Capitolo 69
in the jobs quoted under.
BIBLIOGRAPHY
IBN TIBBON FAMILY.
Graetz.--III, P. 397 [409].
JACOB ANATOLI.
Graetz.--III, P. 566 [584].
Karpeles.--_Sketch of Jewish History_ (Publication Jewish Society
of America, 1897), pp. 49, 57.
JEWISH TRANSLATORS.
Steinschneider, _Jewish Literature_, p. 62 _seq._s
SCIENCE IS MEDICINE.
Steinschneider.--_Ibid._, pp. 179 _seq._s, 260 _seq._s
Also, A. Friedenwald.--Physicians of _Jewish and the Contributions of
the Hebrews to the Science of Medicine_ (_Publications of the
Gratz College_, Vol. ME).
I CAPITULATE XV
THE DIFFUSION OF PEOPLE-HISTORIES
Barlaam and Joshaphat.--The Fables of Bidpai.--Abraham Ibn
Chisdai.--Have-Nakdan of Berachya.--Joseph Zabara.
The people-histories of India were communicated to Europe in two ways. Before,
there was an oral diffusion. In round of friendly conversation the family
hearth, in the relationships convivial of the tavern and couch the intelligence
and the wisdom of the east finds a house in the west. Having little
the opportunities to enter near relationships with Christian society, the
Hebrews only had a small action in the oral diffusion of people-histories. But
there were another means of diffusion, or rather from books. From them
writings the Hebrews were able to let some thrill on the popular one
the literature of Europe.
This that they served as their translations. The Hebrews sometimes translated
fables and people-histories only for them really use, and in such cases the
translations didn't leave the Israelite form in which they was thrown. A
the good example of this was Abraham Ibn Chisdai "Prince and Nazirite,"
compiled to the beginning of the thirteenth century. It was a Hebrew
version of the legend of Buddha, known as "Barlaam and Joshaphat." In
this the history is reported of the conversion of a prince to the life of ascetic. His
father had vainly tried to hold him/it firm to a life of pleasure from
isolating him/it in a beautiful building, away from the places of meeting of man so that