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 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 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 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 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 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.
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 sudden 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; 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 centurion, 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!”
“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,—
“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.