Caesar was not content with deposing Archelaus; he struck the people of Jerusalem in a manner that touched their pride, and keenly wounded the sensibilities of the haughty habitues of the Temple. He reduced Judea to a Roman province, and annexed it to the prefecture of Syria. So, instead of a king ruling royally from the palace left by Herod on Mount Zion, the city fell into the hands of an officer of the second grade, an appointee called procurator, who communicated with the court in Rome through the Legate of Syria, residing in Antioch. To make the hurt more painful, the procurator was not permitted to establish himself in Jerusalem; Caesarea was his seat of government. Most humiliating, however, most exasperating, most studied, Samaria, of all the world the most despised—Samaria was joined to Judea as a part of the same province! What ineffable misery the bigoted Separatists or Pharisees endured at finding themselves elbowed and laughed at in the procurator's presence in Caesarea by the devotees of Gerizim!
In this rain of sorrows, one consolation, and one only, remained to the fallen people: the high-priest occupied the Herodian palace in the market-place, and kept the semblance of a court there. What his authority really was is a matter of easy estimate. Judgment of life and death was retained by the procurator. Justice was administered in the name and according to the decretals of Rome. Yet more significant, the royal house was jointly occupied by the imperial exciseman, and all his corps of assistants, registrars, collectors, publicans, informers, and spies. Still, to the dreamers of liberty to come, there was a certain satisfaction in the fact that the chief ruler in the palace was a Jew. His mere presence there day after day kept them reminded of the covenants and promises of the prophets, and the ages when Jehovah governed the tribes through the sons of Aaron; it was to them a certain sign that he had not abandoned them: so their hopes lived, and served their patience, and helped them wait grimly the son of Judah who was to rule Israel.
Judea had been a Roman province eighty years and more—ample time for the Caesars to study the idiosyncrasies of the people—time enough, at least, to learn that the Jew, with all his pride, could be quietly governed if his religion were respected. Proceeding upon that policy, the predecessors of Gratus had carefully abstained from interfering with any of the sacred observances of their subjects. But he chose a different course: almost his first official act was to expel Hannas from the high-priesthood, and give the place to Ishmael, son of Fabus.
Whether the act was directed by Augustus, or proceeded from Gratus himself, its impolicy became speedily apparent. The reader shall be spared a chapter on Jewish politics; a few words upon the subject, however, are essential to such as may follow the succeeding narration critically. At this time, leaving origin out of view, there were in Judea the party of the nobles and the Separatist or popular party. Upon Herod's death, the two united against Archelaus; from temple to palace, from Jerusalem to Rome, they fought him; sometimes with intrigue, sometimes with the actual weapons of war. More than once the holy cloisters on Moriah resounded with the cries of fighting-men. Finally, they drove him into exile. Meantime throughout this struggle the allies had their diverse objects in view. The nobles hated Joazar, the high-priest; the Separatists, on the other hand, were his zealous adherents. When Herod's settlement went down with Archelaus, Joazar shared the fall. Hannas, the son of Seth, was selected by the nobles to fill the great office; thereupon the allies divided. The induction of the Sethian brought them face to face in fierce hostility.
In the course of the struggle with the unfortunate ethnarch, the nobles had found it expedient to attach themselves to Rome. Discerning that when the existing settlement was broken up some form of government must needs follow, they suggested the conversion of Judea into a province. The fact furnished the Separatists an additional cause for attack; and, when Samaria was made part of the province, the nobles sank into a minority, with nothing to support them but the imperial court and the prestige of their rank and wealth; yet for fifteen years—down, indeed, to the coming of Valerius Gratus—they managed to maintain themselves in both palace and Temple.
Hannas, the idol of his party, had used his power faithfully in the interest of his imperial patron. A Roman garrison held the Tower of Antonia; a Roman guard kept the gates of the palace; a Roman judge dispensed justice civil and criminal; a Roman system of taxation, mercilessly executed, crushed both city and country; daily, hourly, and in a thousand ways, the people were bruised and galled, and taught the difference between a life of independence and a life of subjection; yet Hannas kept them in comparative quiet. Rome had no truer friend; and he made his loss instantly felt. Delivering his vestments to Ishmael, the new appointee, he walked from the courts of the Temple into the councils of the Separatists, and became the head of a new combination, Bethusian and Sethian.
Gratus, the procurator, left thus without a party, saw the fires which, in the fifteen years, had sunk into sodden smoke begin to glow with returning life. A month after Ishmael took the office, the Roman found it necessary to visit him in Jerusalem. When from the walls, hooting and hissing him, the Jews beheld his guard enter the north gate of the city and march to the Tower of Antonia, they understood the real purpose of the visit—a full cohort of legionaries was added to the former garrison, and the keys of their yoke could now be tightened with impunity. If the procurator deemed it important to make an example, alas for the first offender!
Chapter II
*
With the foregoing explanation in mind, the reader is invited to look into one of the gardens of the palace on Mount Zion. The time was noonday in the middle of July, when the heat of summer was at its highest.
The garden was bounded on every side by buildings, which in places arose two stories, with verandas shading the doors and windows of the lower story, while retreating galleries, guarded by strong balustrades, adorned and protected the upper. Here and there, moreover, the structures fell into what appeared low colonnades, permitting the passage of such winds as chanced to blow, and allowing other parts of the house to be seen, the better to realize its magnitude and beauty. The arrangement of the ground was equally pleasant to the eye. There were walks, and patches of grass and shrubbery, and a few large trees, rare specimens of the palm, grouped with the carob, apricot, and walnut. In all directions the grade sloped gently from the centre, where there was a reservoir, or deep marble basin, broken at intervals by little gates which, when raised, emptied the water into sluices bordering the walks—a cunning device for the rescue of the place from the aridity too prevalent elsewhere in the region.
Not far from the fountain, there was a small pool of clear water nourishing a clump of cane and oleander, such as grow on the Jordan and down by the Dead Sea. Between the clump and the pool, unmindful of the sun shining full upon them in the breathless air, two boys, one about nineteen, the other seventeen, sat engaged in earnest conversation.
They were both handsome, and, at first glance, would have been pronounced brothers. Both had hair and eyes black; their faces were deeply browned; and, sitting, they seemed of a size proper for the difference in their ages.
The elder was bareheaded. A loose tunic, dropping to the knees, was his attire complete, except sandals and a light-blue mantle spread under him on the seat. The costume left his arms and legs exposed, and they were brown as the face; nevertheless, a certain grace of manner, refinement of features, and culture of voice decided his rank. The tunic, of softest woollen, gray-tinted, at the neck, sleeves, and edge of the skirt bordered with red, and bound to the waist by a tasselled silken cord, certified him the Roman he was. And if in speech he now and then gazed haughtily at his companion and addressed him as an inferior, he might almost be excused, for he was of a family noble even in Rome—a circumstance which in that age justified any assumption. In the terrible wars between the first Caesar and his great enemies, a Messala had been the friend of Brutus. After Philippi, without sacrifice of his honor, he and the conqueror became reconciled. Yet later, when Octavius disputed for the empire, Messala supported h
im. Octavius, as the Emperor Augustus, remembered the service, and showered the family with honors. Among other things, Judea being reduced to a province, he sent the son of his old client or retainer to Jerusalem, charged with the receipt and management of the taxes levied in that region; and in that service the son had since remained, sharing the palace with the high-priest. The youth just described was his son, whose habit it was to carry about with him all too faithfully a remembrance of the relation between his grandfather and the great Romans of his day.
The associate of the Messala was slighter in form, and his garments were of fine white linen and of the prevalent style in Jerusalem; a cloth covered his head, held by a yellow cord, and arranged so as to fall away from the forehead down low over the back of the neck. An observer skilled in the distinctions of race, and studying his features more than his costume, would have soon discovered him to be of Jewish descent. The forehead of the Roman was high and narrow, his nose sharp and aquiline, while his lips were thin and straight, and his eyes cold and close under the brows. The front of the Israelite, on the other hand, was low and broad; his nose long, with expanded nostrils; his upper lip, slightly shading the lower one, short and curving to the dimpled corners, like a Cupid's bow; points which, in connection with the round chin, full eyes, and oval cheeks reddened with a wine-like glow, gave his face the softness, strength, and beauty peculiar to his race. The comeliness of the Roman was severe and chaste, that of the Jew rich and voluptuous.
"Did you not say the new procurator is to arrive to-morrow?"
The question proceeded from the younger of the friends, and was couched in Greek, at the time, singularly enough, the language everywhere prevalent in the politer circles of Judea; having passed from the palace into the camp and college; thence, nobody knew exactly when or how, into the Temple itself, and, for that matter, into precincts of the Temple far beyond the gates and cloisters—precincts of a sanctity intolerable for a Gentile.
"Yes, to-morrow," Messala answered.
"Who told you?"
"I heard Ishmael, the new governor in the palace—you call him high priest—tell my father so last night. The news had been more credible, I grant you, coming from an Egyptian, who is of a race that has forgotten what truth is, or even from an Idumaean, whose people never knew what truth was; but, to make quite certain, I saw a centurion from the Tower this morning, and he told me preparations were going on for the reception; that the armorers were furbishing the helmets and shields, and regilding the eagles and globes; and that apartments long unused were being cleansed and aired as if for an addition to the garrison—the body-guard, probably, of the great man."
A perfect idea of the manner in which the answer was given cannot be conveyed, as its fine points continually escape the power behind the pen. The reader's fancy must come to his aid; and for that he must be reminded that reverence as a quality of the Roman mind was fast breaking down, or, rather, it was becoming unfashionable. The old religion had nearly ceased to be a faith; at most it was a mere habit of thought and expression, cherished principally by the priests who found service in the Temple profitable, and the poets who, in the turn of their verses, could not dispense with the familiar deities: there are singers of this age who are similarly given. As philosophy was taking the place of religion, satire was fast substituting reverence; insomuch that in Latin opinion it was to every speech, even to the little diatribes of conversation, as salt to viands, and aroma to wine. The young Messala, educated in Rome, but lately returned, had caught the habit and manner; the scarce perceptible movement of the outer corner of the lower eyelid, the decided curl of the corresponding nostril, and a languid utterance affected as the best vehicle to convey the idea of general indifference, but more particularly because of the opportunities it afforded for certain rhetorical pauses thought to be of prime importance to enable the listener to take the happy conceit or receive the virus of the stinging epigram. Such a stop occurred in the answer just given, at the end of the allusion to the Egyptian and Idumaean. The color in the Jewish lad's cheeks deepened, and he may not have heard the rest of the speech, for he remained silent, looking absently into the depths of the pool.
"Our farewell took place in this garden. 'The peace of the Lord go with you!'—your last words. 'The gods keep you!' I said. Do you remember? How many years have passed since then?"
"Five," answered the Jew, gazing into the water.
"Well, you have reason to be thankful to—whom shall I say? The gods? No matter. You have grown handsome; the Greeks would call you beautiful—happy achievement of the years! If Jupiter would stay content with one Ganymede, what a cup-bearer you would make for the emperor! Tell me, my Judah, how the coming of the procurator is of such interest to you."
Judah bent his large eyes upon the questioner; the gaze was grave and thoughtful, and caught the Roman's, and held it while he replied, "Yes, five years. I remember the parting; you went to Rome; I saw you start, and cried, for I love you. The years are gone, and you have come back to me accomplished and princely—I do not jest; and yet—yet—I do wish you were the Messala you went away."
The fine nostril of the satirist stirred, and he put on a longer drawl as he said, "No, no; not a Ganymede—an oracle, my Judah. A few lessons from my teacher of rhetoric hard by the Forum—I will give you a letter to him when you become wise enough to accept a suggestion which I am reminded to make you—a little practise of the art of mystery, and Delphi will receive you as Apollo himself. At the sound of your solemn voice, the Pythia will come down to you with her crown. Seriously, O my friend, in what am I not the Messala I went away? I once heard the greatest logician in the world. His subject was Disputation. One saying I remember—'Understand your antagonist before you answer him.' Let me understand you."
The lad reddened under the cynical look to which he was subjected; yet he replied, firmly, "You have availed yourself, I see, of your opportunities; from your teachers you have brought away much knowledge and many graces. You talk with the ease of a master, yet your speech carries a sting. My Messala, when he went away, had no poison in his nature; not for the world would he have hurt the feelings of a friend."
The Roman smiled as if complimented, and raised his patrician head a toss higher.
"O my solemn Judah, we are not at Dodona or Pytho. Drop the oracular, and be plain. Wherein have I hurt you?"
The other drew a long breath, and said, pulling at the cord about his waist, "In the five years, I, too, have learned somewhat. Hillel may not be the equal of the logician you heard, and Simeon and Shammai are, no doubt, inferior to your master hard by the Forum. Their learning goes not out into forbidden paths; those who sit at their feet arise enriched simply with knowledge of God, the law, and Israel; and the effect is love and reverence for everything that pertains to them. Attendance at the Great College, and study of what I heard there, have taught me that Judea is not as she used to be. I know the space that lies between an independent kingdom and the petty province Judea is. I were meaner, viler, than a Samaritan not to resent the degradation of my country. Ishmael is not lawfully high-priest, and he cannot be while the noble Hannas lives; yet he is a Levite; one of the devoted who for thousands of years have acceptably served the Lord God of our faith and worship. His—"
Messala broke in upon him with a biting laugh.
"Oh, I understand you now. Ishmael, you say, is a usurper, yet to believe an Idumaean sooner than Ishmael is to sting like an adder. By the drunken son of Semele, what it is to be a Jew! All men and things, even heaven and earth, change; but a Jew never. To him there is no backward, no forward; he is what his ancestor was in the beginning. In this sand I draw you a circle—there! Now tell me what more a Jew's life is? Round and round, Abraham here, Isaac and Jacob yonder, God in the middle. And the circle—by the master of all thunders! the circle is too large. I draw it again—" He stopped, put his thumb upon the ground, and swept the fingers about it. "See, the thumb spot is the Temple, the finger-lines Judea. Outside the little s
pace is there nothing of value? The arts! Herod was a builder; therefore he is accursed. Painting, sculpture! to look upon them is sin. Poetry you make fast to your altars. Except in the synagogue, who of you attempts eloquence? In war all you conquer in the six days you lose on the seventh. Such your life and limit; who shall say no if I laugh at you? Satisfied with the worship of such a people, what is your God to our Roman Jove, who lends us his eagles that we may compass the universe with our arms? Hillel, Simeon, Shammai, Abtalion—what are they to the masters who teach that everything is worth knowing that can be known?"
The Jew arose, his face much flushed.
"No, no; keep your place, my Judah, keep your place," Messala cried, extending his hand.
"You mock me."
"Listen a little further. Directly"—the Roman smiled derisively— "directly Jupiter and his whole family, Greek and Latin, will come to me, as is their habit, and make an end of serious speech. I am mindful of your goodness in walking from the old house of your fathers to welcome me back and renew the love of our childhood— if we can. 'Go,' said my teacher, in his last lecture—'Go, and, to make your lives great, remember Mars reigns and Eros has found his eyes.' He meant love is nothing, war everything. It is so in Rome. Marriage is the first step to divorce. Virtue is a tradesman's jewel. Cleopatra, dying, bequeathed her arts, and is avenged; she has a successor in every Roman's house. The world is going the same way; so, as to our future, down Eros, up Mars! I am to be a soldier; and you, O my Judah, I pity you; what can you be?"