Yevamot 243

תלתא ריגלי אמר לה רב אדא בר אהבה זיל לקמיה דרב יוסף דחריף סכינא

for three festivals,<span class="x" onmousemove="('comment',' [H], when the scholars and students who were assembled for the purpose of listening to the festival discourses, were also asked to decide difficult points of law that had arisen during the preceding months. During these gatherings the woman had an opportunity of making enquiries about her vanished husband. According to [H] cited by Rashi, the [H] were the anniversaries of the deaths of distinguished men, when scholars from the surrounding localities as well as the general public assembled round the respective graves for study and for discussions of matters of law. ');">¹</span> R. Adda b. Ahabah said to her, 'Apply<span class="x" onmousemove="('comment',' Lit., 'go before'. ');">²</span> to R. Joseph, whose knife is sharp'.<span class="x" onmousemove="('comment',' Metaph., he is capable of acute logical reasoning and deduction. Cf. Rashi, Hul 77a. ');">³</span> When she came to him he decided<span class="x" onmousemove="('comment',' Lit., 'solved'. ');">⁴</span> [her case by deduction] from the following Baraitha:<span class="x" onmousemove="('comment',' Cur. edd., 'Mishnah'. ');">⁵</span>

אזלה קמיה פשט מהא מתניתין עובד כוכבים שהיה מוכר פירות בשוק ואמר פירות הללו של ערלה הן של עזיקה הן של נטע רבעי הן לא אמר כלום לא נתכוון אלא להשביח מקחו

If an idolater who was selling fruit in the market declared, 'These fruits are of <i>'orlah</i>,<span class="x" onmousemove="('comment',' [H] (v. Glos.), which are forbidden for consumption, though they may be superior in quality to those which come from old trees. ');">⁶</span> of a newly broken field,<span class="x" onmousemove="('comment',' [H] (cf. Jast. s.v. [H] and Me'iri a.l.); such fruits being forbidden on the Sabbatical year though they may be of a high quality (v. previous note). 'Azeka may have been, according to Rashi (a.l. s.v. [H]) a town in Judaea (cf. Josh. X, 10), that was famous for its choice fruit, the point in doubt being whether the fruit had originally belonged to an Israelite and whether it had been tithed. If this interpretation is to be followed the sale of the fruit mentioned presumably took place outside Palestine, where locally grown produce is free from tithe. For other interpretations cf. Tosaf. a.l. s.v. [H] and Levy, s.v. [H] ');">⁷</span> or of a plantation in its fourth year',<span class="x" onmousemove="('comment',' [H] which is holy for gibing praise unto the Lord (Lev. XIX, 24), forbidden to be consumed though they may be of a superior quality. Cf. supra note 5. ');">⁸</span> his statement is disregarded,<span class="x" onmousemove="('comment',' Lit., 'he did not say anything'. ');">⁹</span> for his intention was merely to raise the value<span class="x" onmousemove="('comment',' [H], lit., 'to improve'. ');">¹⁰</span>

אבא יודן איש ציידן אמר מעשה בישראל ועובד כוכבים שהלכו בדרך ובא עובד כוכבים ואמר חבל על יהודי שהיה עמי בדרך שמת בדרך וקברתיו והשיאו אשתו

of his fruit.<span class="x" onmousemove="('comment',' Tosef. Dem. IV. Lit., 'purchase'. It is assumed that he merely lied, in order to praise his fruit, so that it might fetch a higher price. Similarly in the case under consideration, the idolater's statement that he killed the Israelite is regarded as an idle boast intended as a mere threat. ');">¹¹</span> Abba Judah of Zaidan<span class="x" onmousemove="('comment',' The Biblical [H] Sidon, on the Western coast of Phoenicia, [or, Bethsaida in Galilee]. ');">¹²</span> related: It once happened that an Israelite and an idolater went on a journey together and when the idolater returned he said, 'Alas for the Jew who was with me on the journey, for he died on the way and I buried him', and [the Israelite's] wife [on this evidence] was allowed to marry again. And, again it happened that a group<span class="x" onmousemove="('comment',' [H] [G] lit., 'chain'. ');">¹³</span> of men were going to Antiochia<span class="x" onmousemove="('comment',' [G] Antioch, on the Orontes in Syria; or Antiochene, the region round Antioch. ');">¹⁴</span> and an idolater came and stated, 'Alas for that group<span class="x" onmousemove="('comment',' [H] [G] lit., 'chain'. ');">¹³</span>

ושוב מעשה בקולר של בני אדם שהיו מהלכין לאנטוכיא ובא עובד כוכבים אחד ואמר חבל על קולר של בני אדם שמתו וקברתים והשיאו את נשותיהם ושוב מעשה בששים בני אדם שהיו מהלכין לכרכום ביתר ובא עובד כוכבים ואמר חבל על ששים בני אדם שהיו מהלכין בדרך ביתר שמתו וקברתים והשיאו את נשותיהם:

of men, for they died and I buried them', and [on this evidence] their wives were permitted to marry again. Moreover, it happened that sixty men were going to the camp<span class="x" onmousemove="('comment',' [H], a battleground, cf. castra. ');">¹⁵</span> of Bether,<span class="x" onmousemove="('comment',' The town where in 135 C.E. Bar Kokeba fought his last battle against the Romans. ');">¹⁶</span> and an idolater came and stated, 'Alas for sixty men who were on the way to Bether, for they died and I buried them', and [on the basis of this statement] their wives were permitted to marry again. <b><i>MISHNAH</i></b>. EVIDENCE<span class="x" onmousemove="('comment',' That a man is dead. ');">¹⁷</span> MAY BE TENDERED [EVEN IF THE CORPSE WAS SEEN BY THE WITNESSES] IN CANDLE LIGHT OR IN MOONLIGHT; AND A WOMAN MAY BE GIVEN PERMISSION TO MARRY AGAIN ON THE EVIDENCE OF A MERE VOICE.<span class="x" onmousemove="('comment',' [H] li. 'daughter of the voice', 'echo', even if the person who uttered it was not seen, as in the case given infra. ');">¹⁸</span>

<big><strong>מתני׳</strong></big> מעידין לאור הנר ולאור הלבנה ומשיאין על פי בת קול מעשה באחד שעמד על ראש ההר ואמר איש פלוני בן פלוני ממקום פלוני מת הלכו ולא מצאו שם אדם והשיאו את אשתו

IT ONCE HAPPENED THAT A MAN WAS STANDING ON THE TOP OF A HILL AND CRIED, SO-AND-SO SON OF SO-AND-SO OF SUCH-AND-SUCH A PLACE IS DEAD', BUT WHEN THEY WENT [TO THE TOP OF THE HILL] THEY FOUND NO ONE THERE. HIS WIFE, HOWEVER, WAS PERMITTED TO REMARRY.<span class="x" onmousemove="('comment',' Cf. supra n. 4. ');">¹⁹</span> AGAIN, IT HAPPENED AT ZALMON<span class="x" onmousemove="('comment',' [Identified with Selamin (Selame) in Galilee (v. Josephus Wars II, 20, 6), the modern Hirbet Selame, N.E of the El Battauf valley 20 km from Sepphoris, v. Klein S, MGWJ, 1927, p. 266]. ');">²⁰</span> THAT A MAN DECLARED, 'I AM SO-AND-SO SON OF SO-AND-SO; A SERPENT HAS BITTEN ME, AND I AM DYING'; AND THOUGH WHEN THEY WENT [TO EXAMINE THE CORPSE] THEY DID NOT RECOGNIZE HIM, THEY NEVERTHELESS PERMITTED HIS WIFE TO REMARRY. <b><i>GEMARA</i></b>. Rabbah b. Samuel stated: A Tanna taught that Beth Shammai ruled that a woman may not be permitted to marry again on the evidence of a mere voice<span class="x" onmousemove="('comment',' Cf. supra n. 4. ');">¹⁹</span> and Beth Hillel ruled that she may be permitted to marry again on the evidence of a mere voice.<span class="x" onmousemove="('comment',' Tosef. Naz. I. ');">²¹</span>

ושוב מעשה בצלמון באחד שאמר אני איש פלוני בן איש פלוני נשכני נחש והרי אני מת והלכו ולא הכירוהו והלכו והשיאו את אשתו:

What does he<span class="x" onmousemove="('comment',' Rabbah b. Samuel. ');">²²</span> teach us?<span class="x" onmousemove="('comment',' By his statement that according to Beth Hillel, whose ruling is accepted as the established law, a mere voice is sufficient evidence. ');">²³</span> This,<span class="x" onmousemove="('comment',' That such evidence is accepted. ');">²⁴</span> surely, is the ruling in our Mishnah!<span class="x" onmousemove="('comment',' Which, being anonymous, is regarded as the established law. ');">²⁵</span> — It is this that he teaches us: Should an anonymous statement be found that a woman [in such circumstances] is not permitted to marry again, that [statement would represent the view of] Beth Shammai.

<big><strong>גמ׳</strong></big> אמר רבה בר שמואל תנא בית שמאי אומרים אין משיאין על פי בת קול וב"ה אומרים משיאין על פי בת קול מאי קמ"ל מתני׳ היא הא קמ"ל דאי משתכחת סתמא דאין משיאין בית שמאי היא:

BUT WHEN THEY WENT … THEY FOUND NO ONE. Is it not possible that it was a demon [that cried]?<span class="x" onmousemove="('comment',' [Demons were believed to deceive men, causing divorces and other evils; v. Angus The Religious Quests of the Graeco-Roman World, p. 38; cf. Git. 66a]. ');">²⁶</span> — Rab Judah replied in the name of Rab: [This is a case] where they<span class="x" onmousemove="('comment',' Who heard the voice. ');">²⁷</span> saw in him the likeness of a man! But they<span class="x" onmousemove="('comment',' Demons. ');">²⁸</span> also are in the likeness of men! — They<span class="x" onmousemove="('comment',' Who heard the voice. ');">²⁷</span> saw his shadow. But these<span class="x" onmousemove="('comment',' Demons. ');">²⁸</span>

והלכו ולא מצאו: ודלמא שד הוה א"ר יהודה אמר רב שראו לו דמות אדם אינהו נמי דמו דחזו ליה בבואה

also have a shadow! They<span class="x" onmousemove="('comment',' [Name of (a) a demon; (b) a man (Rashi). MS.M. and Git. 66a have, 'Jonathan my son']. ');">²⁹</span> saw a shadow of his shadow. Is it not possible that these<span class="x" onmousemove="('comment',' Demons. ');">²⁸</span> also cast a shadow of a shadow? — R. Hanina replied: The demon Jonathan<span class="x" onmousemove="('comment',' [Name of (a) a demon; (b) a man (Rashi). MS.M. and Git. 66a have, 'Jonathan my son']. ');">²⁹</span> told me that they<span class="x" onmousemove="('comment',' Demons. ');">²⁸</span> have a shadow but not a shadow of a shadow. Is it not possible that it was a rival [that cried]?<span class="x" onmousemove="('comment',' Whom the man had married in another town, and who came for the specific purpose of misleading the woman to marry another man so that she might thereby become forbidden to her present husband. A rival is usually suspected of malice against her associate. ');">³⁰</span>

ואינהו נמי אית להו בבואה דחזו ליה בבואה דבבואה ודלמא לדידהו אית להו בבואה דבבואה אמר רבי חנינא אמר לי יונתן שידא בבואה אית להו בבואה דבבואה לית להו

— A Tanna at the school of R. Ishmael taught that at a time of danger<span class="x" onmousemove="('comment',' When a man, for instance, was cast into a pit and his fate is in the balance. ');">³¹</span> [a letter of divorce] may be written and delivered [to the woman]<span class="x" onmousemove="('comment',' In order to release her thereby from perpetual doubt as to the ultimate fate of her husband and from the perpetual prohibition of marrying again. ');">³²</span> even if [the husband who gave the instructions]<span class="x" onmousemove="('comment',' Calling them out, in the case presumed, from the bottom of the pit. ');">³³</span> is unknown [to the witnesses].<span class="x" onmousemove="('comment',' Who have to execute the mission, v. Git. 66a. Similarly in the case dealt with in our Mishnah. Were not the voice to be relied upon the woman might have to remain all her life bereft of her own husband and unable ever to marry another man. ');">³⁴</span> <b><i>MISHNAH</i></b>. R. AKIBA STATED: WHEN I WENT DOWN TO NEHARDEA TO INTERCALATE<span class="x" onmousemove="('comment',' To add another month. The Hebrew leap year contains thirteen, instead of the usual twelve months. ');">³⁵</span>

ודלמא צרה הואי תנא דבי רבי ישמעאל בשעת הסכנה כותבין ונותנין אף על פי שאין מכירין:

THE YEAR, I MET NEHEMIAH OF BETH DELI<span class="x" onmousemove="('comment',' [Dili, a village in Galilee, Horowitz, I, Palestine, p. 131]. ');">³⁶</span> WHO SAID TO ME, 'I HEARD THAT IN THE LAND OF ISRAEL NO ONE, WITH THE EXCEPTION OF R.<span class="x" onmousemove="('comment',' Wanting in cur. edd. Cf., however 115a and infra. ');">³⁷</span> JUDAH B. BABA, PERMITS A [MARRIED] WOMAN TO MARRY AGAIN ON THE EVIDENCE OF ONE WITNESS'. 'THAT IS SO', I TOLD HIM. TELL THEM', HE SAID TO ME, 'IN MY NAME: (YOU KNOW THAT THIS COUNTRY<span class="x" onmousemove="('comment',' Palestine. ');">³⁸</span> IS IN CONFUSION BY REASON OF RAIDERS);<span class="x" onmousemove="('comment',' So that it is unsafe for one to undertake a journey to Palestine and to report the traditional ruling that follows, [or, in view of the unsettled conditions, it is difficult to obtain in every case two reliable witnesses]. ');">³⁹</span> I HAVE THIS<span class="x" onmousemove="('comment',' V. BaH. ');">⁴⁰</span>

<big><strong>מתני'</strong></big> אמר רבי עקיבא כשירדתי לנהרדעא לעבר השנה מצאתי נחמיה איש בית דלי אמר לי שמעתי שאין משיאין את האשה בארץ ישראל על פי עד אחד אלא יהודה בן בבא ונומיתי לו כן הדברים אמר לי אמור להם משמי אתם יודעים שהמדינה משובשת בגייסות מקובלני מר"ג הזקן שמשיאין את האשה על פי עד אחד

TRADITION FROM R. GAMALIEL THE ELDER: THAT A [MARRIED] WOMAN MAY BE ALLOWED TO MARRY AGAIN ON THE EVIDENCE OF ONE WITNESS'.<span class="x" onmousemove="('comment',' Who testifies that her husband is dead. ');">⁴¹</span> AND WHEN I CAME AND RECOUNTED THE CONVERSATION IN THE PRESENCE OF R. GAMALIEL<span class="x" onmousemove="('comment',' Of Yabneh, a grandson of R. Gamaliel the Elder. ');">⁴²</span> HE REJOICED AT MY INFORMATION AND EXCLAIMED, 'WE HAVE FOUND A COLLEAGUE<span class="x" onmousemove="('comment',' One who is of the same opinion as he. ');">⁴³</span> FOR R. JUDAH B. BABA!' AS A RESULT OF THIS TALK<span class="x" onmousemove="('comment',' Lit., 'from the midst of the thing'. ');">⁴⁴</span> R. GAMALIEL RECOLLECTED THAT SOME MEN WERE ONCE KILLED AT TEL ARZA,<span class="x" onmousemove="('comment',' [H], (lit., 'cedar hill'). It is probably identical with the Biblical [H], mentioned in Ezra II, 59 and Neh. VII, 61 for which the Septuagint reads, [G]. ');">⁴⁵</span>

וכשבאתי והרציתי הדברים לפני ר"ג שמח לדברי ואמר מצאנו חבר לרבי יהודה בן בבא

AND THAT R. GAMALIEL [THE ELDER] HAD ALLOWED THEIR WIVES TO MARRY AGAIN ON THE EVIDENCE OF ONE WITNESS.<span class="x" onmousemove="('comment',' Who testified that their husbands were dead. [Some texts add: 'And the law was established that (a woman) shall be allowed to marry on the evidence if one witness']. ');">⁴⁶</span> AND THE LAW WAS ESTABLISHED THAT [A WOMAN] SHALL BE ALLOWED TO MARRY AGAIN [ON THE EVIDENCE OF ONE] WITNESS [WHO STATES THAT HE HAS HEARD THE REPORT] FROM<span class="x" onmousemove="('comment',' Lit., 'from the mouth of'. ');">⁴⁷</span> ANOTHER WITNESS, FROM<span class="x" onmousemove="('comment',' Lit., 'from the mouth of'. ');">⁴⁷</span> A SLAVE, FROM<span class="x" onmousemove="('comment',' Lit., 'from the mouth of'. ');">⁴⁷</span> A WOMAN OR FROM<span class="x" onmousemove="('comment',' Lit., 'from the mouth of'. ');">⁴⁷</span>

מתוך הדבר נזכר ר"ג שנהרגו הרוגים בתל ארזא והשיא ר"ג נשותיהן על פי עד אחד והוחזקו להיות משיאין עד מפי עד מפי עבד מפי אשה מפי שפחה ר' אליעזר ורבי יהושע אומרים אין משיאין את האשה על פי עד אחד ר' עקיבא אומר לא ע"פ אשה ולא על פי עבד ולא על פי שפחה ולא על פי קרובים:

A BONDWOMAN. R. ELIEZER AND R. JOSHUA RULED: A WOMAN MAY NOT BE ALLOWED TO MARRY AGAIN ON THE EVIDENCE OF ONE WITNESS.<span class="x" onmousemove="('comment',' Cf. supra n. 11. ');">⁴⁸</span> R. AKIBA RULED: [A WOMAN IS NOT ALLOWED TO MARRY AGAIN] ON THE EVIDENCE OF<span class="x" onmousemove="('comment',' Lit., 'by the mouth of'. ');">⁴⁹</span> A WOMAN, ON THAT OF<span class="x" onmousemove="('comment',' Lit., 'by the mouth of'. ');">⁵⁰</span> A SLAVE, ON THAT<span class="x" onmousemove="('comment',' Lit., 'by the mouth of'. ');">⁵⁰</span> OF A BONDWOMAN OR ON THAT OF RELATIVES.

<big><strong>גמ׳</strong></big> וסבר רבי עקיבא ע"פ אשה לא והתניא רבי שמעון בן אלעזר אומר משום רבי עקיבא אשה נאמנת להביא גיטה מק"ו ומה נשים שאמרו חכמים אין נאמנות לומר מת בעלה נאמנות להביא גיטיהן זו שנאמנת לומר מת בעלה אינו דין שנאמנת להביא גיטה

<b><i>GEMARA</i></b>. Is R. Akiba then<span class="x" onmousemove="('comment',' As is evident from the final clause of our Mishnah. ');">⁵¹</span> of the opinion that on the evidence of<span class="x" onmousemove="('comment',' Lit., 'by the mouth of'. ');">⁵⁰</span> a woman,<span class="x" onmousemove="('comment',' Cf. p. 866, n. 11. ');">⁵²</span> [a wife is] not [permitted to marry again]? Surely, It was taught: R. Simeon b. Eleazar stated in the name of R. Akiba, '[That] a woman is eligible<span class="x" onmousemove="('comment',' Lit., 'believed'. ');">⁵³</span> to bring her own letter of divorce<span class="x" onmousemove="('comment',' From a foreign country, though she, like any other messenger who brings a letter of divorce from foreign parts, would have to make the declaration that the document was written and signed in her presence. ');">⁵⁴</span>

נשים שאמרו חכמים הוא דלא מהימני אשה בעלמא מהימנא לא קשיא כאן קודם שהחזיקו כאן לאחר שהחזיקו:

is inferred <i>a minori ad majus</i>: If those women concerning whom the Rabbis ruled that they<span class="x" onmousemove="('comment',' Being suspected of hatred towards the woman in whose favour they pretend to give their evidence. ');">⁵⁵</span> are not believed when they state, "Her husband<span class="x" onmousemove="('comment',' The husband of the woman whom they are suspected of hating. ');">⁵⁶</span> is dead"57 are nevertheless eligible<span class="x" onmousemove="('comment',' Lit., 'believed'. ');">⁵³</span> to bring<span class="x" onmousemove="('comment',' Cf. supra note 5. ');">⁵⁸</span> her a letter of divorce,<span class="x" onmousemove="('comment',' Lit., 'their letters of divorce', i.e., any such letters wherewith they might have been entrusted. V. Git. 23b. ');">⁵⁹</span>

<big><strong>מתני׳</strong></big> אמרו לו מעשה בבני לוי שהלכו לצוער עיר התמרים וחלה אחד מהם והביאוהו בפונדק ובחזרתם אמרו לפונדקית איה חברנו נומית להם מת וקברתיו והשיאו את אשתו ולא תהא כהנת כפונדקית

how much more reasonable is it that this woman, who is believed when she states that her own husband is dead, should be eligible<span class="x" onmousemove="('comment',' Lit., 'believed'. ');">⁵³</span> to bring her own letter of divorce.' [Thus it follows that only] those women of whom the Rabbis have spoken<span class="x" onmousemove="('comment',' Supra 117a. ');">⁵⁷</span> are not believed<span class="x" onmousemove="('comment',' V. supra note 6. ');">⁶⁰</span> but any other<span class="x" onmousemove="('comment',' Lit., 'in the world'. ');">⁶¹</span> woman is believed!<span class="x" onmousemove="('comment',' How, then, could it be implied that R. Akiba does not allow the evidence of any woman who testifies to the death of another woman's husband? ');">⁶²</span>

אמר להו לכשתהא כפונדקית נאמנת הפונדקית הוציאה להם מקלו ותרמילו וספר תורה שהיה בידו:

— This is no difficulty. One ruling<span class="x" onmousemove="('comment',' Of R. Akiba. ');">⁶³</span> was made<span class="x" onmousemove="('comment',' Lit., 'here'. ');">⁶⁴</span> before the law,<span class="x" onmousemove="('comment',' That a woman's evidence on a man's death shall be relied upon in permitting that man's wife to marry again. ');">⁶⁵</span> had been established; the other,<span class="x" onmousemove="('comment',' Lit., 'here'. ');">⁶⁴</span> after the law<span class="x" onmousemove="('comment',' That a woman's evidence on a man's death shall be relied upon in permitting that man's wife to marry again. ');">⁶⁵</span> had been established. <b><i>MISHNAH</i></b>. THEY<span class="x" onmousemove="('comment',' The Rabbis. ');">⁶⁶</span> SAID TO HIM:<span class="x" onmousemove="('comment',' R. Akiba. V. previous Mishnah. ');">⁶⁷</span> 'IT ONCE HAPPENED THAT A NUMBER OF LEVITES WENT TO ZOAR,<span class="x" onmousemove="('comment',' On the East or S.E. of the Dead Sea. Zoar is mentioned several times in the Bible. Cf., e.g., Gel. XIV, 2, 8 and XIX, 22. ');">⁶⁸</span> THE CITY OF PALMS, AND ONE OF THEM WHO FELL. ILL WAS TAKEN BY THEM INTO AN INN. WHEN THEY RETURNED THEY ASKED THE INNKEEPER<span class="x" onmousemove="('comment',' [H] (fem.) 'woman innkeeper'. ');">⁶⁹</span> WHERE IS OUR FRIEND?" AND SHE REPLIED, HE IS DEAD AND I BURIED HIM". [AND IT WAS ON THIS EVIDENCE THAT] HIS WIFE WAS PERMITTED TO MARRY AGAIN. SHOULD NOT THEN A PRIEST'S WIFE<span class="x" onmousemove="('comment',' [H] V. n. 3. ');">⁷⁰</span> [BE BELIEVED AT LEAST AS MUCH] AS THE INNKEEPER!'<span class="x" onmousemove="('comment',' I.e., since a woman's evidence is ineligible, even that of a priest's wife would be ineligible. Is it then conceivable that the latter should be regarded as less trustworthy than an innkeeper! [H] might perhaps be rendered 'princess', 'lady' as [H] is interpreted by the Targumim (cf. e.g., Gen. XLI, 45, ps. CX, 4) as [H] 'great man', 'prince'. 'Should not the lady enjoy the status of the innkeeper!' Another interpretation applies [H] to all Jewish women since any of them might become a [H] by marrying a priest. Cf. Golds. ');">⁷¹</span> HE ANSWERED THEM, WHEN SHE WILL BE [GIVING SUCH EVIDENCE] AS THE INNKEEPER SHE WILL BE BELIEVED. THE INNKEEPER [AS A MATTER OF FACT] HAD BROUGHT OUT TO THEM HIS<span class="x" onmousemove="('comment',' The dead man's. ');">⁷²</span> STAFF, HIS BAG<span class="x" onmousemove="('comment',' [Some texts add, 'his shoes']. ');">⁷³</span> AND THE SCROLL OF THE LAW WHICH HE HAD WITH HIM.<span class="x" onmousemove="('comment',' It was on this proof, and not on the evidence of the innkeeper, that they acted. ');">⁷⁴</span>