"Nay, Judaism hath no Purgatory." Then seeing the consolation was somewhat confused, Gabriel added emphatically, to ease the distress of one he loved dearly, "There is no Purgatory."

Vidal looked more frightened than ever. "But the Church says--" he began.

"The Church says Purgatory is beneath the earth; but the world being round, there is no beneath, and, mayhap, men like ourselves do inhabit our Antipodes. And the Church holds with Aristotle that the heavens be incorruptible, and contemns Copernicus his theory; yet have I heard from Dom Diego de Balthasar, who hath the science of the University, that a young Italian, hight Galileo Galilei, hath just made a wondrous instrument which magnifies objects thirty-two times, and that therewith he hath discovered a new star. Also doth he declare the Milky Way to be but little stars; for the which the Holy Office is wroth with him, men say."

"But what have I to make with the Milky Way?" whimpered Vidal, his own face as milk.

Gabriel was somewhat taken aback. "'Tis the infallibility of the Pope that is shaken," he explained. "But in itself the Christian faith is more abhorrent to Reason than the Jewish. The things it teaches about G.o.d have more difficulties."

"What difficulties?" quoth Vidal. "I see no difficulties."

But in the end the younger brother, having all Gabriel's impressionability, and none of his strength to stand alone, consented to accompany the refugees.

During those surrept.i.tious preparations for flight, Gabriel had to go about his semi-ecclesiastical duties and take part in Church ceremonies as heretofore. This so chafed him that he sometimes thought of proclaiming himself; but though he did not shrink from the thought of the stake, he shrank from the degradation of imprisonment, from the public humiliation, foreseeing the horror of him in the faces of all his old a.s.sociates. And sometimes, indeed, it flashed upon him how dear were these friends of his youth, despite reason and religion; how like a cordial was the laughter in their eyes, the clasp of their hands, the well-worn jests of college and monastery, market-place and riding-school! How good it was, this common life, how sweet to sink into the general stream and be borne along effortless! Even as he knelt, in conscious hypocrisy, the emotion of all these worshippers sometimes swayed him in magnetic sympathy, and the crowds of holiday-makers in the streets, festively garbed, stirred him to yearning reconciliation. And now that he was to tear himself away, how dear was each familiar haunt--the woods and waters, the pleasant hills strewn with grazing cattle! How caressingly the blue sky bent over him, beseeching him to stay! And the town itself, how he loved its steep streets, the ma.s.sive Moorish gates, the palaces, the monasteries, the whitewashed houses, the old-fashioned ones, quaint and windowless, and the newer with their protrusive balcony-windows--ay, and the very flavor of garlic and onion that pervaded everything; how oft he had sauntered in the Rua das Flores, watching the gold-workers! And as he moved about the old family home he had a new sense of its intimate appeal. Every beautiful panel and tile, every gracious curve of the great staircase, every statue in its niche, had a place, hitherto unacknowledged, in his heart, and called to him.

But greater than the call of all these was the call of Reason.

PART II

URIEL ACOSTA

VII

With what emotion, as of a pilgrim reaching Palestine, Gabriel found himself at last in the city where a synagogue stood in the eye of day!

The warmth at his heart annulled whatever of chill stole in at the grayness of the ca.n.a.led streets of the northern city after the color and glow of Porto. His first care as soon as he was settled in the great, marble-halled house which his mother's old friends and relatives in the city had purchased on his behalf, was to betake himself on the Sabbath with his mother and brother to the Portuguese synagogue. Though his ignorance of his new creed was so great that he doffed his hat on entering, nor knew how to don the praying-shawl lent him by the beadle, and was rather disconcerted to find his mother might not sit at his side, but must be relegated to a gallery behind a grille, yet his att.i.tude was too emotional to be critical. The prayer-book interested him keenly, and though he strove to follow the service, his conscious Hebrew could not at all keep pace with the congregational speed, and he felt unreasonably shamed at his failures to rise or bow. Vidal, who had as yet no Hebrew, interested himself in picking out ancient denizens of Porto and communicating his discoveries to his brother in a loud whisper, which excited Gabriel's other neighbor to point out scions of the first Spanish families, other members of which, at home, were props of Holy Church, bishops, and even archbishops. A curious figure, this red-bearded, gross-paunched neighbor, rocking automatically to and fro in his _taleth_, but evidently far fainer to gossip than to pray.

Friars and nuns of almost every monastic order were, said he, here regathered to Judaism. He himself, Isaac Pereira, who sat there safe and snug, had been a Jesuit in Spain.

"I was sick of the pious make-believe, and itched to escape over here.

But the fools had let me sell indulgences, and I had a goodly stock on hand, and trade was slack"--here he interrupted himself with a fervent "Amen!" conceded to the service--"in Spain just then. It's no use carrying 'em over to the Netherlands, thinks I; they're too clever over there. I must get rid of 'em in some country free for Jews, and yet containing Catholics. So what should I do but slip over from Malaga to Barbary, where I sold off the remainder of my stock to some Catholics living among the Moors. No sooner had I pocketed the--Amen!--money than I declared myself a Jew. G.o.d of Abraham! The faces those Gentiles pulled when they found what a bad bargain they had made with Heaven! They appealed to the Cadi against what they called the imposition. But"--and here an irrepressible chuckle mingled with the roar of the praying mult.i.tude--"I claimed the privilege of a free port to sell any description of goods, and the Cadi had to give his ruling in accordance with the law."

In the exhilaration of his mood this sounded amusing to Gabriel, an answering of fools according to their folly. But 'twas not long before it recurred to him to add to his disgust and his disappointment with his new brethren and his new faith. For after he had submitted himself, with his brother, to circ.u.mcision, replaced his baptismal name by the Hebrew Uriel, and Vidal's by Joseph, Latinizing at the same time the family name to Acosta, he found himself confronted by a host of minute ordinances far more galling than those of the Church.

Eating, drinking, sleeping, dressing, washing, working; not the simplest action but was dogged and clogged by incredible imperatives.

Astonishment gave place to dismay, and dismay to indignation and abhorrence, as he realized into what a network of ceremonial he had entangled himself. The Pentateuch itself, with its complex codex of six hundred and thirteen precepts, formed, he discovered, but the barest framework for a parasitic growth insinuating itself with infinite ramifications into the most intimate recesses of life.

What! Was it for this Rabbinic manufacture that he had exchanged the stately ceremonial of Catholicism? Had he thrown off mental fetters but to replace them by bodily?

Was this the Golden Age that he had looked to find--the simple Mosaic theocracy of reason and righteousness?

And the Jews themselves, were these the Chosen People he had clothed with such romantic glamour?--fat burghers, clucking comfortably under the wing of the Protestant States-General; merchants sumptuously housed, vivifying Dutch trade in the Indies; their forms and dogmas alone distinguishing them from the heathen Hollanders, whom they aped even to the very patronage of painters; or, at the other end of this b.a.s.t.a.r.d brotherhood of righteousness, sore-eyed wretches trundling their flat carts of second-hand goods, or initiating a squalid ghetto of diamond-cutting and cigar-making in oozy alleys and on the refuse-laden borders of treeless ca.n.a.ls. Oh! he was tricked, trapped, betrayed!

His wrath gathered daily, finding vent in bitter speeches. If this was what had become of the Mosaic Law and the Holy People, the sooner a son of Israel spoke out the better for his race. Was it not an inspiration from on high that had given him the name of Uriel--"fire of G.o.d"? So, when his private thunders had procured him a summons before the outraged Rabbinic court, he was in no wise to be awed by the _Chacham_ and his Rabbis in their solemn robes.

"Pharisees!" he cried, and, despite his lost Christianity, all the scorn of his early training clung to the word.

"Epicurean!" they retorted, with contempt more withering still.

"Nay, Epicurus have I never read, and what I know of his doctrine by hearsay revolteth me. I am for G.o.d and Reason, and a pure Judaism."

"Even so talked Elisha Ben Abuya in Palestine of old," put in the second Rabbi more mildly. "He with his Greek culture, who stalked from Sinai to Olympus, and ended in Atheism."

"I know not of Elisha, but I marvel not that your teaching drove him to Atheism."

"Said I not 'twas Atheism, not Judaism, thou talkedst? And an Atheist in our ranks we may not harbor: our community is young in Amsterdam.

'Tis yet on sufferance, and these Dutchmen are easily moved to riot.

We have won our ground with labor. Traitor! wouldst thou cut the d.y.k.es?"

"Traitor thou!" retorted Uriel. "Traitor to G.o.d and His holy Law."

"Hold thy peace!" thundered the _Chacham_, "or the ban shall be laid upon thee."

"Hold my peace!" answered Uriel scornfully. "Nay, I expatriated myself for freedom; I shall not hold my peace for the sake of the ban."

Nor did he. At home and abroad he exhausted himself in invective, in exhortation.

"Be silent, Uriel," begged his aged mother, dreading a breach of the happiness her soul had found at last in its old spiritual swathings.

"This Judaism thou deridest is the true, the pure Judaism, as I was taught it in my girlhood. Let me go to my grave in peace."

"Be silent, Uriel," besought his brother Joseph. "If thou dost not give over, old Mana.s.seh and his cronies will bar me out from those lucrative speculations in the Indies, wherein also I am investing thy money for thee. They have already half a hundred privateers, and the States-General wink at anything that will cripple Spain, so if we can seize its silver fleet, or capture Portuguese possessions in South America, we shall reap revenge on our enemies and big dividends. And he hath a comely daughter, hath Mana.s.seh, and methinks her eye is not unkindly towards me. Give over, I beg of thee! This religion liketh me much--no confession, no d.a.m.nation, and 'tis the faith of our fathers."

"No d.a.m.nation--ay, but no salvation either. They teach naught of immortality; their creed is of the earth, earthy."

"Then why didst thou drag me from Portugal?" inquired Joseph angrily.

But Uriel--the fire of G.o.d--was not to be quenched; and so, not without frequent warning, fell the fire of man. In a solemn conclave in the black-robed synagogue, with awful symbolisms of extinguished torches, the ban was laid upon Uriel Acosta, and henceforth no man, woman, or child dared walk or talk with him. The very beggars refused his alms, the street hawkers spat out as he pa.s.sed by. His own mother and brother, now completely under the sway of their new Jewish circle, removed from the pollution of his presence, leaving him alone in the great house with the black page. And this house was shunned as though marked with the cross of the pestilence. The more high-spirited Jew-boys would throw stones at its windows or rattle its doors, but it was even keener sport to run after its tenant himself, on the rare occasions when he appeared in the streets, to spit out like their elders at the sight of him, to pelt him with mud, and to shout after him, "Epicurean!" "b.a.s.t.a.r.d!" "Sinner in Israel!"

VIII

But although by this isolation the Rabbis had practically cut out the heretic's tongue--for he knew no Dutch, nor, indeed, ever learned to hold converse with his Christian neighbors--yet there remained his pen, and in dread of the attack upon them which rumor declared him to be inditing behind the shuttered windows of his great lonely house, they instigated Samuel Da Silva, a physician equally skilled with the lancet and the quill, to antic.i.p.ate him by a counterblast calculated to discredit the thunderer. He denied immortality, insinuated the horrified Da Silva, in his elegant Portuguese treatise, _Tradado da Immortalide_, probably basing his knowledge of Uriel's "b.e.s.t.i.a.l and injurious opinions" on the confused reports of the heretic's brother, but refraining from mentioning his forbidden name.

"False slanders!" cried Uriel in his reply--completed--since he had been antic.i.p.ated--at his leisure; but he only confirmed the popular conception of his materialistic errors, seeming, indeed, of wavering mind on the subject of the future life. His thought had marched on: and whereas it had been his complaint to Joseph that Rabbinism laid no stress on immortality, further investigation of the Pentateuch had shown him that Moses himself had taken no account whatsoever of the conception, nor striven to bolster up the morality of to-day by the terrors of a posthumous to-morrow.

So Uriel stood self-condemned, and the Rabbis triumphed, superfluously justified in the eyes of their flock against this blaspheming materialist. Nay, Uriel should fall into the pit himself had digged.

The elders of the congregation appealed to the magistrates; they translated with bated breath pa.s.sages from the baleful book, _Tradicoens Phariseas conferidos con a Ley escrida_. Uriel was summoned before the tribunal, condemned to pay three hundred guldens, imprisoned for eight days. The book was burnt.

No less destructive a flame burnt at the prisoner's heart, as, writhing on his dungeon pallet, biting his lips, digging his nails into his palms, he cursed these malignant perverters of pure Judaism, who had shamed him even before the Hollanders. He, the proud and fearless gentleman of Portugal, had been branded as a criminal by these fish-blooded Dutchmen. Never would he hold intercourse with his fellow-creatures again--never, never! Alone with G.o.d and his thoughts he would live and die.

And so for year after year, though he lingered in the city that held his dear ones, he abode in his cold marble-pillared house, save for his Moorish servant, having speech with man nor woman. Nor did he ever emerge, unless at hours when his childish persecutors were abed, so that in time they turned to fresher sport. But at night he would sometimes be met wandering by the dark ca.n.a.ls, with eyes that kept the inward look of the sequestered student, seeming to see nothing of the sombre many-twinkling beauty of starlit waters, or the tender coloring of mist and haze, but full only of the melancholy of the gray marshes, and sometimes growing wet with bitter yearning for the sun and the orange-trees and the warmth of friendly faces. And sometimes in the cold dawn the early market-people met him riding madly in the environs, in the silk doublet of a Portuguese grandee, his sword clanking, and in his hand a silver-mounted pistol, with which he snapped off the twigs as he flew past. And when his beloved brother was married to the daughter of Mana.s.seh, the millionaire and the president of the India Company--which in that wonderful year paid its shareholders a dividend of seventy-five in the hundred--some of the wedding-guests averred that they had caught a glimpse of Uriel's dark, yearning face amid the motley crowd a.s.sembled outside the synagogue to watch the arrival of Joseph Acosta and his beautiful bride; and there were those who said that Uriel's hands were raised as in blessing. And once on a moonless midnight, when the venerable Dona Acosta had pa.s.sed away, the watchman in the Jews' cemetery, stealing from his turret at a suspicious noise, turned his lantern upon--no body-s.n.a.t.c.her, but--O more nefarious spectacle!--the sobbing figure of Uriel Acosta across a new-dug grave, polluting the holy soil of the _Beth-Chayim_!

IX

And so the seasons and the years wore on, each walling in the lonely thinker with more solid ice, and making it only the more difficult ever to break through or to melt his prison walls. Nigh fifteen long winter years had pa.s.sed in a solitude tempered by theological thought, and Uriel, nigh forgotten by his people, had now worked his way even from the religion of Moses. It was the heart alone that was the seat of religion; wherefore, no self-styled Revelation that contradicted Nature could be true. Right Religion was according to Right Reason; but no religion was reasonable that could set brother against brother.

All ceremonies were opposed to Reason. Goodness was the only true religion. Such bold conclusions sometimes affrighted himself, being alone in the world to hold them. "All evils," his note-book summed it up in his terse Latin, "come from not following Right Reason and the Law of Nature."