Victor Serenus. Henry Wood

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      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!”

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