LITMIR.BIZ

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his living—to earn his living,” continued the monk, speaking slowly and carefully, and repeating the conclusion of his sentence, as if he were in the act of collating two manuscripts, “for Rodrigo was one of the wealthiest men in Portugal. His son Lopez was rich, very rich in friends, and among them were numbered all to whom knowledge was dear. Even among the Christians he had many friends. Among us—I mean in our library—he also obtained great respect. I owe him many a hint, much aid; I mean in referring me to rare books, and explaining obscure passages. When he no longer visited us, I missed him sorely. I am not curious; or do you think I am? I am not curious, but I could not help inquiring about him, and then I heard very bad things. Women are to blame for everything; of course it was a woman again. A merchant from Flanders—a Christian—had settled in Porto. The doctor’s father visited his house; but you probably know all this?”

      “Of course! of course!” cried the magistrate. “But go on with your story.”

      “Old Doctor Rodrigo was the Netherlander’s physician, and closed his eyes on the death-bed. An orphan was left, a girl, who had not a single relative in Porto. They said—I mean the young doctors and students who had seen her—that she was pleasing, very pleasing to the eye. But it was not on that account, but because she was orphaned and desolate, that the physician took the child—I mean the girl.”

      “And reared her as a Jewess?” interrupted the magistrate, with a questioning glance.

      “As a Jewess?” replied the monk, excitedly. “Who says so? He did nothing of the sort. A Christian widow educated her in the physician’s country-house, not in the city. When the young doctor returned from Coimbra, he saw her there more than once—more than once; certainly, more often than was good for him. The devil had a finger in the matter. I know, too, how they were married. Before one Jew and two Christian witnesses, they plighted their troth to each other, and exchanged rings—rings as if it were a Christian ceremony, though he remained a Jew and she a Christian. He intended to go to the Netherlands with her, but one of the witnesses betrayed them—denounced them to the Holy Inquisition. This soon interposed of course, for there it interferes with everything, and in this case it was necessary; nay more—a Christian duty. The young wife was seized in the street with her attendant and thrown into prison; on the rack she entirely lost the power of speech. The old physician and the doctor were warned in time, and kept closely concealed. Through Chamberlain de Sa, her uncle—or was it only her cousin?—through de Sa the wife regained her liberty, and then I believe all three fled to France—the father, son and wife. But no, they must have come here. …”

      “There you have it!” cried the magistrate, interrupting the monk, and glancing triumphantly at the prelate. “An old practitioner scents crime, as a tree frog smells rain. Now, for the first time, I can say with certainty: We have him, and the worst punishment is too little for his deserts. There shall be an unparalleled execution, something wonderful, magnificent, grand! You have given me important information, and I thank you, Father.”

      “Then you knew nothing?” faltered the librarian; and, raising his neck higher than usual, the vein in the centre of his forehead swelled with wrath.

      “No, Anselme!” said the abbot. “But it was your duty to speak, as, unfortunately, it was mine to listen. Come to me again, by and bye; I have something to say to you.”

      The librarian bowed silently, coldly and proudly, and without vouchsafing the magistrate a single glance, went back, not to his books, but to his cell, where he paced up and down a long time, sorrowfully murmuring Lopez’s name, striking himself on the mouth, pressing his clenched hand to his brow, and at last throwing himself on his knees to pray for the Jew, before the image of the crucified Redeemer.

      As soon as the monk had left the room, the magistrate exclaimed:

      “What unexpected aid! What series of sins lie before us! First the small ones. He had never worn the Jews’ badge, and allowed himself to be served by Christians, for Caspar’s daughters were often at the House to help in sewing. A sword was found in his dwelling, and the Jew, who carries weapons, renounces, since he uses self-protection, the aid of the authorities. Finally, we know that Lopez used an assumed name. Now we come to the great offences. They are divided into four parts. He has practised magic spells; he has sought to corrupt a Christian’s son by heresies; he has led a Christian woman into a marriage; and he has—I close with the worst—he has reared the daughter of a Christian woman, I mean his wife, a Jewess!”

      “Reared his child a Jewess? Do you know that positively?” asked the abbot.

      “She bears the Jewish name of Ruth. What I have taken the liberty to make prominent are well chosen, clearly-proved crimes, worthy of death. Your learning is great, Reverend Abbot, but I know the old writers, too. The Emperor Constantius made marriages between Jews and Christians punishable with death. I can show you the passage.”

      The abbot felt that the crime of which the Jew was accused was a heavy and unpardonable one, but he regarded only the sin, and it vexed him to see how the magistrate’s zeal was exclusively turned against the unhappy criminal. So he rose, saying with cold hauteur:

      “Then do your duty.”

      “Rely upon it. We shall capture him and his family to-morrow. The town-clerk is full of zeal too. We shall not be able to harm the child, but it must be taken from the Jew and receive a Christian education. It would be our right to do this, even if both parents were Hebrews. You know the Freiburg case. No less a personage than the great Ulrich Zasius has decided, that Jewish children might be baptized without their father’s knowledge. I beg you to send Father Anselm to the town-hall on Saturday as a witness.”

      “Very well,” replied the prelate, but he spoke with so little eagerness, that it justly surprised the magistrate. “Well then, catch the Jew; but take him alive. And one thing more! I wish to see and speak to the doctor, before you torture him.”

      “I will bring him to you day after to-morrow.”

      “The Nurembergers! the Nurembergers! …” replied the abbot, shrugging his shoulders.

      “What do you mean?”

      “They don’t hang any one till they catch him.” The magistrate regarded these words as a challenge to put forth every effort for the Jew’s capture, so he answered eagerly: “We shall have him, Your Reverence, we shall surely have him. They are trapped in the snow. The sergeants are searching the roads; I shall summon your foresters and mine, and put them under Count Frohlinger’s command. It is his duty to aid us. What they cannot find with their attendants, squires, beaters and hounds, is not hidden in the forest. Your blessing, Holy Father, there is no time to lose.”

      The abbot was alone.

      He gazed thoughtfully at the coals in the fireplace, recalling everything he had just seen and heard, while his vivid power of imagination showed him the learned, unassuming man, who had spent long years in quiet seclusion, industriously devoting himself to the pursuit of knowledge. A slight feeling of envy stole into his heart; how rarely he himself was permitted to pursue undisturbed, and without interruption, the scientific subjects, in which alone he found pleasure.

      He was vexed with himself, that he could feel so little anger against a criminal, whose guilt was deserving of death, and reproached himself for lukewarmness. Then he remembered that the Jew had sinned for love, and that to him who has loved much, much should be forgiven. Finally, it seemed a great boon, that he was soon to be permitted to make the acquaintance of the worthy doctor from Coimbra. Never had the zealous magistrate appeared so repulsive as to-day, and when he remembered how the crafty man had outwitted poor Father Anselm in his presence, he felt as if he had himself committed an unworthy deed. And yet, yet—the Jew could not be saved, and had deserved what threatened him.

      A monk summoned him, but the abbot did not wish to be disturbed, and ordered that he should be left an hour alone.

      He now took in his hand a volume he called the mirror of his soul, and in which he noted many things “for the confession,” that he desired to determine to his own satisfaction. To-day he wrote:

      “It would be a duty to hate a

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