To buy his favour I extend this friendship: If he will take it, so; if not, adieu; And, for my love, I pray you wrong me not. Merchant of Venice
As the Palmer, lighted by a domestic with a torch, passed through the intricate combination of apartments of this large and irregular mansion1, the cupbearer coming behind him whispered in his ear, that if he had no objection to a cup of good mead2 in his apartment, there were many domestics in that family who would gladly hear the news he had brought from the Holy Land, and particularly that which concerned the Knight3 of Ivanhoe. Wamba presently appeared to urge the same request, observing that a cup after midnight was worth three after curfew. Without disputing a maxim4 urged by such grave authority, the Palmer thanked them for their courtesy, but observed that he had included in his religious vow5, an obligation never to speak in the kitchen on matters which were prohibited in the hall. "That vow," said Wamba to the cupbearer, "would scarce suit a serving-man."
The cupbearer shrugged6 up his shoulders in displeasure. "I thought to have lodged7 him in the solere chamber," said he; "but since he is so unsocial to Christians9, e'en let him take the next stall to Isaac the Jew's.---Anwold," said he to the torchbearer, "carry the Pilgrim to the southern cell.---I give you good-night," he added, "Sir Palmer, with small thanks for short courtesy."
"Good-night, and Our Lady's benison," said the Palmer, with composure; and his guide moved forward.
In a small antechamber, into which several doors opened, and which was lighted by a small iron lamp, they met a second interruption from the waiting-maid of Rowena, who, saying in a tone of authority, that her mistress desired to speak with the Palmer, took the torch from the hand of Anwold, and, bidding him await her return, made a sign to the Palmer to follow. Apparently10 he did not think it proper to decline this invitation as he had done the former; for, though his gesture indicated some surprise at the summons, he obeyed it without answer or remonstrance11.
A short passage, and an ascent12 of seven steps, each of which was composed of a solid beam of oak, led him to the apartment of the Lady Rowena, the rude magnificence of which corresponded to the respect which was paid to her by the lord of the mansion. The walls were covered with embroidered13 hangings, on which different-coloured silks, interwoven with gold and silver threads, had been employed with all the art of which the age was capable, to represent the sports of hunting and hawking14. The bed was adorned15 with the same rich tapestry16, and surrounded with curtains dyed with purple. The seats had also their stained coverings, and one, which was higher than the rest, was accommodated with a footstool of ivory, curiously17 carved.
No fewer than four silver candelabras, holding great waxen torches, served to illuminate18 this apartment. Yet let not modern beauty envy the magnificence of a Saxon princess. The walls of the apartment were so ill finished and so full of crevices19, that the rich hangings shook in the night blast, and, in despite of a sort of screen intended to protect them from the wind, the flame of the torches streamed sideways into the air, like the unfurled pennon of a chieftain. Magnificence there was, with some rude attempt at taste; but of comfort there was little, and, being unknown, it was unmissed.
The Lady Rowena, with three of her attendants standing20 at her back, and arranging her hair ere she lay down to rest, was seated in the sort of throne already mentioned, and looked as if born to exact general homage21. The Pilgrim acknowledged her claim to it by a low genuflection22.
"Rise, Palmer," said she graciously. "The defender23 of the absent has a right to favourable24 reception from all who value truth, and honour manhood." She then said to her train, "Retire, excepting only Elgitha; I would speak with this holy Pilgrim."
The maidens25, without leaving the apartment, retired26 to its further extremity27, and sat down on a small bench against the wall, where they remained mute as statues, though at such a distance that their whispers could not have interrupted the conversation of their mistress.
"Pilgrim," said the lady, after a moment's pause, during which she seemed uncertain how to address him, "you this night mentioned a name---I mean," she said, with a degree of effort, "the name of Ivanhoe, in the halls where by nature and kindred it should have sounded most acceptably; and yet, such is the perverse28 course of fate, that of many whose hearts must have throbbed29 at the sound, I, only, dare ask you where, and in what condition, you left him of whom you spoke30?---We heard, that, having remained in Palestine, on account of his impaired31 health, after the departure of the English army, he had experienced the persecution32 of the French faction33, to whom the Templars are known to be attached."
"I know little of the Knight of Ivanhoe," answered the Palmer, with a troubled voice. "I would I knew him better, since you, lady, are interested in his fate. He hath, I believe, surmounted34 the persecution of his enemies in Palestine, and is on the eve of returning to England, where you, lady, must know better than I, what is his chance of happiness."
The Lady Rowena sighed deeply, and asked more particularly when the Knight of Ivanhoe might be expected in his native country, and whether he would not be exposed to great dangers by the road. On the first point, the Palmer professed35 ignorance; on the second, he said that the voyage might be safely made by the way of Venice and Genoa, and from thence through France to England. "Ivanhoe," he said, "was so well acquainted with the language and manners of the French, that there was no fear of his incurring36 any hazard during that part of his travels."
"Would to God," said the Lady Rowena, "he were here safely arrived, and able to bear arms in the approaching tourney, in which the chivalry37 of this land are expected to display their address and valour. Should Athelstane of Coningsburgh obtain the prize, Ivanhoe is like to hear evil tidings when he reaches England.---How looked he, stranger, when you last saw him? Had disease laid her hand heavy upon his strength and comeliness38?"
"He was darker," said the Palmer, "and thinner, than when he came from Cyprus in the train of Coeur-de-Lion, and care seemed to sit heavy on his brow; but I approached not his presence, because he is unknown to me."
"He will," said the lady, "I fear, find little in his native land to clear those clouds from his countenance39. Thanks, good Pilgrim, for your information concerning the companion of my childhood.---Maidens," she said, "draw near---offer the sleeping cup to this holy man, whom I will no longer detain from repose40."
One of the maidens presented a silver cup, containing a rich mixture of wine and spice, which Rowena barely put to her lips. It was then offered to the Palmer, who, after a low obeisance41, tasted a few drops.
"Accept this alms, friend," continued the lady, offering a piece of gold, "in acknowledgment of thy painful travail42, and of the shrines43 thou hast visited."
The Palmer received the boon44 with another low reverence45, and followed Edwina out of the apartment.
In the anteroom he found his attendant Anwold, who, taking the torch from the hand of the waiting-maid, conducted him with more haste than ceremony to an exterior46 and ignoble47 part of the building, where a number of small apartments, or rather cells, served for sleeping places to the lower order of domestics, and to strangers of mean degree.
"In which of these sleeps the Jew?" said the Pilgrim.
"The unbelieving dog," answered Anwold, "kennels48 in the cell next your holiness.---St Dunstan, how it must be scraped and cleansed49 ere it be again fit for a Christian8!"
"And where sleeps Gurth the swineherd?" said the stranger.
"Gurth," replied the bondsman, "sleeps in the cell on your right, as the Jew on that to your left; you serve to keep the child of circumcision separate from the abomination of his tribe. You might have occupied a more honourable50 place had you accepted of Oswald's invitation."
"It is as well as it is," said the Palmer; "the company, even of a Jew, can hardly spread contamination through an oaken partition."
So saying, he entered the cabin allotted51 to him, and taking the torch from the domestic's hand, thanked him, and wished him good-night. Having shut the door of his cell, he placed the torch in a candlestick made of wood, and looked around his sleeping apartment, the furniture of which was of the most simple kind. It consisted of a rude wooden stool, and still ruder hutch or bed-frame, stuffed with clean straw, and accommodated with two or three sheepskins by way of bed-clothes.
The Palmer, having extinguished his torch, threw himself, without taking off any part of his clothes, on this rude couch, and slept, or at least retained his recumbent posture53, till the earliest sunbeams found their way through the little grated window, which served at once to admit both air and light to his uncomfortable cell. He then started up, and after repeating his matins, and adjusting his dress, he left it, and entered that of Isaac the Jew, lifting the latch54 as gently as he could.
The inmate55 was lying in troubled slumber56 upon a couch similar to that on which the Palmer himself had passed the night. Such parts of his dress as the Jew had laid aside on the preceding evening, were disposed carefully around his person, as if to prevent the hazard of their being carried off during his slumbers57. There was a trouble on his brow amounting almost to agony. His hands and arms moved convulsively, as if struggling with the nightmare; and besides several ejaculations in Hebrew, the following were distinctly heard in the Norman-English, or mixed language of the country: "For the sake of the God of Abraham, spare an unhappy old man! I am poor, I am penniless ---should your irons wrench58 my limbs asunder59, I could not gratify you!"
The Palmer awaited not the end of the Jew's vision, but stirred him with his pilgrim's staff. The touch probably associated, as is usual, with some of the apprehensions61 excited by his dream; for the old man started up, his grey hair standing almost erect62 upon his head, and huddling63 some part of his garments about him, while he held the detached pieces with the tenacious64 grasp of a falcon65, he fixed66 upon the Palmer his keen black eyes, expressive67 of wild surprise and of bodily apprehension60.
"Fear nothing from me, Isaac," said the Palmer, "I come as your friend."
"The God of Israel requite68 you," said the Jew, greatly relieved; "I dreamed---But Father Abraham be praised, it was but a dream." Then, collecting himself, he added in his usual tone, "And what may it be your pleasure to want at so early an hour with the poor Jew?"
"It is to tell you," said the Palmer, "that if you leave not this mansion instantly, and travel not with some haste, your journey may prove a dangerous one."
"Holy father!" said the Jew, "whom could it interest to endanger so poor a wretch69 as I am?"
"The purpose you can best guess," said the Pilgrim; "but rely on this, that when the Templar crossed the hall yesternight, he spoke to his Mussulman slaves in the Saracen language, which I well understand, and charged them this morning to watch the journey of the Jew, to seize upon him when at a convenient distance from the mansion, and to conduct him to the castle of Philip de Malvoisin, or to that of Reginald Front-de-Boeuf."
It is impossible to describe the extremity of terror which seized upon the Jew at this information, and seemed at once to overpower his whole faculties70. His arms fell down to his sides, and his head drooped71 on his breast, his knees bent52 under his weight, every nerve and muscle of his frame seemed to collapse72 and lose its energy, and he sunk at the foot of the Palmer, not in the fashion of one who intentionally73 stoops, kneels, or prostrates74 himself to excite compassion75, but like a man borne down on all sides by the pressure of some invisible force, which crushes him to the earth without the power of resistance.
"Holy God of Abraham!" was his first exclamation76, folding and elevating his wrinkled hands, but without raising his grey head from the pavement; "Oh, holy Moses! O, blessed Aaron! the dream is not dreamed for nought77, and the vision cometh not in vain! I feel their irons already tear my sinews! I feel the rack pass over my body like the saws, and harrows, and axes of iron over the men of Rabbah, and of the cities of the children of Ammon!"
"Stand up, Isaac, and hearken to me," said the Palmer, who viewed the extremity of his distress78 with a compassion in which contempt was largely mingled79; "you have cause for your terror, considering how your brethren have been used, in order to extort80 from them their hoards81, both by princes and nobles; but stand up, I say, and I will point out to you the means of escape. Leave this mansion instantly, while its inmates82 sleep sound after the last night's revel83. I will guide you by the secret paths of the forest, known as well to me as to any forester that ranges it, and I will not leave you till you are under safe conduct of some chief or baron84 going to the tournament, whose good-will you have probably the means of securing."
As the ears of Isaac received the hopes of escape which this speech intimated, he began gradually, and inch by inch, as it were, to raise himself up from the ground, until he fairly rested upon his knees, throwing back his long grey hair and beard, and fixing his keen black eyes upon the Palmer's face, with a look expressive at once of hope and fear, not unmingled with suspicion. But when he heard the concluding part of the sentence, his original terror appeared to revive in full force, and he dropt once more on his face, exclaiming, "'I' possess the means of securing good-will! alas85! there is but one road to the favour of a Christian, and how can the poor Jew find it, whom extortions have already reduced to the misery86 of Lazarus?" Then, as if suspicion had overpowered his other feelings, he suddenly exclaimed, "For the love of God, young man, betray me not---for the sake of the Great Father who made us all, Jew as well as Gentile, Israelite and Ishmaelite---do me no treason! I have not means to secure the good-will of a Christian beggar, were he rating it at a single penny." As he spoke these last words, he raised himself, and grasped the Palmer's mantle87 with a look of the most earnest entreaty88. The pilgrim extricated89 himself, as if there were contamination in the touch.
"Wert thou loaded with all the wealth of thy tribe," he said, "what interest have I to injure thee?---In this dress I am vowed90 to poverty, nor do I change it for aught save a horse and a coat of mail. Yet think not that I care for thy company, or propose myself advantage by it; remain here if thou wilt91---Cedric the Saxon may protect thee."
"Alas!" said the Jew, "he will not let me travel in his train ---Saxon or Norman will be equally ashamed of the poor Israelite; and to travel by myself through the domains92 of Philip de Malvoisin and Reginald Front-de-Boeuf---Good youth, I will go with you!---Let us haste---let us gird up our loins---let us flee!---Here is thy staff, why wilt thou tarry?"
"I tarry not," said the Pilgrim, giving way to the urgency of his companion; "but I must secure the means of leaving this place --follow me."
He led the way to the adjoining cell, which, as the reader is apprised93, was occupied by Gurth the swineherd.---"Arise, Gurth," said the Pilgrim, "arise quickly. Undo94 the postern gate, and let out the Jew and me."
Gurth, whose occupation, though now held so mean, gave him as much consequence in Saxon England as that of Eumaeus in Ithaca, was offended at the familiar and commanding tone assumed by the Palmer. "The Jew leaving Rotherwood," said he, raising himself on his elbow, and looking superciliously95 at him without quitting his pallet, "and travelling in company with the Palmer to boot---"
"I should as soon have dreamt," said Wamba, who entered the apartment at the instant, "of his stealing away with a gammon of bacon."
"Nevertheless," said Gurth, again laying down his head on the wooden log which served him for a pillow, "both Jew and Gentile must be content to abide96 the opening of the great gate---we suffer no visitors to depart by stealth at these unseasonable hours."
"Nevertheless," said the Pilgrim, in a commanding tone, "you will not, I think, refuse me that favour."
So saying, he stooped over the bed of the recumbent swineherd, and whispered something in his ear in Saxon. Gurth started up as if electrified97. The Pilgrim, raising his finger in an attitude as if to express caution, added, "Gurth, beware---thou are wont98 to be prudent99. I say, undo the postern---thou shalt know more anon."
With hasty alacrity100 Gurth obeyed him, while Wamba and the Jew followed, both wondering at the sudden change in the swineherd's demeanour. "My mule101, my mule!" said the Jew, as soon as they stood without the postern.
"Fetch him his mule," said the Pilgrim; "and, hearest thou, ---let me have another, that I may bear him company till he is beyond these parts---I will return it safely to some of Cedric's train at Ashby. And do thou"---he whispered the rest in Gurth's ear.
"Willingly, most willingly shall it be done," said Gurth, and instantly departed to execute the commission.
"I wish I knew," said Wamba, when his comrade's back was turned, "what you Palmers learn in the Holy Land."
"To say our orisons, fool," answered the Pilgrim, "to repent102 our sins, and to mortify103 ourselves with fastings, vigils, and long prayers."
"Something more potent104 than that," answered the Jester; "for when would repentance105 or prayer make Gurth do a courtesy, or fasting or vigil persuade him to lend you a mule?---I trow you might as well have told his favourite black boar of thy vigils and penance106, and wouldst have gotten as civil an answer."
"Go to," said the Pilgrim, "thou art but a Saxon fool."
"Thou sayst well," said the Jester; "had I been born a Norman, as I think thou art, I would have had luck on my side, and been next door to a wise man."
At this moment Gurth appeared on the opposite side of the moat with the mules107. The travellers crossed the ditch upon a drawbridge of only two planks108 breadth, the narrowness of which was matched with the straitness of the postern, and with a little wicket in the exterior palisade, which gave access to the forest. No sooner had they reached the mules, than the Jew, with hasty and trembling hands, secured behind the saddle a small bag of blue buckram, which he took from under his cloak, containing, as he muttered, "a change of raiment---only a change of raiment." Then getting upon the animal with more alacrity and haste than could have been anticipated from his years, he lost no time in so disposing of the skirts of his gabardine as to conceal109 completely from observation the burden which he had thus deposited "en croupe".
The Pilgrim mounted with more deliberation, reaching, as he departed, his hand to Gurth, who kissed it with the utmost possible veneration110. The swineherd stood gazing after the travellers until they were lost under the boughs111 of the forest path, when he was disturbed from his reverie by the voice of Wamba.
"Knowest thou," said the Jester, "my good friend Gurth, that thou art strangely courteous112 and most unwontedly pious113 on this summer morning? I would I were a black Prior or a barefoot Palmer, to avail myself of thy unwonted zeal114 and courtesy ---certes, I would make more out of it than a kiss of the hand."
"Thou art no fool thus far, Wamba," answered Gurth, "though thou arguest from appearances, and the wisest of us can do no more ---But it is time to look after my charge."
So saying, he turned back to the mansion, attended by the Jester.
Meanwhile the travellers continued to press on their journey with a dispatch which argued the extremity of the Jew's fears, since persons at his age are seldom fond of rapid motion. The Palmer, to whom every path and outlet115 in the wood appeared to be familiar, led the way through the most devious116 paths, and more than once excited anew the suspicion of the Israelite, that he intended to betray him into some ambuscade of his enemies.
His doubts might have been indeed pardoned; for, except perhaps the flying fish, there was no race existing on the earth, in the air, or the waters, who were the object of such an unintermitting, general, and relentless117 persecution as the Jews of this period. Upon the slightest and most unreasonable118 pretences119, as well as upon accusations120 the most absurd and groundless, their persons and property were exposed to every turn of popular fury; for Norman, Saxon, Dane, and Briton, however adverse121 these races were to each other, contended which should look with greatest detestation upon a people, whom it was accounted a point of religion to hate, to revile122, to despise, to plunder123, and to persecute124. The kings of the Norman race, and the independent nobles, who followed their example in all acts of tyranny, maintained against this devoted125 people a persecution of a more regular, calculated, and self-interested kind. It is a well-known story of King John, that he confined a wealthy Jew in one of the royal castles, and daily caused one of his teeth to be torn out, until, when the jaw126 of the unhappy Israelite was half disfurnished, he consented to pay a large sum, which it was the tyrant's object to extort from him. The little ready money which was in the country was chiefly in possession of this persecuted127 people, and the nobility hesitated not to follow the example of their sovereign, in wringing128 it from them by every species of oppression, and even personal torture. Yet the passive courage inspired by the love of gain, induced the Jews to dare the various evils to which they were subjected, in consideration of the immense profits which they were enabled to realize in a country naturally so wealthy as England. In spite of every kind of discouragement, and even of the special court of taxations already mentioned, called the Jews' Exchequer129, erected130 for the very purpose of despoiling131 and distressing132 them, the Jews increased, multiplied, and accumulated huge sums, which they transferred from one hand to another by means of bills of exchange---an invention for which commerce is said to be indebted to them, and which enabled them to transfer their wealth from land to land, that when threatened with oppression in one country, their treasure might be secured in another.
The obstinacy133 and avarice134 of the Jews being thus in a measure placed in opposition135 to the fanaticism136 that tyranny of those under whom they lived, seemed to increase in proportion to the persecution with which they were visited; and the immense wealth they usually acquired in commerce, while it frequently placed them in danger, was at other times used to extend their influence, and to secure to them a certain degree of protection. On these terms they lived; and their character, influenced accordingly, was watchful137, suspicious, and timid---yet obstinate138, uncomplying, and skilful139 in evading140 the dangers to which they were exposed.
When the travellers had pushed on at a rapid rate through many devious paths, the Palmer at length broke silence.
"That large decayed oak," he said, "marks the boundaries over which Front-de-Boeuf claims authority---we are long since far from those of Malvoisin. There is now no fear of pursuit."
"May the wheels of their chariots be taken off," said the Jew, "like those of the host of Pharaoh, that they may drive heavily! ---But leave me not, good Pilgrim---Think but of that fierce and savage141 Templar, with his Saracen slaves---they will regard neither territory, nor manor142, nor lordship."
"Our road," said the Palmer, "should here separate; for it beseems not men of my character and thine to travel together longer than needs must be. Besides, what succour couldst thou have from me, a peaceful Pilgrim, against two armed heathens?"
"O good youth," answered the Jew, "thou canst defend me, and I know thou wouldst. Poor as I am, I will requite it---not with money, for money, so help me my Father Abraham, I have none---but ------"
"Money and recompense," said the Palmer, interrupting him, "I have already said I require not of thee. Guide thee I can; and, it may be, even in some sort defend thee; since to protect a Jew against a Saracen, can scarce be accounted unworthy of a Christian. Therefore, Jew, I will see thee safe under some fitting escort. We are now not far from the town of Sheffield, where thou mayest easily find many of thy tribe with whom to take refuge."
"The blessing143 of Jacob be upon thee, good youth!" said the Jew; "in Sheffield I can harbour with my kinsman144 Zareth, and find some means of travelling forth145 with safety."
"Be it so," said the Palmer; "at Sheffield then we part, and half-an-hour's riding will bring us in sight of that town."
The half hour was spent in perfect silence on both parts; the Pilgrim perhaps disdaining146 to address the Jew, except in case of absolute necessity, and the Jew not presuming to force a conversation with a person whose journey to the Holy Sepulchre gave a sort of sanctity to his character. They paused on the top of a gently rising bank, and the Pilgrim, pointing to the town of Sheffield, which lay beneath them, repeated the words, "Here, then, we part."
"Not till you have had the poor Jew's thanks," said Isaac; "for I presume not to ask you to go with me to my kinsman Zareth's, who might aid me with some means of repaying your good offices."
"I have already said," answered the Pilgrim, "that I desire no recompense. If among the huge list of thy debtors147, thou wilt, for my sake, spare the gyves and the dungeon148 to some unhappy Christian who stands in thy danger, I shall hold this morning's service to thee well bestowed149."
"Stay, stay," said the Jew, laying hold of his garment; "something would I do more than this, something for thyself. ---God knows the Jew is poor---yes, Isaac is the beggar of his tribe---but forgive me should I guess what thou most lackest at this moment."
"If thou wert to guess truly," said the Palmer, "it is what thou canst not supply, wert thou as wealthy as thou sayst thou art poor."
"As I say?" echoed the Jew; "O! believe it, I say but the truth; I am a plundered150, indebted, distressed151 man. Hard hands have wrung152 from me my goods, my money, my ships, and all that I possessed---Yet I can tell thee what thou lackest, and, it may be, supply it too. Thy wish even now is for a horse and armour153."
The Palmer started, and turned suddenly towards the Jew:---"What fiend prompted that guess?" said he, hastily.
"No matter," said the Jew, smiling, "so that it be a true one ---and, as I can guess thy want, so I can supply it."
"But consider," said the Palmer, "my character, my dress, my vow."
"I know you Christians," replied the Jew, "and that the noblest of you will take the staff and sandal in superstitious154 penance, and walk afoot to visit the graves of dead men."
"Blaspheme not, Jew," said the Pilgrim, sternly.
"Forgive me," said the Jew; "I spoke rashly. But there dropt words from you last night and this morning, that, like sparks from flint, showed the metal within; and in the bosom155 of that Palmer's gown, is hidden a knight's chain and spurs of gold. They glanced as you stooped over my bed in the morning."
The Pilgrim could not forbear smiling. "Were thy garments searched by as curious an eye, Isaac," said he, "what discoveries might not be made?"
"No more of that," said the Jew, changing colour; and drawing forth his writing materials in haste, as if to stop the conversation, he began to write upon a piece of paper which he supported on the top of his yellow cap, without dismounting from his mule. When he had finished, he delivered the scroll156, which was in the Hebrew character, to the Pilgrim, saying, "In the town of Leicester all men know the rich Jew, Kirjath Jairam of Lombardy; give him this scroll---he hath on sale six Milan harnesses, the worst would suit a crowned head---ten goodly steeds, the worst might mount a king, were he to do battle for his throne. Of these he will give thee thy choice, with every thing else that can furnish thee forth for the tournament: when it is over, thou wilt return them safely---unless thou shouldst have wherewith to pay their value to the owner."
"But, Isaac," said the Pilgrim, smiling, "dost thou know that in these sports, the arms and steed of the knight who is unhorsed are forfeit157 to his victor? Now I may be unfortunate, and so lose what I cannot replace or repay."
The Jew looked somewhat astounded158 at this possibility; but collecting his courage, he replied hastily. "No---no---no---It is impossible---I will not think so. The blessing of Our Father will be upon thee. Thy lance will be powerful as the rod of Moses."
So saying, he was turning his mule's head away, when the Palmer, in his turn, took hold of his gaberdine. "Nay159, but Isaac, thou knowest not all the risk. The steed may be slain160, the armour injured---for I will spare neither horse nor man. Besides, those of thy tribe give nothing for nothing; something there must be paid for their use."
The Jew twisted himself in the saddle, like a man in a fit of the colic; but his better feelings predominated over those which were most familiar to him. "I care not," he said, "I care not---let me go. If there is damage, it will cost you nothing---if there is usage money, Kirjath Jairam will forgive it for the sake of his kinsman Isaac. Fare thee well!---Yet hark thee, good youth," said he, turning about, "thrust thyself not too forward into this vain hurly-burly---I speak not for endangering the steed, and coat of armour, but for the sake of thine own life and limbs."
"Gramercy for thy caution," said the Palmer, again smiling; "I will use thy courtesy frankly161, and it will go hard with me but I will requite it."
They parted, and took different roads for the town of Sheffield.
我为了博得他的好感才向他伸出友谊之手，
他接受固然好，不接受我也无所谓，
诸位请不要误会我的好意。
《威尼斯商人》(注)
--------
(注)《威尼斯商人》是莎士比亚的喜剧，引文见该剧第一幕第三场。
朝圣者由一个仆人举着火炬带路，穿过这幢不规则的大房子中错综复杂的房间，这时斟酒人来到了他背后，凑在他耳边小声说，如果他不嫌弃的话，请到他屋里喝一杯蜜酒，不少仆人正聚集在那里，想听听他从圣地带回的消息，尤其是关于艾文荷骑士的情形。汪八也蓦地出现了，提出了同样的要求，还说，午夜后喝一杯，抵得上宵禁后喝三杯。朝圣者不想否认这位庄严的大人物提出的格言的正确性，只是对他们的好意表示了感谢，同时说明他的宗教誓言中包括一条：在大厅中禁止谈论的事，在厨房中他也绝对不讲。
“那条誓言仆人大概是不欢迎的，”汪八对斟酒人说。
斟酒人耸了耸肩膀，有些不高兴。“我本想安排他住在向阳的房间里，”他说，“既然他这么不识抬举，只得委屈他，让他住犹太佬隔壁的小屋子了。”于是对拿火炬的仆人说道：“安沃德，把朝圣者带到南边的小木屋去。”然后又道：“晚安，朝圣者先生，没有礼貌是占不到便宜的。”
“晚安，愿圣母保佑我们！”朝圣者心平气和地说。他的向导随即走了。
一间小小的前室，有几扇门开着，里边点着一盏小铁灯，朝圣者走到这里，第二次给人拦住了，那是罗文娜的一个使女，她用命令的口气说，她的小姐要找朝圣者问话，然后从安沃德手中取过火把，叫他等她回来，又做了个手势，让朝圣者在后面跟着。显然，他认为这次邀请与上次不同，是不能拒绝的，因此虽然流露了一点诧异的神色，但二话没说，便跟着走了。
穿过不长的走廊，登上每层都用整块栎木板做的七级台阶，他便来到了罗文娜小姐的闺房中，它虽然简陋，但布置豪华，反映了庄园主人对她的敬重。墙壁上挂着一些绣花帷幕，它们绚丽多彩，是用各种颜色的丝线和金银线交叉编织而成，达到了当时这项工艺的最高水平，画面是猎犬和猎鹰正在进行的狩猎场面。卧床也用同样色泽鲜艳的花毯作装饰，周围是染成紫色的帐幔。所有的椅子都设有椅披和座垫，其中一张比其余的高一些，椅前放着一只雕花精致的象牙脚凳。
屋里至少有四只校形银烛台，点着一根根大蜡烛，把房间照得光辉夺目。然而请现代的美女们不必羡慕一位撒克逊公主的华丽居室，这里的墙壁并不光滑，到处是裂缝，以致夜间一刮风，那些奢华的帷幕便会不断摇晃；尽管室内有屏风的保护，烛焰仍会像军队中迎风招展的燕尾三角旗那样斜向一边。这里的一切固然显得华丽，有些地方还尽量布置得雅致美观，但舒适是谈不到的，当时的人还不懂得这点，也没有这要求。
罗文娜小姐坐在上面提到的那把较高的椅子上，后面站着三个使女，正在替她梳理头发，作就在的准备。她雍容华贵，似乎是天然应该得到众人崇敬的。朝圣者向她屈一膝跪下，表示承认她的这种权利。
“起来吧，朝圣者，”她宽容地说，“能够在背后保护别人的人，是有权得到一切尊重真理和爱护名誉的人的礼遇的。”然后她对使女们说道：“除了艾尔吉莎，全都退下，我有话要问这位朝圣者。”
使女们没有离开屋子，只是退到较远的一头，坐在靠墙的矮长凳上，跟雕像似的默不作声，尽管在这么远的地方，她们的小声耳语不会干扰女主人的谈话。
“朝圣者，”小姐说，开口前先停了一会，似乎在考虑怎么措词，“今天晚上你提到了一个名字，我是指，”她犹豫了一下，“艾文荷这个名字，这个人按自然关系和亲属关系说，本来是应该在这些屋子里受到最热诚的接待的，然而由于命运的不幸播弄，许多听到他的名字必然会心跳不止的人只得保持沉默；现在我也只想问你，你离开你提到的这个人时，他在哪里，情况如何？我们听说，英军离开后，他因身体衰弱，仍留在巴勒斯坦，在那里遭到了包括圣殿骑士团在内的法国人方面的迫害(注)。”
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(注)当时十字军内部，狮心王理查和法王腓力由于种种原因，矛盾极大。圣殿骑士团最早由九名法国骑士组成，后来参加的也大多是诺曼人，它天然站在法国一边，反对狮心王理查，回到英国后，它仍与法王勾结，拥戴理查的兄弟约翰亲王篡位，这便是本书的故事背景之一。
“我对艾文荷骑士的状况了解得不多，”朝圣者回答，声音有些哆嗦。“小姐这么关心他的命运，我要是多知道一些就好了。不过我相信，他在巴勒斯坦已摆脱他的敌人的迫害，即将回到英国。至于到了英国，他能不能得到幸福，那么小姐应该比我知道得更清楚。”
罗文娜小姐深深叹了口气，然后仔细打听，艾文荷骑士可望在什么时候回到祖国，路上会不会遇到严重的危险。对第一点，朝圣者说他不知道；对第二点，他说前往威尼斯和热那亚的航程应该是安全的，到了那里便可穿越法国，回到英国了。“艾文荷熟悉法国的语言和风习，”他又说，“在这段旅途中，他不致碰到任何危险。”
“愿上帝保佑，”罗文娜小姐说，“让他安全到达这儿，参加即将来临的比武，这儿的骑士看来都想在这次比武中显露头角，表现他们的勇气呢。要是科宁斯堡的阿特尔斯坦获得胜利，艾文荷一到英国，大概就会听到这个坏消息的。陌生人，你最后见到他的时候，他的神色还好吗？疾病有没有损害他的体力，影响他的精神？”
“他比跟随狮心王从塞浦路斯到达东方时，黑了一些，也瘦了一些，眉宇间显得忧心仲忡；但是我与他本人没有接触，因为他并不认识我。”
“在他的祖国，”小姐说，“我想，恐怕他不会找到多少可以让他高兴的事。善良的朝圣人，感谢你对我童年的同伴提供的消息。使女们，”她又说，“过来，给这位圣徒一杯酒，祝他晚安，我不想再耽误他的休息了。”
一个使女用银杯斟了一杯掺香料的甜酒，端到他们面前，罗文娜只是用嘴唇碰了一下杯子，便把它递给朝圣者了；他深深鞠躬，喝了一口。
“朋友，请接受这施舍，”小姐继续道，递给他一枚金币，“它表示我对你的辛勤跋涉和你所朝拜的圣殿的敬意。”
朝圣者又深深鞠了一躬，收下了金币，便跟在艾尔吉莎后面，走出了房间。
在前室中，他找到了仆人安沃德，后者从使女手中接过火把，马上毫不客气地催他快走，把他带到了整幢屋子外面一些破旧的小房间那里，这是供下等仆役和穷苦客人住宿的。
“犹太人睡在哪一间？”朝圣者问。
“不信基督的狗住在你隔壁的小屋里，”安沃德答道。“凭圣邓斯坦起誓，那里又脏又臭，跟狗窝似的，根本不是基督徒住的地方！”
“放猪的葛四睡在哪儿？”陌生人又问。
“葛四睡在你右边一间屋里，犹太佬在你的左边，”仆人答道，“你夹在中间，正好把那个行割礼的家伙和他的种族所忌讳的东西隔开。你本可以住一间舒服些的屋子，可惜你不肯接受奥斯瓦尔德的邀请。”
“在这儿也不错，”朝圣者说，“哪怕我的邻居是犹太人，我们中间还隔着一层栎木板壁，我不会受到他的玷污。”
他一边这么说，一边走进了分配给他的小屋，从仆人手中接过火把，向他致谢后便让他走了。他关上门，将火把插在木制的烛台上，向这间卧室周围打量了一下，发现这里的家具十分简陋，只有一把粗糙的木凳子，一张更粗糙的床，或者不如说是用干草堆成的一个床架子，上面铺了两、三张羊皮，算是被褥。
朝圣者熄了火把，一件衣服也不脱，便一头倒在那张粗糙的床上睡了，至少直到第一线曙光穿过格栅小窗照进屋子以前，他仍保持着安卧的姿势，这扇小窗是给他的简陋卧室输送空气和光线的唯一通道。他随即一跃而起，做了祷告和整理好衣服，然后走出屋子，来到犹太人以撒的住处，开门时尽量不发出一点声息。
这儿的床与朝圣者睡过一夜的那张差不多，犹太人躺在那儿，正做恶梦。他昨天晚上脱下的衣服，有条不紊地放在他的身子周围，好像要防止别人趁他睡熟时，把它们偷走。他皱起眉头，仿佛在痛苦中挣扎。他的双手和胳臂都在抽搐，似乎正与梦魇搏斗；除了希伯来语的几声喊叫以外，下面那些话是用诺曼英语或其他混合语讲的，可以听得很清楚：“看在亚伯拉罕的上帝份上，不要难为一个不幸的老人吧！我太穷了，身无分文；哪怕你们用铁链绞断我的手脚，我也无法满足你们的要求！”
朝圣者不等犹太人做完他的梦，便用拐杖推他的身子，这也许像通常的情况那样，与他梦中的可怕幻景结合到了一起，因为老人突然跳了起来，吓得连灰白的头发也几乎竖直了，赶紧抱住身边的一部分衣服，还像老鹰一样抓紧了一些零星物品。他把敏锐的黑眼睛死死盯住朝圣者，表现了极度的惊慌和恐惧。
“不必怕我，以撒，”朝圣者说，“我是来帮助你的。”
“以色列的上帝会保佑你，”犹太人说，轻松了许多，“我梦见……但多谢我们的始祖亚伯拉罕，这只是一个梦！”然后他镇静下来，用平常的口气说道：“时间还这么早，你叫醒可怜的犹太人，为了什么呢？”
“我是来告诉你，”朝圣者说，“如果你不马上离开这幢房子，加紧赶路，你的旅途就会出现危险。”
“神圣的主啊！”犹太人说，“谁要害我这么一个穷苦的老汉，这对他有什么好处呢？”
“好处你自己猜吧，”朝圣者说，“我只知道，昨晚圣殿骑士穿过大厅时，跟他的穆斯林奴隶用萨拉森语讲了几句话；我听得懂这种语言，他是要他们今天早上监视你的行踪，在离开庄园以后找个适当的机会下手，把你带往菲利普·马尔沃辛或牛面将军雷金纳德的城堡。”
犹太人听到这消息，那种惊慌的样子简直无法形容，仿佛整个身子一下子瘫倒了。他的胳臂垂在身体两边。头俯到了胸前，两腿几乎站立不住，全身的神经和肌肉似乎都崩溃了，失去了作用；他趴在朝圣者脚下，但那姿势不是要向他下跪、叩头、或者匍伏在地上争取他的同情，而是像一个人给某种无形的力量压得喘不出气，再也抵挡不住，只得躺倒在地上，听天由命了。
“亚伯拉罕的神圣的主啊！”他发出了第一声呼喊，握紧布满皱纹的双手，把它们伸向空中，但没有从地上抬起苍白的头颅。“呀，神圣的摩西！呀，仁慈的亚伦 (注1)！我做的梦原来不是假的，我见到的幻象不是毫无来由的！我感到那些铁链已缚住我的手脚！我感到拷打的刑具在折磨我的身体，就像当初亚们各个城市的人，拉巴的人在铁锯、铁耙和铁斧下受苦呻吟一样！”(注2)
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(注1)亚伦，以色列人的先知摩西的哥哥，曾与摩西一起率领以色列人逃出埃及。
(注2)亚们是古代的一个王国，拉巴是它的都城，后来亚们人被以色列国王大卫征服，遭到了残酷的镇压。《圣经》上说，以色列人“毁坏亚们人的地，围攻拉巴……将城里的人拉出来，放在锯下，或铁耙下，或铁斧下……”（《历代志上》第20章）
“站起来，以撒，听我说，”朝圣者说，犹太人极度痛苦的样子引起了他的同情，但其中也包含着一大部分蔑视。“你的恐惧是有原因的，我知道这里的王公贵族为了向你的同胞勒索钱财，是怎么对待你们的；但是现在请你站起来，我可以给你指点一条出路，摆脱目前的灾难。你要趁这里的人经过昨夜的大吃大喝之后，还在蒙头大睡的时候，马上离开这个庄园。我对这儿森林里的路径，像任何一个管林人一样熟悉，我可以带你从秘密的小径中出去，然后你便找一个长官或男爵帮忙，要求他把你安全地带往比武大会，我想你还掌握着赢得他的好心的手段。”
这些话使以撒看到了希望，于是他开始慢慢地，可以说一寸一寸地把身子从地面上抬了起来，终于直起身子跪在地上了；他用手掠开灰白的长发和胡须，把犀利的眼睛盯住了朝圣者的脸，目光中既有希望也有恐惧，同时还夹带着一些疑虑。然而当他听到这些话的最后部分，原来的惊慌又卷土重来，出现在他整个脸上了；他再一次扑倒在地上，喊道：“我掌握着赢得好心的手段！哎哟，只有一个办法可以得到基督徒的好心帮助，可是我这个已给勒索得倾家荡产，落到了拉撒路(注1)的悲惨境地的可怜的犹太人，怎么有这能力呢？”于是好像怀疑又压倒了他的其他心情，他突然叫道：“看在上帝的份上，年轻人，不要出卖我；为了万能的主，不要陷害我，不论犹太人还是外邦人(注2)，不论以色列人还是以实玛利人(注3)，我们都是上帝创造的！现在哪怕我要得到一个基督徒乞丐的好心，也办不到，我连一文钱也无法给他。”他说到最后，抬起身子，露出哀求的神色，拉住了朝圣者的披风。朝圣者挣脱了衣服，仿佛那是一只会给他带来灾难的邪恶的手。
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(注1)拉撒路，《圣经》中的乞丐，见《路加福音》第16章。
(注2)在犹太人口中，外邦人一般指基督徒。
(注3)以实玛利是亚伯拉罕和使女夏甲所生的儿子，后来母子两人都被逐出家门，夏甲给以实玛利娶了妻子，成了家，他的后代后来被说成是阿拉伯人的祖先，这里便指阿拉伯人。
“哪怕你拥有你的宗族的全部财产，”他说道，“陷害你对我有什么好处？我穿上这身衣服，便是表示我甘愿贫穷；除非为了骑上战马，穿上战袍，我不会脱下它。你也不要以为我是希罕跟你套交情，或者想从中得到什么利益，如果你不愿跟我走，你就留下吧，撒克逊人塞德里克可能会保护你的。”
“唉！”犹太人说，“他不会让我跟他一起旅行的。撒克逊人或诺曼人，同样不愿跟以色列人作伴；可是我又不敢独自通过菲利普·马尔沃辛或牛面将军雷金纳德的领地……善良的年轻人，我还是跟你走吧，让我们赶快……赶快穿戴好了，马上逃走！这是你的手杖，你为什么还要拖延？”
“我不想拖延，”朝圣者说，接受了同伴的催促，“但是我必须想个万全之计离开这儿；跟我来。”
他在前面领路，走进隔壁的小屋——读者已经知道，那是放猪人葛四的住处。“起来，葛四，”朝圣者说，“赶快起来。打开后门，让犹太人和我出去。”
葛四担任的职务，现在看来虽然低贱，但在撒克逊时代的英国，却象欧迈俄斯在伊塔刻一样(注)，具有举足轻重的作用，因此他听了朝圣者不拘礼节的命令口吻，有些生气。他没有离开草荐，只是用胳膊弯撑起半个身子，露出傲慢的目光望着后者说道：“犹太人离开罗瑟伍德，而且是跟朝圣者一起……”
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(注)欧迈俄斯是奥德修斯的忠实的牧猪人，见《奥德赛》。奥德修斯回到伊塔克，欧迈俄斯热情地接待了他，对奥德修斯实现他的计划，起了重要作用。
“我听了，简直像梦见他偷了一只熏猪腿逃走一样，”汪八说，他刚好走进这间屋子。
“不过，”葛四说，重又把头靠到了他当作枕头的一块圆木上，“不论犹太人或外邦人，必须耐心等待大门打开。我们不容许任何客人在这种不恰当的时刻，偷偷溜出庄园。”
“不过我想，你不会拒绝给我一些照顾的，”朝圣者说，用的仍是命令的口气。
他一边这么说，一边俯下身子，对着躺在床上的放猪人的耳朵，小声讲了几句话。葛四像触电似的，一下子跳到了地上。朝圣者竖起一根手指，似乎示意他要谨慎，又道：“葛四，当心；你做事一向仔细。现在你先打开后门，其余的事待会儿再说。”
葛四接了命令，马上照办，汪八和犹太人跟在后面，对放猪人的突然转变，两人都觉得奇怪。
“我的骡子，我的骡子！”犹太人一出后门，立刻说道。
“把他的骡子牵给他，”朝圣者说，“你听着，我也要一匹，这才可以陪他走出这个区域。我会在阿什贝把它完好地交还塞德里克的仆从。至于你……”他凑在葛四耳边，说完了其余的话。
“遵命，一切都会照您的吩咐办好，”葛四说，立即去执行任务了。
“我真想知道，”汪八等他的伙伴一转背，便说，“你们这些朝圣者学到了什么法术。”
“傻瓜，什么法术，无非做祷告，忏悔自己的罪孽，斋戒吃苦，守夜，整天祈祷而已，”朝圣者答道。
“一定还有比这些更厉害的，”小丑说，“因为忏悔和祈祷几时曾使葛四懂得礼貌，斋戒和守夜又几时能叫他乖乖地借给你一匹骡子呢？照我看，你的守夜和苦修，要是用在他宠爱的那只黑公猪身上，它也会规规矩矩听你调遣呢。”
“算了，”朝圣者说，“你不过是一个撒克逊傻子。”
“你说得对，”滑稽人说，“要是我生下来是个诺曼人——照我看，你便是诺曼人——我的命便不致这么苦，差不多可以算得上是绝顶聪明的人了。”
这时葛四已牵着两头骡子，出现在壕沟对面。两位客人从沟上的吊桥走过去，吊桥只有两块木板阔，跟后门一样窄，壕沟外面的栅栏上有一扇小门直通森林。他们一到骡子旁边，犹太人马上从长袍里边掏出一只青麻布小袋子，用哆嗦的手把它匆匆忙忙缚在鞍子后面；据他口中咕哝的，袋子里装的是“一套替换衣服，只是一套替换衣服”。他随即跨上了骡背，那速度之快，动作之敏捷，从他的年龄看是无法想象的；而且一眨眼，他便把那件粗布衣服的下襟敞开，完全遮没了袋子，以致谁也不会发觉，鞍子后面还藏着什么。
朝圣者跨上骡背却从容不迫，离开时还把手伸给葛四，后者带着最大的敬意吻了它，然后睁大了眼睛站在那里，望着两位旅人，直到他们消失在林荫覆盖的小径上，才给汪八的声音从梦幻中惊醒。
“说真的，我的好朋友葛四，”小丑说道，“在这个夏季的早上你这么有礼貌，实在叫人纳闷，你那副恭恭敬敬的样子也与往常大不相同，这是怎么啦？我恨不得我也是一个黑衣长老，或者光脚板的朝圣者，可以享受你这不同寻常的礼貌和敬意呢；当然，我是不会只要你吻一下手，便放过你的。”
“从这一点看，你倒算不得傻，汪八，”葛四答道，“尽管这只是从外表上看问题，但我们中间最聪明的人也不过如此。好啦，现在我得干我的活儿了。”
他一边这么说，一边便转身回屋里去了，小丑也跟着他走了。
这时两个旅人仍在赶路，一刻也没停留，这说明犹太人心里非常害怕，因为他这种年纪的人是不大喜欢这么慌忙的。朝圣者在前面领路，他似乎对森林里所有的小径和出口都非常熟悉，带着他穿过的尽是一条条迂回曲折的通道，以致不只一次又引起了以色列人的怀疑，认为他是想出卖他，他的仇敌便埋伏在什么地方，等他自投罗网。
确实，他的怀疑是可以原谅的，因为也许除了飞鱼，不论在地上，在空中，在水里，没有一种生物会像这个时期的犹太人那样，受到这么毫不间断的、普遍的、残忍的迫害。任何微不足道、不合情理的口实，一切荒谬可笑、毫无根据的指责，都可以引起公愤，成为对他们的人身和财产进行攻击的理由；因为不论诺曼人、撒克逊人、丹麦人和不列颠人彼此之间多么仇视，他们全都争先恐后要以最大的憎恨来对待这个民族；这只是出于一种宗教观点，认为这个民族是应该遭到厌恶、辱骂、鄙视、劫掠和迫害的。诺曼人的国王们，以及在一切暴虐行为上以他们为榜样的独立的贵族们，对这个虔诚的民族的压迫，更是经常不断，处心积虑，随心所欲。约翰王(注)的故事是尽人皆知的，他把一个富裕的犹太人关在王宫的城堡中，每天派人拔掉他一只牙齿，直到这个不幸的犹太人的牙床一半空了，答应了暴君向他勒索的大笔赎款才停止。在这个国家中，不多的现金，主要掌握在这个受尽欺压的民族手中，贵族毫不犹豫的照他们国王的办法行事，用各种手段，甚至酷刑掠夺他们。然而在获利的欲望鼓舞下产生的消极勇气，促使犹太人敢于面对他们所遭受的各种危害；在英国这样一个天然富饶的国家中，他们取得的利润是巨大的，尽管有各种不利条件，甚至成立了我们已提到过的针对犹太人的特殊税务机构，对他们实行苛捐杂税，犹太人的财产还是不断扩大和增加；他们积累了大量金钱，然后通过汇兑票据，把它们从这个人转移到那个人手中——商业上的这一发明据说便应归功于他们，这使他们可以把财富从一个地方汇往另一个地方，一旦在一个国家受到压迫，他们储存在另一个国家的钱仍可安然无恙。
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(注)约翰王，即本书中的约翰亲王，他后来继狮心王之后登基，1199—1216年在位。
这样，犹太人的顽强和贪婪，从某种意义上说，不仅使他们敢于对抗他们所居住的国家的疯狂掠夺和暴虐统治，而且似乎还在随着他们遭受的迫害的增长而增长。他们在商业中通常获得的巨额利润，尽管时常使他们面临危险，在别的时候却也能扩大他们的势力，为自己取得一定程度的保障。他们便是在这种条件下求生存；他们的个性也受到了相应的影响，变得警觉，多疑，胆小——然而同时又顽强，不妥协，善于躲避威胁他们的各种危险。
两个旅人以飞快的速度向前趱行，穿过许多扑朔迷离的小径后，朝圣者终于打破沉默开口了。
“那棵高大腐朽的栎树是边界的标志，”他说，“过了它便不再是牛面将军的领地；至于马尔沃辛的区域，那早已过去。现在不用怕人追赶了。”
“但愿他们也像法老的军队一样车轮脱落，难以行走才好！(注)”犹太人说。
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(注)指《圣经》中以色列人逃出埃及时，法老派兵追击。这时，“耶和华……使埃及的军兵混乱，又使他们的车轮脱落，难以行走……”（见《出埃及记》第14章）
“可是善心的朝圣者，请你不要离开我。只要想想，那个圣殿骑士多么凶恶，多么野蛮，还有他那些萨拉森奴隶，他们不会管什么边界，什么庄园，什么势力范围的。”
“我们得在这儿分道扬镳了，”朝圣者说，“因为像我们这样两个不同身份的人，没有必要，最好不要在一起结伴同行。再说，我这样一个手无寸铁的朝圣者，在两个武装的异教徒面前，帮得了你什么忙呢？”
“呀，好心的年轻人，”犹太人答道，“你能保护我，我知道你能。尽管我是个穷人，我会报答你的；不是用钱，因为我没有钱，我们的始祖亚伯拉罕可以作证，但是……”
“我已经说过，钱和报答我都不需要，”朝圣者打断了他的话。“给你带路这可以，也许还可以在一定程度上保护你，因为保护一个犹太人防备萨拉森人的袭击，从一个基督徒说来也是应该的。那么，犹太人，我再送你一程，等你找到合适的人保护以后再分手。我们现在离设菲尔德镇不远了，那里你的同族人一定不少，你很容易找到他们，取得他们的庇护。”
“愿雅各保佑你，善心的年轻人！”犹太人说，“到了设菲尔德，我可以投奔我的亲戚扎雷兹，想法找到继续旅行的妥善办法。”
“那就这么办，”朝圣者说，“我们到了设菲尔德再分手，过半个小时就能望见那个市镇了。”
两人都不再说话，半个小时在沉默中过去了；除非万不得已，朝圣者也许不屑理睬犹太人，犹太人又不敢与他搭讪，硬要他开口涸为这个人自以为朝拜过圣墓，具有神圣不可侵犯的性质。他们来到了河边，在不太陡的岸上站住，设菲尔德镇便在他们脚下，朝圣者指着它说道：“那么我们就在这几分别。”
“不，先让可怜的犹太人向你表示感谢，”以撒说，“因为我不能要求你送我到我的亲戚扎雷兹家中，让他帮助我报答你为我所做的一切。”
“我已经讲过，”朝圣者答道，“我不要报答。如果你为了我的缘故，肯在你的大量债务人中，对某个不幸的基督徒慈悲为怀，免得他戴上手铐，关进牢房，我就认为我今天早上为你做的事得到了回报。”
“且慢，且慢，”犹太人说，拉住了他的衣服，“除了这个，我还得为你，为你本人做点什么。上帝知道犹太人是穷苦的，是的，以撒在他的宗族中是个乞丐，但是请你原谅，我猜到了这时候你最需要的是什么。”
“如果你猜得不错，”朝圣者说，“那么我需要的东西，你也是无法提供的，哪怕你并不像你说的那么穷，而且相当富裕。”
“不像我说的那么穷！”犹太人急忙分辩，“啊！相信我，我说的都是实话；我是一个被掠夺、被剥削、被损害的人。冷酷的手夺走了我的商品，我的金钱，我的货船，以及我所拥有的一切。然而你缺少什么我知道，而且我也能帮你得到它。你目前希望得到的只是一匹马和一套盔甲。”
朝圣者吃了一惊，蓦地向犹太人转过脸来。“你这家伙，这是怎么猜到的？”他急忙问。
“别着急，”犹太人笑道，“那么这是真的；我既然猜到了你的需要，我便有办法满足它。”
“但是，”朝圣者说，“我的身分，我的衣着，我的誓言，都不能说明这点。”
“我了解你们基督徒的为人，”犹太人答道，“哪怕最高贵的人，为了宗教上的赎罪，也会拿起手杖，穿上芒鞋，赤脚步行去拜谒死人的坟墓。”
“不要亵读神明，犹太人！”朝圣者严厉地说。
“对不起，”犹太人说，”我讲得太性急了。但是昨夜和今晨你脱口而出的一些话，像燧石迸出的火花一样，让我看到了它里面包含的铁质；在朝圣者的长袍胸前藏着骑士的金链子和踢马刺。今天早上在你向我的床俯下身子时，我发现了它们。”
朝圣者忍不住笑了。“要是你的衣服也给好奇的眼睛搜索一下，以撒，”他说，“恐怕也能发现些什么吧？”
“别提这些了，”犹太人说，变了脸色；仿佛为了转移话题，他匆忙掏出他的纸笔，没有跨下骡背，只是把纸铺在黄帽子的顶上，便动手写了起来。写完后，他把纸卷递给朝圣者，那上面写的是希伯来文，他说道：“在莱斯特镇，大家都知道犹太富翁伦巴第的吉尔约斯·贾拉姆；把这纸条给他。他有六套米兰盔甲在出售，其中最差的也配得上戴王冠的人；他还有十匹骏马，哪怕最差的一匹，一个国王也可以骑了它去平定叛乱。这一切都可以任你挑选，另外，凡是你参加比武大会所需要的装备，他都可以提供给你。等比武结束，你把它们原物奉还即可，当然，你照价付钱，偿还物主也可以。”
“不过，以撒，”朝圣者笑道，“你知道不知道，在骑士的这种比武中，如果他给打下了马，那些东西便得归胜利者所有？这是说，我可能运气不好，失去这些东西，又无法照价赔偿。”
犹太人听到这个可能性，有些惊慌，但接着便鼓起勇气，匆忙答道：“不，不，不。这是不可能的，我不相信会这样。我们的始祖会保佑你。你的长枪会像摩西的神杖一样强大(注)。”
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(注)《圣经·出埃及记》说，摩西率领以色列人逃离埃及时，他“手里拿着上帝的杖”，凭这杖他打退了埃及人的追击。
犹太人一边这么说，一边把骡子掉过头去，预备走了，可是现在轮到朝圣者拉住他的衣服了。“不成，以撒，你还不了解这全部风险呢。马可能给杀死，铠甲可能给打坏，因为到时候我顾不到马，也顾不到人了。再说，你宗族中那些人不会什么都分文不取，借用总得付租金吧。”
犹太人在鞍子上扭动着身子，好像突然血气发作了；但是较好的感情还是战胜了他习以为常的想法。“我不在乎，”他说，“不在乎，让我走吧。如果有损失，不要你花一个钱。至于租费，吉尔约斯·贾拉姆看在他的亲戚以撒面上，会免收的。祝你平安！不过，你听着，好心的年轻人，”他转身时又说， “不要太冒险，不要为了一点虚名一味不顾性命的厮杀。我讲这话，不是怕战马和盔甲受到损失，是为你的生命和身体着想。”
“多谢你的关心，”朝圣者说，又笑了笑，“我接受你的好意，不客气了；尽管我有困难，我还是会报答你的。”
他们分手后，便沿着不同的道路前往设菲尔德了。
收听单词发音 |
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mansion
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| n.大厦，大楼；宅第 | |
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mead
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| n.蜂蜜酒 | |
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knight
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| n.骑士，武士；爵士 | |
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maxim
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| n.格言，箴言 | |
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vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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shrugged
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| vt.耸肩（shrug的过去式与过去分词形式） | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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apparently
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| adv.显然地；表面上，似乎 | |
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remonstrance
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| n抗议，抱怨 | |
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ascent
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| n.(声望或地位)提高；上升，升高；登高 | |
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embroidered
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| adj．绣花的 | |
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hawking
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| 利用鹰行猎 | |
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adorned
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| [计]被修饰的 | |
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tapestry
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| n.挂毯，丰富多采的画面 | |
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curiously
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| adv.有求知欲地；好问地；奇特地 | |
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illuminate
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| vt.照亮，照明；用灯光装饰；说明，阐释 | |
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crevices
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| n.（尤指岩石的）裂缝，缺口( crevice的名词复数 ) | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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genuflection
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| n. 曲膝, 屈服 | |
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defender
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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extremity
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perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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throbbed
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| 抽痛( throb的过去式和过去分词 )； （心脏、脉搏等）跳动 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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impaired
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| adj.受损的；出毛病的；有（身体或智力）缺陷的v.损害，削弱( impair的过去式和过去分词 ) | |
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persecution
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| n. 迫害,烦扰 | |
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faction
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| n.宗派，小集团；派别；派系斗争 | |
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surmounted
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| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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36
incurring
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| 遭受，招致，引起( incur的现在分词 ) | |
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37
chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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38
comeliness
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| n. 清秀, 美丽, 合宜 | |
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39
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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40
repose
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| v.(使)休息；n.安息 | |
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41
obeisance
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| n.鞠躬，敬礼 | |
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42
travail
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| n.阵痛；努力 | |
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43
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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44
boon
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| n.恩赐，恩物，恩惠 | |
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45
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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46
exterior
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| adj.外部的，外在的；表面的 | |
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47
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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48
kennels
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| n.主人外出时的小动物寄养处，养狗场；狗窝( kennel的名词复数 )；养狗场 | |
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49
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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50
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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51
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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52
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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53
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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54
latch
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| n.门闩，窗闩；弹簧锁 | |
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55
inmate
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| n.被收容者；(房屋等的)居住人；住院人 | |
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56
slumber
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| n.睡眠，沉睡状态 | |
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57
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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58
wrench
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| v.猛拧；挣脱；使扭伤；n.扳手；痛苦，难受 | |
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59
asunder
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| adj.分离的，化为碎片 | |
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60
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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61
apprehensions
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| 疑惧 | |
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62
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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63
huddling
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| n. 杂乱一团, 混乱, 拥挤 v. 推挤, 乱堆, 草率了事 | |
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64
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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65
falcon
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| n.隼，猎鹰 | |
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66
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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67
expressive
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| adj.表现的，表达…的，富于表情的 | |
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68
requite
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| v.报酬，报答 | |
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69
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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70
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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71
drooped
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| 弯曲或下垂，发蔫( droop的过去式和过去分词 ) | |
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72
collapse
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| vi.累倒；昏倒；倒塌；塌陷 | |
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73
intentionally
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| ad.故意地，有意地 | |
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74
prostrates
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| v.使俯伏，使拜倒( prostrate的第三人称单数 )；（指疾病、天气等）使某人无能为力 | |
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75
compassion
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| n.同情，怜悯 | |
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76
exclamation
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| n.感叹号，惊呼，惊叹词 | |
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77
nought
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| n.／adj.无，零 | |
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78
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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79
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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80
extort
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| v.勒索，敲诈，强要 | |
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81
hoards
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| n.（钱财、食物或其他珍贵物品的）储藏，积存( hoard的名词复数 )v.积蓄并储藏（某物）( hoard的第三人称单数 ) | |
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82
inmates
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| n.囚犯( inmate的名词复数 ) | |
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83
revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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84
baron
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| n.男爵；(商业界等)巨头，大王 | |
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85
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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86
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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87
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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88
entreaty
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| n.恳求，哀求 | |
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89
extricated
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| v.使摆脱困难，脱身( extricate的过去式和过去分词 ) | |
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90
vowed
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| 起誓，发誓（vow的过去式与过去分词形式） | |
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91
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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92
domains
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| n.范围( domain的名词复数 )；领域；版图；地产 | |
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93
apprised
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| v.告知，通知( apprise的过去式和过去分词 )；评价 | |
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94
undo
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| vt.解开，松开；取消，撤销 | |
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95
superciliously
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| adv.高傲地；傲慢地 | |
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96
abide
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| vi.遵守；坚持；vt.忍受 | |
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97
electrified
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| v.使电气化( electrify的过去式和过去分词 )；使兴奋 | |
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98
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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99
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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100
alacrity
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| n.敏捷，轻快，乐意 | |
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101
mule
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| n.骡子，杂种，执拗的人 | |
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102
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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103
mortify
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| v.克制，禁欲，使受辱 | |
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104
potent
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| adj.强有力的，有权势的；有效力的 | |
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105
repentance
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| n.懊悔 | |
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106
penance
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| n.（赎罪的）惩罪 | |
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107
mules
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| 骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者 | |
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108
planks
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| （厚）木板( plank的名词复数 )； 政纲条目，政策要点 | |
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109
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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110
veneration
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| n.尊敬，崇拜 | |
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111
boughs
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| 大树枝( bough的名词复数 ) | |
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112
courteous
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| adj.彬彬有礼的，客气的 | |
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113
pious
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| adj.虔诚的；道貌岸然的 | |
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114
zeal
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| n.热心，热情，热忱 | |
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115
outlet
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| n.出口/路；销路；批发商店；通风口；发泄 | |
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116
devious
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| adj.不坦率的，狡猾的；迂回的，曲折的 | |
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117
relentless
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| adj.残酷的，不留情的，无怜悯心的 | |
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118
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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119
pretences
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| n.假装( pretence的名词复数 )；作假；自命；自称 | |
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120
accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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121
adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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122
revile
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| v.辱骂，谩骂 | |
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123
plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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124
persecute
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| vt.迫害，虐待；纠缠，骚扰 | |
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125
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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126
jaw
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| n.颚，颌，说教，流言蜚语；v.喋喋不休，教训 | |
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127
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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128
wringing
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| 淋湿的，湿透的 | |
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129
exchequer
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| n.财政部；国库 | |
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130
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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131
despoiling
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| v.掠夺，抢劫( despoil的现在分词 ) | |
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132
distressing
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| a.使人痛苦的 | |
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133
obstinacy
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| n.顽固；（病痛等）难治 | |
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134
avarice
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| n.贪婪；贪心 | |
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135
opposition
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| n.反对，敌对 | |
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136
fanaticism
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| n.狂热，盲信 | |
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137
watchful
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| adj.注意的，警惕的 | |
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138
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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139
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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140
evading
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| 逃避( evade的现在分词 )； 避开； 回避； 想不出 | |
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141
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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142
manor
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| n.庄园，领地 | |
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143
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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144
kinsman
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| n.男亲属 | |
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145
forth
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| adv.向前；向外，往外 | |
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146
disdaining
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| 鄙视( disdain的现在分词 )； 不屑于做，不愿意做 | |
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147
debtors
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| n.债务人，借方( debtor的名词复数 ) | |
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148
dungeon
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| n.地牢，土牢 | |
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149
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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150
plundered
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| 掠夺，抢劫( plunder的过去式和过去分词 ) | |
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151
distressed
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| 痛苦的 | |
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152
wrung
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| 绞( wring的过去式和过去分词 )； 握紧（尤指别人的手）； 把（湿衣服）拧干； 绞掉（水） | |
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153
armour
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| （=armor）n.盔甲；装甲部队 | |
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154
superstitious
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| adj.迷信的 | |
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155
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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156
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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157
forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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158
astounded
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| v.使震惊(astound的过去式和过去分词)；愕然；愕；惊讶 | |
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159
nay
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| adv.不；n.反对票，投反对票者 | |
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160
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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161
frankly
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| adv.坦白地，直率地；坦率地说 | |
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