ment and sat down with the three. Rabbi
Judah was speaking in a complimentary strain of the Gentiles (Romans).
"See," said he, "how they have improved their cities, how beautiful they
have made them, and how much they have done for the comfort and
convenience of the citizens; bath-houses, bridges, fine broad streets,
surely much credit is due them."

"Nay," answered Rabbi Simon, "all that they have done has been from a
selfish motive. The bridges bring them in a revenue, for all who use
them are taxed; the bath-houses are for their personal adornment--'tis
all selfishness, not patriotism."

Judah ben Gerim repeated these remarks to his friends, and finally they
reached the ears of the emperor. He would not allow them to pass
unnoticed. He ordered that Judah, who had spoken well of the nation,
should be advanced in honor; that Joseh, who had remained silent instead
of seconding the assertions, should be banished to Zipore; and that
Simon, who had disputed the compliment, should be put to death.

The latter with his son fled and concealed himself in the college when
this fiat became known to him. For some time he remained there
comparatively safe, his wife bringing his meals daily. But when the
officers were directed to make diligent search he became afraid, lest
through the indiscretion of his wife his place of concealment might be
discovered.

"The mind of woman is weak and unsteady," said he, "perhaps they may
question and confuse her, and thus may death come upon me."

So leaving the city, Simon and his son took refuge in a lonely cave.
Near its mouth some fruit trees grew, supplying them with food, and a
spring of pure water bubbled from rocks in the immediate vicinity. For
thirteen years Rabbi Simon lived here, until the emperor died and his
decrees were repealed. He then returned to the city.

When Rabbi Phineas, his son-in-law, heard of his return, he called upon
him at once, and noticing an apparent neglect in the mental and physical
condition of his relative, he exclaimed, "Woe, woe! that I meet thee in
so sad a condition!"

But Rabbi Simon answered:--

"Not so; happy is it that thou findest me in this condition, for thou
findest me no less righteous than before. God has preserved me, and my
faith in Him, and thus hereafter shall I explain the verse of Scripture,
'And Jacob came perfect.' Perfect in his physical condition, perfect in
his temporal condition, and perfect in his knowledge of God."