The fanatical letter of Kunigunde and the calumnies of Pfefferkorn succeeded in extorting from Maximilian a mandate, dated August 19th, 1509, giving the baptized miscreant full power over Jews. He was authorized to examine Hebrew writings anywhere in the German empire, and to destroy all whose contents were hostile to the Bible and the Christian faith. The Jews were enjoined, under heavy penalties to person and property, to offer no resistance, but to submit their books to Pfefferkorn's examination. Pfefferkorn, with the emperor's authority, returned triumphantly to Germany, to open his campaign against Jewish books or Jewish purses. He began his business, which promised profit, with the community at Frankfort, then the most important of Germany, where many Talmud scholars, consequently many copies of that work, besides many rich Jews, were to be found. On Pfefferkorn's demand, the senate assembled all the Jews in the synagogue, and communicated to them the emperor's order to surrender their books.
In the presence of clergymen and members of the senate, all prayer-books found in the synagogue were confiscated. It happened to be the eve of the Feast of Tabernacles (Friday, September 28th). By his own authority, or pretending to hold it from the emperor, Pfefferkorn forbade the Jews to attend the synagogue on the day of the feast; he intended to hold a house to house visitation on that day, for he was very anxious to get hold of copies of the Talmud. The clergymen present, however, were not so inconsiderate as to turn the feast of the Jews into mourning, but deferred the search for books till the following Monday. How did the Jews act? That they dared protest against this arbitrary proceeding proves that a new order of things had arisen. No longer as formerly in Germany did they submit, with the dumb submission of lambs, to spoliation and death. They appealed to the charters of various popes and emperors, granting them religious liberty, which included possession of their prayer-books and text-books. They demanded a delay of the confiscation in order to appeal to the emperor and the supreme court of judicature. The directors of the community of Frankfort immediately sent a deputy to the elector and archbishop of Mayence, Uriel von Gemmingen, in whose diocese Frankfort was situate, to induce him to forbid the clergy to co-operate in this injustice. When Pfefferkorn began his house to house visitation, the Jews protested so energetically that it had to be deferred until the senate decided whether or not their objection was to be allowed. The decision of the sapient senate was unfavorable; but when the confiscation was about to be commenced, a letter from the archbishop arrived, prohibiting the clergy from lending Pfefferkorn any assistance. This frustrated the scheme; for the senators also withdrew from the transaction as soon as they knew that the highest ecclesiastical dignitary in Germany sided with the Jews. The latter were not idle. For, though they did not know that the powerful Dominicans stood behind Pfefferkorn, they suspected that persons, hostile to the Jews, used this spiteful wretch to stir up persecution against them. They at once dispatched a defender of their cause to the emperor, and another to the German communities, far and near, to appoint a general synod, to be summoned for the succeeding month, to consider what steps should be taken, and to raise funds.
Temporarily this unpleasant business seemed to take a turn favorable to the Jews. The senate of Frankfort remained passive, except in laying an embargo on the packets of books belonging to Jewish booksellers, and forbidding their sale. The conduct of the archbishop was what benefited them most. Either from a sense of justice – he was generally fair in his dealings – from a kindly feeling for the Jews, from a dislike of Dominican heretic-hunting, or, finally, from jealousy of the emperor's interference with his functions, in giving so miserable a wretch as Pfefferkorn spiritual jurisdiction in his diocese, Uriel von Gemmingen took the part of the Jews. He addressed a letter to the emperor (October 5th), wherein he gently insinuated that he was to blame for having given full powers to so ignorant a man as Pfefferkorn, and asserted that to his knowledge no blasphemous or anti-Christian writings were in the possession of the Jews of his diocese, and hinted that if the emperor absolutely insisted on the examination and confiscation of Hebrew literature, he must employ an expert. He was so zealous on behalf of the Jews as to write to Von Hutten, his agent at the imperial court, to assist the Jews in laying their case before the emperor. In the meantime, not to betray his partisanship, he invited Pfefferkorn to Aschaffenburg, and informed him that his mandate from the emperor was faulty in form, whereby it became ineffectual, for the Jews would dispute its validity.
At this interview the name of Reuchlin was mentioned for the first time, whether by the archbishop or by Pfefferkorn is uncertain. It was suggested to request the emperor to appoint Reuchlin and Victor von Karben Pfefferkorn's coadjutors in the examination of Jewish books. Pfefferkorn, or the Dominican friars themselves, thought it necessary to secure the co-operation of a man whose learning, character and high position would render their proceedings more effective. Reuchlin, the pride of Germany, was to be made their associate, so as to disarm possible opponents. It was part of their scheme, too, to throw discredit, in one way or another, on the man whom obscurantists looked upon with disfavor, and who, to their vexation, first stimulated German and then European Christians in general to study the Hebrew language. But by these very artifices Pfefferkorn and his patrons not only spoilt their game, but raised a storm, which in less than a decade shook the whole edifice of the Catholic Church. It was justly said afterwards that the semi-Jewish Christian had done more injury to Christianity than all the blasphemous writings of the Jews could have done. John Reuchlin assisted in making the transition from the Middle Ages to modern times, and, therefore, his name is famous in the annals of the sixteenth century; but in Jewish history also he deserves honorable mention.
John Reuchlin, of Pforzheim (born 1455, died 1522), or Capnion, as his admirers, the students of the humaniora, called him, with his younger contemporary, Erasmus of Rotterdam, delivered Germany from the reproach of barbarism. By their example and incitement they proved that, with regard to knowledge of ancient Greek and Latin, a pure style and humanistic culture in general, Germans could not only rival, but surpass Italians. Besides his astonishing learning in classical literature and his elegant diction, Reuchlin had a pure, upright character, nobility of mind, integrity which was proof against temptation, admirable love of truth, and a soft heart. More versatile than Erasmus, his younger colleague, in preparing for and spreading humanistic and esthetic culture in Germany, Reuchlin also devoted himself to the study of Hebrew to acquire mastery of the language blessed by God, and thus emulate his pattern, the Church Father Jerome. His love for Hebrew grew into enthusiasm, when on his second journey to Rome he became acquainted at Florence with the learned youth, Pico di Mirandola, Italy's prodigy, and learned from him what deep, marvelous secrets lay hidden in the Hebrew sources of the Kabbala. After that Reuchlin thirsted for Hebrew literature, but could not quench his thirst. He could not even obtain a printed copy of the Hebrew Bible. Only in his mature age he found opportunities of acquiring a more profound knowledge of Hebrew. During his stay at Linz, at the court of the aged emperor, Frederick III, he made the acquaintance of the imperial physician and Jewish knight, Jacob Loans; and this Jewish scholar became his teacher of Hebrew language and literature.
Reuchlin devoted every hour that he could snatch from his avocations at court to this study, and mastered it so thoroughly that he was soon able to do without a teacher. His genius for languages stood him in good stead, and enabled him to overcome difficulties. He endeavored to turn to speedy account the Hebrew learning acquired with such zeal. He wrote a small work, "The Wonderful Word," a spirited panegyric of the Hebrew language, its simplicity, depth and divine character. "The language of the Hebrews is simple, uncorrupted, holy, terse and vigorous; God confers in it direct with men, and men with angels, without interpreters, face to face, … as one friend converses with another." A Jew devoted to the antiquities of his race could not have spoken more enthusiastically. The work consists of a series of discussions between an Epicurean philosopher, a Jewish sage (Baruchias), and a Christian (Capnion), and its object is to prove that the wisdom of all nations, the symbols of pagan religions and the forms of their worship are but misconceptions and travesties of Hebrew truth, mysteriously concealed in the words, in the very shapes of the letters of the Hebrew tongue.
Reuchlin may have felt that his knowledge of Hebrew still left much to be desired; he, therefore, as ambassador of the elector palatine, whom he represented at the court of Pope Alexander VI (1498–1500), continued his study of Hebrew literature. Obadiah Sforno, of Cesena, then residing at Rome, became Reuchlin's second teacher of Hebrew. Thus the German humanist, already a famous man, whose Latin discourses were the admiration of Italians, sat at the feet of a Jew to perfect himself in Hebrew, nor did he disdain to accept instruction from a Jew whenever the opportunity offered, so highly did he esteem the Hebrew language.
Being the only Christian in Germany, or we may say in all Europe, sufficiently familiar with the sacred language, Reuchlin's numerous friends urged him to compile a Hebrew grammar, to enable the studiously inclined to instruct themselves. The first Hebrew grammar by a Christian, which Reuchlin designated as "a memorial more lasting than brass" (finished in March, 1506), was a somewhat poor affair. It gave only the essentials of pronunciation and etymology, together with a vocabulary, the imperfections of which need not surprise us, as it is the work of a beginner. But the grammar produced important results: it aroused a taste for Hebrew studies in a large circle of scholars, who thenceforth zealously devoted themselves to it; and these studies supplied a new factor towards the Lutheran Reformation. A number of disciples of Reuchlin, such as Sebastian Münster and Widmannstadt, followed in his footsteps, and raised the Hebrew language to the level of Greek.
But though Reuchlin went down into the Jews' lane to carry off a hidden treasure, he was at first no less intensely prejudiced against the Jewish race than his contemporaries. Forgetful of its former glory, and blind to the solid kernel, because enveloped in a repulsive shell, Reuchlin looked on the Jewish people as utterly barbarous, devoid of all artistic taste, superstitious, mean and depraved. He solemnly declared that he was far from favoring the Jews. Like his pattern, Jerome, he testified to his thorough-going hatred of them. At the same time as his Hebrew grammar he wrote an epistle, in which he traced all the misery of the Jews to their blind unbelief, instead of looking for its source in Christians' want of charity towards them. Reuchlin, no less than Pfefferkorn, charged the Jews with blasphemy against Jesus, Mary, the apostles and Christians in general; but a time came when he regretted this indiscreet lucubration of his youth. For his heart did not share the prejudices of his head. Whenever he met individual Jews, he gave them his affection, or at least his esteem; he probably found that they were better than Christians represented them to be. His sense of justice did not allow him to let wrong be done to them, much less to help in doing it.
When Pfefferkorn and the Cologne Dominicans approached Reuchlin, he was at the zenith of his life and fame. High and low honored him for his rectitude; Emperor Frederick had ennobled him; Emperor Maximilian appointed him counselor and judge of the Suabian League; the circle of humanists, the order of free spirits within and without Germany, loved, worshiped, almost deified him. Though hitherto no shadow of heresy had fallen on Reuchlin, who was on the best of terms with the Dominicans, yet the friends of darkness instinctively saw in him their secret enemy. His cultivation of science and classical literature, his anxiety for an elegant Latin style, his enthusiasm for Greek, by which all Germany had been infected, and worse than all, his introduction of Hebrew, his preference for "Hebrew truth," for the Hebrew text over the corrupt Latin Vulgate, which the church held as canonical and unassailable, were considered by the obscurantists as crimes, for which the Inquisition could not, indeed, directly prosecute him, but which secured him a place in their black book.
The order given to Pfefferkorn, the secret agent of the Dominicans of Cologne, to implicate Reuchlin in the examination of blasphemous Jewish writings, as said above, was a cunningly devised trap. On his second journey to the imperial camp, Pfefferkorn waited on Reuchlin at his own house, endeavored to make him a confederate in his venomous schemes against the Jews, and showed him the imperial mandate. Reuchlin declined the proposal somewhat hesitatingly, though he approved of destroying Jewish libels on Christianity; but he pointed out that the emperor's mandate was faulty in form, and that, therefore, the authorities would not willingly enforce it. Reuchlin is said to have hinted that, if invited to do so, he would interest himself in the matter. Pfefferkorn, in consequence, applied to the emperor for a second mandate, correct in form and unassailable. But the Jews had not been idle in endeavors to induce the emperor to revoke the mandate and restore their books.
The community of Frankfort had appointed Jonathan Levi Zion, a zealous member, to advocate their case with the emperor. The community of Ratisbon also had sent an agent to the imperial court. Isaac Triest, a man greatly beloved by the persons surrounding the emperor, took great pains to frustrate Pfefferkorn's plans. The Jewish advocates were supported by influential Christians, including the representative of the archbishop and the Margrave of Baden. They first adduced the charters guaranteeing religious liberty, granted to the Jews by emperors and popes, in accordance with which even the emperor had no right to interfere with the management of their private affairs, or to attack their property in the shape of religious books. They did not fail to inform the emperor that their accuser was a worthless person, a thief and burglar. The Jewish advocates thought that they had attained their end. The emperor had listened to their petition in an audience, and promised them a speedy reply. Their friendly reception led them to look for an immediate settlement of this painful affair; moreover, it was a good omen that Uriel von Gemmingen, their protector, was appointed commissary.
But they did not understand Maximilian's vacillating character. As soon as Pfefferkorn appeared before him, armed with another autograph letter from his sister, wherein the ultra-pious nun conjured him not to injure Christianity by the revocation of his mandate, the scales were turned against the Jews. The emperor was in reality secretly piqued that the despised Jews of Frankfort, in contempt of his mandate, had refused to give up the books found in their houses.
He thereupon issued a second mandate (November 10th, 1509), wherein he reproached the Jews with having offered resistance, and ordered the confiscation to be continued. But he appointed Archbishop Uriel as commissioner, and advised him to obtain counsel from the universities of Cologne, Mayence, Erfurt and Heidelberg, and to associate with himself learned men, such as Reuchlin, Victor von Karben, and the inquisitor, Hoogstraten, who was wholly ignorant of Hebrew. With this mandate in his pocket, Pfefferkorn hastened back to the scene of his activity, the Rhenish provinces. Archbishop Uriel appointed Hermann Hess, chancellor of the University of Mayence, his delegate, to direct the confiscation of Jewish books. Accompanied by him, Pfefferkorn again repaired to Frankfort, and the book-hunt began afresh. Fifteen hundred manuscripts, including those already seized, were taken from the Frankfort Jews, and deposited in the town hall.
Worse than the emperor's vacillating conduct was the apathy shown by the large communities of Germany in the appointment of delegates to a conference to discuss and frustrate the malicious plans of Pfefferkorn, or rather, of the Dominicans. Smaller communities had contributed their share towards the expenses occasioned by this serious matter, but the larger and richer communities of Rothenburg on the Tauber, Weissenburg and Fürth, on which the Jews of Frankfort had counted most, displayed deplorable indifference. But when, in consequence of the second mandate, Jewish books were confiscated not only at Frankfort but also in other communities, more active interest was manifested. First the Frankfort senate was influenced in their favor. The Jewish booksellers were accustomed to bring their bales of books for sale to the spring Fair at Frankfort. Pfefferkorn threatened to confiscate these also, but the senate of Frankfort refused to assist in the measure, being unwilling to break the laws regulating the Fair. The Jewish booksellers, moreover, had safe-conducts each from the prince of his own country, protecting not only their persons, but also their property. The archbishop maintained sullen silence, but was inclined to favor the Jews. He did not call together the learned men whom the emperor had mentioned to examine the Jewish books, and did no more than he could help. Many princes, also, whose eyes had been opened to the ultimate results of this strange confiscation, seem to have made representations to the emperor. Public opinion was particularly severe on Pfefferkorn. But he and the Dominicans were not idle; they endeavored to win over the emperor and public opinion, and it is remarkable that the enemies of publicity should have opened the mouth of that hitherto silent arbitress, and rendered her powerful.
For this purpose there appeared another anti-Jewish pamphlet, with Pfefferkorn's name on the title-page, entitled, "In Praise and Honor of Emperor Maximilian." It blew clouds of incense into the emperor's face, and regretted that the charges against the Jews, from indifference and ignorance, were so little noticed in Christian circles. It reasserted that the Talmud, the usury of the Jews, and their facilities for making money, were the causes of their obstinately refusing to become Christians. Thus the Cologne Dominicans – always standing behind Pfefferkorn – by means of public opinion again attempted to put moral pressure on Maximilian.
But this public opinion must have spoken so strongly in favor of the Jews, that Maximilian was induced to take a step unusual for an emperor, namely, in a measure revoke his former commands, by directing the senate of Frankfort to restore to the Jews their books (May 23d, 1510), "till the completion of our purpose and the inspection of the books." Great was the joy of the Jews. They had escaped a great danger: not their religious books only, so dear to their hearts, but their position in the Holy Roman Empire had been at stake, since the Dominicans, in case of success, would not have stopped at the confiscation of books, but would have inflicted new humiliations and persecutions.
But the Jews triumphed too soon; the Dominicans and their confederate and tool, Pfefferkorn, would not so readily surrender the advantages already secured. A regrettable occurrence in the Mark of Brandenburg supplied fresh energy to their machinations, and a pretext for formulating an accusation. A thief had stolen some sacred emblems from a church, and when questioned as to the holy wafer, he confessed having sold it to Jews in the Brandenburg district. Of course, the thief was believed, and the bishop of Brandenburg entered on the persecution of the Jews with fiery fanaticism. The elector of Brandenburg, Joachim I, an ardent heretic-hunter, had the accused brought to Berlin. The accusation of reviling the host was soon supplemented by the charge of infanticide. Joachim had the Jews tortured, and then ordered thirty to be burnt. With firmness, songs of praise on their lips, these martyrs of Brandenburg met their fiery deaths (July 19th, 1510), except two, who, with the fear of the stake upon them, submitted to baptism, and suffered the seemingly more honorable fate of being beheaded. This is the first mention of Jews in Berlin and Brandenburg. The occurrence made a great stir in Germany, and the Cologne Dominicans employed it to induce the emperor to issue a new mandate for the confiscation of Jewish books, seeing that to the Talmud alone could be attributed the alleged hostility of the Jews to Christianity. They sheltered themselves behind the same go-between; the bigoted nun, the ducal abbess Kunigunde, to whom the diabolical wickedness of the Jews, as revealed by the above occurrence, was presented in most glaring colors, was again to influence the emperor. The Dominicans suggested to her how detrimental to Christianity must be the fact that the host-reviling and child-murdering Jews could boast of having had their books restored to them by order of the emperor, who thus, to a certain extent, approved of the abuse of Christianity which they contained. The abbess thereupon fairly assailed her brother, and at their interview at Munich besought him on her knees to reconsider the matter of the Jewish books. Maximilian was perplexed. He was loath to refuse his dearly beloved sister what she had so much at heart; on the other hand, he was not highly edified by Pfefferkorn's tissue of lies about the Jews. He found an expedient to appear just to both parties. He issued a new mandate, the fourth in this affair (July 6th, 1510), addressed to Archbishop Uriel, directing him to resume the inquiry, but in another form. The indictment was not to be considered as proved, but was to be thoroughly investigated. The archbishop of Mayence was to take the opinions of the German universities named, and also of Reuchlin, Victor von Karben and Hoogstraten, to whom the emperor sent a special summons in official form. The final decision as to the character of the Jewish writings was to be communicated to him by Pfefferkorn, the originator of the inquiry. The Jews had reason to look forward with anxiety to the issue; their weal and woe depended on it.
It was fortunate for the Jews that the honest, truthful Reuchlin, so enthusiastically prepossessed for Hebrew and Kabbalistic literature, was asked to give his opinion of Jewish literature. The Cologne Dominicans, who had proposed him, thereby frustrated their own design, and as a further effect made him the enemy of their hostile endeavors. As soon as Reuchlin received the emperor's command, he set to work to answer the question, "Whether it was godly, laudable, and advantageous to Christianity to burn the Jewish writings," whereby the Talmud especially was meant. His judgment was extremely favorable to the writings in question, nor did he miss the chance of bestowing sundry side blows on the vile instigator Pfefferkorn. Jewish literature, the mistress of his heart, was to be charged as a culprit, and should he fail to defend her with all the powers of his mind? Reuchlin's opinion is conceived in the pedantic, heavy, juridical style then prevailing, but does not lack ability. He started from the correct point of view, that, in answering the question, the Jewish writings were not to be treated in the aggregate as a homogeneous literature, but that, excluding the Bible, they were to be divided into six classes. The class of exegetic works, such as those by R. Solomon (Rashi), Ibn-Ezra, the Kimchis, Moses Gerundensis and Levi ben Gershon, far from being detrimental to Christianity, he declared to be indispensable to Christian theology, the most learned Christian commentators of the Old Testament having taken the best of their work from the Jews, as from fountains whence flow the real truth and understanding of the Holy Scriptures. If from the voluminous writings of Nicholas de Lyra, the best Christian exegetist, all borrowed from Rashi were to be excised, the part left, which he himself had composed, might be comprised in a few pages. He, indeed, considered it a disgrace that many doctors of divinity, from ignorance of Hebrew and Greek, interpreted the Scriptures wrongly. The class of Hebrew writings on philosophy, natural sciences and the liberal arts were in no way distinguished from what might be found in Greek, Latin, or German works. With regard to the Talmud, against which the chief accusation was laid, Reuchlin confessed his inability to understand it; but other learned Christians understood no more of it than they might learn from its accusers, including Pfefferkorn. He was acquainted with many who condemned the Talmud without understanding it. But could one write against mathematics without having knowledge thereof? He was, therefore, of opinion that the Talmud was not to be burnt, even if it were true that it contained libels on the founders of Christianity. "If the Talmud were deserving of such condemnation, our ancestors of many hundred years ago, whose zeal for Christianity was much greater than ours, would have burnt it. The baptized Jews, Peter Schwarz and Pfefferkorn, the only persons who insist on its being burnt, probably wish it for private reasons."
To defend Kabbalistic writings, and save them from being burnt, was easy enough. Reuchlin had but to point to occurrences at the papal court, scarcely two decades ago. The learned and eccentric Count Pico di Mirandola had aroused enthusiastic admiration for the Kabbala, maintaining that it contained the most solid foundation of the chief doctrines of Christianity. Sixtus IV had caused some of the Kabbalistic writings to be translated into Latin. Reuchlin concluded his opinion by advising that their books should not be taken from the Jews, nor burnt, but that at every German university two professors of Hebrew be appointed for ten years, who might also be asked to teach modern, or rabbinical Hebrew; and thus the Jews might be led by gentle means and by conviction to embrace Christianity.
Unquestionably, since Jews had been ill-used and persecuted by Christians, they had not found so friendly an advocate as Reuchlin, who declared himself in their favor in an official document, intended for the chancellor of the empire, and the emperor himself. Two points on which Reuchlin laid stress were especially important to Jews. The first was, that the Jews were citizens of the Holy Roman Empire, and were entitled to its full privileges and protection. This was the first stammering utterance of that liberating word of perfect equality, which required more than three centuries for its perfect enunciation and acknowledgment. The mediæval delusion, that the Jews, by Vespasian and Titus' conquest of Jerusalem, had become the bondmen of their successors, the Roman and German emperors, was hereby partly dispelled. The recognition that Jews also had rights, which the emperor and the state, the clergy and the laity must respect, was the first faint, trembling ray of light after a long, dark night. The second point, which Reuchlin emphasized more positively, was of equal importance: that the Jews must not be considered or treated as heretics. Since they stood without the church, and were not bound to hold the Christian faith, the ideas of heresy and unbelief – those terrifying and lethal anathemas of the Middle Ages – did not apply to them.
Of what use this judgment of Reuchlin was to the Jews, we discover by the decision of the faculties consulted – faculties to whom the Talmud, of course, was a book with seven seals. The Cologne Dominicans in a body, the theological faculty, the inquisitor Hoogstraten, and the gray-haired convert Victor von Karben, all mouthpieces of one mind, did not trouble themselves to prove that the Talmud was hostile to Christianity; they assumed it, and, therefore, quickly arrived at their decision, that the Talmudic writings, and all others, probably of the same stamp, were to be seized and burnt. But they went further; Hoogstraten, in particular, had the assurance to say that the Jews should be indicted. Experts were to extract and arrange heretical passages from the Talmud and other Jewish books; then the Jews were to be questioned whether or not they admitted the perniciousness of books containing such doctrines. If they admitted it, they could raise no objection to have them committed to the flames. If they obstinately persevered in treating such passages as portions of their creed, the emperor was to surrender them as convicted heretics for punishment to the Inquisition.
The faculty of the university of Mayence delivered a similar sentence, but went much further. They pronounced not only all Talmudic and rabbinical writings to be full of errors and heresy, but that even the Scriptures must have been contaminated and corrupted by them, especially in articles of faith, wherefore these were to be taken from the Jews, examined, and if their expectation was realized, the Jewish Bibles were to be thrown into the flames. This was a cunning device, because the Hebrew text of the Bible does not agree with the Latin Vulgate, the work of bunglers, used by the church. It was like arraigning an immaculate mother before her degenerate daughter, and telling her that if she did not adopt the vices of the latter, she did not deserve to exist. And it was a clever trick on the part of the Dominicans to get rid of the inconvenient Hebrew text, the "Hebrew truth," majestically shaking its head at the childish trifling of clerical interpretations. Had the theologians of Mayence and Cologne succeeded in enforcing their views, the Book received on Sinai, the words of the Prophets, the Psalms, monuments of a time of grace, would have been cast upon a blazing pyre, and a bastard, the corrupt Latin Vulgate, substituted for it. The Dominicans appear to have suspected that the plain sense of the words of the Bible would bring ruin upon them. Fortunately, the Cologne Dominicans themselves defeated their cunningly laid plan by an act of villainy.