of Benoni will be lost, lost, rash boy!”
Again assuming a blandness which but illy concealed the fierce passions which were burning behind it, he continued,—
“Foolish captives! To the knowledge of your tribe, the Jewess and her small brother have been swallowed up by the tempest, and so they will remain! Be it so. But I promise, if ye be willing captives, every luxury shall be heaped upon you. Consider well! The Roman builds his palace with massive walls.”
The children of Benoni read their fate as in an open book. A Tarsian house of iniquity had closed around them. As they glanced about, every statue and picture and idol seemed to mock them, and every mirror duplicated the mockery. O cruel fate! Bare, jagged prison-walls would have seemed more hospitable!
Did this strange hour belong to the same evening in which they had started for a joyous moonlight excursion on the Cydnus? Where were all the happy dreams of three short hours ago? Where were now the bright pictures of the Holy City, the Temple, and the school of the great Rabban? Were they not the reality and this a mere hideous dream?
But for the heat of the wine, it seemed as though Marcius must have quailed before the pure indignation of the Hebrew children.
The tempest still raged without.
Saulus held his sister tightly by the hand; and though but a lad in stature, he stood firmly erect, and his eyes shot defiant glances at Marcius. Stirred to the depths of his young soul by the baseness of the Roman, he seemed to live through years of experience in a short hour.
Marcius seated himself, and with an impatient scowl waited for their submission. He could afford to give a little time, because there could be but one possible outcome. But, though master of the palace, with all to do his will, he glanced uneasily about, as if the walls might have ears. He looked into the next room where Leander, though but partially stunned by his blow, was lying in a stupor of intoxication. He then resumed his seat, and again turned towards Rebecca.
“My sweet caged bird, why ruffle thy plumage more? Give thy Roman lord some gracious favor, and thou shalt want for nothing. The tempest which rages without, and also that slight commotion which disturbs thine own mind, will soon be stilled and forgotten.”
Rebecca covered her face with her hands, while Saulus exclaimed with a strong gesture,—
“Jehovah will deliver his children! We are his chosen people!”
Then, looking upward, he cried,—
“We await thy salvation!”
“By Bacchus! Who is the God of Israel? But, my impetuous infant, I will proceed with order and dignity. Willing or unwilling captives? Ha! Now for a final, sagacious answer before the sand runs through this small glass.”3
The moments slipped away, and only the roar outside broke the stillness.
The surging of human passion, the constancy of affection, the happiness and misery of common life, the epochs of trial and triumph, and the mystery of fate, all span the wide chasms of time and space. Human life is one. Its outward circumstances may be never so varied, but within there is a universal correspondence. Through some shape, in the evolution of character, the same battles must be fought and the same victories won. Customs, races, languages, and governments come and go; but love, hate, friendship, passion, vice, and virtue remain. The Present is only the Past with a new countenance.
The Hebrew maiden and her young brother remained firmly unconquerable. They even became calm and confident with assurance. They had an unmistakable vision of deliverance, and felt that it was at hand. Its form or manner they could not divine. There is an intrinsic faculty which awakens in some souls, and takes hold upon the future. It feels coming events as though they were already present. That it is not commonly developed by no means proves its non-existence. It deals with great crises or turning-points, rather than their details.
Marcius sat watching the tiny stream of sand as it passed through the small orifice. The last grain had fallen.
“Captives! willing or unwilling?”
The answer came from an unexpected quarter. A flash of forked lightning illumined the palace, and rent it from roof to foundation. Marcius was prostrated and lay as one dead. The Hebrew children, though stunned and momentarily unconscious, soon aroused themselves. There was a panic in the palace, and a hurrying to and fro of all who had escaped unharmed. A part of the slaves, thinking the building was about to fall, unbarred the front portal and hurried into the street. Saulus and Rebecca, hand in hand, fled down the broad stairway, where they met Chloe, who was hastily gathering up a few valuables before making her escape.
“The gods demanded your release,” said she; and guiding them through an intricate passage-way to the front portal, they soon found themselves in the street.
CHAPTER V
TWO UNIVERSITY STUDENTS
“Our feet are standing Within thy gates, O Jerusalem Jerusalem, that art builded As a city that is compact together: Whither the tribes go up, even the tribes of the Lord, For a testimony unto Israel, To give thanks unto the name of the Lord. For there are set thrones for judgment, The thrones of the house of David.”
The great Temple which crowned the summit of Mount Moriah in the Holy City formed the visible pivotal centre of Judaism, and was the pride and joy of every son and daughter of Israel. It was surrounded by a broad porch, which extended entirely around its four sides, forming a most imposing feature and approach. Immediately within was the great court of the Gentiles, which enclosed the more exclusive courts and the Temple proper. Then came the court of the Women, and next beyond, and extending on three sides around the court of the Priests and inner Temple, was the court of Israel. Here was located the session-room of the Sanhedrin; and near by, or adjoining, was the great lecture-room of Gamaliel. This eminent Rabban of “the school of Hillel” was held in great respect for his wisdom; and the most promising youth of the tribes, far and near, gathered to become his pupils. While a legal Israelite and nominal Pharisee, he was tolerant, and permitted great liberty in discussion. His students, being from many different provinces, embraced among their number not only Pharisees and Sadducees of different grades, but also many adherents of other sects and philosophies. Some of the Essenes, Gnostics, and those of Hellenistic and Aramaic opinion of various shades, including even Cyrenians and Alexandrians, sent their sons to this famous Hebrew university. Many of its students were quite familiar with Greek literature and philosophy. The widespread reputation of Gamaliel, and the liberty of private opinion which he permitted, gave his school a broad and cosmopolitan character, as contrasted with the smaller Rabbinical schools, which often simply taught the letter of the Jewish law. It was an “Assembly of the Wise,” where a degree of freedom was enjoyed which was probably unparalleled in its era.
Gamaliel occupied a high seat or tribune in his assembly-room, while his students were grouped around and below him, literally “at his feet.” At stated times there were dialectical discussions, when he was more their moderator than teacher.
Perhaps some text of Old Testament Scripture would be taken for the subject of commentary. Various interpretations were then given; a comparison with other religions instituted, aphorisms defined, different writers compared, allegories translated, and opinions and authorities quoted and discussed. The pupils were encouraged to criticise each other, and to question the Rabban, and divergent views were expressed and invited.
According to the Talmud, the remarkable body of Rabbinical jurisprudence could well be compared to the Roman body of civil law, or even with English common law, in the vast accumulation of precedents, arguments, and opinions. It included not merely Jewish theology, but the whole civil code and practice. From the best accounts, this Hebrew university bore some resemblance to the discussions of Plato in the Academy, or the lectures of Aristotle in the Lyceum. The students received an excellent