THE TWO JEWELS
by Unknown · from Jewish fairy stories
Adapted Version
Once, a wise king lived. His name was King Peter.
One day, a man named Nicholas came to him. He was worried. "Some people in your kingdom have other beliefs," he said. "They say unkind things. They think their way is best."
The wise king did not believe this. "Bring me someone who thinks in other ways," he said. "I want to hear his words."
Nicholas brought an old, wise man. His name was Ephraim.
"Tell me," said King Peter. "Which way of believing is best?"
Ephraim was quiet. "Each way is good for its own people," he said.
"But I want a clear answer," said the king.
"Please," said Ephraim. "Give me three days to think."
The king agreed.
After three days, Ephraim came back. He looked excited.
"Tell me your story," said the king.
Ephraim spoke. "A father had two sons. He gave each son a pretty jewel. The sons asked a man, 'Which jewel is best?' The man said, 'Ask your father. He knows the jewels best.' The sons got angry. They were not fair to the man."
The king was upset. "That was wrong," he said.
Ephraim smiled. "Just like the father knows the jewels best," he said, "only God knows which way of believing is best."
King Peter saw it. He saw that Ephraim was wise and kind.
He turned to Nicholas. "Do you see?" he said. "All ways come from God. We should all be friends. God will show the truth when the time is right."
Then the king said, "We should all be kind to each other. Only God knows what is best."
And all the people felt calm and happy.
Original Story
THE TWO JEWELS
The Two Jewels
In the early period of the Middle Ages there was a King of Spain, Pedro by name. He was a wise and tolerant ruler. In his kingdom Christians, Jews and Mohammedans were to be found. It was a time when brotherly love was to be discovered in the Holy Scriptures only.
King Pedro was one day about to set out at the head of his army to attack his enemies in a neighbouring land. Nicholas of Valencia, one of the royal counsellors, came to Pedro and exclaimed,—
“O most gracious sire! May I ask your Majesty a question?”
“Ask, good friend Nicholas,” said the King.
“What need is there for your Majesty to leave your kingdom to fight your enemies beyond the border, when you have so many dangerous enemies within your kingdom?”
“To whom do you refer?” cried the King.
“I refer to all disbelievers in Spain, the heretics, the Jews and the followers of Mahommet—people who deny the divinity of our Lord, our Saviour, and His Holy Mother. Do we not, as good Christians, hate the Jews and Moslems and do they not hate us? Does not your Majesty know that the Jews are commanded in their holy Bible to abstain from greeting the Christians?”
“How can that be true,” said the wise King, “since the Hebrew Bible was written at a time when there were no Christians?”
“Nevertheless,” continued Nicholas, “I have heard it said, that even though a Jew would greet a Christian saying to him, ‘Peace be unto you,’ he immediately adds under his breath, ‘but may the Devil take you.’ ”
“How do you know this?” exclaimed the King in astonishment.
“I was told this,” replied Nicholas, “by a most saintly man, one Geronimo, a converted Jew.”
“No, no,” interrupted Pedro, “I would not believe such a man. Any one who changes his religion will not scruple to change his word, twisting the truth into falsehood. Do you not also realize that the testimony of such a convert is probably unreliable, because he is now anxious to show how intensely he loves his new faith, and this he does best by hating the religion which he has abandoned?”
“Your Majesty may be right,” said Nicholas, “but,” he added, “there is nothing which vexes my soul so much as the unbounded impudence of the Jews, who would not hesitate to tell your Majesty that their Religion is better than our Holy Faith.”
“Do not let this vex you, good Nicholas,” said Pedro; “prove your statement by bringing a Jew before me and let me hear from his own lips this glorification of his religion, and then I will tell you whether I feel vexed or not.”
Nicholas left the King in order to fetch a Jew as commanded by his royal master. After a few minutes had elapsed, he returned, bringing with him a venerable man with a long beard, white as the driven snow.
“Welcome!” exclaimed King Pedro; “be seated, noble Jew, and answer me without fear or favour any questions I may put to you.”
“May it please your Majesty,” said the Jew, who had risen from his seat when about to speak, “life is dear to me and mine, but truth and honour are dearer still. For nearly ninety years have I remained steadfast to the faith of my fathers. I most humbly beg your Majesty to suffer me and my people to continue to be loyal not only to God, our Heavenly King, but also to your Majesty.”
“Have no fear, good Jew, but now tell me your name,” says King Pedro.
“I am called,” he replies, “Ephraim, the son of Sancho.”
“Now will you tell me,” asks the King, “which religion, Judaism or Christianity, is more true and real?”
After a moment’s thought Ephraim replies,—
“My religion is the only good one for me in view of my circumstances. Your Majesty knows that my ancestors, the children of Israel, were once slaves in the land of Egypt. God in His great mercy redeemed my people from that land of bondage with signs and wonders. My religion is bound up with this wonderful love of God, who not only redeemed us, but He also gave us our laws and commandments. In keeping these laws and commandments we serve God, and this is our religion, and it is the most natural for the people of Israel. For your Majesty, however, who is born to rule nations and creeds, your religion is the most suitable, because Christianity is the predominant faith which has cramped my religion in Ghettos and darkness. Christianity has even resolved in this land to drive out the Mohammedans, so that a believer in the Koran shall not be found in Catholic Spain.”
“You have spoken wisely and daringly,” says the King, “but I did not ask you to discuss the various religions from the point of view of the individual believer, but I wished to know which religion, in your opinion, is the best. You can limit your reply by discussing whether Judaism is better than Christianity, or, as we think, vice versa.”
Ephraim replied,—
“In three days’ time, if it please your Majesty, I will return and give you my humble opinion. I cannot promise to satisfy your Majesty, but I will do my best to justify my conscience.”
The King consented to this proposal, and dismissed the Jew with a friendly farewell.
Three days later the King and Nicholas were anxiously awaiting the promised reply. At the hour appointed, Ephraim appeared. He was very much agitated and gasped for breath.
“Most heartily welcome,” cries Pedro in his most friendly voice; “come and sit near my throne and tell me your answer to my question.”
Ephraim sat in silence and failed to control his agitation.
“What is the matter, good Ephraim?” asked the King, who was now beginning to feel concerned at the Jew’s prolonged silence and unusual excitement.
At last by a great effort Ephraim exclaimed,—
“I grieve to tell your Majesty that I am ill. I have this day been most grossly insulted and abused. I am perfectly innocent of having done any wrong to the men who have been so cruel and unjust to me. Gracious King! I appeal to you to hear my complaint and to see that justice is done.”
“Have no fear,” cried the King. “I am the fountain of justice, and every one in my realm may look to me for impartial judgment. What is your complaint?”
The King and Nicholas turned to Ephraim and anxiously awaited his reply.
“My story is as follows,” says the Jew. “A month ago my neighbour went away from home on a very long journey. In order to give some comfort and consolation to his two sons during his absence, he gave a precious jewel to each of them. Early this day the two sons of my good neighbour came to my house and asked to see me. I received them very politely in my humble apartment and asked them how I could be of service. They showed me their jewels and demanded that I should there and then explain to them both the various characteristics of the gems. I was also to point out the beauties and flaws—if any—in the precious stones. They asked me to appraise their value and to decide which of the two was the better and the more valuable. I told them that there was no one so well qualified to answer all their questions as their dear father who happens to be an eminent authority on gems, for he is a jeweller. ‘Go,’ I said, ‘to your beloved father and let him decide, for he will tell you all you desire to know about the jewels, and whatever he tells you will be right and true.’ No sooner had I said this, when the two sons attacked me, striking me upon my head. They abused me, calling me ‘heretic and Jew,’ just because I tried to answer their question to the best of my ability.”
“Truly,” cried the King in a passion, “they have acted most shamefully; they deserve to be most severely punished.”
“Listen, O sire, to the words of your mouth,” rejoined Ephraim. “Two brothers were Esau and Jacob, and to each one did their father give a precious jewel. Now your Majesty likewise asks me to decide which is the better? Let your Majesty send a messenger to our Father in Heaven, for He is the greatest owner of jewels, and He will be able to explain exactly how the two jewels differ, and He will also tell your Majesty which of the two is the more precious.”
With a smile on his face, King Pedro turned to Nicholas and said to him,—
“Do you not see how wisely this learned Jew has answered my question? He deserves to be rewarded not only for his wisdom but also for his toleration, for he implies that our religion and his own have both been given to humanity by our Heavenly Father, who, in His own good time, will decide which is the best religion. Meanwhile, let all men, be their faith what it may, learn to be brothers and friends, trusting that the time may come when love and charity will lead every one to the truth.”
Shebet Jehudah, pages 53, 54 (ed. Wiener).
Story DNA
Moral
True wisdom lies in recognizing the shared divine origin of different faiths and promoting peace and understanding among people, rather than seeking to prove one's own religion superior.
Plot Summary
King Pedro, a tolerant ruler, is challenged by his counselor Nicholas, who views non-Christians as internal enemies. The King summons Ephraim, a wise Jew, to answer which religion is superior. After three days, Ephraim returns, agitated, and tells a parable about two brothers who attacked him for refusing to appraise their jewels, instead directing them to their father, the true expert. The King, initially angered by the injustice in the parable, soon understands Ephraim's deeper meaning: only God, the Heavenly Father, can truly judge the worth of different faiths. The story concludes with King Pedro advocating for tolerance and brotherhood among all people, regardless of their beliefs.
Themes
Emotional Arc
conflict to resolution
Writing Style
Narrative Elements
Cultural Context
King Pedro I of Castile (1334–1369), known as 'Pedro the Cruel' by his enemies and 'Pedro the Just' by others, was indeed known for his tolerance towards Jews and Muslims, which was unusual for his time and often drew criticism from Christian nobles and clergy.
Plot Beats (12)
- King Pedro, a tolerant ruler, is advised by Nicholas to fight internal 'enemies' (Jews and Muslims) instead of external ones.
- Nicholas expresses prejudice against Jews, claiming they secretly curse Christians and believe their religion is superior.
- King Pedro refutes Nicholas's claims, distrusting converts' testimony and challenging Nicholas to bring a Jew to prove his assertions.
- Ephraim, a venerable Jew, is brought before the King and asked to state which religion, Judaism or Christianity, is more true.
- Ephraim initially gives a nuanced answer, saying each religion is best for its followers, but the King insists on a direct comparison.
- Ephraim requests three days to formulate his answer, which the King grants.
- After three days, Ephraim appears agitated and recounts a story about two brothers who received precious jewels from their father.
- Ephraim explains that the brothers attacked him when he advised them to ask their father, the true expert, to appraise the jewels, rather than making the judgment himself.
- King Pedro is enraged by the injustice in Ephraim's story, condemning the brothers' actions.
- Ephraim reveals the parable's meaning: just as the father is the expert on jewels, only God, the Heavenly Father, can truly judge which religion is superior.
- King Pedro recognizes Ephraim's wisdom and tolerance, understanding that both religions originate from God.
- The King declares that all people should live as brothers and friends, trusting that divine truth will be revealed in due time.
Characters
King Pedro
A man of regal bearing, likely of average height and a sturdy build, reflecting his position as a monarch leading armies. His features would be consistent with a Spanish king of the early Middle Ages, perhaps with a strong jawline and an intelligent gaze.
Attire: Richly embroidered tunic (tunica) made of silk or fine wool, possibly in deep reds or blues, worn over a linen shirt. He would wear a cloak (pallium) fastened with a jeweled fibula, and likely a golden crown or circlet. Leather boots and possibly a sword at his hip, though not explicitly mentioned as a key item.
Wants: To maintain peace and justice within his kingdom, to understand truth, and to rule effectively over a diverse populace.
Flaw: Initially susceptible to the influence of biased advisors, though he quickly demonstrates his ability to see through prejudice.
He begins by questioning his advisor's prejudices and ends by fully embracing tolerance and understanding, reinforcing his commitment to a peaceful, multi-faith society.
Wise, tolerant, just, discerning, open-minded.
Nicholas of Valencia
Likely of average height and build, perhaps a bit stiff in his demeanor, reflecting his rigid views. His appearance would be typical of a Spanish royal counselor of the period.
Attire: A formal tunic and cloak, perhaps less ornate than the King's, in somber colors like dark blue or grey, made of fine wool. He would wear practical leather shoes and possibly a simple belt.
Wants: To purify the kingdom by removing non-Christians, driven by religious intolerance and a desire to assert the supremacy of his own faith.
Flaw: His deep-seated prejudice and inability to see beyond his own religious dogma, which blinds him to wisdom and truth.
He remains unchanged in his prejudice, serving as a foil to the King's wisdom and tolerance. He is present to witness the King's enlightened conclusion but does not appear to shift his own views.
Prejudiced, zealous, narrow-minded, easily vexed, influential (as a counselor).
Ephraim, the son of Sancho
A venerable man, likely of medium height and a lean build, with the wisdom and frailty that come with advanced age. His features would be consistent with a Sephardic Jew of the period.
Attire: A simple but dignified tunic made of linen or fine wool, perhaps in natural earth tones or a muted blue, reflecting his status as a respected elder rather than a man of wealth. He would wear a tallit (prayer shawl) draped over his shoulders or folded, and simple leather sandals or soft shoes.
Wants: To defend his faith and his people from prejudice, to live truthfully, and to demonstrate the value of tolerance and understanding through his wisdom.
Flaw: His vulnerability to the prejudices of others, as shown by the fabricated story of abuse.
He serves as a catalyst for the King's deeper understanding of tolerance. He demonstrates the power of wisdom and indirect communication to overcome prejudice, ultimately reinforcing the King's just rule.
Wise, courageous, articulate, loyal to his faith, clever, patient.
Geronimo
Not explicitly described, but as a 'converted Jew,' he might have an appearance that could be perceived as trying to fit into his new community, perhaps with a slightly anxious or overly zealous demeanor.
Attire: Likely simple, perhaps slightly worn Christian attire of the period, possibly trying to blend in with the general populace.
Wants: To demonstrate his intense love for his new Christian faith, which he achieves by hating the religion he abandoned.
Flaw: His unreliability and willingness to distort truth to serve his agenda.
He does not appear in person, but his character serves to highlight King Pedro's wisdom in discerning truth from prejudice.
Zealous (in his new faith), unreliable, prone to twisting truth, prejudiced (against his former faith).
Locations
King Pedro's Throne Room
A formal chamber within a Spanish palace, likely adorned with elements reflecting the early Middle Ages in Spain, such as Mudejar or Visigothic architectural influences. It would feature a prominent throne, possibly on a raised dais, and space for counselors and visitors. The atmosphere is initially formal and questioning, evolving to one of anxious anticipation and later, passionate indignation, before settling into thoughtful resolution.
Mood: Formal, intellectual, tense, ultimately reflective and wise.
King Pedro holds court, questioning Nicholas and later Ephraim about religious tolerance and the nature of faith. It is the primary setting for all dialogues and the resolution of the story.
Ephraim's Humble Apartment
A modest dwelling, likely within the Jewish quarter of a Spanish city, reflecting the living conditions of a respected but not opulent Jewish elder in the Middle Ages. It would be simply furnished but well-kept, perhaps with scrolls or books visible. The atmosphere is one of quiet reception, then sudden, unjust violence.
Mood: Humble, polite, then abruptly violent and unjust.
Ephraim recounts being visited by his neighbor's sons, who demand he appraise their jewels, leading to him being insulted and physically attacked.