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 Cæsar 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 him. 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 Idumæan, 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 Idumæan. 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 Idumæan 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 space 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?”
The Jew moved nearer the pool; Messala’s drawl deepened.
“Yes, I pity you, my fine Judah. From the college to the synagogue; then to the Temple; then—oh, a crowning glory!—the seat in the Sanhedrim. A life without opportunities; the gods help you! But I—”
Judah looked at him in time to see the flush of pride that kindled in his haughty face as he went on.
“But I—ah, the world is not all conquered. The sea has islands unseen. In the north there are nations yet unvisited. The glory of completing Alexander’s march to the Far East remains to some one. See what possibilities lie before a Roman.”
Next instant he resumed his drawl.
“A campaign into Africa; another after the Scythian; then—a legion! Most careers end there; but not mine. I—by Jupiter! what a conception!—I will give up my legion for a prefecture. Think of life in Rome with money—money, wine, women, games—poets at the banquet, intrigues in the court, dice all the year round. Such a rounding of life may be—a fat prefecture, and it is mine. O my Judah, here is Syria! Judea is rich; Antioch a capital for the gods. I will succeed Cyrenius, and you—shall share my fortune.”
The sophists and rhetoricians who thronged the public resorts of Rome, almost monopolizing the business of teaching her patrician youth, might have approved these sayings of Messala, for they were all in the popular vein; to the young Jew, however, they were new, and unlike the solemn style of discourse and conversation to which he was accustomed. He belonged, moreover, to a race whose laws, modes, and habits of thought forbade satire and humor; very naturally, therefore, he listened to his friend with varying feelings; one moment indignant, then uncertain how to take him. The superior airs assumed had been offensive to him in the beginning; soon they became irritating, and at last an acute smart. Anger lies close by this point in all of us; and that the satirist evoked in another way. To the Jew of the Herodian period patriotism was a savage passion scarcely hidden under his common humor, and so related to his history, religion, and God that it responded instantly to derision of them. Wherefore it is not speaking too strongly to say that Messala’s progress down to the last pause was exquisite torture to his hearer; at that point the latter said, with a forced smile,
“There are a few, I have heard, who can afford to make a jest of their future; you convince me, O my Messala, that I am not one of them.”
The Roman studied him; then replied, “Why not the truth in a jest as well as a parable? The great Fulvia went fishing the other day; she caught more than all the company besides. They said it was because the barb of her hook was covered with gold.”
“Then you were not merely jesting?”
“My Judah, I see I did not offer you enough,” the Roman answered, quickly, his eyes sparkling. “When I am prefect, with Judea to enrich me, I—will make you high-priest.”
The Jew turned off angrily.
“Do not leave me,” said Messala.
The other stopped irresolute.
“Gods, Judah, how hot the sun shines!” cried the patrician, observing his perplexity. “Let us seek a shade.”
Judah answered, coldly,
“We had better part. I wish I had not come. I sought a friend and find a—”
“Roman,” said Messala, quickly.
The hands of the Jew clenched, but controlling himself again, he started off. Messala arose, and, taking the mantle from the bench, flung it over his shoulder, and followed after; when he gained his side, he put his hand upon his shoulder and walked with him.
“This is the way—my hand thus—we used to walk when we were children. Let us keep it as far as the gate.”
Apparently Messala was trying to be serious and kind, though he could not rid his countenance of the habitual satirical expression. Judah permitted the familiarity.
“You are a boy; I am a man; let me talk like one.”
The complacency of the Roman was superb. Mentor lecturing the young Telemachus could not have been more at ease.
“Do you believe in the Parcæ? Ah, I forgot, you are a Sadducee: the Essenes are your sensible people; they believe in the sisters. So do I. How everlastingly the three are in the way of our doing what we please! I sit down scheming. I run paths here and there. Perpol! Just when I am reaching to take the world in hand, I hear behind me the grinding of scissors. I look, and there she is, the accursed Atropos! But, my Judah, why did you get mad when I spoke of succeeding old Cyrenius? You thought I meant to enrich myself plundering your Judea. Suppose so; it is what some Roman will do. Why not I?”
Judah shortened his step.
“There have been strangers in mastery of Judea before the Roman,” he said, with lifted hand. “Where are they, Messala? She has outlived them all. What has been will be again.”
Messala put on his drawl.
“The Parcæ have believers outside the Essenes. Welcome, Judah, welcome to the faith!”
“No, Messala, count me not with them. My faith rests on the rock which was the foundation of the faith of my fathers back further than Abraham; on the covenants of the Lord God of Israel.”
“Too much passion, my Judah. How my master would have been shocked had I been guilty of so much heat in his presence! There were other things I had to tell you, but I fear to now.”
When they had gone a few yards, the Roman spoke again.
“I think you can hear me now, especially as what I have to say concerns yourself. I would serve you, O handsome as Ganymede; I would serve you with real good-will. I love you—all I can. I told you I meant to be a soldier. Why not you also? Why not you step out of the narrow circle which, as I have shown, is all of noble life your laws and customs allow?”
Judah made no reply.
“Who are the wise men of our day?” Messala continued. “Not they who exhaust their years quarrelling about dead things; about Baals, Joves, and Jehovahs; about philosophies and religions. Give me one great name, O Judah; I care not where you go to find it—to Rome, Egypt, the East, or here in Jerusalem—Pluto take me if it belong not to a man who wrought his fame out of the material furnished him by the present; holding nothing sacred that did not contribute to the end, scorning nothing that did! How was it with Herod? How with the Maccabees? How with the first and second Cæsars? Imitate them. Begin now. At hand see—Rome, as ready to help you as she was the Idumæan Antipater.”
The Jewish lad trembled with rage; and, as the garden gate was close by, he quickened his steps, eager to escape.
“O Rome, Rome!” he muttered.
“Be wise,” continued Messala. “Give up the follies of Moses and the traditions; see the situation as it is. Dare look the Parcæ in the face, and they will tell you, Rome is the world. Ask them of Judea, and they will answer, She is what Rome wills.”
They were now at the gate. Judah stopped, and took the hand gently from his shoulder, and confronted Messala, tears trembling in his eyes.
“I understand you, because you are a Roman; you cannot understand me—I am an Israelite. You have given me suffering to-day by convincing me that we can never be the friends we have been—never! Here we part. The peace of the God of my fathers abide with you!”
Messala offered him his hand; the Jew walked on through the gateway. When he was gone, the Roman was silent awhile; then he, too, passed through, saying to himself, with a toss of the head,
“Be it so. Eros is dead, Mars reigns!”