cake being divided into diamond-like sections. In yet another manuscript the Matzah has a border, divided by small lines into almost rectangular sections, while the body of the cake is ornamented with a design in which variously shaped figures, quadrilaterals and triangles, are irregularly interspersed. One fanciful picture deserves special mention, as it is the only one of the kind in all the illustrated manuscripts and printed Haggadahs in the Oxford and British Museum libraries. This Matzah occurs in an Italian manuscript of the fourteenth century. It is adorned with a flowered border, and in the centre appears a human-faced quadruped of apparently Egyptian character. Poetry and imagination are displayed in some of these devices, but in only one or two cases did the artists attain high levels of picturesque illustration. How suggestive, for instance, is the chain pattern, adopted in a manuscript of the Michaelis Collection at Oxford. It must not be thought that _this_ idea at least was never literally realized, for only last year I was shown a Matzah made after a very similar design, possibly not for use on the first two nights of Passover. The bread of affliction recalls the Egyptian bonds, and it is an ingenious idea to bid us ourselves turn the ancient chains to profitable use--by eating them. This expressive design is surpassed by another, found in a beautifully-illuminated manuscript of the fourteenth century. This Matzah bears a curious device in the centre: it is a prison door modelled with considerable skill, but I do not suppose that Matzoth were ever made in this fashion. NOTES "THE BOOK OF DELIGHT" The connection between Zabara's work and the Solomon and Marcolf legend was first pointed out in my "Short History of Jewish Literature" (1906), p. 95. I had long before detected the resemblance, though I was not aware of it when I wrote an essay on Zabara in the _Jewish Quarterly Review._ To the latter (vi, pp. 502 _et seq._) the reader is referred for bibliographical notes, and also for details on the textual relations of the two editions of Zabara's poem. A number of parallels with other folk-literatures are there indicated; others have been added by Dr. Israel Davidson, in his edition of the "Three Satires" (New York, 1904), which accompany the "Book of Delight" in the Constantinople edition, and are also possibly by Zabara. The late Professor David Kaufmann informed me some years ago that he had a manuscript of the poem in his possession. But, after his death, the manuscript could not be found in his library. Should it eventually be rediscovered, it would be desirable to have a new, carefully printed edition of the Hebrew text of the "Book of Delight." I would gladly place at the disposal of the editor my copy of the Constantinople edition, made from the Oxford specimen. The Bodleian copy does not seem to be unique, as had been supposed.