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"But," protests Joseph, "how couldst thou assert that thou knewest half of every subject, when it is clear thou knowest nothing?" "Exactly," says Enan, "for Aristotle says, 'He who says, I do not know, has already attained the half of knowledge." But he says he knows medicine; so Joseph proceeds to question him.
On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered: His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mingled with oil for a meat offering: One golden spoon of ten shekels, full of incense: One young bullock, one ram, one lamb of the first year, for a burnt offering: One kid of the goats for a sin offering: And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs of the first year: this was the offering of Ahira the son of Enan.
Joseph demands food and wine, and Enan gives him a little of the former and none of the latter. "Be still," says Enan, "too much food is injurious to a traveller weary from the way. But you cannot be so very hungry, or you would fall to on the dry bread. But wine with its exciting qualities is bad for one heated by a long day's ride."
Fain would I seek the place where dwells the great prince, Rabbi Sheshet Benveniste, of whom Wisdom says, Thou art my teacher, and Faith, Thou art my friend. 'What qualitie, asked Enan, 'brought him to this lofty place of righteousness and power? 'His simplicity and humility, his uprightness and saintliness."
"Surely," says Enan, "the more hurry the less speed." At last the table is spread; the cloth is ragged, the dishes contain unleavened bread, such as there is no pleasure in eating, and there is a dish of herbs and vinegar. Then ensues a long wrangle, displaying much medical knowledge, on the physiology of herbs and vegetables, on the eating of flesh, much and fast.
Nevertheless Enan quiets Joseph's fears, and promises that no harm shall befall him. He goes through Enan's city, sees wizards and sorcerers, and sinners and fools, all giants. Then Enan introduces his own especial friend. "He is good and wise," said Enan, "despite his tall stature.
Even their asses are starved, and Joseph remarks sarcastically, "Tomorrow it will be, indeed, a case of carry-thou-me-or-I-thee, for our asses will not be able to bear us." They sleep on the ground, without couch or cover. At dawn Enan rouses him, and when he sees that his ass is still alive, he exclaims, "Man and beast thou savest, O Lord!"
Of Naphtali; Ahira the son of Enan. These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel.
Though he disclaimed the title of a Talmudic scholar, he was not ignorant of the Rabbinic literature. Everyone quotes it: the fox, the woman, Enan, and the author. He was sufficiently at home in this literature to pun therein. He also knew the story of Tobit, but, as he introduces it as "a most marvellous tale," it is clear that this book of the Apocrypha was not widely current in his day.
"Keep all," said he, "but disturb not my father's bones." "Thou art the son," said the judge; "take this other as thy lifelong slave." Joseph and Enan pass to the city of Tobiah. At the gate they are accosted by an old and venerable man, to whom they explain that they have been on the way for seven days.
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