[54-1] Cp. Megilla, p. 29; Succah, p. 49; Berachoth, p. 15; also Menachoth, p. 110.
[55-1] Cp. Bab. Kam., p. 60; Aesop (Halm, 56), and also Lafontaine, I, 17.
[VII]
[THE HUMOUR OF SOME MEDIAEVAL AND MODERN HEBREW WRITERS]
After the disintegration of the Jewish state in 70 A. D. a large number of refugees went to live in Spain, in that land of flowers and sunshine that was already known in Biblical times under the name of Tarshish. There they lived happily for several centuries, under the rule of various Gothic kings, until one of them, Reccared by name, who lived in 590, embraced Christianity. This was the commencement of a prolonged period of religious intolerance, which continued till the invasion and conquest of Spain by the Moors in 711 A. D., when religious independence was proclaimed. The privileges thus obtained were a direct incentive to the Jews to participate in the literary and scientific life that flourished round them under the immediate protection of the high-minded Caliphs. The finest productions of Jewish thought were brought to light through the cordial friendship which they entertained for their Mohammedan neighbours, and their friendly intercourse resulted in far-reaching advantages to both of them. The Arabs, by this means, became acquainted with the beautiful legends and maxims found in the Rabbinical writings, a good many of which they subsequently used as material for enriching their own literature; while the Jews gained an insight into the beauties of the Arabic poetry, which they, in their turn, essayed to imitate in Hebrew. The Spanish era, which extended over more than six centuries, may be justly called the golden age in the post-Biblical history of the Jews. For, while nearly the whole of Europe was during that time plunged in the depths of ignorance and superstition, Spanish Judaism distinguished itself by its efforts within the field of original classical work. In fact, had it not been for the labours of the Spanish Jews in handing over to the West some of the literary treasures of the East, together with those of the Greeks and Romans, it is doubtful whether these valuable works would have been preserved to us.
The principal representatives of the Spanish Hebrew poets were—Solomon Ibn Gabirol, Abraham Ibn Ezra, Jehuda Halevi, and Jehuda Alcharizi. But as their lives and works have already been largely dealt with by several eminent scholars, it is only proposed to give here a few specimens of their humour.
Solomon Ibn Gabirol, who was born in Malaga in 1020, acquired the reputation of being a profound philosopher, but his special claim to recognition rests on his poetry. The leading characteristic of his verse is its sadness, although some of his poems were written in a vein of pure humour. His poem entitled Kether Malchus (the Royal Crown) is undoubtedly one of his best poetic compositions. It has for its theme the loftiest of subjects—God, the Universe, and Man. Humboldt considers it to be the noblest monument of Neo-Hebraic poetry, inasmuch as it contains vivid flashes which recall the poetical inspiration of the prophets.
Ibn Gabirol's humour is, however, best represented in his famous “Wine-song,” which he composed at a banquet given to him by a wealthy but niggardly man called Moses. Gabirol and the other guests had nothing offered to them to drink but water, and indignant thereat he wrote a few stanzas, the refrain of which was easily taken up and chanted by the whole company. The song runs in a free English translation somewhat as follows:—
I
Full sweet of a truth is the sparkle of wine,