make light of them. Cæsar’s hordes, in their ignorance, pay homage to their vile divinities; but the reprobate Serenus and his followers befoul our traditions, and abundantly deserve a resting-place in the valley of Gehenna. But for the heavy hand of Tiberius, the Circumcision might now purify itself, and cast out its own dregs.”
At the first pause, the little Cassia again put in a plea.
“O my father! Saulus must be faint and weary. The food which I have bespoken awaiteth him.”
The hour was not yet come for the common midday repast; so Saulus followed her to the inner court, and Cassia with her own hands brought a wooden platter upon which were some thin cakes, with honey, figs, and olives, and a small silver amphora of wine. She watched him with satisfaction while he partook of the frugal repast.
“We have missed thee, Saulus. We wot not but something terrible had befallen thee.”
Her face was childlike and tender, and she seemed filled with gladness at his deliverance.
“Little one, thou art kind to think of me.”
There was a quickening in his heart-beat, and he drew a long breath as he gazed upon her happy smile and dimpled cheeks. Her slight form was lithe and shapely; her large eyes, arched by drooping lids, downcast, and the full ripe lips, carelessly parted, seemed like those of a child. But in the soft air of Judea, and under the genial warmth of an Oriental sun, children, like plants, blossom early.
“Saulus, thou art brave! No other man so valiantly defendeth the religion of our fathers. Would that I had been at the Lyceum to witness thy valor; for of all young Hebrews, thou art the most gifted.”
“Thou dost honor me too much, little daughter of the house of Almon! But thou art a graceful flower in the garden of Israel.”
He looked into her sweet, innocent face, and reverently took her hand, and pressed it to his lips; then quickly turning, went out, and again passed near the frowning Tower, upon which he cast a momentary scowl, as he made his way up to the assembly on Mount Moriah.
On the evening of the same day, there was to be a meeting of the society of the Urim.4 This was a secret Pharisaic organization composed of certain pupils of Gamaliel. Some were regular lodgers at the inn, but the larger part were dwellers in other houses. Saulus had been chosen chief officer, and its members were his zealous partisans. Their place of meeting was in an upper hall in which about threescore persons could comfortably convene. Though in an adjoining building, it could only be entered from the inn of Almon. To reach it, it was necessary to ascend to the roof, and pass through a long covered passage-way, thence through a small vestibule or anteroom.
The society designed to give Saulus a warm and befitting reception, in acknowledgment of his valor shown upon the day before, and to becomingly celebrate the release of their leader from the hated Tower.
The evening arrived, and the gathering was of unwonted interest, and the ardor uncurbed. As they passed in, the members identified themselves, one by one, by a certain symbolic phrase and gesture, given to the doorkeeper; and soon the room was well filled. When all had assembled, the doors were barred so that there could be no intrusion from without.
CHAPTER X
MAGIC AND MYSTERY: STRANGE VISIONS
Magic is limited to no race, age, or condition. Whatever the religion or ethical system of a people, there are—underlying and intermingled—many intangible and occult elements that are common to humanity. Often the modern world comes into recognition of some veiled principle or potentiality, and marks and christens it de novo, believing it to be an original discovery. A deeper investigation, however, reveals evidences of its power and presence, extending backward indefinitely. Both the real mysteries and the superstitions that prevail during successive epochs change their form of manifestation, but a slight excavation shows that the same psychical germs and roots are indigenous to every soil.
The Hebrews, like other races, made research among all that is latent and mystical in nature and man. Although more has been written regarding the magic and occultism of the Chaldeans, Persians, and Greeks, yet a search in the light of the Present, through the ancient Hebrew writings, shows them to be crowded with accounts of psychical phenomena, though expressed in historic terms. These were counted as supernatural, which signified beyond the realm of law, and outside of the logical relation of cause and effect. This view has continued in large degree down to the present time. It was supposed that Jehovah was constantly revealing himself by special volition through dreams, visions, trances, voices, and signs; and spirits, both good and evil, are of frequent mention. Their chronological distance, together with a preternatural glamour which has been cast upon them, has caused their recorded phenomena to seem unique or special, rather than universal. But they are intermingled with every system of worship which the world has known.
Even the revelation of the divine has come through inward states of consciousness rather than by outward observation. This is its orderly method. The mind of man is ever sounding its own hidden deeps, and striving to bring to light its infinite wealth of fundamental and occult mysteries. It instinctively feels that there is a divine inlet at its profound centre.
Creative art is ever transcending the real in its search for the coming ideal. Even Nature herself is subservient to the mastery of Mind. A true magic is divine; while its inversion and abuse,—sometimes called black magic,—in the very nature of things, kindles Tartarean pains and penalties.
Genius can never be satisfied with the world as it is, therefore it can and must make a new one. Science discovers and classifies; while art, which is but the name for active human imaging, is divine in that it creates. Next in value to a seen Utopia is one which can be conjured into existence, and such is awaiting every one’s command.
But magic, as commonly defined, is a two-edged instrument. Misused, it becomes evil genii, who summon foul shapes, and clothe them with realism. Passions, hates, and evil imagings in the mist of mind sometimes become solidified embodiments that haunt and persecute their creators. He who peers into the raging billows of a disorderly imagination beholds monsters into which he has breathed the breath of life.
The secret society of the Urim had assembled, and the doors were closed. Their meeting-place was a remarkable occult study, for every decoration and furnishing possessed some mystical or symbolic significance. In each of the four corners, upon an elevated pedestal of white marble, stood a tall brass candelabrum of beaten work, containing seven branches upon its shaft, each having a lamp filled with pure olive oil for the light, with knop and cup fashioned like an almond-blossom. At the east end of the room there was a heavy table of acacia wood, the top of which was curiously engraved, and upon each corner was a horn of one piece with it. Just over its centre, and suspended from the ceiling by a silken cord, was a large quartzoid of transparent rock-crystal. It was believed that at certain seasons a steady, concentrated gaze into its pellucid depths would produce visions, or at least symbols of future events, and sometimes there was included glimpses of things distant. The table was enclosed by a curtain of blue, gold, and scarlet, held in place by ouches or sockets attached to a finely woven band supported by standards of beaten brass.
At the opposite end of the room were small wheels, cunningly devised of dark steel mirrors, made to revolve, section within section, mystifying and trance-producing in their occult power, and held to be symbolic of the wheels of the prophet Ezekiel. The walls and ceiling were bespangled with tracings, emblematic of prophecy, miracle, sacrifice, circumcision, and the covenants.
In the centre of the room there was a small brazen altar, consecrated to the burning of stacte, onycha, frankincense, and other aromatic spices. Near the entrance stood a cabinet of olive-wood containing flagons and bowls from which wine was served, and also platters containing thin wheaten wafers.
The rites of the society were commonly a matter of somewhat formal routine; but on special occasions or anniversaries they included revels, psychic agitations, disorderly and ungoverned excitements, trances, and enchantments. At times the Jew, with all the weight of the Covenant upon him, gave himself up to those things which corresponded to the orgies of the neighboring religions. But his excesses, though violent, were far less gross.
With