Isaac Character Analysis

What I have applied to language, is still more justly applicable to sentiments and manners. The passions, the sources from which these must spring in all their modifications, are generally the same in all ranks and conditions, all countries and ages; and it follows, as a matter of course, that the opinions, habits of thinking, and actions, however influenced by the particular state of society must still, upon the whole, bear a strong resemblance to each other. Our ancestors were not more distinct from us, surely, than Jews are from Christians; they had “eyes, hands, organs, dimensions, senses, affections, passions;” were “fed with the same food, hurt with the same weapons, subject to the same diseases, warmed and cooled by the same winter and summer” as ourselves. The tenor, therefore, of their affections and feelings must have borne the same general proportion to our own.

While Isaac thus stood an outcast in the present society, like his people among the nations, looking in vain for welcome or resting place, the Pilgrim who sat by the chimney took compassion upon him, and resigned his seat, saying briefly, “Old man, my garments are dried, my hunger is appeased, thou art both wet and fasting.” So saying, he gathered together, and brought to a flame, the decaying brands which lay scattered on the ample hearth; took form the larger board a mess of pottage and seethed kid, placed it upon the small table at which he himself had supped, and without waiting the Jew’s thanks, went to the other side of the hall;—whether from unwillingness to hold more close communication with the object of his benevolence, or from a wish to draw near to the upper end of the table, seemed uncertain.

[T]here was no race existing on the earth, in the air, or the waters, who were the object of such unintermitting, general, and relentless persecution as the Jews of this period. Upon the slightest and most unreasonable pretences [… or] absurd and groundless [accusations], their persons and property were exposed to every turn of popular fury; for Norman, Saxon, Dane, and Briton, however adverse 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 revile, to despise, to plunder, and to persecute. […] It is a well-known story of King John that he confronted a wealthy Jew in one of the royal castles, and daily caused one of his teeth to be torn out, until, when the jaw of the unhappy Israelite was half disfurnished, he consented to pay a large sum, which was the tyrant’s object to extort from him.

The figure of Rebecca might indeed have compared with the proudest beauties of England. […] Her form was exquisitely symmetrical, and was shewn to advantage by a sort of Eastern dress, which she wore according to the fashion of the females of her nation. Her turban of yellow silk suited well the darkness of her complexion. The brilliancy of her eyes, the superb arch of her eyebrows, her well-formed aquiline nose, her teeth as white as pearl and the profusion of her sable tresses[…]—all these constituted a combination of loveliness, which yielded not to the loveliest of the maidens who surrounded her. […] The feather of an ostrich, fastened in her turban by an agraffe set with brilliants, was another distinction of the beautiful Jewess, scoffed and sneered at by the proud dames who sat above her, but secretly envied by those who affected to deride them.

“Ay,” answered Isaac, “but if the tyrant lays hold on them as he did to-day and compels me to smile while he is robbing me—O daughter, disinherited and wandering as we are, the worst evil that befalls our race is, that when we are wronged and plundered, all the world laughs around, and we are compelled to suppress our sense of injury and to smile tamely, when we should revenge bravely.”

“Think not thus of it, my father,” said Rebecca; “we also have advantages. These Gentiles, cruel and oppressive as they are, are in some sort dependent on the dispersed children of Zion, whom they despise and persecute. Without the aid of our wealth, they could neither furnish forth their hosts in war, nor their triumphs in peace; and the gold which we lend them returns with increase to our coffers.”

“By the mass, thou meanest the fair Jewess,” said De Bracy.

“And if I do,” said Bois-Guilbert, “who shall gainsay me?”

“No one that I know,” said De Bracy, “unless it be your vow of celibacy, or a check of conscience for an intrigue with a Jewess.”

“For my vow,” said the Templar, “our grand master hath granted me a dispensation. And for my conscience, a man that has slain three hundred Saracens, need not reckon up every little failing[…].”

“Thou knowest best thine own privileges,” said De Bracy. “Yet, I would have sworn thy thought had been more on the old usurer’s money bags […].”

“I can admire both,” answered the Templar; “besides, the old Jew is but half prize. […] I must have something that I can term exclusively my own by this foray of ours, and I have fixed on the lovely Jewess as my peculiar prize.”

At this moment the door of the apartment flew open, and the Templar presented himself […]. “I have found thee,” he said to Rebecca; “thou shalt prove I will keep my word to share weal and woe with thee—There is but one path to safety […] up, and instantly follow me.”

“Alone,” answered Rebecca, “I will not follow thee […]—save my aged father—save this wounded knight.”

“A knight,” answered the Templar […], “a knight […] must encounter his fate […], and who recks how or where a Jew meets with his?”

“Savage warrior,” replied Rebecca, “rather will I perish in the flames than accept safety from thee!”

“Thou shalt not chuse, Rebecca—once didst thou foil me, but never mortal did so twice.”

So saying, he seized on the terrified maiden, who filled the air with her shrieks, and bore her out of the room in his arms […].

“O, assuredly,” said Isaac. “I have trafficked with the good fathers, and bought wheat and barley, and fruits of the earth, and also much wool. O, it is a rich abbey-stede, and they do live up on the fat, and drink the sweet wine upon the lees, these good fathers of Jorvaulx. Ah, if an out-cast like me had such a home to go to, and such incomings by the year and by the term, I would pay much gold and silver to redeem my captivity.”

“Hound of a Jew!” exclaimed the Prior, “no one knows better than thy own cursed self, that our holy house of God is indebted for the finishing of our chancel!”—

“And for the storing of your cellars in the last season with the due allowance of Gascon wine,” interrupted the Jew; “but it is small matters.”

“Nay, beshrew thee, man, up with thee! I am English-born, and love no such eastern prostrations—Kneel to God, and not to a poor sinner like me.”

“Ay, Jew,” said Prior Aymer, “kneel to God, as represented in the servant of his later, and who knoweth, with thy sincere repentance and due gifts to the shrine of Saint Robert, what grace thou mayest acquire for thyself and thy daughter Rebecca? I grieve for the maiden, for she is [beautiful…]. Also Brian de Bois-Guilbert is one with whom I may do much—bethink thee how thou canst deserve my good word with him.”

“Alas! alas!” said the Jew, “on every hand the spoilers arise against me […].”

“And what else should be the lot of an accursed race?” answered the Prior; “for what saith holy writ […]—I will give their women to strangers […] and their treasures to others.”

What I have applied to language, is still more justly applicable to sentiments and manners. The passions, the sources from which these must spring in all their modifications, are generally the same in all ranks and conditions, all countries and ages; and it follows, as a matter of course, that the opinions, habits of thinking, and actions, however influenced by the particular state of society must still, upon the whole, bear a strong resemblance to each other. Our ancestors were not more distinct from us, surely, than Jews are from Christians; they had “eyes, hands, organs, dimensions, senses, affections, passions;” were “fed with the same food, hurt with the same weapons, subject to the same diseases, warmed and cooled by the same winter and summer” as ourselves. The tenor, therefore, of their affections and feelings must have borne the same general proportion to our own.

While Isaac thus stood an outcast in the present society, like his people among the nations, looking in vain for welcome or resting place, the Pilgrim who sat by the chimney took compassion upon him, and resigned his seat, saying briefly, “Old man, my garments are dried, my hunger is appeased, thou art both wet and fasting.” So saying, he gathered together, and brought to a flame, the decaying brands which lay scattered on the ample hearth; took form the larger board a mess of pottage and seethed kid, placed it upon the small table at which he himself had supped, and without waiting the Jew’s thanks, went to the other side of the hall;—whether from unwillingness to hold more close communication with the object of his benevolence, or from a wish to draw near to the upper end of the table, seemed uncertain.

[T]here was no race existing on the earth, in the air, or the waters, who were the object of such unintermitting, general, and relentless persecution as the Jews of this period. Upon the slightest and most unreasonable pretences [… or] absurd and groundless [accusations], their persons and property were exposed to every turn of popular fury; for Norman, Saxon, Dane, and Briton, however adverse 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 revile, to despise, to plunder, and to persecute. […] It is a well-known story of King John that he confronted a wealthy Jew in one of the royal castles, and daily caused one of his teeth to be torn out, until, when the jaw of the unhappy Israelite was half disfurnished, he consented to pay a large sum, which was the tyrant’s object to extort from him.

The figure of Rebecca might indeed have compared with the proudest beauties of England. […] Her form was exquisitely symmetrical, and was shewn to advantage by a sort of Eastern dress, which she wore according to the fashion of the females of her nation. Her turban of yellow silk suited well the darkness of her complexion. The brilliancy of her eyes, the superb arch of her eyebrows, her well-formed aquiline nose, her teeth as white as pearl and the profusion of her sable tresses[…]—all these constituted a combination of loveliness, which yielded not to the loveliest of the maidens who surrounded her. […] The feather of an ostrich, fastened in her turban by an agraffe set with brilliants, was another distinction of the beautiful Jewess, scoffed and sneered at by the proud dames who sat above her, but secretly envied by those who affected to deride them.

“Ay,” answered Isaac, “but if the tyrant lays hold on them as he did to-day and compels me to smile while he is robbing me—O daughter, disinherited and wandering as we are, the worst evil that befalls our race is, that when we are wronged and plundered, all the world laughs around, and we are compelled to suppress our sense of injury and to smile tamely, when we should revenge bravely.”

“Think not thus of it, my father,” said Rebecca; “we also have advantages. These Gentiles, cruel and oppressive as they are, are in some sort dependent on the dispersed children of Zion, whom they despise and persecute. Without the aid of our wealth, they could neither furnish forth their hosts in war, nor their triumphs in peace; and the gold which we lend them returns with increase to our coffers.”

“By the mass, thou meanest the fair Jewess,” said De Bracy.

“And if I do,” said Bois-Guilbert, “who shall gainsay me?”

“No one that I know,” said De Bracy, “unless it be your vow of celibacy, or a check of conscience for an intrigue with a Jewess.”

“For my vow,” said the Templar, “our grand master hath granted me a dispensation. And for my conscience, a man that has slain three hundred Saracens, need not reckon up every little failing[…].”

“Thou knowest best thine own privileges,” said De Bracy. “Yet, I would have sworn thy thought had been more on the old usurer’s money bags […].”

“I can admire both,” answered the Templar; “besides, the old Jew is but half prize. […] I must have something that I can term exclusively my own by this foray of ours, and I have fixed on the lovely Jewess as my peculiar prize.”

At this moment the door of the apartment flew open, and the Templar presented himself […]. “I have found thee,” he said to Rebecca; “thou shalt prove I will keep my word to share weal and woe with thee—There is but one path to safety […] up, and instantly follow me.”

“Alone,” answered Rebecca, “I will not follow thee […]—save my aged father—save this wounded knight.”

“A knight,” answered the Templar […], “a knight […] must encounter his fate […], and who recks how or where a Jew meets with his?”

“Savage warrior,” replied Rebecca, “rather will I perish in the flames than accept safety from thee!”

“Thou shalt not chuse, Rebecca—once didst thou foil me, but never mortal did so twice.”

So saying, he seized on the terrified maiden, who filled the air with her shrieks, and bore her out of the room in his arms […].

“O, assuredly,” said Isaac. “I have trafficked with the good fathers, and bought wheat and barley, and fruits of the earth, and also much wool. O, it is a rich abbey-stede, and they do live up on the fat, and drink the sweet wine upon the lees, these good fathers of Jorvaulx. Ah, if an out-cast like me had such a home to go to, and such incomings by the year and by the term, I would pay much gold and silver to redeem my captivity.”

“Hound of a Jew!” exclaimed the Prior, “no one knows better than thy own cursed self, that our holy house of God is indebted for the finishing of our chancel!”—

“And for the storing of your cellars in the last season with the due allowance of Gascon wine,” interrupted the Jew; “but it is small matters.”

“Nay, beshrew thee, man, up with thee! I am English-born, and love no such eastern prostrations—Kneel to God, and not to a poor sinner like me.”

“Ay, Jew,” said Prior Aymer, “kneel to God, as represented in the servant of his later, and who knoweth, with thy sincere repentance and due gifts to the shrine of Saint Robert, what grace thou mayest acquire for thyself and thy daughter Rebecca? I grieve for the maiden, for she is [beautiful…]. Also Brian de Bois-Guilbert is one with whom I may do much—bethink thee how thou canst deserve my good word with him.”

“Alas! alas!” said the Jew, “on every hand the spoilers arise against me […].”

“And what else should be the lot of an accursed race?” answered the Prior; “for what saith holy writ […]—I will give their women to strangers […] and their treasures to others.”