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.
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.
[pg 26]“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:—
“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.
[pg 30]“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.
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.
[pg 34]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.
[pg 39]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.
“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,—
[pg 43]“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.”
[pg 45]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!”
“Down with the Alexandrian!”
“Traitors to the Law of Moses!”
“The zealots are mad!”
“Take them to the valley of Gehenna!”
“Blasphemer of the holy prophets!”
“Great is Serenus! Defend him!”
“Kill him, and do God service,” cried Saulus.
Half a score of menacing fists were stretched out toward Serenus, while as many more forcibly held them back. The noise of the tumult drew together a great rabble.
The second outbreak had been so sudden that the centurion was taken by surprise, but he again made himself heard.
“Dogs of Jews!” he cried, “I am minded to let ye devour one another as ye deserve!”
But after a moment’s hesitation, he continued,—
[pg 46]“Rome will rule the circumcised, if they cannot rule themselves.”
Then calling upon two or three Roman soldiers, who were among the throng, he gave command, pointing to Saulus,—
“Take him to the Tower!”
The rabble were awed and fell back; the partisans of Saulus melted away, and he was seized, and hurried away to the Tower of Antonia.