, and his anger burned in him, and 
 he sent for the rebellious son, and the king commanded that his head should 
 be cut off; but when the father saw the sword drawn, his compassion over- 
 whelmed him, and he fell upon his face on the ground before the king, im- 
 ploring his majesty to chastise him with his tongue, and not to kill him in 
 his anger. The king then stretched out his hands, seized the hems of the 
 coat of the son, and put them in the hands of his father; and he said, "Go 
 now, thou and all that thou hast this day is thy father's, likewise all that 
 thou gatherest until thou diest." The king hereupon turned to his servants, 
 and said, " See now the difference between the father's compassion for his 
 son, and the conduct of the son to his father;" and so it is \mtten, " Can a 
 woman forget her sucking child, that she should not have compassion of the 
 son of her womb ?" (Isaiah xlix. 25) ; and it is also said, " Like as a father 
 pitieth his children," &c. 
 
 Can the father despise him that goeth forth from his loins ? 
 
 Or can the mother forget the fruit of her womb and her sucking child ? 
 
 While the son exists he should serve his father. 
 
 And requite the benefits of her that brought him forth. 
 
 My children ! compensate the father for his trouble and care, 
 
 And reward the mother her anxiety and solicitude.
 
 PROVERBS OF ARABIA. 47 
 
 My children, in your intercourse and speech 
 Be guiltless before the Lord and his creatures. 
 Know that, by humihty and the fear of God, 
 Are tranquiUty, riches, honour, and hfe. 
 
 Children, who are taught humility of heart. 
 
 Though their parents have no name nor rank. 
 
 Are better than children of high birth without morals. 
 
 Who pull down the structure of their parents by their folly. 
 
 Love integrity, my son, and be modest in thy walk ; 
 Dress but in the garments of humiUty ; 
 And thine appearance, wrapped in meekness. 
 Will be handsome and agreeable in the sight of all. 
 
 Despise not the Httle son, in whose heai't thou discoverest good sense 
 In the days of his early youth ; 
 For better is a wise and poor child. 
 Than an old, imbecile and foolish king. 
 
 Fear the prince when he smileth with thee and his heart changeth, 
 
 For his thoughts are deep : 
 
 Know that the lion, ere he springs upon his prey, 
 
 Openeth wide his jaws. 
 
 The wise man without riches resembleth a man 
 That walketh and hath no shoe to his feet ; 
 The fool with a multitude of wealth 
 Is like to a man who hath shoes, but no feet. 
 
 The poor man's hidden faults are uncovered. 
 And the needy man is put to shame and blush ; 
 But the rich man's sins are covered, 
 And his iniquity ever so grievous is pardoned.
 
 48 PROVEKBS OF ARABIA. 
 
 Wealth covereth the defects of the ignorant, 
 
 And they that see him say unto him, " Thou ai*t the prince of thy 
 
 people ; 
 We ask not who thou art, 
 In thy silver is the worth of thy father, and in thy gold is the 
 
 respect of thy mother." 
 
 Faith hath departed fi*om the sons of man : 
 
 There is no friend among them, none that careth for thee, 
 
 Except thou hast wealth ; then thou wilt have companions 
 
 Who cleave unto thee, — or rather to thy money. 
 
 As long as thou standest firm they ai'e thy servants. 
 
 And they ^\^ll flee fi'om thee when thy foot tottereth. 
 
 Hear the talk of the inhabitants of the world. 
 
 But ask and inquire not much after them ; 
 
 If thou hast clothing, they will say unto thee, 
 
 " Be thou our riiler," in the time of adversity 
 
 They do not say " thou art my father," except to wealth, 
 
 Nor " thou hast brought me forth," except to silver. 
 
 Sit rather alone than with those that are hated,^ 
 
 * By the term Senuim, (those that are hated,) are understood those men whom 
 Maimonides calls by the name of " insane, people deficient in mind." According to 
 his opinion, they belong to a section which the Rabbles call " pious fools," and of 
 whom they say, "they destroy creation;" as we find in Treatise Sota, fol. 21, "the 
 wicked man who is cunning, the immodest woman, and the pious fool, are the 
 destroyers of the world." Maimonides dilates upon the merits of a truly pious man 
 and his attributes i all his works (says he) must be in the service of his Creator, 
 without ostentation, and his walk must be modest and humble; all his purposes must 
 be to add to the accomplishments of his soul ; he must put aside " the men of the 
 world," he doth not consider it his duty to hate him who deserves to be hated, nor 
 the restoration of the unlawfully gotten into the hands of him who has been deprived 
 thereof, nor does the " rebellion of the rebel " injure him ; his works are too little in
 
 PROVERBS OP ARABIA. 49 
 
 Run rather to dwell in the dens of lions ; 
 
 Go into the clefts of the rocks, and into the caves of the earth, 
 
 And sit not in the seat of the unworthy ; 
 
 Their sight causeth breaking of heart. 
 
 And how can the body be cured when they are the disease ? 
 
 One of them when he visited the sick, and was told by him upon inquiry 
 the nature of the malady, said, " From this complaint my father died." The 
 sick man became very angry ; when he perceived this, he said to him, 
 ** Pray let it not displease thee, for I will call upon the Lord, and he will 
 heal thee." But the sick man rejoined, " Add to thy prayer, that I may not 
 see a heavy man." He then sang a song, of which the following is the 
 substance : — 
 
 To him who sayeth, " I will call upon the Almighty, 
 Perhaps he may preserve thy life, that thou diest not ;" 
 Reply, " add to thy prayer, that the Lord give 
 That I do not see a heavy and hateful man." 
 Some one said, " thou hast despised me without sin. 
 And thine eyes bear testimony to thine heart :" 
 I answered him, " and who can love those that are hated. 
 And to whose heart can the heavy be Hght ? 
 
 his eyes, and his own worth too small in his sight to deem himself worthy of occupying 
 himself with anything but the perfection of his soul. But it is just the contrary with 
 a pious fool. His poor and insignificant works in the service of his Creator he 
 trumpets forth in public, he makes sure that he is very near to his Creator, that it be- 
 hoves him to superintend all the world, to enter into the opinions of all men, to meddle 
 with all men, to listen to their talk, always to abuse others, to speak and to do what 
 is improper, thus to destroy society by the wickedness of his heart, and the hatred of 
 man ; and he will lead the ignorant to think erroneously of the law of the God ** whose 
 ways are ways of pleasantness, and whose paths are the paths of peace." He who 
 regardeth his soul must keep distant from them, and from every one belonging, and 
 from everything appertaining to them.
 
 50 PROVERBS OF ARABIA, 
 
 Tliey are to me as want of everything. 
 
 As being met by a beai- robbed of her whelps, 
 
 As mixing in the society of the presumptuous. 
 
 As the day of separation, the house of mourning, 
 
 Long years of famine, and shortness of clothing ; 
 
 But thou — I love thee above them, 
 
 As I love to be the slave of slaves. 
 
 Break the cup, dwell rather in the habitation of an owl,^ 
 Ere thou drinkest with the man of heaviness ; 
 It is better to go to the house of mourning. 
 Than to go with him to the house of feasting, 
 
 What have I to do with the heavy man ? 
 
 When he sitteth with me, he driveth away the gladness from my heart. 
 
 When I look at his face, I wish I were blind ; 
 
 And when he speaketh, would that I were deaf ! 
 
 How I hate to see the face of him 
 
 Who is of a sick body and sorro^vful soul ! 
 
 Were his blemishes distributed among the women. 
 
 They would be divorced without dowry. § 
 
 Be ever grateful to the benevolent who bestowed good upon thee, 
 And unceasingly bless the kindness of his deed. 
 If thy hand be too short to requite his goodness, 
 At least lengthen thy tongue in his praise. 
 
 * In the original there is an excellent paranomasia in this line, did in Hebrew 
 signifying both a cup and an owl. 
 
 § According to the Jewish law, a wife on being divorced receives back the dowry 
 she brought her husband. The sentence, " they would be divorced without a dowry," 
 is understood therefore to signify that if they had the blemishes the author speaks of 
 they would even forfeit their claim to their dowry.
 
 PROVERBS OF ARABIA. 51 
 
 My soul ! bless the Lord as long as thou existest, 
 And beware of forgetting all his benefits. 
 If man doeth good unto thee, bless him also, 
 And beware of forgetting the kindness of his deeds ; 
 And the man who hastens to fulfil thy request. 
 Hasten thou to declare his praise. 
 
 THE HOLY SHEKEL.* 
 Behold Understanding like a king on his throne, 
 And Beauty as the captain of his army : 
 The beauty of Joseph confined him in a dungeon, 
 And his understanding brought him before the king's face. 
 
 Blindness of the heart is blindness indeed. 
 Therefore incline thine ears to hearken. 
 The opening of the ears is of no avail 
 To a man whose heart is closed. 
 
 Desire and blindness cleave together. 
 
 They embrace each other, and are interwoven ; 
 
 They join to destroy the excellency and power of man, 
 
 They are partners that never separate. 
 
 * It is well kuown that the great poet and philosopher Rabbi Solomon ben Gabirol 
 has made it his task to collect and compile in an excellent work the sayings and 
 sentences of ancient philosophers, which book he called Q-^^Jsn *inn?3 {Mibchar 
 Hapeninim, signifying Choicest Pearls). That work was printed. After him rose the 
 great philosopher Rabbi Joseph Kimchi, the father of Rabbi David Kimchi, and added 
 " Tresses of Gold overworked with Sapphires" to those pearls ; he founded and 
 weighed all his sentences by the " Holy Shekel," that is to say, he arranged them m 
 metre. That work is in manuscript at Oxford and several libraries. Specimens 
 thereof and extracts therefrom have been published also, and I have likewise here 
 selected a few sentences from the work, such as are consonant with the purpose 
 of this brochure — moral instruction to children.
 
 PROVERBS OF ARABIA. 
 
 Faith and bashfiilness are two sisters, 
 One testifies to the other, her companion ; 
 They always cleave together like the peel of onions. 
 And one always embraces her associate. 
 
 The vnse man, who helpeth others by his wisdom, 
 
 And cannot help himself, 
 
 Is like a well that satiates the thirsty, 
 
 And its bottom miry clay and dirt. 
 
 He that answereth and pretendeth to be wise, without sense and 
 
 knowledge, 
 Resembleth in his folly the ass of the mill, 
 Tliat goeth round all day and moveth not from his circuit, 
 As if he were lame of his feet. 
 
 When waters are distributed over the face of the earth. 
 Their odour rises like myrrh to every nose ; 
 But when they are gathered together. 
 Their unsavoury smell is offensive to all. 
 
 To ascend to a high degree is very difficult, 
 The descent, however, is easy : 
 Like a great stone, which it is easy to throw down. 
 But difficult to bring it up. 
 
 When thou lovest a thing, 
 
 Its former blemishes thy heai't will cover ; 
 
 But if thou hatest anything, 
 
 Its defects will be open to thee, though they be hid. 
 
 He who reproveth a man that doth not receive it. 
 And he who speaketh to closed hearts. 
 Is like to a man who singeth a song to the dead. 
 Or to him that prayeth and crieth to the images.
 
 PROVERBS OF ARABIA. 53 
 
 Two things are joined together, 
 
 Like threads when they are woven : 
 
 Laughter is the sister of pleasure, 
 
 And the seducer is the brother of the slayer. 
 
 He who is satisfied with Httle 
 
 Is as rich as a king ; 
 
 The greatest king, who is not contented 
 
 With his kingdom, is but a beggar. 
 
 Who is a man of understanding 
 That deserveth praise according to his sense ; 
 He who discerns every manner of trespass 
 And keepeth aloof therefrom. 
 
 Speak the truth : 
 
 And spare not even the ancient and venerable ; 
 
 For truth is more ancient than he. 
 
 It is the most ancient in the world, 
 
 The strongest and most venerable in years. 
 
 Wisdom must be the object of the faithful man's solicitude ;* 
 
 * The celebrated Simon ben Zemach Duran (who lived in Algiers about the year 
 1440, c.E.,) has properly elucidated this passage, which originally occurs in the 
 Khoran, and is also quoted by Algazali. He explains it in the following terms — 
 
 " Because the believer has no other object to seek after but wisdom." 
 Mr. Dukes has already quoted this passage in his Blumenlese, (p. 59, Note 1) ; and 
 also given the sentence of Ali, as a counterpart, which runs thus: — "Wisdom is 
 the lost camel of the believer." Mr. Dukes also adds that Baron Hammer, the cele- 
 brated orientalist, in the Vienna Annals (Wiener Jahrbiicher, vol. 97, p. 69), quotes 
 this proverb in the following form : *' Wisdom is the feeding camel of the believer." 
 The Hebrew term, ^oNnn m-nK, which originates in the peculiar view of the Hebrew 
 translator, cannot be adequately expressed in any European language. — Translator. 
 
 K
 
 54 PROVERBS OF ARABIA. 
 
 No matter in whose hands it may be found : 
 If even it be in the hands of infidels, 
 He will endeavour to recover the loss. 
 
 Beware of the fool, though he feai* the Almighty ; 
 And of the ignorant, though he serve God ; 
 Also, of a wise man, who feai'eth not sin : 
 For their hope will perish for ever. 
 
 In the society of the benevolent great benefit will be found ; ' 
 But the society of the ^^dcked is nothing but remorse and sickness. 
 The intercourse with fools leadeth to grief, 
 And their avoidance affordeth rest to every wise man. 
 
 An eai'then vessel, if struck, 
 
 Breaketh ^^'ithout hope of repair : 
 
 Thus it is with the fonvard and the proud ; 
 
 But the wise man, the friend of morals, is like gold. 
 
 When it is struck it increaseth in brightness and polish. 
 
 Fear God, as it behoveth to His greatness ; 
 Cleave unto the kmg, and hear his voice. 
 Know that the law and the king are one, — 
 Two brethren in every regard and purpose ; 
 They are inseparably connected. 
 And one cannot exist without the other. 
 
 ]\Ian of understanding ! trust not in thyself, 
 Until thy mind hath control over thy desires ; 
 For, if thou rulest not over thy passions. 
 How canst thou govern any one else ? 
 
 Let the multitude of weaUh and riches possessed by others 
 Be not too highly esteemed in tliine eyes ;
 
 PROVERBS OF ARABIA. 55 
 
 Nor be the little property thou possessest 
 Despised in thine own sight. 
 
 The duties toward thy neighbour are twofold, 
 Observe them and graft them on thy heart : 
 IncKne thy mercy to him, 
 And beware of doing him evil, lest he be thy enemy. 
 
 The duties towards a relative are twofold, 
 Make them thy law for ever : 
 Give to him when he refuseth to thee; 
 Draw him nigh when he pusheth thee away. 
 
 Whosoever withholdeth friendship from his relatives. 
 And giveth money to every stranger and unknown ; 
 Is like a woman who sucketh the child of her neighbour. 
 And her own child dieth with hunger and want. 
 
 The remedy for the soul is truth and righteousness, 
 And its death is injustice and oppression. 
 
 He who diminisheth his benevolent gifts, and decreaseth his charity, 
 Is hke one that receiveth and gathereth for the treasures of others. ' 
 
 The sons of God inquire at man's death. 
 What good he hath done before, and brought with him ; 
 But the inhabitants of the earth ask one another. 
 How much he hath left to his children. 
 
 A king and fire are two things alike in every respect : 
 If thou drawest away from them, thou wilt require them; 
 If thou drawest near unto them, beware of them, 
 Lest they quickly burn thee by their flames.
 
 56 PROVERBS OF ARABIA. 
 
 If the king is thine enemy, turn not to him, 
 
 And diminish thy words, for they ^\all not succeed. 
 
 Weep not in the presence of the great man who laugheth, 
 For he only mocketh at thee, and will despise thee still more ; 
 And reveal not thy grief to a man of no troubles, 
 For he will not look at thee nor care for thee. 
 
 In the time of man's prosperity 
 
 A stone jfrom the street turneth unto him gold and bdellium ; 
 
 And when thou puttest in the lucky man's hand a mthered branch, 
 
 It will come out moist and green. 
 
 Rest assured that the plant which he planteth. 
 
 If it be a day old, will extend its branches. 
 
 A FEW NOTES BY MR. LEOPOLD DUKES. 
 
 1.— In the great library at Rome, the Vatican, the following superscription is 
 found at the commencement of the " Book of Roots," (Sepher Hasharashim) by Rabbi 
 Jonah ben Gannach : — 
 
 " The second volume of the grammatical work which is the *' Book of Roots," was 
 written by the learned Rabbi Jonah ben Gannach (of blessed memory) a native of 
 Cordova, in the Province of Saragossa. It was translated into Hebrew by the learned 
 Rabbi Judah ben Saul Aben Tibbon of Rimon Sepharad, (Granada) in the fortress of 
 Lunel, in the year 4931 from the Creation of the word (1171 c. e.)." 
 
 These words are quoted by the erudite author Solomon Munk in his very learned 
 biography of Rabbi Jonah ben Gannach, written in French. In one of the manu- 
 scripts of the Oppenheim Collection at the Bodleian Library, Oxford, I also found 
 a short poem by Rabbi Judah Aben Tibbon, at the beginning of his translation 
 of the " Book of Roots," which runs thus : 
 
 " Behold, I have written to thee excellent things 
 On the work Sharashim. (Roots)
 
 A FEW NOTES BY MR. LEOPOLD DUKES. 57 
 
 In order to speak a word in season, 
 
 To make known the knowledge of the Most High and the Holy ones, 
 
 They were written in Arabic and explained. 
 
 And I translated them into Hebrew. 
 
 For it is the * Holy of Holies ' unto the Lord. 
 
 I implore assistance from God, 
 
 (For there is in it a stay and support to the souls,) 
 
 For Juda ben Saul, his servant, 
 
 Because he is found by those that seek him, 
 
 He giveth strength to the weary, 
 
 Power and might to the weak." 
 2. — The Prince Rabbi Shesheth, who is mentioned in page 4, is no doubt identical 
 with the physician and Prince Rabbi Shesheth who lived at Barcelona, on whom 
 Alcharizi bestows high encomiums in his book Tachkemoni, and whose name was cele- 
 brated far and vride. His reputation also extended to some parts of Germany, as it 
 appears from Rabiah (in the M.SS. of the Michael Collection, Oxford) § 983, in the 
 narrative of a man who lived in the vicinity of Mayence, in Germany, and who was 
 labouring under great bodily affliction and suffering. The passage runs thus : " I 
 could not travel on foot more than one year, I bought a horse, 1 hired a servant, and 
 I rode to Barcelona to the prince and noble Rabbi Shesheth the physician." He is 
 no doubt the same who composed the Sepher Harephuoth (Book of Cures), the title- 
 page of which says : " Essays on purifying, purgatory, emetic remedies, clysterizing, 
 injections, and ointments, by the prince and great philosopher. Rabbi Shesheth, of 
 blessed memory." It comprises 21 chapters in 15 pages, and is found in the Oppenheim 
 Collection, Oxford. It is also proper to mention, that this philosopher was the poet 
 thus mentioned in Yochasin, in the M.S. copy at Oxford : — 
 
 "Rabbi Shesheth, the son of the great prince Ben Banbanisti, composed a poem 
 containing 142 stanzas in the year 4963 (he was then 54 years old) in praise of Rabbi 
 Joseph and his son Rabbi Solomon Ben Susan of Toledo." But I do not think it pro- 
 bable that this author is to be identified with the father of Rabbi Moses Ben Shesheth, 
 whose Commentaries on Jeremiah and Ezekiel are found in the Oxford Library ; for 
 Rabbi Judah Alcharizi, in Tachkemoni, end of chapter 18, mentions him among the 
 poets of Babylon, but he mentions not that he was the son of the prince. 
 
 3.— We have already seen in the above page what Rabbi Samuel the Prince says
 
 58 A FEW NOTES BY MR. LEOPOLD DUKES. 
 
 of the eminence he attained through his literary efforts ; when he expresses himself 
 in the words, " I am weary of declaring thy mercy," &c. Alas, that this poem by 
 the Prince in praise of the pen has been lost to us. Rabbi Moses Aben Ezra also 
 says in one of his poems (in a M.S. copy in the " divan " of that poet, possessed by 
 Dr. Carmoli, of Brussels) : — 
 
 Whosoever knocketh at the door of understanding, 
 
 It will not be closed to him for ever ; 
 
 And all the votaries of science and learning 
 
 Have risen to eminence by the Pen and the Speech. 
 
 4. — In page 6 occurs the sentence, " and be not like a bird that seeth the grains," 
 &c. It appears to me that the author had before his mind's eye one of the Piyutim 
 of Rabbi Judah Halevi, which commences — 
 
 The foolish dove is ensnared at every ford ; 
 She seeth the corn, and forgetteth the net. 
 
 [This Piyut is found in a collection of Piyutim and Selichoth contained in a M.S. 
 copy now at Oxford, and recently bought by the Library of Rabbi Moses Hecht, an 
 inhabitant of Africa. The idea originates in a scriptural verse, " Surely in vain the 
 net is spread in the sight of any bird." (Proverbs i. 17.) The above line is also 
 quoted by Rabbi Jona in his Commentary to Proverbs, without mentioning the 
 name of the author ; he only says, " and thus says the Payaf* &c., (author of Piyutim, 
 or ritual poems).] 
 
 5. — A similar sentence to that in the "Parables of the Wise Men," No. 21, is 
 found in the work of Emanuel, end of chapter I. A sentence like that of No. 22 is 
 also found in the book Shaashuim, by Rabbi Joseph Sebara, fol. 10, second page. 
 The sentence No. 35 is borrowed from the " Proverbs of Arabia," and quoted in 
 Meiri's Commentary on Proverbs. As regards the " Proverbs of Arabia," a book of 
 great value both on account of its contents and its scarcity, I have already pointed 
 out in the " Treasures of Oxford," part I., page 65, that the Rab Meiri quotes it in 
 his Commentaries ; and I will only here draw the attention of the reader to the 
 circumstance, that I have met with many passages of this book in Meiri's writings 
 without any mention being made of the book. In chapter xiii. for instance, he says, 
 *' in the book of morals," &c. ; which passage is taken from the book, "The Proverbs 
 of Arabia."
 
 A FEW NOTES BY MR. LEOPOLD DUKES. 59. 
 
 6. — Respecting the work " Holy Shekel," extracts of which appear in page 30, 
 I would also draw attention to the great value of its contents. Whoever looks at it 
 with a critical eye, will find that the author had another and more correct version of 
 the Mibchar Hapeninim before him than ours. In the chapter on " Silence," for 
 instance, (section 5) we find in our version " the indolence (mbyy) of silence is better 
 than the indolence of speech," which is very obscure, and puzzled even the Rab 
 Ilameiri. On referring however to the " Holy Shekel," we find the following 
 sentence : — 
 
 The pain arising from silence is better for thee than that of speaking, 
 For the grief caused by speaking is indeed evil and bitter. 
 From these lines it is evident, that in the version which the author had before him, 
 instead of ^'indolence (m'^yy) of silence," &c., there was " grief," (niavj;) &c., which 
 entirely alters and considerably improves the sense of the passage. 
 
 In conclusion, I would only state that a similar proverb is found in the Arabic, 
 which runs: " It is better to lament silence than speaking ;" {vide Hammer's Annals 
 of Vienna for 1846, vol. I., page 23, No. 3041). 
 
 TRANSLATOR'S REMARKS. 
 
 The elaborate introduction by Rabbi Hirsch Edelman, the Editor of this little work, 
 expatiating upon the merits of its contents, and the eminence of its authors, renders 
 any further remarks in reference to the original unnecessary. I have only to observe, 
 as translator, that in rendering the poetical parts of the original in the vernacular, I 
 have not attempted any metre or rhyme, but confined myself to the task of translating 
 the ideas and sentiments. Rather than aiming at elegance of language, I have striven 
 to follow the simplicity and naivete of the Hebrew as closely as the grammar and 
 idiom of the English language would allow it. Wherever the Hebrew was biblical, I 
 have given the English version of the Bible. In the original, the effect on the Scrip- 
 tural reader is sublime, and in the translation, the biblical passages will be agreeable, 
 because they are familiar as ^' household words." But the principal reason of my 
 aiming at simplicity and clearness, rather than aspiring to elegance and eloquence, 
 was this : It appeared to me that the book was eminently calculated to instruct youth, 
 and the clearer and simpler the language therefore, the better it will answer the
 
 60 translator's remarks. 
 
 purpose. I also found that the ideas were so sublime, and the sentiments so eloquent 
 in themselves, that no artistical ornament was required. In the address of these 
 illustrious men — Maimonides and Aben Tibbon— to their children, there is the 
 beautiful simplicity of nature unadorned, the touching chord of paternal affection, 
 the melodious sound of filial love, breathing the ardent spirit of piety and patriotism, 
 teeming with the variegated colours of an Oriental imagination, and soaring to the 
 lofty summits of poesy, not on the wings of overstrained and elaborate verses, but on 
 pinions of purity and sublimity of sentiment ; in a word, there is so much of native 
 talent in the original picture, that the more faithfully I could copy it, the easier and 
 more agreeable it would be to the young people whose minds are yet untainted, and 
 fresh to inhale the pure air of unencumbered and not overloaded diction. 
 
 May the talented young gentleman to whom this book is dedicated, receive it in this 
 spirit, may his noble-minded parents, who promoted its publication, live to see the 
 valuable moral teaching it contains, cherished by their beloved son, and by the youth 
 of Israel, and of every other religious creed. The book is free from sectarianism, 
 from prejudice and bias, free from personalities, or any special pleadings ; it is based 
 on the neutral ground of virtue and morality, it is founded on the principles of uni- 
 versal brotherhood, and its props are truth and justice. Who can read Maimonides' 
 exhortations to his son, his simple yet magniloquent admonition to practise honesty 
 and integrity towards all, and to be just to mankind in general ; %vithout being enraptured 
 by the soul-stirring and heart-elevating sentiments ? Or who can read AbenTibbon's 
 anxious admonitions to his child without being moved by the earnestness and stern 
 morality of the sage and philosopher of the 12th century ? Surely these Jewish authors 
 of the " dark ages " need not be ashamed of a Chesterfield, Rochefaucault, or Knigge of 
 the enlightened ages, and the impartial reader will agree with me in asserting, that 
 judging from the moral instruction furnished by the Jewish Moralists, whose last 
 wills are here for the first time published and translated, there are yet sufficient 
 works in Hebrew literature unpublished which it would be worth while to explore and 
 further to the light of the world, not for the instruction of the Jews only, but for 
 the enlightenment of the whole human family. 
 
 M. H. BRESSLAU.
 
 m)pr\ hp^ 
 
 32 
 
 mpK'j^D ♦an 
 
 on D»nt5> nnp nnin 
 HDD x;:» r\VT\ \h |n 
 
 vniip nx DmS y^oj ntj'K 
 nmnn p p>jn na^x id3 
 
 v^j3^ S^mn n»i sny-iS t^>« iW^ n»iNn nt^vi 
 
 in^b'V* N^ ^3 DD^y»n 
 1T3> nxD Dii iytS >n> ib >d 
 
 pjy bn n»3^ EJ'x^ 1^0 
 DHD niDE^n nmpn dk 
 
 inm n pn ha 
 ne^i phic^ ^3D nan ♦nn ^« 
 
 yS niEJTi c'^N nn'^vn ny 
 yt23 yts: Sy d:i ^dnh 
 
 Dn
 
 31 
 
 nny 'Sc^to 
 
 DOK^ T3K oViy K^^K** 
 
 iniy Sfc<n ^5^021 n^ 
 
 noDn r»KD mns 
 
 n'pnj nx^VD D^nni nnnni 
 nSnDi nD-in D-Sna mini 
 
 nmx ntDitJ' tj'^as b mnnn 
 
 Tnoi 3MVD ^n** nDiD nvi 
 
 -i3ity» iiDV "iK^N B^nn ^Sa 
 
 
 -|mn 3t^> DVD p»» 
 "innS ^y opni d-i»k^ 
 
 Dnns^ 1^»i m >D nyi 
 nr vh2 ii»yS nn ns pxi 
 
 niton \-in ^x -lovyn pn k^>n 
 
 y^f^b nTi3 ^'^n ^k D3 
 
 on D^nK^ 7:2K> nmn 
 yinDi ^^D^ iS on
 
 nniy-i n&>\S3 nn^y?^ noni 
 nman p^nn nv bn nnxi 
 
 -iqV n"3 Vt^'Q"l1 jv D^Da nian^ xini 
 nT^T] rhp) ni^p nxD 
 
 30 
 
 ip3i^ Dn-'JK^ p-iiyi niNn 
 sj'i^xn Tiy -ip^ n>nK>S nnnn^ 
 
 n^m n:ia>^ D^n*k^ nvn« 
 D^^p^fn nbi2 nipm ny Sdi 
 
 Dnnx h'^vv "lEj'K D3n i^*i:&« 
 
 pni noDn psn D^nn^i n:iy 
 
 nx ^:a Sy oiD^nn d^d 
 
 nSn:i b^iidi niSynS 
 nSp3 j^ST nSnj px idd 
 
 HDD^ -121 nnt^riLj^ nyn 
 n^j^ in bb ^JEJTi OKI 
 
 aniK nyn o^Dina 
 
 pv-i mnx np>n'^
 
 29 
 
 2^V '^^^ 
 
 1-i5<n ^xtD nnc^ p::>S i^ 
 vSiJDJ ^3 niDt^'D not?'') 
 
 • v^bn» "is)d"? nx ^sSnn 
 
 DID n'2 pDtj' Di3n -inK^ 
 S25< nu ':'S nsS nio 
 
 ntj'x ny *d "t3d'?"i >S no 
 
 - - iD^n dSk^"? in* ni^'p d« 
 
 D^pSs ••tj'DJ *Din nmyi 
 p "DID niti I'pDj* mxi 
 
 (* my ^biro 'Da mpnynn obu':} 
 
 (• i:' T") p n h p^ 
 
 1^^nv "iti' ^5*^^pJ^ *svm ixddi i'pd idd 'pdej' nxn 
 
 iN>3n 1^ ^:s riK i^dk^i in^d "idkd ^inn pjdi^ ♦a*^ 
 
 d*:tx on i^K'p^ p^y iniy xin nn"? pniy 
 
 Q^ryn mpa h'<v v xS oino n^ K'^x o 
 
 n^ta^D -i3Dn "nD"?! yapb innb bx dw' bn^na ^] nobtt' 't bi-ran Dixn o hnt nyno (* 
 n3nb t53 Kmm , n-ysan -inn's □u'n ixip -iitk D-DWx-in D^Enmb'sn o-QDnn nm 
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 aaoKT ,mnain nis-nn hth ip-n 'dh p Diaib iK-'nn nb *QDn nrxi ,m3itt'mmpm 
 HDH 12D0 upbb *3K DJ "Ti-NT , DNT ^DDannn Tiri^o mwobi -b:-ib nu-K naNbnn mo-bwb 
 
 • DnonDi a-b^yiD D*nnK c-im non i
 
 :^y; >S:^D 
 
 28 
 
 yh^i Dinn ik^^iDn -jim:^^ 
 D^&<1yl^^•^ 2m^2 2'C'n 
 
 psi mi^ ^J3D n3i?:i\* max 
 
 -j'? n^n^ nx ^>n i? m^ pn 
 
 nn^von DP nnvn nyni 
 
 «S^ ])nh I2h ^3K nDX^ x^ 
 
 (*D>s<136^'^ Dy n^i nn nn^^ 
 ^fc^i "isyn ppm -iivn xm 
 
 , iKS-i-i ^""' bN KipN '2X "D T^'i'^ 1^" N3 bx lb -i?3N»T ^ "TKD nbinb ^^*^ , -ax n?3 
 : ^T^:]! rn "i*u' -ion"-! , inD i^-idk hn-in xbu' nb-snn ^;Din nbinn in2y*T 
 
 n2«ni yiin j^^i n^^n^ 
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 ^n'? n^>ann si^Dini inn^oy 
 
 K'laQi ^2 -iDnn nj: Dni 
 
 TI1X1 bx TT'ii TnD ori 
 
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 n-mm (obiy "bin ^'7K nn hdw tdhi ■n)i')i^ rTi•H^ Dny yu'i k"3 tdid diono^) niK-y^Dn 
 tl-DinV vyDy by\ , riDb ysi^ni -inDn iK"na rmnyi vi:'y?2 •'S '"n* -3 »n*!2Nn ^*D^^ 'jd-d •iNnb 
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 pm- "1^33 -i?3i)r , mbty m3*n3 n^mn-nDi cyis -a-i-r no"n -lu-x 'n minn rytn mu'nb
 
 27 
 
 ■ nnj; '^^12 
 
 HN-iii' nym , vrK-i m-iDb ibnn iri n-n?3n lan N'a*T nbu-^i in mpa innm ibnn ^iN nn^i 
 
 njitt'bn imD"Tr bNU"T "fbDn •2S3b n5f-»K rax by biEi*T vom tiddd nsibir mnn vnx 
 
 r^nn ib -ir;N*i vnx Tn cd*b'*t pn "j^r: *biu' unsn^i rn* iban N*5n»i , n:nnn inn»D' k^t 
 
 : 1^2131 a'Dn by nx ama (j-^ j"p D^bnn) noioi , 'ijt n omo nbiy nu'X 
 
 
 
 (i"d lytt' Dbu'2) 
 
 a-'-m nn3i "ii^'^yi ni^ti'i Sx 
 
 xiT nijy npyn ^d lyi 
 
 ni3y njn nnS t^'3ib ^■^n 
 niK3^ ns^ ^XD ^3 ^:^yn 
 
 
 "iyi3 ^D^n nS nrn 
 
 vmyn^D rhi^ iqtj ^^y 
 
 D-'Sy: ^SnD vhi'-w iSin 
 D^Sn ''bnD D-Sy: "i*? 
 
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 D3n pDD n^^ niD *3 
 
 jSn^ DTo »"isn *2 yii 
 
 nt^'xS HDHD Tki^iy nnn ^^ddi 
 
 -isn^i jDDD t^i3t? qSd^i 
 
 D-'DisD vni:iy i^'C'-yni 
 
 nDj< "ip^ "l^nrn^ n«n ip^ 
 
 33^ non DID nD3D pnn 
 ^QDD3 ns ^D rh^^z vh
 
 inixsn iniVD '>3 nxn ni^D -inri niD^ 
 
 -173131 bjm "lOKi T^M nou'* (n"3 30 -bir'^i) mriDD 
 
 D^ra-n Kn ]pT li-K r:3b loy^n ibxr^ii'm nr?3-?3 yiapm inb3n n-nn a-DboriTa nnx n-n 
 lTn?3 VTiyDn *33 \-in2i *n-mT -nnsto -n:'N -Dn ibon «2Tfx -idk^i , v^k pj/n 
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 v'NT nx rms'i Tni;n nb^i , nnDn ihn -laTi viayo "thn ^bon xnp-T -im -ii:'k b33 
 no3T noD nnx byi n-iTi"; rnx -mob mx" iu'K nDvon nan i'? idn-t !^Dn imx Nn-i ids 
 nn3T o lOK anin ^n-'-n any -bn mnn in "n^K k"? -3 -bi'? ibnn ib nox nij;i , inDrab 
 (i"3 D"- DU') D3nn ")0K 131 , T'^'^no "]3?:n ]nn ti-n' xbi "inb^D mm innn 
 : T3n;3i ly-no p dk nnnr: nx -nu'D 
 
 D^jiM n^^ Dn^ cmSvn did ^di ddx nn^T ^d nyi 
 
 101 mo "imb biD" Nb Nim ii-n ibpoi nbD?2 nbin ipT ir-x D-sbnno ihk "DSb Traj; 
 ax Q*m "nnip ibon *2i-tn ib -ir:N*i , ib no "ibon ib noN^i , vbn ci^ii/i 
 , ^ro^i -bMo-ii' m"i3Ki ^swbn -3ibp 'niu'nx objx qni , *u'32 axDni j;ijk dddni u>''-«nH 
 vb;? bion-1 -jbon -nno , bnj -33 in-i ibip nK ntt-i onx dn "b "ini idin qn -b "iki 
 , c-i-i:* xbrjo pin n-ni , nit'3D niKn itt'xn dn "3 -joo nni-n xbi iTimp 120 ib ion- i 
 : nrn n-iTT (-3y nox-i 
 
 ntj^n^ 1^ \V2i^) bi Da^^Di ntj'nn n*? ^'py •?{?. ni n^x 
 
 r\mp' ])hp nsn i"?:!-! x'« rhnri jpr i^ds St npyr y?os:> 
 
 n^^pr]) ^b nn^ mt^pni ^nb pipn m:^ bv ^om 
 
 HK^^no t^« ^^si'? ^rntyi vmry Sia nyi rnna-oi 
 
 T]^2'> '•K^a: |ni i^ vnn^ ^^nn Jiynni Tk^•yn^1 
 
 n:i^i^n b)p )^::h ^"pip nyn n-iuj ^ip oy n^y mryi 
 
 n-^'m xS HDii^D ^ns-i^i hud n^N ^Dfc< V3n dxi
 
 25 
 
 ^i^y h^i2 
 
 : ^o^J^ ]vob noK riKi t^n r^H 
 
 1233 Dn"\x *Tinvi D^p^^5 t^iiron cnix sn^ Tnnx 
 
 , D'D'i n^b-'j imn-inn "«y3» t-ki , D*?3mn Tinsu tk nat T"'V Tnny , T^'5V Tiny 
 Kivr^n -imDn , Qnbiysb mia -idu' nbii-i cmx mny , nonm nbn^no iGU'm , nnn in 
 
 x"iipi n:iy mm nn-n 
 n-ivi nr^x^ Tti'x Sd mn'^i 
 
 inn nnS ^"py mc^p 
 
 inSn nnix •^rw^'p iniv^i 
 iD'vi Din n^^n c-^^ iS ^n> 
 
 "inb^ 1123 nnxn dk 
 
 ■inTi nny nni^pn iC8« 
 
 , DHiinn n-rm onyi P"i5fp labn noxm , Dn'3p?a rmnx nnn 13 11^23 1:21^1 n": n^au'n 
 u-nbp , Tioyn rmos nnpb , -nran nirx mom Dp->3T X3P bx d*o'io iu-x nxn -3 
 IX nin^-in ddv^h bx , xnn nbiy*? nbiu riNtan irTm , nm nsnn n'lDD mn abnyn 
 -birD) iTiD^ , Dn 'max o y^-s vk inba loxm nbTJjn '^x-' , Dn*3*yn yi* "lU'x mirya 
 (t"- 'b D'^') -)r2X3T , nrj-iji xin -12 n yi:'3 ^-x noxT i^xi V3x brij (n"D n"D 
 : 10131 7-i2ni nxb 3ybn ^-y 
 
 
 nnni jySn ax"? py ^di 
 
 3nb n^jn'? nxis 'bi , -"ia xn ]D ("^
 
 yv 
 
 h^b 2* 
 
 D-u'T , nu'SD nn-)3pTn ins , pu/im nnnN n'-n nbnipD nosnm , piri]/! bbiu' t ortyn 
 KU'H im'? nvbi Kti'2 -nn nr^^n dk "3 T'm•^a^J'7 cp^yT , nrx-ib in n-ib nm:nn 
 
 : '12T nvbi i"? nosn noDn 
 
 -|xn pyn -ip^ \in -i^p^ p2 ipmn n^?on ^n^ tidd 
 
 ^x"'^Dn -i"? pan> niD npSi mo noDo yn nt^^'Dn n 
 
 n^S^DD nvn c'ljx yiTi D'>»3n nt^ "inD^pn Dsnn njoo 
 
 yiott''? mta ('n 'i nbnp) -vyt^yv -lan mya i3D-j;Dn Kb mnDinn nmx ddhh 
 
 'iji v^ n3in bx (^n 'd -biro) -iok3i , D-b-D^ i-u' y?2-n4' u'-xo D3n mya 
 
 nniN D3nn , 'ijt npb 5)Dvi oDn j;?3W ('n 'x Dii') nox^T lanx"! o^nb n3in 
 
 QDn' D-oan nx ibin ('d a"- di:') mnDD o-b-DDn mnna mil d-odhh mnn 
 
 'ijT nn- Kin "3 -lam bx b-DS *:Txn ('id j"3 aii') noxDi 
 
 vS-'S d:ii vdv nin* on ivan >n'' ^^^ mini nx o 
 
 rSy Sn: tkd ins |n> d-'d ^^^y ^intr fya n^n^ 
 
 ,nTi5;m nxiDn yinn imDn-i , nTn- noDn ixiia i2Dn Dsn ii'''X D-abon id nnx bx ma 
 •OQD -D D3nn p-1 .imtn-njoo ipni:' ^inxnra y^i a-noiyn nb?3n my mxiai 
 rx^n iirxi , m-nnb T»rn -T-n r^i ''^^ "i^i" rn-s^-o ipnii' T-nny ^bob -idx-i Dpnw n-n 
 n-nn nvyai vava pra apy p ^idv n^m , vrnob mabb 3it3 n-n nu'xi , 's^'TS'np^ iDpnb 
 rnny bbp-i ^bQ^ "a-ya -imn no""! , (* omon n-no t'"3'' inosnn xn , omDxn 
 : 'iJT ansa nis-bm nnn ^D2 nxi:'?: ib pM ddhh nbyo xitd-t 
 
 l^m^^^'D nob^i' *nni kiid ana dud ' 
 
 ^b>: ia3 bDiy nx-i b-nnon ni vjy by idto t-i^ u'npn bpu? 'dd mpnyna nxbnb i"y (*
 
 23 (* n'lj; h^f2 
 
 1 nytr 
 
 TO' ^^3 HDDn ni^HD -nsn ^x 
 
 n^'p^K^ K^nn^ l^n hiin) noDn n^p 
 
 n^bi nn npmi ncDn n^p ip^ bsn 
 
 nbK3 noDnn d":-!;'? mxm nKin'? mioi , bDxrab mo , a^n -jba bj; binu' yyD nnDnn 
 nbnp) niHDD n-byn dk n^nn x-m , n-'b-vx i33-inD' nb-y "jxt , n^bj; ibin- xb na^yi 
 'n -bu'o) "10XDT , n-bya nx n-nn noDnn nyn pin-i ^ ^V2n bvn noDnn bvn o (n'- 't. 
 . 'ji u'- "nnx b'-ronb (x'3 
 
 niiDX iS pi^ t^^^xn DnN*x*n n:iDS ^E^^ix 2)nH nosn '•nx 
 
 THTDi TDTD -im n^^n Sxi nnti nt^^iy ^^y nD2n "inn 
 
 ♦ ■)^'^DD "in?o: ti>i:K n^n^ ^6) ^'•stj^oD bo "-n^ x'? *3 yni 
 
 *bnQ npirm boy -biD -i^iryn pp cnm in n-ibi TnDn iirx noDn io3 xvid *nn njx 
 by , n-n v-ix "Dbo , n^iip D"nn33 , n-35 d-xiu'2 no3nn , "imj ]-x dxt rnurn np" 
 a^oDnn mxsm , iwiyn on-wn rrnxsn , ?iD3 -inro mnD anu , e)u>inn nonr: rmnn 
 (a'" '3 nbnp) -10X31 , b'DDT )pT iboo DDm poo ib" 3iia (j''" ''n nbnp) 10x31^ •■)vnn xbi !^'Din 
 noDnn (n'- '7 cii') 10x31 , nwnn p nixn pino mbDDn p noDnb inn" w'U' ';x -nn'^') 
 
 . n-bya n-nn 
 
 nv3p "lE^x pn ^D ^y D?on k-'Hi ^^:idv Sd Sy inn no^n 
 n^fp DN* in^ n^mni "in^:n yvDi -[s^'-K^n x^'^ ^d 
 
 pnyn o-'-n mivix ^d no*u>nb vmij/nn ir'V DDnn nbrn , nn Tiyn ip- isdh p (* 
 TixSDpx -733 mnnon DjrpTr ddhh d3 pi , xoanb onnx d-ioxo dji , inonpn 
 nn innon xin *o nynb mipna Dn3'3 n- •)t03 on-su'i , nnnx onm 1300 x^nn x"n 
 Dipon DvnD "b nv "3X1 , oriDxbo nobu'3 xb -iii-x nnr xbi pnnx *mym pnr au'a yman 
 mbynb mx' -3 u3irob '■n:iv;n nxr c sxi -ryiob inm , nDnxn mipn nm nia Vsnb 
 xyob na 33b* innn onysb nyn lobb 3»ianb b*3U'nb , n3*3y lann -iif x nxin mnnon nin 
 'Dn p nnnao , DHHN* DnDt^DI D^dSsj* Dny^J^ ^3t^ mxi D^nbx '3*y3 33ta bsri ]n 
 
 . ]iDor! miaob D-o-xnon nin "^p^n
 
 22 
 
 "iiDj:' n« p"i n ^ K) inSirb HM ^2:^^ irj< iti K>^ti^ hd o yi es 
 KS^? ns^^nn "ins* px 100 . i^^sn rino Sx y*:i> N^Jti^ pd^d^ ik^dx »>< sy • cid 
 n"i3i ji^iSnn 3t^i?:) (^<•^^3) -iwSd hd 102 . ^ij> nino yin p t>:^on 101 . nnrnn 
 by fjnn^ is mife<n ni^^ 104 . niniisi^o niN^nn ni3nnj< 103 . ly-m nnxn 
 nnn^K^ ^d loe . nDi^5S^» ^d k^dh k^ -]^:d mnn nbr^nti^D 105 . imoii^ p 
 . ij^oyi 'pB^ino b^D5i>Dn px los . inixn ^dv -i-ii^^n nyn 107 . pnn> iisj'nb 
 pnmrh nx ^:d noi^i^n niKDi px no . innx bo S^ix niD n>pDn:i> ^d 109 
 n\^i^ hin^j^n hv px "2 . -^i^^i pips qk >:) ])iDDn iitj'nn bx m • iddq 
 i« pinK^ 115 • DID b n^no^ T^iyn ih . ^>>))ri nxn^ sSt?^ hd nxv nbn us 
 nnnsD iid b^Dii^^n ni^x n? . ^^ny nbiT2 ^mv D^Dsn '^x us . noDn ^n 
 y-ib npn^n b hp , ^^ddh nnn« ptdd nins b^::E^Jon ni^K pn "8 . S^ddh 
 yiv*^ ^D CK >:d y-iHD iiDn mnib ynvc^ >d DDn id^k 120 . i3qd 0^0^ i6 
 h:i 122 . 13DD h)i:u\^ HD niE^'yro nn^^n 121 , niyi ^nsj'D nniD "invn iinnb 
 ntti imann^ d:i pt<t:' non d^j< ^n Piin^n b 123 . n nsi^ m« ^313 -ii-^on 
 *m HDnn ^k 125 . nxDixn 'pyii proxn b«i idxdh p nnrn 124 . u tJ^^tj^ 
 nS^D px 12T . nn^n ^dd^ inpe^ *d nnvrinS 'j^iiii px 126 . yith pnii^^sy 
 nSnj *^lD:r^ niyD 129 . ny^i> ^^2 n2^ bip» k^» 128 • nSii* ib t:>^EJ> ^dS n^k 
 nnx »n 131 . v3*Dy3 itJ^QD jpnc^ »» rin^n ^:do jk^i* i6 i^o . inbyo ^a:: 
 px 133 . ij^^Djn "inD innnn bno^EJ' >o b^Dc^on 132 . ^iip^ji' 'Tiyi ^niiiJ-ia 
 16^ ^'o yyv2 ")p^ 135 . jDx: n^nv »sb nxrn 134 ♦ i^>^)r\\y no k^^< ^:*inD ^b 
 
 • liTy^ n^TD niyn -inoj ^did is? . om ib pxii^ >Db dh^ Y^^iyn ise . -^b ^^dv* 
 MD inDi nn nt^^yn i?K 139 • in'piT on^ is^^yv k^j ic^y on* ib pxK' »d isb 
 . K^K^ncj^ HD biiDn i6 Dx nnt^nit^ nn a^Ejri ah ho . »^bn iddd ^'<^:inn^ 
 innnn K^pno*^ ^d ^d h2 . Dnijn nnx nnvni yhv nn32^ hdi Dynnn fjN ^i 
 cy* n"ij<n»n nSinn h4 . nnnxa ^^pn -in px 143 . ini:Dn ^dd n:Q^ imS 
 
 • i-iito *i*iy3 i^^'ph D^yDcr ^D H5 . ni^S nixn ib px5i> snino nnv nipn ib 
 Vyn H8 . V3^yi Spn vSk iiD^nti^ »jo 147 .inibD iin^i fe^ anK bo yn hs 
 D^DiK nyon h9 . n^^i^y Kin dki bp^ noiDn loni ej't ^5ln Dt<i mi::* -ididh 
 
 • nyi ^h p«K> »Db -iiid bpD nnv onnn t^^Nio
 
 21 
 
 inp*T» nS i^'t^b n2D Dnxn 55 . »Diyn n^i -^^pn 54 . i^ivo inv i^xicrn i2ir 
 nSiyb n>nn 1^x5 T\]n oSiyn iic^n se ♦ v^j<d 'pid^i 'p'^'in^ii^ ny yjs b 
 ion ^nt^' pK 58 , p^-in idd t^ip px 57 . -moS nicn iS.^d Kin n^iy^i 
 nn^in px eo . nisnis '^^^]} px 59 . n^i^n inD nin^cn x^i nivon nan^nn 
 
 ?l^^nn ^x 62 . nvyS ^n^* D'•L^•:xrJ' jnyin c^ynb) n^^yiS D^c'n:^' nivoni 
 ?l^s ^:^yi m^ "rxT -inx a:)'^ ^:^y2 oyo^ ^x es . t>^in "iini ]iD^p inn 
 n^iD niiDn nnnnn es . v:^yi nn3D rbx *]n^ nnx*^ ^o e* '. cams 
 
 • am i3ic^S nv n^*L^ ^d e? . ^^^iS irn -jciro ^ynv^t^ ^d iinx ee . riiy-ir.D 
 
 • innry •ix^ dxi icy -iinnn ^S rnv cs inoy:] dix ay lannn'? n^-n*^o 66 
 hv 'onnnatr ^d 71 . nSn-inn nyn nni:D px "o . •nnxjj' ^ors nioxn hip ^9 
 ^fo 37 . -ji^ Sy iny j^^'^* n» niKi* nbiy ^'^nn 72 . x'on k^ iS«d xr^nii^ no 
 ^yx cj n^ixo -in^i'n^ Sid^ dix px 74 . c^im 'n iS pr^r^ D-^ii^p ^ninDtj'**^^ 
 i-iDi^n 76 , n^in 5<in ^>o Wmxn n^^nS nvin dk '5 . inmxD inc'n^ ^iD* 
 "iinixio lo^y i"ic*j>^ ^^:Dtj'Dn 77 . nix^JOD nini'^n ^:5 D:D*nnS inixDtj>*EJ' ^dd 
 no niiDc^^K^ t<Sj< n3^<r^ no by jki^::^ y::^'D^ >ixi px ^s . nnxD "inv 
 
 • SiK Sy ^nxn^ x'pi nn?o'^*i nnn n?oc'^ xV D^iyn t2^'^ ^d 79 , -\i^^:'cf 
 1P*DD> iD?DO t^yjD ^pvDc>^ nro prnc n^-in ex si . miNin i^ipD o^DD^n so 
 nnrn nsi nni:Dn piscn ns §2 . -^p^^D^ x'? i^i:d -jpvroD "inr nvin axi 
 DnN ^21 nSyn ^d • Dn> nS ps*k^ '•dS on^ noion ss . ny^jN-ii p:i^n ?iD:Dni 
 S^DD*? DDnn -inx 84 , Dn^n ):h'vv i6 "iDion in-ion^tr >di » dh^i x^ Sdij'I 
 1DX S5 . -.1 DID ^nns'^Di "inns^^'D did nns innrL'^o nin^nDD inriDn 
 n3yn?o ^ai:> inv n^ixnn my se . ynv ^^i^^ ynv >:k'^ n^x *b px Dsnn 
 n^y^mn n^ann n^K^^S'tJ^n ny^D'^n n^Di^'n ncsnn n^'^t^i np^n*j'n s? . my^n 
 nnv.on 89 . nnt np-ntrn ?idd iinn c^< ss . n::>y?on n^t^^^cnn pnDtn 
 
 • c^xn nnrn jnio'^^ idd vSys 'ki^n^n ;ni?o 90 . bis^^son i^^n* nii^i^nn 
 ^:iDn nn^niy")! dix ^n?o ii*ip n^nn dx 92 , -ny^ d^&j'ndd ^dd^ d^k^kdh 91 
 iVi's cix '-^2'^ ^n 9^ • D^pinnn hi^ nnp niivon ninon ^yi 93 , nn^niyno 
 
 • hiQTM^ no nynS x*?x no^nn ii'pin i6 95 . anan iS vn* xb Dn:^^ 
 
 • ni^Don D>i yiD> noann n^^<^^ itiyn &7 . 1^ |Ti<n -j^nx loy nn^K':] 96
 
 tD'f2:^n '•^^^ 
 
 pDDD iSn 5 . iDvy ns jprr v^a*? ni?on mpii> ^q * . invn ^nM2 nio 
 
 ni^n 13 . nit^i ^"p:! 03^3 niron 12 . pi\-i nnj psi n ♦ nxD ^pD ^n^n 10 
 nK"\^nn le . ^hh pnin pyn 15 • rhn poon h . vjs^ti^D ^1:11 vnnx^t^o "ppj 
 p5i>Sn 12 . nin^Dn |d nn5< ni^c^n is . mSvDn p '.s ]'\'0'or\ i? . n^Dij^n nSnj 
 HD^xn 29 . D^i^^jn "iDiii> 'iiy:::! 21 . ni-nnn |d nnx pe^Sn 20 . ^avn >d>joo nnx 
 n^D3 *iinS pnp^n 24 . pt^^^a v"idi n^i nD)^^ y]> n^DiDnn 23 . nvni^ nc* 
 . S^piDn ^imo 11D' pnnn bxDn Diyo 26 , n^n psj'^ ni^n:}n 25 . ^:dkdS 
 
 • D^mn nn^D ni^^onn 29 . nim^n ^^^n D>3i:^n 28 , my 1^ p^*^ ^^ ^ni^n 27 
 n:Nn ii,^r\^ nxi^nn p "lOti^n 31 . D^yjD^r^ np^i D^x^iXDDitj^ ninQ d^on 30 
 nno'^' inr 33 . u'hp nam ^::mi D^E^p py ^^di^i 32 . d*?2^i ]VV'2\ niS^^i 
 Dn>:tj^ ^D >si^^i ^mvh n^ii, npn k>^ 35 . y'^i^n \nn nD»n 34 . -jn^n niip 
 iDD?D n-isn i6 i3Da nnin: nb?oi ni^i^^ n'i)'^:] 36 . *ann ni<a^n i::S> 
 n^n nDVDD n:Kin 38 . n^n^ti^ no f&n j^isnnsj' hd n*n* x^ dx 37 . n^x^n 
 
 ^vn Dm |>isn^ idivii VD^^yn f sn id^kk^ ^q 41 . |>>d« n^ Dnpob prot* d^d* 
 
 ♦ D^^nn ^S is^DVi ni»n ^nn 43 . nriipn nvi i<^s piid "iii^n pK 42 ; ^rriD 
 hv i^»n 46 . iD^ni hi<^. h)i^r)) p\n^ 45 . npaonn >^n nxvini non 44 
 r»ii:^n np^nsj'n 47 . D^xnan pi bs3K^ Dini ^♦sj^nnjK^ -i^:i>yi hpw 11:33 
 noiriK^i ny-i e:>> 49 . nno pniti^ ^dik^ c^in mx >3i dp n^n 48 . S^ddh
 
 19 
 
 invni vnnc:' nn iSdn / moi nnDnn D^*nn aysn im?on |npn DX?ttn |d 
 
 NiDroiD^xi n:D ^•> DVD Sirji^i isnn x^n ^d iDinS d^^^idh p xSonon 
 \><iD inv ^Dx> DX1 y^^^n' inyni Kni>i bij^ tk iSdv^ ^ynt:n Dinni "."pipS 
 n^"i^ x^ Kin ^ijs fci^'^ in::: i^'p^jy^ t<^ ^yi^n ninm iD^ip* sb t^DDiD^'xn 
 o / )h:>vT\ it^x ny i^Dxn n^^ i-inrn /piin> id^di nrin^ i'?22j'i r\]^> ibij 
 iniDni iSd^hk^ dto 'hi2V'\ DW^nn in nno xin ^:3 Dom ?iijn nosn xin 
 >:d t^Dji^n D3»D ix^cn ^n didSii ^^yi2 nSnan 1SD^<n "p.^ / fcsnti' -inx 
 iwisj'n iny-i nx t^^^x x:i^* ie^^kd D^"5n^n D^^Dt^nn ixr^ , nmm j^:^»n 
 niyiipn n)v^h dk >d oniDy^ i^rjKn ^xi D^:3"ni iS::Kn S&< / in^on c^pnoi 
 CD^^fiipn niniyDi »d iy*i r oninnn oy nniys n^jonnD ly^on / g::^!!!"! 
 ^noi KO^T lyn ^nirn D>»y2 mini yn dxi iid D^< onxn nnnn ynr 
 Dni23n nriDi D^Di^y n^nt^on p^n p nnrn t ^n^ir nsin ^nixni ^nxi^D 
 ^njnDnn vh o 131VK t?^ ^dx dddx vdiS idi p nn:in> nxi^' ^D^yn iid noi 
 / :wn ^nn kSi pro in imn^i D^on inD iiic' *ix D^nxni nSnn^ D^nx 
 HKvinn ^:) lyn / idid np^^ dx *d pn^in n: niDj nnriD n^nS «S o ixn 
 onon n^'p^DJ Kin mn nil!) / dikd /loan /nn Dv'pn nyiixS np^nno 
 nna vniyD onx in i^dbok' pin^ki^n «in / nosn / no^p ppni nun i^axn^ 
 no Kin / D1KQ . DK'K Dts>K Kin DK'Ki jiiK^ cj'^nDy nip n>n^ dki vd'> Sid^i 
 ninD i^K / Dsnjti^n n:) it^iS pS niy^ in'?»*j' Kin ninD • '?:dk3B^ 
 T\p'^^h lyiT D^pni:i>n p ipmnni pint^n idk» n^n^n^o hd pi , Din:c^nD 
 DiDniy: ni^Ki Dsmin nv D^>n iki / non ^th ii^pi DDn:ii>n n:D» inv 
 iiK^n / n^iim h:i D^ni^yi nV^Dn D^SSn D^ni o oiDnSit y^i lyjn Ski 
 PIT n»»ynS DB^mi non OD^tyi ?iki / iDn^nni m mm cn^^n iij^kid 
 11 y:in iniD Donn^ S^^jtj^m m::^ vSy it^vn tJ'Kn nsn / niKnin n^DnnSi 
 / inisnin kS nnKi d^jdii^i^ p^nS in^Dn . nSyin ij»d Sipn .tjii^n nyS 
 / niD^Sy Di'p^B^Dn kSi idid Dno lain Sk omia:) on o d^d^e^'d riK ini!) 
 imy .D3nS ninoo Dnb ibin Sk / npnn Dyo^ nn^Ki Dyjoni no^DD diiid 
 D^S noK'n pi nyhv nnion 'n n»5 / ddiikdi d::diji Di^mpi DDoniK 
 'n^ 'pKn nrDni> oninK *Dn yn • >n'?K pSn Kin >3 ; ci5:^D:n pnnyn p nKQ 
 
 -/ HDKl yiD^i? idS »iki o
 
 18 
 
 nipsDH p mm rpThiDi ini ti'^h^ 12^^^ii> n»D noixo 'ir^yi^n ^ki • ^n:ii 
 nyoni \Hnin p y:>S no'iij \^Dnn hd^vd o lyn / Dr)nSiT nprnn D^n^jovni 
 i3Dn n^ipn vdsd inni • |^Ti*i id: pDn ^pvh prnvt^ ny n^jD^ nnoDni nnn^ 
 ^1^ ^xpriDi ^n>xi nt ^2 inioi ob^ vni ^ii» / Sixn> '^x nDiDni notj^^ hi^ 
 ipDriDni DD1D1D2 iDh^n non ^zh n^iip np^i^*^ ymrni ii>p nS^ li^^n nn^K^ *o 
 inti^n D^pimn iinp • ni3?DXj3 nii^n^ j^«i 'ididd on^ pK >:d DDniDOXDi 
 
 nion nn^jQ i-nnn iK>in^ sStJ^ •nnrni ns^^y nniDn 'n n^3 DD^jna D'n\Dani 
 
 n^^pvh) DiD'jQ^i D^Dytj>i)i niDhoSi ?]i3n nnn^n^ nno nn ^2 r^^h^n i^y^i 
 
 . jiDDhi tj'QDn^ ?)i:n n'?2)on npiSnion D^^niK^a: riK i^ps^^n ^x / nniD n^n* 
 DntJ'i insDD niriD^^^oi / innsD ninsi in^ntj^n d^di^ m^sn / iiy ^i{^: noi 
 
 mix iXDtJ' pS nn^^DnS iy>jn j<^"i np^nion nyi isd^ i&d^ is^an d>bid^^''di 
 DiiK^i nxii> b Sx D31 f inyii v^K^ii vinix ^2d ipmnni vd&» ididi 
 ^2 'pnDa "ns&nn ♦ Dnj<Dn ^21 ison ja oniip ipnni nnjnn d^d^d inix 
 
 pK b^iis nam DsriK^n ^y is^Din i<^K^i / nDti>iJOD n'pninn D^n^ i^nni 
 nxDtJ' DDDx s!iDn nt^« n&< lyni 'rh Dnxon njn nij^ji>n at^i iit^^n v^x 
 »Ji&y inn^v 2":i D^ro^rD n^:i n^iys ^n^i n3^ ni-iD / ^3Ej>n ^nb Dpi: 1^ 
 i<Din Dnnx^ idi^ k>Sd& nn^^y n^Dix nxDp :i?s:n pix D^tJ^n^ni d^:q 
 Ds^i^iK ^ryi D^Ei'inp nn^^ni bon n^y» n^^n pS . nnnxi n^nn k^dhjoi 
 DK Dib ii^D^i iniEj^>i Dn>:^yi DD>t^'s: h:ni DS^pnro iDinn^i ani^^pnni 
 DMDy innn «^ iej^x ^y DnS -i^^i 12x2* ^y^b ^sj'jk dm dxi / 11^ ^e^^jj^ on 
 n'hvh tbo Kin ^2 niayn ijn:nn /^Di^n nn^n Dn>^y is^Dni Dnioi nij^y^ 
 •pK^ pi n^n niDyD ny pi< *d iyi / bo*? i^nto^in k'? n^yi / nio-in ni^yDn 
 p-11 DD^s^ DiDno I'loij' r ni2yn b 102 vnnD b 'py cn^n: i6 d^k^id 
 n-'t^min b b mix innnxi mxi ^xn pn imn n^yo *2 lyn . n:^:^^ 
 i^ttn^ pn> x^ pSi rnixbc: idd^i iddii^i 1^ nnin^ niDi h'''2^nh i»n: 
 nroinn niyti^i '•^"•b py xin *2 ^^nni nibni npK^i nb: -isnbi yni niD 
 Sk i»ttT pb • K2ni mn n^nivn xin nnyti^ *2 ti^B:^ ?ii:n iDib bti>^ 
 inxn :^ti?> t^^K^ hdS ppinj^^^:^ ny yiK^* n^i itj^pn^ ^i^dv v^xd p^an^ ip^&n 
 yiK'^i "in^n pi ^p2^ K^ y:3>i ?ii:n niyne'^i bcj'n ^ik^d^ dxi ^p^x phn loy
 
 17 
 
 DDDnn innK . \:i'':^'rh ibin i6 ^d nsv&jo init^^'^in did -innn 
 
 • nsc^ -iiy'?! limn ^xi ipy^^n ^ki *i^nin ^ni nn>on ha, nm iDvn i« i Wn 
 Dr^hb li^pnron n^:^:vn pi^i nw h)p2 nQ'^»n nin^i pjj''?r; innroi iin 
 fc^^vin^ iD:iinni DD3*ivni Dti^ nop • m^*:^ E^»p3»i nnn^ kSi n^xn k^dhdi 
 n^Dsn nD^i^ n^s Dsn'? in^Ern dki • dij^^ ^-^n d::^ nyr tj^i nSyin Dii^D 
 in D^rifc^^ni ?iijn rhn'on liD^n D2>^y in::n nD^n i6 »:3 nDirDPi ppn 
 D2n*inn33 noS • DsnaSi innni^ii didhidi inipn Dis^nnb i:)^Sin no 
 
 »D n^yin Dy» cy lyj^nn ibinK> n?o i'pvdj^i . fein x^pi i^iriK^ ny kii^ »:d 
 no^D njn .inn::^:'* >d inp^rn^ i6 inam>K> njon i^^dxi nan n^^ iSn ?ini^ x^ 
 
 • nnnjon i^onSi nynn 3tj>>^i nc^n prn^ nin'?! m n^yin n t^•^ iidd Drin^a 
 czi^ro2nn nsDia ix d^n^idi in mini iii: idj^dt pi)oy iini ix^'on i:i>N3 
 ^N^i^in nm IN nninn ni:& nnioiD nsiDn-inDD lynn n^i inii^m nS TwJ^n 
 iniiEJ^n Ninn mnm&ni Dinptnn inioy d!)^32J' Si'pnn^ ^si nDn:iDKD irirn 
 n^iTppninm^3n6Tn"n:Di)(rrDn"^Dnn) d:d» sin p-i -iin x"? *i ddi 
 Nini nrim pin D>pk^ • nDiDn -iin nnn p-ion ^y DDnDiox ^i i v^n Sni 
 nn^vnn nnn in^^^'n >i ppnnn onn pnvni njoxn innx . "itoipD nx yn» 
 o Dn>niJoyD»S iixnn ^si '?iyni -iptj^n ixd2j> B^^o^nn ni>f hv n:i33 x^nn 
 n»Nn DiS Dy:» p^ • ^isn ^5d ^hd ^n tiqs r^y iN-ipi ^inn ^y n^ni Nin 
 pi . 11 in^inntj' nxiD^j' ^lyni ip^r\ p nnv in n^Dsnii^ nxiDSj^ pn^ni 
 ^D'-iJ^rin nn pnvni n^xn ^n lyn • inon bxi n:p n?2N • iididi Dinn idn 
 niDin:: ni^nnimS nKiD-j ^ns^D n^i ?iij^ n^Di hdii mii5 D^DniJi K>s:n 
 yiiDi jinji^i nV^^i D^2-)p nnnsj^yi D^yiD ntins ^jin^Din kSi . p^vni nnxn 
 DiD^^niN Ninn ^i'p^wn i^n nx om^ ^S-n^n dvi nsni • pi^r\ p»i nnxn 
 n^^nn nn^ n^inn"? *niny 'hp'o^ o ntn ^^nn Kninn »23pn n nti>N niD^jon 
 *nnp ^DiD^:3n N^ii> DipDi ^:D^3Dn nuttx^ni . ns ny 'n ^j:d"ii n^ni • i^jddi 
 ^nnS':i'ni >:dd d^iidi D^Snj hv ^D^^'^oni ^nuN ^Dit^nin x^ti' n»3 ^nti^nn 
 tJ'mn T^N n-iin nn^nrn i<h^ non i'p^dx ii innrn pS . m^itbi >^ ^n^yini 
 nnnn nntoin ^?y pDpi a^iyi idk^ nsij^yi nii^ "pn niDiinni noy • idi^k^ 
 nvt>'p^y D-piDyi o^pnpni niDtoi niD"iiD ^ynicn i:noi i^di nnDJi *i^i 
 innnxii i3ity^ vd^ ^^^nn^i Dn^^y in*i njii'? nn nvnnn nimi nvK^ini 
 pp nnn Dsn'pit '?{^a ly^n ^ni nrp:ni nio^Dnii nionn vnn • '?i3 n^n»
 
 C2Dnn yirh h'l ny'b^r\^ 1^72 1^^ nx:) 'idii^d 
 
 • ^3^03 nii^x h:^ ^yi "I'-iDTx inon • ^3n:n n?2^< imni >2^i^^ lEJ^i^ 'n n.^ *^^i^5 
 Sa^jn ni'pnDD • •'js^inn i^* S^ii -"jins iD^n^n >D3n3 x'? mo'pi ^:"id^ id* 
 
 >2mn D>D*n . *ji*^in dohd Dyi ^jD^pn navci *:D"'yt2n piriDi *i5<>sj^n 
 31D pni . *3:>ir; ^nSiTO ^yrnni *33n:i hd nyi *:n*:)in jorni ^^^^ssj'n |VD3ni 
 innnx pSi . ^d5< hm noi ^no v^i^ i6^ ^Dynin *^p n^i -^^i^ - ^DJ^nin y-i^ 
 
 DHK D^Dini *D3 *jiy?0K^ • *3DD5<'' ni33i *3N"ip* niDi *3ii>nin n^x DK^'^'^inSi 
 vni iptn Dmi Dn::^ ni^ni nnn nvm Dinn mani pxi d^dej^ n^iy 'rh 
 th\if mSi innayi npy^i pn^'^ nnnnx ^p*?.^ naoK ^p'ps 'n nx iki* D^ii^D.^^ 
 lyn ni^^D^pnitnt nx^iD ninsni t^t^nn jd niTnin mk^^d nK^n *3 ^nn^5D 
 I*? n^D* i^ys i^D?:n yn ^yi 3id Sy n^yD ^yi *i^j Sy Dss^'roi x^i* ^:in »d 
 
 • li^Diy'? jxn^ i6 o hid"? hnd jx*!" kSi omnn ite p^'^o by nroty* dik ^did 
 D^iy ^y ])'d: nm'> in>ni 'n ^xi^S ]'\Zi'^n iidi ni&^-iS iid bi>ojb nsv* bv^ 
 la^py* vfc^in • v^v^ rr-h^n ihj-'SJ'^i insn^i^ yin ynn ?in"in i:d^t n^nii^Dni 
 *!3 . hii^n vhv iti>DDi iK:D* vhv ^'^k^i iniDi^i nn^ninstj' itb^i nn^a rby 
 in>:Dn ds^^dS *Sni< • n*i?oy^ t<Si in^i Sy ly^n hdid* ^»k^ n:i>inni nS* ^^i^ini 
 n:in3 n^t^^in *d niDii D^^nn ^nnii ynii niroi idndi ^mm p nixn p-in* 
 yipv ^'^DDn1 inDDi ^^iri Dn5<n yiD *!) nn^iDn m^m DD?o^y 1i^'^^r^ . d:)^ 
 . pSp^D nnvDn nriQDD sini ^i^DDn niD^t^S Dn^p ?]iin n^?oSii^ o lyn . yini 
 ninbn d:d^ddS ninsS D!D*n*nD ppni d^dij niioSii? by noiD n^iiD -ip^y iid^i 
 nnin-in ni^i:?>ioi D^bpn niinro D^b iS^n ni"Ti3:33i nnnDi liUDnn ♦ D^ro^ 
 ^K D^D^ni Dn^iD pi n^jon it^^nn • yn ns xv> de:'>d --^ nninnn pinK^roi 
 pT«nSi yiD^S DDiS >DT&^ innDi d^^k'^^i i^ni niDipDn bsii^ni nyasnii niDyi 
 inDC' -iboK^n TX1 Dn^'p Dy nnvp D^:^Dyn "hp^ innK^* nroi ijj* njoi onnn 
 ninnni >3 - Dsti>Di DDnan febi - Dn^jsb nnn -i*nyn?D o^jitj'bi D3^q 
 Ski dm^^dS ii<jnn^ imnnn b^^i cDD^niyD) DanijyD iit Dinn 
 ibps^i iiEJ'n . n^-i pc^bi ^^fe5*i nyi ix d^d nby^n biK^b i^im
 
 15 
 
 pinsi^Si til'? n^n» nriDii 
 
 imi^i 1115* riDnnii 
 
 miDn inTDi tdd itj'x 
 
 ^n»ih K*3pni IK r\r2^r\ 
 
 myi ^np bi nii3 *nn 
 
 no '•nn i^niixn b?Di 
 
 IK^ Mn l^-lS V315TI 
 
 iDn^i mi ^sj'n dvo^i 
 
 nn 11VD1 pD^ *ni^Di 
 
 niDxii K^oj ^i^:: oni noB^ 
 
 . DmIi Dni n>nj< dk iS 
 
 pimS ii>*K ^Sim iinm 
 
 inxii^ in* *n* n^oDnii 
 
 mivn 11^31 *:i niin Dinn 
 
 inD^oi Illy iniDi 
 
 niD^i pin niEJ'yb niDtj?^i 
 
 1DDD1 ibtj? i>i i^yD n*n 
 
 1D1D1 nn::ini ppn ^ki 
 
 iDDD!) ^i2nni KK^jnni 
 
 nQK -nD'yi?i nnp ifc« ididi 
 
 nio3ni 1^ D^nini d^b'^^k'i 
 
 Dn*^y ?)*Dis iiyi Dm nsj'y 
 
 pnn DN1 . n3*ii nD:)n nni • n^iinni h^n n*o rhw !i3Dp ly n^n 
 . wDVDn nyin n:i nnsn^i • nDinxni pivn xvid n*c^*n^ nD*»:i> px ^y 
 n*^yi ^DKD^ nnQ n'n\ . nsDPi nnis Mm • n**yi>T^ K-'Tvi^ni ♦ n*^in^ iiin 
 n'i^nzh |ni3i • n3iD5i>* yi boi / nDp:i^* D^y^ibi • hdiv* nivv loni • nDiinS 
 »"*i 'p-'jn iri^D3i • nyoiE^ ]tisi yoVki? ib iS |n* • njDTDi nyi ly:*? • noiy 
 
 ♦ nnyiK>i ty*a^n 
 
 . nmiob bK-iw* bban in^bsn D*\r^ d"u^ i?2"*k snv t bv bnb nmy noba'a 
 .1?3K pKT i^K Kin Dbiy ^^nb D*nnD3n p nvnb inDn 
 
 ^TT D3?2K , piD HTb r^T ' '15 Hl^ 1»1 fc^HHI '3 mw 'i "rif , b^DHQ mjm 
 , DMin mnN khdij ik3 idk2 *bioi3 02^1 '"n Kvo^n pnvn ^"33 o , ^dith rypn V'n 
 npbn bDT 103 npoam no^nD nrsy IX^ni nboi / D*^*ni P]K I^DI ni^f D*l l«3ni 
 
 , ('3 '3 3"q) D*33K3 13'K3n D*310 
 
 *nbiT DipD QW1 N';f?23 K^ o yvb nK-13 i3nni , nvi33 Nin tK3 *^t^)l |1 mbm , 'ibn ^''-i*? 
 
 . niwon DW2 ibjfK n3i3 Ta3n n*n*i:' ni
 
 14 
 
 K^yn ^DW i^^yv noi 
 
 invyi -[Dim i^^yini 
 
 n^yni Dn? *tidi xiin ^ki 
 
 nynti>» mi:ii pno niDi 
 
 n^yin> ip:i>ii b ^D^yo 
 
 nnp"" D"'DD "iiJn "^^ri h^) 
 i-iyi 11D 1-im n^ n^n^^ 
 
 niDni niry nisy ni^Sn Ski 
 ni^Ki niDnn E^'yn Ski 
 
 rh'h) DDV DnjoS n'T'.ni 
 
 nynn kiio iidk^ u^q: nxi 
 nxnpn ny ^S tti^ SnS 
 nKDni DID *iS iiK^nni 
 
 nimi nix 11 niDnn *nSiS 
 
 Dnnx n^i -iis^k nionn Ski 
 
 pn SiDn ynt^Ti ^pDD nKSoii 
 
 ^n^Dy nii^K ^n iionn Ski 
 
 n*iiDi np^i^ nii^D pni 
 
 DDsni n-iD nm SyDi 
 
 "ihsni KTn ^Kin Ti^ riKi 
 
 ^n^nn D1DQ *]3^y oSyni 
 
 iniriK iTinS nniY 
 
 l"i»K» Sk ptK^ kS dki 
 
 wv^^ Kti^ia n>n o^iniKSi 
 
 ti^^K ^33 Dy 11D *]pDy n\^n 
 
 ny^m onip yiD niSn nyi 
 
 inin ^niSni m:n Sk 
 
 > iriDt^ K^*iD nii^yi h-idk^i 
 
 IDIIi^S 1pK> ll^D S^iJTl 
 
 D^yi^j -ipsj^ mil S:d >in 
 
 D^DIDK ti^^K Si pyi 1123 HDI 
 
 nnnKS nSjn Sk ^iidi 
 
 nnDii nri D^iniKn D^ti>i 
 
 nSin kSdikS -iiikiidi 
 
 nSxE^i 11112 inn Ski 
 
 DniyK> na Dy Si2k pTii 
 
 iipi 112 ypn n^i^Ki 
 
 liiiyi iii2n nKT jyoS 
 
 D^iiipn niiiyi mi 
 
 ni2ii IK ni:ii n>2im 
 
 niiKi iniK iiiyn^y nisi 
 
 nSSp o SSpS loSn Ski 
 
 nSoni i^iS* Sy iDim 
 
 nnpiS ^n^T) dididi 
 
 nyini Si^2n i^nDO ni^o^i 
 
 nK^j'ki^D *iin2i inrni 
 
 HK^io niSipDi ncj'iiSi 
 
 ni^ni ihK 11DD Sy ii;yi
 
 13 
 
 Snnti^ni n^nVki^nn onsiDn ^nriDD nnx nriD np"? 'l^< ^inyn ni^n!) nnx imD^ 
 m n :i 1^ n : n 1 • nvn Ss ^"* nxn^i dx >3 D^SDnn ^n^ «Dp^ Sfc^i nniDn 
 
 n3"i»x nyni ?im pn^'ni 
 
 miDTi p:3n nit^yS rpm 
 nnayi oyr nvn ny Snjoi 
 
 yt:^i:i pn-i ^nn yn ^nivi 
 s-ipni nnnn nti^in mini 
 
 "11^:1 inna bi^i^n^ Nini 
 
 nnsni ai^yni -inm '?^<1 
 
 nin^xS nnnns |yD^ 
 
 niixS n^HD ^^y riDin Sxi 
 
 •]-m^ fc<in ipSnn ni^m 
 
 m^iyn D^b^yn nS^yi 
 
 1-i^vS mm ini niiD D^tj^i 
 
 p3Dn lynSi "i^visS 
 
 tiyni -|nii>y inn.nxjn Sxi 
 
 n^nn xi nosDn n^n Ski 
 
 KDi?o^ n^n^ n3iii>Si ^31 
 
 D^S^Dsn •'^ini bnn Sxi 
 
 -jSK'n nyi Tin h» n^ 
 
 ^yt 
 
 n:nnS laS nx ntsni 
 
 n^ytt^ pi njinnn -j»>z?n 
 
 n^ bi l^p^K nx nnnyi 
 
 mDti^b vnnini vnivDi 
 
 niixi n3 mini nivD ^::3n 
 
 5<ii»i ^iiD DK1 nx n331 
 
 v^i? ynnn ^ki y-iD niDi 
 
 iiyni nDDH ni3 ^x Diti^ni 
 
 l-imi ^nm nx n^ipi 
 
 1102 bm^ »nn ic^nnnn 
 
 nhDK^i pinsi^S n^nn bx pm 
 
 nini:D^ *lii^ nD> ^xi 
 
 nmnb x^ ix Ijya: yjn 
 
 iniDno n nx^D ny *ik yy 
 
 Dn^nxn d^^^di ni^ti^ ^an 
 
 nitj'yn iiiS Di-i> bxi 
 
 pDyni h"? iron^o |ni 
 
 Tiy»i nrh n''T] ny hioi 
 
 nbann ninyi '^i'Dnni 
 
 ncnn i>ddi ^"it. ^ii"?! 
 
 D'^nn 1^ D^D^yn ^ani 
 
 1131 T^iip nx iipi 
 
 nbi^i Dn^ nny d'^k^ihi
 
 1^ 
 
 «inn n^nn nDD>K^ni m^xi D^'i^onxn |d no b nao nm:: n^^n dki 
 DnsDDn hih^miy Diip K"in no nt ^t<i niixi nKin "ibd Lj^onn UiW ns 
 nnuNii do"i:di nti'^ D>'?yi p^yi ♦ nn>nn n^i^vn p*i . nx3 nimt nn*n 
 ^Ki . ^naniDi *n:inp^ hdo ni^iij nniron dhi ej^> o nrh tin Ski d'idb^i 
 m i^on ^nsD n-iiDTDn p^y pi ^nn^n^ no Sna nnjx t^Si nni ni«n 
 Ski in ^35^ inicSni p']Dvh n^sn Sxi . onsDn jd *inK ti^-i^ nn notn^y 
 niS^Sn n^pi ^n K^mo noD Dipnti^ nnx dx o oninnn nv i^i'chh yipn 
 D^^pn^ti^ ni "i»»n o^jiin Dn^oSnS noS i^nm^i *3>od moSK? no bt 
 pSDn |D nx^S oniSsK^i I'l'Timi ns Sy inix ynn dhS ^tidSii ina ^tidS 
 niSii "1SD niipS nSiD^ n^n ps^i^ >oS insD S^x^i^n^D yDon Ski tiidSik' 
 niiinii n^nim iidx^ no nyi* niDi --iS Dinn^K^ nDiirD Kinti^ 
 cj I'^'p D^Snn) ivb n^Diy inpnvi inon -lii^iyi pn piDSi ck o ?in) 
 Doni DnniKn mdidi ■ nn n^^^^ -jnsD nijoti^i rSyno aiD y^on Ssi 
 S:)rDi D^-iniDyr; pi n^Syn p nSynSo D^on p nniK '•\)'om ns^ no^i (Tapet ?> 
 K^^Ej' D^ip nnDtm mini ^sd mxS S^Kt^'n i:>>kii iidh ^-i^iiK on o pr: 
 Si inoS i:i>n niiiDi nos Siii -dijiSip vSy "inyn ini^cj>* ik^kii non |d 
 nsDi p^ySi K 1 p o n KnpS ^noi yipi • v'l'^S nnsDn p nSx^nsy no 
 o^^&o *DK ^ii •^SEj'ro jiii ^Sii^oii D01D D'-DOi niniii^i pnpnn 
 'iiJOB^S tnr n^nn^i^ nri 1:3-1 p i-jdv *di n^n&i niK^ Sii p^ynss^ p n: ^tD© 
 ran* DK1 D2yn Ski p)n^ D^Sian *di ^nsn^Ji ^na-in yDt^^n dk "n •'•m:^ 
 
 • ''h^'o ]2 . DnS 5^^:in Sk »i 
 . r\n^:'o ipSni n^ti^S n&i . nijyS n& d-jk *ii niriK 
 ? - nnrDEJ' lii^SDi hDiii Dpi^ . invn pnit^'i yoicj^S n^i 
 KDti^i DMoniK nK iinKi DniK -iiiyi i^-idSdi 7110 -iiiii tnt nsn >3i 
 non^iDni nnSinvi^^KB^ ^S}"yKi iti^ioi noyoi Dipo Sii Dmni Dn^Koiii^ 
 - . » S:i>D 1 1 -DnS in^; nnK dk d^Ssi ^sSk ?iSk pK' Si iS 
 . VKi SiS iniKi Sin iinK iS D:Dn 
 . VKI-) Si K31t^"l Sin Ki3:i> Sidi 
 SiK niS^Di pn mK dK>D n»{i^ pin-)i nom *nK -jnvn K>n-ii nipt^ pSi 
 pS 1 • nii>yDii n^iyi ^nDini onS S^yinS on^by :>>^j-ini i n ^ 1 mil ^3i 
 HKi iniK inKni *iii o vik ninK nism iii S"t n^n-ir n mn 
 Da S"^T viK -|niK nitj'rDi imiKi iniisD n^n p o Siij -iini imi:Dni 
 11D -jSDJtJ' ^Di "iS p^QD^ Sk ^di ♦ S"T iniD nnK nSnni nDii -]S n^:n 
 dSk^S D-iK Siv kS o -iiSi in^sj'yDi iS nh^n^ nini ik 111:31 ik ntj^yoi
 
 n 
 
 . 113 Dy \^h^' D^roys hit. hvta' rhit. ^d ]n) nd^3 ^i^^ninn Knyti'i ^<nyc' b kSi 
 DV cntj'y K^T n^D> nx'p j<Si d^^qv k^i nnx or ^dd pirn ^dd\^ >di nnyi 
 ^xi D^D-nn m'pDDi HICK'S ninn ^« »n . in^DD nt^^yi nr b inS hit, iti^n 
 
 Dinn ^^d"? n>n^y^ iid"? ^n • nib t^idc'i im^Dyi imii mp ix mix 
 iiinii> iiVD ^35< D5 *3i • i^^n n^^j< ^n^^ntj' nrDin ^i "inyn p p n « n 
 nt^'^^i^i Dn^^ii nroini D^^n: nil nyiDVi nb:^D ne'x ^i inSi^ Sii intrx 
 K^pi nnK^oi xSi bi<roi i6 rr^'^n: nt^^piro k^i mr&D nr«i ^di^i i^ niit2 
 nx rh^ii) nn>nn mii x^ni i^^Sni i^ iidh nti'irDC^ -iiin niDiii ej'IiSdi 
 mii^ -^h n^ni^n^ np^r© nn>n ds iS-'Sxi "iriy ^bi niTiy ^Si pinN i3i 
 anD?i p ^1 niTinS^ ni'^pb in^n Sx n'h^ii nil i^i^ ^^'^ P^ ^^ nD^^s'?'! 
 DTi» K^i nil: Dx o mii^ k^ D^'ki^Dn hv i»i< myn mm ♦ D^nman 
 
 -''>hl^D |1 -IDJ^I . nTl3 DX ^1 
 
 . ni"xi p ni^i "Tiy nii^n . Dnno ni^^x^i p^ n'pD 
 • - n\i^rch K'-irt 11-11 i^^in iini • ^^^n n^j^x mn ^jd t:>'oiS idi 
 nn>n^ n?o\^ n>':'y b^t^n Sxi ^nbii^ bi nD^ii >ninx ni3p^ idivi dki 
 p^DDni nwi inin vn^ n^iini ni^-n dkt htd i^nrn ^"t i:>nii*Ti 
 ^nx^1nl jin^nz^i nii^ynb inx^i'in ksi i^i^^ni i^'?^^ noi ^^ddi Dyin ^^«'^n{i? 
 *vn nt^^ini -^lon nnnan iniDi "idxd niii nx3 nnoi 'p'-v) nnoi 
 ^31 ^bn kSi ♦ iin Kb Diti^ni miyo kSi pS * : i >d n p n b^D i . piSDn 
 - ♦ ^ ^ ^ o 11 -1)0X1 . IT moD 1^^^^^ T'^1^1 • ^i^N^i y^^ inn 
 ♦ n^ii>^t<S '?^^:i?n "pni i^itd / ^xnx li b iii bn nyi 
 I - D^EJ'Di^ DID i^^yn 111^ / Tioni >i |yo^ niDhn Ski 
 mon *i ^Sii^Djiii D*:n&nnnir:i nri -iroNJEj' njo n^^<^ -iiii 
 
 -*'^h^D |i • nb>o b nn^hDJoi ny-i!ii npn nxrn 
 • n:iDi ntj'i t^Si • d^hdidi pn* 'piii^ 
 1 - njnoi ?iSk kpi / hpo pni nnx npi 
 nDiDi DiD>i ^n^Dni nn>b ^loni yhv ^nti^jnn ii^xi -j*2i hv ^^nn >:i 
 p -I*? ^n>*^y ni^'xii ^nSinii>nii>i mm mo'?'? *:'nnc^ni ^nn^DK^i didk^i 
 ^S^^^ D^pSxni / -jn^-yi pi n7t> nip^ti> mn^'o Dyoi S'^n bxi Dn*? T\m'n 
 inxi IK -jo^'yi K^in^o uw:i ^^Jin dki / yjj b>oi nbo bo oS^vn 
 DKipiiK -iDx*^ no ny-imii -i^DyS -in':inb ni:ry^ bn'^^n n^?i ^nlsD 
 pmi ntDii^i K^ronDTii ^nxn ^ki tnt n>n p hv > hdid jvDini 'i^ nyn o 
 oys D^iiyni ti>-nn K'k*i bi D'-myn -insD nipDi • pDDn p 
 *ni nK3 n-iD bn i-idi D^t:^-in ni:>i^ii?i oys Dnii^^pn Domini D^^nn »je^»i 
 
 b
 
 10 
 
 "p^x miQi D^on nyinK ^Sn^n^i^ nnin^ nn nc^D 'n n:Dnn nc^yti> no 
 
 ni^ hit, i^ni ^n n^x -iidt . noino ix ynp did ^yn ix n?D n^^n t^^nn 
 
 nn ^DJ^'ni >nv:i?o in d^v^^*^ h'\i:r, "nnnn pi ■ noio nnp^i ^^ip3 yin^^S 
 nnsi ^5i>Q3 n^vi np^f ynv nn« >3 ^nv xb *:n^?on ^^<1 i^'^idkdi iirDsj^nti^ 
 ^D yini *nyin n^nx f?xi ^"TifD ^niD ^^ n>n niDi Tiiiyn ^ns-i^i "T'^^ni i^^y 
 p 1^x1 . D^vnn D^^Di^ron dhid nni ^ni:iiiyi n^t^ ^3i n^'hn^ noiic nn^< 
 
 . n^DV?o ^nsn ^nixn ■'x; , i? n^^'h^ nmn nnxn D^< 
 . n>jni fni mv ti^^sn nn^n-nii>xn ^ii^s: ny n^ dh^i 
 n^ni miiDO t^-iinn ^i^'-nti^ n?oii Q^nsi^n ^p^t^i lyoii^D >dk ^31 nnyi 
 D^ynn n>bj<Dn p ^nSiD^ ^di -iiDti>nti> friin iiro^i ^njn p yhv '>h i^^^ 
 
 riD^i niS^^i^ yDDn^ nS^^i^ ^inxn ^si pn^ir :i'^v^ jd pnini iiDn tsyoi 
 
 ^:d / n3c^ Sdi nSih nnx t^'-yin i^Srjj^o -inyi >3 n^y^v D^int^ anx ^jnni 
 . i»vy DSi>p^ ^?i::> 1D^^<1 nnni^ Dti^pn n^in n^n^c^ KDin 1^3 nt^'ini niDa px 
 
 -. ■' W» p ncxi 
 . n^iy t>>^s* xini p'^^»^ / niK^y^ mivjod iid 
 - i n^h» v^^hD 11 ^D / >^nn t^an^ nD>« 
 ^y N^i ^Sy ^lonn kS nxi invyi ^mn ^xi ^k^sd ni»:i>i ^n i^ iD^r\ 
 rr-an DDcy niDyS *S 6J>> LiytD *3w^ ^3 i^yo proni i^yij^^y^^ n ^ ^ ^y bion ik^dj 
 --''h^^ } n ^^Ki • ninyi Dcj^sn bxi 5<inn oyoi ^3i ^b 
 • D\sn ^n> in vx2^o / S"5>n nvyn n'pnD 
 ! - D\^i'?nnn 'pqid n>n^ / Nsn n^n S'^^'^i 
 ^nix n^^n nx i^^sxi niD p» nint^>^i niD on^ ^in^^ ^nin xnin^ nn5J>i 
 |i n^DV ^:n n^ni / niti^y^ ^7 n^n ^di^i ni^y^ nni ^•ninn iinyn d*?di an^ 
 ♦ nn>3ni Drr-ti^Di nn oSiyn nijon nino D^^y ly^n i^ ^mnx n:i>xn nnn 
 --''h^D p ^joxi . o^pn^n p dk >n *]nis y^iD >:^« >3ki 
 • fet{?o 1^ ^nn inaii^ • d^ikih D^^nx ^nx> ^ti>K 
 ! - 1^ i6) in^^ix v^y snn ♦ D^*1^<'^ i6 D>^nx ^nixni 
 iDn ''% >n D'-y^v D^iyn 'pn ^n / i:;iNi Dy&n oysn .^:ii< ^3n loxn bt^i 
 / D^niD D^^n i^^h* DipDH ' n^^hS n^M mp i^^x nnp *n^Mti>i VDirii Dt^n
 
 ^3?2rD V3i^ n^>ni nm ^^ nis^inS rii'n n^^n j<S nnnx ^nx^ ni'pi^'b ^i^c^ 
 1^x5 nixni? nvi^ nnx no ^S ^roix n^>n *:x-in ^S ^oi5< ^n^^n iii^xDi nix*i^ 
 
 . MDi^D ^mr\ ^nn in>^yn • VD^yi mb nsn n^n^ ik'.^< 
 ! - n^Dvi c^ii^i *wyoi:? nisi - d^di^s *i^ hd^v ?i^nnni 
 nn3 t<^ ^Dpn^'j' Dvn ^:?on ddh n^ni innn n^n^ n*nc^ h"t n >n n t n I'lni 
 vnn::o d^iii n^D xv^ii^ D^ip ^^ inj<-in i6'^ onx m::^S mW^ -i^'^r.c'y xSi 
 
 ^1 ^ni^rr^ DVD >D pnS ix j^::r.S nnn tr^ nx cnl^5 nx'i "i^ idix ^n-^n 
 11 ti>» DK nxi iS ^n-iDx K^ii> in^ m^ti>y k'? pnpnni nv^^o ynv nnx^i^ 
 D^jriDDH rhi< b!) nniti> nsi^n ^y y^'vr\ i^ik i^yn o |pnS i« yii^rh 
 ^3nnDni ^:nDy:Dni ^DnD*:i*pni nn^^ynKDJK'n ^n^^nvn^noi ^joynjn: D^ynn 
 ^inD^ DipDH nn ^nivo^y nnayi ^d?:^jo x^iin in^^r^ncii niann ni^^pm 
 |n ix^-iiDn 1DVJ-I nvt^y^ ^idS'i i^^nn no^^*^ n^^na xin o^iyni T"n^yn ^b 
 biDO n^ ?i>'?rT^ no ^3 yii^nS ^di n^nn d.si • mx b ^3^yii vrya iid h^m 
 bii "iiyi^ no ^n by p^mi n^^vDh ej*D31 >d.^ sj -jS n^Dxi s-nin ^S nSo^i nr 
 nny ^y ^^mni i6'^ nni j-ikt ^ nx i vn iS ^niniD^ r^D ^3i ^s nx nion 
 nosnn nt^pni n'pyo ?i^DinK^ nnD ^di »niD nnxi ^d^jo nxtj'DJi? n»i ^313d 
 xintr nit: D*vi^ -i^ r]'r\'>m ^:d^ n^"i n^nnsj^i nnionn nnoni doidh D^jnDoni 
 Dy i^inni ypD)> vn^^) vni^fD "iiD'^ni ^xn nsn^i pnnit^i ^inin -inrin 
 . > "pit^D p "IDN1 . ^nimi ^^ni ^mnn nni ^dh invi^ ]^:v:i D*ifc< ^n 
 . i^5Di 1SDD ^no vn")X^Jt^> ♦ D^^'ijyD nl^'^6^' nnn pi 
 
 nn!) "inii p^ ^^nm b^i nnx n^'oz' xi^ o ii *3X ynv n^*v^ n^nni 
 >3>y3i ^-Tinn ^D^yi K^n n'pnji • ••^ipS nyct^ n'pi ^nivD Sy nniy^j^ niSi ix 
 nsT >mnsii^ n^'vn nDiii y^v ^dsi * ^>"^n 'pvni j>i>>n at^^ni d^n >di Sd 
 •^ti^QD DN ^D nySi i? px *n noiD nnp'? iib "rx n^^n ^d niiDb -]S n\nn 
 ^n'?iy& a^< a>*hi lit: no • -idk ^"T n>:iDni . -|S:3::'i inym 
 Tinni niiDi ^^nti^n ^21 p Sy ,^i»nKDm nn^^n idd Dvn 
 inn iwn nroxn niDii d^t.i iniiyi hiidS nntxji' i^ir) nuDi • nnyD 
 n^T b ^ni 1 nS u ^>o:i^ 11 lornS 1 1 ''h p k o hj nrti' ii"ii ih'' ntt^ 
 11D nn^ iS n^n^ niiD^? nnr n^ii^n'z^ noi p b . ^i dx ^n D3>x mixsni 
 n^Kii -jSnj ninyi ^n^iDC^ no nyn^ imi . D-ii< ^di nnxsni &?-iiin Svv^
 
 8 
 
 nteii nni::i vm^i^^D K^nn?:) pni Ttj^i nt^'yn j^^ .vynVki^Si vK^ipS nny 
 i<^3n ^xi D\^^')OD D^roi V3>^ni pc^^n Sy ni^pi nniy ni^on vrr-i mm 
 nmn o nti^pnn ^-nD niniiy on ox i^vdx ni^r ni^jo xSi Dnr D'-j^^n 
 ^nnt^'i QipDi o^'^i niniC'D ^h ^m>oxii> nn i^iDn -v^vb h2)pT0 i3^i< n^in 
 ns^i vvo']^^ myi "jiDnS pinD n^n^a^ n» nnii ^iDm nn t^^vD ^!3 ^yro pnin 
 iito nsi> n ims r.^nn ik'x vnni -|DoSip nsx^D n^Dni "inn^n^i innD 
 xhiy nyn iin:3n D^< n'px "jn^D^ ^dd nt<D nniD nsin innjKi . int^nDn 
 *s^i nn^riDi in^n vd^ ^:3 • fin: im:ii npim nycj'ii n^xD nnx ^S pit^ 
 mp^ ^^y nn^o mjxn nn:3 ^dvi • vti ci^-d '?"-)) nit^ii DinSipn nn^nsn 
 invniN nn^nri nvnS ^>j-in ^ni in^D^ >sd ini^n:) n^onb "pint^ni . nni^jn 
 •pKi nnDiyi niniiDi niiDnx Dnit^y^ ^Dvy "pjinn *ij< in it niy^noi nn^p 
 >Ki:»i . ic'rn ipi iniK ni^^y ix b^j^i nnj< li^'XD ni^^S ni« pi nvn y^bin 
 pi ^m^r\ ip ^y no: DnnNii*i rhvoh ni^nx piD^n vn''ki> in::ni nn^riDn 
 nitntn |ni j^iti^i doi-ix hdd^ jn^isi^ n^n>:i> n:)ni<n pani i^ddhi pDipn 
 n^nn k'pej' nnx r.t^K^n i^dd ix pcip i.>< p^iD in p-iD^ ivipn^ DJ<^i^ nn^nsn 
 ^HTDC^i n^ nn::n onso n^^-i -iirji nmmn n::i-i5< sbi nmiriD r\^^p nnn. 
 ^n-iDX r^^<:: ni^n::n ^d T-DD^in-i ip y > n ^'li^ m nt ^y non^ ny nr ]''^v^ 
 ksi . inv r\i^: m^m nDip^ni d^j< inr tz>x b::i nini^in p mi^ x^n *i^ 
 i6m nic^ nmnn hi^ n:nD nns b "iiyi rmii>* vn^ii> inyn d^k^ i^niDK^ 
 'psi IT^'^1 ^b^iK^^ n^p^t^i . hod'? mnv nn5<i nSyo^ nbiy nnx n^nn 
 ^nvna DO^-^yn nra >•? nyotj^ xbii^ nny "ly ''W r\:r^^^ no ^^n nnyi . i^im 
 nmpDi i^poy 'piDi ^:) ynv nnx ^d ^dd pirn ^nvni nny ^^ yD^^ i^oy 
 >3yninS nSi nni nvy ^jod ^iNti>^ 'Till »^ npSn i6 i^msiSm ^nicDi 
 nvy iS jni2 ^n>\-i dj<i . ^3>od D^^yoi '>rhi<^2 pp n^sn iniN bi^w ^n^^n dki 
 . 11 nn'p'ini nni ^n^y ^y miy i6 D^iyo o yiv nnxi ^n^'y ^y iiiy n^^n 
 
 - . » ^ K^ D 1 1 nDXI 
 . D^jo^DiHD n>i ^K lii • fc^^m -iii'N |in ^in 
 . D^Di i^n: xin nnii . D^''n i^n: iniini 
 • D^DHDi in£)3 k'pi / \»:i^rh ii ins^i 
 1 _ Q^]^3^ ^L,^ nhiDi ' ]wr\\ iniN iiry 
 nniyti^i fiDvno^nn'pii^ ninD^DyiS nnpsj* hd n\^-i ii^i 
 i^>Q« nrn p''3yi ^nix i^niS'^i^^ '^^^^ '^^ ii^tk hdi *n^y ^yi nn >>y 
 kSi n^ninai D^m Dnnoo n^3pi nns: piNi nn''i ^oy *n^^n n « * ^ > tJ* n » i 
 nj^^inE' ny -in -jnnDDi i^t:>y» bo ^ny^^ nSi ^Dnynin x^ dj ^n^y n^xti^ 
 i« ^n^y 'pfc^iK^ n>n >vyDi >inc^ -u n>n iSj^i . ^ n'pi x n^yi n^^DDn p onix
 
 fjDDn i^m:DD xV^ nyn^ nnx i^NVki>:n d: . Dna nnx ninDn xStJ> inyn 
 . Dn^m HDDnn pxn ^"pnj ni a^DnvDi n^?0Dn nn "]S ^nnpS • vj^v^^n 
 
 .niiynnn^SiDniD^nbiniDnDiDm n'^iojnni D>tj>-isni ont^n |oni5 3 
 ny D ^ 1 J 1 bi^-itJ'^ nn:DS ^nniDi i^Syi ^^v nDn i<niin nnan dx ^31 nnyi 
 rc^n nn • lo^'y iinyn ^nniDn tiid ?i^Din^ nnyo nnx ^nnti^n • nny 
 piDy^i DtDhb yipriL^'i nix ^di" Dy o^o^yDn ^^jnsoi nuiiDn "i^niiDi 
 - .^^tJ'D 1 3 . -10X1 . TxitJ'^j Diip n^>n -i^^'xs n^^bi cvn ^n^xb'Oi 
 . Dny^^i in:i>y T^i^::* iti^x • x^ioni *p '^ ^""^on nnnn njn 
 ! - onnnn ^y ^12^ Sijn>i ' D^^ni pi *i:it^^ *i-ix>i 
 ^ipn DX1 . xs-irD^ Dn^ ^disj''? n^n^i an^^in -ipm dix *:nS i^dd nxn *n 
 nrni . i^itj^ nx |n^i 1S10J dSlj^^ DJ^^ni • Dn^^:y^ ddh xsid n^n nn^ti^yo 
 D^DDpn po"! n^'pnjn. ;o iniso n^nni mxi D'-p^x >:>yi nio b:>\y^ |h xvdh 
 h5>:pni i^nnix ( •• n) n"'Di^m pinii nnpn i^d nt^ 1^ x'i^i • h^^^) ^xitj^^o 
 DpinS n^n*ki> ^onn^sDnnnnni nir^t^ no nyn"" nniDi • ^^i^ixi ^^x^i^i^ 
 nji^xnoxon^b^nc'naD' no "inti . iDvyn nm^ n^yo ?i^dv rnnxo 
 nnx nr nixisnn "-nL^^yi D^20Dn nixiS lovy ^inn ^^n • x^o* »d ^ > n 
 nri h''i^r\^ -T-no^^s a^oys noDi • inix Tin x^k' iini D'oi^n ^xi yiiD'i 
 ^5 inxipi v^x niK^ inD ninin '^E^'XD ^:i , ^nnx nin i^'^^ni ^oy niyi 
 -intni nn^anS n3Dp ni3x hv iit?'^ prann ^Sni> ^xi nni'^n |o S^*d nnx px 
 nn nytio D^oya o nipji idt pti>^ii pnpnii d^j^^jiii p^j'b niyono 
 Si ni iiT^i n^Sy tj^Dn^n j^s^n mxn i^o x^^nc^ n^iyoni • ^vhn ])^h n^^y 
 *in (?Dipo) bi n^x-iDi jxii inny nSion xin *o i^iox D^oini . vo^ 
 Tx DyDn niSoii Dnt^'pi Ynr *ini .innyim nni mim m loix 
 ^niS^nn -iiii • nni E^»ioij>n Sx a^Sysn (s niyn" i\xi . Dxnn 
 nin^iniDxini lo^WnS a:j>n ^Dif dxi&d nil ^h nnnS 
 Snne»ni . vSyo pm vSy p^yS ibd iS n^n^ i6) n p&nonii^ noi • pt^'Sn 
 *]Xii> xS Dx ^msn Ti-inn ?iinnn ':'Xi nn^^i nn^*p in^'^So n''nnti> imii 
 n>n» xSi nnni n^Ds^ niniii in^n^n dx >i nniDi in^n^n Sxi . lonS 

 
 6 
 
 - . n^^^DD *]x ^KTi") mv ion . xuni vho iipyn S^DK^ni 
 
 nxVnr 1^53 f ipn dxi : Dnni?oi Dn^oti?! nn^i^):^ mxi • nr\^:m^ DipSi 
 l^iDn E^'^^n> tn* ^:3 nx-itD ^x nxioDi , n^iiy S^^ nany^Di p ^x pD pnyn 
 
 . nnvMD ninx inn ^^^ >Si ti>\KD nnnDJ< i^« 
 . nmnD D^r^s iivnx / no^nnni t^'nD naxnx ix 
 
 ♦ nnnj njn nxoi^N* ix / nn^D n:n niynj^ dk 
 
 • nn^5i>i yK>yti>^ ">nix / n-ii^ni d>ovi^ nnti^.^^ ^^^5 
 . nnn nor^n yjoti^K ^n / ^in^{^'> yn n^Kt>>N* T'^< 
 
 J ^ nnsD ^DinDi ^:j / noy >&n nii^i •'^3 
 
 - i2"i ' niy nnxi 
 , nni3n 1^ nnsDi ^<1*^p31 / n^ny ni3 niry* ^h Dnn 
 ? - nniDEj'n nnn'? ^rs^jn dioi / K^enn nx n^&j^^Ni ^^ n*!oim 
 : "invy 6x : k"3) ni< 1:^^:33S nonn bsi , nnixi S^t?^ t^-'^xi )'yiD n\n 
 : innnx n^i^: by noiDn / ^nnb nnnx nn^ on dki 
 ; - ^nixn n5< ina: ns^^ / ^nbi m« i? ^z jyoS 
 bx 1^3K yii lyni . inDsni innnxi nt^mti' ^?o ay ^Ji^yD ^Dn fy^^nn ^31 
 mn bx *n . '^t^* X n nnnni pn x n D::nn ^^oy 11m pn« n^ni ♦ niryn 
 niD^nn i^vdx D^E^^pyn hv phnn 'pxi . y[h i6 nn by niynn bi<i d^n* ay 
 nnini » ^m^ nr^xnti? ynn nj< ib^SN* ^nyni pnnnb r\r\K ^pvr\n bxi • min 
 l^yo nxvb') DO-ni n^bb i^^^Dn pan b.^ "-di / nn^Sy pSnn bxi n^niS 
 o^m lb nvtj^ ;^Dyn as '^^ bn:) poD by ib^SiSi . nj^ani ainn ninyn 
 n^Dnb aninnn n^*y by iiroon bii • niDn «in ^d iv:d^i • -^^nnix a^D^ni 
 nxiT^ ?liyr! n^nn bxi • *ii2>SD2 bpnb niDtj'n nn Tiiiy^ b5<i • a^iptn nvy 
 ")Di N-i^ a:Dn • n"y aann nnxt^ no ny^^ nniDi ♦ n^nn nxin li^si anjijn 
 ban nns nby nin^b i^by bip ^n • (T"D t'^ ^bt^o) nt^m "inyno b^ani yio 
 b^yv ^D ^i"iy nan nnt^ b:Di K-npbi •^bc'o pn nn.s nyc> p^ybi av 
 ni:: ^rh^ >53 ^:n • p>nynb n^^-in a« npnynii a^nnyn ansan nib^on *ib 
 inD«b)orD anxb nsn i^x ^d a>:i:in a-'i^inbm ^^n nj<i in^i nxi io^*y n&5 
 ^nbiac^ n?Dn\^n "inn ^n pn3 by |m ^rono nam ,a^nina vi^nnbo nvnb 
 ^nbia5i> n^Di -nbiT^n inint^ ^KitJ'n nxvinni nmon pi ny^yn |o 
 ^>o^D nn ^naoD: sbt^ n^san "'^ovy ^na^nn .n^Dpn ^n1n^5 ^svvi^^n 
 ^nDXD . nbin^ ^bno nnnn nt?^inni a^roya nD'ibc^ asn ninyn
 
 {>5-i* n^^ni nriOK^n ^y ?i>Din^ h^n^r^ n^^n npji^ uini pimob -jS x^* n:i\^c 
 -•^Si^^D |i 1DX1 o^^P^^ iy'5'^2 no^Dm n'^OHD 
 
 • DniSob ii"? nsn nn^an • -]'niEj> ^oy i^y^ nya 
 I - nni^nn pn^ xnnt^ ny n^p^i^ . ^i |>x x'xi iiS^n* dk^ 
 
 DvS nsj-yn noi • nnn ^h K-Jip x^t^^^n T^*i< rnrDnn m'pyDn nxn nnxi 
 TiD^n 'potrnb int:'^* i>pVk . hd^^:: nniN^ '^k T\m2 nnix^ ^k . n^^pz 
 
 • ini^n: nxn xbi niy: iti^x c'^t;^ nni< 
 1 - ini^n £:^:^y*i \^"''> iti^x c^^x ni^^Ki 
 
 p^n "1^ nnS D^joc^n |d iinty d^^ "itj'^^nns^ -ik^dxi nntc iy3 ]'>nv '>^ 
 (a 'i< D'''?nn) nnx n-y -i^dh nni n^^yiD r\:y^ I'sn ^bi n:iin o • yt>m 
 
 . ii>T ii^p "i^iyn nip • in ^n> nnS Tki^&; yno m5< 
 . nti^n^ m^p i? is^^^n x'pi » *i:^>^n n^ •myi nit^-) fyi - : niy *i»xi 
 l^n^i I*? nx o bny ^3X ^dS ^n • ^^y ^n^Dnn ^n DDyx 'n >3a^ii>* iit^ Di<i 
 -jmin niDbna piDy^ nn^^ "it* ?inn ^x ^di p Sy • nn'o^^ dh^^d >:x"i> ^p'px 
 Dx pi:i D^in nS -j'? ^'< o nninn pioyi poy oyjo nni n ix vD-in norrnni 
 ^>JDb D"»n iD-innn x^»«d niyn ^y Dinnri'^ ^dx ynvi ..-tid^Si yinp"? f isnn 
 - . >*? K^ D 1 1 iDX S'-T -I M : n 1 . nnnam nnyM ^D^n Dipvynn ^y 
 
 ' - nv'd) TiDiDn ^'paD ?idix^ • "ly^un x'? nspri idS* *di 
 nny nynnn nnx::^ p:^ Sd • nnyom niinnn ^d^ niyn hnt^n ^:n p ^y 
 . in^c'D ^01 n^^pn • nriDt^^n dx k^mI^ niiprn ^d^^ nc^yn n^^ • nn^i^^n id 
 nn h2 hv '?:inni ♦ niiiD niiDi *iD':i'y ^jnni . noiDi nDsni poynni 
 HDDm nn^inn riDan n^ni^ mroDnn .^myn DiDnn idxi * poSt:^ 
 nox n"y DDnni ncDnn ^iidi ^nonD n:iD2 n\int:^ ^n hin^r^ • ni2ijn 
 HD^D^i D'D^ inix a"t2 o ^Sii^D) my idxi iSnr c^oiDn niiD (rr-^'j '>h^D) 
 y\'^ >:rx"i • ^^d^i pT -i'pdd Dsm pDD n*?* iiD (y^ n n^np) nDXi • 'iji 
 o nyT -iiD ^:n . ^ht^D pn ^^:i*m in i:Dnt^ n^i • nrn p^jyn in^^n*? 
 niNi H""' n ^'pEJ'D) nnx n'-y D^nm . npm nyi^'^i npno n^ynn nD:)n 
 ^D Dy -|Sn 'rxi ni'pDDi 3c^•n ^xi nmmi D'ovn bx ^jn • xan ^x own 
 . Dsn'' D^Dsn nx -jSin co y* '^hz'D) idx n"y CDnni • ininni ^innn x^c^
 
 nn nxn nn.^ Wi^^ . dixd nao SiKt^^ i^n::"i^^n kSi DnsD i^ niiini 
 
 n^^^nn nnxi ^3X y-i 'prii ^n^"'n Dyo^i • D^:D"n hddd ^yi nisvin Sy ^ncn 
 
 n^^n OKI • nT:)» n^^n i6 nnnx n^n oniK ^^5n n^^n dx d • oniroii^ nni 
 >n1^< Sx^c> rT-^n^i^ ny pj< dx inx i35i>^ dx yiv n^^n kS Dn?D •nnt^^ nn*:i 
 . i»K * ^ ^ D 1 n 1 . nniK p>j;d n^^n 5<S insD ^ty cnjo^ii^'in bn) m^t^n i^^&5<i 
 Dpni pn Dn "iti^xD 11^1 . DnsD i^ n^pi y^^ n:i>&< 
 . np «*?i Dip^ ^^n1 S:n nim i^p ^'py ppn "i&j^j^ uddd 
 n^nxti^ n^D^i • nS^yn n:lyD.']n1^? n^ynS '•Sy ^DiDn^^n nny ny n^^v nt ^:3 
 .D^^r^DDV^^n^< • "i>Dav3^nn&^ ni^n ^d 1i^yi^iS^j<nni«'?i .nSiybj^S 
 
 . nDD niKiSi ^niKnS £]''2D3:i ^ni^ir^ii ^rrninn ^^yin^ }*it?n ?i3DO 
 nv^b nS 'n ^^ jn: k^i n^^*"i t^S -im?D j<^ii ?]d:) ^<'?n nj<vo nti^xi nn^^t 
 7]^ir] nini tj'in nb i^ ]n^ i^pSx . nrn Dvn ^y v'\^^b D^:rj<i niK^if? DO>yi 
 
 iD^roync^ D'»S*njn ^d yiv nriv^i . >^n yi^o^ n^iy^ n^"iii ^6) n^^y inij^ q^'-dd 
 no ^n^i^i -iiD . "n-iyn ni^riDi ds ''D mn-in n^^yoni n^i'ijn ^^? ly^jn i<S 
 1^ D n > : X L3 y • i^nt^n miiyn n^^t^ y^jn*^ n^njn p S"t n > j j n -idd^ 
 nt^rn pxi Da . nn n^injn p p dj vinx i : i y^anti^ noi . 'n n s d d 
 ni3^Dn D3 . ^in^DHi -i2j>iyn ^i^ nn y^jin ^"t n^^ n k-k^jh ^d nsn nnx 
 d:i . vnii^Di ni'pnjn vnix^*-.n ^d nti>yi vninin Sdd x^f^ nni S^^y)o:>>^ 
 n 'p^DEJ'oS |ni3 ^n''^n:i? nirirn i6n . M5<id nnjsj^n k^ myn ini ^y 
 . niK^ bi nnt nvn u^^b^ ^i-i n>'Tiiy n i-^^n ; i ^pv^ 
 
 ^^nit^D n^^n vsD t<^^ti> ntn nmn nnyn n^ iS n^n nxi n^^i?'? nnx n1^^ 
 I'"' p Kini n Ej'ti^ n W n n n>^<n x^ni . mi i^od nnv ibid n>nnt^ 
 ni^nnn ^d • ncvyi x^n ^^^^ i'pn:: o i d d n iin ni^nD^ toii ini^n:: d>3^ 
 ^nyjM . 'pnnni nnipn^ mx 'p^v niiDinnnii jvyni nnivn lo mi^ K^n
 
 jiDn piV ni)ii' 1 ni^m 
 
 • ^'"^'T |i3n p ^iv^5t;> in min^ n Sinjn Dsnn imx -inn -iDion nr 
 
 : - innnin ^xiDt:^ b'piDn onnn 1:1-5 . nD-inb ddi-idt 
 
 HDin D""! imnsbj nsiD 1^0 ix noio np 
 
 nmn i6 mjD iD^y niis pxD ruin mm 
 
 r.»n ninxn ib px ny D^n nnn ^x imd: 
 
 (n^rDi pjj'^D) n>o-in iniK nnan in n^ n^^ n^on |»n 
 
 tD^n HD-i p:i>^») n?Di> inix nijin D^ni iitd m^i^iDi in^^^^n 
 
 HD^D n^•T• DnniDni in^y^ ?iDini 11*133 
 
 (TO D""? nrx) fc^Dj^i in"? nx t^n^ xii^ mm cj^mi 
 
 j<Di^ inix ti>ii iND^*^ D^ti^^ n:y^ iniinni 
 
 KDion "I1^^ nsi^ vh dvdd vycnn v^-y ib 
 
 Kjoiji n:p ih^^i'n n^^* pj< ^p m- 1^ 
 
 j^cD iDn^ b VD^yni ic'sd bix ^n nynni 
 no h]} IK nynn nt^t *^ r^n^■^ non ^^x •'^x 
 nD2 IV ii< ntn w^sn ^Vy i^^i^ ^no iy ix 
 n^i^y liD noiD D-'tJ^i ^iVN* x'i< onmn ^id nm 'pan ^ni nn^ii^pn ^ni^iiD^ 
 ^31 D>»^y:3i iiDi D>D^ nD"ii<ni Sos^^n ti<i i^nnn nx wh'in t« o 1^22 nniDi 
 inn "^y d.^< >n Dnmn nT^y?n nnx ^y ^id: ti'-ivn i6 xiinn ^n nyn» inn 
 ]VDh (T"D M Dnm) iDxt;> iDn qoid d^d^ D^^n iiit^n nn^^y iy>^Er nins 
 • mnn ^^^5 ^:x nx d&5 ci 's ""ni^^D) ninninn idki i^ nt:^^ jyoSi i»d^ pnnx* 
 j<-iinn noini onox niVD ncii'C' nni p niDV ^n ^1^: n^n nn nyi^ mm 
 it^fc^n D^D^ ninnxi nion Sidjid lyt;^ ncn cnix ly^^i h^-^i^^ nx Dnn 
 Tn^nni i^nnDD o ^:n"nyi> nnj^i .(n"S n^m^) t^inn pjyn riK^iDn xvDn 
 nnj^Dni Snt^oni -i^nnnn -lE^'v ^^jy^ni "i^nnin n^nn i-iini *i^n?0Din ymhii 
 Sn)n lonn^ TiDt^ >mi:i yniio^* ins 'pnn iiim^Vn ^nniDi ^^ninn ti'in^oni 
 nniD "pno >»>fy w^jo idioi n^nnn niDin niSyon 'rx -jniSyn^i ^nnn 
 "l^ninn .-i^>nDn^ >ny:> iiyi • n::i> mt^^y D^nt^ ni ^iinyn dik ^n niJiDyni
 
 ""3 i-Dnvn iDTDH 'i-nu'rsn Kin nrn ddhh o -i^anb -nb psDi :Ti3DpNa D^-n^siK 'd 
 nit'j; nti'^aDa p "^-nan tcwin in nwi:' KDam „ : b"n ("naopx 'd m-iyixn Kvoan) 
 eiDv 'n"? nn nnun a*2ir n": p tk n*n xin jDp"nm D'Sbx 't nDii*! n"Qp vnn -1*1:' 
 Kin nn onnn -d r^mnn Hb "wDai : b"Dy , nViabitafa iiniy *3n ri;2'7u' 'n pDn iDnbi 
 ^CrKprn-T h-dt bv rtriT!) "nsopK 'd mT:f-iKa d"j ikvod -iwk) n wu' 't n nu-D 't -3k 
 *3 T3r Kbi : ban ♦"niii'D r^ "in"i»< "i'^td ( n"* -lyu' tjiD ) *2TO3nnn T-inbK ""t o 
 
 , K-uon p n^n Nin 
 
 \2vn nn'^ra b'on t^dhq nn Tii'n ^■'^^<^ ''y "^i^in : 'i3 *iddd ttdh *3K loj; ,TiDKa 
 
 lauT n*iwonD iNnnn ""Dn ) , vtu'd inxn nox^ Kiry ]n niir: '-i djt : lanxo ^nK^ 
 
 — ,'?"n (bj/DDnn Tj;a -"a ""pimD k"i D3nn Tn kvodh 
 
 ")!i5Dn '>i^:n) inn >Knn nnyo ^^ Sy n^ip> nnis n:r 
 
 uDyn ntt'D 'to innn ">3p "iitk msDpK rmvixn t- nriD mn-bm D*iov9 v^"ip^ xvoan) 
 
 T3r nin mnn , (t"* 'k ^bu'n) , nii'nn rrniD ddh o piDS) py Kim (xpnaK nirm 
 
 .ij^-arr -fott ]Di , ""nK" pi pnnDn du' tdth -bn -bTi-D by lu'i-i-sn niv iran ]3 a: 
 
 -IDKD1 , 'k mnn'2 !)'D bxisray 'on imris k5;d3 Q*o2n "bu'Dn 21 noKD p nv ( 5 
 Kmm my ^bw'DD mpb 35 idkoi , n"y '- ^1 kik^t ^idv '^D D-ywyu' 'en imoD 22 
 VTiK'vo 1p*^ ^n^:^:in nvD bij* imy ')wii my -bu'D 'dh mnxi : -bi^ro by *'n*Kr2 w'Ti^sn 
 ^TT-DiD vu'iTan b"T n^xon mn o 65 ny -nsDpK -T^a mnnob -miyna nan *nTOT 
 :iDii' T3Tn »bn "TKon nsjtt' by m -iSDo nnm nmn tikvo *d ,Kmpn i^yx nsi 
 /nn my "btt'D 'do o^mpbn onmn nn Dm — /o -iDinn -ison , noK* j"3 j"* nu'iam 
 v-iai manK yvo nvp n"K) , nn 'on nmi "TKon -nm nsiyo bio no-iyo n3 mayxi 
 
 . ( DTiDr^u'n 3"y nKT3 nDiap mnnon innwnD 
 
 ^p* an by -iiynb *9n nayD Kyo3 nin -ip*n -iSDn by dj ,\i'mpn bpw 30 ny (6 
 'dd mnK KnD2 V39b n*rr "3 , kv?3* nimps D*3'yn nn D*n* nirK tvh bDi nmiam imy 
 np^nirn nibyy nits 'n )n-D np-rnrn -lyw' nKi Koanbi roam nm* Di3*D3n -innrs 
 'on nxm , ^tkdh mn in tannra inm i?3binb rrirp ntn -idkohi : iimn n 1 b v y o 
 
 — ; i-irn 7"y TD-iy nn u'lipn bpu' 
 
 njDi n.^0 Kin y-i ninn nxn b ':: 
 
 nau-n nn xnDi^m nimn ninyyo np^nu'n ninvy"nniia KnDun n-n rasb o Kvon 
 
 b"Dy :in-^2nn bp** iriKon miv 
 
 , b'on Dsnn nnyn on
 
 D>s3n Dnmn ^Dyo pvii nnnxn Sap D^yon t^mp nnxi-!niD''SK'mv 
 
 t^'S Dn^nsD nix-iS ^cy ^jn >3nD c'pDo pt^i t^'in r&< ^3 ,^3iW^ M> 
 ^)n hm nnnnS ix nnsS xS xinnsj'x nmn nv^r]) ,]Vin) noDna ipoy 
 
 . nnyn inyn nn^nyD '"* nyn 
 
 r: Dypn ^-^nn:: D^nn '•nnix ^sd nnnj< niij^^n 
 
 nwa in '"n o^nn nnn □ - uo it' n iSD Kim. pnpin mnnon '2U'n pbnrt 
 113 'n in ^''t biKU' in min- 'n DDnn tp^nym nuDpno n-jnon y"3 'nto-ipn 
 — b"Dj; Dbij;"? N'^^'prin n3U'n bxn i.-niy b-aib bn^ran u^npn jiu'"? bx t\^v poio 
 mi .'in by PxbSDn "irnnnnn -o p3iD nobu' n'^mo DDiiBDn D3nn y-sn nbKn vbom 
 -HTK a-*n33iK i"t nBDD n» *nn3D nnxm , naii: iwbn nnn -)\:^h hk^j p «''■> 
 im^nbi D'unu'n nsob inpnj/n irx-in i"in»n i3n mm* 'no pop tu' kvos -rnsDpKn 
 
 — iD'Dj; nn '\p^n:;nbr:i yjDK "?n tko nyvo 
 
 D > t^• "1 ^ n mnnD "^y d^K'^Ssj' i^ *ninD jn 
 
 D^tj'npi D3 ]vhv nyn nyib 'px nnx niyS 
 
 D^jj^-nsjoi -iDD "py D^i T\^^ "np p^^i vn 
 
 D^'^-ip tJ'Tip SnS 5<>n o niy p^^t'V D^npnyn - 
 
 d^cj'djS "iryi nyoD in ^i: nnyS SKt^♦K Skd 
 
 D^-j'-m*? EJ'-nin sin ^n nny S i x '^' 1 1 m *: n > b 
 
 D^::''pnS r\'\'\2:'\ p5< nr) ^ly^b) jni^n 
 
 — n^bvon nu-v nu-u- '-i NHjnn K^i:on p3D ^bn xin 4 nv nDT^n nu'ir 't N^u-^n (2 
 — DTmon ibn v:-^'t mnnrn min V'n lyu' *3i?3Dnn 'Dn -nnbx *"t imN bbn* ivk 
 (-'-lEDpNn D"n m-iviNn -"2) n*nN"-»n nK->33 nbnnb yna to'i^ n-n t33U'K yi^J mvpn Q31 
 c^pbx nDiD n*n -n^•N tjiu'K v"iKn KyD3Q riDi^u'n nu»v 'k w-h -i£D- m ja-^nn p-Da 
 -or v"" ^rnDtt-m did Ti-^pi nnx hdu'd inr ib-b biD- -n'^n xb : b"n noT^n -binn riDiyoi 
 ->SD -i2nr3 p2D *bn Nim , KETin mi'ir 't n'uoi n-T^b n^bTV-inb *nn3ni 
 , D-3pinn , D'N'pon , n-Vu'VDn , np-,nn -ron iroNo,, — np vby □u'na Ti^'N niK-iann 
 iviNn KvoDi D*3i V'lo D*p-i3 n"d bbin : Vt ntt-if 'i bnan ddhh N^irib mn^Trom ,mb*n3n
 
 ^^"pDr.S mo nm n^x -min^ vnx DtJ' Sy i:dd t^ipjn , 'rjn pn^n '} tw^d 
 Tiy- D''p^nyDi D^DDH ly^T Di^tJ'WnD yii: t^^nt^^ni tndi . fc<^DDi'?^amyn 
 
 n\i:i'-)DT: 13 1'i Dtj'i ,iis*Dn '^ynn i^ini ,"id ijdd ddh n^ni nnn n^n^ n^nti' 
 ^y ntj's .in^D nns n^nni nDin i'? non d:i )r\2^D) unixi nr m h^ m 
 p^sD* Kbi » vnuK ^^Dj in^tj^''E^"i vnn« "ixtj'^n i:n'? m nnnx nnr'? invv p 
 
 np^nK^N.min^ nn n K^o nn mmn 1 3 r 3 Tiy . dSe^^ki ••jXDnpn *o 
 riDbK'nn ^yn nh)^^ nn ii^x n ^sj' iD-ti ^nyn^ Nini m nnm n^:^ int^'x 
 HD D^yisj^yK^n 'D ii^'i^ ntj^sj* n t^in^ , n k> k^ n n ^ cj' j n n > 3 :;> niy , c^mno 
 nni .( n^^Ej' p hk^d n us i^in ^Sik) . nuD^p "inin n:Si^-inD nxiT ?idi* 
 lanxi , -)2t3n D3nn ^nnixn nm nipDD ^nDp"?! ^nni< -isj^t? mipn nn iDn> 
 ?ixi nii-iN^n n-npn nm ^'•dho hj^d niop mmn y^D -ivpi ^nmpn nn 
 nS .Dn^Sy i<?i^pn yvrh inij<^ D''3''3y nrsi .d-'SJ'jx ht^k irar iiy ?idi3 *d 
 ■iio«n mmn -i^yn"? ^jjn n5<T pni , r-in« ^n Sy n»yn niDi"? nDs^ion ^^y 
 
 -!D^N£;^:)i n'h'^'^i^) d^ddh D^nnp n»5< ynt 1^2 Dmni nmnn pi5 "h^n nn 
 ^n^n nnsDn nvix n^nn ^"ns nso nnnosn ♦^■•snn >b nSj3 nm lynin^ 
 pK'Dc> '13 no Kn« *n-ii npy^ "h ^"n3 no^Dn 'D3 >n&5^D ^3 , ni^^sopxa 
 HDiS ^y CD^cyB in nnn D^:n"in 'i< rwn nsD riDnpnn tdt^ej^ ,^^it:):« "in 
 ijnn SxiDtJ' n 'pniin onnn >3dS nniD'-Sn nonno toyo myn pt^'^n o^ny 
 ^21 . nr^rn n-'Sitrin Dn-- p:yn Dinnn y^: ntni , pn^n '; min^ nn nnnn p 
 nox i^in iT3TnS nviD nni /^'on 'd nDnpnn iiy ^n&^voti> no ■^^5nSD y^DX 
 ■iDnn Dinn ^do oyo pn dhd ^n^E^'n ^bti' n''3Vyn nmnmnbi ".QtJ^ 
 loy ^mnnnnc^ Nsini M2^ S^n'-c nvijn ^iijn Dnnn "-so ^nyoK' t^« toyni 
 nmn im iDii^ rrni in im^ piDs 1:^: pnnsj'n onn D^o^n ^ni-.D^D» 
 dikS^iki pt^i .^S pb<:^ n?on-ii<snn^^n3iin p« ^n idko nnini ibpD ^n>^ni 
 . i?3vy n^*o pi -imn pnnb pt^^n .irotj^n-nnnjn nmn nnn"? r'y ^nij^ ^nsnS 
 nrpnS T'D^si 'pixn oy p^an'? «inD 'D p^nyn o inDnpnn -inr: ^n-t^myi
 
 «Qn^ n\T Dp"nn n::^ni .^p"nn nr^n n^n tj\s nncSx m^ra *:q» ^Six 
 
 n^K^n nij'bn"0-in lyn ]>:n rh^^'^ p pn^^ nni) ,vn pns nm x'i< 
 fem.nipnyn nt^x hv mix ivyn Dni (jVL^^n mnv nni nD""in 
 ,n^3TD pD^jn n myD?on byni .(^ ^^»* nxi) D^n^ d^:dx: D^nnisS )h vn 
 iTny» ini-'n ni-'D^? m n'n >bixi) ,^^3iS n^yn tx '•r^n oDnn hm kihi 
 03 iK^n Tnx onS- iT3tD D3"D-ini .nn:^b DDisn^ tsix ^33i .(ssm 
 mnn^n nnin 'd p^nyn Nin .(nbyob -iDna) "i3 x^K^:m 
 ^aS Da nxT npnyn \':v nnn nn ny tj^iipn p^bS ^iny pt^'bD 
 ,D^Dnip D^-J^yo p-isT n^^iD x^ni ,it npnynb iriDipni -id^d lovy nai 
 inxD nsT npnyn ntj>y:i (D^bsi ijni innx D^p^nyon n:: d^S n^y ionv 
 i^'Qon niiD ppn 'd p>nyn iiy .S^di^d dSv^'d nn pvi n)vh^b 
 11 Txci'n -isj'x ,'Tin dW» nn p nt:'x n Tiny ^n>n: p E^'n» 
 iK'x D^jnan nnn» 'D p^nyn niy, npnyn ^Sn D^nnyn D^innn 
 nitj^nnsn 'D p''nyn niy ,(^on t^x n nny y'a ''^"ix)a'n:^'-i mo 
 D^3Dp Dniin nxii^i D^K^ntj^ni nDpnn 'd p^nyn my .xb^pnn 
 n^nyo nS niyini nnioxn 'd p^nyn Tiy-,niX3 p n:v no 
 «^DDi'?''Dn nioDnn D-JiDnp nao |d rnipnyn ^y iS nnin^ ly^yi ,px j 
 'N-D^:aiN nti'iSti'i ^^yinSmntyS nMin^i^x' .ptj^^ni "iDioni nvpS^m 
 n^yinS invn o-.n D^ynr s^p^WinS t^nipn ps:^^S *my pji^S» loinn 
 cnipn ]i{i''?n' tj^DH^i^nb nyi no^^ o-,nDx^nn ^x onrS vnnx d>«3^ 
 Dnnx Dnnni * pti^^n mi n^nnni D^ynoni noDnn ^Dnno ni3V«^ niiryni 
 Tiny pB^^n ninv tid 'd ninK^ 8 iv nrn nnr^n pn 13^ yni: k^ lovyn i:dd 
 pin ^iy yiia xS tj^x ^Sion^ nsnn ""i^ nnn i30» 'x nnax xvDii ) . lii 
 ntj'x nti^nan ^^ \nK^nDtJ> no niDTi nr' i:n^ inxo nox: 't iv nai ♦ ( iy:y 
 vpn^n px ^"1) nrn onnn nnrn nnnn n^i^ya nt ex yni^ ^» Snx ^^n 
 n-^n 'n nnixn on^onn , iJD^'pnn n^B^ nnx nxtn nxiivn nm ^nyn"? Tiy 
 -ina nM Sxioc> in Di ) .b"T itstd D3"pnn ts^intj^ ni'lotj'^ x^"pnx 
 p pnm 'I njj'o nni-pTnni Di"o"inn xon maxn "idtjd nv'pnn no 
 my p^nyn ^K^'-K^n ?)SxS x'o nstJ' ly n n^c* ;o p^nyo^ ynian ""'"nno m
 
 CD"iniD "ipinn Dsnn hn^^n niSx^'D n)i6iJ7 D^npnyn < 4< d^jik^kih d^qt 
 
 n>i ntj^ nnipai nt^iy Kin -isj'k d^-^qdh no^K^n o^^tJ^nS iSny kk^o nnn 
 Dips nnS n»n) , vm niJK^D n^K^ D^yic^ npM vikS inSo3 x^nn nyi .nvixn 
 
 nicj'yS -im nv-i3 n^ns nS dk ^iS Sy Kin im^i . ih^kSd nn-iD *:sd 
 vSfc« 5^nvSi riKtn n^nrDi -ison m^5» nSn^i SihS ^V nnp*?i nnv npnynn 
 n^n^ Kim *db^ Sy nxtn noainn K-ip^i ^300 noipni nanon pK>Si npnyn 
 im ^n^vnD "iiONH JBIKII . D^iK^bn nonpn oy \::i{^i^ nvi iixS x^vitDn 
 ny riKtn n:non pK^Si npnynn ^nosin riDK^D -inxS *nS oy *:x ^mni 
 nnyni mip -in ip no:* Kin dk *nnoK *!) litjn nsnn ^anix in^jK^D d'-Sej'^ 
 ^3ion iniiD innriD Kin oa Sik . nDK^on *SyD Sp^* inio'Tpni ni^DtyiD 
 nnvn |aiK v*y inDK^>» nit^yS jvy p^icynS nnK^^Dio vniny vn kSi . nmD 
 n^inS .vjdS nvijn n^^^nS mmpni mm hd^d dk^i .vqdiidk!) niKo 
 iK'K .naon Dy DniJDxn nnnm o^fe^n n^y^vn ^k'ki -i^^ipi d^oikS ns^n 
 ->K>K niiy 'p^yin k'pS nn , n^» no^Ss^ npnyn ntj'y: kS *d ioqS }*in: Kin 
 IKI D3»Ki • n^ Sy nKtn n:non pK^Si no^^K^ npnyn rh^ nyi SnnD nK^yj 
 ysDK hi K-Jipn *:^yn pviS n^n^ ^Sik -ik^k tiyo nnipn Da mm iinn 
 CDDnn ^miK nt^o nn -ik^k D^nnTn hSki . intJ'D Dp^nynSo 
 r»i3n (pin pKm) nrn DDnn..-,pi>n pK nnin^ n nniK Sy h":r\ 
 mm (D^-^^nyon b^k-i nvp n:^E5^a ik) nin iKinn -ic^k D^^nyon ^3k dk^i 
 nKtn n^yn ityi ( djk-ij ) nnsD pon ^yo n^n . "^kios^ 'd mS dj nK^ninS 
 
 (22 ny ^y' 16 15; ira) ,D'«Dn ■^bv/r:) -nm 'loroT K"^n un*? on-'oin riKny nb^nm 
 n'a mrs) nnxn obir: o , 'tan oDnn -'V p-bom ^nnKn ckd bvi^ mx nran i«*n 
 onp" D^nn^ ^"txw oy ) , ( wpysyi ) D-raSty -nbab o^ntt'TOi D^Dbu'ion D^nnD r^ ^v^K^ 
 u'-K ry T'»<^ / ( 2Tip3 i^nxa DiEnb kii-t ij-t bv ^pn);^r[]i/ Di"o-in mpibno n^i^p bD?3 
 
 \ Dtya n-n* una Kin d3 iu-n
 
 vii ^ HD-ipn 
 
 {j'Bi S51X 13 D3»t< DX1 - -nit: iSiDL'* nSiy^ ib 3t:^n nin nSiyi )h i^mt o 
 n^S^n 130)0 nni: n^n^ d^dpt nyn na^^ 31D pn "pn^D ppi dij< ^:^^ nitj'n 
 nyiS D^iiD n^T D^D^n n^v^S noSSi na^ii no3n nny^S nnS ^3^yn i3oy 
 ^iS^K^K ni3iK> niS^Vn i3^»y ^n nS^S d->b31 .nntt^joi pnv Sse^n -idid 
 ^?v* t^^K Sir D1D1 , DoyS ntJ'iiD m pini i:3iin^ sSi D^pSx "la&i "ikt^ 
 nx f ns* ,pD-in^ iQDn n>i ninSn Sy t^x n"o>r\ Dyoni .-inDDnSoyS 
 nyi ^SiD n^n nSxi .-iinD!Dn >D-n nio^Si^^ inj^^n'' niy^i^ nt^5<n nnioSi 
 Dn^by iDiD^^ pioo'pinEJ'n^ Sx-it^^b nDnnnor, min ps3 .diid-'? niy^30i 
 nDwn pipn D^iy -iix"? V'^nb ^iS bx ^3« ^nnji ^n\^<i p Syi . on^xn b 
 kS "ik^x hSk dj nitJ'yb not^'n noS^ *:»»i . n^^Dn pt^Si npnyn oy ntn 
 ini«* nnoxD 11 >nnDi . D^D^n n^y vi n^3-in noni , my pt^^i nac^ lyn^ 
 n»2nn jvan nnnx n^ini onin ninx niina iDXon i»3 . DDiyn "|x 
 • nbixi ErntJ^jt^ ^dSi njpti 'p^y V xS -it^x • 1 1 y ^Sti^DDnTi ^npnyncj' 
 dixdSi 31D1 "iiniS nyiS nix is"i^ nixii • i:^oy ^ii '•iS^'? D^:^yS inn vn^i 
 S^yiDi 11D nil nDV3 *3 ^tj'aa Sim ^niS noK^^ tki d>iid i-ni n^SSi yii 
 nSnjni h-ik^dh >'^:x yrao "iDin inyn np^ m^i -i^na "lir iidh Syi , n^ "py 
 
 nllDH n^D ^D (Denis M. Samuel. Esq.) ii.'^pin V'O IH THD »"1Dn nSj^DDHI 
 
 v:d -)piS D^n^y"? i:dd ^miin: ic^xn . ntn nnS ^mS nx y^jn xini , nxrn 
 01 nS* n^f» "?y iinS ninaX' myn n:iDKiv iiS Dim noy nn n^Di 
 iB^y mm , Dn» psi n^niD i-ii nyni yi»i nDsn m prn t^x .la^oy 
 jiv-ini i^enn nnD»S nrn pipn nDin *iS Dvn:3 ^nxini , ^iiS ^ttSni K^nit?^ 
 D^yiDni HDsnn n^iyDi S^n n^^iy ixBnnS yD» n^S> »nixnii , ntn ninin 
 -lin D^nSno in iS nnS rSx nmio nrn pipn K'^jnSi . iDt^'n xnpS *mox 
 nvni . V32S nvT ^-^ innpnS .v:*:y Sni d^nhdi iSin xin i»V3 ^n -oSiy 
 invnm .iriDinn ^sS 131d* onni ,imSvi i3vn» ni»on ^sS nix^ npS 11 
 niSyS nix^ tm^^v ixsn k^xid Snn . np'^h , iS nxi . 1S11J3 loy ^n nS> -ixs 
 iiDH Sxm . miD Sny nxtni , oSiy moEJ'DS npin onx nrnS , oSin t^'xin 
 x">n o ,DO-i ni ly^^i lonS y3»x xS ^31k^S Sy ^nSo niy-.nyi poS hm^
 
 Dnoinm D^:i?Djnni D'SJ'-iDni wi^r] |n inDi n^»n« 
 K-nnn -i>nan dx ^^n nnyi .'•n^nyn 0^1^22.11 D^n^ani 
 
 TTiiD'i iTinD ^y 1133 ?i>Din^ nnyo nnx ^inK^n 
 D>D>y:ni^3n:»ininit:nT'n'nD3ni>nnn.in!^y-ii3y3 
 nis^j^ji iniiDDn ):h n^ri n*y^ vsd D^JiDin nnmn i^« .dtx nn oy 
 onmn SioS nSi py d"*:^ idd ^Sns D-y: snip nnx Di nnyi . vd'2 i3"iy 
 lonS -Dixi D^"5^i<" Dy nitoi Din i^inS nn^mi tj'iipn -jm nxn .-i^^a*? t^« 
 (* Dn^Q3i wrh:) D^JiDani d^sj'idi Dn*f ;d nnaj nvn iS 3{i>n3 K-inn 
 Sy ^3 . n>nn mnx 133S mm «vn i^idd 3x "idid 3Vj np^ yoK^i n3Dn 
 SVD^ >3 la-DinS ^iriEj^* it-o rhm nny ny d^ui ^j^-isj'^o 1^ n'n T^t< 1133 n 
 inn33n Dis *J3 Dy D^o^yan rjnjjoi nmon vnno3 13^ej>>i d'-osh 1133 
 -lE^iyi ?iD3 yv3 T]:pi:> rwh^n^n ^"y ^6) ijj'b^ nnnt:i nir^^^EJ^i i^vy nuys 
 |t:pn f3ipn ^K nSoni n3ns i''y3 iny3 pyoD nz>'p^n .(ik'i>3 xS oa djj 
 D^>i^n , D^Qn!^ iTinox ^31 . nsn^n nx pnnon toyiD isd np^n nrn 
 • Dntj'Di niii3n y>3^ nS3 lyi ^nno D^aiv nsi:i k^31d D^ino Dnomi 
 ^N 13 N3in "iji>s? ^30 ip^n pipn Tiy 'p^hd nnSo m^iDp >3 myi> ^:ki 
 D>tj'^x D3"D-in i3^inxi 'T:n inTi p« ^nn S«n^^ ^D3n» DX hd^jq K^nipn 
 ••33 'psS f ^"* -13-11 n-iin &5vn dhoi , tii)^h hv in^oi . d3 D'-p^s nn d:i -i^j't? 
 Dnnos n*ni i3^n 3py^ v^« ^"'' i^^3 -ik^x D^oyn ^03nD dj dki , ^k-i:^'^ 
 Dnn3i!3 n^iti^ yvnS ^30d n-n^ -inin^i -133 13133 "i^ioy ^J3 >^nj^ pvi^j 
 DniiDipD3' nxnn lisj^-ii^ d-^d aniDn ip^ 'py nT3 ^dd i^yn^ D''^3EJ'iDn 
 pi3nnSi . Dniit^*? tJ^iS*^ -D^ioys ^^3&j'd 133 '?3 W dp^t ix ;ni .Dnnsj'ijs^ 
 , ly ^D*?iyS nnty* ^6 mm 31d npS kvd^ 131 , nrn \\2pn pipn nsi bx 
 
 nnx nay *■? irsK-i irsiK airiDn vby 'iD^n3i?2xn in-«3i ku^idi hkd p-'U'n i3n?3i nnpm 
 ay nn33 mm i*nt n"n 'Z'^iroi nawi N-np dtni:' iDtm , nxsriK in iitk bN-iir* 
 -iiDKn 1D1X mn3n vby 'id n^Tixn vm^i nwi3 ir«T piu'n hkj inprai i:nn r»<"i nvnnn 
 
 • iNV iv'KOT nbK *'*" Dy anb
 
 .D^ns*^ -131 3M"inS iiy ^S xin -inioS isi .-dd -imS ^nnS Dy n^n 
 ^D"y y-i> T^'N* .lyoy *J3o sS t^^k e^'^s ^Sj3s jv^^n npnynn s-iipn oai 
 
 D'\s^ ^D niv) I'y -^XT^> >D3nD k^^s dd'^^o xin iSm^ nnDi iynK^> 
 
 nns^ nm^K' D^^nnoi Dnvp D^ny^ nni^Dni yinon inyn nya nna n^ 
 -ie^« tDyon ,m:ie> niDanm nipnym Dm^: oniD^a nm mDX^DS 
 
 -n\s-i nxT D3DS1 ,nK^n^ m^ nson 121 vdo iny^ it «von 
 
 n :; o D N . x^^Qn"? iin^ nxtn manon mp' ^y s-iipn nxn^ynS ^Sy nnin 
 riD nn |\s ,nvoyy h^ nn^ 'py ^^npn^ t^x nih nn^i ^d ^d ,nvyn 
 Ds;*D .mnx n:iDX ^ynS naan^Ej^ n*^Dxn nnx njiDxi m nvD n'^^nn^K^ 
 Sy n^y:.-n nr^an dik xin "ij^xn Dnxn mini "ididh nnnDi n^j^ay ^d 
 nDi< T'y pnnS nS^iJ'o L^'sn iS^ird ^ni nvr iS nsttj^ non in^n D^snnn 
 
 nT^t< HM^ •'2J'i:«n poD axn b ont^^s'' nsj^x laixn .mo h^m t^^^vi pnvi 
 . onwS mivn n^nn -11:0 xv^i ni:n n^ 1^ n^n^ dx p-) n>r\^^ mn 'pyn 
 nSnn^i D*^b lyn: T^t? d^j^^x n^n on Dn^"5pinD ^d ^yian tvd dni 
 )2'i:^pr] px ^D^oi Dn^33 d: y^ii iy nynoi DnoDnn i»D-isn3i nDii<r\ s"y 
 D^:''yS Dn^ rni .dh^sd xvvn SaS nyoisj' jtixi 3^ it^m ,nn^Q» npS 
 ^DDno r\Vi6 D^Sjj'Dn noxD ^rjDD pi -i3ii5 xbi Dnann onii DDnnn^ 
 D^iitr D^DiK*? nnn^n ns kd^^i )n^ -133 0^3-1 i^s nxm nn3no3 3iy") p* 
 iS^n a^DDiiDDn d^didiS^dh h::^ dh^^jd iV3p T^i< D:it^^i D3n33 oyi oy 
 ps ^""in i:^oy ^:3 ^Sni ^rj' n3T n: dk ^3 . i^yn pinx -inS p-i3T onixi • 
 . nii)'^:} HNT "itj>6<3 D vy n n vd Di "iiDsn S33j2^D\snD D3onni p3^n 
 Tj^K D^:i^3S vn DnD3n 3ni nm^n nSna n3S "i:^x Syisn nv» d:ii 
 vni ,ni:it5^ n'iD3ni mjiK^S niynu n3ii ,D^3b>o nnvn3 n^oy^ n3 nvy 
 .p-i« ^Jtn"! D''3S?3 ^vx cd^jok:"! n^3inK .D^vyv^ D^Nsn d^v^^oi D^-^^nyD 
 yn^ dh^jdS imvoyi ron onvo ^3^d 'pvs vninSvni D3"Dnn p:yi 
 poy Di dSik (vrayD n3-in niy -isi3* nriJi mon ^m3nD3 Dii) , dd-ii3D1 
 . 133 bx no'iK3 7 -nv D^:Dwn v"!31d '):h n-113^ nT3 3VD3 p3»n |3N ^-nn
 
 »3D hv ii«^ iN^vinS '\'')nio nSi nins ixvd -)t5^« .pK ^iivp 'pan D^^J1D^pD 
 CD^i3 ^« l"iy3 iQDDi m i6 D3D^< Kin -isj'x iroyi ,D^n-i^ S^yin'? pn 
 nyniJti^ mm^ nnnn o^p^t? i3in t^x n:nnii nnn Di^yi t33 ix Dn^n 
 
 nnv n»j> t^in .D'-x^nijn niomn '""^ -iixn ijnnx ^sSn ,npv* ^phi^ n^nn m^n 
 nn ^biDi , DniN n^n rxD dh^^hk -jinn D^jiota D^ji^npn vodh nj3 n« 
 D^D^n mn:inn ni^t^ jjvnn nnnx »d mc^mn ? fin >:d ^y Dt^^i pi<3 idt id^ 
 .nn^u nnni^ Sd rn nySni nn^ntj^n >d ly -^1^5t^3 n^^-pi moD nty ,D-K>nn 
 nrnxD nnnn nn^n t^^d nS |p nxvo -isi^x .n^^inSi niLi*? . miyn^i nninS 
 niy *3 D^p'ps^ ^hTi^n '■ ^onni ^ej^s: mnin^n no ; nvy ^ivyi *iD isin 
 K^ -ijj>x ^'"' inn i-)Dx^ Dm .nnnj nn^ niD nS ^t:^:^ 'px-i^'n nnp^ ixvd'' 
 . nrhn: hv D^non niDt^ n^prh) ^Dp nsj^ npSn nx h)i^ih d^Sku idS n^ntj^n 
 ivp"* , )ynD vm , nntj^ miD onnsSi onnaon Dn^mn o^i^aan bv pn^ 
 ^ni;i -iHEJ^n ypn^ on^iVD ^nK^noni nn^Sy St* nnij^ hD •'d , nay »:mK^ liJT 
 loyD DX1 D^s^ix Dnn k^* jqi ---DnnDx p-in nii^D -nx n>n^ ^i<iEi'^ ^jn 
 1&5-1 . nDX>i DK'SiS ii<-i^ , rhuT] onmn nx nyo^n nsj'x ^n^mn ^sn non 
 nsj'y^i pn pnnv^ ^n . DjyD^ pn \ip^' nninyn 'pyi nninn Sy Dnpit^-n i^k 
 .Donn i<^ D^^sj^m onnnn pjpi nnoD **?yn ij^^n pn niDK^ ntj^iyni .n 
 nnn lynn ^n .Dnnvyo dd^ n^^nSi nmV ^nix ,naDa'»n» onnx dj n^n 
 ^an nt p:yn n^cn nvp^ □: i:yan i6 my -in xnn ni&j'DK nh niy ntj^x 
 nyn nn n-'HD np^ ,v^V^^ ix ':''yi» "isd dSvs nmn ^n *n D^oyn Kin nj^x 
 .nit?^ in«v bi5 D"'3ipni Dnaon nDi?o iSh--^ pp nnton nninn ^« iDni . tey 
 iD^^n^i nnD^ i»5J' hv iW-i nnnon nx nnnn .iniy^n^ Dsnn ii^vi 
 b^nn anjDn ^m , npy* pSn p i6 . onDn is* ?iDn nan 1^ np n^Ds^i , iiD»n 
 Svn fc^ivoS ni<» np-ii ,nDinoi ^:\v^ npnnoi nninn n^5 D»pD i^in nnnn 
 nn^ nnniDsin .in^inx nn^»n iDvyn sin Di<i .^iDDn Sv dj niDnnn 
 n« nvinn «^vv iv > onin'? nnn ^yi D^nn^ ^nna Sy pisnSi nni^nn^ 
 innn ^yi , y^v "in ^Sis nrn ^»yn h'2 nn^^i . onnpn potan niton }*iv:n 
 nc'K ^nn naon Dy n^anS ^^Dnpn ^n , Dnnn onn inn njois onon^n n^«
 
 Ui HDnDH 
 
 ninvanni -iivvn n^^Dnn n»s:i pDy-no bv ixi nSxn Dnmn nvn^ 
 
 D^»^3 N^ T^'fc^ nyn nvD ^dS ^:^y3 K^n ^oy nmyoi d^-^ddd nn^^y 
 D3»s n»iKn ^3D "py nS ^ddh m s^ D^iyn ds ^d , rh^r\ D^D\n D^3iK^N"in 
 nny p s^i n^ynv^ n^iin nn^roi ••DDnn ^nnis m i»d m D^iD'pDi tnd 
 rni . nn ^tj':^ pa &<vd tj^x m^onn ^y nnn'px nsnn nniJ^Dn n^yn -iddi 
 by nom TEj'n ,tisd2 rn lij'x Tij'n nn^ n^i'?:?' '»^n v3dS mnnn ^ej'js 
 
 "-ir^y nr nxt 
 
 3"iyi D*^o;^ &{ni i"? ^nnj Sa nn&? ny ^:x ^nxnn^^ 
 
 nyi (VD^o) TN» d: t^« . nbsn D»Dn v-inx -im: n»i "i»s: n» i^mxi 
 Dn-'sS i« D^poyi . Dyv2 b« pi Dn»3"'y D^m , n^3"^ins nibyD "iK^y ini^ nny 
 no^ D^i? 3*^n> Tn nyini v^^s: nm'^DD D-^ynDni niDsnn nnfc< bx niiQni 
 vn n^EJ'iK T^s ni'?^'?3n nnx bj? r»^n ixni "latin ddh ^a nm DMj^y: 
 
 i2^3Q i^Q^ D"i3Tn p by ix"in3 ityb kS d^k'jk by ^in * 
 
 i:3nn>i nosn -im iyn» iixi lib >b3D Dnic'a on 
 
 irni»^3 i3^Dbvn Di« nc^yj D^pbs -idx myn 5<b 
 
 anpinn >nx bnan D-isn >n^nj< i3"'iDT n^n nn Dnp» nxo , no pi 
 DnsD nixb i<^vi»n '« ^^^ "lyi )^^b»nb viriDDD nnxn Ji^na pn3s*:in 
 sbiD-e^ ;npy^ ^:3i3^n«<r- ^nbxn onmD /i»y ^:n naij noixn d^31b^ 
 m3Ki-.nQi^n >sd naon t«d nninan nv-io^n nbsn i3>by» "iion »3 
 nnK iQD niy ty^ dk . isni D>m ibs'^^ , -inon vjn^ nyni ro^n niosn 
 
 * KiTy p D"-)! • "ibn "m • "jiTn:) p u'"nn Kin (* 
 * nSDpKn D-naDH iv^Kn Nv?:3n i* nriD o^Dsnn 'on on , ib oTipn oy nrn i-irn (§ 
 ' DD*3iK r!"*K KVi'D ny'jT cnpnyn »dkt , D3i3n "^y mn mSDin in nirK
 
 nbipn ii 
 
 pnnn^ vd^i ns^^ nynSi oSiy >p^K nnx •?« tdhS noann i^« Dn>^y 
 (*n^3v^vn n^x;D3 dk^q: niD^Ssj'n ^y>:ini nniD nnD nroDi mayi ididi 
 ^^j'x-iD i^i^ ny Dn^vDiEj' "pd nnS hv n>bipDi d^i^ti D^m^^? nnnm vni 
 iSnnsj'ni ,nD>:Q t^nipn ^&c ait^-'an cn^Dni d^d^h ij^Dy »3i »hi3 
 D^D>:an innDi .d^did^S^sh noiD idd ^dd .onnoi D^^npi Dnpnynn 
 p K^'n 'pnjn onxn iny ptj'b ono^ ncj^i^ (E^♦^J^ nno ppn 'on dj dvdi) 
 »nj< »nDp ?iDr "ini ,Si<T^* >Snj m^^ inSiTD tj>nipn pji''?^ ipnyini ^n^na 
 non ciDnn D^:^jan -innD nsD) d-'j^jsh ^n nnt nivnEJ'» rhvn pmn 
 ^yi ,nSyDi nxsi ip' iS ?i^D^nS Tt^n ^pk^d ^''sy tj^nipn ^pK^n i^pEj'i 
 -inio^i , nSnn n^on iS ^d nrn ppn pipn nm "pd hv "in^in nicj^nx p 
 
 n^^^K ,D^3>iyi DnDXD nr^s Sy d^jv^j n^^^^^1 n)iJ2n: nnyni nnpnn 
 -laon Dn^n -i33 is^dj i« » D^iinD a^S^y -inx dipdd nr^ ncnn pjioi 
 a^aiDi^^sn ^ddh nnn -"nn ""d nsn py^ nix-in^ nnvni , n:n) mn nnx 
 
 no V'TnK p IJJ^K DK^ -3 njDi^Di D'^^ya 3-i m Ej>^i< p pios !?y ^"rmn p 
 n^ nx TiEj^^x nto dj ^ns , mm' nonDi iDvy nx n^n^ ni»n dis! n^j^y* 
 
 "?yi nnmn on on abn nsnD ^^N^ »j;n Knb ND?2n-n ynv ^in niDixn "jy nbK^rir 
 ^iK-iTy HD irirn DK xnn obiyb pbn nnb u'* obiyn mniK n*Dn ^''n ddnh *DDn i-)dk ]3 
 lu'sa rpnnii' ^d bnu' p3D nma rxi ,mm:on nnnn du'Sj iD^":nm 'an* Knian ny^TD 
 p byi ,Knn obij; *2nD Kin 'xnin 'n* N-nin naioxn n^Dnn nnu'Di nnon m-iiran 
 bu^ nnyy bsi ,bTr3 pDs Kin nn rr-yio mina pDiyi *i3 iVsk b'-n nr^Kn ^asn T)?2k 
 nu'Q ly^Km n^n Kbx n"no nanira ab^ , 'la w'san mna )'\pn n'»ynD rmra piDam nm 
 nniryu' nn b-'n rT"n i-iax pi , 'la mn baii' *in tkd ikq "^''tt n"n i-i?3n pi ikq w 
 D*3Dib'2n n-iT^i mmtan rrnnn tjiD kmu' »5b , nbn^Db npy m:y Tin^^^v mrNnb idd nroDrr 
 ir^K imK D^N-np trnK] ik5;d* dki nnDnm rmon obu'i xba mx tt^cr^^w Nin pimu' nox 
 pSD ntn rKi , '13 noDnm n-nnn psfT Kin nn □'sv'ryn nbyon kid m iij3 *K-nm ^pbn 
 po *Knn KbK ornj *3n rn* k"? minn nm bbD nou' Kbty ]iu'Knn dtkt nai mnKnii' 
 nb*3m n*3yni ^ibn imn pKi nsvbyrr nbyon on "in rprin"? ^iKnu' nra ij^u'm iy*:»nu' 
 ban *ipyi , an^nvbao pimi on^sia nnK mip nr ]ijdi n?2Kn by hdiokt nyi ^bn npyvi 
 • n"3y , 'rr Kninn ny-T k^k D^obiy -obiybi obiyb noiyn nm mir ynw
 
 inDND mon vjsS "lyc'n nxsSi '?'?n^ nrn ppn pipn mm ^y 
 1)^6 ^D ynv iJi''55 -iK^K «in nt^Ni Nin "d |n / vhv n'pi i3>y dik^S PinT|y»S 
 K^mD pinD .no >3i > rh'h DUDiDm m^n "ii&<i Dcr nsn py i'?> c^oc^n 
 D^D3nn y»2^ nx yoK^ t^b -ik^k -lEon &<"npn cj'^t^n «in ^d p^ ; nt^D ty nm 
 riEJ'D nni / DV^ny^ni D^»Dnn Sn: pn^n px min^ n ^ nSxn nnnxn 
 ^'KTkj'^ pn Dbiy DK^ nnb iD^-^n i6r\ on^jji^ ; ncDnni minn ni< pD^D nn 
 n23 pLJ^Ntn ^y ; p-ii<n Sy D-'D'k^n »?30 d^d^h "pd niDy d"i2ti ddk^ D^Dyi 
 '1 DDnnS Tiy ariDDn r^bnc nsini vnnt^a nxD yh^rh jnnxn i^yn 
 "lEJ'N D"2D"in m:iK 'oa ddtm iDnn pn>n p« ^"inD p pn^n pN ^sidsj' 
 mm* '-in2 ddhh nn^^n nsj^n yca^ i:yD£j' d^jej' DnpDi ^ -nsDn Dy idn n 
 «^i '^D nny pc^bi n:n ptj^'pn ^^^i^h ninvi incDn nnn ijynini 73N 
 >mDi< 02 *n-iyn pc^Si '>i2vn \)^h2 inn^ ^bx ly^jn^ p^Di p n^:nK^ *nyn* 
 nSyD K^'^ nos tn lyn* vnnx dn iS / -jimpn TtJ'n hv2 -idk -ic'nd tk 
 ntj'K ^DD nSnnni n^yon onn ym^n 5<in pt^'xi p-inxni -; nyoi: pb nxn 
 pn^ii |y* / invp nyi pi<n n^po'? nms^n *jd 'py mn&^S 'i\n*i v^cb rn 
 im ■?« niJ^^yS K^'pQDn hd'dd Dp «*? ntJ'D nyi ncj^tD^ D^'?:i'iDn r^y nDN> 
 "pD *:*y^ ntJ^y ns^N (Don: n-niD) h\^:n miDn ^ni (min mt^D) npmn 
 /nn nS> imn Dnimnb yiDni minn py niDyn Dn*:s^ Txn^ ^«-ij;'> 
 Kin *Di /Dnxi Dv'?^ *3*y2 2V0 nvnb ptj'y^ nrs ntj^yon 'pd nx Drmin^Ji 
 ynon niDi omDK n*n> dn nbxn D^DDnn n3D: m^i ^y n:iD* -i!^k 
 nan nsiDX d3 pi • - '- » - na:^? noDnn ?]iiv Dnnnn j^'xnai nsn-j 
 n^onsn n'?:: x"? n::^N nSx Dncno kvd: d: dk nti'K D^josn ""^k-di dh^jj 
 ns p>jni / D^:iDnpi D'pTW d^o* nnc' nan o h^h lynu d:dn / dhok 'd 
 n« nt^K ,D*:iK> m'p^bii nnyi ]v »»2nD D*:iK>K-in D^sDi'p^sn nnx abi
 
 nSnn niw Dn:^'^'? nuD h'O'zb niw nS /1QN3 
 
 nbnn onw-V iiDDa 'jn'Vii
 
 nv^n^ D^D^D ^:sh nnj ip^n D"i« p ''"^ y^^in^ / D^yiDni noDnn nDiyon 
 -i^y in^^^n imy ^npn ynjo^ D^ns /loyn n^DJ vnx ]^'^\>'\ inid» noa 
 
 ^11 vp hv nrhnn) ddb^ Dnysj^n yiij /Don Synnx Pi:yi K^iitr /"iNsnn^ 
 mini ^KT^^n S^n nnc^y D^m d^d* nt^^K / mnn^i n^n: nnst^o / nx 
 T^i *l25^n yU^ / px ^^EJ'iDT >D^D ni< n^ nD^-^n dsj^i ti /nosm 
 
 •mnDn nmion nnpS 'pki^ /v:q^ nnnpon t^si Din ^ddi nn'? nvitsni
 
 ^3iD im 
 
 DDK' p-iD Snj nD3ni nninn )y'ov "'J3 nn23D /D^il/ )ni^X lD)f2 
 D^n -D>:i5:> niS>^:i ^inj; ^^Jbl .D-^ltyj^Tl JV/^IDHD .D^^iUlJI 
 
 »'733K pii-bn npnyn oy Dis-rn 
 

 
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