This speech must not be taken as an apology for the lodging offered. There was no need of apology. The place was the best then at disposal. The guests were simple folks, by habits of life easily satisfied. To the Jew of that period, moreover, abode in caverns was a familiar idea, made so by every-day occurrences, and by what he heard of Sabbaths in the synagogues. How much of Jewish history, how many of the many exciting incidents in that history, had transpired in caves! Yet further, these people were Jews of Bethlehem, with whom the idea was especially commonplace; for their locality abounded with caves great and small, some of which had been dwelling-places from the time of the Emim and Horites. No more was there offence to them in the fact that the cavern to which they were being taken had been, or was, a stable. They were the descendants of a race of herdsmen, whose flocks habitually shared both their habitations and wanderings. In keeping with a custom derived from Abraham, the tent of the Bedawin yet shelters his horses and children alike. So they obeyed the keeper cheerfully, and gazed at the house, feeling only a natural curiosity. Everything associated with the history of David was interesting to them.

The building was low and narrow, projecting but a little from the rock to which it was joined at the rear, and wholly without a window. In its blank front there was a door, swung on enormous hinges, and thickly daubed with ochreous clay. While the wooden bolt of the lock was being pushed back, the women were assisted from their pillions. Upon the opening of the door, the keeper called out,

"Come in!"

The guests entered, and stared about them. It became apparent immediately that the house was but a mask or covering for the mouth of a natural cave or grotto, probably forty feet long, nine or ten high, and twelve or fifteen in width. The light streamed through the doorway, over an uneven floor, falling upon piles of grain and fodder, and earthenware and household property, occupying the centre of the chamber. Along the sides were mangers, low enough for sheep, and built of stones laid in cement. There were no stalls or partitions of any kind. Dust and chaff yellowed the floor, filled all the crevices and hollows, and thickened the spider-webs, which dropped from the ceiling like bits of dirty linen; otherwise the place was cleanly, and, to appearance, as comfortable as any of the arched lewens of the khan proper. In fact, a cave was the model and first suggestion of the lewen.

"Come in!" said the guide. "These piles upon the floor are for travellers like yourselves. Take what of them you need."

Then he spoke to Mary.

"Can you rest here?"

"The place is sanctified," she answered.

"I leave you then. Peace be with you all!"

When he was gone, they busied themselves making the cave habitable.



CHAPTER X.

At a certain hour in the evening the shouting and stir of the people in and about the khan ceased; at the same time, every Israelite, if not already upon his feet, arose, solemnized his face, looked towards Jerusalem, crossed his hands upon his breast, and prayed; for it was the sacred ninth hour, when sacrifices were offered in the temple on Moriah, and God was supposed to be there. When the hands of the worshippers fell down, the commotion broke forth again; everybody hastened to bread, or to make his pallet. A little later, the lights were put out, and there was silence, and then sleep.

* * * * * *

About midnight some one on the roof cried out, "What light is that in the sky? Awake, brethren, awake and see!"

The people, half asleep, sat up and looked; then they became wide-awake, though wonder-struck. And the stir spread to the court below, and into the lewens; soon the entire tenantry of the house and court and enclosure were out gazing at the sky.

And this was what they saw. A ray of light, beginning at a height immeasurably beyond the nearest stars, and dropping obliquely to the earth; at its top, a diminishing point; at its base, many furlongs in width; its sides blending softly with the darkness of the night, its core a roseate electrical splendor. The apparition seemed to rest on the nearest mountain southeast of the town, making a pale corona along the line of the summit. The khan was touched luminously, so that those upon the roof saw each other's faces, all filled with wonder.

Steadily, through minutes, the ray lingered, and then the wonder changed to awe and fear; the timid trembled; the boldest spoke in whispers.

"Saw you ever the like?" asked one.

"It seems just over the mountain there. I cannot tell what it is, nor did I ever see anything like it," was the answer.

"Can it be that a star has burst and fallen?" asked another, his tongue faltering.

"When a star falls, its light goes out."

"I have it!" cried one, confidently. "The shepherds have seen a lion, and made fires to keep him from the flocks."

The men next the speaker drew a breath of relief, and said, "Yes, that is it! The flocks were grazing in the valley over there to-day."

A bystander dispelled the comfort.

"No, no! Though all the wood in all the valleys of Judah was brought together in one pile and fired, the blaze would not throw a light so strong and high."

After that there was silence on the house-top, broken but once again while the mystery continued.

"Brethren!" exclaimed a Jew of venerable mien, "what we see is the ladder our father Jacob saw in his dream. Blessed be the Lord God of our fathers!"



CHAPTER XI

A mile and a half, it may be two miles, southeast of Bethlehem, there is a plain separated from the town by an intervening swell of the mountain. Besides being well sheltered from the north winds, the vale was covered with a growth of sycamore, dwarf-oak, and pine trees, while in the glens and ravines adjoining there were thickets of olive and mulberry; all at this season of the year invaluable for the support of sheep, goats, and cattle, of which the wandering flocks consisted.

At the side farthest from the town, close under a bluff, there was an extensive marah, or sheepcot, ages old. In some long-forgotten foray, the building had been unroofed and almost demolished. The enclosure attached to it remained intact, however, and that was of more importance to the shepherds who drove their charges thither than the house itself. The stone wall around the lot was high as a man's head, yet not so high but that sometimes a panther or a lion, hungering from the wilderness, leaped boldly in. On the inner side of the wall, and as an additional security against the constant danger, a hedge of the rhamnus had been planted, an invention so successful that now a sparrow could hardly penetrate the overtopping branches, armed as they were with great clusters of thorns hard as spikes.

The day of the occurrences which occupy the preceding chapters, a number of shepherds, seeking fresh walks for their flocks, led them up to this plain; and from early morning the groves had been made ring with calls, and the blows of axes, the bleating of sheep and goats, the tinkling of bells, the lowing of cattle, and the barking of dogs. When the sun went down, they led the way to the marah, and by nightfall had everything safe in the field; then they kindled a fire down by the gate, partook of their humble supper, and sat down to rest and talk, leaving one on watch.

There were six of these men, omitting the watchman; and afterwhile they assembled in a group near the fire, some sitting, some lying prone. As they went bareheaded habitually, their hair stood out in thick, coarse, sunburnt shocks; their beard covered their throats, and fell in mats down the breast; mantles of the skin of kids and lambs, with the fleece on, wrapped them from neck to knee, leaving the arms exposed; broad belts girthed the rude garments to their waists; their sandals were of the coarsest quality; from their right shoulders hung scrips containing food and selected stones for slings, with which they were armed; on the ground near each one lay his crook, a symbol of his calling and a weapon of offence.

Such were the shepherds of Judea! In appearance, rough and savage as the gaunt dogs sitting with them around the blaze; in fact, simple-minded, tender-hearted; effects due, in part, to the primitive life they led, but chiefly to their constant care of things lovable and helpless.

They rested and talked, and their talk was all about their flocks, a dull theme to the world, yet a theme which was all the world to them. If in narrative they dwelt long upon affairs of trifling moment; if one of them omitted nothing of detail in recounting the loss of a lamb, the relation between him and the unfortunate should be remembered: at birth it became his charge, his to keep all its days, to help over the floods, to carry down the hollows, to name and train; it was to be his companion, his object of thought and interest, the subject of his will; it was to enliven and share his wanderings; in its defense he might be called on to face the lion or robber—to die.

The great events, such as blotted out nations and changed the mastery of the world, were trifles to them, if perchance they came to their knowledge. Of what Herod was doing in this city or that, building palaces and gymnasia, and indulging forbidden practises, they occasionally heard. As was her habit in those days, Rome did not wait for people slow to inquire about her; she came to them. Over the hills along which he was leading his lagging herd, or in the fastnesses in which he was hiding them, not unfrequently the shepherd was startled by the blare of trumpets, and, peering out, beheld a cohort, sometimes a legion, in march; and when the glittering crests were gone, and the excitement incident to the intrusion over, he bent himself to evolve the meaning of the eagles and gilded globes of the soldiery, and the charm of a life so the opposite of his own.

Yet these men, rude and simple as they were, had a knowledge and a wisdom of their own. On Sabbaths they were accustomed to purify themselves, and go up into the synagogues, and sit on the benches farthest from the ark. When the chazzan bore the Torah round, none kissed it with greater zest; when the sheliach read the text, none listened to the interpreter with more absolute faith; and none took away with them more of the elder's sermon, or gave it more thought afterwards. In a verse of the Shema they found all the learning and all the law of their simple lives—that their Lord was One God, and that they must love him with all their souls. And they loved him, and such was their wisdom, surpassing that of kings.

While they talked, and before the first watch was over, one by one the shepherds went to sleep, each lying where he had sat.

The night, like most nights of the winter season in the hill country, was clear, crisp, and sparkling with stars. There was no wind. The atmosphere seemed never so pure, and the stillness was more than silence; it was a holy hush, a warning that heaven was stooping low to whisper some good thing to the listening earth.

By the gate, hugging his mantle close, the watchman walked; at times he stopped, attracted by a stir among the sleeping herds, or by a jackal's cry off on the mountain-side. The midnight was slow coming to him; but at last it came. His task was done; now for the dreamless sleep with which labor blesses its wearied children! He moved towards the fire, but paused; a light was breaking around him, soft and white, like the moon's. He waited breathlessly. The light deepened; things before invisible came to view; he saw the whole field, and all it sheltered. A chill sharper than that of the frosty air—a chill of fear—smote him. He looked up; the stars were gone; the light was dropping as from a window in the sky; as he looked, it became a splendor; then, in terror, he cried,

"Awake, awake!"

Up sprang the dogs, and, howling, ran away.

The herds rushed together bewildered.

The men clambered to their feet, weapons in hand.

"What is it?" they asked, in one voice.

"See!" cried the watchman, "the sky is on fire!"

Suddenly the light became intolerably bright, and they covered their eyes, and dropped upon their knees; then, as their souls shrank with fear, they fell upon their faces blind and fainting, and would have died had not a voice said to them,

"Fear not!"

And they listened.

"Fear not: for behold, I bring you good tidings of great joy, which shall be to all people."

The voice, in sweetness and soothing more than human, and low and clear, penetrated all their being, and filled them with assurance. They rose upon their knees, and, looking worshipfully, beheld in the centre of a great glory the appearance of a man, clad in a robe intensely white; above its shoulders towered the tops of wings shining and folded; a star over its forehead glowed with steady lustre, brilliant as Hesperus; its hands were stretched towards them in blessing; its face was serene and divinely beautiful.

They had often heard, and, in their simple way, talked, of angels; and they doubted not now, but said, in their hearts, The glory of God is about us, and this is he who of old came to the prophet by the river of Ulai.

Directly the angel continued:

"For unto you is born this day, in the city of David, a Savior, which is Christ the Lord!"

Again there was a rest, while the words sank into their minds.

"And this shall be a sign unto you," the annunciator said next. "Ye shall find the babe, wrapped in swaddling-clothes, lying in a manger."

The herald spoke not again; his good tidings were told; yet he stayed awhile. Suddenly the light, of which he seemed the centre, turned roseate and began to tremble; then up, far as the men could see, there was flashing of white wings, and coming and going of radiant forms, and voices as of a multitude chanting in unison,

"Glory to God in the highest, and on earth peace, good-will towards men!"

Not once the praise, but many times.

Then the herald raised his eyes as seeking approval of one far off; his wings stirred, and spread slowly and majestically, on their upper side white as snow, in the shadow vari-tinted, like mother-of-pearl; when they were expanded many cubits beyond his stature, he arose lightly, and, without effort, floated out of view, taking the light up with him. Long after he was gone, down from the sky fell the refrain in measure mellowed by distance, "Glory to God in the highest, and on earth peace, good-will towards men."

When the shepherds came fully to their senses, they stared at each other stupidly, until one of them said, "It was Gabriel, the Lord's messenger unto men."

None answered.

"Christ the Lord is born; said he not so?"

Then another recovered his voice, and replied, "That is what he said."

"And did he not also say, in the city of David, which is our Bethlehem yonder. And that we should find him a babe in swaddling-clothes?"

"And lying in a manger."

The first speaker gazed into the fire thoughtfully, but at length said, like one possessed of a sudden resolve, "There is but one place in Bethlehem where there are mangers; but one, and that is in the cave near the old khan. Brethren, let us go see this thing which has come to pass. The priests and doctors have been a long time looking for the Christ. Now he is born, and the Lord has given us a sign by which to know him. Let us go up and worship him."

"But the flocks!"

"The Lord will take care of them. Let us make haste."

Then they all arose and left the marah.

* * * * * *

Around the mountain and through the town they passed, and came to the gate of the khan, where there was a man on watch.

"What would you have?" he asked.

"We have seen and heard great things to-night," they replied.

"Well, we, too, have seen great things, but heard nothing. What did you hear?"

"Let us go down to the cave in the enclosure, that we may be sure; then we will tell you all. Come with us, and see for yourself."

"It is a fool's errand."

"No, the Christ is born."

"The Christ! How do you know?"

"Let us go and see first."

The man laughed scornfully.

"The Christ indeed! How are you to know him?"

"He was born this night, and is now lying in a manger, so we were told; and there is but one place in Bethlehem with mangers."

"The cave?"

"Yes. Come with us."

They went through the court-yard without notice, although there were some up even then talking about the wonderful light. The door of the cavern was open. A lantern was burning within, and they entered unceremoniously.

"I give you peace," the watchman said to Joseph and the Beth Dagonite. "Here are people looking for a child born this night, whom they are to know by finding him in swaddling-clothes and lying in a manger."

For a moment the face of the stolid Nazarene was moved; turning away, he said, "The child is here."

They were led to one of the mangers, and there the child was. The lantern was brought, and the shepherds stood by mute. The little one made no sign; it was as others just born.

"Where is the mother?" asked the watchman.

One of the women took the baby, and went to Mary, lying near, and put it in her arms. Then the bystanders collected about the two.

"It is the Christ!" said a shepherd, at last.

"The Christ!" they all repeated, falling upon their knees in worship. One of them repeated several times over,

"It is the Lord, and his glory is above the earth and heaven."

And the simple men, never doubting, kissed the hem of the mother's robe, and with joyful faces departed. In the khan, to all the people aroused and pressing about them, they told their story; and through the town, and all the way back to the marah, they chanted the refrain of the angels, "Glory to God in the highest, and on earth peace, good-will towards men!"

The story went abroad, confirmed by the light so generally seen; and the next day, and for days thereafter, the cave was visited by curious crowds, of whom some believed, though the greater part laughed and mocked.



CHAPTER XII

The eleventh day after the birth of the child in the cave, about mid-afternoon, the three wise men approached Jerusalem by the road from Shechem. After crossing Brook Cedron, they met many people, of whom none failed to stop and look after them curiously.

Judea was of necessity an international thoroughfare; a narrow ridge, raised, apparently, by the pressure of the desert on the east, and the sea on the west, was all she could claim to be; over the ridge, however, nature had stretched the line of trade between the east and the south; and that was her wealth. In other words, the riches of Jerusalem were the tolls she levied on passing commerce. Nowhere else, consequently, unless in Rome, was there such constant assemblage of so many people of so many different nations; in no other city was a stranger less strange to the residents than within her walls and purlieus. And yet these three men excited the wonder of all whom they met on the way to the gates.

A child belonging to some women sitting by the roadside opposite the Tombs of the Kings saw the party coming; immediately it clapped its hands, and cried, "Look, look! What pretty bells! What big camels!"

The bells were silver; the camels, as we have seen, were of unusual size and whiteness, and moved with singular stateliness; the trappings told of the desert and of long journeys thereon, and also of ample means in possession of the owners, who sat under the little canopies exactly as they appeared at the rendezvous beyond the Jebel. Yet it was not the bells or the camels, or their furniture, or the demeanor of the riders, that were so wonderful; it was the question put by the man who rode foremost of the three.

The approach to Jerusalem from the north is across a plain which dips southward, leaving the Damascus Gate in a vale or hollow. The road is narrow, but deeply cut by long use, and in places difficult on account of the cobbles left loose and dry by the washing of the rains. On either side, however, there stretched, in the old time, rich fields and handsome olive-groves, which must, in luxurious growth, have been beautiful, especially to travellers fresh from the wastes of the desert. In this road, the three stopped before the party in front of the Tombs.

"Good people," said Balthasar, stroking his plaited beard, and bending from his cot, "is not Jerusalem close by?"

"Yes," answered the woman into whose arms the child had shrunk. "If the trees on yon swell were a little lower you could see the towers on the market-place."

Balthasar gave the Greek and the Hindoo a look, then asked,

"Where is he that is born King of the Jews?"

The women gazed at each other without reply.

"You have not heard of him?"

"No."

"Well, tell everybody that we have seen his star in the east, and are come to worship him."

Thereupon the friends rode on. Of others they asked the same question, with like result. A large company whom they met going to the Grotto of Jeremiah were so astonished by the inquiry and the appearance of the travellers that they turned about and followed them into the city.

So much were the three occupied with the idea of their mission that they did not care for the view which presently rose before them in the utmost magnificence: for the village first to receive them on Bezetha; for Mizpah and Olivet, over on their left; for the wall behind the village, with its forty tall and solid towers, superadded partly for strength, partly to gratify the critical taste of the kingly builder; for the same towered wall bending off to the right, with many an angle, and here and there an embattled gate, up to the three great white piles Phasaelus, Mariamne, and Hippicus; for Zion, tallest of the hills, crowned with marble palaces, and never so beautiful; for the glittering terraces of the temple on Moriah, admittedly one of the wonders of the earth; for the regal mountains rimming the sacred city round about until it seemed in the hollow of a mighty bowl.

They came, at length, to a tower of great height and strength, overlooking the gate which, at that time, answered to the present Damascus Gate, and marked the meeting-place of the three roads from Shechem, Jericho, and Gibeon. A Roman guard kept the passage-way. By this time the people following the camels formed a train sufficient to draw the idlers hanging about the portal; so that when Balthasar stopped to speak to the sentinel, the three became instantly the centre of a close circle eager to hear all that passed.

"I give you peace," the Egyptian said, in a clear voice.

The sentinel made no reply.

"We have come great distances in search of one who is born King of the Jews. Can you tell us where he is?"

The soldier raised the visor of his helmet, and called loudly. From an apartment at the right of the passage an officer appeared.

"Give way," he cried, to the crowd which now pressed closer in; and as they seemed slow to obey, he advanced twirling his javelin vigorously, now right, now left; and so he gained room.

"What would you?" he asked of Balthasar, speaking in the idiom of the city.

And Balthasar answered in the same,

"Where is he that is born King of the Jews?"

"Herod?" asked the officer, confounded.

"Herod's kingship is from Caesar; not Herod."

"There is no other King of the Jews."

"But we have seen the star of him we seek, and come to worship him."

The Roman was perplexed.

"Go farther," he said, at last. "Go farther. I am not a Jew. Carry the question to the doctors in the Temple, or to Hannas the priest, or, better still, to Herod himself. If there be another King of the Jews, he will find him."

Thereupon he made way for the strangers, and they passed the gate. But, before entering the narrow street, Balthasar lingered to say to his friends, "We are sufficiently proclaimed. By midnight the whole city will have heard of us and of our mission. Let us to the khan now."



CHAPTER XIII

That evening, before sunset, some women were washing clothes on the upper step of the flight that led down into the basin of the Pool of Siloam. They knelt each before a broad bowl of earthenware. A girl at the foot of the steps kept them supplied with water, and sang while she filled the jar. The song was cheerful, and no doubt lightened their labor. Occasionally they would sit upon their heels, and look up the slope of Ophel, and round to the summit of what is now the Mount of Offence, then faintly glorified by the dying sun.

While they plied their hands, rubbing and wringing the clothes in the bowls, two other women came to them, each with an empty jar upon her shoulder.

"Peace to you," one of the new-comers said.

The laborers paused, sat up, wrung the water from their hands, and returned the salutation.

"It is nearly night—time to quit."

"There is no end to work," was the reply.

"But there is a time to rest, and—"

"To hear what may be passing," interposed another.

"What news have you?"

"Then you have not heard?"

"No."

"They say the Christ is born," said the newsmonger, plunging into her story.

It was curious to see the faces of the laborers brighten with interest; on the other side down came the jars, which, in a moment, were turned into seats for their owners.

"The Christ!" the listeners cried.

"So they say."

"Who?"

"Everybody; it is common talk."

"Does anybody believe it?"

"This afternoon three men came across Brook Cedron on the road from Shechem," the speaker replied, circumstantially, intending to smother doubt. "Each one of them rode a camel spotless white, and larger than any ever before seen in Jerusalem."

The eyes and mouths of the auditors opened wide.

"To prove how great and rich the men were," the narrator continued, "they sat under awnings of silk; the buckles of their saddles were of gold, as was the fringe of their bridles; the bells were of silver, and made real music. Nobody knew them; they looked as if they had come from the ends of the world. Only one of them spoke, and of everybody on the road, even the women and children, he asked this question—'Where is he that is born King of the Jews?' No one gave them answer—no one understood what they meant; so they passed on, leaving behind them this saying: 'For we have seen his star in the east, and are come to worship him.' They put the question to the Roman at the gate; and he, no wiser than the simple people on the road, sent them up to Herod."

"Where are they now?"

"At the khan. Hundreds have been to look at them already, and hundreds more are going."

"Who are they?"

"Nobody knows. They are said to be Persians—wise men who talk with the stars—prophets, it may be, like Elijah and Jeremiah."

"What do they mean by King of the Jews?"

"The Christ, and that he is just born."

One of the women laughed, and resumed her work, saying, "Well, when I see him I will believe."

Another followed her example: "And I—well, when I see him raise the dead, I will believe."

A third said, quietly, "He has been a long time promised. It will be enough for me to see him heal one leper."

And the party sat talking until the night came, and, with the help of the frosty air, drove them home.

* * * * * *

Later in the evening, about the beginning of the first watch, there was an assemblage in the palace on Mount Zion, of probably fifty persons, who never came together except by order of Herod, and then only when he had demanded to know some one or more of the deeper mysteries of the Jewish law and history. It was, in short, a meeting of the teachers of the colleges, of the chief priests, and of the doctors most noted in the city for learning—the leaders of opinion, expounders of the different creeds; princes of the Sadducees; Pharisaic debaters; calm, soft-spoken, stoical philosophers of the Essene socialists.

The chamber in which the session was held belonged to one of the interior court-yards of the palace, and was quite large and Romanesque. The floor was tessellated with marble blocks; the walls, unbroken by a window, were frescoed in panels of saffron yellow; a divan occupied the centre of the apartment, covered with cushions of bright-yellow cloth, and fashioned in form of the letter U, the opening towards the doorway; in the arch of the divan, or, as it were, in the bend of the letter, there was an immense bronze tripod, curiously inlaid with gold and silver, over which a chandelier dropped from the ceiling, having seven arms, each holding a lighted lamp. The divan and the lamp were purely Jewish.

The company sat upon the divan after the style of Orientals, in costume singularly uniform, except as to color. They were mostly men advanced in years; immense beards covered their faces; to their large noses were added the effects of large black eyes, deeply shaded by bold brows; their demeanor was grave, dignified, even patriarchal. In brief, their session was that of the Sanhedrim.

He who sat before the tripod, however, in the place which may be called the head of the divan, having all the rest of his associates on his right and left, and, at the same time, before him, evidently president of the meeting, would have instantly absorbed the attention of a spectator. He had been cast in large mould, but was now shrunken and stooped to ghastliness; his white robe dropped from his shoulders in folds that gave no hint of muscle or anything but an angular skeleton. His hands, half concealed by sleeves of silk, white and crimson striped, were clasped upon his knees. When he spoke, sometimes the first finger of the right hand extended tremulously; he seemed incapable of other gesture. But his head was a splendid dome. A few hairs, whiter than fine-drawn silver, fringed the base; over a broad, full-sphered skull the skin was drawn close, and shone in the light with positive brilliance; the temples were deep hollows, from which the forehead beetled like a wrinkled crag; the eyes were wan and dim; the nose was pinched; and all the lower face was muffed in a beard flowing and venerable as Aaron's. Such was Hillel the Babylonian! The line of prophets, long extinct in Israel, was now succeeded by a line of scholars, of whom he was first in learning—a prophet in all but the divine inspiration! At the age of one hundred and six, he was still Rector of the Great College.

On the table before him lay outspread a roll or volume of parchment inscribed with Hebrew characters; behind him, in waiting, stood a page richly habited.

There had been discussion, but at this moment of introduction the company had reached a conclusion; each one was in an attitude of rest, and the venerable Hillel, without moving, called the page.

"Hist!"

The youth advanced respectfully.

"Go tell the king we are ready to give him answer."

The boy hurried away.

After a time two officers entered and stopped, one on each side the door; after them slowly followed a most striking personage—an old man clad in a purple robe bordered with scarlet, and girt to his waist by a band of gold linked so fine that it was pliable as leather; the latchets of his shoes sparkled with precious stones; a narrow crown wrought in filigree shone outside a tarbooshe of softest crimson plush, which, encasing his head, fell down the neck and shoulders, leaving the throat and neck exposed. Instead of a seal, a dagger dangled from his belt. He walked with a halting step, leaning heavily upon a staff. Not until he reached the opening of the divan, did he pause or look up from the floor; then, as for the first time conscious of the company, and roused by their presence, he raised himself, and looked haughtily round, like one startled and searching for an enemy—so dark, suspicious, and threatening was the glance. Such was Herod the Great—a body broken by diseases, a conscience seared with crimes, a mind magnificently capable, a soul fit for brotherhood with the Caesars; now seven-and-sixty years old, but guarding his throne with a jealousy never so vigilant, a power never so despotic, and a cruelty never so inexorable.

There was a general movement on the part of the assemblage—a bending forward in salaam by the more aged, a rising-up by the more courtierly, followed by low genuflections, hands upon the beard or breast.

His observations taken, Herod moved on until at the tripod opposite the venerable Hillel, who met his cold glance with an inclination of the head, and a slight lifting of the hands.

"The answer!" said the king, with imperious simplicity, addressing Hillel, and planting his staff before him with both hands. "The answer!"

The eyes of the patriarch glowed mildly, and, raising his head, and looking the inquisitor full in the face, he answered, his associates giving him closest attention,

"With thee, O king, be the peace of God, of Abraham, Isaac, and Jacob!"

His manner was that of invocation; changing it, he resumed:

"Thou hast demanded of us where the Christ should be born."

The king bowed, though the evil eyes remained fixed upon the sage's face.

"That is the question."

"Then, O king, speaking for myself, and all my brethren here, not one dissenting, I say, in Bethlehem of Judea."

Hillel glanced at the parchment on the tripod; and, pointing with his tremulous finger, continued, "In Bethlehem of Judea, for thus it is written by the prophet, 'And thou, Bethlehem, in the land of Judea, art not the least among the princes of Judah; for out of thee shall come a governor that shall rule my people Israel.'"

Herod's face was troubled, and his eyes fell upon the parchment while he thought. Those beholding him scarcely breathed; they spoke not, nor did he. At length he turned about and left the chamber.

"Brethren," said Hillel, "we are dismissed."

The company then arose, and in groups departed.

"Simeon," said Hillel again.

A man, quite fifty years old, but in the hearty prime of life, answered and came to him.

"Take up the sacred parchment, my son; roll it tenderly."

The order was obeyed.

"Now lend me thy arm; I will to the litter."

The strong man stooped; with his withered hands the old one took the offered support, and, rising, moved feebly to the door.

So departed the famous Rector, and Simeon, his son, who was to be his successor in wisdom, learning, and office.

* * * * * *

Yet later in the evening the wise men were lying in a lewen of the khan awake. The stones which served them as pillows raised their heads so they could look out of the open arch into the depths of the sky; and as they watched the twinkling of the stars, they thought of the next manifestation. How would it come? What would it be? They were in Jerusalem at last; they had asked at the gate for Him they sought; they had borne witness of his birth; it remained only to find him; and as to that, they placed all trust in the Spirit. Men listening for the voice of God, or waiting a sign from Heaven, cannot sleep.

While they were in this condition, a man stepped in under the arch, darkening the lewen.

"Awake!" he said to them; "I bring you a message which will not be put off."

They all sat up.

"From whom?" asked the Egyptian.

"Herod the king."

Each one felt his spirit thrill.

"Are you not the steward of the khan?" Balthasar asked next.

"I am."

"What would the king with us?"

"His messenger is without; let him answer."

"Tell him, then, to abide our coming."

"You were right, O my brother!" said the Greek, when the steward was gone. "The question put to the people on the road, and to the guard at the gate, has given us quick notoriety. I am impatient; let us up quickly."

They arose, put on their sandals, girt their mantles about them, and went out.

"I salute you, and give you peace, and pray your pardon; but my master, the king, has sent me to invite you to the palace, where he would have speech with you privately."

Thus the messenger discharged his duty.

A lamp hung in the entrance, and by its light they looked at each other, and knew the Spirit was upon them. Then the Egyptian stepped to the steward, and said, so as not to be heard by the others, "You know where our goods are stored in the court, and where our camels are resting. While we are gone, make all things ready for our departure, if it should be needful."

"Go your way assured; trust me," the steward replied.

"The king's will is our will," said Balthasar to the messenger. "We will follow you."

The streets of the Holy City were narrow then as now, but not so rough and foul; for the great builder, not content with beauty, enforced cleanliness and convenience also. Following their guide, the brethren proceeded without a word. Through the dim starlight, made dimmer by the walls on both sides, sometimes almost lost under bridges connecting the house-tops, out of a low ground they ascended a hill. At last they came to a portal reared across the way. In the light of fires blazing before it in two great braziers, they caught a glimpse of the structure, and also of some guards leaning motionlessly upon their arms. They passed into a building unchallenged. Then by passages and arched halls; through courts, and under colonnades not always lighted; up long flights of stairs, past innumerable cloisters and chambers, they were conducted into a tower of great height. Suddenly the guide halted, and, pointing through an open door, said to them,

"Enter. The king is there."

The air of the chamber was heavy with the perfume of sandal-wood, and all the appointments within were effeminately rich. Upon the floor, covering the central space, a tufted rug was spread, and upon that a throne was set. The visitors had but time, however, to catch a confused idea of the place—of carved and gilt ottomans and couches; of fans and jars and musical instruments; of golden candlesticks glittering in their own lights; of walls painted in the style of the voluptuous Grecian school, one look at which had made a Pharisee hide his head with holy horror. Herod, sitting upon the throne to receive them, clad as when at the conference with the doctors and lawyers, claimed all their minds.

At the edge of the rug, to which they advanced uninvited, they prostrated themselves. The king touched a bell. An attendant came in, and placed three stools before the throne.

"Seat yourselves," said the monarch, graciously.

"From the North Gate," he continued, when they were at rest, "I had this afternoon report of the arrival of three strangers, curiously mounted, and appearing as if from far countries. Are you the men?"

The Egyptian took the sign from the Greek and the Hindoo, and answered, with the profoundest salaam, "Were we other than we are, the mighty Herod, whose fame is as incense to the whole world, would not have sent for us. We may not doubt that we are the strangers."

Herod acknowledged the speech with a wave of the hand.

"Who are you? Whence do you come?" he asked, adding significantly, "Let each speak for himself."

In turn they gave him account, referring simply to the cities and lands of their birth, and the routes by which they came to Jerusalem. Somewhat disappointed, Herod plied them more directly.

"What was the question you put to the officer at the gate?"

"We asked him, Where is he that is born King of the Jews."

"I see now why the people were so curious. You excite me no less. Is there another King of the Jews?"

The Egyptian did not blanch.

"There is one newly born."

An expression of pain knit the dark face of the monarch, as if his mind were swept by a harrowing recollection.

"Not to me, not to me!" he exclaimed.

Possibly the accusing images of his murdered children flitted before him; recovering from the emotion, whatever it was, he asked, steadily, "Where is the new king?"

"That, O king, is what we would ask."

"You bring me a wonder—a riddle surpassing any of Solomon's," the inquisitor said next. "As you see, I am in the time of life when curiosity is as ungovernable as it was in childhood, when to trifle with it is cruelty. Tell me further, and I will honor you as kings honor each other. Give me all you know about the newly born, and I will join you in the search for him; and when we have found him, I will do what you wish; I will bring him to Jerusalem, and train him in kingcraft; I will use my grace with Caesar for his promotion and glory. Jealousy shall not come between us, so I swear. But tell me first how, so widely separated by seas and deserts, you all came to hear of him."

"I will tell you truly, O king."

"Speak on," said Herod.

Balthasar raised himself erect, and said, solemnly,

"There is an Almighty God."

Herod was visibly startled.

"He bade us come hither, promising that we should find the Redeemer of the World; that we should see and worship him, and bear witness that he was come; and, as a sign, we were each given to see a star. His Spirit stayed with us. O king, his Spirit is with us now!"

An overpowering feeling seized the three. The Greek with difficulty restrained an outcry. Herod's gaze darted quickly from one to the other; he was more suspicious and dissatisfied than before.

"You are mocking me," he said. "If not, tell me more. What is to follow the coming of the new king?"

"The salvation of men."

"From what?"

"Their wickedness."

"How?"

"By the divine agencies—Faith, Love, and Good Works."

"Then"—Herod paused, and from his look no man could have said with what feeling he continued—"you are the heralds of the Christ. Is that all?"

Balthasar bowed low.

"We are your servants, O king."

The monarch touched a bell, and the attendant appeared.

"Bring the gifts," the master said.

The attendant went out, but in a little while returned, and, kneeling before the guests, gave to each one an outer robe or mantle of scarlet and blue, and a girdle of gold. They acknowledged the honors with Eastern prostrations.

"A word further," said Herod, when the ceremony was ended. "To the officer of the gate, and but now to me, you spoke of seeing a star in the east."

"Yes," said Balthasar, "his star, the star of the newly born."

"What time did it appear?"

"When we were bidden come hither."

Herod arose, signifying the audience was over. Stepping from the throne towards them, he said, with all graciousness,

"If, as I believe, O illustrious men, you are indeed the heralds of the Christ just born, know that I have this night consulted those wisest in things Jewish, and they say with one voice he should be born in Bethlehem of Judea. I say to you, go thither; go and search diligently for the young child; and when you have found him bring me word again, that I may come and worship him. To your going there shall be no let or hindrance. Peace be with you!"

And, folding his robe about him, he left the chamber.

Directly the guide came, and led them back to the street, and thence to the khan, at the portal of which the Greek said, impulsively, "Let us to Bethlehem, O brethren, as the king has advised."

"Yes," cried the Hindoo. "The Spirit burns within me."

"Be it so," said Balthasar, with equal warmth. "The camels are ready."

They gave gifts to the steward, mounted into their saddles, received directions to the Joppa Gate, and departed. At their approach the great valves were unbarred, and they passed out into the open country, taking the road so lately travelled by Joseph and Mary. As they came up out of Hinnom, on the plain of Rephaim, a light appeared, at first wide-spread and faint. Their pulses fluttered fast. The light intensified rapidly; they closed their eyes against its burning brilliance: when they dared look again, lo! the star, perfect as any in the heavens, but low down and moving slowly before them. And they folded their hands, and shouted, and rejoiced with exceeding great joy.

"God is with us! God is with us!" they repeated, in frequent cheer, all the way, until the star, rising out of the valley beyond Mar Elias, stood still over a house up on the slope of the hill near the town.



CHAPTER XIV

It was now the beginning of the third watch, and at Bethlehem the morning was breaking over the mountains in the east, but so feebly that it was yet night in the valley. The watchman on the roof of the old khan, shivering in the chilly air, was listening for the first distinguishable sounds with which life, awakening, greets the dawn, when a light came moving up the hill towards the house. He thought it a torch in some one's hand; next moment he thought it a meteor; the brilliance grew, however, until it became a star. Sore afraid, he cried out, and brought everybody within the walls to the roof. The phenomenon, in eccentric motion, continued to approach; the rocks, trees, and roadway under it shone as in a glare of lightning; directly its brightness became blinding. The more timid of the beholders fell upon their knees, and prayed, with their faces hidden; the boldest, covering their eyes, crouched, and now and then snatched glances fearfully. Afterwhile the khan and everything thereabout lay under the intolerable radiance. Such as dared look beheld the star standing still directly over the house in front of the cave where the Child had been born.

In the height of this scene, the wise men came up, and at the gate dismounted from their camels, and shouted for admission. When the steward so far mastered his terror as to give them heed, he drew the bars and opened to them. The camels looked spectral in the unnatural light, and, besides their outlandishness, there were in the faces and manner of the three visitors an eagerness and exaltation which still further excited the keeper's fears and fancy; he fell back, and for a time could not answer the question they put to him.

"Is not this Bethlehem of Judea?"

But others came, and by their presence gave him assurance.

"No, this is but the khan; the town lies farther on."

"Is there not here a child newly born?"

The bystanders turned to each other marvelling, though some of them answered, "Yes, yes."

"Show us to him!" said the Greek, impatiently.

"Show us to him!" cried Balthasar, breaking through his gravity; "for we have seen his star, even that which ye behold over the house, and are come to worship him."

The Hindoo clasped his hands, exclaiming, "God indeed lives! Make haste, make haste! The Savior is found. Blessed, blessed are we above men!"

The people from the roof came down and followed the strangers as they were taken through the court and out into the enclosure; at sight of the star yet above the cave, though less candescent than before, some turned back afraid; the greater part went on. As the strangers neared the house, the orb arose; when they were at the door, it was high up overhead vanishing; when they entered, it went out lost to sight. And to the witnesses of what then took place came a conviction that there was a divine relation between the star and the strangers, which extended also to at least some of the occupants of the cave. When the door was opened, they crowded in.

The apartment was lighted by a lantern enough to enable the strangers to find the mother, and the child awake in her lap.

"Is the child thine?" asked Balthasar of Mary.

And she who had kept all the things in the least affecting the little one, and pondered them in her heart, held it up in the light, saying,

"He is my son!"

And they fell down and worshipped him.

They saw the child was as other children: about its head was neither nimbus nor material crown; its lips opened not in speech; if it heard their expressions of joy, their invocations, their prayers, it made no sign whatever, but, baby-like, looked longer at the flame in the lantern than at them.

In a little while they arose, and, returning to the camels, brought gifts of gold, frankincense, and myrrh, and laid them before the child, abating nothing of their worshipful speeches; of which no part is given, for the thoughtful know that the pure worship of the pure heart was then what it is now, and has always been, an inspired song.

And this was the Savior they had come so far to find!

Yet they worshipped without a doubt.

Why?

Their faith rested upon the signs sent them by him whom we have since come to know as the Father; and they were of the kind to whom his promises were so all-sufficient that they asked nothing about his ways. Few there were who had seen the signs and heard the promises—the Mother and Joseph, the shepherds, and the Three—yet they all believed alike; that is to say, in this period of the plan of salvation, God was all and the Child nothing. But look forward, O reader! A time will come when the signs will all proceed from the Son. Happy they who then believe in him!

Let us wait that period.



BOOK SECOND

"There is a fire And motion of the soul which will not dwell In its own narrow being, but aspire Beyond the fitting medium of desire; And, but once kindled, quenchless evermore, Preys upon high adventure, nor can tire Of aught but rest."

Childe Harold.



CHAPTER I

It is necessary now to carry the reader forward twenty-one years, to the beginning of the administration of Valerius Gratus, the fourth imperial governor of Judea—a period which will be remembered as rent by political agitations in Jerusalem, if, indeed, it be not the precise time of the opening of the final quarrel between the Jew and the Roman.

In the interval Judea had been subjected to changes affecting her in many ways, but in nothing so much as her political status. Herod the Great died within one year after the birth of the Child—died so miserably that the Christian world had reason to believe him overtaken by the Divine wrath. Like all great rulers who spend their lives in perfecting the power they create, he dreamed of transmitting his throne and crown—of being the founder of a dynasty. With that intent, he left a will dividing his territories between his three sons, Antipas, Philip, and Archelaus, of whom the last was appointed to succeed to the title. The testament was necessarily referred to Augustus, the emperor, who ratified all its provisions with one exception: he withheld from Archelaus the title of king until he proved his capacity and loyalty; in lieu thereof, he created him ethnarch, and as such permitted him to govern nine years, when, for misconduct and inability to stay the turbulent elements that grew and strengthened around him, he was sent into Gaul as an exile.

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 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 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 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 Parcae? 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 Parcae 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 Caesars? Imitate them. Begin now. At hand see—Rome, as ready to help you as she was the Idumaean 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 Parcae 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!"



CHAPTER III

From the entrance to the Holy City, equivalent to what is now called St. Stephen's Gate, a street extended westwardly, on a line parallel with the northern front of the Tower of Antonia, though a square from that famous castle. Keeping the course as far as the Tyropoeon Valley, which it followed a little way south, it turned and again ran west until a short distance beyond what tradition tells us was the Judgment Gate, from whence it broke abruptly south. The traveller or the student familiar with the sacred locality will recognize the thoroughfare described as part of the Via Dolorosa—with Christians of more interest, though of a melancholy kind, than any street in the world. As the purpose in view does not at present require dealing with the whole street, it will be sufficient to point out a house standing in the angle last mentioned as marking the change of direction south, and which, as an important centre of interest, needs somewhat particular description.

The building fronted north and west, probably four hundred feet each way, and, like most pretentious Eastern structures, was two stories in height, and perfectly quadrangular. The street on the west side was about twelve feet wide, that on the north not more than ten; so that one walking close to the walls, and looking up at them, would have been struck by the rude, unfinished, uninviting, but strong and imposing, appearance they presented; for they were of stone laid in large blocks, undressed—on the outer side, in fact, just as they were taken from the quarry. A critic of this age would have pronounced the house fortelesque in style, except for the windows, with which it was unusually garnished, and the ornate finish of the doorways or gates. The western windows were four in number, the northern only two, all set on the line of the second story in such manner as to overhang the thoroughfares below. The gates were the only breaks of wall externally visible in the first story; and, besides being so thickly riven with iron bolts as to suggest resistance to battering-rams, they were protected by cornices of marble, handsomely executed, and of such bold projection as to assure visitors well informed of the people that the rich man who resided there was a Sadducee in politics and creed.

Not long after the young Jew parted from the Roman at the palace up on the Market-place, he stopped before the western gate of the house described, and knocked. The wicket (a door hung in one of the valves of the gate) was opened to admit him. He stepped in hastily, and failed to acknowledge the low salaam of the porter.

To get an idea of the interior arrangement of the structure, as well as to see what more befell the youth, we will follow him.

The passage into which he was admitted appeared not unlike a narrow tunnel with panelled walls and pitted ceiling. There were benches of stone on both sides, stained and polished by long use. Twelve or fifteen steps carried him into a court-yard, oblong north and south, and in every quarter, except the east, bounded by what seemed the fronts of two-story houses; of which the lower floor was divided into lewens, while the upper was terraced and defended by strong balustrading. The servants coming and going along the terraces; the noise of millstones grinding; the garments fluttering from ropes stretched from point to point; the chickens and pigeons in full enjoyment of the place; the goats, cows, donkeys, and horses stabled in the lewens; a massive trough of water, apparently for the common use, declared this court appurtenant to the domestic management of the owner. Eastwardly there was a division wall broken by another passage-way in all respects like the first one.

Clearing the second passage, the young man entered a second court, spacious, square, and set with shrubbery and vines, kept fresh and beautiful by water from a basin erected near a porch on the north side. The lewens here were high, airy, and shaded by curtains striped alternate white and red. The arches of the lewens rested on clustered columns. A flight of steps on the south ascended to the terraces of the upper story, over which great awnings were stretched as a defence against the sun. Another stairway reached from the terraces to the roof, the edge of which, all around the square, was defined by a sculptured cornice, and a parapet of burned-clay tiling, sexangular and bright red. In this quarter, moreover, there was everywhere observable a scrupulous neatness, which, allowing no dust in the angles, not even a yellow leaf upon a shrub, contributed quite as much as anything else to the delightful general effect; insomuch that a visitor, breathing the sweet air, knew, in advance of introduction, the refinement of the family he was about calling upon.

A few steps within the second court, the lad turned to the right, and, choosing a walk through the shrubbery, part of which was in flower, passed to the stairway, and ascended to the terrace—a broad pavement of white and brown flags closely laid, and much worn. Making way under the awning to a doorway on the north side, he entered an apartment which the dropping of the screen behind him returned to darkness. Nevertheless, he proceeded, moving over a tiled floor to a divan, upon which he flung himself, face downwards, and lay at rest, his forehead upon his crossed arms.

About nightfall a woman came to the door and called; he answered, and she went in.

"Supper is over, and it is night. Is not my son hungry?" she asked.

"No," he replied.

"Are you sick?"

"I am sleepy."

"Your mother has asked for you."

"Where is she?"

"In the summer-house on the roof."

He stirred himself, and sat up.

"Very well. Bring me something to eat."

"What do you want?"

"What you please, Amrah. I am not sick, but indifferent. Life does not seem as pleasant as it did this morning. A new ailment, O my Amrah; and you who know me so well, who never failed me, may think of the things now that answer for food and medicine. Bring me what you choose."

Amrah's questions, and the voice in which she put them—low, sympathetic, and solicitous—were significant of an endeared relation between the two. She laid her hand upon his forehead; then, as satisfied, went out, saying, "I will see."

After a while she returned, bearing on a wooden platter a bowl of milk, some thin cakes of white bread broken, a delicate paste of brayed wheat, a bird broiled, and honey and salt. On one end of the platter there was a silver goblet full of wine, on the other a brazen hand-lamp lighted.

The room was then revealed: its walls smoothly plastered; the ceiling broken by great oaken rafters, brown with rain stains and time; the floor of small diamond-shaped white and blue tiles, very firm and enduring; a few stools with legs carved in imitation of the legs of lions; a divan raised a little above the floor, trimmed with blue cloth, and partially covered by an immense striped woollen blanket or shawl—in brief, a Hebrew bedroom.

The same light also gave the woman to view. Drawing a stool to the divan, she placed the platter upon it, then knelt close by ready to serve him. Her face was that of a woman of fifty, dark-skinned, dark-eyed, and at the moment softened by a look of tenderness almost maternal. A white turban covered her head, leaving the lobes of the ear exposed, and in them the sign that settled her condition—an orifice bored by a thick awl. She was a slave, of Egyptian origin, to whom not even the sacred fiftieth year could have brought freedom; nor would she have accepted it, for the boy she was attending was her life. She had nursed him through babyhood, tended him as a child, and could not break the service. To her love he could never be a man.

He spoke but once during the meal.

"You remember, O my Amrah," he said, "the Messala who used to visit me here days at a time."

"I remember him."

"He went to Rome some years ago, and is now back. I called upon him to-day."

A shudder of disgust seized the lad.

"I knew something had happened," she said, deeply interested. "I never liked the Messala. Tell me all."

But he fell into musing, and to her repeated inquiries only said, "He is much changed, and I shall have nothing more to do with him."

When Amrah took the platter away, he also went out, and up from the terrace to the roof.

The reader is presumed to know somewhat of the uses of the house-top in the East. In the matter of customs, climate is a lawgiver everywhere. The Syrian summer day drives the seeker of comfort into the darkened lewen; night, however, calls him forth early, and the shadows deepening over the mountain-sides seem veils dimly covering Circean singers; but they are far off, while the roof is close by, and raised above the level of the shimmering plain enough for the visitation of cool airs, and sufficiently above the trees to allure the stars down closer, down at least into brighter shining. So the roof became a resort—became playground, sleeping-chamber, boudoir, rendezvous for the family, place of music, dance, conversation, reverie, and prayer.

The motive that prompts the decoration, at whatever cost, of interiors in colder climes suggested to the Oriental the embellishment of his house-top. The parapet ordered by Moses became a potter's triumph; above that, later, arose towers, plain and fantastic; still later, kings and princes crowned their roofs with summer-houses of marble and gold. When the Babylonian hung gardens in the air, extravagance could push the idea no further.

The lad whom we are following walked slowly across the house-top to a tower built over the northwest corner of the palace. Had he been a stranger, he might have bestowed a glance upon the structure as he drew nigh it, and seen all the dimness permitted—a darkened mass, low, latticed, pillared, and domed. He entered, passing under a half-raised curtain. The interior was all darkness, except that on four sides there were arched openings like doorways, through which the sky, lighted with stars, was visible. In one of the openings, reclining against a cushion from a divan, he saw the figure of a woman, indistinct even in white floating drapery. At the sound of his steps upon the floor, the fan in her hand stopped, glistening where the starlight struck the jewels with which it was sprinkled, and she sat up, and called his name.

"Judah, my son!"

"It is I, mother," he answered, quickening his approach.

Going to her, he knelt, and she put her arms around him, and with kisses pressed him to her bosom.



CHAPTER IV

The mother resumed her easy position against the cushion, while the son took place on the divan, his head in her lap. Both of them, looking out of the opening, could see a stretch of lower house-tops in the vicinity, a bank of blue-blackness over in the west which they knew to be mountains, and the sky, its shadowy depths brilliant with stars. The city was still. Only the winds stirred.

"Amrah tells me something has happened to you," she said, caressing his cheek. "When my Judah was a child, I allowed small things to trouble him, but he is now a man. He must not forget"—her voice became very soft—"that one day he is to be my hero."

She spoke in the language almost lost in the land, but which a few—and they were always as rich in blood as in possessions—cherished in its purity, that they might be more certainly distinguished from Gentile peoples—the language in which the loved Rebekah and Rachel sang to Benjamin.

The words appeared to set him thinking anew; after a while, however, he caught the hand with which she fanned him, and said, "Today, O my mother, I have been made to think of many things that never had place in my mind before. Tell me, first, what am I to be?"

"Have I not told you? You are to be my hero."

He could not see her face, yet he knew she was in play. He became more serious.

"You are very good, very kind, O my mother. No one will ever love me as you do."

He kissed the hand over and over again.

"I think I understand why you would have me put off the question," he continued. "Thus far my life has belonged to you. How gentle, how sweet your control has been! I wish it could last forever. But that may not be. It is the Lord's will that I shall one day become owner of myself—a day of separation, and therefore a dreadful day to you. Let us be brave and serious. I will be your hero, but you must put me in the way. You know the law—every son of Israel must have some occupation. I am not exempt, and ask now, shall I tend the herds? or till the soil? or drive the saw? or be a clerk or lawyer? What shall I be? Dear, good mother, help me to an answer."

"Gamaliel has been lecturing today," she said, thoughtfully.

"If so, I did not hear him."

"Then you have been walking with Simeon, who, they tell me, inherits the genius of his family."

"No, I have not seen him. I have been up on the Market-place, not to the Temple. I visited the young Messala."

A certain change in his voice attracted the mother's attention. A presentiment quickened the beating of her heart; the fan became motionless again.

"The Messala!" she said. "What could he say to so trouble you?"

"He is very much changed."

"You mean he has come back a Roman."

"Yes."

"Roman!" she continued, half to herself. "To all the world the word means master. How long has he been away?"

"Five years."

She raised her head, and looked off into the night.

"The airs of the Via Sacra are well enough in the streets of the Egyptian and in Babylon; but in Jerusalem—our Jerusalem—the covenant abides."

And, full of the thought, she settled back into her easy place. He was first to speak.

"What Messala said, my mother, was sharp enough in itself; but, taken with the manner, some of the sayings were intolerable."

"I think I understand you. Rome, her poets, orators, senators, courtiers, are mad with affectation of what they call satire."

"I suppose all great peoples are proud," he went on, scarcely noticing the interruption; "but the pride of that people is unlike all others; in these latter days it is so grown the gods barely escape it."

"The gods escape!" said the mother, quickly. "More than one Roman has accepted worship as his divine right."

"Well, Messala always had his share of the disagreeable quality. When he was a child, I have seen him mock strangers whom even Herod condescended to receive with honors; yet he always spared Judea. For the first time, in conversation with me to-day, he trifled with our customs and God. As you would have had me do, I parted with him finally. And now, O my dear mother, I would know with more certainty if there be just ground for the Roman's contempt. In what am I his inferior? Is ours a lower order of people? Why should I, even in Caesar's presence; feel the shrinking of a slave? Tell me especially why, if I have the soul, and so choose, I may not hunt the honors of the world in all its fields? Why may not I take sword and indulge the passion of war? As a poet, why may not I sing of all themes? I can be a worker in metals, a keeper of flocks, a merchant, why not an artist like the Greek? Tell me, O my mother—and this is the sum of my trouble—why may not a son of Israel do all a Roman may?"

The reader will refer these questions back to the conversation in the Market-place; the mother, listening with all her faculties awake, from something which would have been lost upon one less interested in him—from the connections of the subject, the pointing of the questions, possibly his accent and tone—was not less swift in making the same reference. She sat up, and in a voice quick and sharp as his own, replied, "I see, I see! From association Messala, in boyhood, was almost a Jew; had he remained here, he might have become a proselyte, so much do we all borrow from the influences that ripen our lives; but the years in Rome have been too much for him. I do not wonder at the change; yet"—her voice fell—"he might have dealt tenderly at least with you. It is a hard, cruel nature which in youth can forget its first loves."

Her hand dropped lightly upon his forehead, and the fingers caught in his hair and lingered there lovingly, while her eyes sought the highest stars in view. Her pride responded to his, not merely in echo, but in the unison of perfect sympathy. She would answer him; at the same time, not for the world would she have had the answer unsatisfactory: an admission of inferiority might weaken his spirit for life. She faltered with misgivings of her own powers.

"What you propose, O my Judah, is not a subject for treatment by a woman. Let me put its consideration off till to-morrow, and I will have the wise Simeon—"

"Do not send me to the Rector," he said, abruptly.

"I will have him come to us."

"No, I seek more than information; while he might give me that better than you, O my mother, you can do better by giving me what he cannot—the resolution which is the soul of a man's soul."

She swept the heavens with a rapid glance, trying to compass all the meaning of his questions.

"While craving justice for ourselves, it is never wise to be unjust to others. To deny valor in the enemy we have conquered is to underrate our victory; and if the enemy be strong enough to hold us at bay, much more to conquer us"—she hesitated—"self-respect bids us seek some other explanation of our misfortunes than accusing him of qualities inferior to our own."

Thus, speaking to herself rather than to him, she began:

"Take heart, O my son. The Messala is nobly descended; his family has been illustrious through many generations. In the days of Republican Rome—how far back I cannot tell—they were famous, some as soldiers, some as civilians. I can recall but one consul of the name; their rank was senatorial, and their patronage always sought because they were always rich. Yet if to-day your friend boasted of his ancestry, you might have shamed him by recounting yours. If he referred to the ages through which the line is traceable, or to deeds, rank, or wealth—such allusions, except when great occasion demands them, are tokens of small minds—if he mentioned them in proof of his superiority, then without dread, and standing on each particular, you might have challenged him to a comparison of records."

Taking a moment's thought, the mother proceeded:

"One of the ideas of fast hold now is that time has much to do with the nobility of races and families. A Roman boasting his superiority on that account over a son of Israel will always fail when put to the proof. The founding of Rome was his beginning; the very best of them cannot trace their descent beyond that period; few of them pretend to do so; and of such as do, I say not one could make good his claim except by resort to tradition. Messala certainly could not. Let us look now to ourselves. Could we better?"

A little more light would have enabled him to see the pride that diffused itself over her face.

"Let us imagine the Roman putting us to the challenge. I would answer him, neither doubting nor boastful."

Her voice faltered; a tender thought changed the form of the argument.

"Your father, O my Judah, is at rest with his fathers; yet I remember, as though it were this evening, the day he and I, with many rejoicing friends, went up into the Temple to present you to the Lord. We sacrificed the doves, and to the priest I gave your name, which he wrote in my presence—'Judah, son of Ithamar, of the House of Hur.' The name was then carried away, and written in a book of the division of records devoted to the saintly family.

"I cannot tell you when the custom of registration in this mode began. We know it prevailed before the flight from Egypt. I have heard Hillel say Abraham caused the record to be first opened with his own name, and the names of his sons, moved by the promises of the Lord which separated him and them from all other races, and made them the highest and noblest, the very chosen of the earth. The covenant with Jacob was of like effect. 'In thy seed shall all the nations of the earth be blessed'—so said the angel to Abraham in the place Jehovah-jireh. 'And the land whereon thou liest, to thee will I give it, and to thy seed'—so the Lord himself said to Jacob asleep at Bethel on the way to Haran. Afterwards the wise men looked forward to a just division of the land of promise; and, that it might be known in the day of partition who were entitled to portions, the Book of Generations was begun. But not for that alone. The promise of a blessing to all the earth through the patriarch reached far into the future. One name was mentioned in connection with the blessing—the benefactor might be the humblest of the chosen family, for the Lord our God knows no distinctions of rank or riches. So, to make the performance clear to men of the generation who were to witness it, and that they might give the glory to whom it belonged, the record was required to be kept with absolute certainty. Has it been so kept?"

The fan played to and fro, until, becoming impatient, he repeated the question, "Is the record absolutely true?"

"Hillel said it was, and of all who have lived no one was so well-informed upon the subject. Our people have at times been heedless of some parts of the law, but never of this part. The good rector himself has followed the Books of Generations through three periods—from the promises to the opening of the Temple; thence to the Captivity; thence, again, to the present. Once only were the records disturbed, and that was at the end of the second period; but when the nation returned from the long exile, as a first duty to God, Zerubbabel restored the Books, enabling us once more to carry the lines of Jewish descent back unbroken fully two thousand years. And now—"