The texts are arranged chronologically as far as possible. The method of arranging extracts according to subjects, which other writers may prefer, presents numerous difficulties which are now obviated. Some passages defy classification, while others can be placed in more than one group. Moreover, the chronological arrangement has the advantage of presenting a complete picture of the growth and development of the various branches of Hebrew literature. Although some branches synchronize, as, for instance, poetry and philosophy, few of them persist throughout the various periods. In the majority of cases each age has produced a mode of literary expression peculiar to itself. The eleventh century may be regarded as the Golden Age of Hebrew poetry. A few gifted poets have arisen during the twelfth and thirteenth centuries, but we meet with no great talents until we reach the modern renaissance, the beginnings of which are incorporated here. The philosophic activity extended over a much longer period, but the best works have been produced in a limited number of generations.
The translations are obviously based upon the Hebrew volume of this Anthology. A reader comparing my translation with other editions of the extracts will therefore come across some discrepancies. A few examples may suffice to illustrate this point. The printed editions of the Mishnah have a word denoting “silver” which is here rendered by “golden” (II, 2, l. 7). Of course, my edition has the correct word which is found in the famous Munich manuscript. In the Pesikta extract there is an additional sentence not found in any of the editions that have hitherto appeared: A messenger came and said unto me: “Thy husband died in the city across the sea” (V, 1, l. 10). My reading, however, is derived from the Parma manuscript. In Judah ha-Levi’s poem entitled “Meditations in Mid-Ocean” (XVIII, 2, l. 6 from end) my translation reads: The waters and the sky are like brilliant and bright ornaments on the night. The word “ornaments” does not occur in any of the printed editions, and, instead, they all read two words which signify “until the sea,” which are entirely unsuitable for the context. My rendering is the result of a slight emendation involving merely the joining of the two words into one and a change in the vocalization. In the notes to the Hebrew volume the reader will find ample justification for the rather numerous variants. In order not to render this volume cumbersome, those notes have been omitted here.
Wherever possible, I have attempted to retain the flavor of the original, and the translation is literal as far as the English idiom would allow. In a number of cases, notably Judah ha-Levi’s letter (XVIII, 3), a free rendering would, I fear, be meaningless. To my mind, only a literal translation is capable of doing justice to a literature of this kind. The King James’ Version of the Bible owes part of its charm to its literalness. Those translators were fortunate in writing during the formative period of the English language, before the various idioms became fixed. But even in more recent times the superiority of Burton’s Arabian Nights must be partly ascribed to its quaint literalness. This method has been wisely followed by Chenery and Steingass in translating Al-Hariri’s Assemblies, though they lacked Burton’s artistic skill. The average reader is probably not aware that the literal translator imposes upon himself a much severer task than the writer who merely gives a free rendering. The former, if he is a conscientious worker, attempts to reproduce everything, while the latter often allows himself to omit or vary difficult expression which task the translator’s skill. The unchary reader finds the free translation smooth and easy, and is liable to condemn the literal one, which is necessarily rugged.
Some of the extracts had been previously translated in a satisfactory manner, notably Ben Sira, Kalir, Ibn Gebirol’s Royal Crown, Benjamin of Tudela, Judah ha-Levi’s Khazarite (by H. Hirschfeld), and Maimonides’ Guide of the Perplexed (by M. Friedländer). But in all cases I found it necessary to subject the passages to a thorough revision, partly because my aim was different from that of my predecessors. This revision was especially necessary in the two last-named extracts. Hirschfeld and Friedländer translated the Arabic originals, while I wished to illustrate the style of the Hebrew translators. This fact will also explain another difficulty which may puzzle a reader of this volume: Extracts XXIII and XXVI are listed under Judah b. Saul Ibn Tibbon and Samuel b. Judah Ibn Tibbon, and not under Judah ha-Levi and Moses b. Maimon, respectively. In an anthology of philosophy these sections would naturally be credited to their original authors, but the Hebrew translations must be given under the Ibn Tibbons. And obviously the arrangement of this volume ought to follow that of the Hebrew texts.
Doctor Cyrus Adler has kindly read the manuscript and proof-sheets of this volume, and I am indebted to him for a number of valuable suggestions, especially in connection with the style. My thanks are also due to Professor Israel Davidson and Doctor Isaac Husik for going over the proof-sheets of the poetic and philosophic sections, respectively.
B. Halper.
Dropsie College, February, 1920.
CONTENTS
| PAGE | |||
|---|---|---|---|
| Preface | [5] | ||
| I. | The Wisdom of Ben Sira: | ||
| 1. Wisdom Is a Source of Happiness | [19] | ||
| 2. The Usefulness of the Physician | [20] | ||
| 3. In Praise of the High Priest Simeon the Son of Johanan | [21] | ||
| II. | The Mishnah: | ||
| 1. The Bringing of the First-Fruits to Jerusalem | [24] | ||
| 2. The Libation of Water and the Water-Drawing Feast | [26] | ||
| III. | Abot De-Rabbi Nathan: | ||
| Rabban Johanan the Son of Zaccai’s Pupils Offer Consolations to Their Master on the Death of His Son | [29] | ||
| IV. | The Babylonian Talmud: | ||
| 1. The Martyrdom of Rabbi Akiba | [32] | ||
| 2. A Controversy on the Merits of Charity | [34] | ||
| 3. Maxims and Admonitions | [35] | ||
| V. | The Midrash: | ||
| 1. The Prophet Jeremiah Meets Mother Zion Mourning for Her Exiled Children | [38] | ||
| 2. The Death of Moses | [39] | ||
| VI. | Eleazar Be-Rabbi Kalir: | ||
| 1. A Complaint | [45] | ||
| 2. The Patriarchs and Matriarchs Intercede on Behalf of Their Exiled Children | [46] | ||
| VII. | Eldad Ha-Dani: | ||
| Eldad Leaves His Native Place Beyond the Rivers of Cush | [49] | ||
| VIII. | Josippon: | ||
| Mattathias Charges His Sons Before His Death, and Appoints Judah Who Is Called Maccabæus as Leader in His Stead | [55] | ||
| IX. | Sa’adya Gaon B. Joseph: | ||
| A Prayer Entitled Magen U-Mehayyeh (Shield and Quickener) | [59] | ||
| X. | Nathan Ha-Babli: | ||
| The Installation of an Exilarch | [64] | ||
| XI. | Joseph B. Isaac Ibn Abitor: | ||
| 1. Hymn Based on Psalm 120 | [69] | ||
| 2. Hymn Based on Psalm 121 | [70] | ||
| 3. Hymn Based on Psalm 122 | [72] | ||
| 4. Hymn Based on Psalm 123 | [73] | ||
| XII. | Hai B. Sherira Gaon: | ||
| Maxims and Admonitions | [75] | ||
| XIII. | Samuel Ha-Nagid: | ||
| 1. On Leaving Cordova | [77] | ||
| 2. On Having Been Saved in Mid-Ocean From a Tunny Fish | [78] | ||
| XIV. | Solomon B. Judah Ibn Gebirol: | ||
| 1. On Leaving Saragossa | [82] | ||
| 2. A Vow to Seek Wisdom | [84] | ||
| 3. The Royal Crown | [86] | ||
| XV. | Bahya B. Joseph Ibn Pakuda: | ||
| Pious Reflections and Admonitions to the Soul | [91] | ||
| XVI. | Ahimaaz B. Paltiel: | ||
| Shephatiah Before His Death on Rosh ha-Shanah Declares that the Tyrant Basil Is Dead | [96] | ||
| XVII. | Moses B. Jacob Ibn Ezra: | ||
| 1. Dirge on the Death of His Brother | [100] | ||
| 2. Poem Addressed to One of His Noblest Friends | [101] | ||
| 3. Poem in Honor of the Wedding of Solomon b. Matir | [103] | ||
| XVIII. | Judah B. Samuel Ha-Levi: | ||
| 1. Ode to Zion | [106] | ||
| 2. Meditations in Mid-Ocean | [108] | ||
| 3. Letter Addressed to Nathan b. Samuel | [110] | ||
| XIX. | Abraham B. Meir Ibn Ezra: | ||
| 1. Plaintive Song | [115] | ||
| 2. Penitential Prayer | [116] | ||
| 3. The Epistle of Hai b. Mekiz | [117] | ||
| XX. | Abraham Ibn Daud: | ||
| The Four Captives | [123] | ||
| XXI. | Benjamin of Tudela: | ||
| Description of Jerusalem and Its Surroundings | [127] | ||
| XXII. | The Book of Yashar: | ||
| Moses Having Taken a Besieged City Is Proclaimed King of Cush | [132] | ||
| XXIII. | Judah B. Saul Ibn Tibbon: | ||
| Why the Jewish Religion Does Not Especially Encourage Asceticism | [137] | ||
| XXIV. | Moses B. Maimon: | ||
| A Man Should Choose the Golden Mean | [143] | ||
| XXV. | Joseph B. Meir Ibn Zabara: | ||
| Jacob the Broker and the Necklace | [148] | ||
| XXVI. | Samuel B. Judah Ibn Tibbon: | ||
| On the Limitations of Man’s Intellect | [152] | ||
| XXVII. | Judah B. Solomon Al-Harizi: | ||
| Seven Young Men Discuss the Merits of the Various Virtues | [156] | ||
| XXVIII. | Judah B. Samuel He-Hasid of Regensburg: | ||
| Certain Forms of Virtue Lead to Sin | [162] | ||
| XXIX. | Eleazar B. Judah B. Kalonymos of Worms: | ||
| Moral Admonitions and Precepts | [167] | ||
| XXX. | Moses B. Nahman: | ||
| Ethical Letter, Praising Humility, Addressed to His Son | [171] | ||
| XXXI. | Solomon B. Abraham Ibn Adret: | ||
| Epistle Prohibiting Anyone Under Twenty-Five Years of Age to Study Philosophy | [176] | ||
| XXXII. | Jedaiah Ha-Bedersi: | ||
| The Nothingness of Man and His Pursuits | [183] | ||
| XXXIII. | Immanuel B. Solomon of Rome: | ||
| The Poet Visits Paradise | [188] | ||
| XXXIV. | Judah B. Asher: | ||
| Ethical and Moral Admonitions | [194] | ||
| XXXV. | Kalonymos B. Kalonymos B. Meir: | ||
| Admonitions to His Heart | [198] | ||
| XXXVI. | Levi B. Gershon: | ||
| The Difficulties in Investigating the Problem Whether the Universe Is Created or Eternal | [202] | ||
| XXXVII. | Profiat Duran: | ||
| The Definition of the Science of Language and Its Branches | [206] | ||
| XXXVIII. | Simon B. Zemah Duran: | ||
| On the Problem Why the Wicked Prosper and the Righteous are in Distress | [210] | ||
| XXXIX. | Joseph Albo: | ||
| The Various Ranks of Prophecy | [215] | ||
| XL. | Isaac B. Judah Abravanel: | ||
| The Advantages of a Republic Over a Monarchy | [221] | ||
| XLI. | Solomon Ibn Verga: | ||
| A Jew Is Accused of Murdering a Christian, But His Innocence Is Proved | [225] | ||
| XLII. | Abraham B. Mordecai Ferizol: | ||
| A Jew Who Claims to Belong to the Ten Tribes Visits Italy | [230] | ||
| XLIII. | Joseph B. Joshua B. Meir Ha-Kohen: | ||
| The Crusaders Massacre the Jews at Meurs | [235] | ||
| XLIV. | Menasseh B. Joseph Ben Israel: | ||
| The Soul Is Likened to the Moon | [240] | ||
| XLV. | Moses Hayyim Luzzatto: | ||
| Dialogue Between Understanding and Uprightness | [243] | ||
| XLVI. | Naphtali Hirz (Hartwig) Wessely: | ||
| Moses Prepares the People for the Divine Revelation | [247] | ||