Bostanai - Bostanai at The Court of The King

Bostanai At The Court of The King

The figure of the wasp in the escutcheon of the exilarch was made the subject of another legend. The king had taken delight in the clever boy, and, spending one day with him, saw, as he stood before him, a wasp sting him on the temple. The blood trickled down the boy's face, yet he made no motion to chase the insect away. The king, upon expressing astonishment at this, was told by the youth that in the house of David, of which he had come, they were taught, since they themselves had lost their throne, neither to laugh nor to lift up the hand before a king, but to stand in motionless respect (Sanh. 93b). The king, moved thereby, showered favors upon him, made him an exilarch, and gave him the power to appoint judges of the Jews and the heads of the three academies, Nehardea, Sura, and Pumbedita. In memory of this Bostanai introduced a wasp into the escutcheon of the exilarchate.

The genizah fragment says that the incident with the wasp occurred in the presence of the calif Omar, before whom Bostanai as a youth of sixteen had brought a dispute with a sheikh, who filled his office during the exilarch's minority, and then refused to give it up. Bostanai was exilarch when Persia fell into the hands of the Arabians, and when Ali came to Babylon Bostanai went to meet him with a splendid retinue, whereby the calif was so greatly pleased that he asked for Bostanai's blessing. The calif, on learning that Bostanai was not married, gave him Dara, the daughter of the Persian king, as wife; and the exilarch was permitted to make her a Jewess and to marry her legitimately. She bore him many children, but their legitimacy was assailed after their father's death by the exilarch's other sons ("Ma'aseh Bostanai," several times printed under different titles; see Benjacob, s.v.). This legend was made known only in the sixteenth century (compare Isaac Akrish), but the Seder 'Olam Zuṭṭa, composed in the beginning of the ninth century, drew upon the legends of the garden and the wasp (see Mar Zutra II).

The name "Dara" for the Persian princess in Christian sources occurs also as that of Chosroes' daughter (Richter, "Arsaciden," p. 554, Leipzig, 1804). The legend glorifying Bostanai probably originated in Babylon, while the genizah fragment, branding all the descendants of Bostanai as illegitimate, being descendants of a slave and unworthy to fill high office, comes from Palestine. This latter view is of course erroneous, as may be gathered from Hai's remark, above mentioned, for the post-Bostanaite house of exilarchs was not descended from the princess. It is true, however, that the Bostanaites were hated by the scholars and the pious men, probably in part because Anan, founder of the Karaite etc., was a descendant of Bostanai (see Sherira's "Letter," ed. Neubauer, i.33). Benjamin of Tudela says that he was shown the grave of Bostanai near Pumbedita.