11. Rabbi Nachman's Stories of Ancient Times: Tale 11 of A King's Son and A maid's Son Who Were Exchanged

Tale 11

of a

King's Son and A maid's Son Who Were Exchanged

A tale. There once was a king. In his home there was a bondmaid who served the queen. (Generally no cook may enter into the king's presence, but this bondmaid had some other service, a minor service.) The time came when the queen was supposed to have a child, and the bondmaid had to give birth at that time as well. The granny [Yid. bubbe, Heb. midwife] went and switched the infants to see what would happen; what would arise from this. So she took the king's child and put him down next to the bondmaid, and the bondmaid's son she placed next to the queen.

Afterwards the children began to grow up, and the king's son (i.e. the child who grew up at the king's, whom they thought was the king's son) they exalted (i.e. they made great) and lifted up always higher and higher until he became extremely great and became a big person. And the bondmaid's son (i.e. he who was reared by the bondmaid, who in truth was the king's son) also grew up at the maid's, and both children studied together in one schoolroom. And the king's true son (who shall be called "the bondmaid's son"), his nature was drawn to the manners of royalty, except that he was brought up in the home of the servant.

Conversely, the bondmaid's son (who shall be called "the king's son"), his nature was drawn to a different deportment not like the bearing of a king, except that he was brought up in the king's home so he had to act according to the manners of a royal person, because those were the manners they brought him up with.

Now the granny, because women's minds are fickle [i.e. women are light-minded], in other words, they cannot hold themselves back, went and spoke out the secret to some person, inasmuch as she had exchanged the children. Every person has a friend, and that friend has another friend, thus one person told the other until the secret was revealed, as the way of the world is, until the world was talking quietly about it, that the king's son was switched. But it was not permissible to speak about it outright, so that the king should not become aware of it, for what will the king be able to do in such a case since he cannot correct it? For he cannot believe it, as perhaps it is a lie, so how can one reverse the exchange? Therefore one certainly may not say it out in front of the king; however, amongst themselves the public talked about it quietly.

The day arrived when someone came along and told (out) the secret before the king's son, how they say about him that he was exchanged. "However, you cannot investigate this, for it does not befit you. And how can one probe such a thing? Just, I am telling it to you in order that you should know, for perhaps there will be a conspiracy against the monarchy; the conspiracy will be able to grow stronger through this, for they will say that they are taking for themselves the king's son as a king, that is, the one who they say of him that he is the king's true son, as mentioned before. Therefore you need to outwit the fellow." (All this, that person said to the king's son who in actual truth is the bondmaid's son, as mentioned).

The king's son went (i.e. the one who is called the king's son; and the rule is that wherever simply "the king's son" is mentioned, it refers to the exchanged son, that is, he's actually the bondmaid's son, except that he is called the king's son because he was raised at the king's; and similarly with the "bondmaid's son" where a bondmaid's son is mentioned: only where "the king's true son" or "the bondmaid's true son" is mentioned, then the meaning is the actual truth) and began to do shenanigans to the other one's father (who was really his own father), and arranged everything to constantly do him evil. And he kept dealing him devilry, one after another, in order to force him to uproot himself along with his son. Now, the whole time the king himself was still alive, he did not yet have such an authority; nonetheless he kept dealing him woes.

Afterwards the king grew old and died, so he (i.e. the bondmaid's son who is now called the king's son, as mentioned above) assumed the reign; then he dealt even more evil to the other son's father (i.e. to the father of the bondmaid's son who in truth was the king's son, and the father was really the own father of the one who had taken up the reign, for they were exchanged, as above) and he dealt him evil disguised so that people would not know that it's from him, for it's unseemly in front of people, and always dealt him devilry, time and again.

This one [the son's father] understood that he is doing chicanery on account of the matter (i.e. because the public discusses that the children were exchanged). He spoke up and said to his son (i.e. the bondservant, the bondmaid's husband who was constantly dealt woes, in order that he should drive out his son because they say that the children were exchanged, as mentioned) - and told him the whole affair, and said to him, "I have great pity on you, for anyway you approach it: if indeed you are my child, of course I certainly have great pity on you; if indeed you are not my child, but in truth the king's son, there is even greater pity on you, because that one (i.e. he who took over the reign) wants to expel you entirely, perish the thought. Therefore you must pull out (i.e. run away) from here." He was very ired, and by him this matter was extreme iniquity. However, the king (i.e. the one who became king in place of his father, because it seemed he is the king's son due to the exchange) meanwhile kept constantly dealing out woes, one after another, so the son (i.e. the king's true son who was exchanged) decided he must run away. His father gave him a great deal of money and he left.

It upset him very much that he was driven out of his country for nothing, for he looked around: "Why do I deserve this, that I should be driven out? If indeed I am the king's son, I certainly don't deserve this, that I should be driven out. And even if I am not the king's son, I also don't deserve this, that I should be a fugitive (i.e. one who has run away) for nothing. For, what is my sin? What am I guilty of here?" It upset him very much, and on account of this he took to drinking and went to brothels (i.e. into the rooms where whores stay). And with that he wanted to spend the time of his years, getting drunk and following after what his heart desires, because he was driven away for nothing. And the king (i.e. the false prince, the exchanged one who became king) took over the reign powerfully. And when he heard anything about people murmuring and discussing anything about it (i.e. that they were switched, as mentioned) he penalized (in other words, punished and tortured) them, and took his revenge on them. So he ruled with force and strength.

And the day came to pass when the king went with his noblemen on a hunt ("na ulavi" - Rus.: i.e. catching animals) and they came to a pleasant place. And a stream of water was before that place, and they stopped there to rest themselves, and wanted to walk around. The king lay down for a little bit, and the deed that he had done, that he had driven away that certain one for nothing, came to his mind. For, anyway you look at it: if he is indeed the king's son, is it not enough that he was exchanged? Why should he additionally be driven out for nothing? And if he is not the king's son, he also does not deserve to be driven away, for what had he done wrong? The king contemplated to himself this matter, and had remorse over the transgression and the great injustice that he had done; and the king could give himself no recourse what he should do here. And to talk about it - one cannot do such a thing with any person whatsoever, to take counsel with him (for one is obviously ashamed to discuss such a thing with people), so the king grew very concerned with great worry. He ordered the nobles to turn back, because since worry had befallen him, there was no need to stroll about any longer. They returned home. When the King returned home, he obviously had many affairs and concerns, and he busied himself with his concerns, and the issue (i.e. the worry and the remorse that he had over the fact that he had driven away the other one for nothing) left his mind.

And the one who was driven away (i.e. the king's true son) - well, he did what he did and squandered his money. One time, he went out alone for a walk; and he lay down and it came to his mind what had happened to him, and he thought: "What has G-d done to me? If I am indeed the king's son, I certainly don't deserve this, and if I'm not the king's son, I also don't deserve this (very thing); that I should be a fugitive and an exile." Afterwards he came to a resolution of this mind: "Just the reverse. If it is so, that Hashem Yisburach can indeed do such a thing, that they should exchange a king's son, and such things should befall him - do I turn myself to behave this way?! Is it right, what I have done? Does it befit me that I should behave thus, the way I have done?" And he began to have great anguish and strong remorse over the evil deeds he had done. Then he turned back home, there where he was staying, and further took to drinking. However, because he had already began to have remorse, the thoughts of remorse and repentance that came to his mind all the time would confuse him.

One time he laid himself down to sleep and he dreamed how in such and such a place there is a fair on such and such a day; therefore he should go there, and whatever he strikes first - any gainful service - he should immediately do it, even if it won't be according to his dignity (thus went his dream). And he woke up with a start, and the dream was very much in his thoughts - for sometimes it happens that the matter immediately leaves the conscious - but rather, this dream very much entered in his thought. Albeit, nonetheless, it seemed very hard for him to do this, and he went and continued drinking. And the dream appeared to him again several times, and the dream confused him greatly.

One time they said to him in the dream, "If you want to have pity on yourself, do it" (i.e. he should go to the fair etc. as mentioned), so now he had to carry out the dream. And he went and gave away the remaining money he still had; he gave it away to the inn where he was staying, and the good clothes which he still had, he also left at the inn [in the book The Life of Rabbi Nachman, item #61, Rabbi Nachman clarified that this was not for payment to the inn. Rabbi Nachman said that this little detail and every little detail of these stories are extremely critical], and he took for himself a simple garment like merchants', that is, a coverall ['apintche'], and he journeyed to the fair. And he arrived there, and he got up entirely early, and went to the fair.

A certain merchant encountered him and said to him, "Would you like some work?" He answered him, "Yes." He said to him, "I need to drive animals here. Will you hire yourself out to me?" And he didn't have time to settle his mind due to the dream (for the dream had been that he must take on the first gainful work etc. as mentioned), and immediately answered, "Yes." And the merchant immediately hired him, and immediately begin to lord it over him like a master over his servants. And he began to look at himself, what he had done, for he certainly doesn't deserve such servitude, for he is a delicate man, and now he'll have to drive animals, and he'll have to go along with the animals by foot. However, it was too late to have any regret, and the merchant bossed over him like a master. He asked the merchant, "How shall I go alone with the animals?" He answered, "I have more herdsmen driving my animals. You will go together with them." And he gave over to his hands certain animals to drive; he led the animals out of the town, and there the rest of the herdsman who drive animals gathered together, and together they went along. And he drove the animals, and the merchant was riding on a horse and proceeding with them. And the merchant was riding cruelly (i.e. with anger and without compassion), and against him he was extra cruel, and he grew more and more terrified of the merchant, since he saw in him that he has extremely great cruelty and anger against him. And he feared lest he deal him a blow with his stick then he'll instantly die (for the king's son was quite a delicate person, and on account of his delicacy he was very terrified, and thus it seemed to him). So he was walking with the animals and the merchant (was) with them, and they came to a certain spot; they took the sack wherein lies the herdsmen's bread, and he (the merchant) gave them to eat; to him as well they gave of the bread, and he ate.

Afterwards, they were walking by a very thick forest; two animals from his animals (of this son who had become a herder for the merchant) walked off into the forest. The merchant yelled at him, and he went after the animals to capture them. And the animals ran away further, and he pursued them more; and since the forest was very thick, as soon as he entered the forest they already could not see each other, so he immediately disappeared (i.e. became hidden) from their eyes (i.e. from the rest who were going with him). And he (i.e. the king's son) from whom the two animals walked off, kept going and continued chasing after the animals, and they kept running away. And he chased after them a great deal, until he arrived into the thick of the forest.

He made up his mind: "Either way, I'm already going to die, because if I return without the animals I'll die through the merchant (for on account of the great fear that he had of the merchant, it seemed to him that the merchant would kill him if he returns without the animals). And if I will be here, I will also die through the beasts of the forest." He decided, "Why should I return to the merchant? How can I come to him without the animals?" For he had great fear of him. He went and chased further after the animals, and they kept running away. Meanwhile it became night, and such a thing he had never experienced, that he should have to sleep alone at night in such a thick forest; and he heard the roaring of the beasts which roared in their usual way. He made up his mind, and went up on a tree, and spent the night there, and he heard the sound of the beasts which yelled in their usual way.

In the morning he took a look: he saw that the animals were standing close by him. He got down the tree and went to capture them; they got further away. He went after them more, and they got away more. And the animals found themselves some grasses to eat there and they stopped to graze. He would follow after to capture them; they got away further. And thus he kept going after them and they ran away, he went after them more and they ran away - until he arrived in a very thick forest where already there were beasts that have no fear whatsoever of any people, because they are far from settled areas. And again it became night and he heard the sound of the beasts roaring and he was very terrified. Meanwhile he noticed that a very large tree is standing there, and he got up on the tree. As soon as he was up on the tree, he noticed there was a man lying there. He took fright, but still he was relieved for having found a human here. They asked one another, "Who are you?"

"A man."

"Who are you?"

"A man."

"From where have you come here?"

He did not want to tell what had happened to him, so he answered him, "By way of the animals which I tended, two animals walked off here, and thereby I've arrived here." In return he asked the other man who he found there on the tree, "From where did you get here?" He answered him, "I got here through the horse, for I was riding on a horse; I stopped to take a rest and the horse went off into the forest. I chased after it to capture it, and the horse ran away further, until I arrive there."

They made up between them that they would remain together, and they agreed that even when they will come into civilization, they would also remain together. And the two of them slept the night there, and they heard the sound of the beasts roaring and screaming very much. Towards day he heard a very great laughter ("cha cha cha") over the entire forest (in other words, the sound of the laughter went over the entire forest), for it was a very great laughter, to the extent that the tree trembled from the sound of the laughter, and he became very terrified and had great fear from it. The other person said to him (i.e. the man whom he had found there on the tree), "I already have no fear of it whatsoever, for I've slept here already several nights. All nights are like this; as it gets close to day, one hears the laughter, to the extent that all the trees tremble and quake." He was very frightened and said to the other, "It seems that here is the place of 'those people' (i.e. of the demons), for in settled areas one does not hear such a laughter whatsoever, for who has heard a laughter over the entire world?" Then it immediately became day. They took a look; they saw; the animals of his were standing, and the horse of the other was also standing. They went down and began to chase after - this one after the animals, and that one after the horse. And the animals ran away further, and he chased more etc. as before. And likewise the other kept chasing after the horse, and the horse kept running away, until they [the two men] had gone off one from the other, and one already did not know of the other. Meanwhile he (i.e. the king's son who was still chasing after the animals) found a sack with bread. Now this is certainly very important in a wilderness, so he took the sack on his shoulders, and went after the animals.

Meanwhile he encountered a man. Initially he was afraid; however, even still he had a little relief because he had found a person here. The man asked him, "How did you get here?" He asked the other man in return, "How did you get here?" The other man answered him, "I (with an expression of amazement) - my parents and my parents' parents were raised here. But you, how did you come here? For, no man whatsoever comes here from the settled areas." He was very frightened, for he understood that this is no human being at all, for he says that his ancestors were raised here and no man from civilization comes here at all, so he understood that this is no human at all. But still he did not do anything to him whatsoever and was welcoming (i.e. this man of the forest did not do any harm to the king's son who had went after the animals). And the man of the forest said to him, "What are you doing here?" He answered: he is chasing after the animals. The man (of the forest) said to him, "Stop chasing after your sins already, for it is not animals at all, but rather your sins are leading you around like this. Enough already! You have already received yours (i.e. your punishment you've already received). Now stop chasing them anymore. Come with me; you will arrive at the thing that is fitting for you." He went with him, and he was afraid to speak with him and to ask him anything, for a man like this may open up his mouth and will swallow him down. He followed him.

Meanwhile, he encountered his friend who was chasing after the horse. As soon as he saw him, he immediately winked at him (to signal) that "this is no human being at all; don't have any dealings with him whatsoever, because this is not at all a human." And he immediately went and whispered it to him in his ear, that this is not a human being at all etc.. Meanwhile his friend (i.e. the man of the horse) took a look and he saw: he has a sack with bread on his shoulder! He began to appeal to him, "My brother! It is already days that I have not eaten. Give me bread!" He answered him, "Here in the wilderness nothing avails; since my life takes priority, I need the bread for my sake." He began to beg him and beseech him greatly, "I will give what I'll give you." (Except in the wilderness certainly no gift helps at all for bread). He answered him, "What can you give me for bread in the wilderness?" He said to him (i.e. the man of the horse who begged for the bread, said to the man of the animals, who is the king's true son), "I give away myself entirely; I will sell myself to you as a servant for the bread." He (i.e. the man of the animals) decided: "To purchase a man, it's worth it to give him bread," and he bought him as a permanent slave. And he swore him with oaths that he shall be a slave to him forever, even when they arrive in civilization, and he will give him bread, that is, they shall both eat from the sack of bread until it will run out.

And they both went together and followed the man of the forest; and the slave walked behind him (i.e. the man of the horse who sold himself as a slave, followed after the man of the animals, for he was already his slave. And both of them walked after the man of the forest). And meanwhile now it became a little bit easier for him (since he had a servant already). When he needed to lift up some object or do something else, he ordered his slave to lift it or do something. So they followed together behind the man of the forest, and they came to a place where there were snakes and scorpions; he grew very terrified, and on account of fear he asked the man of the forest, "How will we get past here?" He answered him, "But (if this is a problem) what then (- how will you contend with the following) - how will you enter my house?" - and showed him his house standing in the air. They went with him and he brought them over in peace, and he brought them into his house, gave them to eat and to drink, and went away.

And he (i.e. the king's true son who had driven the animals) ordered his slave about for whatever he needed. It upset the slave very much that he had sold himself as a slave for the sake of a single hour when he needed bread to eat, because now he already had what to eat, and just for the sake of a single hour he would be an eternal slave. And he made a big sigh and groaned, "What have I come to, that I should be a slave?" He asked him (i.e. the king's true son, who was his master, asked him), "What kind of greatness did you have, that you sigh that you have come to this?"

He answered him and recounted to him how he had been a king; they said about him that he had been exchanged etc., as above (for this man of the horse was really the king himself, who was truthfully the bondmaid's son); he drove his friend away (i.e. the king's true son). One time it came upon his mind that he had done not right and he regretted etc.. Regrets kept coming to him constantly over the evil deed, and over the great injustice he had done against his friend. Once, a dream appeared to him that his remediation is that he should throw away the reign and go wherever his eyes will bring him, and by this he will rectify his error. He didn't want to do it, but those same dreams kept confounding him constantly, that he should do so, until it was fixed in his mind that he should do so. And he abdicated the kingship and went where he went, until he came here; and now he shall be a slave.

Now the other one heard all this and kept silent (i.e. the king's true son who had driven animals, heard out all this that he told him), and he thought to himself, "I will know well enough how to deal with you."

At night, the man of the forest came and gave them to eat and to drink, and they spent the night there. Towards day, they heard the great laughter (mentioned earlier), until all the trees trembled [Yid. only:] it broke all the trees (the sound of the laughter). He urged him (i.e. the slave urged the king's true son, who is his master) to ask the man of the forest what it is. He asked him, "What is this (- such a) great laughter, close to day?" He answered him, "This is the day laughing at the night, for the night asks the day, 'Why when you come do I have no name?' The day lets out a big laugh and then it becomes day. And that is the laughter that is heard close to day." This was a big wonder to him, for this is something extraordinary, that the day laughs at the night. (He could already ask no further, since the other answered with such a language.) In the morning, the man of the forest went away again, and they ate and drank there. At night he came back and they ate and drank and spent the night there. At night they heard the sound of the beasts as they all screamed and roared with the wild sounds. The lion screamed and the leopard roared with a different sound. And similarly the rest of the beasts, each beast roared with a different sound, and the birds whistled and clicked, and so, all gave voice with wild sounds. And at first they became very scared; they did not listen correctly to the sound on account of fear. Later, they inclined their ears and listened; they heard that it is a sound of a melody they sing, an extremely delightful tune which is an extraordinary novelty. They listened even more; they heard that it is an extraordinarily fine melody that is quite a wild marvel, which was an extremely great pleasure to hear, such that all the pleasures of the world are entirely nothing and amount to absolutely nothing in comparison to the astounding great pleasure that one has when one hears this wondrous tune. They discussed between themselves that they want already to remain here, since for eating and drinking they have, and they have such a delight, that is such a marvel, that all kinds of delights of the world are utterly null against this pleasure.

The slave urged his master (i.e. the king's true son) to ask him (i.e. the man of the forest) what it is. He asked him. He answered him: Inasmuch as the sun has made a garment for the moon, all the animals of the forest have spoken up; since the moon does them great favors, for the animals' dominion is mainly only at night, for sometimes they need to go into a settled area, and by day they cannot, so of course the main time of their dominion is only at night. And the moon does them such a favor by shining for them at night; therefore they agreed that they should make a new melody in honor of the moon, and this is the tune that you hear. When they heard that it is a melody, they listened even more; they heard that it is quite a lovely, sweet melody that is an extremely wild novelty. He (i.e. the man of the forest) replied to them, "What, is this such a novelty for you? But if it is so - I have an instrument which I've received from my parents, who inherited it from their parents' parents, which (the instrument) was made with such material, and with such leaves, and with such colors, that when one takes the instrument and puts it on any animal or on any bird, it immediately begins to play this melody (i.e. the melody that the animals played)." Then the laughter happened again and it became day, and the man of the forest went away again, and he (i.e. the king's true son) went searching for the instrument. And he searched out the entire room and did not find, and he was fearful to go any further. And they (i.e. the king's true son with his slave who is the bondmaid's son who was king before) were afraid to say to the man of the forest that he should lead them into civilization.

Later the man of the forest came and said to them that he would lead them into civilization. He led them into civilization, and he took the instrument and gave it to the king's true son and said to him, "The instrument I give to you. And with him (i.e. with his slave who was previously king etc.) - know how to deal with him." They asked him, "Where shall we go?" He said to them that they should inquire after the country which is called by this name: "The Foolish Land and the Wise King {Das Nayrishe Land un der Kluger Malchus (kingship)} ." They asked him, "In which direction should we start to ask after this land?" He showed them with his hand: here (as someone points with a finger). The man of the forest said to the king's true son, "go there, to that land, and there you will come to your greatness."

They went where they went, and they very much desired to find any beast or an animal to test the instrument, whether it would be able to play (as before). However, they still did not see any sort of beast. Afterwards they arrived more into civilization. They found some animal and laid the instrument on it, and it began to play the tune (as before). So they went and went until they came to the country. And the country was surrounded by a wall, and one could not enter (in the land) except by one gateway. One must go around several miles until one comes to the gateway. They went around until they came to the gateway. When they had already came to the gateway, they did not want to let them enter; inasmuch as the king of the land had died, the king's son remained, and the king had left a will: "Since the land until now has been called Das Nayrishe Land un der Kluger Malchus {The Foolish Land and the Wise King}, now it will already be called the reverse: Das Klugeh Land un der Nayrisher Malchus {The Wise Land and the Foolish King}. And whoever will undertake to restore the first name to the country, that is, that once again the country will be called The Foolish Land and the Wise King - this very one shall be king" - therefore they do not let any man into the land except he who will undertake this itself, that he will return to the country its first name. They said to him, "Can you take this upon yourself, that you will return the first name to the country?" He certainly could not undertake this, so they could not enter. His slave urged him that they should return home. However, he did not want to return because the man of the forest had said to him that he should go to this country and there he will come to his greatness.

Meanwhile another man arrived, who was riding on a horse, and he wanted to go in but they also did not let him in on account of this (as mentioned). Meanwhile he noticed that the other man's horse is standing, so he went and took the instrument and laid it on the horse and it began to play the very fine melody (as above). The man of the horse pleaded with him very much that he should sell it to him, and he replied, "What can you give me for such a wondrous instrument?"

The man of the horse said to him, "Well, what can you do with this instrument? You can only make entertainment (comedy) and take in a gulden. I however know a thing that is better than your instrument, I know something that I have received from my parents' parents: to be meivin duvar meetoach duvar {someone who can understand and deduce something from another thing}, when someone says just a word, one can, through that which I have received, understand a thing from a (-this) thing (i.e. one thing from the other). And I have not yet divulged the method before any man in the world. Therefore, I will teach you this thing, and for that you will give me this instrument." He (i.e. the king's true son who had the instrument) came to a resolution that it is in truth a great novelty that one should be meivin duvar meetoach duvar {understand one thing from another}. So he gave (away) the instrument to him, and he (i.e. the man of the horse) went ahead and taught him to be a meivin duvar meetoach duvar.

Now the king's true son, since he had now become a meivin duvar meetoach duvar, was walking around here by the gateway of the country, and he understood that it is indeed possible for him to undertake to return the land to the first name, for he had now become a meivin duvar meetoach duvar; therefore he understood that it is possible, even though he did not yet know just how and by what means he will be able to do this, that he should return the first name to the country. However, still, because he had become a meivin duvar meetoach duvar he understood that it is possible.

He made up his mind that he would order to let him in, and he would take upon himself to return the first name to the country. What would he lose with this? He said (to those people who did not want to let him in) that they should let him in, and he will take upon himself that very thing, that he should return to the country the first name. They let him in, and they informed the ministers that there is found a man who wants to undertake (it) to return the land to the first name. They brought him to the ministers of the land. The ministers said to him, "You should know that we are also no fools G-d forbid, except the previous king - he was a very extraordinarily great sage, such that against him we were all fools. Therefore the country used to be called 'The Foolish Land and the Wise King.' Then the king died; the king's son remained, and the king's son is also a wise man, except compared to us he is not wise at all. Therefore the land is now called the opposite: 'The Smart Land and the Foolish King.' The king left a will: when there will be found such a wise person that (he) can return the land to the first name, he shall be king. And he commanded his son that when such a man will be found, he shall step down from the reign for him, that is, when there will be found such a wise men - that he will be such an extraordinarily great age that compared to him everyone will be fools, he will become king, for this man will surely return the country once more to the first name: 'The Foolish Land and the Smart King,' for they are all fools compared to him. Therefore you should know what you are taking upon yourself here." (All this the ministers said to him).

In addition they said to him (i.e. the ministers again; this is all a continuation of their words), "The test whether you are this wise, will be: Inasmuch as there is a garden that is left over from the previous king, who was a very great sage, and the garden is quite a fantastic novelty - metal instruments grow in it (i.e. tools of ironwork), silver instruments and gold instruments - it is an extremely wild novelty. However, one cannot go in the garden, for when a person goes in the garden, then immediately they begin to chase him; so they chase and he screams, and he doesn't know at all, and doesn't see at all, who is chasing him, and so they chase him continuously until they make him run away from the garden. Therefore, we shall see whether you are wise; if you'll be able to go into the garden." He asked whether they beat the person who enters. They said to him: The main thing is they chase him and he does not know at all who they are that chase him, and he has to run away in very great panic. For that is what people who had gone in there, told them. (All this the ministers said to the King's true son).

He got up and went to the garden. He saw that it has a wall around it, and the gate is open, and there aren't any guards there, for one certainly doesn't need any guards for this garden (for no one is able to go in it, as mentioned)! He was walking by the garden (i.e. the king's true son) and he took a look: he noticed that standing there by the garden is a man. That is, a man was portrayed there. He looked some more, and he saw that above the man there is a tablet, and there it is written that the man (Yid. - it) was a king several hundred years ago, and in that king's times there was peace, for until this king there were wars, and likewise, after him there were wars, but in the days of this king there was peace.

He understood, because he had already become a meivin duvar meetoach duvar, that it all depends on this man. When one enters the garden and they start to chase him, one need not run away at all, but just put himself next to the man; thereby he will be saved. Furthermore (even) if this man would be taken and placed inside, in the interior of the garden, then every man will be able to enter peacefully into this garden. (All this the king's true son understood because he had become a meivin duvar meetoach duvar).

He got up and went inside the garden, and as soon as they started chasing him he went and put himself next to the man standing by the garden from the outside, and thereby he emerged in peace and it did not harm him at all. For others, when they entered (in) the garden and would begin to be chased, would run away in very great panic and were consequently battered, but he emerged in peace and tranquility by placing himself next to the man.

And the ministers saw this and were astonished that he got out in peace. Then he ordered (i.e. the king's true son called) that they should take the man and insert him inside, within the interior of the garden. They did so, and then all the ministers went inside the garden, and they passed through and left in peace.

The minister said to him, "Still, even though we have seen from you such a thing, nevertheless for the sake of one thing you do not yet deserve to be given the kingship. We will try you more with one thing. Inasmuch as there is a throne here from the previous king, and the throne is very high, and by the throne stand all sorts of beasts and birds carved out of wood, and in front of the throne stands a little bed, and by the bed stands a table, and on the table stands a menorah (-lamp). And from the throne emerge paved roads, and the roads are walled, and the roads go out from the throne in all directions, and no man has a clue what this is about, the matter of the throne with these roads. And these roads, when they go out and extend for a bit - a golden lion stands there. And if some man should approach it, it will open its mouth and swallow him. And beyond this lion the road extends even further, and likewise with the rest of the roads that go out from the throne. That is, with another road that goes out from the throne in a different direction, it is also like that: when the road extends a bit further, a different animal is standing there, namely a leopard [Heb.: lavi, means lion but perhaps can refer to a leopard, as the Yiddish] of ironwork. And there too one cannot approach it (as before, because it will swallow him). And beyond the leopard the road extends further, and so it is with the rest of the roads. And these (same) roads extend and go throughout the entire land, and no man whatsoever knows what the throne with all these things and the road, is about. Therefore you shall be tested with this, if you can figure out the matter of the throne with all these things."

They showed him the throne, and he saw that it was very high etc.. He went to the throne, he inspected it and understood that the throne was made of the (same) wood of the little chest (i.e. the instrument that the man of the forest had given him). He looked some more and he saw that the throne is lacking some little rose ['rayzille'] at the top, and if the throne would have this rose, the throne would have the power of the little chest (i.e. the aforementioned instrument which had the power, that when one would lay the instrument on some animal or beast, it began to play, as mentioned). He looked some more and he saw that this rose which is missing at the top of the throne, this rose is situated at the bottom of (in) the throne. The little rose must be removed from below, and be seated above, and thus the throne will have the power of the little chest. For the previous king had done everything with wisdom and had disguised everything, in order that no one would understand the matter - what it means - until there would come such an extraordinarily great sage who would surmise and would be able to properly reposition everything, and arrange all the things as necessary. And so too the little bed, he understood that it needs to be moved away a bit, from the place where it's standing. [Heb. only: And also the table needs to be moved away a bit from its place.] And also the menorah (lamp) needs to be moved away a bit from its place. And so too the birds and beasts, all of them also need to be relocated; this bird should be taken from this place and put in (on) that place. And so too everything had to be repositioned. For the king had purposely disguised everything cleverly in order that no one should know what it meant, until the wise man, who would be able to understand, would come, he would arrange everything properly. And so too the lion that stands there, where the road goes out, needs to be put yonder. And likewise all of them, they all need to be relocated. He ordered that they should arrange everything as necessary: they should take out the little rose from below and seat it above, and likewise all the things - they should all be repositioned and arranged differently (as is needed; in the way he called for). As soon as they did so, they all began playing the exquisite melody that is an extremely wild novelty, and they all did what they needed to do. So they gave him (i.e. the true king's son who demonstrated all the clever things, as above) the kingship. He spoke up and said to the [actual] bondmaid's son: "Now I understand that I am indeed the real son of the king, and you are really the bondmaid's son."

[Notes Following the Story]

Translator's note: " Y" indicates notes that appear after the Yiddish text, "H" indicates notes that appear after the Hebrew text, and "YH" indicates notes found in both.

H: (These too are the words of Rabbainu let his light shine; after he told this story he spoke up and said these words):

Y: In former generations when they would discuss kabbalah, it would be talked about in such language (as this story is).

H: For until Rashbi (Rabbi Shimon bar Yochai) they would not discuss kabbalah openly; only Rashbi disclosed kabbalah openly; and before, when the fellows would speak kabbalah, they would speak in such language.

When they placed the ark upon the oxen they began to sing; and understand this.

H: For there are renewals of the moon, when the moon receives innovations from the sun, and this is the aspect of when they bring the Ark to Beit Shemesh [a city, lit. "House of the Sun" I Sam. 6], and then all the beasts bearing the throne make a new melody, "A Song: Sing to Hashem a new song" (Isaiah 42, Psalms 96, 98, 149. Note that Rabbi Nachman revealed the new song: Na Nach Nachma Nachman MeUman), which is the song which the cows of Bashan (note that this is an acronym for: Nachman Ben Simcha) sang. And this is the aspect of: bed, table, chair, and lamp; they are the restoration of the Shechina (Divine Presence). And the aspect of the garden: for Adam haRishon (the first) was driven out of the Garden, and Sabbath guarded over him, as brought [in the Zohar Exodus 138]. And Sabbath is the aspect of "the King unto whom peace belongs," the aspect of the aforementioned man, who is the king during whose days there was peace; and therefore he stationed himself by Sabbath. And the rest he did not explain.

H: (He spoke up and said after telling this story, in these words:)

YH: This story is a big wonder, and it's entirely one: the animals etc., the throne etc., and the garden; it's all one. At times it (the aspect hinted to in the story) is called by this name, at times by this name; H: all according to the context and the aspect.

H: And the things are very, very deep, wondrous and awesome. (These too are the words of Rabbainu let his light shine.) And there is more, but there is no need to reveal it to you. Also there is additionally what the king of (that was in) that land did, something corresponding to the sun, and something corresponding to the moon (i.e. that these things alluded to the sun and the moon), and the moon was holding a lamp in its hand, all when the day arrives then the lamp does not shine, for "a lamp at midday etc. (is superfluous. Talmud Tractate Chulin 60:)." this is what the night said to the day: "Why is it that when you arrive I have no name?" (as expressed above), for in the day, a lamp does not avail whatsoever.

YH: the explanation of the story is like the throne which the king made, as mentioned, that the main wisdom is, that one needs to know how to put the things in order; therefore whoever is proficient in the books and {Y:} is truthfully very wise, {H:} his heart is whole,

YH: can understand the explanation; however, the things have to be ordered well, for sometimes it is called this and sometimes it is called that,

H: and likewise with the rest of the things, that is, with the explanation of the story, sometimes the man of the above story is called by this name, and sometimes by a different name, and similarly with the rest of the things.

Y: then will he merit to understand.

H: Fortunate is he who merits to understand the true meaning of these things.

H: This is all the words of Rabbainu HaKadosh ri"p, memory of the tzaddik for blessing.

Y: All of this he himself ri"p said over after the story.

H: Blessed be Hashem forever, amen and amen.

Na Nach Nachma Nachman Me'Uman

Legendary Tales of Rabbi Nachman of Breslov