NOVEL III.
Melchizedeck, a Jew, by a story of three rings, escapes a most dangerous snare, which Saladin had prepared for him.
This novel having been universally applauded, Filomena thus began: – Neiphile’s story put me in mind of a ticklish case that befell a certain Jew; for as enough has been said concerning God and the truth of our religion, it will not be amiss if we descend to the actions of men. I proceed, therefore, to the relation of a thing, which may make you more cautious for the time to come, in answering questions that shall be put to you. For you must know, that as a man’s folly often brings him down from the most exalted state of life to the greatest misery, so shall his good sense secure him in the midst of the utmost danger, and procure him a safe and honourable repose. There are many instances of people being brought to misery by their own folly, but these I choose to omit, as they happen daily; what I purpose to exemplify, in the following short novel, is the great cause for comfort to be found in the possession of a good understanding.
Saladin was so brave and great a man, that he had raised himself from an inconsiderable station, to be Sultan of Babylon, and had gained many victories over both Turkish and Christian princes. This monarch, having in divers wars, and by many extraordinary expenses, run through all his treasure, some urgent occasion fell out that he wanted a large sum of money. Not knowing which way he might raise enough to answer his necessities, he at last called to mind a rich Jew of Alexandria, named Melchizedeck, who let out money at interest. Him he believed to have wherewithal to serve him; but then he was so covetous, that he would never do it willingly, and Saladin was loath to force him. But as necessity has no law, after much thinking which way the matter might best be effected, he at last resolved to use force under some colour of reason. He therefore sent for the Jew, received him in a most gracious manner, and making him sit down, thus addressed him: “Worthy man, I hear from divers persons that thou art very wise and knowing in religious matters; wherefore I would gladly know from thee which religion thou judgest to be the true one, viz., the Jewish, the Mahometan, or the Christian?” The Jew (truly a wise man) found that Saladin had a mind to trap him, and must gain his point should he exalt any one of the three religions above the others; after considering, therefore, for a little how best to avoid the snare, his ingenuity at last supplied him with the following answer:
“The question which your Highness has proposed is very curious; and, that I may give you my sentiments, I must beg leave to tell a short story. I remember often to have heard of a great and rich man, who among his most rare and precious jewels, had a ring of exceeding beauty and value. Being proud of possessing a thing of such worth, and desirous that it should continue for ever in his family, he declared, by will, that to whichsoever of his sons he should give this ring, him he designed for his heir, and that he should be respected as the head of the family. That son to whom the ring was given, made the same law with respect to his descendants, and the ring passed from one to another in long succession, till it came to a person who had three sons, all virtuous and dutiful to their father, and all equally beloved by him. Now the young men knowing what depended upon the ring, and ambitious of superiority, began to entreat their father, who was now grown old, every one for himself, that he would give the ring to him. The good man, equally fond of all, was at a loss which to prefer; and, as he had promised all, and wished to satisfy all, he privately got an artist to make two other rings, which were so like the first, that he himself scarcely knew the true one. When he found his end approaching, he secretly gave one ring to each of his sons; and they, after his death, all claimed the honour and estate, each disputing with his brothers, and producing his ring; and the rings were found so much alike, that the true one could not be distinguished. To law then they went, as to which should succeed, nor is that question yet decided.
And thus it has happened, my Lord, with regard to the three laws given by God the Father, concerning which you proposed your question: every one believes he is the true heir of God, has his law, and obeys his commandments; but which is in the right is uncertain, in like manner as with the rings.”
Saladin perceived that the Jew had very cleverly escaped the net which was spread for him: he therefore resolved to discover his necessity to him, and see if he would lend him money, telling him at the same time what he had designed to do, had not that discreet answer prevented him. The Jew freely supplied the monarch with what he wanted; and Saladin afterwards paid him back in full, made him large presents, besides maintaining him nobly at his court, and was his friend as long as he lived.
[This novel probably originated in some rabbinical tradition. We are told, in the
‘Menagiana,’ that some persons believed that Boccaccio’s story of the rings gave rise to the report concerning the book ‘De Tribus Impostoribus‘ about which there has been so much controversy. Boccaccio’s novel furnished the foundation for the plot of Nathan the Wise, the masterpiece of Lessing, the greater founder of the German drama.]