A Mohammedan king once asked a learned Rabbi why the Jews, who had in times long past been so renowned for their bravery, had in later generations become subdued, and even timorous. The Rabbi, to prove that captivity and persecution were the cause of the change, proposed an experiment. He bade the king take two lion's whelps, equally strong and big. One was tied up, the other was allowed to roam free in the palace grounds. They were fed alike, and after an interval both were killed. The king's officers found that the heart of the captive lion was but one-tenth as large as that of his free companion, thus evidencing the degenerating influence of slavery. This is meant, no doubt, as a fable, but, at least, it is not without a moral. The days of captivity are gone, and it may be hoped that Jewish large-heartedness has come back with the breath of freedom. "MARRIAGES ARE MADE IN HEAVEN" "The Omnipresent," said a Rabbi, "is occupied in making marriages." The levity of the saying lies in the ear of him who hears it; for by marriages the speaker meant all the wondrous combinations of the universe, whose issue makes our good and evil. _George Eliot_ The proverb that I have set at the head of these lines is popular in every language of Europe. Need I add that a variant may be found in Chinese? The Old Man of the Moon unites male and female with a silken, invisible thread, and they cannot afterwards be separated, but are destined to become man and wife. The remark of the Rabbi quoted in "Daniel Deronda" carries the proverb back apparently to a Jewish origin; and it is, indeed, more than probable that the Rabbinical literature is the earliest source to which this piece of folk-philosophy can be traced. George Eliot's Rabbi was Jose bar Chalafta, and his remark was made to a lady, possibly a Roman matron of high quality, in Sepphoris. Rabbi Jose was evidently an adept in meeting the puzzling questions of women, for as many as sixteen interviews between him and "matrons" are recorded in Agadic literature. Whether because prophetic of its subsequent popularity, or for some other reason, this particular dialogue in which Rabbi Jose bore so conspicuous a part is repeated in the _Midrash Rabba_ alone not less than four times, besides appearing in other Midrashim. It will be as well, then, to reproduce the passage in a summarized form, for it may be fairly described as the _locus classicus_ on the subject.