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IDEAL SUGGESTION THROUGH MENTAL PHOTOGRAPHY
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Some Intuitive Perceptions of Truth
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THE SYMPHONY OF LIFE
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LEE and SHEPARD Publishers
BOSTON

BY
HENRY WOOD
AUTHOR OF “IDEAL SUGGESTION” “GOD’S IMAGE IN MAN” “EDWARD BURTON” “THE POLITICAL ECONOMY OF NATURAL LAW” “STUDIES IN THE THOUGHT WORLD” ETC.

It is only the finite that has wrought and suffered; the infinite lies stretched in smiling repose.—Emerson.

Copyright, 1898, by Henry Wood

All Rights Reserved

Victor Serenus

TYPOGRAPHY BY C. J. PETERS & SON, BOSTON, U.S.A.

PRESSWORK BY BERWICK & SMITH.

To Margaret

[pg v]

PREFACE

It seems unnecessary to suggest that this book is entirely independent of the conventional lines of the modern realistic novel. To any who hold that idealism in fiction is not artistic, that a didactic element is inadmissible, and that philosophizing has no place, the work will hardly commend itself. To others, who believe that fiction may be a useful vehicle for the conveyance of helpful ideals, and even abstract truth, it is offered with the hope that it may furnish some measure both of entertainment and profit.

On many historical and chronological points that are involved, authorities differ; but so far as the author has been able to sift them, the prevailing and apparently most probable hypotheses have been followed. As may be inferred, it has been necessary to glean in many fields for the facts, opinions, and conclusions that make up the historic portion of the raw material from which this story has been fabricated.[1]

A majority of the characters being creations, and a large part of the action also unhistoric, it must be left to the judgment of the reader how well they fit into their historic frame-work. So far as St. Paul is introduced in the narrative, nearly everything delineated belongs to those portions of his life which are but very briefly or incidentally touched upon, either in the Scriptural writings or other history. But utilizing many undoubted realities, the aim has been to fill in the wide blanks with that which is in accord and in the line of the possible or probable.

The author has intended to respect the hallowed associations which cluster about the name of the great Apostle. But Paul was a man with like passions as other men, and to be faithful, any outline of the forces that played through his great soul should be drawn naturally, and without that misleading glamor often imposed by far-away time and distance. Only by such a treatment can his life be brought near, and its practical lessons enforced. If to any the interpretation seem unduly broad, they may be assured that the author has no iconoclastic intent, but on the contrary, an aim which is wholly constructive, whereby everything wholesome and uplifting in human life may be encouraged and strengthened.

Boston, 1898.

[pg vii]

CONTENTS

[pg 1]

VICTOR SERENUS

A STORY OF THE PAULINE ERA

PART FIRST

CHAPTER I
A RELIGIOUS PROCESSION IN TARSUS

In an ancient city, late in the afternoon of a warm day in early autumn, a little procession was winding its way through the narrow crowded streets. The calm, measured pace and solemn countenances of the group plainly indicated its character as a religious ceremonial. Slightly in the lead were two priests, of such official and dignified mien that they appeared as though they knew the God of Israel face to face. It was as if the little Hebrew band, in threading a great throng of Gentiles, were laden with the accumulated weight of all the traditions of the Chosen and Circumcised since the time of Abraham. The reverberation of every sandal, as it struck upon the well-worn pavement, proclaimed, as loudly as words, “We are separate.” Even the flocks of pigeons that were in the air seemed to hover over the moving column, as if to lend the gleam of their white wings to its stately rhythm.

The priests wore tall turbans of cup-shaped form, and were clad in long robes having broad borders decorated with a deep fringe, and gathered about the body with an ornamented girdle. Broad phylacteries, square in form, were bound by thongs, one upon the forehead, and one upon the left arm, each containing inscribed passages from the Law. They also wore embroidered ephods covering the back and breast, held together on the shoulders by brooches of onyx stones richly set in gold, and fastened below by a black band garnished with jewels. Their hands were crossed upon the breast, and eyes turned toward heaven.

Following just behind the priests were men and women in costumes such as were usually worn in the synagogue, which indicated that they were returning from a sacred service. At intervals the low, monotonous tones of a religious chant, or some soft rendering of passages from the Mosaic ritual, might have been audible to those in the near vicinity. They formed an embodied fragment of that long line of the faithful, who forget not the patriarchs and the lawgivers, and whose eyes are always turned towards Jerusalem and the Temple.

In the arms of one of the women was a young infant, and around this least personage there seemed to gather an interest which showed that whatever the nature of the service just concluded, the babe must have been the central figure. The fond glances of the women and evident attention of the men plainly revealed that thorough satisfaction which comes from holy duty well performed.

The city of Tarsus was the place, and the time about the middle of the first decade of the Christian era. [pg 3]Tarsus was a great commercial metropolis. It was located in the midst of a broad, fertile plain which mainly made up the province of Eastern or Flat Cilicia, as distinguished from Rugged Cilicia which bordered it on the north and west. The prolific soil, central location, and peculiar physical configuration, all tended to give it great political importance. Leading from the great plain through the high barrier of mountains which sweep from the coast irregularly around it are two passes, one leading up to the interior of Asia Minor, and the other giving access to the valley of the Orontes. It was naturally the meeting-place, and on the highway of trading caravans and military expeditions. Through this richly historic country, Cyrus marched to depose his brother from the Persian throne. It was on this plain that Alexander gained his decisive victory over Darius. Here have since been encamped the great hosts of western crusaders, and indeed, from the early dawn of history, this plain was the theatre of great events and conflicts, which had much to do with the shaping of empires, and the progress of the world’s civilization.

The cold and rapid river Cydnus, fed by the snows of the Taurus range of mountains, flows through this fertile country; and Tarsus, the capital of the whole province, which was “no mean city,” was located upon its banks. Its coins reveal its importance during the period between Xerxes and Alexander, and also while under Roman sway, when it was dignified by the name of Metropolis. Strabo says that in all that relates to philosophy and general education it was more illustrious than Athens or Alexandria. In the main it had the character [pg 4]of a Greek city; and the Grecian language, literature, and philosophy were generally cultivated. But there were also many Romans, Hebrews, Persians, and Syrians, with a sprinkling of other tribes and peoples, such as characterized an Oriental metropolis. On its busy wharves were great piles of merchandise, surrounded by groups of merchants and traders in many costumes, and speaking a variety of dialects.

It was one of the most important epochs of history; a time when colossal personalities and events were stamping their impress upon the destiny of races and nations. The shores of the Mediterranean formed the heart of the world’s civilization; and Roman militarism, legality, and control were permeating and compacting that great empire, east and west. The Greek and Hebrew were important but subordinate elements in the human conglomerate of that eventful period. Various and unlike races were commingling; their customs and even their religions were shading into each other, and their languages becoming considerably interchangeable. The Roman represented law, government, conquest, and dominion; the Greek the more subtile ideals of philosophy, art, and intellectuality; while the Hebrew, intense and tenacious, was unconsciously laying the foundation, through his religious zeal, for the coming spread of Judaism’s great outgrowth, rival, and successor, Christianity. His hard religiosity and punctilious ceremonialism were not perceptibly softened even by close contact with Grecian poetry and idealism. Even Roman jurisprudence on the one hand, and idolatry on the other, could not penetrate them. As a rule, the various tribu[pg 5]taries to the great current of human history in its evolutionary course gradually mingle, each adding something of its own hue to the common volume, but the Hebraistic economy was the rare exception. Its oil would not mix with the general water of other systems.

At the particular time with which we are dealing, general peace prevailed. There was one of those alternations of calmness which intervene between the fierce storms of racial conflict and religious strife and persecution.

The Jewish procession, small in numbers, but important in spirit and destiny, threaded its way through the winding thoroughfares, attracting but a passing glance from the cosmopolitans which made up the multiform currents of every-day life in Tarsus. At length it halted in front of a family residence in the better part of the Hebrew quarter, into which one of the priests with the father of the child entered, followed by the mother with her young son in her arms, while the others dispersed. The babe, Saulus Paulus, was forty days old, and, in conformity to the Jewish ritual, had been taken to the synagogue for the prescribed presentation service.

Before leaving the household, the priest tenderly took the child in his arms to give him a final blessing. Raising his eyes toward heaven, he seemed to feel a spirit of prophetic inspiration. With his right hand upon the head of the child, he reverently presumed to lift the curtain which veils the future, fervently exclaiming,—

“Son of Abraham, scion of the tribe of Benjamin, and heir of Benoni! The living blood of the Covenant flows in thy veins! Thou shalt wax strong, and be [pg 6]learned in all that pertaineth to the Law! Thou shalt be a tongue of the God of Jacob, and many shall tremble when thou speakest! Thou shalt be a defender of Israel, and bring judgment to the Gentiles! Thou shalt open thy mouth and utter mighty things that are hidden from the Greek and Roman! Thou shalt sorely vex the enemies of the Circumcision, and bring them to naught! With holy zeal shalt thou pursue them”—

Then his visage became fixed, and he was like one in a trance. A voice, not his own, seemed to use his lips. “I behold—judgment—defeat—darkness! The uncircumcised prevail!”

Abdiel, the priest, trembled like an aspen, and upon coming to himself, declared that he had seen a disturbing vision.

The ancient Judaism accepted no compromise, and bowed to no defeat. When surrounded, and even almost submerged, by prevailing idolatry, polytheism, and heathenism, like a bow temporarily bent, it at length sprang back, and regained its original integrity. It was a casting in rigid form of a conglomerate of truth and error, righteousness and pride. It loathed other creeds and philosophies, and its Deity was limited by a racial boundary. It was a political theocracy.

Phariseeism, which was the leading element of Jewish religiosity, was a compound of spiritual pride, exclusiveness, and intolerance. Missionary effort among other nations was not thought of because they were not worth it. God was the God of Israel. The Chosen People felt that they had a monopoly of the divine favor, and they proposed to keep it. But the teaching of the ancient [pg 7]seers and expounders of righteousness, originally good, had become incrusted with a superficial formalism, and all vitality had left it. Even the Mosaic Law and the later sublime poems and religious compositions, though constantly and formally recited, were loaded down with traditions, and had become a complex system of polished dry bones. Notwithstanding the discipline of previous dispersions and captivities, such was the spirit of the Chosen People during the earliest years of the Christian era.

[pg 8]

CHAPTER II
AN EVENING EXCURSION ON THE CYDNUS

The residence of Benoni was situated upon the more elevated plateau which embraced the northwestern portion of the Cilician metropolis. A little distance to the north was the Orontes Gate, through which a thoroughfare, paved with much-worn gray and white flags, led out to the fertile regions in the broad plain above. Through this portal surged a continuous stream of life, alternating in direction during the different hours of the day like the tides in an inlet from the sea. Here were donkeys, with panniers bursting with fruits, lentils, onions, and beans, and awkward camels, raw-boned, rough, and gray, with great saddles hung over their backs, the capacious folds of which contained seemingly endless resources of baskets, boxes, and miscellaneous merchandise. Horses, roughly harnessed to light wagons which were heaped with dates, figs, grapes, and pomegranates, and at intervals small flocks of sheep, calves, and other animals for the food-supply of a great city, added to the picturesque conglomerate of life and bustle. Here entered blatant sellers of ducks, doves, and pigeons, mingling their shrill cries with the general din and confusion. The massive arched gateway formed the framework for a shifting panorama of races, tribes, costumes, and dia[pg 9]lects. Interspersed in the throng were red and blue cloaks more or less dingy, white turbans, faded tunics, long beards, and bare legs. Oriental display and decoration were seen in golden ornaments, including necklaces, bracelets, and pendants, all lending a gleam and sparkle to the motley streams of humanity. Here and there were women of the common classes, wearing loosely gathered long frocks, and upon their heads veils or wimples ample enough to fall in graceful folds about the shoulders. Some were leading brown-bodied and half-naked children, with hair and features indexing the blood of Greek, Jew, Cilician, or barbarian in picturesque contrast.

Three broad streets converged at the Orontes Gate; and these were lined with small shops containing merchandise, fruits, skins filled with wines and other strong drinks, jewelry, garments, articles for personal adornment, unguents for anointing, besides amulets, charms, and images in endless variety and abundance.

The dwelling of Benoni, though not far away, was shut off from the noise and confusion by a high street-wall in the rear, while in front the sloping grounds extended directly to the wide, silvery Cydnus. There were three broad terraces, with here and there clusters of acacias, almonds, spice-trees, roses, oleander, and jasmine between the winding paths. At intervals there were rustic seats sheltered by bowers of flowering plants and shrubs.

The house was two stories in height, substantial but not pretentious, and built around a quadrangular court. While not ornate, it was attractive and well propor[pg 10]tioned. The flat roof was surrounded by a low parapet, and was furnished with a few wicker seats covered with simple canopies. During the mild seasons the family spent much time upon the roof, especially in the early morning and evening hours.

The simple carvings and embellishments of the house were Hebraic in design, and many of the utensils were deeply suggestive of ancient symbolism and ritual. Extending around the interior court was a cornice carved in low relief, with designs depicting scenes from the lives of Abraham, Isaac, and Jacob, the receiving of the Law by Moses, the tabernacle, the ark of the covenant, and representations of the Temple at Jerusalem, its courts, and the seven golden candlesticks. In the atrium, or principal apartment, stood an ancient cabinet, in which was preserved with great care, in many wrappings, a scroll of parchment, upon which was inscribed a record of the direct genealogical line of descent from Abraham, through the tribe of Benjamin, down to Benoni. The very atmosphere of this house of “a Hebrew of the Hebrews” was almost redolent with the odor of incense, and its flavor was that of instituted feasts and festivals.

Tarsus, though advanced in sophistical logic and philosophy, was in its leading characteristics morally depraved. The seat of celebrated schools of letters, it was, at the same time, the home of Eastern cults, whose mad sensuality and weird superstition made up a pagan corruption rarely equalled. A part of its idolatry consisted of the very types and ideals of luxurious effeminacy, gluttony, and sensuality. The iridescent film of intellectual culture, which was drawn over the mass of [pg 11]moral degradation, gave it a charm and external refinement which was more seductive than naked barbarism. One of the chief festivals included the worship, with elaborate rites, of statues of Sardanapalus and Semiramis, upon the base or pedestal of which was engraved,—

“EAT, DRINK, ENJOY THYSELF; THE REST IS NOTHING.”

To the Jews of the Dispersion who dwelt in Tarsus, the spectacles of heathenism inspired in general a sense of disgust. The very bigotry with which their economy had become incrusted formed a kind of protection against which a more plastic and characterless religion would have measurably yielded. Under the intense glare of the law such a paganism appeared in all its abnormal deformity. The Jew was no sophist or sentimentalist; and the Tarsian iniquity and abandon, far from being attractive, strongly confirmed him in his own traditions.

The prejudices of Phariseeism surrounded the very cradle of the son of Benoni. Intolerance, fanaticism, national pride, and exclusiveness built themselves deeply into the organism of his childish nature. At the age of five he had learned many passages from the sacred rolls of parchment, and at six he could recite the “Shema” and “Hallel.” At seven he was taken to his “vineyard,” or school, which was attached to the synagogue; and at ten he commenced the simpler doctrines of the oral law which were collected in the “Mishna.”

Abdiel, the priest, often came to visit the family, and was zealous touching the training of Saulus in ritual and tradition. But though the vision of the triumph of [pg 12]“the uncircumcised” had never been repeated, intervening years had not entirely destroyed its portentous impression, even though he had feigned to forget it. Thirteen years had passed, and the son of Benoni had been confirmed as a “Son of the Commandment.” He was now prepared to go up to Jerusalem for the acquirement of a deeper learning in one of the great schools of the prophets where he might become a Rabbi.

Benoni also had two daughters, the elder of whom had married long before, and removed from Tarsus. Rebecca, the younger, was three years older than Saulus, and was known among the Greeks of the neighborhood as “the beautiful Jewess.” No brother and sister could be more devotedly attached to each other; and their interests, studies, and recreations were shared in common. They were quite unlike in nature and disposition; but, as is often the case, this seemed to strengthen their bond of affection. Each supplied what was lacking in the other. He was intense, impetuous, and unyielding, while she was placid and rarely ruffled even under great provocation. Though of recognized Jewish type in feature and form, she was faultless even from the artistic standpoint of the Greek. The artlessness and innocence which from a pure soul also shone out through her personality lent an additional charm. She usually appeared with her jet-black hair gathered in two ample braids falling gracefully behind, and interspersed near the ends with golden threads, terminating in a small ornament with pendants. A silken cap of light fabric and delicate shading rested lightly upon her head, and around her neck was a network of delicate chains intermingled with [pg 13]precious stones. The folds of her white loose-fitting robe were gathered by a braided scarlet girdle, ornamented with delicate pendants of pearl; and her neck and arms were but lightly covered by a gauze scarf, upon which was a scattered embroidery of golden thread. Every detail of personality and costume indicated a refinement which was genuine and graceful.

At the close of one sultry August day, the family were seated in their usual cosey corner upon the house-top, as was their wont in warm weather. The fierce Cilician sun was just sinking behind the great brown Taurus mountains in the western horizon. The furnace-like air of the great shimmering plain to the north and west, which had been wavy with heat, was reluctantly yielding to a more endurable temperature, and the lengthening shadows gradually softened the glare of the broad landscape which stretched away beyond the city to the great mountain wall in the distant haze. The silvery current of the Cydnus, with its foliage-lined banks, could be followed by the eye, winding its zigzag way, and narrowing in the dim distance almost to a thread when traced toward its native mountain hiding-place. The purple light, which lingered about the summits of the far-away range, had a weird and foreboding look; and the great chasm in the Taurus, into which the orb of day had plunged, glowed with an unwonted and sullen obstinacy as it slowly yielded to the darkening shadows. A few heavy clouds which hung over the highest peaks were lined with a crimson glory, which, while gorgeous, seemed restless and fateful.

If Nature was in a serious and contemplative mood, [pg 14]the family of Benoni was not less absorbed in revery. Silence long prevailed. All were gazing, not so much at the white roofs and gilded domes beyond the Cydnus, toward which they faced, nor upon the garden in the immediate foreground, as into the vista of the future. Eyes were looking out, but thoughts were turned within.

What of the morrow? What of the far-reaching consequences of the movement just to begin? Kaleidoscopic visions of coming days flitted through their minds. Stillness prevailed over the city. The very atmosphere was stagnant. The household of Benoni seemed to have a prophetic foregleam of great events, but their character and detail were hidden in the impenetrable mists of the future.

Saulus was seated beside his mother, with her arm encircling him, and her hand gently stroking his cheek. To-morrow they were to part. Rebecca was the first to break the silence. She drew herself to the other side of her brother, and taking his hand in her own, gave him a warm kiss upon his cheek.

“Brother, dear! How can we give thee up? Our hearts fail us when we think of thy journey which begins with to-morrow’s sun.”

“But the God of Abraham, Isaac, and Jacob will be with thee, my son,” said the mother. “And thou wilt see the great Rabban Gamaliel,[2] and be taught of him. Thou wilt bring honor upon the house of Benoni, O my Saulus!”

She folded him in closer embrace, and stroking back his curly locks, pressed repeated kisses upon his forehead.

“O my mother! no one will ever love me as thou dost. My life hath been thine, but I must now give it to the God of Israel—to the Chosen People. I will grow to be a leader, and help to gather them from their dispersion. I will bring to naught the counsel of the Gentiles. Thou art yielding me to the service of our people, and in due time I will render a worthy account of my doings. O my mother! I will learn wisdom of the great Rabban, and be a true son of the covenant.”

The father aroused himself from his revery and drew nearer.

“Son, thou hast my blessing. Thy words proclaim thy zeal for the Law. Thou wilt surely prevail! Hast thou everything prepared for the journey? The ship will set sail to-morrow at the third hour.”

“My good mother hath helped me to make all things ready.”

Benoni was to go up to the Holy City with his son.

“Would there were a ship for Cæsarea that knows the God of Israel!” said the father.

“In what ship do we set sail?”

“My son, it is a Phœnician vessel, which is dedicated to the gods of Tyre, and it carries the sign of Castor and Pollux.”

The mother raised her head inquiringly. “Is there not peril from pirates?”

“Nay; the Romans have cleared the seas of them.”

Again a long pause, and even the impulsive Saulus [pg 16]was sad and thoughtful. Noticing that his mother had buried her face in her hands, he gently drew them aside and gave her another kiss.

“O my mother! dry thy tears. The days will pass speedily when I may return from the Holy City. My love for thee shall never wane.”

The shades of evening had gathered, and anon the clear full moon appeared above the horizon, flooding the broad expanse of white roofs with a pale, misty light. The Cydnus hurried quietly past, gleaming like a stream of molten silver. By a general impulse the little group awakened from their quietude.

Saulus turned toward his sister.

“The river is serene. Get thy lute, and let us take the shallop, that I may feel the oars once more before my departure.”

Hand in hand the two darted down the stone stairway, and after a hasty change of outer costume, made their way down one of the well-worn paths to the river’s bank. Unlocking the little boat-house, Saulus pushed the light shallop to the landing, and the two stepped in for an excursion. The young Israelite grasped the oars with his usual alacrity; and the scions of the house of Benoni glided out upon the stream and quickly disappeared, making their way against the broad current of the Cydnus.

[pg 17]

CHAPTER III
IN THE TOILS

“By Pallas! A bird hath flown into our net. The tempest hath driven her to shelter.”

“A riddle for my interpretation, Marcius?”

“Thou judgest rightly.”

“Methinks I am already on the trail, my gallant; or art thou an impostor? Come, I am impatient! Doth the bird sing?”

“Thou wilt find out the particulars for thyself.”

“A truce. Solve thine own riddle, I say.”

“Well, my gay Leander, the slaves down-stairs say that we are honored by a call—rather unceremonious, I must admit—from a beautiful young Jewess.”

“Ha! A bird of that feather will stir the pulses.”

“Thou sayest well. The sun warms and the breeze refreshes.”

The Roman smiled, and his dark eyes sparkled from beneath their heavy brows.

“A much-needed addition to our coterie, Marcius. The gods are propitious to-night.”

“Thy discrimination is fine, my genial Greek. Variety is fitting.”

“Fortune commands us to be hospitable.”

“We will obey with alacrity, and make the young Jewess quite at home.”

“Even the elements bespeak a welcome with their noisy commotion.”

“A truce to thy poetic fancies, my gallant. They say the bird hath an incumbrance.”

“A lover in her train, sayest thou?”

“Nay; a small brother.”

“Did the skies drop them down with the hail-stones in the storm that just passed over, Marcius?”

“I cannot swear to it, my Leander; but it seemeth likely, for the slaves say that they appeared just afterwards at the gate which opens toward the Cydnus.”

“O thou prosaic Roman! It is the gods who are prodigal with their favors.”

“Be it so. Who recks the wind, where it blows, so that it ministers to our fancies. Thou art an ardent votary of thy favorite divinities; but miracles like this are not common.”

“Ah! the Muses whisper to us:—

‘Love, sons of earth—for love is earth’s soft lore,

Look where ye will—earth overflows with me,

Learn from the waves that ever kiss the shore,

And the winds nestling on the heaving sea.’”

“Son of the Muses! Descend from thy flight among the deities, and be assured that to the commonplace god of Necessity this visit of our guests is due. Their light shallop being disabled, they made a very unexpected but necessary landing upon the dock within our enclosing walls.”

“The shades of Daphne be praised, Marcius; but what of the lad in attendance?”

“If we find no service for him within the palace, we may have to offer him to the gods as a Hebrew sacrifice, or, in other words, present him as a graceful tribute to the waters of the Cydnus.”

“Thou sayest well. The Styx is often a shady but poetic necessity. The gods give their favorites early release.”

“A happy turn to a shadowy sentiment, my gay Leander, and quite worthy of thy ever-presiding Muse.”

“But will not our guest feel neglected at this delay in her reception, Marcius?”

“Nay, my gallant; she must be made presentable. The slave woman, Chloe, informs me that she was terribly dishevelled from the storm, but that her beauty is marvellous. She is being warmed and refreshed.”

“Ah! my favorite Muse again comes to the front:—

‘In the veins of the calix foams and glows

The blood of the mantling vine;

But oh! in the bowl of Youth there glows

A Lesbium more divine!

Bright, Bright,

As the liquid light,

Its waves through thine eyelids shine!’”

“A very graceful song. From whence is it?”

“Oh, it is but a ripple on the surface of the great sea of Grecian lore.”

“Be it so. But a truce to the lore of the past. Let us now to the present. Pour a libation to Venus, and bring a vessel of the wine of Lesbos, and we will drink to the health of the fair one—the last to come under our gracious protection.”

“Thou sayest well, Marcius. What the immortal gods send, let us receive with thanks, and let it be consecrated in the charmed halls of our temple of Eros.”

The two seated themselves, and in a little time each had drained a large amphora of wine—once repeated. Soon the blood shot like flashes of fire through their veins. At length Leander arose, and took from a vase a handful of rare flowers.

“I weave a chaplet for my Jewish maiden, and chant once more in her honor:—

‘We are fallen, but not forlorn,

If something is left to cherish;

As Love was the earliest born,

So Love is the last to perish.’”

With the continued draughts of wine, the Greek and the Roman grew more talkative and noisy.

“By Bacchus! Leander, did my ears deceive me? Didst thou say my Jewish maiden before thy song?”

“Gently, impetuous Roman. I drank to my Jewish maiden.”

“We shall see, O thou effeminate Greek!”

“We shall see, then, perfidious Roman!”

“Ha! rash dolt! We will have no Brutus here. Slaves! Chloe! Bring up my guest and introduce her.”

At the same moment he dealt the Greek a powerful blow, which caused him to measure his length on the bear-skin rugs that were spread upon the polished, inlaid floor. Then, clapping his hands for a slave to assist him, they bore the prostrate Leander into an adjoining [pg 21]chamber, and deposited him upon a couch. Marcius then returned to receive the latest guest.

While the episode just narrated had been going on, there had come floating in from a distance the tones of unseen minstrelsy—now swelling, now diminishing—in a way to hold the soul spellbound. This was an accompaniment to the nightly revelry and orgies.

Adjoining the apartment where the comrades had held converse, and separated from it by heavy draperies, was a large banquet-room, and still beyond, the room from whence came the strains of music. Mingled with the melody and with the measured rhythm of the dance, there escaped fragments of hilarity, merrymaking, and the echo of voices in pleasing confusion.

All the apartments and their accessories were eloquent with a voluptuous refinement. Culture, wealth, and depravity seemed here to form a close combination. The occupants evidently were of patrician blood, corrupted by luxury and sensuality, while the pictures, statuary, symbols, and images indicated that their oft-invoked divinities were as cruel and degenerate as themselves. The whole interior of the palace was an intricate but beautiful maze, arranged to confuse and captivate the senses. It was one of those highly organized efforts, in a luxurious and depraved age, in a heathen metropolis, to storm the citadels of supposed pleasure, and to compel the inverted mechanism of Nature herself to yield without reserve the last charm that is contained in her storehouse. Art, nature, the flowers, the stars, rhythm, melody, beauty, and feeling, with cruelty and brutality interwoven—everything was placed [pg 22]under contribution in the mad and exhaustive search for a perfect sentient paradise. It was an age when the senses and instincts of mankind seemed to reach a climax of abnormity, while outwardly gilded with artistic charm and gracefulness. It was an era of intellectual delusion and spiritual insanity. Man must crowd and surfeit his baser nature to the bursting-point to-day, for to-morrow he is not.

The palace was brilliant with numberless lights; and the warm air was heavy with the odors of myrrh, violets, jasmine, and other flowers and spices. Fountains cast up a delicate spray which glittered like star-dust in their pulsating prismatic play. Mirrors of polished steel duplicated every beautiful object, dazzled the bewildered senses, and flung chaplets of rosy chains around the soul of every captive and victim. To breathe the magic air was to experience a delicious intoxication.

The vaulted ceilings of the principal apartments were frescoed with a sky in which were floating fleecy clouds of rosy hue, from the midst of which smiled faces of bewildering shape and beauty.

In the dances and religious processions that were painted upon panels trooped forms of the divinest beauty, bearing garlands and chaplets and lyres, keeping time to the soft minstrelsy of melody which seemed to issue from the very walls. Every ornament, picture, and statue silently chanted an invitation to ENJOY.

The door from below opened, and Chloe ushered the pure Jewish maiden into the presence of Marcius. But she came not alone. The small brother, though uninvited, appeared also, and they were hand in hand.

[pg 23]

CHAPTER IV
THE NET IS RENT

Saulus plied the oars with a steady stroke that would have done credit to more mature muscles, and the light shallop with its precious freight glided rapidly over the mirror-like surface of the Cydnus. The air was laden with fragrant exhalations from spicy shrubs, the bending branches of which hung over the water on either bank; the grounds immediately upon the river being generally laid out in gardens, which, like those of Benoni, extended to the water’s edge. The lily and rose-tree, the oleander and mulberry, each made its contribution of sweet odors, while their misty shadows quivered upon the surface of the water as the two moved gently by. Out of the thick foliage, here and there, came the song of a nightingale, the soft whistle of a quail, or the cooing of a turtle-dove calling its mate, perchance disturbed by the plash of the oars.

The poetic inspiration and openness to nature’s voices, so prominent during the former days of Jewish psalmody and prophecy, had greatly decayed under the influence of a harsh formalism. The children of Benoni, while not indifferent to the beauty about them, were rather dwelling amid vague visions of the future.

The full moon was now almost overhead. The even[pg 24]ing air, while calm, had a preternatural closeness and intensity. A portentous pause prevailed—a lingering as if on the brink of fateful destiny. Nature seemed prophetically to be holding her breath. But the reveries of the scions of Benoni were not disturbed by portentous signs. Nothing so motionless could cause them to forget the riches of ancient Hebrew lore, or obscure the bright plans in the near future for Saulus. As each was wrapped in meditation, some time passed without a word being spoken. But at length strains of music in the far distance came floating over the water, and Saulus was aroused by their suggestiveness.

“Attune thy lute, my sister, and sing one of the songs of Israel. If thou wilt, let it be the song of Miriam.”

Rebecca took up her favorite instrument, and soon the echoes of her pure voice with its dulcet accompaniment floated out over the waves.

“‘Sing ye to the Lord, for he hath triumphed gloriously;

The horse and his rider hath he thrown into the sea.’”

Other songs and chants of the Chosen People followed; and then the Holy City, the Temple, and its services formed the theme of converse.

The time had flown swiftly.

“Peace be with thee, my brother! Have we not come far? Let us turn homeward.”

“The evening is well spent; but the Cydnus is serene, and the current favors our return.”

The shallop was quickly put about, and Saulus grasped the oars for a steady pull; but, as they turned their gaze [pg 25]down the river, the white roofs and towers of the city were hidden by a great black curtain.

“O my Rebecca! a tempest is at hand!”

Saulus bent to the oars with an energy born of desperation. Soon a blinding flash of lightning illumined the broad expanse, followed by a heavy peal of thunder.

“The God of Abraham and Isaac and Jacob will be with and keep us, my brother. ‘Behold, he that keepeth Israel shall neither slumber nor sleep.’ ”

The storm came on apace. The density of the darkness was intensified by the lightning-flashes which like great darting serpents thrust themselves athwart the sky. The fierce roar of the wind was now mingled with the thunder; and although Saulus struggled heroically to keep the sharp prow to the wind, the little craft was borne uncontrollably along, barely being kept upright.

“O God of our fathers! Thou who didst bring Israel through the Red Sea, save us, or we perish!” exclaimed Rebecca.

They were swept along; and when the boat was just about to fill, it was dashed violently upon the shore. The momentum which crushed their frail bark as it struck landed them suddenly upon the ground.

The children of Benoni were saved. Partially stunned, but otherwise unharmed, they arose, and in each other’s embrace looked up, and thanked the God of Israel for deliverance. Turning to explore their landing-place, they found themselves in the yard of a large house or palace, which was brilliantly lighted, and from which issued the confused noise of voices, mingled with music and laughter.

“We have fallen among the Gentiles,” said Saulus.

On either side of the yard was a high wall, and nothing remained but to knock at the Cydnus gate of the palace for admission and relief. They were kindly received in the basement by the slaves in attendance, who took them in, and administered warmth and refreshment.

At length Chloe, the head female slave, who had informed Marcius of their sad plight, received a message from him. She turned to Rebecca.

“O my fair Jewess! Marcius, the master, craves an audience with thee in the hall above.”

Chloe then conducted her up-stairs into the presence of the Roman, and Saulus followed unbidden.

Marcius advanced with a gracious bow, taking no notice of the boy.

“Methinks thou art an unexpected, but very welcome guest.”

Rebecca gave no answer, but drew back with a shudder.

“Come, my fair one! It becometh us to dispense with formality. Thou hast escaped the waves, and we give thee shelter and protection. Welcome to these fair halls. As the poet hath sung:—

‘And no god on heaven or earth—

Not the Paphian Queen of Mirth,

Nor the vivid Lord of Light,

Nor the triple Maid of Night,

Nor the Thunderer’s self, shall be

Blest and honor’d more than thee!’”

“O thou noble Roman!” said the Hebrew lad, opening his eyes wide upon Marcius. “We thank thee for [pg 27]thy hospitality to the children of Benoni; and now we will depart. Peace be with thee!”

“My young son of Israel! The tempest still rages without. The night is chill and boisterous for thy fair sister.”

“We mind not the storm, and the God of our fathers will be with us. I pray thee, let us depart in peace.”

The Roman deigned no reply.

The color came and went in the face of the young Jew; for though but a youth, he penetrated the smooth mask of the Roman, and divined his treachery and cruelty.

Marcius again addressed himself to Rebecca.

“My fair Jewess! Thou shouldst thank the gods—or thy Hebrew Jehovah—for thy deliverance from the cold embrace of the Cydnus. We offer thee warmth and music and poetry and wine, and—be it so—love, whose cup we may gently quaff.”

Rebecca cast a beseeching look.

“O Roman citizen of Tarsus! I pray thee bid us to depart. We fear not the storm. The hearts of our father and mother will be made glad by our return. The Romans have honor! We will now go in peace.”

A sullen frown was the only reply.

With compressed lip and fiery blood coursing through every vein, Saulus bent his gaze upon the Roman, but was silent from the very intensity of his thoughts.

Marcius, heated by the wine which he had drunk with Leander, gradually became more harsh and pitiless.

“Doth the beautiful Jewess scorn the devotion of a patrician? Ah! The divinity of the son of Aphrodite [pg 28]is supreme! The Jewish life is poor and barren! The Roman is rich, and offers thee jewels and banquets, and slaves for thy service. Away with thine indifference, and join the revelry with me in yonder banquet-hall.”

“Thou base and brutal Roman!” cried Saulus. “Thou uncircumcised heathen and idolater! The God of Abraham and Isaac and Jacob will smite thee, and deliver us out of thy hand.”

“Hebrew stripling of the house of Benoni! Thy tongue is sharp! Start not! I only ask thy sister in marriage. Think of an alliance with patrician blood! Remain in the palace with slaves to do thy bidding! We will train thee in all the graces of Greek and Roman art, poetry, and music.”

Seeing at a glance that he had made no impression, he resumed in a sarcastic tone,—

“Thy body and that of the fair one will be vainly sought, far below, amid the drift-wood that will be thrown upon the shore by the swollen Cydnus. In such a tempest, all trace of the children of Benoni will be lost, lost, rash boy!”

Again assuming a blandness which but illy concealed the fierce passions which were burning behind it, he continued,—

“Foolish captives! To the knowledge of your tribe, the Jewess and her small brother have been swallowed up by the tempest, and so they will remain! Be it so. But I promise, if ye be willing captives, every luxury shall be heaped upon you. Consider well! The Roman builds his palace with massive walls.”

The children of Benoni read their fate as in an open [pg 29]book. A Tarsian house of iniquity had closed around them. As they glanced about, every statue and picture and idol seemed to mock them, and every mirror duplicated the mockery. O cruel fate! Bare, jagged prison-walls would have seemed more hospitable!

Did this strange hour belong to the same evening in which they had started for a joyous moonlight excursion on the Cydnus? Where were all the happy dreams of three short hours ago? Where were now the bright pictures of the Holy City, the Temple, and the school of the great Rabban? Were they not the reality and this a mere hideous dream?

But for the heat of the wine, it seemed as though Marcius must have quailed before the pure indignation of the Hebrew children.

The tempest still raged without.

Saulus held his sister tightly by the hand; and though but a lad in stature, he stood firmly erect, and his eyes shot defiant glances at Marcius. Stirred to the depths of his young soul by the baseness of the Roman, he seemed to live through years of experience in a short hour.

Marcius seated himself, and with an impatient scowl waited for their submission. He could afford to give a little time, because there could be but one possible outcome. But, though master of the palace, with all to do his will, he glanced uneasily about, as if the walls might have ears. He looked into the next room where Leander, though but partially stunned by his blow, was lying in a stupor of intoxication. He then resumed his seat, and again turned towards Rebecca.

“My sweet caged bird, why ruffle thy plumage more? Give thy Roman lord some gracious favor, and thou shalt want for nothing. The tempest which rages without, and also that slight commotion which disturbs thine own mind, will soon be stilled and forgotten.”

Rebecca covered her face with her hands, while Saulus exclaimed with a strong gesture,—

“Jehovah will deliver his children! We are his chosen people!”

Then, looking upward, he cried,—

“We await thy salvation!”

“By Bacchus! Who is the God of Israel? But, my impetuous infant, I will proceed with order and dignity. Willing or unwilling captives? Ha! Now for a final, sagacious answer before the sand runs through this small glass.”[3]

The moments slipped away, and only the roar outside broke the stillness.

The surging of human passion, the constancy of affection, the happiness and misery of common life, the epochs of trial and triumph, and the mystery of fate, all span the wide chasms of time and space. Human life is one. Its outward circumstances may be never so varied, but within there is a universal correspondence. Through some shape, in the evolution of character, the same battles must be fought and the same victories won. Customs, races, languages, and governments come and go; but love, hate, friendship, passion, vice, and virtue remain. The Present is only the Past with a new countenance.

The Hebrew maiden and her young brother remained [pg 31]firmly unconquerable. They even became calm and confident with assurance. They had an unmistakable vision of deliverance, and felt that it was at hand. Its form or manner they could not divine. There is an intrinsic faculty which awakens in some souls, and takes hold upon the future. It feels coming events as though they were already present. That it is not commonly developed by no means proves its non-existence. It deals with great crises or turning-points, rather than their details.

Marcius sat watching the tiny stream of sand as it passed through the small orifice. The last grain had fallen.

“Captives! willing or unwilling?”

The answer came from an unexpected quarter. A flash of forked lightning illumined the palace, and rent it from roof to foundation. Marcius was prostrated and lay as one dead. The Hebrew children, though stunned and momentarily unconscious, soon aroused themselves. There was a panic in the palace, and a hurrying to and fro of all who had escaped unharmed. A part of the slaves, thinking the building was about to fall, unbarred the front portal and hurried into the street. Saulus and Rebecca, hand in hand, fled down the broad stairway, where they met Chloe, who was hastily gathering up a few valuables before making her escape.

“The gods demanded your release,” said she; and guiding them through an intricate passage-way to the front portal, they soon found themselves in the street.

[pg 32]

CHAPTER V
TWO UNIVERSITY STUDENTS

“Our feet are standing

Within thy gates, O Jerusalem

Jerusalem, that art builded

As a city that is compact together:

Whither the tribes go up, even the tribes of the Lord,

For a testimony unto Israel,

To give thanks unto the name of the Lord.

For there are set thrones for judgment,

The thrones of the house of David.”

The great Temple which crowned the summit of Mount Moriah in the Holy City formed the visible pivotal centre of Judaism, and was the pride and joy of every son and daughter of Israel. It was surrounded by a broad porch, which extended entirely around its four sides, forming a most imposing feature and approach. Immediately within was the great court of the Gentiles, which enclosed the more exclusive courts and the Temple proper. Then came the court of the Women, and next beyond, and extending on three sides around the court of the Priests and inner Temple, was the court of Israel. Here was located the session-room of the Sanhedrin; and near by, or adjoining, was the great lecture-room of Gamaliel. This eminent Rabban of “the school of Hillel” was held in great respect for his wisdom; and [pg 33]the most promising youth of the tribes, far and near, gathered to become his pupils. While a legal Israelite and nominal Pharisee, he was tolerant, and permitted great liberty in discussion. His students, being from many different provinces, embraced among their number not only Pharisees and Sadducees of different grades, but also many adherents of other sects and philosophies. Some of the Essenes, Gnostics, and those of Hellenistic and Aramaic opinion of various shades, including even Cyrenians and Alexandrians, sent their sons to this famous Hebrew university. Many of its students were quite familiar with Greek literature and philosophy. The widespread reputation of Gamaliel, and the liberty of private opinion which he permitted, gave his school a broad and cosmopolitan character, as contrasted with the smaller Rabbinical schools, which often simply taught the letter of the Jewish law. It was an “Assembly of the Wise,” where a degree of freedom was enjoyed which was probably unparalleled in its era.

Gamaliel occupied a high seat or tribune in his assembly-room, while his students were grouped around and below him, literally “at his feet.” At stated times there were dialectical discussions, when he was more their moderator than teacher.

Perhaps some text of Old Testament Scripture would be taken for the subject of commentary. Various interpretations were then given; a comparison with other religions instituted, aphorisms defined, different writers compared, allegories translated, and opinions and authorities quoted and discussed. The pupils were encouraged to criticise each other, and to question the Rabban, and divergent views were expressed and invited.

According to the Talmud, the remarkable body of Rabbinical jurisprudence could well be compared to the Roman body of civil law, or even with English common law, in the vast accumulation of precedents, arguments, and opinions. It included not merely Jewish theology, but the whole civil code and practice. From the best accounts, this Hebrew university bore some resemblance to the discussions of Plato in the Academy, or the lectures of Aristotle in the Lyceum. The students received an excellent training in dialectics; and many became not only good logicians, but capable of felicitous literary style and poetic expression.

In the university there were incipient sects, parties, and factions of various shades, often with their recognized leaders or exponents. The great Rabban, within reasonable limits, encouraged the spirit of free thought and inquiry.

Saulus, being of ardent temperament, soon became not only an eager and untiring student, but an intense partisan. He rapidly became noted for his powerful invective towards his opponents, and even though but a boy, was so jealous of the traditions of the fathers that many times he was involved in disputes and quarrels. Intellectually acute and with retentive memory, his mind was well stored with “hard sentences of old,” and confirmatory quotations from the Scriptures were always at his command. Moreover, he gradually became belligerent, and was ready to fight for his opinions. Instead of being softened or modified by the variety of elements which surrounded him, he grew more aggressive. His intemperate zeal led him towards intolerance and even [pg 35]persecution, so far as his position rendered it possible. As a strict literalist, he soon persuaded himself that those who were careless of the letter of the law were accursed of God, and therefore not deserving of much mercy at the hands of man.

The khan, or inn, where Saulus and a few other ultra Pharisees lived, was a headquarters for zealous literalists, and fronted upon a square known as the Sheepmarket, which was a little to the north of Mount Moriah, and but a short distance from the Tower of Antonia. It was but a few minutes’ walk from the Sheepgate, which was one of the portals in the city wall which led eastward through the Valley of Jehosaphat to Gethsemane and the Mount of Olives beyond.

Among the pupils of Gamaliel was one, Victor Serenus by name, who had become the recognized leader of an important following in the assembly. Although three years older than Saulus, they were members of the same class. He was a native of Alexandria, Egypt, and his parents were liberal Jewish Hellenists. He was rather tall, well-proportioned, of blond complexion, and had a mass of wavy chestnut hair, which crowned a face and head of ideal form and expression. The sparkle and clearness of his dark blue eyes indexed a delicate soul and noble nature. A marked repose and lofty bearing, combined with brightness and optimism in his demeanor, formed a combination as rare as it was attractive. An inward purity and strength of soul seemed tangibly to shine out through his physical organism. He had early possessed the advantages of the best intellectual culture of his native city, and was an intimate [pg 36]friend and associate of Philo, who then was just beginning to lay the foundation for the world-wide reputation which he afterwards gained as an eminent writer and philosopher. Though not a member of any Jewish sect, he was familiar with the doctrines of the Gnostics, Essenes, Therapeutæ, and other systems of the Jewish dispersion. Belonging definitely to no one of them, he seemed to have absorbed a large measure of the truth contained in all, leaving behind their limitations and exclusiveness. Soon after coming to the Holy City to supplement an education already of unusual quality, he gradually became the recognized leader of the broadest and most liberal element of the assembly. This came about not from any aggressiveness, but from innate quality and character, the power of which could not be hidden.

On the other hand, Saulus, from inherent brilliancy and great force of character, became the recognized champion of the dogmatists and literalists. It naturally happened, that, in the free discussions which were permitted by Rabban Gamaliel, Serenus and Saulus found themselves at the head of opposing factions.

The seasons flew rapidly by, and the fourth year of Saulus’s life in the Holy City was drawing to a close. Although still small in stature, his growth in mental acquirement and intensity since he had entered the school of Gamaliel had been remarkable. His rather insignificant physical appearance had considerable compensation in an executive talent and power which easily marked him as a born leader of men. With plain and [pg 37]unattractive features of the pronounced Jewish type, and a mixture of pale and red in his complexion, he was outwardly commonplace; but when enlisted in disputation a quick flush would pass over his countenance, and, with changed expression, the commanding dignity and fire of his bearing would astonish all beholders. Loyal to his convictions and faithful to his friends, he was at the same time intolerant, impetuous, and terrible toward all whom he regarded as opposers of the strictest Jewish economy. His violent temper made itself felt in his orations and debates, and already had involved him in several tumults and perils. After receiving repeated warnings from Rabban Gamaliel, he had barely escaped formal condemnation and dismissal. Tendencies had already developed and antagonisms been definitely formed that were destined to play an important part in coming time.

Since the brief and tempestuous reign of Archelaus, the son and successor of Herod the Great, the Roman Emperor, Cæsar Augustus, in order to humiliate the Holy City, had removed the seat of the Judean government to Cæsarea, Jerusalem thereby becoming a secondary provincial city. During this period the high priest, Annas, who was thoroughly the creature of the Roman dominion, kept up the semblance of a court in the Herodian palace on Mount Zion. Every considerable Judean town and city was garrisoned with Roman soldiers. The Tower of Antonia was held by a strong force, and Roman guards kept every gate of the city and palace. Merciless taxation and exaction kept the Jews in abject subjugation. Having lost every vestige of political independence, they [pg 38]now devoted themselves more closely than ever before to the complicated ceremonialism of their national religion.

Just adjoining and opening out of Gamaliel’s main auditorium was a commodious hall, known as the Lyceum, which was used for the informal disputations of the pupils of the assembly. Here at stated times were discussed various questions of philosophy, law, theology, and especially the doctrines and interpretation of the Jewish Scriptures. On these occasions, which were quite distinct from the regular and official exercises of the assembly, some one of the students often presided, and the sessions were open to the public of all classes. Here were often gathered Jews of high and low degree, scribes, Pharisees, Sadducees, and publicans, both from the city and provinces, with a sprinkling of Greeks and Romans; so that not infrequently there were seen mingled in the mass the broad phylactery of a Rabbi, the gorgeous costume of a centurion, or the gilded helmet of a soldier of the garrison. The Holy City was full of factions, some of which were bigoted, fanatical, and even bloodthirsty; and often representatives of these classes would be found in the Lyceum, drawn thither by the warmth and excitement of the disputations. Nothing less than the iron grip of Rome could keep all these pent-up elements in outward order and subjection; but, in spite of all repression, outbreaks and persecutions were frequent.

Slightly raised and back of the tribune from which the speakers made their arguments was a gallery reserved for women, who were freely admitted to these informal debates.

The Roman rule, though politically tyrannous, was entirely tolerant, as to all questions of philosophy and religion, so long as its own political control was not disturbed. It did not trouble itself about the institutes of Moses, the Psalms of David, the messages of the prophets, the speculations of Greek philosophy, or the doctrines of the scribes and Pharisees, so long as Cæsar’s mandates were unquestioned and his tribute willingly rendered.

[pg 40]

CHAPTER VI
TO THE TOWER OF ANTONIA

“Whom the gods destroy they first make mad.”

“God is a jealous God, and he will not be the God of the heathen until they submit and bow to him as the God of Israel! They are accursed!”

It was the voice of Saulus; and his words, uttered in vehement tones, rang through the Lyceum. His countenance was flushed, hands tightly clinched, and his gestures violent.

A tumult of applause followed from the ultra-Pharisaical party, who were all partisans of Saulus.

The hall was thronged with a motley crowd from the streets, including people of all degrees, as well as the pupils of Gamaliel. The disputation was one of unwonted fervor, so that several were finally drawn into it who had come in only as lookers-on. The Rabban was not present; and, as the controversy became heated, the young student who was presiding found it impossible to preserve any semblance of order.

Victor Serenus arose to answer the argument of Saulus, who had ended a long harangue for Jewish exclusiveness with the words above given. His commanding presence, serene bearing, and perfect self-command caused a sud[pg 41]den hush. With dignified mien and a graceful wave of the hand he commenced his argument.

“I bring you peace, but I must judge righteously. I also am a Jew of the Dispersion, but must call in question the conclusion of the matter as given by my friend Saulus. As a native of Alexandria, a friend of Philo, and a disciple of the eminent and tolerant Rabban, my voice is for spiritual freedom. To-day, O fellow-members of the Assembly! I openly wash my hands of the ‘mint, anise, and cummin’ of the sect of the Pharisees. I hesitate no longer to boldly affirm the truth which I have long felt stirring within me. The traditions taught by the scribes and elders have become burdens upon men’s shoulders too grievous to be longer borne. God is God over all, and no respecter of persons. He is not merely a tribal Deity, local and Jewish, but the Father of all nations and peoples to the ends of the earth.”

The liberal faction, including a few Greeks and Romans who were scattered among the throng, signified their approval, while the adherents of Saulus cried out with fierce exclamations of condemnation.

A little apart from the common seats, in the gallery of the women, was a place especially reserved for the wives and daughters of the Rabban and his friends. Here was seated a young girl who was an interested observer of the disputation. As we shall have somewhat to do with her in the future, a brief introduction is not amiss. Her features, which were mildly of the Jewish type, were very regular and beautiful, and her bearing and expression bore evidence of grace and refinement. Her form was of medium size, willowy and symmetrical; [pg 42]and from under rather prominent brows and lashes shone out large soft dark eyes, radiantly expressive and ingenuous. She was in the early flush of youth. A richly embroidered Syrian gauze scarf was wrapped lightly about her head; and her dark locks, which slightly curled, were loosely gathered in a light golden clasp, which was ornamented with pearls, at the back of the neck. She wore a robe of delicate hue, which was clasped lightly about her form, simply but richly ornamented. While outwardly serene, there seemed to be that within the damsel which, perchance, could be stirred into a tempest of feeling, and melt the outward reserve by its warmth and intensity. If there was the slight semblance of coldness, it was so thin as to be almost transparent. She bore a dignified air of quality, not as signifying pride or exclusiveness, but as if the outward form was only the setting of a precious gem. A spiritual interpreter would have divined the subtile individual richness as rare soul-quality. But withal her eyes were the dazzling feature of her whole personality. They might truly be defined as both melting and penetrative. The warmth of a pure and lovely soul was poured out through them.

As the tumult continued, Victor Serenus turned about; and while carelessly surveying the throng, his glance met that of the damsel, which seemed to be intently fastened upon him. Serenus was thrilled, as by an electric shock, and for a moment forgot the uproar, his argument—himself. The innocent cause of this unwonted perturbation was Amabel, the only daughter of the Rabban. The clamor of the throng died away, and Serenus quickly recovered himself and continued,—

“Judaism must have a higher and freer development, for the spirit of the law hath been killed by the letter. O brothers of the assembly! We must free ourselves from an entanglement of dead ordinances and ceremonies, and be interpreters of the truth, not only to the Gentiles, but to the families of Israel. If ye have an indwelling experience of a divine faith, the outward letter of sacrifices, anointings, phylacteries, and disfigured faces is but chaff and without meaning. O my brothers! we must, from the heart, have such a purity of mind and thought that our very bodies shall become incarnations of divinity. A true revelation of the Spirit of Truth is not vouchsafed unto the worldly-wise and prudent, but to the childlike, the poor in spirit, and the pure in heart. The heavenly germ is within; but no man knoweth it, until it be quickened into life, when it bringeth forth a witness of fruits,—love, joy, peace, and healing. I adjure you, that as ye live unto the flesh or even after ceremonial traditions, ye shall reap a Gehenna in yourselves and in your members. Ye say: ‘Behold we have Abraham to our father;’ but ye are not his children unless ye show forth his spirit.”

“Behold the blasphemer!” cried Saulus, interrupting. “He sets at naught the religion of our fathers, and reviles the God of Israel! He slanders the priests of the Temple, and makes light of the Circumcision! Away with him!”

Saulus and his partisans rose up to lay hold of him; but in a moment Serenus was surrounded by a body of defenders, who insisted that he should be heard. The clamor increased until the chairman called upon a cen[pg 44]turion, who was in the midst, to order the tumult stayed. The Roman captain slowly arose, and with an air of mingled dignity and disdain, commanded silence.

“By the gods of Cæsar! Young Hebrews, to your seats! Be ye circumcised or uncircumcised, the Roman will have order, and save you from each other! Silence! A cell in yonder Tower gapes for him who doth not heed! Now, young disputant, finish thine oration!”

Victor Serenus still stood calmly in his place in the tribune, without a trace, either of anger or fear, in his countenance. The noise was stilled, and he resumed.

“Men of the assembly, and friends! The time is at hand for a proclamation of righteousness. We declare that the cup of Pharisaical hypocrisy and violence is filled to the full. The spirit of the prophets of Israel is worm-eaten and corrupted, and the ordinances of the Law have become a stumbling-block. I proclaim deliverance from the bondage and leadership of blind guides. The Jewish economy must be rent in twain, and the true separated from the false. I am persuaded that our worthy master, the Rabban, discerns signs of reformation. I proclaim a new heaven and a new earth; for old things will pass away. A judgment is nigh, and will not long tarry. The God of the whole earth is to be worshipped by Jew and Gentile alike. The religion of the Hebrew is to burst its bonds; for with it must be mingled the best of the philosophy, mind, and ideals of the Greek and other Gentile nations. The many shall become as one, through the truth which sets men free. I feel the spirit of prophecy upon me, and have been constrained to give it utterance.”

He involuntarily turned, and the maiden’s eyes were still radiantly centred upon him.

He then took his seat.

The chairman arose, and beckoned for silence.

“The chief disputants having made their arguments, the discussion is now open to others.”

But before the last words had fallen from his lips, Saulus was again upon his feet.

“The pestilent Hellenist is a base traducer of the Chosen People.”

A tumult was again raised; and a score were on their feet speaking, or beckoning for a chance to be heard.

“Away with the heretic!”

“Serenus is right!”