Meanwhile Sidonia hath spat forth again, and begins running like a wild cat in her rage round the room, so that her kerchief falls off, and her two sharp, dry, ash-coloured shoulder-bones stick up to sight, like pegs for hanging baskets on; and she curses and blasphemes the young knight and his whole race, who, however, cares little for her wrath, but gently taking Diliana by the hand, said tenderly--

"Come, dear lady, come from this h.e.l.l-hole, and leave the old dragon to dance and rage at her pleasure, as much as she likes."

The lady, however, withdrew her hand, saying, "Ride back alone to Saatzig, sir knight! It is not seemly for a young maiden to ride through the wood with a young man alone. Besides, I must stay a little, and comfort my poor cousin for all your hard words--see how you have vexed her!"

But Sidonia paused, and laughed loud and long, mocking the young knight's disappointment; so after he had again prayed the maiden in vain to accompany him, he left the refectory in silence, sprang upon his barb, and rode on to the wood, resolving to wait there till Diliana came up.

And in truth he had to wait long. At last, however, she appeared through the trees, and on seeing him she was angry, and bade him ride his ways. So my knight entreats for the love of G.o.d that she will listen to him, for he can no longer live without her. By day and by night her image floats before him, and wherefore should she be so hard and cruel-hearted towards him? Better to have let him die at once under the hands of the murderers in the forest, than to let him die daily and hourly before her eyes, of the bitter love-death. Was he, then, really such an object of abhorrence to her, such a fire in her eyes? Alas! alas! could she but know his torments!"

"Sir knight," she answered, "you are no fire in my eyes, unless it be the cold fire of the moon. Have patience, sir knight; why do you press me for a promise when you have heard my resolve?"

_Ille._--"Patience! How could he have patience longer? Ah!

her father had long since consented, but she was but as the moon in the brook to the child who tries to lay hold of it, since she had talked of the moon."

_Haec_.--"Sir knight, you compel me to a confidence."

_Ille._ (riding up close to her palfrey).--"Speak! dearest Diliana."

_Haec_ (drawing back).--"Come no nearer. What if any one saw us. Listen! Yesterday six weeks, my grandmother, Clara von Dewitz, who died, as you know, giving birth to my father, appeared to me in a dream. She was wrapped in a b.l.o.o.d.y shroud, and her eyes were starting forth horribly from her head, when I shuddered with terror, and the poor ghost spoke--'Diliana, I am Clara von Dewitz, and thou art the one selected to avenge me, provided thou dost keep thy virgin honour pure in thought, word, and deed!' With this she disappeared, and now, sir knight, judge for yourself what is henceforth my duty."

Now the knight tried to laugh her out of her belief in this ghost story, said it was all fancy, the same had often happened to himself; not once, but a hundred times, had he seen a ghost, as he thought, but found out afterwards there was no ghost at all in the business, &c. However, his words and smiles have no effect. She knew what she knew, and whether she was deceived or not about this apparition of her grandmother, time would show, and _bis dalo_, she would remain obedient to her commands, and preserve her virgin honour pure in thought, word, and deed, even if it were to be for her life long, until she saw clearly what purpose G.o.d destined her to accomplish.

Now as my poor knight began his solicitations again yet more earnestly, the fair maiden drew herself up gravely, and said, "Adieu! sir knight, ride your own path, I go mine! At present I shall select no spouse; but if I ever give my hand to man, you shall be the selected one, sir knight, and no other. Now return to your own castle. If you wish to see my father, come to-morrow to Saatzig, for I shall ride there alone now. Farewell!"

And off she cantered on her palfrey, hop, hop, hop, as fast as an arrow from a bow, and her red feathers gleamed through the green leaves of the forest trees, so that my knight stood watching, her, filled with as much joy as sorrow, for the maiden now seemed to him so beautiful, and he watched her as long as a glimpse of her feathers could be had through the trees, and then he listened as long as the tramp of her palfrey could be heard (for he told me this himself), then he alighted, and kneeling down, prayed to G.o.d the Lord to bless this beautiful darling of his heart, whilst he sobbed like a child, for sorrow and the sweet anguish of love.

Then he rose up, and obedient to her commands, took his way back to the stately castle of Pansin.

But next morning early, he was at Saatzig, where the good knight Jobst receives him joyfully at table, quite restored to health.

Nor has aught evil happened to the beautiful Diliana, as the knight feared from the spitting of Sidonia. However, he heard from the maiden, that after he left the refectory, Sidonia spat a second time, probably to remove the first witch-spell (for no doubt she feared the knight would hold his word, and hew her in pieces if aught evil happened to the fair young maiden). And for the rest, the knight ceased to trouble Diliana with his solicitations; but he made father and daughter promise to give him instant notice if but a finger ached, and he would instantly find one sure way to bind the wild beast of Marienfliess for ever, namely, with his good sword.

CHAPTER XIII.

_How my gracious Lord Bishop Franciscus and the reverend Dr.

Joel go to the Jews' school at Old Stettin, in order to steal the Schem Hamphorasch, and how the enterprise finishes with a sound cudgelling._

Meanwhile my gracious Duke Francis was puzzling his brain, day and night, how best to bind this malicious dragon, and hinder her from utterly destroying his whole race. He wanted to effect, by the agency of spirits, what George Putkammer had already effected by his good sword, as we have related before. So his Highness must needs send for Dr. Joel, in all haste, to Old Stettin, to ask him whether it were not possible to break the power of the evil witch by spiritual agency; for as to human, it was out of the question, since no one could be found to lay hands on her. They would as soon touch the bodily Satan himself.

Whereupon my _magister_ answered, that he had already, to serve his Grace, consulted divers spirits as to what could be done in this sore strait, but none would undertake a contest with Sidonia's spirit, which was powerful and strong, and, acting in concert always with the spirit of old Wolde, had the might in himself, as it were, of two demons. For this reason they must try two modes of casting out the evil thing. The first was to exorcise the sun-spirit, according to the form in the _Clavicula Salomonis_, for he was the most powerful of all the astral spirits, and question him as to what should be done. But for this conjuration a pure young virgin was necessary, not merely pure in act, but in thought, in soul. Even her very garments must be woven by a virgin's hands, otherwise the holy angels, who neither marry nor are given in marriage, would not appear. For they obey only the summons of one who is as pure as themselves, in body and in soul. Such a being he had once possessed in his only little daughter, a virgin of eighteen years. All her clothes had been spun and woven by virgin hands, and as she had a brave spirit, she had often helped him to cite the astral angel _Och_. But the last time she had a.s.sisted at the conjuration, the angel himself had strangled her with his own hands, twisting her neck so horribly that her tongue hung out of her mouth. And thus she died before his very face. The cause was, as he, poor father, had heard afterwards, that she had suffered a young student to kiss her, and so the pure virginity of her soul was lost. Now if the gracious Prince knew of any such pure virgin, who besides must be brave and courageous as an amazon, matters would proceed easily, they would make an end of the demon Sidonia without the least difficulty. He had the clothes ready, all spun by virgins; _item_, all the necessary _instruments_.

So my gracious Prince sits and thinks awhile, then shakes his head, and says, laughing, "Methinks such a virgin were rarer than a white raven. It would be easy to find one pure in form, but a virgin pure in soul--and then as brave as Deborah and Judith. Mag.

Joel, such a virgin, methinks, is not to be had, and you did evil to put your poor little daughter to such a test. For woman-flesh is a weak flesh since the day of Eve, as we all know. But you talked of a second mode: what is it? Let me hear."

Hereupon the _magister_ sighed for grief, wiped his eyes, and spake--"Ah, yes! you are right, my good lord. Fool that I was, I might have had my little daughter still, for though she only allowed the student to kiss her, yet by that one kiss the pure mirror of her soul was dimmed, and before the angels of G.o.d she was henceforth unholy. However, as touching the second method, it is the Schem Hamphorasch, through which all things are possible."

_The Duke_.--"What is the Schem Hamphorasch?"

_Ille_.--"The seventy names of the Most High and ever-blessed G.o.d, according to the seventy nations, and the seventy tongues, and the seventy elders of Moses, and the seventy disciples of Christ, and the seventy weeks of Daniel. To him who knows this name, the holy G.o.d will appear again as He did aforetime in the days of the patriarchs."

_The Duke_.--"You are raving, good Joel; yet--but how can this be possible?"

_Ille_.--"I am not raving, gracious Prince; for tell me, wherefore is it that the great G.o.d does not appear to men now as He did in times long past? I answer, because we no longer know His name. This name, or the Schem Hamphorasch, Adam knew in Paradise, and therefore spake with G.o.d, as well as with all animals and plants. Noah, Abraham, Moses, Elijah, &c.--all knew this name, and performed their wonders by it alone. But when the beastly and idolatrous Jews gave themselves over to covetousness and all uncleanness, they forgot this holy name; so, as a punishment, they endured a year of slavery for each of the seventy names which they had forgotten; and we find them, therefore, serving seventy years in Babylonian bonds. After this they never learned it again, and all miracles and wonders ceased from amongst them, until the ever-blessed G.o.d sent His Son into the world, to teach them once more the revelation of the Schem Hamphorasch; and to all who believed on Him He freely imparted this name, by which also they worked wonders; and that it might be fixed for ever in their hearts, He taught them the blessed Pater Noster, in which they were bid each day to repeat the words, 'Hallowed be Thy name.'

Yea, even in that last glorious high-priestly prayer of His--in face of the bitter anguish and death that was awaiting Him, He says, 'Father, keep them in Thy name;' or, as Luther translates it, 'Keep them above Thy name.' For how easily this name is lost, we learn from David, who says that he spelt it over in the night, so that it might not pa.s.s from his mind (Psalm cxix. 55).

_Item_, after the resurrection, He gave command to go and baptize all nations-not in the name of the Father, of the Son, and of the Holy Ghost, as Luther has falsely rendered the pa.s.sage, but _for_, or _by_, the name-that such might always be kept before their eyes, and never more pa.s.s away from the knowledge of mankind. And the holy apostles faithfully kept it, and St. Paul made it known to the heathen, as we learn (Acts ix, 15). And all miracles that they performed were by this name. Now the knowledge remained also with the early Christians, and each person was baptized _by_ this name; and he who knew it by heart could work miracles likewise, as we know by Justin Martyr and others, who have written of the power and miraculous gifts of the early Church. But when the pure doctrine became corrupted, and the Christian Church (like the Jewish of former times) gave itself up to idolatry, ma.s.ses, image-worship, and the like, the knowledge of the mystic name was withdrawn, and all miracles have ceased in the Church from that up to this day."

While Magister Joel so spake, his Highness Duke Francis fell into a deep fit of musing. At last he exclaimed, "Good Joel, you are a fanatic, an enthusiast--surely we know the name of G.o.d; or what hinders us from knowing it?"

_Ille_.--"You err, my gracious Prince, for this name is the holy and mystic _Tetragrammaton_, 'Jehovah,' which is the chief and highest name of G.o.d, and which truly is found written in the Scriptures; but of the true p.r.o.nunciation of the name no man knoweth at this day, for the letters J H V H are wanting in all the old ma.n.u.scripts." [Footnote: For those who are unacquainted with Hebrew, I shall just observe here, that, in fact, the proper p.r.o.nunciation of the name "Jehovah" is a vexed question with the learned up to this hour. Ewald, one of the latest authorities, and who has taken much trouble in investigating the subject, says, that there is the highest probability that the word should be p.r.o.nounced "Jahve," signifying, He who should come (hoxrcho'menos), for which reason the Baptist's disciples asked Christ (Matt. xi. 13), "Art Thou He who should come?"--namely, the Messias, Jahve, or, as we call it, Jehovah. Compare Heb. x. 37; Hagg. ii. 6, 7; Rev. i. 8. I must observe, next, that all the Theophanisms (G.o.d manifestations) recorded in the Old Testament, to which the theosophistic, cabalistic Dr. Joel refers, were considered by the earty Christian fathers as manifestations to the senses, not of _G.o.d_--whom no man hath seen or can see--but of the asarchos Christ. Even the elder rabbins understand, in these Theophanisms, not _G.o.d_, but the Mediator between G.o.d and the world--the angel Metatron. For the rest, I need scarcely remark that the exegesis of Dr. Joel is false throughout. The Bible has been so tortured to support each man's individual, strange, crude dogma, that it is no wonder even Protestants are falling back upon _tradition_ as the best and surest interpreter of Scripture, and the clearest light to read it by.]

Magister Joel continues--"But be comforted; there were some faithful souls on the earth, who did not entirely lose the remembrance of the Schem Hamphorasch; and your Highness will wonder to hear, that even in this very town the secret exists, in the possession of an old man, who has it, really and truly, locked up in his trunk, though, I confess, he is as great a rogue himself as ever breathed."

Hereupon his Grace jumped up, and embraced the _magister_.

"Let him not spare the gold; only bring him this treasure. How could it be done? How did the man get it? Let him tell the whole story."

_Ille_.--"It was a long story; but he would just give it in brief:--A Jew out of Anklam, named Benjamin, went on a pilgrimage to Jerusalem; and having suffered great hardships and distress by the way, was taken in and sheltered by a hermit, in the desert, who converted and baptized him. The Jew stayed with the old hermit till he died; and the old man, as a costly legacy, left him the Schem Hamphorasch, written on seventy palm-leaves. But as Benjamin could not read a word of Hebrew, he resolved to return home to Pomerania, where his mother's brother lived-the Rabbi Reuben Ben Joachai, of Stettin. However, when he presented himself, poor and naked as he was, at his uncle's door, the rabbi pushed him away, and shut the door in his face the moment he said he had a favour to ask of him. This treatment so afflicted Benjamin that he took ill on his return to the inn; but having nothing wherewith to pay the host, he sent a message to his uncle, the rabbi, bidding him come to him, as he had a secret to impart.

"When the rabbi arrived, Benjamin asked, 'What he would give for the Schem Hamphorasch, for people told him that it was the greatest of all treasures?--to him, however, it was useless, since he could not read Hebrew.'

"Hereat the rabbi's eyes sparkled; he took the palm-leaves in his hand, and seeing that all was correct, offered a ducat for the whole; this Benjamin refused. Whereupon, after many cunning efforts to possess himself of it, which were all in vain, the rabbi had to depart without the treasure. However, Benjamin, suspecting that he would come back for it in a little while, cut out two of the leaves from revenge, and when my knave of a rabbi returned, he sold him the incomplete copy for five ducats at last.

"This same Benjamin I (the _magister_) attended afterwards in hospital when he was dying, and as the poor wretch had no money, he gave me himself, upon his death-bed, the two abstracted palm-leaves out of grat.i.tude, being all he had to offer. These two are now in my possession, and if we could only obtain the other portion, your Highness would have the holy and mystic Schem Hamphorasch complete. But how to get it? Gold he had already offered in vain to the Jew, Rabbi Reuben, who even denied having the Schem Hamphorasch at all; but his servant, Meir, for a good bribe, told him in confidence that his master, the rabbi, really and in truth had this treasure, though the knave denied the fact to him. It lay in a drawer in the Jewish school, beside the book of the law or the _Thora_, and my magister thought they might manage to gain admittance some night into the Jews' school by bribing the man Meir well. Then they could easily possess themselves of the Schem Hamphorasch (which indeed was of no use to the old knave of a rabbi), for the drawer could be known at once by the tapestry which hung before it, in imitation of the veil of the Temple. If they once had the treasure, the angel Metatron would appear to them, the mightiest of all angels, and his Highness could not only obtain his protection against the devil's magic of the sorceress of Marienfliess, but also induce him to look graciously upon his Grace's dear spouse, whom this evil dragon had bewitched, as all the world saw plainly, so that she remained childless, as well as all the other dukes and d.u.c.h.esses of dear Pomerania land, who were rendered barren and unfruitful likewise by some demon spell."

Hereupon his Grace cried out with joy, "True, true! I will make him do all that; and when I obtain the Schem Hamphorasch I will learn it myself by heart, and repeat it day and night like King David, so that it never shall go out of my head--_item_, all priests in the land shall learn it by heart; and I will gather them together three times a year at Camyn, and hear them myself, man by man, repeat this said Schem Hamphorasch, so that never more can it pa.s.s from the memory of our Church, as it did from that of the filthy Jews, or the impure Christians of the Papacy."

_Summa_.--The rabbi's servant, Meir, is bribed, and he promises to admit them both next night into the Jews' school, for there was to be a meeting there of the elders, and his master, the said Rabbi Reuben Ben Joachai, was to examine a _moranu_ or teacher. They could conceal themselves in the women's gallery, where no one would discover them, and after every one had gone, slip down and take what they pleased out of the drawer, then make off, for he would leave the door open for them--that was all he could do--his master might come, &c.

So all was done as agreed upon; the Prince and Mag. Joel crept up to the women's gallery, in which were little bull's-eyes, through which they could see clearly all that was going on; and scarcely were the candles lit when my knave of a rabbi enters (he was a long, dry carl, with a white beard, and ragged coat bound round the waist with a girdle); _item_, the candidate, I think he was called David, a little man, with curly red beard, and long red locks falling down at each side upon his breast; _item_, seven elders, and they place themselves in their great hats round a table. Then the Rabbi Reuben demands of the candidate to pay his dues first, for a knave had lately run away without paying them at all; the dues were ten ducats.

When the candidate had reckoned down the gold, Rabbi Reuben commenced to question him in Hebrew; whereupon the other excused himself, said he knew Hebrew, but could not answer in it; prayed, therefore, the master would conduct the examination in German.

Hereupon my knave of a rabbi looked grave, seemed to think that would be impossible, consulted with the elders, and finally asked them, if the candidate David paid down each of them two ducats, and ten to himself, would they consent to have the examination conducted in the language of the German sow? Would they consent to this, out of great charity and mercy to the candidate David?

"Yea, yea--even so let it be," screamed the elders; "G.o.d is merciful likewise."

So my David again unb.u.t.toned his coat, and reckoned down the fine; whereupon the examination began in German, and I shall here note part of it down, that all men may know what horrible blindness and folly has fallen upon the Jews, by permission of the Lord G.o.d, since they imprecated the blood of Christ upon their own heads.

Not even amongst the blindest of the heathen have such base, low, grovelling superst.i.tions and dogmas been discovered as these accursed Jews have forged for themselves since the dispersion, and collected in the Talmud. Well may the blessed Luther say, "If a Christian seeks instruction in the Scripture from a Jew, what else is it than seeking sight from the blind, reason from the mad, life from the dead, grace and truth from the devil?"

And this madness and blindness of the accursed race would never have been fully known, only that the examination was held in German (for in general it is conducted in Hebrew, to please the vain Jews), by which means the Prince and Doctor Joel heard every word, and wrote it all down on their return home; and when afterwards his Highness Duke Francis succeeded to the government, he banished this rabbi and the elders, with their whole forge of blasphemy and lies, for ever from his capital.

Here, therefore, are some of the most remarkable questions; but I must premise that K. means my Knave, namely, the rabbi, and C. the _Candidates_. [Footnote: Lest my reader might think that what follows is a malicious invention of my own to bring the Jews into disrepute, I shall add the precise page of the Talmud from which each question is taken (from Eisenmenger's "Judaism Unveiled,"

Konigsberg, 1711, and other sources). The Jews, I know, endeavour to deny that they hold these doctrines; but it is nevertheless quite true that all their learned men who have been converted to Christianity since the time of the Reformation confessed that these dogmas were intimately woven into their belief, and formed its groundwork.]

_K_.--"Which is holier, the Talmud or the Scriptures?"

_C_.--"I think the Talmud."