Victor Serenus

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.

CHAPTER VII

A TARSIAN FESTIVAL TO APOLLO

The morning was bright; and a light, cool breeze from the Taurus mountains swept down the valley of the Cydnus, bathing the city of Tarsus with its freshness. The sun had just risen, and was beginning to quaff his fill of mist and dew, and to kiss with a golden sheen the towers, roofs, sails, and masts of the Cilician metropolis. But though the hour was yet early, the city was already astir. Buyers and sellers in the open markets by the city gates were scattered in little groups, and chaffered over their traffic with the easy air of Oriental contentment. The streets and lanes wore a more busy aspect than was wont; and the number of people in festal costumes, hurrying to and fro with garlands and palm-branches in their hands, betokened a general holiday.

It was the most important of the festivals of Apollo, and was celebrated annually by a grand procession to the chief temple of the city; followed by sacrifices, priestly rites and ceremonies, oracular messages and predictions, sorcery and soothsaying, ending at night, with orgies which characterized the Oriental city of the period.

The main temple with its oracle, consecrated to the gods of Tarsus, was situated in the midst of a large garden in the extreme northwestern, or most elevated part of the city. It commanded a charming view of the beautiful Cydnus for nearly its whole length, as it wound its way, like a silver thread, through the plain in its course from the distant mountains to the sea. The ground about the temple was tastefully laid out with walks, vine-clad summer-houses, fountains, grottos, groups of sycamore and palm trees, and at short intervals adorned with statues, vases, and other creations of Greek art and handiwork.

The blossoms of the bending branches of spicy plants loaded the air with sweet odors, which held the visitor in the delicate bonds of a subtile enchantment. The oleander and jasmine, rose and lilac, tulip and lily, each lent its charm to the chorus of beauty and exhalation. Bounteous Nature was drawn upon to the utmost for rich contributions to consecrate Apollo’s great temple-garden, and enhance its mystical fascination.

In threading one’s way through this sensuous paradise, one would often find himself at the entrance of some graceful booth, where a priest or priestess of Apollo would dispense love-philtres, or be inquired of concerning the misty future, peradventure to its complete unveiling.

The temple itself was built of Parian marble, and surrounded by a porch, with a row of lofty Corinthian columns in front, and a corresponding peristyle, surmounted by an entablature, stretching out from either side. The pediments were richly covered with designs in alto-rilievo. Among them were representations of Apollo, Diana, the setting sun, Hercules slaying the Hydra, Dionysus and a Giant, Fauns, Bacchantes, and triumphal processions. In the pronaos, or vestibule, there was a series of broad panels, upon which were inscribed maxims from the Seven Sages of Greece.

Beyond the vestibule, on either side were two overflowing fountains, each surrounded with statues of Triton, Neptune, Amphitrite, Apollo slaying the great serpent Pytho, with other gods, goddesses, Nymphs, and Dryads. Invalids who drank of a certain fountain, or bathed in it, and were healed, threw pieces of money into it as a recompense. In the back part of the cella was the great hearth with the perpetual fire; and in the adytum, or inner shrine, were the sacred tripod and other mysteries of the sanctum. Below this was a subterranean chamber, from the sacred recesses of which ascended the vapor of prophecy.

The oracular messages were often conveyed by dreams, preceding which, fasting was customary, followed by sacrifices, and sleeping upon the skin of the animal which had been offered. Other auguries were received in writing, sometimes by means of the “descending pencil” which hung suspended, and wrote by invisible, though intelligent and fateful impulse. Sealed communications on parchment also received answers from occult and mysterious sources.

Magic, prophecy, and oracular deliverances were not peculiar to the great Oracle at Delphi, but common in the less noted temples of other cities. The offices of priest and soothsayer were blended. The favor and guidance of the gods were invoked upon every undertaking, and through sacrifice and propitiation offered their friendly aid was bestowed. Nothing was undertaken without their sanction, whether going to war, engaging in business, or making love. The healing of invalids, augury, and the interpretation of visions, were not only legal and ethical, but they formed an integral part of religion.

To the modern student of mental phenomena it is interesting to look back upon the multiform manifestations of mind in the past. Under the reign of polytheism, everything—including even the inner psychological forces that are common to all—was deified. Each phenomenon was due to the action of some “god.” But after all, when we get below the surface of things, is the change a very radical one? The “god,” with them, is some divine orderly law with us. Either term involves the idea of a force which is more or less mysterious. They were destitute of the understanding of the inherent unity and inter-relation of all things, and consequently each phenomenon was disconnected from its relations, and directly credited to a special deity. There was no idea of a great comprehensive Unit. The universe of mind and matter was a fragmentary mass. Its various factions were presided over by deities who were often warring against each other. The great modern inspiration is, not only cosmic oneness, but universality of law. Even the monotheism of the Jew was largely mechanical and incongruous.

Law as all pervading with the latest refinement—its unvarying beneficence, when correctly interpreted—furnishes the key which will resolve age-long mysteries. With the present understanding of the creative power of mental states, and the potency of thought, even when set in motion by motives of pure superstition, much of the remarkable phenomena of the past can be interpreted and rendered congruous. The prophecies, oracular messages, healings, divinations, soothsaying, and other “miraculous” transactions of history, though doubtless often exaggerated, have an important basis of truth. They are in accord with the legitimate or illegitimate use of laws now measurably understood. As we become increasingly aware of the possibilities of hypnotism, telepathy, the sub-conscious mind, suggestion, psychical development, and spiritualistic experiences, the strange things of both ancient and later times are seen to be natural and explainable. The so-called “supernatural” was just what might have been expected under the known conditions. There was no suspension of universal law, but only the orderly result of real forces which exist in man, even though often unrecognized and misused.