This benefactor of mankind, the ornament of his time, was obliged to flee like a criminal from Ancona to Pesaro, and afterwards to journey even further, because he refused to make a ridiculous confession of faith before the bloodthirsty Inquisition of Paul IV, and did not wish to expose himself to the risk of death at the stake. More than a hundred Portuguese Marranos, unable to flee, had to pine in the dungeons of the Inquisition until their sentence was announced to them. This was to the effect that those who penitently made confession of the Catholic faith should be set at liberty, but be carried to the island of Malta, and forfeit all honors and dignities. Sixty Marranos agreed to this hypocrisy, but twenty-four of them, among them an aged woman, Donna Maiora, remained firm in the faith of their fathers, "The Lord our God is one God," and were burnt at the stake (May, 1556). Most of those to be transported to Malta escaped, and took refuge in Turkey. A cry of horror was heard from all Jews when the news of this shocking catastrophe was spread abroad. The sentence was as illegal as cruel, because, as has already been said, the religious freedom of the Marranos in Ancona had been solemnly confirmed by three popes in succession. The Portuguese Marranos in Turkey were completely stunned by this blow administered to their fellow-sufferers. They bethought themselves of means by which to be revenged on the insanely cruel pope. The peculiar position of the Jews in this century made it possible for them to entertain the idea of a struggle with their malicious enemy in the chair of St. Peter. A union of all the Jews of the East might furnish the means.
There lived at this time a noble Jewish lady, an ornament to her sex and her people by her grace, her intelligence, her character, and greatness of mind, one of those beings whom Providence seems to place in the world from time to time that the likeness of man to the Divine Image may not be quite forgotten. Donna Gracia Mendesia was a name which her Jewish contemporaries pronounced only with admiration and love. Blessed with ample means, which she expended wisely, and only for the benefit of others and for the elevation of mankind, she commanded an influence equal to that of a princess, and reigned over the willing hearts of hundreds of thousands. She was called the Esther of her time. But what anguish of mind she was obliged to endure before she dared openly to call herself Gracia (Hannah)! The waves of meanness and wickedness surged around her, but could not sully the purity of her soul. Born in Portugal (about 1510, died about 1568), of a Marrano family named Benveniste, she was married under the Christian name of Beatrice to a rich participator in the same unhappy fate, one of the house of Nassi, who had taken the baptismal name of Francisco Mendes. He had founded an extensive banking business, branches of which extended through Flanders and France. The German emperor and ruler of two continents, Charles V, the king of France, and many princes besides, were debtors to the house of Mendes. A younger brother, Diogo Mendes, was head of the branch bank at Antwerp. When the husband of Beatrice died (before 1535), leaving her with one daughter named Reyna, and the terrible Inquisition, introduced into Portugal, threatened danger to her property and the lives of herself and her child, she betook herself to her brother-in-law at Antwerp, accompanied by a younger sister and several young nephews. She furnished poor Marranos with the means to flee from the fires of the Inquisition. The sums which pseudo-Christians paid to the emissaries and creatures of the pope to frustrate the Inquisition, went through her hands and her brother-in-law's. The Mendes family acquired a high position in Antwerp, where there were many Marranos. Mendesia's young, handsome and clever nephew, João Miques, associated with the first people in the city, and was much beloved by Maria, ruler of the Netherlands, formerly queen of Hungary, sister to Charles V.
Beatrice was by no means at ease in Antwerp. Affection for the religion in which she had been born, and which she was compelled to deny, and horror of the Catholic faith forced upon her, made Flanders just as hateful to her as Portugal. She longed for a country where she could freely follow the impulses of her heart, glowing with love to Judaism. She, therefore, importuned her brother-in-law, the head of the banking business, who had married her sister, either to go to Germany, or elsewhere, with her, or pay over her share of the property. Diogo Mendes fixed a time for this removal, but died before it arrived (1540–1546); he also left a widow and a daughter, Gracia the younger. This was the beginning of sorrowful days for Mendesia. She was recognized by her brother-in-law's will as the head of the widely-extended business, but could not settle the affairs of the house quickly enough to enable her to follow the wish of her heart, and betake herself to some tolerant land, where she could openly confess herself a Jewess. Besides, Charles V, in his covetousness, cast an eye upon the large property of the house of Mendes. An accusation was made by the imperial attorney-general that the deceased Diogo Mendes had secretly practiced Judaism. It may also have become known that he had supported the antagonists of the Inquisition by word and deed. It was, therefore, decreed that the whole of his property, being that of a heretic, should be forfeited to the exchequer. The order was issued that the goods and account-books of the house of Mendesia be seized and sealed. But the widow Mendesia succeeded in satisfying the avarice of the officials for the moment by bribes and the advance of a large loan. But it was impossible for her to leave Antwerp without exciting suspicion against herself and endangering her property still more. Thus she was obliged to remain there in great distress of mind for more than two years, until the loan was repaid by the emperor.
At length the hour of deliverance seemed to be at hand, when she might leave Antwerp, and proceed to Venice. A story circulated that her nephew, João Miques, had fled to Venice with her daughter Reyna, for whose hand several Christian noblemen had sued. Perhaps this was a story sedulously spread by the Mendes family so as to afford a pretext for their journey to Venice, and that no hindrance might be interposed. But this precaution was not successful. After her departure, Charles V again gave orders that her property, so far as it lay within his dominions, should be seized, because the sisters were secret Jewesses, and Mendesia the elder (as she was called) was compelled to pay large sums to avert this fresh calamity.
But misfortune, greater than any that she had yet experienced, was in store for her at Venice, from a quarter whence she least expected it, namely, from her younger sister. The latter, as reckless and scatter-brained as the elder was prudent and sedate, demanded her share of the property and her daughter's, to do with as she pleased.
But Donna Mendesia neither could nor would agree to this, she having been made sole manager of the property, and also guardian of her niece, still under age. Chafing at this guardianship, and probably guided by evil counselors, the younger sister took a step which turned out to her own disadvantage. She informed the Venetian government that her sister was about to emigrate to Turkey, and take with her all her wealth, there to resume her adherence to Judaism, while she herself and her daughter desired to remain Christians; and she asked the Venetian authorities to assist her in obtaining possession of her property, in order that she might use it as a good Christian in Venice. The rulers of Venice, seeing the prospect of a rich prize, did not hesitate to take up the accusation, cited the accused to appear before the legal authorities, and arrested her to prevent her flight. Her ill-advised or worthless sister also sent an avaricious, Jew-hating messenger to France, to take possession of the property there belonging to the Mendes family. This envoy, thinking himself insufficiently paid for his errand, denounced the younger sister also as a secret Jewess, and the French court confiscated the Mendes property in France. King Henry II also held himself exempt from repaying his debt to the family. The unfortunate Mendesia was meantime endeavoring to divert these blows aimed at herself and her property. Her nephew, João Miques, gave liberal assistance to prevent losses and to set his noble relative free. Either he or his aunt found a way to induce Sultan Solyman to embrace their cause. Such immense riches were about to be brought into his dominions, and the Venetian Republic, which existed only by his forbearance, dared deprive him of them? That roused his fury. His private physician, Moses Hamon, a Jew who hoped to win the hand of the rich heiress Reyna for his son, had disposed the sultan in favor of the Mendes family. A special messenger of state (Tshaus) was sent by the Porte to Venice, with instructions that the imprisoned Marrano was at once to be set free and allowed to depart unhindered for Turkey with all her property. In consequence of this a difference arose between the court of Turkey and the Republic of Venice, which afterwards led to animosities. An important part was thus thrust upon this poor lady against her will.
In the meantime she succeeded—no one knows how—in finding a place of refuge in Ferrara under the protection of the liberal-minded Duke Hercules of Este, where she resided for several years (about 1549 to 1553) under her Jewish name, a blessing and a comfort to her fellow-sufferers for their faith. Here she was able for the first time to exercise openly and freely her sublime virtue, her lively sympathies, her generosity, her genuine piety—in a word, all the nobility of her heart. Her wisdom and prudence were of great service to the Marranos in Italy. The poet Samuel Usque, who dedicated his beautiful work to her, spoke of her with enthusiasm and deep respect. He makes his Numeo, who plays the part of consoler in the dialogues, utter among other grounds of consolation for the sufferings of the Israelites, that they had met with unexpected help from this good woman:
"Who has not seen Divine Mercy reveal itself in human form, as it has shown, and still shows itself to thee a shield and defense against thy wretchedness? Who has not seen the heartfelt compassion of Miriam over again in the sacrifice of her own life to save that of her brethren? Or the great wisdom of Deborah in ruling her fellow-men? Or the infinite virtue and holiness of Esther in protecting the defenseless? Or the memorable exertions of the chaste widow Judith in order to deliver the besieged from terror? The Lord hath sent her down in our days from the midst of His holy angels, and united every virtue in one person, and for thy happiness it is that He hath placed this soul in the lovely form of the blessed Jewess Nassi. She it was who, at the beginning of the dispersion (of the Marranos), gave strength and hope to thy perishing sons, made hopeless by their want of means to escape the fire, and encouraged them to go forth on their pilgrimage. With bountiful hand did she succor those who had already set out on their wanderings in Flanders and other parts, and who, weakened by poverty and overcome by the perils of the sea passage, were in danger of getting no further, and strengthened them in their need. She did not withhold her favor even from her enemies. With her pure hand and her heavenly will has she freed most of this nation (of Marranos) from the depths of endless misery, poverty, and sin, led them into safe places, and gathered them together into obedience to the precepts of the true God. Thus did she become thy strength in thy weakness."
The two editors of the Ferrara Spanish Bible, Abraham Usque and Athias, who dedicated it to "Her Highness the Señora Donna Gracia," described her invaluable services in a few words:
"We desire to dedicate the translation to your Grace, as the person whose deserts among our people will always occupy the foremost place. May you be pleased to accept it, to favor and protect it with the spirit which has always favored those who have asked help of you."