"The sway of the Greek was a flowering time for genius. In return for the liberty it then enjoyed, what a company of thinkers the Mind led forth? There was a glory for every excellence, and a perfection so absolute that in everything but war even the Roman has stooped to imitation. A Greek is now the model of the orators in the Forum; listen, and in every Roman song you will hear the rhythm of the Greek; if a Roman opens his mouth speaking wisely of moralities, or abstractions, or of the mysteries of nature, he is either a plagiarist or the disciple of some school which had a Greek for its founder. In nothing but war, I say again, has Rome a claim to originality. Her games and spectacles are Greek inventions, dashed with blood to gratify the ferocity of her rabble; her religion, if such it may be called, is made up of contributions from the faiths of all other peoples; her most venerated gods are from Olympus—even her Mars, and, for that matter, the Jove she much magnifies. So it happens, O my son, that of the whole world our Israel alone can dispute the superiority of the Greek, and with him contest the palm of original genius.
"To the excellences of other peoples the egotism of a Roman is a blindfold, impenetrable as his breastplate. Oh, the ruthless robbers! Under their trampling the earth trembles like a floor beaten with flails. Along with the rest we are fallen—alas that I should say it to you, my son! They have our highest places, and the holiest, and the end no man can tell; but this I know—they may reduce Judea as an almond broken with hammers, and devour Jerusalem, which is the oil and sweetness thereof; yet the glory of the men of Israel will remain a light in the heavens overhead out of reach: for their history is the history of God, who wrote with their hands, spake with their tongues, and was himself in all the good they did, even the least; who dwelt with them, a Lawgiver on Sinai, a Guide in the wilderness, in war a Captain, in government a King; who once and again pushed back the curtains of the pavilion which is his resting-place, intolerably bright, and, as a man speaking to men, showed them the right, and the way to happiness, and how they should live, and made them promises binding the strength of his Almightiness with covenants sworn to everlastingly. O my son, could it be that they with whom Jehovah thus dwelt, an awful familiar, derived nothing from him?—that in their lives and deeds the common human qualities should not in some degree have been mixed and colored with the divine? that their genius should not have in it, even after the lapse of ages, some little of heaven?"
For a time the rustling of the fan was all the sound heard in the chamber.
"In the sense which limits art to sculpture and painting, it is true," she next said, "Israel has had no artists."
The admission was made regretfully, for it must be remembered she was a Sadducee, whose faith, unlike that of the Pharisees, permitted a love of the beautiful in every form, and without reference to its origin.
"Still he who would do justice," she proceeded, "will not forget that the cunning of our hands was bound by the prohibition, 'Thou shalt not make unto thee any graven image, or any likeness of anything;' which the Sopherim wickedly extended beyond its purpose and time. Nor should it be forgotten that long before Daedalus appeared in Attica and with his wooden statues so transformed sculpture as to make possible the schools of Corinth and AEgina, and their ultimate triumphs the Poecile and Capitolium—long before the age of Daedalus, I say, two Israelites, Bezaleel and Aholiab, the master-builders of the first tabernacle, said to have been skilled 'in all manner of workmanship,' wrought the cherubim of the mercy-seat above the ark. Of gold beaten, not chiseled, were they; and they were statues in form both human and divine. 'And they shall stretch forth their wings on high, . . . . and their faces shall look one to another.' Who will say they were not beautiful? or that they were not the first statues?"
"Oh, I see now why the Greek outstripped us," said Judah, intensely interested. "And the ark; accursed be the Babylonians who destroyed it!"
"Nay, Judah, be of faith. It was not destroyed, only lost, hidden away too safely in some cavern of the mountains. One day—Hillel and Shammai both say so—one day, in the Lord's good time, it will be found and brought forth, and Israel dance before it, singing as of old. And they who look upon the faces of the cherubim then, though they have seen the face of the ivory Minerva, will be ready to kiss the hand of the Jew from love of his genius, asleep through all the thousands of years."
The mother, in her eagerness, had risen into something like the rapidity and vehemence of a speech-maker; but now, to recover herself, or to pick up the thread of her thought, she rested awhile.
"You are so good, my mother," he said, in a grateful way. "And I will never be done saying so. Shammai could not have talked better, nor Hillel. I am a true son of Israel again."
"Flatterer!" she said. "You do not know that I am but repeating what I heard Hillel say in an argument he had one day in my presence with a sophist from Rome."
"Well, the hearty words are yours."
Directly all her earnestness returned.
"Where was I? Oh yes, I was claiming for our Hebrew fathers the first statues. The trick of the sculptor, Judah, is not all there is of art, any more than art is all there is of greatness. I always think of great men marching down the centuries in groups and goodly companies, separable according to nationalities; here the Indian, there the Egyptian, yonder the Assyrian; above them the music of trumpets and the beauty of banners; and on their right hand and left, as reverent spectators, the generations from the beginning, numberless. As they go, I think of the Greek, saying, 'Lo! The Hellene leads the way.' Then the Roman replies, 'Silence! what was your place is ours now; we have left you behind as dust trodden on.' And all the time, from the far front back over the line of march, as well as forward into the farthest future, streams a light of which the wranglers know nothing, except that it is forever leading them on—the Light of Revelation! Who are they that carry it? Ah, the old Judean blood! How it leaps at the thought! By the light we know them. Thrice blessed, O our fathers, servants of God, keepers of the covenants! Ye are the leaders of men, the living and the dead. The front is thine; and though every Roman were a Caesar, ye shall not lose it!"
Judah was deeply stirred.
"Do not stop, I pray you," he cried. "You give me to hear the sound of timbrels. I wait for Miriam and the women who went after her dancing and singing."
She caught his feeling, and, with ready wit, wove it into her speech.
"Very well, my son. If you can hear the timbrel of the prophetess, you can do what I was about to ask; you can use your fancy, and stand with me, as if by the wayside, while the chosen of Israel pass us at the head of the procession. Now they come—the patriarchs first; next the fathers of the tribes. I almost hear the bells of their camels and the lowing of their herds. Who is he that walks alone between the companies? An old man, yet his eye is not dim, nor his natural force abated. He knew the Lord face to face! Warrior, poet, orator, lawgiver, prophet, his greatness is as the sun at morning, its flood of splendor quenching all other lights, even that of the first and noblest of the Caesars. After him the judges. And then the kings—the son of Jesse, a hero in war, and a singer of songs eternal as that of the sea; and his son, who, passing all other kings in riches and wisdom, and while making the Desert habitable, and in its waste places planting cities, forgot not Jerusalem which the Lord had chosen for his seat on earth. Bend lower, my son! These that come next are the first of their kind, and the last. Their faces are raised, as if they heard a voice in the sky and were listening. Their lives were full of sorrows. Their garments smell of tombs and caverns. Hearken to a woman among them—'Sing ye to the Lord, for he hath triumphed gloriously!' Nay, put your forehead in the dust before them! They were tongues of God, his servants, who looked through heaven, and, seeing all the future, wrote what they saw, and left the writing to be proven by time. Kings turned pale as they approached them, and nations trembled at the sound of their voices. The elements waited upon them. In their hands they carried every bounty and every plague. See the Tishbite and his servant Elisha! See the
sad son of Hilkiah, and him, the seer of visions, by the river of Chebar! And of the three children of Judah who refused the image of the Babylonian, lo! that one who, in the feast to the thousand lords, so confounded the astrologers. And yonder—O my son, kiss the dust again!—yonder the gentle son of Amoz, from whom the world has its promise of the Messiah to come!"
In this passage the fan had been kept in rapid play; it stopped now, and her voice sank low.
"You are tired," she said.
"No," he replied, "I was listening to a new song of Israel."
The mother was still intent upon her purpose, and passed the pleasant speech.
"In such light as I could, my Judah, I have set our great men before you—patriarchs, legislators, warriors, singers, prophets. Turn we to the best of Rome. Against Moses place Caesar, and Tarquin against David; Sylla against either of the Maccabees; the best of the consuls against the judges; Augustus against Solomon, and you are done: comparison ends there. But think then of the prophets—greatest of the great."
She laughed scornfully.
"Pardon me. I was thinking of the soothsayer who warned Caius Julius against the Ides of March, and fancied him looking for the omens of evil which his master despised in the entrails of a chicken. From that picture turn to Elijah sitting on the hill-top on the way to Samaria, amid the smoking bodies of the captains and their fifties, warning the son of Ahab of the wrath of our God. Finally, O my Judah—if such speech be reverent—how shall we judge Jehovah and Jupiter unless it be by what their servants have done in their names? And as for what you shall do—"
She spoke the latter words slowly, and with a tremulous utterance.
"As for what you shall do, my boy—serve the Lord, the Lord God of Israel, not Rome. For a child of Abraham there is no glory except in the Lord's ways, and in them there is much glory."
"I may be a soldier then?" Judah asked.
"Why not? Did not Moses call God a man of war?"
There was then a long silence in the summer chamber.
"You have my permission," she said, finally; "if only you serve the Lord instead of Caesar."
He was content with the condition, and by-and-by fell asleep. She arose then, and put the cushion under his head, and, throwing a shawl over him and kissing him tenderly, went away.
Chapter VI
*
The good man, like the bad, must die; but, remembering the lesson of our faith, we say of him and the event, "No matter, he will open his eyes in heaven." Nearest this in life is the waking from healthful sleep to a quick consciousness of happy sights and sounds.
When Judah awoke, the sun was up over the mountains; the pigeons were abroad in flocks, filling the air with the gleams of their white wings; and off southeast he beheld the Temple, an apparition of gold in the blue of the sky. These, however, were familiar objects, and they received but a glance; upon the edge of the divan, close by him, a girl scarcely fifteen sat singing to the accompaniment of a nebel, which she rested upon her knee, and touched gracefully. To her he turned listening; and this was what she sang:
"Wake not, but hear me, love!
Adrift, adrift on slumber's sea,
Thy spirit call to list to me.
Wake not, but hear me, love!
A gift from Sleep, the restful king,
All happy, happy dreams I bring.
"Wake not, but hear me, love!
Of all the world of dreams 'tis thine
This once to choose the most divine.
So choose, and sleep, my love!
But ne'er again in choice be free,
Unless, unless—thou dream'st of me."
She put the instrument down, and, resting her hands in her lap, waited for him to speak. And as it has become necessary to tell somewhat of her, we will avail ourselves of the chance, and add such particulars of the family into whose privacy we are brought as the reader may wish to know.
The favors of Herod had left surviving him many persons of vast estate. Where this fortune was joined to undoubted lineal descent from some famous son of one of the tribes, especially Judah, the happy individual was accounted a Prince of Jerusalem—a distinction which sufficed to bring him the homage of his less favored countrymen, and the respect, if nothing more, of the Gentiles with whom business and social circumstance brought him into dealing. Of this class none had won in private or public life a higher regard than the father of the lad whom we have been following. With a remembrance of his nationality which never failed him, he had yet been true to the king, and served him faithfully at home and abroad. Some offices had taken him to Rome, where his conduct attracted the notice of Augustus, who strove without reserve to engage his friendship. In his house, accordingly, were many presents, such as had gratified the vanity of kings—purple togas, ivory chairs, golden pateroe—chiefly valuable on account of the imperial hand which had honorably conferred them. Such a man could not fail to be rich; yet his wealth was not altogether the largess of royal patrons. He had welcomed the law that bound him to some pursuit; and, instead of one, he entered into many. Of the herdsmen watching flocks on the plains and hill-sides, far as old Lebanon, numbers reported to him as their employer; in the cities by the sea, and in those inland, he founded houses of traffic; his ships brought him silver from Spain, whose mines were then the richest known; while his caravans came twice a year from the East, laden with silks and spices. In faith he was a Hebrew, observant of the law and every essential rite; his place in the synagogue and Temple knew him well; he was thoroughly learned in the Scriptures; he delighted in the society of the college-masters, and carried his reverence for Hillel almost to the point of worship. Yet he was in no sense a Separatist; his hospitality took in strangers from every land; the carping Pharisees even accused him of having more than once entertained Samaritans at his table. Had he been a Gentile, and lived, the world might have heard of him as the rival of Herodes Atticus: as it was, he perished at sea some ten years before this second period of our story, in the prime of life, and lamented everywhere in Judea. We are already acquainted with two members of his family—his widow and son; the only other was a daughter—she whom we have seen singing to her brother.
Tirzah was her name, and as the two looked at each other, their resemblance was plain. Her features had the regularity of his, and were of the same Jewish type; they had also the charm of childish innocency of expression. Home-life and its trustful love permitted the negligent attire in which she appeared. A chemise buttoned upon the right shoulder, and passing loosely over the breast and back and under the left arm, but half concealed her person above the waist, while it left the arms entirely nude. A girdle caught the folds of the garment, marking the commencement of the skirt. The coiffure was very simple and becoming—a silken cap, Tyrian-dyed; and over that a striped scarf of the same material, beautifully embroidered, and wound about in thin folds so as to show the shape of the head without enlarging it; the whole finished by a tassel dropping from the crown point of the cap. She had rings, ear and finger; anklets and bracelets, all of gold; and around her neck there was a collar of gold, curiously garnished with a network of delicate chains, to which were pendants of pearl. The edges of her eyelids were painted, and the tips of her fingers stained. Her hair fell in two long plaits down her back. A curled lock rested upon each cheek in front of the ear. Altogether it would have been impossible to deny her grace, refinement, and beauty.
"Very pretty, my Tirzah, very pretty!" he said, with animation.
"The song?" she asked.
"Yes—and the singer, too. It has the conceit of a Greek. Where did you get it?"
"You remember the Greek who sang in the theatre last month? They said he used to be a singer at the court for Herod and his sister Salome. He came out just after an exhibition of wrestlers, when the house was full of noise. At his first note everything became so quiet that I heard every word. I got the song from him."
"But he sang in Greek."
"And I in Hebrew."
"Ah, y
es. I am proud of my little sister. Have you another as good?"
"Very many. But let them go now. Amrah sent me to tell you she will bring you your breakfast, and that you need not come down. She should be here by this time. She thinks you sick—that a dreadful accident happened you yesterday. What was it? Tell me, and I will help Amrah doctor you. She knows the cures of the Egyptians, who were always a stupid set; but I have a great many recipes of the Arabs who—"
"Are even more stupid than the Egyptians," he said, shaking his head.
"Do you think so? Very well, then," she replied, almost without pause, and putting her hands to her left ear. "We will have nothing to do with any of them. I have here what is much surer and better—the amulet which was given to some of our people—I cannot tell when, it was so far back—by a Persian magician. See, the inscription is almost worn out."
She offered him the earring, which he took, looked at, and handed back, laughing.
"If I were dying, Tirzah, I could not use the charm. It is a relic of idolatry, forbidden every believing son and daughter of Abraham. Take it, but do not wear it any more."
"Forbidden! Not so," she said. "Our father's mother wore it I do not know how many Sabbaths in her life. It has cured I do not know how many people—more than three anyhow. It is approved— look, here is the mark of the rabbis."
"I have no faith in amulets."
She raised her eyes to his in astonishment.
"What would Amrah say?"
"Amrah's father and mother tended sakiyeh for a garden on the Nile."
"But Gamaliel!"
"He says they are godless inventions of unbelievers and Shechemites."