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That Brute Simmons part 1

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Arthur Morrison (1863-1945)

Arthur Morrison is one of the few writers of his period—for he belongs to the “School” of the Nineties—whose work is still widely popular. He is known almost exclusively for his small volume of stories called Tales of Mean Streets, from which That Brute Simmons has been selected. The entire collection, says Mencken, reveals “the amazing life of the London East End, the sewer of England and of Christendom.”Reprinted from Tales of Mean Streets, Methuen, 1894, by permission of the publishers.

That Brute Simmons

Simmons`s infamous behavior toward his wife is still matter for profound wonderment among the neighbors. The other women had all along regarded him as a model husband, and certainly Mrs. Simmons was a most conscientious wife. She toiled and slaved for that man, as any woman in the whole street would have maintained, far more than any husband had a right to expect. And now this was what she got for it. Perhaps he had sudenly gone mad.Before she married Simmons, Mrs. Simmons had been the widowed Mrs. Ford. Ford had got a berth as donkey-man on a tramp steamer, and that steamer had gone down with all hands off the cape—a judgment, the widow woman feared, for long years of contumacy which had culminated in the wickedness of taking to the sea, and taking to it as a donkey-man, an immeasurable fall for a capable engine-fitter. Twelve years as Mrs. Ford had left her still childless, and childless she remained as Mrs. Simmons.As for Simmons, he, it was held, was fortunate in that capable wife. He was a moderately good carpenter and joiner, but no man of the world, and he wanted to be one. Nobody could tell what might not have happened to Tommy Simmons if there had been no Mrs. Sim-mons to take care of him.He was a meek and quiet man, with a boyish face and sparse, limp whiskers. He had no vices (even his pipe departed him after his marriage), and Mrs. Simmons had ingrafted on him divers exotic virtues. He went solemnly to chapel every Sunday, under a tall hat, and put a penny—one returned to him for the purpose out of his week`s wages—in the plate. Then, Mrs. Simmons overseeing, he took off his best clothes and brushed them with solicitude and pains.On Saturday afternoons he cleaned the knives, the forks, the boots, the kettles and the windows, patiently and conscientiously. On Tuesday evenings he took the clothes to the mangling. And on Saturday nights he attended Mrs. Simmons in her marketing, to carry the parcels.

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The Story of Devadatta 2

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A traveler

So he remained in the veranda of an almshouse near, and at night he suddenly beheld a woman descending with a rope from his father- in-law`s house, and immediately he recognized her as his wife, for she was so resplendent with jewels that she looked like a meteor fallen from the clouds; and he was much grieved thereat. But she, though she saw him, did not recognize him, as he was emaciated and begrimed, and asked him who he was. When he heard that, he answered: “I am a traveler.” Then the merchant`s daughter entered the almshouse, and the prince followed her secretly to watch her. There she advanced towards a certain man, and he towards her, and asking why she had come so late, he bestowed several kicks on her. Then the passion of the wicked woman was doubled, and she appeased him, and remained with him on the most affectionate terms.

When he saw that, the discreet prince reflected: “This is not the time for me to show anger, for I have other affairs in hand; and how could I employ against these two contemptible creatures, this wife of mine and the man who has done me this wrong, this sword which is to be used against my foes? Or what quarrel have I with this adulteress, for this is the work of malignant desire that showers calamities upon me, showing skill in the game of testing my firmness? It is my marriage with a woman below me in rank that is in fault, not the woman herself; how can a female crow leave the male crow to take pleasure in a cuckoo?”

Thus reflecting, he allowed that wife of his to remain in the society of her paramour; for in the minds of heroes possessed with an ardent desire of victory, of what importance is woman, valueless as a straw? But at the moment when his wife ardendy embraced her paramour there fell from her ear an ornament thickly studded with valuable jewels. And she did not observe this, but at the end of her interview, taking leave of her paramour, returned hurriedly to her house as she came. And that unlawful lover also departed somewhere or other.

Prince immediately

Then the prince saw that jeweled ornament, and took it up; it flashed with many jewel-gleams, dispelling the gathering darkness of despondency, and seemed like a hand-lamp obtained by him to assist him in searching for his lost prosperity. The prince immediately perceived that it was very valuable, and went off, having obtained all he required, to Kanyakubja; there he pledged that ornament for a hun-dred thousand gold pieces, and after buying horses and elephants went into the presence of the emperor. And with the troops which he gave him he marched, and slew his enemies in fight, and recovered his father`s kingdom; and his mother applauded his success.

Then he redeemed from pawn that ornament, and sent it to his father-in-law to reveal that unsuspected secret; his father-in-law, when he saw that earring of his daughter`s, which had come to him in such a way, was confounded, and showed it to her. She looked upon it, lost long ago like her own virtue; and when she heard that it had been sent by her husband she was distracted, and called to mind the whole circumstance: “This is the very ornament which I let fall in the alms-house the night I saw that unknown traveler standing there; so that must undoubtedly have been my husband come to test my virtue, but I did not recognize him, and he picked up this ornament.”

While the merchant`s daughter was going through this train of re-flection, her heart, afflicted by the misfortune of her unchastity having been discovered, in its agony, broke. Then her father artfully questioned a maid of hers who knew all her secrets, and found out the truth, and so ceased to mourn for his daughter; as for the prince, after he recovered the kingdom, he obtained as wife the daughter of the emperor, won by his virtues, and enjoyed the highest prosperity.

Read the rest of the story on link The Story of Devadatta.

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The Story of Devadatta 1

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Somadeva (Flourished about 1070 A.D.)

Somadeva (Soma with the Brahminical suffix deva) was a poet of Kashmir. His celebrated collection, the Ocean of Streams of Stories, based upon Buddhist stories, traditions, and an earlier collection of tales, is one of the’ most voluminous and interesting of its kind in Sanskrit literature.

The present story, translated by C. H. Tawney, appeared in The Ocean of Story, Vol. I, Book IV, Chap. 21, of the complete edition in ten volumes edited by N. M. Penzer, and published in 1924—25 by Chas. J. Sawyer, Ltd., by whose permission it is here included.

The Story of Devadatta

From the Katha-Sarit-Sagara

In old time there was a certain petty monarch of the name of Jayadatta, and there was born to him a son, named Devadatta. And that wise king, wishing to marry his son, who was grown up, thus reflected: “The prosperity of kings is very unstable, being like a courtesan to be enjoyed by force; but the prosperity of merchants is like a woman of good family; it is steady and does not fly to another’man. Therefore I will take a wife to my son from a merchant`s family, in order that misfortune may not overtake his throne, though it is surrounded with many relations.” Having formed this resolve, that king sought for his son the daughter of a merchant in Pataliputra named Vasudatta. Vasudatta for his part, eager for such a distinguished alliance, gave that daughter of his to the prince, though he dwelt in a remote foreign land.

And he loaded his son-in-law with wealth to such an extent that he no longer felt much respect for his father`s magnificence. Then King Jayadatta dwelt happily with that son of his who had obtained the daughter of that rich merchant. Now one day the merchant Vasudatta came, full of desire to see his daughter, to the palace of his connection by marriage, and took away his daughter to his own home. Shortly after the King Jayadatta suddenly went to heaven, and that kingdom was seized by his relations, who rose in rebellion; through fear of them his son Devadatta was secretly taken away by his mother during the night to another country.

Then that mother, distressed in soul, said to the prince: “Our feudal lord is the emperor who rules the eastern region; repair to him, my son; he will procure you the kingdom.”

When his mother said this to him, the prince answered her: “Who will respect me if I go there without attendants?” When she heard that, his mother went on to say: “Go to the house of your father-in-law, and get money there, and so procure followers; and then repair to the emperor.” Being urged in these words by his mother, the prince, though full of shame, slowly plodded on and reached his father-in-law`s house in the evening. But he could not bear to enter at such an unseasonable hour, for he was afraid of shedding tears, being bereaved of his father and having lost his worldly splendor; besides, shame withheld him.

Read the rest of the story on link The Story of Devadatta.

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The Raising of Lazarus 1

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The Raising of Lazarus (From the New Testament, John XI)

Though this story is part of the larger narrative of the Gospel of St. John, it is a perfect example of the short story. The details that lead up to the dramatic climax are at first sight not entirely relevant. It is only after the story has been read in its entirety that we perceive the consummate art of the preparatory sentences. Balzac was, many centuries later, to apply this method to the writing of his novels.

The text is taken from the King James version. There is no title to the story in the original.

The Raising of Lazarus

Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) Therefore, his sister sent unto him saying, Lord, behold, he whom thou lovest is sick. When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judaea again. His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. 1 hen Jesus said unto them plainly, Lazarus is dead.

And I am glad for your sakes that I was not there, to the intent ye may believe: never-theless let us go unto him. Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him Then when Jesus came, he found that he had lain in the grave four days already. Now Bethany was nigh unto Jerusalem about fifteen furlongs off: and many of the Jews came unto Martha, and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met him, but Mary sat still in the house. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again me resurrection at the last day. Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this? She saith unto him, Yea, Lord; I believe that thou art the Christ, the son of God, which should come into the world. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. As soon as she heard that, she arose quickly and came unto him.

For the rest of the story you can visit link The Raising of Lazarus.

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The Matron of Ephesus 1

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Petronius (Died 66 A.D.)

Gaius Petronius Arbiter was born some time early in the First Century of the Christian era, and committed suicide in the year 66. Writer, government official, dilettante and friend of Nero, he “had idled into fame,” as Tacitus tells us. His best-known work, The Satyricon, is a strange straggling sort of satirical novel, into which he introduced this short masterpiece, The Matron of Ephesus. The tale is supposed to be in the manner of one of the so-called lost Milesian Tales, a collection renowned for its cynical oudook on humanity in general and woman in particular. This brief story (in one form or another) is to be found running through all literature, especially the literature written by men. The present version is a revision (by the editors) of two older versions.

The Matron of Ephesus

From The Satyricon

A certain matron of Ephesus was so notably pure that women came from afar to look upon her. When her husband was buried, she was not satisfied with the usual custom of following the body with loosened hair and beating her breast in the presence of the people: she accompanied her dead spouse right into the sepulcher—which was in the Greek style, underground—and there remained to watch and weep by day and by night. Her parents and relations were unable to prevent her from thus torturing herself, and remaining in the sepulcher to die of hunger. The civil officials at last left in despair.

The matron lived through the fifth day without eating, and was grieved for by all as a shining example to all womenkind. A faithful maidservant sat by the wretched woman, shed the appropriate number of tears, and kept the lamp burning.

Word spread through the city, and every one agreed that it was a unique example of conjugal love and fidelity.

Meantime, the provincial governor crucified certain thieves near the sepulcher where the matron was weeping over the body of her late husband, and a soldier was commanded to keep guard over the crosses, to prevent the bodies from being taken down and buried. The following night he perceived a light shining brightly among the trees and heard the moans of the woman. Like all human beings, he was curious, and desired to know who was groaning, and what was the cause of it.

He therefore entered the sepulcher, and on seeing a beautiful woman, stopped short and was as deeply moved as though he had seen an omen or a ghost from the nether world. The moment he set eyes on the body and remarked the matron`s tears, and her face scarred by the marks of fingernails, he understood: she was desperate in her love for the man who was dead. He then brought his frugal supper into the sepulcher, and begged the matron not to give way so to a grief that was useless, nor break her heart in weeping. All men, he said, had the same fate and the same last resting-place.

Read the rest of the story on link The Matron of Ephesus.

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The History of Susanna 2

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And the elders said:—“As we walked in the garden alone, this woman came in with two maids, and shut the garden doors, and sent the maids away. Then a young man, who there was hid, came unto her, and lay with her. Then we that stood in a corner of the garden, seeing this wickedness, ran unto them. And when we saw them together, the man we could not hold: for he was stronger than we, and opened the door, and leaped out. But having taken this woman, we asked who the young man was, but she would not tell us: these things do we testify.”

Then the assembly believed them, as those that were the elders, and judges of the people: so they condemned her to death. Then Susanna cried.out with a loud voice, and said:—“O everlasting God, that knowest the secrets, and knowest all things before they be: Thou knowest that they have borne false witness against me, and, behold, I must die; whereas I never did such things as these men have maliciously invented against me.” And the Lord heard her voice. Therefore when she was led to be put to death, the Lord raised up the holy spirit of a youth, whose name was Daniel: who cried with a loud voice:— “I am clear from the blood of this woman.” Then all the people turned them toward him, and said:—“What mean these words that thou hast spoken?”

False witness

So he standing in the midst of them said:—“Are ye such fools, ye sons of Israel, that without examination or knowledge of the truth ye have condemned a daughter of Israel? Return again to the place of judgment: for they have borne false witness against her.” Wherefore all the people turned again in haste, and the elders said unto him:— “Come, sit down among us, and shew it us, seeing God hath given thee the honor of an elder.” Then said Daniel unto them:—“Put these two aside one far from another, and I will examine them.”

So when they were put asunder one from another, he called one of them, and said unto him:—“O thou that art waxen old in wickedness, now thy sins which thou hast committed aforetime are come to light: for thou hast pronounced false judgment, and hast condemned the innocent, and hast let the guilty go free; albeit the Lord saith, The innocent and righteous shalt thou not slay. Now then, if thou hast seen her, tell me, Under what tree sawest thou them companying together?” Who answered:—“Under a mastic tree.” And Daniel said:—“Very well; thou hast lied against thine own head; for even now the angel of God hath received the sentence of God to cut thee in two.”

So he put him aside, and commanded to bring the other, and said unto him:—“O thou seed of Canaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thine heart. Thus have ye dealt with the daughters of Israel, and they for fear companied with you: but the daughter of Juda would not abide your wickedness. Now therefore tell me, Under what tree didst thou take them companying together?” Who answered:—“Under an holm tree.” Then said Daniel unto him:—“Well; thou hast also lied against thine own head: for the angel of God waiteth with the sword to cut thee in two, that He may destroy you.” With that all the assembly cried out with a loud voice, and praised God, who saveth them that trust in Him.

And they arose against the two elders, for Daniel had convicted them of false witness by their own mouth: and according to the law of Moses they did unto them in such sort as they maliciously intended to do to their neighbor: and they put them to death. Thus the innocent blood was saved the same day. Therefore Chelcias and his wife praised God for their daughter Susanna, with Joakim her husband, and all the kindred, because there was no dishonesty found in her.

From that day forth was Daniel had in great reputation in the sight of the people.

Whole story can be read on link The History of Susanna.

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The Dream 2

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Howbeit the ways were unknown to me: and thereupon I took up my packet, unlocked and unbarred the doors, but those good and faithful doors, which in the night did open of their own accord, could then scantly be opened with their keys. And when I was out I cried, “O sirrah hostler, where art thou? Open the stable-door, for I will ride away by and by.” The hostler lying behind the stable-door upon a pallet and half asleep, “What (quoth he), do you not know that the ways be very dangerous? what mean you to rise at this time of night? If you, perhaps guilty of some heinous crime, be weary of your life, yet think you not that we are such sots that we will die for you.” Then said I, “It is wellnigh day, and moreover, what can thieves take from him that hath nothing? Dost thou not know, fool as thou art, if thou be naked, if ten giants should assail thee, they could not spoil`or rob thee?” Whereunto the drowsy hostler, half asleep and turning on the other side, answered, “What know I whether you have murdered your companion whom you brought in yesternight or no, and now seek the means to escape away?” O Lord, at that time, I remember, the earth seemed to open, and methought I saw at hell gate the dog.

Cerberus ready to devour me; and then I verily believed that Meroe did not spare my throat moved with pity, but rather cruelly pardoned me to bring me to the gallows. Wherefore I returned to my chamber, and there devised with myself in what sort I should finish my life. And therewithal I pulled out a piece of rope wherewith the bed was corded, and tied one end thereof about a rafter by the window, and with the other end I made a sliding knot, and stood upon my bed, and so put my neck into it, and when I leaped from the bed thinking verily to strangle myself and so die, behold the rope, being old and rotten, burst in the middle, and I fell down tumbling upon Socrates that lay under: and even at that same very time the hostler came in crying with a loud voice and said,

“Where are you that made such haste at midnight, and now lies wallowing abed?” Whereupon (I know not whether it was by my fall, or by the great cry of the hostler) Socrates as waking out of a sleep, did rise up first and said, “It is not without cause that strangers do speak evil of all such hostlers, for this caitiff in his coming in, and with his crying out, I think under a color to steal away something, has waked me out of a sound sleep.` Then I rose up, joyful with a merry countenance, saying, “Behold, good hostler, my friend, my companion and my brother whom thou didst falsely affirm to be slain by me this night.” And therewithal I embraced my friend Socrates and kissed him, and took him by the hand and said, “Why tarry we? Why lose we the pleasure of this fair morning? let us go”: and so I took up my packet, and paid the charges of the house and departed.

And we had not gone a mile out of the town but it was broad day, and then I diligently looked upon Socrates` throat to see if I could espy the place where Meroe thrust in her sword; but when I could not perceive any such thing, I thought with myself, What a madman am I, that being overcome with wine yesternight have dreamed such terrible things! behold, I see Socrates is sound, safe and in health. Where is his wound? where is the sponge? where is his great and new cut? And then I spake to him and said, “Verily it is not without occasion that physicians of experience do affirm, that such as fill their gorges abundantly with meat and drink shall dream of dire and horrible sights: for I myself, not tempering my appetite yesternight from pots of wine, did seem to see this night strange and cruel visions, that even yet I think myself sprinkled and wet with human blood. Whereunto Socrates laughing made answer, “Nay, verily, I myself dreamed this night that my throat was cut, and that I felt the pain of the wound, and that my heart was pulled out of my belly, and the remembrance thereof makes me now to fear, for my knees do so tremble that I can scarce go any further; and therefore I would fain eat somewhat to strengthen and revive my spirits.”

Then said I, “Behold here thy breakfast ; and therewithal I opened my scrip that hanged upon my shoulder, and gave him bread and cheese, and we sat down under a great plane tree, and I ate part with him. And while I beheld him eating greedily, I perceived that he waxed meager and pale, and that his lively color faded away, insomuch that being in great fear, and remembering those terrible furies of whom I lately dreamed, the first morsel of bread that I put in my mouth (which was but very small) did so stick in my jaws, that I could neither swallow it down, nor yet yield it up, and moreover the small time of our being together increased my fear: and what is he that seeing his companion die in the highway before his face, would not greatly lament and be sorry?

But when that Socrates had eaten sufficiently, he waxed very thirsty, for indeed he had well- nigh devoured all a whole cheese: and behold evil fortune! there was behind the plane tree a pleasant running water as clear as crystal, and I said unto him, “Come hither, Socrates, to this water and drink thy fill.” And then he rose and came to the river, and kneeled down upon the side of the bank to drink; but he had scarce touched the water with his lips, whenas behold the wound of his throat opened wide, and the sponge suddenly fell into the water, and after issued out a little remnant of blood, and his body being then without life, had fallen into the river, had I not caught him by the leg and so pulled him up. And after that I had lamented a good space the death of my wretched companion, I buried him in the sands there by the river.

The whole text can be seen on link The Dream.

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The Book of Ruth 2

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Then Naomi her mother-in-law said unto her:—-“My daughter, shall I not seek rest for thee, that it may be well with thee? And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to-night in the threshing-floor. Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do.” And she said unto her:—“All that thou sayest unto me I will do.”

And she went down unto the floor, and did according to all that her mother-in-law bade her. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet. And he said:—“Who art thou?” And she answered:—“I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman.”

Poor or Rich

And he said:—“Blessed be thou of the Lord, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. And now, my daughter, fear not; I will do to thee all that thou requir- est: for all the city of my people doth know that thou art a virtuous woman. And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman`s part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth: lie down until the morning.”

And she lay at his feet until the morning: and she rose up before one could know another. And he said:—“Let it not be known that a woman came into the floor.” Also he said:—“Bring the vail that thou hast upon thee, and hold it.” And when she held it, he measured six measures of barley, and laid it on her: and she went into the city. And when she came to her mother-in-law, she said:—“Who art thou, my daughter?” And she told her all that the man had done to her. And she said:—“These six measures of barley gave he me; for he said to me, Go not empty unto thy mother-in-law.” Then said she:—“Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.”

Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whotn he said: —“Ho, such a one! turn aside, sit down here.” And he turned aside, and sat down. And he took ten men of the elders of the city, and said: —“Sit ye down here.” And they sat down. And he said unto the kinsman:— “Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech`s: and I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee.”

Ruth the Moabitess

And he said: “I will redeem it.” Then said Boaz:—“What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.” And the kinsman said:—“ I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it.” Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbor: and this was a testimony in Israel. Therefore the kinsman said unto Boaz: —“Buy it for thee.” So he drew off his shoe.

And Boaz said unto the elders, and unto all the people:—“Ye are witnesses this day, that I have bought all that was Ehmelech`s, and all that was Chili on`s and Mahlon`s of the hand of Naomi. Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.” And all the people that were in the gate, and the elders, said:—“We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Beth-lehem: and let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the Lord shall give thee of this young woman.”

So Boaz took Ruth, and she was his wife: and when he went in unto her, the Lord gave her conception, and she bare a son. And the women said unto Naomi:—“Blessed be the Lord, which hath not left thee this day without a kinsman, that his name may be famous in Israel. And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter-in-law, which loveth thee, which is better to thee than seven sons, hath born him.” And Naomi took the child, and laid it in her bosom, and became nurse unto it. And the women her neighbors gave it a name, saying:—“There is a son born to Naomi”; and they called his name Obed: he is the father of Jesse, the father of David.

The above text has been copied from www.marietaminkova.com; For the rest of the story you can visit link The Book of Ruth.

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Rabbi Akiva 1

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The Talmud is a great collection of law, ritual, precept, and example, which was composed during the period extending from the First Century B.C. to the Fourth Century A.D. The work was the result of a vast amount of compilation begun, so far as the actual writing is concerned, in the year 219 A.D. by Rabbi Jehudah Hanassi. About the year 500 A.D. it was complete, having been combined with a good deal of material brought together since the first parts were written down. The colossal work is interspersed throughout with parables, like Rabbi Akiva and The Jewish Mother, all of which were used for purposes of illustration.
The texts of these stories are based, by the editors, upon two early translations. There are no titles to the stories in the original.

Rabbi Akiva

The Rabbis tell us that once the Roman Government made a decree forbidding Israel to study the law. Thereupon Pappus, son of Yehudah, one day found Rabbi Akiva teaching it openly to many whom he had gathered round him to hear it. “Akiva,” he said, “dost not thou fear the Government?” “Listen, was the reply, and I will tell thee how it is through a parable. It is the same with me as with the fishes which a fox, walking by a river s bank, saw darting distractedly to and fro in the stream; and, speaking to them, inquired, `From what, pray, are ye fleeing?` `From the nets,` they answered, `which the sons of men have set to snare us. Why, then, rejoined the fox, `not try the dry land with me, where we can live together, as our fathers managed to live before us?`

`Surely,` they exclaimed, thou art not he of whom we have heard as the most cunning of animals; for in this thing thou art not wise, but foolish. For if we have cause to fear where it is natural for us to live, how much more reason have we to do so where we must die!` Exactly so,” continued Akiva, “is it with us who study the law, in which it is written, `He is thy life and the length of thy days; for if we suffer while studying the law, how much more shah we suffer if we neglect it?”

The story has been taken from www.ensartourguide.com. Whole story can be read on link Rabbi Akiva.

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Horatius at the Bridge 1

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Ancient Rome

It is a commonplace of literary history that Roman art was largely imitated or derived from the Greek, and in particular that Roman literature contributed little to the world`s store of masterpieces. Yet among the Romans the short story was esteemed more highly and was often more skillfully developed than it was among the Greeks.

The first of the stories chosen is from the historian Livy. Before his day there is very little material from which to select, although if the earlier writers of epic and history were better known to us, we might have found stories in the works of Livius Andronicus, Ennius, and the historians, most of whose writings have been lost. In the Letters of Cicero are numerous incidents falling within our category, but none of them of sufficient intrinsic interest to warrant their inclusion in this volume. Livy`s History abounds in episodes, many of them related with a certain matter-of-factness that characterizes a great deal of Latin prose writing. Still, Horatius at the Bridge is a stirring tale rendered doubly effective by its simplicity.

Ovid was a born teller of stories, and though he borrowed largely from the Greeks and was a fastidious poet intent upon achieving a refined and elegant style, the numerous myths which he treats at length in his Metamorphoses include half a dozen of the loveliest stories ever written.
Other poets and historians and miscellaneous writers—Valerius Maximus, Varro, Statius, Tacitus and Suetonius—tried their hand at story-telling, and even Vergil in his JEneid recounted episodes that are genuine stories, but none of them could rival the technical skill with which the minor poet Phaedrus turned the ffssopian fables and everyday incidents of life and history into graceful and appealing tales. Like the earlier fabulists, Phaedrus preached litde sermons. The most interesting parts of his work are the little anecdotes, like the one included in this volume; these are miniature stories. The other famous Roman fabulist was Avianus who, rediscovered in the Middle Ages, exerted a profound and lasting influence in France and Germany. But his work is neither so finished nor so attractive as that of Phaedrus.

Many genuine stories are found in the personal correspondence of the time, chiefly among the published collections of Cicero and Pliny the Younger. Pliny wrote several short stories which he elaborated with conscious skill, for he wrote with a view to publication. Throughout all modern literature we find stories, indeed lengthy stories (see Richardson), related through the medium of letters. This is a deliberate device employed to lend to the narrative an air of actuality. It would be enlightening to know whether Pliny wrote his Haunted House as a literary experiment, or whether he really believed the story. But supposing he related it as a fact—supposing even that all the facts were to be proved scientifically correct, would it be any the less a good story?
Matron of Ephesus

Petronius belonged to a different world in which Latin prose had lost a good deal of its rigid dignity, and like the literature of the late Hellenistic period in Greece, was characterized by a facile cynicism on the part of the writers, and an over-luxuriance of style. The writers were very numerous, poets, historians, satirists, and even scientists interspersing their writings with tales of haunted houses, ghosts, and all the supernatural apparitions that are the stock-in-trade of the story- writer. Petronius and Apuleius, however, stood head and shoulders above the rest of their contemporaries and followers. The Matron of Ephesus, hackneyed though its theme may be, is a masterpiece of satirical fiction, while The Dream is one of a dozen tales of mystery and imagination which constitute the chief glory of The Golden Ass. That rambling romance, it will be remembered, also contains the enchanting Cupid and Psyche, which is far too long for inclusion in a collection of this sort.

Just at what point Roman literature ended is a matter to be determined by the historians, but after the Fifth Century A.D. it becomes increasingly difficult to designate any tale as unmistakably Roman.

Then foreigners began to change the face of the Empire, Christianity damped the ardour of the artist and stifled the imagination of the storyteller. It is not until the dawn of modern times, some six or seven centuries afterward, when the fragments of Roman stories were again taken up and imbedded in the curious mediaeval mosaics of the Gesta Romanorum and the Hundred Ancient Tales, that we realize that the art of tale-telling had never been forgotten.

Throughout the break-up of Rome and the barbarian invasions, through the darkest years of the Tenth Century, the Latin traditions were preserved in the manuscripts of the monasteries, and on the lips of singers, minstrels, acrobats, and actors.

With Apuleius and Petronius the short story, as a literary-form, achieved a decided technical advance over the efforts of the Greeks. With these later writers the story was told largely for its own sake, and not to illustrate a moral truth or glorify the deeds of the Roman people.

Livy (59 B.C.-I7 A.D.)

Titus Livius, known to us under the English title of Livy, though born in the provinces at Padua, spent most of his life at the capital, where he was a teacher and writer of history. His History of Rome was a monumental work, of which only a part has come down to us. Like practically all the historians of antiquity (and most of the modems, for that matter) he introduces stories and anecdotes on hearsay evidence, using them in order to glorify his country or to drive home a lesson. Horatius at the Bridge is a case in question, and though it may be founded on fact, it is probably apocryphal in detail.

The present translation (including Chapters IX and X of Book II) is a revision of that made by D. Spillan, published in the Bohn edition in 1872. There is no title in the original.

The above text has been copied from docappadocia.com; For the rest of the story you can visit link Horatius at the Bridge.

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