------There I throw my gage1, To prove it on thee to the extremest point Of martial2 daring. Richard II
Even Lucas Beaumanoir himself was affected3 by the mien4 and appearance of Rebecca. He was not originally a cruel or even a severe man; but with passions by nature cold, and with a high, though mistaken, sense of duty, his heart had been gradually hardened by the ascetic6 life which he pursued, the supreme7 power which he enjoyed, and the supposed necessity of subduing8 infidelity and eradicating9 heresy10, which he conceived peculiarly incumbent11 on him. His features relaxed in their usual severity as he gazed upon the beautiful creature before him, alone, unfriended, and defending herself with so much spirit and courage. He crossed himself twice, as doubting whence arose the unwonted softening12 of a heart, which on such occasions used to resemble in hardness the steel of his sword. At length he spoke13.
"Damsel," he said, "if the pity I feel for thee arise from any practice thine evil arts have made on me, great is thy guilt14. But I rather judge it the kinder feelings of nature, which grieves that so goodly a form should be a vessel15 of perdition. Repent16, my daughter---confess thy witchcrafts---turn thee from thine evil faith---embrace this holy emblem18, and all shall yet be well with thee here and hereafter. In some sisterhood of the strictest order, shalt thou have time for prayer and fitting penance19, and that repentance20 not to be repented21 of. This do and live---what has the law of Moses done for thee that thou shouldest die for it?"
"It was the law of my fathers," said Rebecca; "it was delivered in thunders and in storms upon the mountain of Sinai, in cloud and in fire. This, if ye are Christians22, ye believe---it is, you say, recalled; but so my teachers have not taught me."
"Let our chaplain," said Beaumanoir, "stand forth25, and tell this obstinate26 infidel---"
"Forgive the interruption," said Rebecca, meekly27; "I am a maiden28, unskilled to dispute for my religion, but I can die for it, if it be God's will.---Let me pray your answer to my demand of a champion."
"Give me her glove," said Beaumanoir. "This is indeed," he continued, as he looked at the flimsy texture29 and slender fingers, "a slight and frail30 gage for a purpose so deadly! ---Seest thou, Rebecca, as this thin and light glove of thine is to one of our heavy steel gauntlets, so is thy cause to that of the Temple, for it is our Order which thou hast defied."
"Cast my innocence31 into the scale," answered Rebecca, "and the glove of silk shall outweigh32 the glove of iron."
"Then thou dost persist in thy refusal to confess thy guilt, and in that bold challenge which thou hast made?"
"I do persist, noble sir," answered Rebecca.
"So be it then, in the name of Heaven," said the Grand Master; "and may God show the right!"
"Amen," replied the Preceptors around him, and the word was deeply echoed by the whole assembly.
"Brethren," said Beaumanoir, "you are aware that we might well have refused to this woman the benefit of the trial by combat ---but though a Jewess and an unbeliever, she is also a stranger and defenceless, and God forbid that she should ask the benefit of our mild laws, and that it should be refused to her. Moreover, we are knights34 and soldiers as well as men of religion, and shame it were to us upon any pretence35, to refuse proffered36 combat. Thus, therefore, stands the case. Rebecca, the daughter of Isaac of York, is, by many frequent and suspicious circumstances, defamed of sorcery practised on the person of a noble knight33 of our holy Order, and hath challenged the combat in proof of her innocence. To whom, reverend brethren, is it your opinion that we should deliver the gage of battle, naming him, at the same time, to be our champion on the field?"
"To Brian de Bois-Guilbert, whom it chiefly concerns," said the Preceptor of Goodalricke, "and who, moreover, best knows how the truth stands in this matter."
"But if," said the Grand Master, "our brother Brian be under the influence of a charm or a spell---we speak but for the sake of precaution, for to the arm of none of our holy Order would we more willingly confide37 this or a more weighty cause."
"Reverend father," answered the Preceptor of Goodalricke, "no spell can effect the champion who comes forward to fight for the judgment38 of God."
"Thou sayest right, brother," said the Grand Master. "Albert Malvoisin, give this gage of battle to Brian de Bois-Guilbert. ---It is our charge to thee, brother," he continued, addressing himself to Bois-Guilbert, "that thou do thy battle manfully, nothing doubting that the good cause shall triumph.---And do thou, Rebecca, attend, that we assign thee the third day from the present to find a champion."
"That is but brief space," answered Rebecca, "for a stranger, who is also of another faith, to find one who will do battle, wagering40 life and honour for her cause, against a knight who is called an approved soldier."
"We may not extend it," answered the Grand Master; "the field must be foughten in our own presence, and divers41 weighty causes call us on the fourth day from hence."
"God's will be done!" said Rebecca; "I put my trust in Him, to whom an instant is as effectual to save as a whole age."
"Thou hast spoken well, damsel," said the Grand Master; "but well know we who can array himself like an angel of light. It remains42 but to name a fitting place of combat, and, if it so hap24, also of execution.---Where is the Preceptor of this house?"
Albert Malvoisin, still holding Rebecca's glove in his hand, was speaking to Bois-Guilbert very earnestly, but in a low voice.
"How!" said the Grand Master, "will he not receive the gage?"
"He will---he doth, most Reverend Father," said Malvoisin, slipping the glove under his own mantle43. "And for the place of combat, I hold the fittest to be the lists of Saint George belonging to this Preceptory, and used by us for military exercise."
"It is well," said the Grand Master.---"Rebecca, in those lists shalt thou produce thy champion; and if thou failest to do so, or if thy champion shall be discomfited44 by the judgment of God, thou shalt then die the death of a sorceress, according to doom45.---Let this our judgment be recorded, and the record read aloud, that no one may pretend ignorance."
One of the chaplains, who acted as clerks to the chapter, immediately engrossed46 the order in a huge volume, which contained the proceedings47 of the Templar Knights when solemnly assembled on such occasions; and when he had finished writing, the other read aloud the sentence of the Grand Master, which, when translated from the Norman-French in which it was couched, was expressed as follows.---
"Rebecca, a Jewess, daughter of Isaac of York, being attainted of sorcery, seduction, and other damnable practices, practised on a Knight of the most Holy Order of the Temple of Zion, doth deny the same; and saith, that the testimony48 delivered against her this day is false, wicked, and disloyal; and that by lawful49 'essoine'*
* "Essoine" signifies excuse, and here relates to the * appellant's privilege of appearing by her champion, in * excuse of her own person on account of her sex.
of her body as being unable to combat in her own behalf, she doth offer, by a champion instead thereof, to avouch50 her case, he performing his loyal 'devoir' in all knightly51 sort, with such arms as to gage of battle do fully39 appertain, and that at her peril52 and cost. And therewith she proffered her gage. And the gage having been delivered to the noble Lord and Knight, Brian de Bois-Guilbert, of the Holy Order of the Temple of Zion, he was appointed to do this battle, in behalf of his Order and himself, as injured and impaired53 by the practices of the appellant. Wherefore the most reverend Father and puissant54 Lord, Lucas Marquis of Beaumanoir, did allow of the said challenge, and of the said 'essoine' of the appellant's body, and assigned the third day for the said combat, the place being the enclosure called the lists of Saint George, near to the Preceptory of Templestowe. And the Grand Master appoints the appellant to appear there by her champion, on pain of doom, as a person convicted of sorcery or seduction; and also the defendant55 so to appear, under the penalty of being held and adjudged recreant56 in case of default; and the noble Lord and most reverend Father aforesaid appointed the battle to be done in his own presence, and according to all that is commendable57 and profitable in such a case. And may God aid the just cause!"
"Amen!" said the Grand Master; and the word was echoed by all around. Rebecca spoke not, but she looked up to heaven, and, folding her hands, remained for a minute without change of attitude. She then modestly reminded the Grand Master, that she ought to be permitted some opportunity of free communication with her friends, for the purpose of making her condition known to them, and procuring58, if possible, some champion to fight in her behalf.
"It is just and lawful," said the Grand Master; "choose what messenger thou shalt trust, and he shall have free communication with thee in thy prison-chamber."
"Is there," said Rebecca, "any one here, who, either for love of a good cause, or for ample hire, will do the errand of a distressed59 being?"
All were silent; for none thought it safe, in the presence of the Grand Master, to avow60 any interest in the calumniated61 prisoner, lest he should be suspected of leaning towards Judaism. Not even the prospect62 of reward, far less any feelings of compassion63 alone, could surmount64 this apprehension65.
Rebecca stood for a few moments in indescribable anxiety, and then exclaimed, "Is it really thus?---And, in English land, am I to be deprived of the poor chance of safety which remains to me, for want of an act of charity which would not be refused to the worst criminal?"
Higg, the son of Snell, at length replied, "I am but a maimed man, but that I can at all stir or move was owing to her charitable assistance.---I will do thine errand," he added, addressing Rebecca, "as well as a crippled object can, and happy were my limbs fleet enough to repair the mischief66 done by my tongue. Alas67! when I boasted of thy charity, I little thought I was leading thee into danger!"
"God," said Rebecca, "is the disposer of all. He can turn back the captivity68 of Judah, even by the weakest instrument. To execute his message the snail69 is as sure a messenger as the falcon70. Seek out Isaac of York---here is that will pay for horse and man---let him have this scroll71.---I know not if it be of Heaven the spirit which inspires me, but most truly do I judge that I am not to die this death, and that a champion will be raised up for me. Farewell!---Life and death are in thy haste."
The peasant took the scroll, which contained only a few lines in Hebrew. Many of the crowd would have dissuaded72 him from touching73 a document so suspicious; but Higg was resolute74 in the service of his benefactress. She had saved his body, he said, and he was confident she did not mean to peril his soul.
"I will get me," he said, "my neighbour Buthan's good capul,*
* "Capul", i.e. horse; in a more limited sense, work-horse.
and I will be at York within as brief space as man and beast may."
But as it fortuned, he had no occasion to go so far, for within a quarter of a mile from the gate of the Preceptory he met with two riders, whom, by their dress and their huge yellow caps, he knew to be Jews; and, on approaching more nearly, discovered that one of them was his ancient employer, Isaac of York. The other was the Rabbi Ben Samuel; and both had approached as near to the Preceptory as they dared, on hearing that the Grand Master had summoned a chapter for the trial of a sorceress.
"Brother Ben Samuel," said Isaac, "my soul is disquieted75, and I wot not why. This charge of necromancy76 is right often used for cloaking evil practices on our people."
"Be of good comfort, brother," said the physician; "thou canst deal with the Nazarenes as one possessing the mammon of unrighteousness, and canst therefore purchase immunity77 at their hands---it rules the savage78 minds of those ungodly men, even as the signet of the mighty79 Solomon was said to command the evil genii.---But what poor wretch80 comes hither upon his crutches81, desiring, as I think, some speech of me?---Friend," continued the physician, addressing Higg, the son of Snell, "I refuse thee not the aid of mine art, but I relieve not with one asper those who beg for alms upon the highway. Out upon thee!---Hast thou the palsy in thy legs? then let thy hands work for thy livelihood82; for, albeit83 thou be'st unfit for a speedy post, or for a careful shepherd, or for the warfare84, or for the service of a hasty master, yet there be occupations---How now, brother?" said he, interrupting his harangue85 to look towards Isaac, who had but glanced at the scroll which Higg offered, when, uttering a deep groan86, he fell from his mule87 like a dying man, and lay for a minute insensible.
The Rabbi now dismounted in great alarm, and hastily applied88 the remedies which his art suggested for the recovery of his companion. He had even taken from his pocket a cupping apparatus89, and was about to proceed to phlebotomy, when the object of his anxious solicitude90 suddenly revived; but it was to dash his cap from his head, and to throw dust on his grey hairs. The physician was at first inclined to ascribe this sudden and violent emotion to the effects of insanity91; and, adhering to his original purpose, began once again to handle his implements92. But Isaac soon convinced him of his error.
"Child of my sorrow," he said, "well shouldst thou be called Benoni, instead of Rebecca! Why should thy death bring down my grey hairs to the grave, till, in the bitterness of my heart, I curse God and die!"
"Brother," said the Rabbi, in great surprise, "art thou a father in Israel, and dost thou utter words like unto these?---I trust that the child of thy house yet liveth?"
"She liveth," answered Isaac; "but it is as Daniel, who was called Beltheshazzar, even when within the den5 of the lions. She is captive unto those men of Belial, and they will wreak93 their cruelty upon her, sparing neither for her youth nor her comely94 favour. O! she was as a crown of green palms to my grey locks; and she must wither95 in a night, like the gourd96 of Jonah!---Child of my love!---child of my old age!---oh, Rebecca, daughter of Rachel! the darkness of the shadow of death hath encompassed97 thee."
"Yet read the scroll," said the Rabbi; "peradventure it may be that we may yet find out a way of deliverance."
"Do thou read, brother," answered Isaac, "for mine eyes are as a fountain of water."
The physician read, but in their native language, the following words:---
"To Isaac, the son of Adonikam, whom the Gentiles call Isaac of York, peace and the blessing98 of the promise be multiplied unto thee!---My father, I am as one doomed99 to die for that which my soul knoweth not---even for the crime of witchcraft17. My father, if a strong man can be found to do battle for my cause with sword and spear, according to the custom of the Nazarenes, and that within the lists of Templestowe, on the third day from this time, peradventure our fathers' God will give him strength to defend the innocent, and her who hath none to help her. But if this may not be, let the virgins100 of our people mourn for me as for one cast off, and for the hart that is stricken by the hunter, and for the flower which is cut down by the scythe101 of the mower102. Wherefore look now what thou doest, and whether there be any rescue. One Nazarene warrior103 might indeed bear arms in my behalf, even Wilfred, son of Cedric, whom the Gentiles call Ivanhoe. But he may not yet endure the weight of his armour104. Nevertheless, send the tidings unto him, my father; for he hath favour among the strong men of his people, and as he was our companion in the house of bondage105, he may find some one to do battle for my sake. And say unto him, even unto him, even unto Wilfred, the son of Cedric, that if Rebecca live, or if Rebecca die, she liveth or dieth wholly free of the guilt she is charged withal. And if it be the will of God that thou shalt be deprived of thy daughter, do not thou tarry, old man, in this land of bloodshed and cruelty; but betake thyself to Cordova, where thy brother liveth in safety, under the shadow of the throne, even of the throne of Boabdil the Saracen; for less cruel are the cruelties of the Moors106 unto the race of Jacob, than the cruelties of the Nazarenes of England."
Isaac listened with tolerable composure while Ben Samuel read the letter, and then again resumed the gestures and exclamations107 of Oriental sorrow, tearing his garments, besprinkling his head with dust, and ejaculating, "My daughter! my daughter! flesh of my flesh, and bone of my bone!"
"Yet," said the Rabbi, "take courage, for this grief availeth nothing. Gird up thy loins, and seek out this Wilfred, the son of Cedric. It may be he will help thee with counsel or with strength; for the youth hath favour in the eyes of Richard, called of the Nazarenes Coeur-de-Lion, and the tidings that he hath returned are constant in the land. It may be that he may obtain his letter, and his signet, commanding these men of blood, who take their name from the Temple to the dishonour108 thereof, that they proceed not in their purposed wickedness."
"I will seek him out," said Isaac, "for he is a good youth, and hath compassion for the exile of Jacob. But he cannot bear his armour, and what other Christian23 shall do battle for the oppressed of Zion?"
"Nay109, but," said the Rabbi, "thou speakest as one that knoweth not the Gentiles. With gold shalt thou buy their valour, even as with gold thou buyest thine own safety. Be of good courage, and do thou set forward to find out this Wilfred of Ivanhoe. I will also up and be doing, for great sin it were to leave thee in thy calamity110. I will hie me to the city of York, where many warriors111 and strong men are assembled, and doubt not I will find among them some one who will do battle for thy daughter; for gold is their god, and for riches will they pawn112 their lives as well as their lands.---Thou wilt113 fulfil, my brother, such promise as I may make unto them in thy name?"
"Assuredly, brother," said Isaac, "and Heaven be praised that raised me up a comforter in my misery114. Howbeit, grant them not their full demand at once, for thou shalt find it the quality of this accursed people that they will ask pounds, and peradventure accept of ounces---Nevertheless, be it as thou willest, for I am distracted in this thing, and what would my gold avail me if the child of my love should perish!"
"Farewell," said the physician, "and may it be to thee as thy heart desireth."
They embraced accordingly, and departed on their several roads. The crippled peasant remained for some time looking after them.
"These dog-Jews!" said he; "to take no more notice of a free guild-brother, than if I were a bond slave or a Turk, or a circumcised Hebrew like themselves! They might have flung me a mancus or two, however. I was not obliged to bring their unhallowed scrawls115, and run the risk of being bewitched, as more folks than one told me. And what care I for the bit of gold that the wench gave me, if I am to come to harm from the priest next Easter at confession116, and be obliged to give him twice as much to make it up with him, and be called the Jew's flying post all my life, as it may hap, into the bargain? I think I was bewitched in earnest when I was beside that girl!---But it was always so with Jew or Gentile, whosoever came near her---none could stay when she had an errand to go---and still, whenever I think of her, I would give shop and tools to save her life."
这儿我掷下我的手套，
让它来证明你有没有充分的胆量。
《理查二世》(注)
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(注)莎士比亚的历史剧，引文尼第四幕第一场。
甚至卢加斯·博马诺也被丽贝卡的神态和表情打动了。他本来不是一个残忍的人，甚至不是一个严厉的人，然而由于天生缺乏热情，又对责任怀有一种偏激的、但也是错误的观念，他的心在他所向往的禁欲生活中，在他所行使的至高权力中，以及在他认为他对镇压邪教、肃清异端负有特殊责任的信念中，逐渐变得冷酷了。现在他注视着这个美貌的女子，尽管她孤零零的，没有朋友，仍毫不气馁，振足精神，保护着自己，这使他平时的严厉表情变得缓和了。他在身上划了两次十字，仿佛在怀疑，他心头出现的反常的温厚情绪来自哪里，它在这种情况下一向是硬得像剑一样的。最后他开口了。
“小姑娘，”他说，“如果我对你感到怜悯，是你在我身上使用魔法造成的，那么你的罪孽是严重的。但是我希望这只是我天性中一种比较仁慈的感情，它为这么秀丽的外表成为包藏灾祸的容器感到痛心。悔改吧，我的女儿，承认你的巫术，抛弃你的邪恶信仰，皈依神圣的十字架，今后你便可以获得新生。你可以在最严格的修会中，与姊妹们一起诚心祈祷，用苦行赎你的罪愆，再也不必为悔改而烦恼了。这么做和这么生活吧，摩百的律法(注)对你有什么意义，你何必为它而死呢？”
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(注)在犹太教中，摩西被认为是最伟大的先知和导师，犹太教的《圣经》即以相传为摩西所著的《律法书》等为主，犹太教的另一主要经典《塔木德》也以摩西律法为基础，因此基督徒常把犹太教称为摩西教，在这里摩西律法不仅指摩西十诫而言。
“这是我祖先的律法，”丽贝卡答道，“它是在西奈山上，在雷鸣和闪电中，在密云和火焰中传授的。你们既然是基督徒，这也是你们信仰的。你们说，它已撤消了，但我的老师不是这么教我的。”
“让我们的教士站出来，”博马诺说，“告诉这个顽固不化的异教徒……”
“原谅我打断您的话，”丽贝卡温顺地说，“我只是一个年轻女子，没有能耐为我的宗教辩护；但是我可以为它而死，只要这是上帝的意旨。我请您允准我的决斗要求。”
“把她的手套给我，”博马诺说。他一边端详着这薄薄的丝织物，它的细细的手指，一边继续道：“对于一件有关生死的大事说来，这确实是细小而脆弱的保证！丽贝卡，你瞧，你这只又薄又轻的手套，与我们强有力的铁手套相比，不正好像征你的要求与圣殿骑士团的事业吗？因为你现在要对抗的正是我们的骑士团呢。”
“把我的清白无辜放进天平，”丽贝卡答道，“丝手套的分量就会超过铁手套。”
“那么你坚决拒绝承认你有罪，坚持要进行勇敢的决斗吗？”
“我坚持，尊贵的大人，”丽贝卡回答。
“那么就这样吧，我用上天的名义宣布这点，”大宗师说，“上帝会作出公正的裁决！”
“阿门！”他周围的会督齐声答道，全场的人也用深沉的嗓音作了呼应。
“兄弟们，”博马诺说，“你们明白，我可以拒绝这女子的要求，剥夺她凭决斗判定罪责的权利；但是，虽然她是一个犹太女子，一个不信基督的人，她也是一个没有人保护的外族人，我们的律法是慈祥的，拒绝她的要求，这不符合上天的意旨。再说，我们不仅是教会中的人，也是骑士和战士，在任何理由下拒绝决斗的要求，对我们都是一种耻辱。因此，本案的情况便是这样：丽贝卡，约克的以撒的女儿，由于经常的、可疑的表现，犯有对我们尊贵的骑士团的一名骑士实施妖术的嫌疑，现在要求用决斗的办法证明她的无辜。尊敬的兄弟们，你们是否认为，应该把她掷下的决斗信物交给我们的一个人，同时说明应该交给谁？”
“把它交给布里恩·布瓦吉贝尔，他是本案涉及的主要人物，”古达尔利克的会督说，“这件事的真情也只有他最清楚。”
“但是，”大宗师说，“万一我们的布里恩兄弟还处在魔法和妖术的影响下——我是为了防备万一，因为我也认为，在我们的骑士团中，他是最适合担当这任务，甚至更重要的任务的。”
“尊贵的大宗师，”古达尔利克的会督答道，“任何妖术也不能支配为上帝的裁判进行决斗的人。”
“你讲得对，兄弟，”大宗师说。“艾伯特·马尔沃辛，把决斗的信物交给布里恩·布瓦吉贝尔。兄弟，”他又向布瓦吉贝尔继续道，“我们把这任务交给你，你必须勇敢地战斗，丝毫也不犹豫，因为正义的事业必将获得胜利。现在，丽贝卡，请你听着，从今天起的第三天以前，你必须找到一位斗士。”
“这个期限太短了，”丽贝卡答道，“我是外地人，又崇奉另一种信仰，要找到一个人为我冒生命和荣誉的危险，与一个声誉卓著的骑士战斗，这不是容易的。”
“我不能延长期限，”大宗师答道，“决斗应该在我亲自主持下进行，但各种重要的公务使我必须在第四天离开这里。”
“上帝的意旨是一定会实现的！”丽贝卡说，“我信任他的安排，对于他，一瞬间和一个时代同样可以发挥拯救作用。”
“你讲得很好，小姑娘，”大宗师说，“但我们也知道，谁最善于把自己打扮成光明的天使。现在只要再指定一个合适的决斗地点便可以了，如果一切顺利，那么这也是行刑的地点。这个会堂的会督在哪里？”
艾伯特·马尔沃辛仍拿着丽贝卡的手套，正在干方百计劝说布瓦吉贝尔，只是声音极轻。
“怎么！”大宗师说，“他不肯接受信物吗？”
“不，他会……他肯接受的，尊贵的大宗师，”马尔沃辛说，一边偷偷把手套塞进了自己的长袍内。“至于决斗的地点，我认为最合适的是圣乔治比武场，它属于这个会堂，平时是用于军事操练的。”
“可以，”大宗师说。“丽贝卡，你必须让你的斗士如期到达那个比武场，如果你办不到，或者你的斗士由于上帝的裁决而打败了，你必须接受惩罚，作为一个女巫被处死。现在应该把我们的这个判决记录在案，并当众宣布，免得任何人推说不知道。”
在法庭上担任记录的教士，立即拿起一个大本子，把这决定写成文字，这本子记载了圣殿骑士团历年召开这类会议作出的决定。他写完后，便交给另一个教士，把大宗师的判决大声朗读了一遍，它用的是诺曼法语，把它翻译出来，意思便是如下：
“约克郡以撒之女丽贝卡，系犹太人，被指控对圣殿骑士团一名骑士施行巫术、妖法及其他蛊惑手段，但该女子否认上述罪行，声称本日就其罪行所作之证词全属子虚乌有，不实之辞，要求举行决斗裁决，但鉴于女子不能亲自参加决斗，因此援引法定之有关变通办法(注)，要求由其邀请一；名斗士按照骑士所应履行之一切规则，采用符合决斗条件之武器，代其进行决斗，决斗后果及费用由该女子自行承担。该女子已提交要求决斗之信物。该信物现交由圣殿骑士团尊贵之骑士布里恩·布瓦吉贝尔收执，该骑士作为申诉人行使妖术之受害者，将代表骑士团及其本人参加决斗。上述决斗及该女子所要求之通融措施，均已蒙依法享有全权之尊贵之大宗师，卢加斯·博马诺侯爵大人予以允准，并指定第三日在圣殿会堂附近称为圣乔治比武场之广场内，举行决斗。大宗师已命令申诉人，届时其斗士必须到场，否则便将对申诉人按行使巫术及妖法治罪；该女子作为被告，届时亦应到场，如若缺席，亦应按背弃诺言一并治罪。上述最尊贵之大宗师决定亲自监督此次决斗，以保证决斗依照一切合理而光荣之规则进行。愿上帝保佑我们伸张正义的事业！”
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(注)这变通办法规定，申诉人如为女子，无法亲自参与决斗时，可由其邀请之斗士代她进行。——原注
“阿门！”大宗师说，在场的人也都照讲了一遍。丽贝卡没有开口，但她仰望着天上，合抱着双手，在这一刻内没有改变姿势。然后她谦逊地提醒大宗师，应该允许她得到一些与她的亲友自由沟通消息的机会，以便让他们知道她的处境，尽可能为她取得一位替她决斗的勇士。
“这要求是合理和合法的，”大宗师说，“你可以选择一个你信任的人作你的使者，他有权在你的四室中与你自由接触。”
“这里有没有一个人，出于善良的意愿，或者为了丰厚的酬金，肯替一个落难女于担任送信的差使？”丽贝卡大声问道。
没有人作声，因为谁也不想当着大宗师的面，对这个遭到诬蔑的囚犯表示关心，免得招来不白之冤，被认为有倾向犹太教的嫌疑。在这种顾虑面前，不仅同情完全不起作用，赏金也失去了诱惑力。
丽贝卡在难以描摹的焦急心情中等了好一会，最后只得叹了口气，说道：“真的这样吗？在英国这片土地上，我连获救的最后一线希望也被剥夺了吗？连一个最严重的罪犯所能得到的仁爱也得不到吗？”
希格·斯内尔终于开口道：“我本来是一个残废的人，多亏她的善心帮助，才能行走和活动。我愿意替你送信，”他又转身对丽贝卡说，“尽一个瘸子所能尽的力量，但愿我的腿跑得快一些，能补偿我的舌头给你带来的祸害。我的天哪I在我夸耀你的仁慈时，怎么想到这是在把你推上绝路！”
“一切都是上帝的安排，”丽贝卡说。“他甚至可以通过最细小的示警，让遭到国虏的犹太人返回故土(注)。凡是传达他的旨意的，即使是蜗牛也会跑得像飞鹰一般快。请你找到约克的以撒——这是给你的车马费——把这张字条交给他。我不知道是不是上天给了我勇气，但我完全相信，我不会就这么死去，会有一个勇士为我挺身而出。再见！我的生死就在于你的快慢了。”
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(注)指犹太人历史上的所谓“巴比伦回虏”时期：公元前586年新巴比伦国王尼布甲尼撒灭亡了犹太王国，将犹太人民掳往巴比伦。至公元前538年，波斯王居鲁士攻陷巴比伦后．据说上帝向他显示了种种异象，促使他把扭往巴比伦的犹太人遣返了巴勒斯坦。
乡下人接了纸条，它只包含几行希伯来文。不少人劝他不要接触这种不吉利的文字。但是希格已下定决心，要为他的女恩人出一把力。“她治好过我的身体，”他说，“我相信，她不会想危害我的灵魂。”
“我要向我的邻居布撒借一匹快马，”他又说，“在我力所能及的最短时间内赶到约克。”
然而他很幸运，不必跑这么远，因为出了会堂大门，走了还不到四分之一英里，他便遇到了两个骑骡的人，从他们穿的衣服，戴的黄色大帽子，他知道他们是犹太人；走近一些以后，他发现其中一人就是他从前的东家约克的以撒；另一个是拉比本·以色列。两人都是听到大宗师正在召集会议审问一个女巫，才大胆赶往会堂，想尽量靠近它打听消息的。
“本·以色列兄弟，”以撒说，“不知为什么，我心跳得厉害。这种妖术的罪名常常是用来掩盖对我们犹太人的迫害的。”
“鼓起勇气吧，兄弟，”医生说，“你手里掌握着大量钱财，对付得了那些拿撒勒人，你给他们一些钱就没事了；钱可以左右那些倒行逆施的人，就像伟大的所罗门的戒指可以支配邪恶的魔鬼一样(注)。但是这个拄着拐棍的可怜家伙好像要找我们，有什么话要讲吧？朋友，”医生向希格，斯内尔继续道，“你要医病我给你医，但是在大路上讨饭的叫化子，我是一个钱也不给的。快讲吧！你的腿瘫痪了吗？那么让你的手挣钱糊口吧，因为虽然你不再适合干跑腿的差使，或者当勤快的牧羊人，或者打仗，或者给性急的主人当差，然而你还可以干别的事……你怎么啦，兄弟？”他中断他的训词，望望以撒，只见他刚把希格交给他的字条看了一眼，便大叫一声，哼哼哧哧的栽下了骡子，跟死一般的躺在地上，一时间失去了知觉。
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(注)在犹太教拉比中流传着一种说法，说所罗门戴着一只印章戒指，它可以制服一切妖魔鬼怪。
拉比大吃一惊，也跨下骡子，慌忙要用他的医术让这位朋友苏醒过来。他甚至已从口袋里掏出了放血用具，准备进行静脉放血了，但正在这时他要动手术的病人突然醒来了，从头上摘掉帽子，抓了一把泥土撒在苍白的头发上。这种突如其来的感情爆发，医生起先以为是精神失常的结果，因此仍想按原来的意图进行，又要去拿他的工具了。但是以撒马上制止了他，说他错了。
“我苦命的孩子呀，”他说，“你应该叫便俄尼(注)，不应该叫丽贝卡！你一死，我这个白发老人还怎么活下去啊，我大伤心了，我到死都会诅咒上帝的！”
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(注)希伯来文：苦命的孩子；语出《旧约·创世记》第35章：雅各的最小一个儿子出生时，他的母亲拉吉因难产死了，临终给孩子取名使俄尼，但雅各没有照她的话做，后来给孩子取名为便雅悯，即好运的意思。
“兄弟，”拉比大吃一惊，说道，“你还是不是以色列人，怎么能讲出这样的话啊？我相信你的孩子应该还活着吧？”
“她是活着，”以撒答道，“但那是像但以理被叫作伯提沙撒的时候，甚至像他给丢在狮子坑里的时候一样(注1)。现在他成了彼列的门徒们的俘虏，他们要用残忍的手段对付她，不让她年轻的生命，秀丽的容貌继续存在下去。啊！她是戴在我苍白的头颅上的一顶青翠的棕桐花冠；可是她却像约拿的蓖麻那样，要在一夜之间枯萎了(注2)！我的心肝宝贝呀！我老年的安慰呀！唉，丽贝卡，拉雪儿的女儿哟！死亡的阴影已笼罩着你了。”
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(注1)以色列先知但以理被俘往巴比伦后，被改名为伯提沙撒，后来又被巴比伦王投入狮子坑中，却奇迹般的活了下来，见《旧约·但以理书》。
(注2)据《旧约·约拿书》，上帝给约拿一棵蓖麻，但一夜便干死了，以此教育约拿要爱惜生命。
“但是先看字条吧，”拉比说，“也许我们还能找到搭救她的办法呢。”
“请你念吧，兄弟，”以撒答道，“因为我的眼睛充满泪水，看不清了。”
医生用希伯来语念了下面的内容：
“致阿多尼康之子以撒，即外邦人所说的约克的以撤，愿上帝保佑他平安幸福！父亲，我已被判处死刑，原因何在我也不得而知，但罪名是施行巫术。父亲，如果能找到一坚强之勇士，肯按照拿撒勒人之习俗，于今日起之第三日，前来圣殿会堂之比武场，代替我用剑或予进行决斗，那么上帝也许会赋予他力量，保护一个无力自卫的无辜女子。如果不成，你的女儿便没有活命的希望了，她只得像鹿一样给猎人用枪刺死，像花一样给农夫用镰刀砍断了。现有一事请父亲考虑，或许尚能救儿一命。据儿所知，塞德里克之子威尔弗莱德，亦即外邦人所说之艾文荷，是拿撒勒人的一位勇士，他应该是肯为女儿战斗的。只是他目前可能还身体虚弱，不能披挂上阵。然而，父亲，请你把这些消息通知他，因为他在英国的有力人士中享有威望，而我们又在狱中与他同过患难，他或许能找到一个武士为我战斗。你要告诉他，必须告诉他，告诉这个塞德里克之子威尔弗莱德，丽贝卡可能活也可能死，但不论生还是死，她都是清白的，她没有犯过被指控的罪。父亲，如果上帝的意旨是要让你失去你的女儿，那么在我死后，你切勿再留在这片血腥和残忍的土地上，你还是赶快前往科尔多瓦，你的兄弟在那里过着安居乐业的生活，尽管那是在萨拉森人鲍勃第尔的统治下，但摩尔人对待雅各的子孙还好一些(注)，不如英国的拿撒勒人那么残忍。”
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(注)从公元八世纪起，穆斯林控制了西班牙大部分地区，建立了许多小王国，科尔多瓦地区便是这样。但这里所说的鲍勃第尔是虚构的。
在本·以色列读信时，以撒尽量忍耐，注意听着，但念完后，他又恢复了东方人呼天抢地的表示悲痛的方式，撕开衣服，朝头上撒尘土，连连喊叫：“我的女儿！我的女儿！我的宝贝，我的亲生骨肉啊！”
“可是你得勇敢一些，”拉比说，“这么哭喊是无济于事的。振作精神，准备动身吧，你得找到这个塞德里克之子威尔弗莱德。也许他会告诉你怎么办，或者替你出力的，因为这年轻人是拿撒勒人所说的狮心王理查宠爱的巨子，这位国王已经回国的消息到处都在传播。也许年轻人能拿到理查亲自签发的公文，命令那些残忍的人不得再继续为非作恶，这些人假借圣殿的名义，于尽了伤天害理的勾当。”
“我一定要找到他，”以撒说，“他是一个好青年，同情我们这些流亡的人。但是他不能穿盔甲，别的基督徒又有谁肯为受压迫的犹太人伸张正义呢？”
“不对，”拉比说，“你讲这种话好像不了解那些外邦人似的。你给他们黄金，他们就会替你卖命，就像你给他们黄金，他们就会保护你的安全一样。拿出勇气来吧，赶快出发，找到这个艾文荷的威尔弗莱德。我也会尽力帮助你，你遇到了灾难，丢下你不管那是极大的罪恶。我得赶紧前往约克城，现在许多骑士和有力人物聚集在那里，我相信我可以找到一个肯为你的女儿战斗的人，因为黄金是他们的上帝，为了黄金，他们可以像抵押田地一样，拿生命作赌注。但是，我的兄弟，我用你的名义作出的允诺，你肯认账吗？”
“这当然，兄弟，”以撒说，“多谢上帝，在我的患难中他给了我一位帮助我的朋友！不过，不要一下子答应他们的全部要求，因为你会发现，这些邪恶的人有个特点：他们向你要几镑，可是也许你给他们几两，他们就满足了。不过你要怎么做就怎么做吧，我已给这件事弄得心乱如麻，万一我亲爱的孩子死了，我还留着这些黄金干什么啊！”
“再见，”医生说，“愿你一切顺利，达到目的。”
于是他们拥抱了一下，便分头上路了。瘸腿的乡下人望着他们的背影，在那儿愣了好大一会。
“这些犹太孬种！”他说，“他们简直不把我这个自由的行会职工放在眼里，好像我是一个奴隶或者土耳其人，或者也像他们一样是行过割礼的希伯来人！他们至少应该给我一两个银币才对。我没有责任非得给他们送这种不吉利的信不可，许多人对我说，这是有中魔法的危险的。那个小姑娘给我的一枚金币算得什么，万一到了下个复活节神父要我忏悔，我还得加倍付钱给他呢，而且我得一辈子挨骂，给说成是给犹太人跑腿的。我站在那个女孩子身边的时候，一定已经中了魔法，才会那么热心！但是不论犹太人还是外邦人，谁看了她那副样子，都不会不肯替她送信的；何况每逢我想起她，只要能救她，哪怕把我的作坊和工具都拿出来，我也心甘情愿。”
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martial
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affected
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mien
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den
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ascetic
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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subduing
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eradicating
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heresy
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incumbent
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softening
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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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guilt
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vessel
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repent
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witchcraft
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emblem
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penance
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repentance
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repented
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Christian
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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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27
meekly
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| adv.温顺地，逆来顺受地 | |
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28
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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29
texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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30
frail
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| adj.身体虚弱的；易损坏的 | |
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31
innocence
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| n.无罪；天真；无害 | |
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32
outweigh
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| vt.比...更重，...更重要 | |
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33
knight
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| n.骑士，武士；爵士 | |
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34
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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35
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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36
proffered
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| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
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37
confide
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| v.向某人吐露秘密 | |
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38
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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39
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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40
wagering
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| v.在（某物）上赌钱，打赌( wager的现在分词 )；保证，担保 | |
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41
divers
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| adj.不同的；种种的 | |
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42
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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43
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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44
discomfited
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| v.使为难( discomfit的过去式和过去分词)；使狼狈；使挫折；挫败 | |
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45
doom
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| n.厄运，劫数；v.注定，命定 | |
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46
engrossed
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| adj.全神贯注的 | |
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47
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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48
testimony
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| n.证词；见证，证明 | |
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49
lawful
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| adj.法律许可的，守法的，合法的 | |
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50
avouch
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| v.确说，断言 | |
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51
knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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52
peril
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| n.(严重的)危险；危险的事物 | |
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53
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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54
puissant
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| adj.强有力的 | |
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55
defendant
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| n.被告；adj.处于被告地位的 | |
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56
recreant
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| n.懦夫；adj.胆怯的 | |
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57
commendable
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| adj.值得称赞的 | |
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58
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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59
distressed
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| 痛苦的 | |
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60
avow
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| v.承认，公开宣称 | |
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61
calumniated
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| v.诽谤，中伤( calumniate的过去式和过去分词 ) | |
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62
prospect
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| n.前景，前途；景色，视野 | |
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63
compassion
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| n.同情，怜悯 | |
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64
surmount
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| vt.克服；置于…顶上 | |
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65
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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66
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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67
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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68
captivity
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| n.囚禁；被俘；束缚 | |
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69
snail
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| n.蜗牛 | |
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70
falcon
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| n.隼，猎鹰 | |
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71
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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72
dissuaded
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| 劝（某人）勿做某事，劝阻( dissuade的过去式和过去分词 ) | |
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73
touching
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| adj.动人的，使人感伤的 | |
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74
resolute
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| adj.坚决的，果敢的 | |
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75
disquieted
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| v.使不安，使忧虑，使烦恼( disquiet的过去式和过去分词 ) | |
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76
necromancy
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| n.巫术；通灵术 | |
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77
immunity
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| n.优惠；免除；豁免，豁免权 | |
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78
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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79
mighty
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| adj.强有力的；巨大的 | |
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80
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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81
crutches
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| n.拐杖, 支柱 v.支撑 | |
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82
livelihood
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| n.生计，谋生之道 | |
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83
albeit
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| conj.即使；纵使；虽然 | |
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84
warfare
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| n.战争(状态)；斗争；冲突 | |
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85
harangue
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| n.慷慨冗长的训话，言辞激烈的讲话 | |
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86
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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87
mule
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| n.骡子，杂种，执拗的人 | |
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88
applied
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| adj.应用的；v.应用，适用 | |
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89
apparatus
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| n.装置，器械；器具，设备 | |
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90
solicitude
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| n.焦虑 | |
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91
insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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92
implements
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| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
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93
wreak
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| v.发泄；报复 | |
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94
comely
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| adj.漂亮的，合宜的 | |
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95
wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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96
gourd
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| n.葫芦 | |
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97
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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98
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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99
doomed
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| 命定的 | |
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100
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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101
scythe
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| n. 长柄的大镰刀，战车镰； v. 以大镰刀割 | |
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102
mower
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| n.割草机 | |
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103
warrior
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| n.勇士，武士，斗士 | |
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104
armour
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| （=armor）n.盔甲；装甲部队 | |
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105
bondage
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| n.奴役，束缚 | |
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106
moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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107
exclamations
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| n.呼喊( exclamation的名词复数 )；感叹；感叹语；感叹词 | |
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108
dishonour
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| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
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109
nay
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| adv.不；n.反对票，投反对票者 | |
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110
calamity
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| n.灾害，祸患，不幸事件 | |
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111
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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112
pawn
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| n.典当，抵押，小人物，走卒；v.典当，抵押 | |
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113
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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114
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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115
scrawls
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| 潦草的笔迹( scrawl的名词复数 ) | |
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116
confession
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| n.自白，供认，承认 | |
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