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both had recourse to petitions. Strong application was made to cardinal Montalto, to intercede with his holiness at least to spare their lives. Sixtus, who did not really design to put them to death, but to deter others from such practices, at last consented to change the sentence into that of the galleys, with liberty to buy off that too, by pay ing each of them two thousand crowns, to be applied to the use of the hospital which he had lately founded, before they were released. Life of Sixtus V. Fol. B. vii. p. 293, &c.
IN a Persian manuscript in the possession of Ensign Thomas Munro, of the first battalion of Seapoys, now at Tanjore, is found the following story of a Jew and a Mussulman. Several leaves being wanting both at the beginning and at the end of the MS. its age has not been ascertained. Thé translation, in which the idiom is Persian, though the words are English, was made by Mr. Munro, and kindly communicated to me (together with a copy of the original,) by Daniel Braithwaite, Esq.
" It is related, that in a town of Syria a poor Mussulman lived in the neighbourhood of a rich Jew, One day he went to the Jew, and said, lend me one hundred dinars, that I may trade with it, and I will give thee a share of the gain.— This Musa sulman had a beautiful wife, and the Jew had seen and fallen in love with her, and thinking this a lucky opportunity, he said, I will not do thus, but I will give thee a hundred dinars, with this condition, that after six months thou shalt restore it to
But give me a bond in this form, that if the term of the agreement shall be exceeded one day, I shall cut a pound of flesh from thy body, from whatever part I choose. The Jew thought that
by this means he might come to enjoy the Mussula man's wife. The Mussulman was dejected, and said, how can this be? But as his distress was extreme, he took the money on that condition, and gave the bond, and set out on a journey; and in that journey he acquired much gain, and he was every day saying to himself, God forbid that the term of the agreement should pass away, and the Jew bring vexation upon me.
He therefore gave a hundred gold dinars into the hand of a trusty person, and sent him home to give it to the Jew. But the people of his own house, being without money, spent it in maintaining themselves. When he returned from his journey, the Jew required payment of the money, and the pound of flesh. The Mussulman said, sent thy money a long time ago. The Jew said, thy money came not to me. When this on examination appeared to be true, the Jew carried the Mussulman before the Cazi, and represented the affair. The Cazi said to the Mussulman, either satisfy the Jew, or give the pound of flesh. The Mussulman not agreeing to this, said, let us go to another Cazi. When they went, he also spoke in the same manner. The Mussulman asked the advice of an ingenious friend. He said,
Say to him, let us go to the Cazi of “ Hems. * Go there, for thy business will be well.”
* Hems-Emessa, a city of Syria, long. 70. lat. 34. The orientals say that Hippocrates made his ordinary residence there ; and the Christians of that country have a tradition, that the head of St. John the Baptist was found there, under the reign of Theodosius the younger.
This city was famous in the times of paganism for the Temple of the Sun, under the name of Heliogabalus, from which the Roman emperor took his name.
the Mussulman went to the Jew, and said, I shall be satisfied with the decree of the Cazi of Hems; the Jew said, I also shall be satisfied. Then both departed for the city of Hems.t
When they presented themselves before the judgment-seat, the Jew said, O my Lord Judge, this man borrowed an hundred dinars of me, and pledged a pound of flesh from his own body. Command that he give the money and the flesh. It happened that the Cazi was the friend of the father of the Mussulman, and for this respect, he said to the Jew, “ Thou “ sayest true; it is the purport of the bond ;-) and he desired that they should bring a sharp knife. The Mussulman on hearing this, became speechless. The knife being brought, the Cazi turned his face to the Jew, and said, “ Arise, and cut one pound of flesh from the body of him, in such a manner, that there may not be one grain more or less, and if more or less thou shalt cut, I shall order thee to be killed. The Jew said, I cannot. I shall leave this business and depart. The Cazi said, thou mayest not leave it.
He said, O Judge, I have released him. The Judge said, it cannot be ; either cut the flesh, or pay the ex
It was taken from the Mussulmen by the Tartars, in the year of Christ 1098. Saladin retvok it in 1187. The Tartars took it in the year 1258. Afterwards it passed into the hands of the Mamalukes, and from them to the Turks, who are now in possession of it. This city suffered greatly by a most dreadful earth-quake in 1957, when the Franks were in possession of Syria. HERBELOT.
+ Here follows the relation of a number of unlucky adven-' tures, in which the Mussulman is involved by the way ; but as they only tend to show the sagacity of the Cazi in extricating him from them, and have no connexion with Shylock, I have omitted them. T. M.
pence of his journey. It was settled at two hundred dinars: the Jew paid another hundred, and departed.” Malone.
TO the collection of novels, &c. wherein the plot of the foregoing play occurs, may be added another, viz. from Roger Bontemps en belle humeur. In the story here related of the Jew and the Christian, the Judge is made to be Solyman, Emperor of the Turks. See the edition of 1731, tom. 2.
So far Mr. Douce : -- Perhaps this tale (like that of Parnell's Hermit,) may have found its way into every language. STEEVENS.
THIS comedy, I believe, was written in the beginning of the year 1598. Meres's book was not published till the end of that year. See An attempt to ascertain the order of Shakspeare's Plays.