University of Virginia Library

11. XI.

It has seemed a strange thing to me, my
mother, when I have thought since of my conversation
with Onias, and Zadok, and of the
disclosures then made concerning Sejanus, and
the league which was about to be secretly
formed with him, that I, who am still in some
sort a Roman, should be privy to such a contract,
made or about to be made, whose end and
object is a revolution in Rome, not less than
Judea. A little while ago, and I should have
thought that he designed evil against me, who
had held me capable, and reported me so, of any
alliance with a spirit so base as that of Sejanus,
or of joining myself to an undertaking that
aimed at any alteration, or overthrow, of the
powers in Rome. But I now know one thing
which once I did not, that 't is not we who
shape our course in life, but Providence that
marks it for us; that 't is not good alone that
works out good in the plans of God, but evil
also, and that so evil is itself, in part, good.
Thus as in the earth foul things, and things

not so much as to be named, contribute toward
the production of other things the most beautiful
and necessary, and even poisonous things
to the production of those that are nutritious
or medicinal, so wicked men are not wholly
hurtful or useless, but seeing that they must
exist because human nature is such as it is,
they are made to work out ends of righteousness
through the providence of God, where
they had no good intention or purpose themselves,
but rather the contrary. Wherefore it
may happen, and so I think it will, that though
Sejanus be in himself unworthy, he may
through that which he shall confer upon Herod
in return for acts, or promises on his part, greatly
help the people of God, and their deliverance
from a galling bondage. And, surely, little evil
would be inflicted upon any, though the monarch
of Capreæ should be thrown from the
rocks whence he casts those whom he desires
to torment or destroy, and were buried in the
depths of the sea. Sejanus for Tiberius might
indeed be no gain to Rome; but it would be
no loss. As it is not possible to conceive a
worse being than he whom we place in the
sovereignty of Hell, so cannot the imagination
form an image of a human creature, more wicked
or vile than Tiberius, and whether it is he
or his parasite who shall rule in Rome can matter
little to its inhabitants.

Since the evening passed in the dwelling of
Zadok, and the conversation held there with
the Rabbi and Onias, thy brother has returned
to his usual manner and appears, as Judith
asserts, even as was his wont, ere he had entered
into the schemes which have taken him
away from his home, and filled him with anxieties
and cares. There is to be seen in him the
common effect of relieving one's self of a secret
within his own household. To those
whom he chiefly esteems, Onias now feels free to
speak of the things which engage, or which
trouble him, and by dividing thus the burden,
it is more easily borne. Judith, to her exceeding
joy, now shares his confidence, although
she will not approve, as she doubts the
wisdom of the plans he is pursuing. Of Herod
she holds an opinion, which no persuasion or
reason whatever can force her to alter, and
which allows her not for one moment to look
upon him as he is seen by Onias. Upon what
foundation her judgment rests, I as yet know
not, nor whether it be such as to warrant the
strength with which she holds it; but this is
certain, that whatever judgment she forms is
worthy to be well weighed, for she is both deliberate
in forming her opinions, and honest and
true as Astræa herself.

The reports which reach us of John, now
called the Baptist, are of his gathering still
more and more about him, and in a land already
divided by sects of all kinds, of his forming
yet another. By what he is to distinguish
himself and his followers I know not, unless it
be by the severity of his doctrine and manner
of life. This, indeed, is constantly affirmed,
that he announces the approach of a prophet
greater than himself, whose servant even, he is
not meet to be; but who that prophet is he
declares not, whether Elijah, or he who shall
precede Messiah, or Messiah himself. He has
already drawn upon him the hatred of the Pharisees,
for he spares not their vices in his harangues
to the people; but he secures the regard
of the populace, who ever love to hear their
rulers involved in at least the same condemnation
in which they are themselves included.
Against Herod, however, as well as against the
Rulers, the Pharisees, and the Sadducees, has
he lifted up his voice, whose enmity as it will be
easily excited, so he will find it more difficult to
escape from or appease. Nay, as for that, there are
none in the land, Greek, Roman, or Jew, Pharisee
or Essene, Herodian or Sadducee, high or low,
from the Chief Priests and the council at Jerusalem,
to the Ruler of a Synagogue, whose enmity
he will not rouse against both himself and his followers,

if the same kind of speech continues to
mark his preaching. On the coming Sabbath,
in the chief Synagogue of Beth-Harem I shall
trust to hear what his follower, the Tanner of
Enon, who still lingers here, will have to say.

The Sabbath has come and passed, my
mother, and I sit down to relate to you such of
its incidents as may give you any satisfaction.

The household of Onias frequent chiefly a
synagogue on the banks of the Jordan, not more
remote in one direction, than is Beth-Harem in
another. Often, however, they resort to that
within the walls, of which Shammai and Zadok
are rulers. Thither was I desirous to go for
many reasons, but chiefly that I might learn
somewhat more distinctly concerning John from
his follower, if, perchance, he should be permitted
to declare himself. The cool and
balmy air of the morning invited me early
abroad, that I might enjoy for a time the solitude
which on this day I crave, and of late
have been accustomed to, and might be among
the first who should reach the synagogue. As
I emerged from the shaded grounds of Onias
upon the highway leading to the city, I found
it already sprinkled with companies of those
who, like myself, were going up to worship.
The scene was beautiful to the eye, presented

by the forms of young and old in every variety
of gay clothing, moving along beneath the
dark shadows of the trees, which here border
and overhang the path. At the well, many
stopped to quench their thirst with its cool
waters, and others reposed a while on the rocks,
or lay along upon the cool herbage. But this
indulgence lasted not long, but was broken by
the shrill echoes of the trumpets of the synagogue
sounding the hour of the service.

As we approached and passed the gates of the
city, and entered the streets, the thinly scattered
groups of the highway thickened gradually
into a numerous throng, pressing forward in one
direction. The noise of those, who conversed
with animation and energy, was heard on every
side. Of some who were near me, I could not,
without an effort, which I was not disposed to
make, help but hear what were the topics of
their discourse. One was loud in his complaints
of Shammai. “He preaches not himself,”
he said, “and those who would preach
he hinders. Verily he chiefly loveth the wine
cup, and for companions, not those who go up
to the house of the Lord, but such as tarry long
at the feast.”

“Nay,” rejoined his companion, “but he
is a good man; he talks not so loud as others,
and prays not so loud nor so long, but

when he turns his back upon the synagogue,
he doth not turn it on his prayers also, as is the
custom with many.”

“Ah, neighbor, thou ever findest an apology
for Shammai. But he is just one of those who
trust to what their mothers made them. There
is not a precept of the law, nor a custom handed
down, but he violateth it, as it shall be convenient.
Lest he should be righteous overmuch
is his fear; surely one without ground. The
curse of the Lord will rest upon such. Zadok,
truly, savoreth of the former days. He is one
whom the Lord delighteth to honor.”

“Verily,” said the other, “if the heart is to
be judged by the breadth of one's phylacteries,
by washings, and fastings, and prayers, then is
Zadok a son of God, and there is none like him,
for he holdeth himself not washed, if he have
not removed his ring, though it be slight as a
girdle of hair, and on the Sabbath treadeth not
on the dried grain, lest he unwittingly do the
work of the thresher. Then, when the first
day of the week dawneth, let him who standeth
in his debt beware the gripe of Zadok. It
is as that of death and the grave. No man can
deliver.”

“I never heard,” replied the first, “that he
claimed more than his own. Surely one hath a
right to his own. The law is the law.”

“I know not that,” responded the other, “if
it be that the law is without mercy. The
heart was made before the law. The beasts,
and even gentiles, feel pity.”

“Justice before mercy,” cried his companion,
and they were lost to my hearing.

Others, as they walked slowly along, conversed
of the hopes of Judea.

“It were truly a joy,” said an old man, yet
moving firm and upright by the help of his
staff, from the head of which glittered jewels
of no little value, “if one's days might be
prolonged to behold it.”

“Who can doubt,” said a younger companion
upon whom he leaned, “who can doubt,
that even your eyes shall see it. Many scoff,
I know, and say that we hope in vain, and that
we are better now than we could be under any
change. But they are worthy not so much as
of a word of rebuke. The people judge otherwise;
and who can help believe, that it is
God who moves in the heart of a whole people.
If it be so, his kingdom is not far off.”

“The Lord grant it be so,” replied the
other. “I may not live to behold that day of
glory, but, my son, what with thy virtue and
the wealth I leave thee, the fruit of long days
of toil, what seat of dignity can there be to
which thou mayst not hope to rise?”

“Say not so, my father; thy frame is firm
yet, if aged, and it is age and its gathered
stores of wisdom that in the new reign will
stand in the highest honor.”

“All my wisdom,” said the other, “is folly.
I have added gold to gold, and silver to silver,
and how that is to be done I know well. But
of the gentle studies that inform the mind with
truth, and make it wise and humble, alas, I am
ignorant. What do I love this day but dignity
and power, and what but these can my full
coffers purchase? But these, my son, they
can purchase, and they are something; aye,
they are somewhat real, things which the eye can
see, and the hands handle, and which will gain
the worship of the people. What is wisdom
after all? I have secured the best.”

“'T is said, father, that to-day we may
know somewhat more of John.”

“Why wilt thou speak of him again, my
son,” cried the other with sudden passion, “a
madman and a fool. May Shimei's curses
light upon him.” And so, with louder voice
and uplifted staff, he was separated from me.

As they were borne away, a voice addressed
me from another quarter; “Can you
tell me, friend, what this news is from Idumea?”

“I have heard nothing,” I said; “you,

therefore, can inform me, at least of more than
I know now.”

“What is reported, is this, that a prophet has
appeared there also, about whom the people
gather in multitudes and follow after him.”

“I think it cannot be a rumor having any
foundation; Onias hath of late received letters
from that region which speak not of it.”

“Nevertheless,” said he, “it is boldly affirmed,
and by those who come from Jerusalem.”

“Jerusalem is full of reports and rumors,” I
replied, “and nothing is to be trusted coming
thence.”

“That may be,” he answered, “and yet it
may be true. Among so many lies as now
abound, a truth must chance presently, that is
my hope. Peace be with you,” — and he
passed on.

As I now turned into the street, which led
directly to the front of the synagogue, up the
steps of which the people were hastening, a
beggar seated on the ground, both blind and a
cripple, saluted me, asking alms. “For the
love of Abraham, Isaac, Jacob, and all the
prophets have pity upon me and give me an
alms. How can I labor, having neither sight
nor power of motion? The Lord grant thee
prosperity as thou rememberest the poor.”

“How do I know,” said I, “that thine eyes
are blind, being hidden by that bandage; and
how do I know that thy feet are lame, doubled
up beneath that pile of rags?”

“Ah! wretched man that thou art,” cried the
cripple, “to deride whom God hath visited with
his judgments! Blind Levi never spake false.
At the house over against the fish market, at
the sign of the Chief Priest, thou mayst inquire
concerning me. But stay, and behold now.”

Saying which, ere I could prevent his action,
he tore the bandage from his head, revealing
a hideous spectacle of the hollow spaces
whence the eyes had been eaten away by disease,
and threw aside from his limbs the rags
that covered them, showing both his feet to have
been destroyed by the same awful distemper.
“Behold,” he cried, “what the leprosy
hath taken, and what, blessed be God! it hath
left.”

“Dost thou still bless God,” I asked, “when
he hath made thee thus?”

“Yea, truly,” said he. “Should I curse him,
because the warm air blows over me, and the
food of the charitable still nourisheth me, and
the music of their kind words falls upon my
ear? If I see not, I can speak; and if I cannot
walk, I can sit, and creep. A penny, a
penny for blind Levi.”

“I have not even a halfpenny to give thee,”
I answered; “but when the Sabbath is over,
I will call and see thee.” As I thus replied, a
loud and hoarse voice behind me cried out —

“The Lord bless thee, Levi, even though
thou breakest the Sabbath;” and at the same
time he who spoke showered down a handful of
small coin upon the stones, and swept on his
way with flowing robes toward the synagogue.
The coin, which I could not give myself, I was
forced to aid the blind man to gather up, thinking
as I did so, that there was virtue in the
manner of a favor, as in the favor itself. Bidding
the cripple then farewell, I turned toward
the temple, and passing the outer court, where
were many who chose rather to spend their time
there in idle gossip, than penetrate farther, I
entered.

It was already filled with more than its
usual number of worshippers, nay all parts of
it were thronged with those who were drawn
by a desire to hear what the Tanner from
Enon might have to say, if, perchance, the
Rulers should allow him to declare himself.
The uppermost seats, being here as with us in
the near neighborhood of the ark of the Law,
were occupied by the rulers, the chief doctors
of Beth-Harem, both Pharisees and Sadducees,
and such others as chose to place themselves

there; among whom I perceived Onias, and
not far from him Saturninus. The services
going before the preaching, are as in Rome.
When, accordingly, the prayers were over, the
chanting, and the reading of the Law and the
Prophets, Shammai, who had discharged the
last office, sat down, and the congregation waited
for him who should speak to them. When
there had been silence for some time, and no one
had risen, Zadok stood up and said; —

“This day, men of Israel, is the Scripture
brought to pass, which saith, Behold I set
before you blessing and cursing, a blessing on
such as keep the commandments I have delivered
unto them, and a curse on such as break them.
But you will surely say, Which Scripture is
fulfilled? Verily both. The blessing is upon
the keepers of the law, and a curse upon the
breakers of it. Truly is there a curse upon the
despisers of the Law. The Law is God, and
the despiser thereof despiseth God, and blasphemeth.
Let him be cursed. Let him die
the death of the unrighteous, and let his carcase,
as that of Jezebel, be given to the dogs
that they may devour it. Let his soul perish
from among the people of God. The law — it
is the Law that exalteth Israel upon the high
Mountain, and maketh her a spectacle of honor
to the whole earth. We are the people; yea

verily, we are the people of God, and there is
none other. The nations of the earth are accursed.
There is reserved for them nothing
other than the blackness of darkness forever.
Hell shall devour them, nor shall her gates
ever deliver them up. The law of the Lord
that came by Moses is perfect, despise it not
therefore, ye blasphemers! Yea, and moreover,
it is everlasting; it is built upon a rock whose
foundations are hidden in the fulness of God.
He is its sure support; and in these times, verily
in our own day, will he exalt it to more
abundant honor. The anointed of the Lord
shall appear, Shiloh shall come! the Son of
David shall arise, and Jerusalem, the holy
city, and all Israel, from Dan to Beersheba, shall
go forth and meet him at his coming, and
crown him King! Redeemer of his people!
their Saviour out of the hands of their enemies,
the Repairer of breaches, whose kingdom shall
be from everlasting to everlasting! Make yourselves
ready, men of Israel, to greet your King.
Let the great and the mighty rise up to meet
him, for their greatness shall be increased an
hundred fold. Let the rich man pour out of his
riches, for they shall be multiplied as the sand
of the sea shore. Let the warrior make bright
his armor, and gird on his sword, for the enemies
of the Lord, as of old, must be slain, ere the
true children of the kingdom can enter into
their inheritance. Let the lovers of ease, and
sloth, let those who tremble at their own shadow,
let the young maiden and the little children,
the poor and humble flee into safe places
and the hidden dens of the mountains, — it will
be then no time for them — while the great
and the mighty and the strong take possession,
and scatter the enemy and build up the walls
of the new kingdom of our God. It shall be
an eye for an eye — yea and a tooth for a tooth,
and more than that, ten thousand fold of evil for
evil, upon the foes of Judah. For a little finger
they have laid upon us, there shall be laid
an arm upon them as thick as a man's loins.
And what will ye say, if it be told unto you,
that now, even now, he who shall come and restore
all things is standing in the midst of you
and ye know him not? All things are not
revealed to all. But by dreams, and visions,
and the inspirations of the Most High, are there
those, wise men and as it were prophets, unto
whom the truth hath been delivered. In due
season all eyes shall behold it and all hearts
confess it. When the day, and the hour, and the
moment hath arrived, which Daniel the Prophet
hath foretold, then shall the light arise, then the
Kingdom of Heaven hath come nigh unto you,
and its everlasting reign commenced. But that
moment, who shall declare it? Ye men of
Israel, be not deceived. Run not hither and
thither after those, who, like some among us,
would lead you astray pursuing false hopes.
The Lord will bring them to confusion. When
the great Messiah cometh, all eyes will behold
his glory. He who runs may read the signs
which shall announce him the Son of God,
the King of Israel.”

These are some of the things that Zadok
said. When he had ceased, the faces of the
congregation were turned to where the Tanner
of Enon sat on one of the chief seats of the
synagogue, as if desiring that he would say
somewhat. But inasmuch as the Ruler did not
invite him to teach, he held his peace. Shammai,
whose office it was to ask those who were
present to speak to the people, being desirous
that if it were possible, there should be no disturbance,
made a pretence, as if he saw not the
wishes of the hearers in their eyes; and turning
toward Onias, asked him, If he had anything
to declare in the audience of the people,
to say on. But thy brother refused, knowing
well what the present temper of the multitude
was, and that it was a vain thing to hope to
withstand it. When, therefore, the people saw
that Shammai understood them not, or made as
though he did not, then they, many of them,
with one accord cried out, saying,

“We would hear Simon, the Tanner of
Enon. He hath somewhat to say, it concerneth
Israel to hear.”

Upon that, Shammai, not unwillingly in his
own heart, for he careth too little for any one
opinion to hinder the uttering of any other,
turned toward Simon the Tanner, and giving
him the book of the Prophets, bid him read, and
then say on.

Upon that, Zadok strove with zeal to lay silence
on the Tanner, Eleazer and others aiding
him, and saying many things of John, which,
whether they were true or not, only inflamed so
much the more the people to hear one of his
followers, so that they filled the house with their
cries that Simon should be permitted to speak;
which, when the Rulers saw that it could not
be prevented, they made no more resistance,
but submitted to what was inevitable. So when
Simon saw that no more opposition was made,
and when silence had once more been obtained,
he stood up and said;

“Men and brethren of the house of Jacob,
despise not one who is but the servant of servants,
who would declare to you the things
that concern the salvation of Israel. Pride
goeth before destruction, and a haughty spirit
before a fall. Railing Rabshakahs have not
prevailed, nor cursing Shimeis, to stop the

mouth of him who bringeth good news, good
news of the coming of the kingdom of God.
Your ears are open to hear, and your hearts to confess
the power of the Most High. Let the
wicked, as now, gnash their teeth, but they
shall come to nought.

“The Lord God of Israel in the days of
our fathers, when they had gone down into
Egypt, having pity upon his own children,
when he had punished them, delivered them
by the hand of his servant Moses. And when
in process of time having transgressed again, as
being a stiff-necked and rebellious race they have
ever done, Judah was carried away captive into
Babylon. But when ye had suffered the just
punishment for your iniquities, the Lord again
had compassion, and your prosperity was restored,
and Jerusalem and Judah were clad in
their beautiful garments. In these latter days
God hath promised to redeem us by a prophet,
Like unto Moses. For our transgression and
idolatries, for our revoltings and our blasphemies,
have we these many years suffered his
just rebuke. But the Sceptre hath at length
departed from Judah, and the Lawgiver from between
her feet, and the gentile hath possessed the
land in all her borders. And now, therefore, the
times being fulfilled, the eyes of all the world
look for the appearing of him who shall save us.

The time of our affliction being ended, as the
prophets have foreshown, we now wait for the
Redeemer. But, will he come before our chastisements
have cleansed us? and our stripes
have purged us? and our captivity and our
bonds have humbled us? Ye men of Israel, it
is your sins that make a separation between
you and your God! Ye must prepare the way
before him by repentance. Repent ye of your
iniquities! if ye would behold the kingdom of
God. Forsake the evil of your ways, your
prayers that are an empty sound, your fastings
that are a mockery, your worshippings and
sacrifices that are but a vain show! Think no
longer to deceive man and God by the false
appearance. The Lord seeth the heart. The
Lord despiseth the hypocrite. The Lord looketh
through you, as the eye through the clear
water. Wash you, make you clean, put away
the evil of your doings altogether, and make a
straight path, swept, and cleansed, and thoroughly
purged, and the messenger of the covenant
shall suddenly come, bringing salvation
and healing on his wings. This is the message
of John. He is the voice of one crying in the
wilderness, prepare ye the way of the Lord,
make straight in the Desert a high way for our
God! He is but as one that runneth before
the king. He is as the star of the morning,
whose coming proclaimeth the rising of the
greater light, that enlighteneth the whole world.
He is not that greater light. Ye, nevertheless,
muse in your hearts, whether he be the Christ
or not. Wise men, the Scribes and Pharisees,
Priests and Levites of Jerusalem have come
asking, Art thou the Christ? — tell us plainly.
He hath denied not, but confessed, saying I am
not the Christ. He saith only that he is one
who cometh preaching, and saying, The kingdom
of Heaven is at hand, even at the door;
and exhorting men to repentance, that they
may be found worthy to enter therein. His
baptism is unto repentance. He who cometh
to him, and is baptized with water and
confesses his sins, belongeth to him, and is as
a stone fitted and polished to be built into the
temple and palace of our King. Come then, ye
men of Judea, ye who look for the consolation
of Israel in the fall of the modern Babylon, ye
who would make ready for the Son of God, ye
who are of the true children of Abraham, come
to the Baptism of John, and be washed of your
iniquities. Come while the invitation is held
out, and the door is open, and the lamps are
burning, for if ye refuse, there are those, not of
the house of Abraham, whom God shall call,
and who shall come in and sit down at the feast
which shall be prepared, and dwell in the cities
that shall be built of every precious stone, shining
as the sun at noon-day. Come and make
ready for the Prince. He standeth in the midst
of you, and ye know him not; but he will
suddenly reveal himself, and his glory shall be
apparent to every eye; and then will you, who
harden your hearts and shut your cars, be covered
with confusion, and your shame shall be
published from one end of Heaven to the
other.”

When Simon had ended these words, and
had sat down, all eyes were fastened upon him,
as upon one who had spoken what at least he
truly believed, and who desired the welfare of
those whom he had reproved. The assembly
would willingly have heard him farther. But
he seemed not inclined to multiply words.

There being silence for a brief space, as Simon
ceased, Zadok seemed like one who would
fain deliver himself of other matter, that appeared
to be restrained with difficulty; nor
would he have been withheld from giving vent
to it, as I think, but that he feared lest the people,
who so evidently were impressed by the words
of the Tanner, would listen to what he might
say with either impatience, or open signs of
disapprobation. Those, however, who apprehended
lest he might rise and utter himself
with new violence, were relieved when they

beheld Shammai stand up, who if sometimes
through his Jewish nature he is violent, is for
the most part calm and forbearing.

“Ye Jews!” said he; “Servants of God,
lovers of the Law, and children of Abraham,
be not too much carried away by hopes which
may end in disappointment. To judge of the
truth of the claims of one who shall declare
himself a prophet, or the Christ himself, ye
must hold your minds clear from the false leadings
of passion, and of any fixed opinion. Else
will ye judge, not after the truth of things, but
only after some image, or idol, in your own
thoughts. When we feed our desires high,
by much meditation upon them, then are the
eyes of our mind already blinded, and though
we should open them we should see nothing
with clearness, nor as it is in itself. By looking
outwards, we should only take another way of
looking inwards. Wherefore dwell not too much
on what is to be, or what may happen, or upon
the purposes of God not yet revealed. For,
so doing, ye will only raise up phantoms perhaps
of error, from which ye will find it hard
to escape. But rather wait, doing with zeal the
duties which are uppermost, until that which is
to come, is come, and taketh the shape which
God shall give; then will your eyes and minds
be purged, and without mote or film, error or idol,

to judge a just judgment. We know, for so
the Prophets have declared it, that Messiah
shall in these days appear, and all Israel, as one
man, awaiteth his rising. But we know not
how he shall appear, in what form, nor with
what circumstances of greatness and glory.
Nor do we know in what part of our wide land
he shall first display his power. Let us allay
our heats, and believe that the God who gave
us our Lawgiver, and brought us out of Egypt,
and hath sustained us hitherto, will now so
manifest himself, that, as soon as he appeareth,
every heart and every tongue shall confess him
and shout Hosannah! Simon hath spoken well;
and concerning John hath said things that in
themselves are credible, and in agreement with
the Scriptures; and are not dishonorable to
John, not though he were a Prophet indeed.
But we will stay our judgment, men of Beth-Harem,
until we shall behold him with our own
eyes. We will not rest in the judgment of
another. The truth we now possess serves us
well; we will not throw it from us without good
reasons. Again, I say, let us each honor the Law,
observe the Sabbaths, keep the feasts, offer our
sacrifices, do the work which falls to us every
day, as those who are both men and Hebrews,
and wait for what God shall bring to pass.”

Shammai, when he had finished, and the

poor had been remembered, dismissed the assembly,
who departed with more quietness than
they would have done but for the parting words
of the Ruler. The quietness, however, lasted
not long, as it cannot among this fierce and
contentious people, broken into so many factions,
each aiming at the injury or destruction
of the other. For no sooner had the multitude
within the synagogue joined itself to the multitude
without, than conversation and dispute
arose on all sides concerning what had been
said by Zadok, Simon, and Shammai. Some
blamed one, and some another; some applauded
one, and some another. Among others, I saw
the old man, whom I had overheard on the way
to the synagogue, apparently with much passion,
accusing the Ruler as he descended the
steps of the building.

“Is it,” said he, “from the Ruler of our Synagogue,
that we are to hear fools and madmen,
idle wanderers, and falsehearted deceivers held
up to honor? Who but Simon, and wretches
like him, believe in John.”

“Good Sir,” replied Shammai, “I have held
up no deceiver, or blasphemer to honor before
the people. Had I held up John to honor,
which I did not, it is not yet shown that he is
mad, or false, or impious.”

“Yet,” said the other, “every one of any
consideration knows it.”

“The people do not know it,” replied the
Ruler. “They are on John's side.”

“Who,” said the rich man, “are the people?
and what do they know, and how should they
judge? Have our rulers, the priests, the council,
our rich or learned men believed in him?
That is the only question worth asking. They
of Jerusalem condemn him.”

“To be condemned by them of Jerusalem,
is often to be commended of the truth;” answered
Shammai.

“Thou art a disciple of John and the Devil,
and so shall I report thee,” cried the other in a
rage. Shammai laughed, while the other turned
away trembling with anger, more even than with
years. The people, who had heard what the
Ruler had said, applauded him, and said
“Shammai is the friend of truth; he is afraid
neither of the rich, nor the powerful.”

Zadok approaching, some one cried out.
“Who is Zadok's Christ, standing in the midst
of us? Is Zadok also a believer in John?”

Another exclaimed, “It is a greater than
John the Baptist, Zadok believes in.”

“Or his disciple, Simon the Tanner,” shouted
a third with a deriding tone.

“Blessed the people,” cried yet another
voice from the crowd, “to whom the Lord
shall send a king, dressed in skins himself has
cured, and his sceptre an ox's goad.”

“Nevertheless,” said another, “an ox's goad
in the hands of him with whom is the spirit of
the Lord, were more than all the power of all
the Herods. Remember Samson's jaw bone of
an ass.”

“Let him who accuseth Herod look to it,”
cried an angry voice, “lest he fall into the jaws
not of an ass, but a lion.”

“That was the voice of Zadok,” said one
aloud.

“It was not the voice of Zadok,” cried the
Rabbi, as he stalked gloomily away, and left
the crowd behind. At this moment those with
whom we had been standing about the steps of
the synagogue and between the building and
the walls of the outer court, were drawn to the
street, by the loud tones of some one declaiming
to the people, where, raised above the crowds
upon a stone at the corner of the market, he
stood reporting news which he had heard of a
prophet having risen up among the hills of Idumea,
and to whom all in that region were giving
ear. The throng thickened around him,
eagerly listening to what he had to say, and
making inquiries concerning the time and manner
of his appearing. They were interrupted by
the voice of another from the crowd, who exclaimed,

“Trust not these lying rumors, people of

Beth-Harem; give no heed to them. I am but
just arrived from the hills of Idumea on the
way to Tiberias, where the people knew nothing
of this prophet. Listen to the instructions
of your ruler Shammai, and run not after
every shadow.”

While this person spoke, the other, who had
delivered the news with so much boldness,
mingled with the crowd and disappeared, pursued
by the cries of the people.

I now turned away, and leaving the city behind,
bent my steps toward the Jordan. The
soft breath of the fresh air burdened with
spicy odors, together with the calm aspect of
nature, was like a medicine, healing the distempered
body, and restoring the mind also, after
the feverish heats of the assembly I had left. I
sought at once the banks of the river, that I
might move quietly along in the solitude of its
deep shadows, rather than mingle with those
who, on the highway, would be passing in the
same direction with myself. The atmosphere
was temperate, and so still, it hardly so
much as made the leaves to tremble on the
lightest boughs, or the tenderest flowers to
bend their heads. Birds and insects enjoying
the sacredness of the day which gave them
security against their common enemy, saluted

the ear with their sweetest notes. The serpent,
who glided across my path, startling me by his
fearful shape and glistening hues, seemed to
dread me less than on other days, and went
slowly by. Reaching the stream, I seated myself
upon a rock lying within the fields of
Onias not far from the grotto of which I
have already told you, and leaning against the
trunk of an aged willow, gave myself to the
thoughts which the scenes before me, and those
which I had just witnessed, in Beth-Harem,
equally suggested. How peaceful is nature!
I thought — how calmly her various courses
move on. There is here no confusion, jarring,
and discord. The sun, the moon, and the stars
all wheel around us, and the ear cannot hear
the sound of their going, neither do they ever
cross each other's path. All is peace, order, and
silence. The trees and herbs all grow to their
full stature, yet we see not, we hear not, as
they go up from strength to strength. But with
man all is rage, disorder, and strife. Nothing
is quiet; no motion is without noise, interference,
or conflict. In the mind of each individual
there is warfare, peace never; and for nations,
it seems their chosen work to injure or destroy.
Within their own borders they chafe even
among themselves; being uneasy in every
present state, and while they look about for
beneficial changes — at least, for changes —
know not what to choose, nor where the good
they seek after is to be found, and often in the
pursuit of a fancied advantage plunge into deeper
ill.

Why, and to what good end is this restlessness
of our people? this discontent with
the present, these expectations, this longing
for a greater future, a wider kingdom? Is it of
good? Is it of God? They are tossed, and
sway to and fro, beating against each other,
foaming with, as it seems, useless passion, even
like the waves of the sea, driven by the winds —
like this river, now indeed calm and sending
forth the gentle music of its murmur as it rolls
over its bed, or winds among these rocks and
aged roots on its margin; but anon rushing onward
with full and overflowing banks, uprooting
the giants of the forest, and carrying destruction
to the fields of the husbandman. But
what then, is not all alike? Is nature, always,
calm and peaceful? Is she not, even like
man, subject to passionate outbreaks, to violent
and sudden change, to uproar and wide-spread
desolation? The sun and the stars are indeed
quiet and still in their courses, and shed down
wholesome influences; but, then the comet
comes and glares upon the world, bringing with
it pestilence, mildew, floods, and war. The

solid earth quakes, and whole cities are engulphed.
The winds, which now cannot be heard,
to-morrow rise in tempests, and forests are
torn in fragments, ships dashed in pieces, and
the proudest works of man levelled with the
ground. Animals prey upon one another; and
even the tender dove pursues her diseased off-spring
with cruelty. Is man worse than nature
— nature better than man? Are they
different? Should they be? Doubtless the
same being hath made the whole. We are all
alike. There is evil everywhere — evil in nature
and evil in man. Whence is this and why?
Alas! who can tell?

But whither have I run?

I rose from my rock on the river's side,
and turned toward the house. I must needs
pass the grotto. As I drew nigh, I perceived
some one within. It was Judith,
who had there passed in seclusion the time
which I had spent by the river. She bounded
towards me as I passed the entrance, and
joining me we went through the vineyards,
prolonging our walk, and as we went plucked
here and there a half-dried bunch of grapes,
which had been left hanging on its vine.

“You went not,” I said, “to the synagogue
within the walls.”

“No,” she replied, “yet I joined our people

in their worship. I accompanied those of our
household, who frequent the synagogue hard
by the Ox Ford. I knew that within the walls
there would be confusion, at least that the
peace of the hour would be destroyed; and I
am unwilling to lose that peace, or to witness
aught in the house of God that becomes not
his service. How went it? Was Simon there?”

I then related what had occurred.

Judith seemed much struck by what had
fallen from Simon, and finding that the disturbance
had been so little, was sorry she had not
been there. Concerning John, she was desirous
to learn all that had been said. “This man,”
said she, “seems in truth like one of the old
Prophets. He not merely feeds the hopes of
the people, but rebukes their hypocrisies and
iniquities, and ere their hope can be fulfilled
of the coming Kingdom, requires the heart to
be made pure by repentance. In this, one beholds
signs of truth. Impostors are not of this
sort. Thinking more of some success of their
own, than of the good of the people, they do but
flatter them. Those in power especially do they
seek to please. But this John — not only, if we
hear aright, hath he published the faults and
errors of the chief men of the nation, but even
of Herod. Would that I might hear and see
him! Would that I had heard his follower Simon!”

At the hour of supper, the table of Onias was
again surrounded by many of the chief citizens
of Beth-Harem, with the Rulers, Shammai,
Zadok, and Eleazer, and others whom the open
hospitality of thy brother draws around him.

They did not fail to attack Shammai as one
who regarded with too much forbearance such
as were proposing novelties, and impairing the
common reverence both for the literal requirements
of the Law, and the traditions of the
Elders. “In truth,” said Zadok, “our Ruler
is little better than a Sadducee, and what can
be worse than a Sadducee? A pious Jew can
think of nothing so bad.”

“Were it true, that I am indeed a Sadducee,”
replied Shammai, laughing, “I should find myself
among no worse companions for forsaking
my present friends, — even the rulers of the
synagogue. I then might be able to boast of
the alliance of Caiaphas and Annas, among many
others equally honorable; and since thou knowest,
Zadok, I am of a boastful nature, and yet
have never made such boast, thou couldst not
ask a better proof that I am sounder in my
faith than thy words imply.”

“In appearance,” replied Zadok, “thou art
on the right side, but who can doubt thy
little esteem for it, who hears thee defend, as
to-day, perverters and deniers of the truth, railers,

accusers, rebels, and blasphemers, like this
wild preacher of the desert?”

“All in Beth-Harem who know me,” rejoined
Shammai, “know that I place not the same
value in outward observances that many do,
that I prefer the law to the traditions of the
elders, and the reality of virtue to its semblance,
and rate much higher goodness in the
life, with fewer prayers at the corners of the
streets, than a life less strict or secretly vile,
with a great show of worship. I am not a
Sadducee, inasmuch as I doubt not the resurrection
of the just and the unjust, and hold to
the existence of a spirit in man, and of spirits
in the air and the Heavens; and yet again I am,
because I think of our actions, that we may
make them as we please, being free and not
bound by fate in the use we make both of the
body and mind. As for those who go about
to teach the people either by the wayside, at
the markets, or in the synagogue, I would
not stop their mouths. Faith is many-sided,
Zadok, and still faith, which side soever we
choose. We trouble ourselves over-much as to
what a man thinks. What have we to do with
that which passeth within a man, so long as
what he does, and what we see, is according to
the rules of religion and the customs of men?
Why should we go prying into the secrets of

the spirit, and make it so much as the concern
of a moment, as to their agreement with this
great Rabbi, or another; with Hillel, or Simon
the just, or Saddoc, or Judas? For myself, I
choose out of many things, what I judge best,
and pray that others may do the same; so shall
peace be attained, and virtue be no less.”

“Hear him! Hear him!” cried Zadok;
“not less than John himself ought we to esteem
him a traitor to the truth and a misleader
of the people! It is well Shammai, that the
people of Beth-Harem know more of thee than
thy no-faith in Moses, or it would go hard
with thee.

“The people of Beth-Harem,” rejoined the
Ruler, “see wider and farther than many of
their countrymen, and it may be that some of
their teachers are to be thanked for that.
They have come to consider that he is the
best disciple of Moses and the Prophets, who
observes their precepts in their spirit, and
while they see their spirit honored, allow some
liberty in other things. If they are satisfied
that the Ruler Shammai is just and faithful in
his office, they will not rebuke him because he
mingles together the good things to be found
scattered among many teachers, and many
sects. I doubt not, Zadok, much that would
be valuable might be learned, even from this

Satan, John, as I have already learned somewhat
of value from his disciple. The fair
Judith will agree with me.”

“The daughter of Onias,” said Zadok, “is
a daughter of a Pharisee of the straitest sect.”

“I fear,” said Judith,” I shall give little
pleasure to either side, to Shammai or Zadok,
when I say, that I rest not wholly satisfied with
the teachings of either the Pharisee or the
Sadducee. But in this can I go with the
good Shammai, that I would willingly hear
what any holy man, who would instruct us,
may have to say, whether a prophet of God, or
but a common man. Surely the fruits of religion
are not so rich, or abundant, but that we
might greet with joy any new proposed doctrine,
that should promise to act with better
effect on the heart and life, and raise the general
condition of man.”

“Verily, Onias,” cried Zadok, “it seemeth
to me as if I were sitting in the company of
the uncircumcised. My ears are pierced as with
a sharp sword. It becomes thee surely to take
away the child from the false teaching of a
Sadducee.”

Shammai laughed heartily.

Said Onias, “No, Zadok, Judith is of age;
she hath her mind in her own keeping now,
and must open or shut it, to darkness or light,

as shall seem best to her. But even as her
father is a Pharisee, and the son of a Pharisee,
so do I deem her in spite of what thou hast
now heard, to be a true daughter of Abraham.
But when it shall be seen that Shammai leadeth
her astray, then shall I call for thee to use thy
power to convert her from the evil of her
way.”

“Ah, happy would that day be for thy daughter,
and for Israel,” cried Zadok. “Shammai
may have many virtues, but he hath not all.”

“But Zadok has,” said the Ruler. “Daughter,
how shalt thou possibly learn humility, the
chief of virtues, of this man?”

“If that virtue is chief on thy catalogue, it
stands not so high on mine,” said Zadok, “nor
on any other as I think.”

“Well,” said Shammai, smiling, as Zadok
took him so literally, “we will not dispute
about that. I give thee joy, Judith, of thy
teacher.”

So it is with these Rulers, they are ever at
odds, but their difference leads not to strife or
anger, notwithstanding Zadok seems like one,
who, if his passions were once roused, would
rage with a fury that would overleap all bounds.
Much as he in his heart dislikes what he deems
the looseness of Shammai, and the light esteem
in which he holds the minute observances

which he himself, so highly values, as frequent
washings, many fastings and prayers, together
with a sacred reverence of all traditions, he yet
cannot but revere in him a general innocence of
life, and a goodness of heart, far exceeding his
own, and most of those who would accuse him
of unbelief.

When the company was departed, the music
had ceased, and the lamps which had been hung
in the trees, for the reason that there was no
moon, were extinguished, and those who had
been disporting themselves were withdrawn,
Onias took me with him apart as if to communicate
somewhat of moment.

“Julian,” said he, “the time draws on that
there must be deeds as well as words, with
those who would serve Israel. Much has already
been achieved by messengers who have
passed through the land, having communication
with those who are of our part, and bringing
over such, as it was found inclined the same
way, and could be trusted. But more remains,
and thy knowledge is now needed; but that it
may yield the most and the best fruit, I would
that thou shouldst see Herod. He alone can
lay open before thee the true condition of the
affair we have taken in hand, and which, borne
onward with one spirit, shall crown the land
and us with honor. The Tetrarch has heard

of thy doings at Cæsarea, and it is no displeasure
to him, that thou hast fallen into discredit
with Pilate. He desires to see thee, and
I have said that I would urge thy presence at
Machærus, where Herod yet abides.”

I replied, that I would seek him there without
delay, as I should with pleasure visit so
celebrated a spot as the fortress and city of
Machærus, and with hardly less, the country
that was to be traversed in the way thither.
And indeed, more than all, was I curious to see
Herod himself. Onias said, that he could not
accompany me, as at first he had purposed to
do, since it was necessary for him to depart in
another direction, and he left me to take my
own time and way, offering the use of both his
stables and slaves.

Thus, my mother, am I binding myself to
the fate of Judea — an issue so little to have
been conceived as possible but so little while
ago. I have passed in so short a time, and by
the power of such extraordinary events, from
the life and the feelings of a Roman, to the
character, and the habits, and faith of a Jew,
that I can hardly believe myself to be the same
person who dwelt with you in Rome, nor can
I think that all this has happened without the
interposing of a hand, of whose guidance we
all are the subjects, though ignorant when and

in what manner, and in the arrangement of
what events, it is put forth. Happy for us
that we stand not at the helm of our little vessel,
but instead, some good angel who seeth
farther and better, and hath a stronger arm, and
who, though he guideth us sometimes on shallows,
sometimes on quicksands, and sometimes
among rocks and eddies, doth it that our experience
may be more various, and so good be
shown to make a part of all evil. Who, if he
might, would dare to choose for himself among
the possible events of life? Who so bold as, if
it were permitted him, to be the pilot of his
own bark, seeing so often as we do in the issue
of events, that what at a distance we had dreaded,
and if we could, would have shunned,
hath proved benignant in our experience of it,
and that what we had greatly desired, had it
happened, could have been no other than disastrous
or fatal. And how greatly will our judgments
of this kind be confirmed and extended
when, as in the resurrection of the just, we shall
look back upon the whole of life, and behold
each event as it stands bound to every other,
both with those which preceded it and those
that come after. In the light of that vast survey,
the names which we now give to many
events will be changed, or quite reversed, — evil
will be seen to be good, and good, evil.

Great delight and large profitings have come
to me, when thinking thus, from the pages of
David, Solomon, and the Prophets. There
seems to be no mood of the mind, which
finds not in them its proper nourishment
or medicine. Rightly was the son of David
named the Wise. The heart with all its weaknesses
and errors, and life with all its lights and
shadows, and in all its changes, are by him
painted with so much truth, that the reader
sees not whence such stores of knowledge
could have come, save from the inspiration
of God. Else, methinks, he must have lived
life over many times, and in his own fortunes
experienced the various lots of different persons,
which we cannot believe, unless we agree
with the philosophers of India, or receive the
fancies of Pythagoras. In David, moreover,
who can fail to find the thoughts and the words
in which, whether he be joyous and grateful, or
afflicted and penitent, cheerful or desponding, he
can best offer up his sacrifice to God. No power,
no words, of his own could avail so well. David,
the sinner, and David, the saint, as he was now
a sufferer, and now an enjoyer, has alike set
forth his sorrows and his joys before God, in
prayer and praise; and there, as in a mirror, doth
every one who, like him, has sinned and suffered,
or obeyed and rejoiced, behold his own

soul truly reflected. In none, either of the philosophers
of Greece, or the moralists of Rome,
do I find so much of human life justly depicted,
of the human heart so clearly revealed. Nor,
which is much more, do they ever speak in that
tone of sincerity, which marks the prophets of
Judea; and it is this virtue in a writer of morals
above all others, that deserves our affection and
reverence. The Jew writes of life and man, as
if it were a matter not of art, but of life and
death; the Greek and the Roman, as if to treat
a subject as becomes a rhetorician. The Jew
writes to help and save him who may read;
the Roman or the Greek, to display his genius
in a perfect treatise. The Jew therefore we
love and obey as a divinity; the Roman or the
Greek we honor as an artist who has completed
a beautiful work. For the last we have admiration;
for the first sighings, and tears, and an
altered life.

Farewell, my mother, and the blessings of all
the Prophets be upon thee.