From all that has been said it will be seen what a wonderful work the Talmud is, and that many a legend, allegory, and maxim found in ancient and modern literature has flowed from the realms of its boundless fancy. But the student who wishes to get an insight into this treasure-house of Rabbinical literature, should not feel discouraged if his early researches seem to yield him nothing but dross. One of the Jewish sages once compared the Talmud to the sea. As the moods of the sea vary, so do those of the Talmud. Many a student has dived into this vast sea of learning and has brought up nothing but a handful of empty shells; but there are others, whose searchings have been wider and deeper, that have won for themselves pearls of the finest water, and of considerable value. Footnotes: [52-1] Cp. _Curiosities of Literature_, by I. D'Israeli: _sub_ Solomon and Queen Sheba. [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