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 assisted 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 God 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 God, 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 God 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 God 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 God, 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 God 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 pass 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 passage, but for, or by, the name-that such might always be kept before their eyes, and never more pass 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, masses, 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 God; 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 God, and which truly is found written in the Scriptures; but of the true pronunciation of the name no man knoweth at this day, for the letters J H V H are wanting in all the old manuscripts." [Footnote: For those who are unacquainted with Hebrew, I shall just observe here, that, in fact, the proper pronunciation 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 pronounced "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 (God 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 God—whom no man hath seen or can see—but of the asarchos Christ. Even the elder rabbins understand, in these Theophanisms, not God, but the Mediator between God 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 gratitude, 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 duchesses 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 pass 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; "God is merciful likewise."

So my David again unbuttoned 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 God, since they imprecated the blood of Christ upon their own heads. Not even amongst the blindest of the heathen have such base, low, grovelling superstitions 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," KÖnigsberg, 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."

K.—"Wherefore, wherefore?"

C.—"Because Raf Aschi hath said, he who goes from the HÁlacha (the Talmudical teaching) to the Scripture will have no more luck; [Footnote: Talmud, tract. Chagiga, fol. X. col. I. Raf Aschi, the author the Gemara, a portion of the Talmud.] and good luck we all prize dearly above all things—eh, my master?"

K.—"Right, right. Who is he like who reads only in the Scripture, and not in the Talmud? What say our fathers of blessed memory?"

C.—"They say that he is like one who has no God." [Footnote: Talmud, tract. Eruvin.]

K.—"Can the holy and ever-blessed One sin? What is the greatest sin He has committed?"

C.—"First; He made the moon smaller than the sun."

K.—"Our rabbis of blessed memory are doubtful upon this point, as Jonathan, the son of Usiel, says, in the Targum of Moses. [Footnote: The ancient Chaldee paraphrase of the Old Testament is called Targum by the Jews. It is split into the Jerusalemitan, and the Babylonian Targum.] But which is the greatest sin of all that the holy and ever-blessed One committed?"

C.—"I think it was when He forswore himself. [Footnote: Talmud, tract. Sanhedrin.] For He first swore, saith Rabbi Eliaser, that the children of Israel, who were wandering in the desert, should have no part in eternal life; and then His oath lay heavy on Him, so that He got the angel Mi to absolve Him therefrom."

K.—"It was, in truth, a great sin, but a greater, methinks, was, that He created the accursed Nazarene—the Jesu—the idol of the children of Edom. I mean the Christ."

C.—"Rabbi, that is not in the Talmud."

K.—"Fool! it is the same. I have said it, therefore it is true. Knowest thou not, when a rabbi says, 'This thy right hand is thy left, and this thy left hand is thy right,' thou must believe it, or thou wilt be dammed?" [Footnote: Targum upon Deut. xvii. 11.]

Here all the elders cried out—

"Yea, yea; the word of a rabbi is more to be esteemed than the words of the law, and their words are more beautiful than the words of the prophets, for they are words of the living God." [Footnote: Talmud, tract. Sanhedrin.]

K.—"Now answer—what says the Talmud of that Adam Belial, that Jesu, that crucified, of whom the Christians say that he was God?"

C.—"That he was the son of an evil woman, who learned sorcery in Egypt, and he hid the sorcery in his flesh, in a wound which he made therein, and with the magic he deceived the people, and turned them from God. He practised idolatry with a baked stone, and prostrated himself before his own idol; and finally, as a fit punishment, he was first stoned to death, upon the eve of the passover, and then hung up upon a cross made of a cabbage-stalk, after which, Onkelos, the fallen Titus' sister's son, conjured him up out of hell." [Footnote: Although the Jews deny that Christ is named in the Talmud, saying that another Jesus is meant, yet Eisenmenger has fully proved the contrary, on the most convincing grounds.]

K.—"Is it possible to find more detestable Gojim than these impure and dumb children of Talvus—these Christian swine?" [Footnote: Children of Edom, children of harlots, swine, dogs, abominations, worshippers of the crucified, idolaters, are titles of honour freely given to Christians by the rabbis.—See Eisenmenger.]

C.—"No; that were impossible."

K.—"It permitted us to deceive them and spoil them of their goods."

C.—"Eh? Wherefore are we the selected people, if we could not spoil the children of Edom? They are our slaves, for we have gold and they have none."

K.—"Good, good; but where is it written that we may spoil the swine and take their goods?"

C.—"The Talmud says, it is permitted to deceive a Goi, and take his goods." [Footnote: Tract. Bava Mezia.]

K.—"Forget not the principal passage, Tract. Megilla, fol. 13—'What, is it then permitted to the just to deal deceitfully? And he answered, Yea, for it is written, With the pure thou shalt be pure, and with the froward thou shalt learn frowardness.' [Footnote: 2 Sam. xxii. 27; a specimen of how the Talmudists interpret the Bible.] Item, it is written expressly in the Parascha Bereschith, 'It is permitted to the just to deal deceitfully, even as Jacob dealt;' and if our fathers of blessed memory acted thus, we were fools indeed not to skin the Christian dogs and flog them to the death. (Spitting out.) Curse on the unclean swine!"

C.—"I will be no such fool, rabbi, and if they compel me to take an oath, I will do as Rabbi Akkiva of blessed memory."

K.—"Right, my son; pity thou canst not speak Hebrew; methinks then thou wouldst have been a light in Israel. Speak—how hath the Rabbi Akkiva sworn?"

C.—"The Talmud says, 'Hereupon the Rabbi Akkiva took the oath with his lips, but in his heart he abjured it." [Footnote: Talmud, tract. Calla.]

K.—"The Rabbi Akkiva, of blessed memory, was but a sorry liver. Canst thou, too, defend the violation of the marriage vow?"

C.—"With the wives of the unclean Christian dogs, wherefore not? For Moses saith (Lev. xx. 10), 'He who committeth adultery with his neighbour's wife shall be put to death;' so saith the Talmud, the wives of others are excepted; and Rabbi Solomon expressly says on this passage, that under the word 'others' the wives of Gojim, or the Christian dogs, are meant." [Footnote: Eisenmenger quotes a prayer-book of the Jews on this subject, called The Great Tephilla.]

K.—"Yea, cursed be they and their whole race. Dost thou curse them daily, as is thy duty?"

C.—"My duty is to curse them once; I curse them thrice." [Footnote: Talmud, tract. Sanhedrin.]

K.—"Then wilt thou be recompensed threefold when Messias comes, and the fine dishes and the fine clothes will grow out of the blessed earth of themselves, that it will be a pleasure to see them. [Footnote: Talmud, tract. Kethuvoth.] Speak—what saith the Talmud? How large will the grapes then be?"

C.—"So large that a man will put a single grape in the corner of his house, and tap it as if it were a beer-barrel. Is not that almost too large, master!"

K.—"Look at my pert wisehead! Knowest thou not, that he who mocks the words of the wise goes straight to hell, as happened to that disciple who laughed at the Rabbi Jochanan when he said that precious stones should be set in the gates of Jerusalem, three ells long and three ells broad? [Footnote: Talmud, tract Bava Bathra.] Item, hast thou not read how Rabbi Jacob Ben Dosethai went one morning from Lud to Ono for three miles in pure honey, or how Rabbi Ben Levi saw grapes in the land of Canaan so large that he mistook them for fatted calves. What, then, will it not be when Messias comes? [Footnote: In tractat Kethuvoth] But who will not partake these blessings?"

C.—"The accursed swine, the Christians." [Footnote: Eisenmenger ii. 777, &c. On this point he brings forward numerous quotations from the later rabbinical writings; for it is certain that on this subject the Talmud judges more mildly.]

K.—"Wherefore not?"

C.—"Because they cat swine's flesh, and believe on the Talvus, who deceived the people through his sorceries."

K.—"All true; but when the Talmud says that the impure Nazarene brought all his sorceries out of Egypt, what say our rabbis of blessed memory against that?"

C.—"That he secretly stole the Schem Hamphorasch out of the Temple, and stitched it into his flesh." [Footnote: An extract from the horrible book of curses against the Saviour, the Toledotk Jeschu, is given in Eisenmenger; the entire is printed in Dr. Wagenseil's Tela Ignea SatanÆ]

K.—"What is the Schem Hamphorasch?"

C.—"God's wonder, His greatest! the seventy names of the holy and ever-blessed God; and to him who knows them will the angel Metatron appear, as he appeared to our forefathers, and all stones can he turn to diamonds, and all loam to gold."

K.—"Dost thou know, my son, that I myself possess this Schem Hamphorasch?"

C (clasping his hands).—"Wonder of God! can it be? And have you all these riches?"

K.—"One of the accursed Christian dogs deceived me, and kept back two of the leaves (may God plague him in eternity for it), but still it effects much. I sell the holy Schem in little pieces, as a cure for all diseases; yea, even bits no larger than a grain will bring three ducats; item, I sell bits of it to the dying to lay upon their stomachs, that so they may gain eternal blessedness. Wilt thou buy a little grain too—eh? Ask the elders here if ever better physic were found than the least grain of dust from the holy Schem Hamphorasch?"

So the elders swore as my knave bid them, and said that no better physic could be, and told of the various diseases which it had cured in their own persons; item, that no Jew in the whole town was without a morsel, be it large or small, to lay on his stomach when dying; "but the greater the piece," said the rabbi, "the greater the blessedness."

Now as the red-haired disciple seemed much inclined to purchase a bit, the rabbi went over to the drawer, withdrew the tapestry, and lifting up the golden jad, [Footnote: The jad—a gold or silver hand with which a priest pointed out each line to the reader of the Tora.] pointed smilingly to the palm-leaves therein with it. "This," he said to the disciple, "was the ever-blessed Schem Hamphorasch itself, if he had not already believed his words."

Meanwhile the aforesaid Meir, the rabbi's servant, crept forth from under the women's gallery, and spake—"Now may ye stick two Christian dogs dead, who are hiding here to steal the blessed golden treasure from my master the rabbi: the clock has struck eleven, and the Christian swine are snoring in all quarters of the city. Up to the women's gallery! up to the women's gallery! There they sit! Their six ducats I have safe: kill the dumb uncircumcised dogs! strike them dead! For a ducat I will fling them into the Oder. Come, come! here are knives! here are knives."

When the Duke and Doctor Joel heard all this, and saw all through the little bulls'-eyes, they jumped up and clattered down the stairs, the Duke drawing his dagger, which by good luck he had brought with him. But the Jews are already on them, and the rabbi strikes the Duke on the face with the golden jad, screaming—

"Accursed dog! there is one golden blow for thee, and a second golden blow for thee, and a third golden blow for thee; put them out to interest, and thou wilt have enough to buy the Schem Hamphorasch." And the others fell upon the doctor, beating him till their fists were bloody, and sticking him with their knives. So my magister roared, "Oh, gracious lord! tell your name, I beseech you, or in truth they will murder us—they will beat us to death!"

But the Duke had hit the rabbi such a blow with his dagger across the hand, that the golden jad fell to the ground, and the Duke, leaning his back against a pillar, hewed right and left, and kept them all at bay.

But this did not help, for the traitor knave, Meir, creeping along on his knees, got hold of the Duke's foot, and lifting it up suddenly in the air, made him lose his balance, and my gracious Prince stumbled forward, and the dagger fell far from his hand, upon which he cried out, "Listen, ye cursed Jewish brood! I am your Prince, the Duke of Pomerania! My brother shall make ye pay for this: your flesh shall be torn from the bones, and flung to dogs by to-morrow, if you do not instantly give free passage to me and my attendant." Then taking his signet from his finger, he held it up, and cried, "Look here, ye cursed brood; here are my arms—the ducal Pomeranian arms—behold! behold!"

At this hearing, the rabbi turned as pale as chalk, and all the others started back from Dr. Joel, trembling with terror, while the Duke continued—"We came not here to steal the Schem Hamphorasch, as your traitor knave has given out, but to hear your accursed Satan's crew with our own ears, which also we have done."

"Oh, your Highness," cried the rabbi, "it was a jest—all a mere innocent jest. The accursed knave is guilty of all. Come, gracious Prince, I will unbar the door; it was a jest—may I perish if it was anything more than a merry jest, all this you have heard."

And scarcely had the door been closed upon the Duke and Dr. Joel, when they heard the Jews inside falling upon the traitorous knave and beating him till he roared for pain, as if in truth they had stuck him on a pike. But they cared little what became of him, and hastened back with all speed to the ducal residence.