The Biggest Curiosities of Literature. Disraeli IsaacЧитать онлайн книгу.
stranger in his native land.
He compares the student to one of the seven sleepers in the ancient legend.
Descartes residing in the commercial city of Amsterdam, writing to Balzac, illustrates these descriptions with great force and vivacity.
"You wish to retire; and your intention is to seek the solitude of the Chartreux, or, possibly, some of the most beautiful provinces of France and Italy. I would rather advise you, if you wish to observe mankind, and at the same time to lose yourself in the deepest solitude, to join me in Amsterdam. I prefer this situation to that even of your delicious villa, where I spent so great a part of the last year; for, however agreeable a country-house may be, a thousand little conveniences are wanted, which can only be found in a city. One is not alone so frequently in the country as one could wish: a number of impertinent visitors are continually besieging you. Here, as all the world, except myself, is occupied in commerce, it depends merely on myself to live unknown to the world. I walk every day amongst immense ranks of people, with as much tranquillity as you do in your green alleys. The men I meet with make the same impression on my mind as would the trees of your forests, or the flocks of sheep grazing on your common. The busy hum too of these merchants does not disturb one more than the purling of your brooks. If sometimes I amuse myself in contemplating their anxious motions, I receive the same pleasure which you do in observing those men who cultivate your land; for I reflect that the end of all their labours is to embellish the city which I inhabit, and to anticipate all my wants. If you contemplate with delight the fruits of your orchards, with all the rich promises of abundance, do you think I feel less in observing so many fleets that convey to me the productions of either India? What spot on earth could you find, which, like this, can so interest your vanity and gratify your taste?"
THE TALMUD.
The Jews have their Talmud; the Catholics their Legends of Saints; and the Turks their Sonnah. The Protestant has nothing but his Bible. The former are three kindred works. Men have imagined that the more there is to be believed, the more are the merits of the believer. Hence all traditionists formed the orthodox and the strongest party. The word of God is lost amidst those heaps of human inventions, sanctioned by an order of men connected with religious duties; they ought now, however, to be regarded rather as Curiosities of Literature. I give a sufficiently ample account of the Talmud and the Legends; but of the Sonnah I only know that it is a collection of the traditional opinions of the Turkish prophets, directing the observance of petty superstitions not mentioned in the Koran.
The Talmud is a collection of Jewish traditions which have been orally preserved. It comprises the Mishna, which is the text; and the Gemara, its commentary. The whole forms a complete system of the learning, ceremonies, civil and canon laws of the Jews; treating indeed on all subjects; even gardening, manual arts, &c. The rigid Jews persuaded themselves that these traditional explications are of divine origin. The Pentateuch, say they, was written out by their legislator before his death in thirteen copies, distributed among the twelve tribes, and the remaining one deposited in the ark. The oral law Moses continually taught in the Sanhedrim, to the elders and the rest of the people. The law was repeated four times; but the interpretation was delivered only by word of mouth from generation to generation. In the fortieth year of the flight from Egypt, the memory of the people became treacherous, and Moses was constrained to repeat this oral law, which had been conveyed by successive traditionists. Such is the account of honest David Levi; it is the creed of every rabbin.—David believed in everything but in Jesus.
This history of the Talmud some inclined to suppose apocryphal, even among a few of the Jews themselves. When these traditions first appeared, the keenest controversy has never been able to determine. It cannot be denied that there existed traditions among the Jews in the time of Jesus Christ. About the second century, they were industriously collected by Rabbi Juda the Holy, the prince of the rabbins, who enjoyed the favour of Antoninus Pius. He has the merit of giving some order to this multifarious collection.
It appears that the Talmud was compiled by certain Jewish doctors, who were solicited for this purpose by their nation, that they might have something to oppose to their Christian adversaries.
The learned W. Wotton, in his curious "Discourses" on the traditions of the Scribes and Pharisees, supplies an analysis of this vast collection; he has translated entire two divisions of this code of traditional laws, with the original text and the notes.
There are two Talmuds: the Jerusalem and the Babylonian. The last is the most esteemed, because it is the most bulky.
R. Juda, the prince of the rabbins, committed to writing all these traditions, and arranged them under six general heads, called orders or classes. The subjects are indeed curious for philosophical inquirers, and multifarious as the events of civil life. Every order is formed of treatises; every treatise is divided into chapters, every chapter into mishnas, which word means mixtures or miscellanies, in the form of aphorisms. In the first part is discussed what relates to seeds, fruits, and trees; in the second, feasts; in the third, women, their duties, their disorders, marriages, divorces, contracts, and nuptials; in the fourth, are treated the damages or losses sustained by beasts or men; of things found; deposits; usuries; rents; farms; partnerships in commerce; inheritance; sales and purchases; oaths; witnesses; arrests; idolatry; and here are named those by whom the oral law was received and preserved. In the fifth part are noticed sacrifices and holy things; and the sixth treats of purifications; vessels; furniture; clothes; houses; leprosy; baths; and numerous other articles. All this forms the Mishna.
The Gemara, that is, the complement or perfection, contains the Disputes and the Opinions of the Rabbins on the oral traditions. Their last decisions. It must be confessed that absurdities are sometimes elucidated by other absurdities; but there are many admirable things in this vast repository. The Jews have such veneration for this compilation, that they compare the holy writings to water, and the Talmud to wine; the text of Moses to pepper, but the Talmud to aromatics. Of the twelve hours of which the day is composed, they tell us that God employs nine to study the Talmud, and only three to read the written law!
St. Jerome appears evidently to allude to this work, and notices its "Old Wives' Tales," and the filthiness of some of its matters. The truth is, that the rabbins resembled the Jesuits and Casuists; and Sanchez's work on "Matrimonio" is well known to agitate matters with such scrupulous niceties as to become the most offensive thing possible. But as among the schoolmen and casuists there have been great men, the same happened to these Gemaraists. Maimonides was a pillar of light among their darkness. The antiquity of this work is of itself sufficient to make it very curious.
A specimen of the topics may be shown from the table and contents of "Mishnic Titles." In the order of seeds, we find the following heads, which present no uninteresting picture of the pastoral and pious ceremonies of the ancient Jews.
The Mishna, entitled the Corner, i.e. of the field. The laws of gleaning are commanded according to Leviticus; xix. 9, 10. Of the corner to be left in a corn-field. When the corner is due and when not. Of the forgotten sheaf. Of the ears of corn left in gathering. Of grapes left upon the vine. Of olives left upon the trees. When and where the poor may lawfully glean. What sheaf, or olives, or grapes, may be looked upon to be forgotten, and what not. Who are the proper witnesses concerning the poor's due, to exempt it from tithing, &c. They distinguished uncircumcised fruit:—it is unlawful to eat of the fruit of any tree till the fifth year of its growth: the first three years of its bearing, it is called uncircumcised; the fourth is offered to God; and the fifth may be eaten.
The Mishna, entitled Heterogeneous Mixtures, contains several curious horticultural particulars. Of divisions between garden-beds and fields, that the produce of the several sorts of grains or seeds may appear distinct. Of the distance between every species. Distances