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Next he laid a trap for the Abbot himself. He selected the fairest of his slaves, a well-rounded woman of great physical charm, and bribed her with a girdle of sequins. She sought out the Abbot and professed a hunger for his creed. Bound thus by secrecy to the pious man, she lured him by every means at her command. But the Abbot had room for no passion save the love of Christ, and her wiles were powerless against this armor.

Abul Malek was patient; he renewed his vow to hold the false religion up to ridicule and laughter, thinking, by encompassing the downfall of a single advocate, thus to prove his contention and checkmate its ever-widening influence. He became obsessed by this idea; he schemed and he contrived; he used to the utmost the powers of his Oriental mind. From his vantage-point above the cloister he heard the monks droning at their Latin; his somber glances followed them at their daily tasks. Like a spider he spun his web, and when one victim broke through it he craftily repaired its fabric, luring another into its meshes.

At times he shared his vigil with his daughter Zahra, a girl of twelve, fast growing into womanhood; and since she had inherited his wit and temperament, he taught her to share his hatred of the black-robed men.

This Moorish maiden possessed the beauty of her mother, who had died in childbirth; and in honor of that celebrated favorite of Abderamus III. she had been christened “Flower of the World.” Nor was the title too immoderate, as all men who saw her vowed. Already the hot sun of Catalonia had ripened her charms, and neighboring lords were beginning to make extravagant overtures of marriage. But seeing in her a possible weapon more powerful than any he had yet launched against the monks of San Sebastian, the father refused to consider even the best of them. He continued to keep her at his side, pouring his hatred into her ears until she, too, was ablaze with it.

Zahra was in her fourteenth year when Abul Malek beheld, one day, a new figure among those in the courtyard of the monastery below. Even from his eminence the Saracen could see that this late-comer was a giant man, for the fellow towered head and shoulders above his brethren. Inquiry taught him that the monk’s name was Joseph. Nor was their meeting long delayed, for a sickness fell among the people of the valley, and Abul Malek, being skilled in medicine, went out to minister among the poor, according to his religion. At the sick-bed of a shepherd the two men came face to face.

Joseph was not young, nor was he old, but rather he had arrived at the perfect flower of his manhood, and his placid soul shone out through features of unusual strength and sweetness. In him the crafty Moor beheld a difference which for a time was puzzling. But eventually he analyzed it. The other monks had once been worldly men–they showed it in their faces; the countenance of Fray Joseph, on the contrary, was that of a boy, and it was without track of temptation or trace of evil. He had lived a sheltered life from his earliest youth, so it transpired, and Abul Malek rejoiced in the discovery, it being his belief that all men are flesh and that within them smolder flames which some day must have mastery. If this monk had never let his youth run free, if he had never met temptation and conquered it, those pent-up forces which inhabit all of us must be gathering power, year by year, and once the joint of this armor had been found, once it could be pierced, he would become earthly like other men, and his false religion would drop away, leaving him naked under the irksome garb of priesthood.

Accordingly, the Moor tested Fray Joseph, as he had tested the Abbot and the others, but to no avail, and he was in despair, until one day the secret of his failure was unexpectedly revealed.