Law, and uncommonly shocked by Spinoza's religious lapses, of which Rebekah probably knew much and told him more, advised her that according to strict Jewish law Spinoza's delinquencies disqualified him from inheriting his father s property. Spinoza naturally resented such high-handed methods, and appealed to the law of the land, which of course took no notice of the subtleties of Rabbinic legislation. Spinoza won his lawsuit, but, realising the moral claims of his sister's position, he refrained from taking anything beyond a bedstead, and that very likely as a memento quite as much as an article of value, or of which he had need. This appeal to the secular arm against his sister hardly tended to make him more popular with his people, however little some of them may have sympathised with her peculiar methods. Moreover, the report of his heresies, on which Rebekah had based her exclusive claims, got abroad and was duly magnified as it passed from mouth to mouth. Meanwhile Spinoza had to earn his bread. He could hardly think of staying with his sister, or with any other relative, after this family quarrel, and he had nothing very definite to fall back upon for his support. Fortunately Van den Enden, realising his pupil's plight, came to his rescue. Spinoza assisted him in his school, and, in return, Van den Enden provided him with a home and all necessaries at his own house. This, of course, entailed a complete breach with the Jewish dietary laws. But this was not all. Van den Enden, as already remarked, had an evil reputation, and his school was strongly suspected of being a centre for the teaching of atheism. Whether Van den Enden really merited his ill repute is by no means certain. That he was not particularly orthodox in his views may be granted; he knew too much to satisfy the requirements of the zealots. On the other hand, it must be remembered that when Dirck Kerckrinck wooed Clara Maria Van den Enden, he had to turn Roman Catholic before her father consented to
