I
Verum usque in præsentem diem multa garriunt inter se Canonici de abscondito quodam istius Abbatis Thomæ thesauro, quem sæpe, quanquam adhuc incassum, quæsiverunt Steinfeldenses. Ipsum enim Thomam adhuc florida in ætate existentem ingentem auri massam circa monasterium defodisse perhibent; de quo multoties interrogatus ubi esset, cum risu respondere solitus erat: “Job, Johannes, et Zacharias vel vobis vel posteris indicabunt”; idemque aliquando adiicere se inventuris minime invisurum. Inter alia huius Abbatis opera, hoc memoria præcipue dignum iudico quod fenestram magnam in orientali parte alæ australis in ecclesia sua imaginibus optime in vitro depictis impleverit: id quod et ipsius effigies et insignia ibidem posita demonstrant. Domum quoque Abbatialem fere totam restauravit: puteo in atrio ipsius effosso et lapidibus marmoreis pulchre cælatis exornato. Decessit autem, morte aliquantulum subitanea perculsus, ætatis suæ anno lxxiido, incarnationis vero Dominiæ mdxxixo.
“I suppose I shall have to translate this,” said the antiquary to himself, as he finished copying the above lines from that rather rare and exceedingly diffuse book, the Sertum Steinfeldense Norbertinum.[[5]] “Well, it may as well be done first as last,” and accordingly the following rendering was very quickly produced:
[5] An account of the Premonstratensian abbey of Steinfeld, in the Eiffel, with lives of the Abbots, published at Cologne in 1712 by Christian Albert Erhard, a resident in the district. The epithet Norbertinum is due to the fact that St Norbert was founder of the Premonstratensian Order.
Up to the present day there is much gossip among the Canons about a certain hidden treasure of this Abbot Thomas, for which those of Steinfeld have often made search, though hitherto in vain. The story is that Thomas, while yet in the vigour of life, concealed a very large quantity of gold somewhere in the monastery. He was often asked where it was, and always answered, with a laugh: “Job, John, and Zechariah will tell either you or your successors.” He sometimes added that he should feel no grudge against those who might find it. Among other works carried out by this Abbot I may specially mention his filling the great window at the east end of the south aisle of the church with figures admirably painted on glass, as his effigy and arms in the window attest. He also restored almost the whole of the Abbot’s lodging, and dug a well in the court of it, which he adorned with beautiful carvings in marble. He died rather suddenly in the seventy-second year of his age, A.D. 1529.
The object which the antiquary had before him at the moment was that of tracing the whereabouts of the painted windows of the Abbey Church of Steinfeld. Shortly after the Revolution, a very large quantity of painted glass made its way from the dissolved abbeys of Germany and Belgium to this country, and may now be seen adorning various of our parish churches, cathedrals, and private chapels. Steinfeld Abbey was among the most considerable of these involuntary contributors to our artistic possessions (I am quoting the somewhat ponderous preamble of the book which the antiquary wrote), and the greater part of the glass from that institution can be identified without much difficulty by the help, either of the numerous inscriptions in which the place is mentioned, or of the subjects of the windows, in which several well-defined cycles or narratives were represented.
The passage with which I began my story had set the antiquary on the track of another identification. In a private chapel—no matter where—he had seen three large figures, each occupying a whole light in a window, and evidently the work of one artist. Their style made it plain that that artist had been a German of the sixteenth century; but hitherto the more exact localizing of them had been a puzzle. They represented—will you be surprised to hear it?—JOB PATRIARCHA, JOHANNES EVANGELISTA, ZACHARIAS PROPHETA, and each of them held a book or scroll, inscribed with a sentence from his writings. These, as a matter of course, the antiquary had noted, and had been struck by the curious way in which they differed from any text of the Vulgate that he had been able to examine. Thus the scroll in Job’s hand was inscribed: Auro est locus in quo absconditur (for conflatur);[[6]] on the book of John was: Habent in vestimentis suis scripturam quam nemo novit[[7]] (for in vestimento scriptum, the following words being taken from another verse); and Zacharias had: Super lapidem unum septem oculi sunt[[8]] (which alone of the three presents an unaltered text).
[6] There is a place for gold where it is hidden.
[7] They have on their raiment a writing which no man knoweth.
[8] Upon one stone are seven eyes.
A sad perplexity it had been to our investigator to think why these three personages should have been placed together in one window. There was no bond of connexion between them, either historic, symbolic, or doctrinal, and he could only suppose that they must have formed part of a very large series of Prophets and Apostles, which might have filled, say, all the clerestory windows of some capacious church. But the passage from the Sertum had altered the situation by showing that the names of the actual personages represented in the glass now in Lord D——’s chapel had been constantly on the lips of Abbot Thomas von Eschenhausen of Steinfeld, and that this Abbot had put up a painted window, probably about the year 1520, in the south aisle of his abbey church. It was no very wild conjecture that the three figures might have formed part of Abbot Thomas’s offering; it was one which, moreover, could probably be confirmed or set aside by another careful examination of the glass. And, as Mr. Somerton was a man of leisure, he set out on pilgrimage to the private chapel with very little delay. His conjecture was confirmed to the full. Not only did the style and technique of the glass suit perfectly with the date and place required, but in another window of the chapel he found some glass, known to have been bought along with the figures, which contained the arms of Abbot Thomas von Eschenhausen.
At intervals during his researches Mr. Somerton had been haunted by the recollection of the gossip about the hidden treasure, and, as he thought the matter over, it became more and more obvious to him that if the Abbot meant anything by the enigmatical answer which he gave to his questioners, he must have meant that the secret was to be found somewhere in the window he had placed in the abbey church. It was undeniable, furthermore, that the first of the curiously-selected texts on the scrolls in the window might be taken to have a reference to hidden treasure.
Every feature, therefore, or mark which could possibly assist in elucidating the riddle which, he felt sure, the Abbot had set to posterity he noted with scrupulous care, and, returning to his Berkshire manor-house, consumed many a pint of the midnight oil over his tracings and sketches. After two or three weeks, a day came when Mr Somerton announced to his man that he must pack his own and his master’s things for a short journey abroad, whither for the moment we will not follow him.