Great Lion of God (64 page)

“That is understandable,” said Saul, with contempt. “Caiphas is a fool, for all his erudition, and a traitor to his people.”

Pilate arched his brows coquettishly at Saul, but Saul was beyond noticing small matters.

Pilate continued. It was but yesterday that the fisherman of Galilee, Simon Peter, spoken of as the leading Apostle of Jesus of Nazareth, was brought before the Sanhedrin with a number of his followers. He was one of those who had been loosed from prison by drunken or bribed guards, who were now in prison, themselves. He was found preaching, again, with his idle followers, in the marketplace, and was arrested at once by some of Saul’s own soldiers, while he, Saul, was busy pursuing another investigation. Some members of the Sanhedrin were always meeting hastily in these perturbed days, and so a few were summoned to try this Simon Peter again and this time to assure themselves that he would not escape.

Again they questioned him, seeking to have him boldly proclaim his blasphemy as he had done often before, that Jesus of Nazareth was the Redeemer of Israel, as the prophecies had foretold. It was a weary subject, and the Sanhedrin, though incensed, yawned. They had now decided on this wretch’s fate: He would suffer the punishment of blasphemy. He would be stoned to death. The Sanhedrin gave their verdict, and rose to leave as the guards seized Simon Peter.

It was then that Rabban Gamaliel rose, small of stature but heroic of mien and radiating authority and personal grandeur. He commanded that Simon Peter and his followers be taken to a room near the Court and there detained until he had spoken. He was an old man, but his gray eyes were sparkling like ice and his glance was powerful.

Then he addressed the other judges, who were far inferior in station to him, standing before them as if an advocate and not the chief of the Court, itself.

He said, “Of what are these men accused? They are accused of I blasphemy. They are accused of adding another sect to the many now plaguing Israel. They are not accused of crimes against man, but of a crime against God, by pleading that the Messias has already been born to Israel and was executed by the Romans for sedition and inciting riots among the people.

“Let us examine the alleged crime against God. We know He will not tolerate blasphemy, blessed be His Name. But these fellow Jews of ours, whom we call heretics, exalt God, do not blaspheme Him, contrary to the opinion of many of this Court. They are more passionate in their pious duties, as Jews, than many of the members I see about me now. If they believe that the Messias has already been among us, that he fulfilled the Law and the Prophecies, is this aberration so heinous? We have had many such rabbis as this Yeshua of Nazareth who were thought to be the Messias, and we, remembering the prophecies that he would arrive obscurely and be wounded for our sins and that we would esteem him not and know him not, had these rabbis brought before us to question them, more in hope than in ridicule and outrage.

“The only difference between Yeshua ben Joseph and the other poor rabbis of the past is that he did not deny that he was the Messias. Let us consider. We know these poor provincial countrymen of ours, and their devotion to the God of their fathers. Some rave and prophesy. Some wander abroad to teach, in their little learning. And some, we have learned, are poor unfortunate madmen, obsessed and haunted by God or their imaginings about God, and disappear into the desert, to be heard of no more except by the stones and the jackals and the vultures. Some, we know well, performed miracles out of the purity and innocence and faith of their souls, for the Almighty looks with gentle tenderness on these children of His who adore Him and live only to serve Him.”

Rabban Gamaliel permitted himself the smallest of smiles. “We have a legend that the Messias, in Heaven, is continually wounded by our sins and suffers enormous pain and agony, and that the angels bind up His wounds and comfort Him. We have legends that He has even been seen by men, wandering the earth in His bandages, and mourning, and that none knew Him except infants at their mother’s breast and little ones who gazed at Him in compassion. Other legends assert that He had been driven from villages by those who knew Him not, this bloodstained wanderer Who would have men know Him and accept His love and His redemption.

“So be it. The followers of Yeshua ben Joseph of Nazareth believe fervently, with all their minds and all their souls and all their hearts that the Nazarene was and is the Messias, that He was scourged for our sins and died for our redemption, the Lamb of God. Their belief is not unique. It was believed before, according to the words of Isaias, and was not accounted too horrific.

“Men of Israel!” said the Rabban, lifting a .portentous hand. “Take care what you are about to do to these men, who await your judgment in the adjoining room. For some time ago, there rose up Theodas, claiming to be somebody, and a number of men in Jerusalem, about four hundred, joined him. But he was slain, and all his followers were dispersed. And he was brought to nothing. After him rose up Judas the Galilean in the days of the Census, and drew some people after him. He, too, perished, and all his followers were scattered abroad. So now I say to you, keep away from these men and let them alone. For if this plan or work is of men it will be overthrown. But if it is of God, you will not be able to overthrow it. Else, perhaps, you may find yourselves fighting even against God!” (Actual words of Rabban Gamaliel, Acts of the Apostles, 5:34-39)

He then turned on his heel and left the Court and the Court and the judges sat in stupefaction and amazement, and pondered, and then argued and discussed vehemently. Many disputed. But the Rabban was illustrious and loved of the people and honored by them, and by themselves, and they did not criticize him even by a word, but only by doubtful frowns. In the end they ordered Simon Peter and the followers with him to be scourged, but not too severely, and commanded them to preach no more in the Temple and the streets and to cry no more that Yeshua ben Joseph of Nazareth was the Messias.

Concluding his recital, Pilate smiled questioningly at Saul. “Would you, then, consider Rabban Gamaliel to be a heretic, in that he protected these blasphemers and counseled that they not be made to suffer the punishment for blasphemy?”

Saul had listened, all his instincts and passions protesting and denying what he was hearing. It was not possible! He said, “Lord, who is your informer?”

Pilate sighed. “The High Priest, himself. You may consider him a traitor and a liar, but that is unfair. He is at heart a timorous man, land wishes only peace for his country and his people. Fearful that I would not believe his story, he brought with him members of the Sanhedrin, who confirmed his words, and they are men of truth and dignity.”

Saul stood up and began to pace the hall in almost uncontrollable agitation, groaning in himself. He said at last, “Why did they not come to me, instead of to you, lord?”

Pilate plucked at his smiling lips. “I am distressed to admit that they now fear you, even the High Priest who brought you to my attention. Perhaps they consider you too—zealous?” His face changed, became dark and vicious and he stood up and faced Saul in his path. “Perhaps they have already heard that I had two thousand rebels executed in Tiberias, in Galilee, but four days ago! Could that be the answer to your question, Paul of Tarsus?”

Saul recoiled from him with tremendous loathing and burning hatred. Seeing this Pilate said, “What is the difference between us, my dear friend? Do we not persecute, or prosecute, equally? For the same reason, the same purpose?”

Pilate laughed in his face. “What? You start back? But have you not harassed, yourself, Paul of Tarsus, those of your own blood and your own bone? Have you not condemned, ordered lashings and imprisonment? I do not look upon you with disgust and repudiation. I understand you. If,” said Pilate softly, “your friend Gamaliel does not.”

Saul turned and left him and there was as the roaring of tumultuous wings in his ears. But he had no thoughts, only terrible emotions and tears of blood seemed to seethe against his eyelids, though he could not weep. He returned to his house and fell on his bed like a stone and lay for hours staring sightlessly at the walls until it was midnight.

He dared not think. He could only adhere to his purpose though he died of grief from it. His heart was torn and throbbing. But he could not retreat. When he slept a little he saw a forest of crosses, and the crucified, and he moaned in his slumber and his pillow was wet with the tears he could not shed when he was awake.

Chapter 31

T
HE
dread news of Pilate’s execution of two thousand men and women of Galilee reached Jerusalem, and there was hardly a soul but was stricken with anguish and horror. Multitudes asked each other in the street: “Of what were these peasants and humble laborers guilty? That they believed the Messias had come, even though we believe He is still tarrying? It has been called blasphemy, but now confusion is upon us, and sorrow for our kinsmen. Woe unto us, that we have seen this day!”

In their despair and anguish the people set upon Roman soldiers who arrested “heretics” in Jerusalem, and injured them in their numbers and drove them off and rescued their fellow Jews and hid them and smuggled them from the city at night. It was nothing now to the rescuers that their brethren had been denounced as blasphemers from the Temper purlieus themselves, and had been proscribed. Angrily the people said, “These are of our blood, and they are our neighbors, and if they be in error let God judge them and not the Romans, and not the venal priests who have oppressed us in all these years! Are we market rabble that we should hoot and encourage the soldiers in their cruelties, and yell like hyenas? No! Our people are our people, and no stranger shall murder them any longer!”

Caiphas sent for Saul and said, wringing his long white hands, “We have lost control. The issue is in darkness and confusion. Once it was as clear as spring water. Now it is muddled, and roiling. Once it was the matter of blasphemy and God’s command that blasphemers be put to death. Now it is pious Jew protecting heretical Jew, and crying aloud, ‘We are of one blood and one nation and one God!’ The people are aroused, since the news from Galilee. They stone the Romans in the streets; they attack them in the dark; they shout imprecations upon them. They flock to listen to the heretics who preach to them in spite of rigorous punishments. They fill the river at night, to be baptized. They are like men seized by madness and they know not what they do. We were in danger before Yeshua ben Joseph was executed. We are in more peril now than then, and Pilate waits like a wolf, licking chops and slavering. He needs but a little more prodding—”

Saul said, “We must not only continue our efforts and our struggle, but we must increase them in intensity and dedication.” He was very lean and haggard now, and his red hair was startling against his pallid flesh and over the hot metal of his blue eyes. “What other choice have we? We, or the heretics, must perish. In truth, we shall all perish unless this heresy is destroyed, Jew and heretic alike. Why did God permit this affliction to come upon us? It is my belief it is His punishment that we tolerated the Sadducees and let them rule us and collaborated with the Roman, who has desecrated the holy earth of Israel. We are being punished by the wrath of the Almighty. We can but accept the flagellation and strive to atone for our sins, and drive the blasphemers into the sea.” He put his weary hands over his tormented face for a moment. “Indeed, once it was clear to the people, and now it is no longer clear. Hell has clouded their minds. But we must persevere, and attain victory. Lord, give me a letter to the elders of Damascus, for I hear the heresy has broken out there in enormous fury and is raging like a disease. For the moment, let the people of Jerusalem be at peace, so that they can regain their wits and understand, again, that we fight not only for their souls but for their very lives.”

In his extremity he believed that Caiphas was truly one with him lat last, and as alarmed as he, and in this belief there was considerable truth.

He felt betrayed and beset, abandoned by every man, and that he I was struggling alone against a legion of the damned, who did not I faint or fail. He dared not think of Rabban Gamaliel lest he lose his I mind, nor did he think of Joseph of Arimathaea. But they thought of I him and spoke often of him, quietly between themselves.

Caiphas summoned Saul to him one chill winter evening and said, with a heavy and tragic face, “We have a problem of exceeding delicacy.”

Saul sat down weightily, for his weariness grew day by day. “Another one?” he asked, and accepted a goblet of wine.

Caiphas sat near him and folded his hands in his lap. “You have heard of the house of Tobias, elegant Hellenistic Jews, patrons of art and the theater, Sadducees, whose sons are Scribes and officials of Roman government, and possessing fine houses in Athens and in Rome and Jerusalem and Alexander, and learned, and esteemed noted for their taste and discrimination, and as sophisticated as the Greeks, themselves?”

“I have heard of them,” said Saul. “They are friends of my grandfather. I, for one, do not esteem them.” His face grew hard, that haggard face with the new deep lines plowed into it, and its thinness so that the harsh large nose protruded more than ever.

“They are celebrated for the men they have contributed to the Sanhedrin and to the sciences, particularly medicine, and to the professions, particularly law.”

“They are also celebrated for their atheisms,” said Saul, “and for the amusing poems and books they have written deriding the Pharisees and the more stringent aspects of the Mosaic laws, and have gracefully approached the very edge of heresy.” He regarded Caiphas with impatience. “What have these exquisites, these arbiters of elegance, to do with me, and my mission before God?”

“It is very delicate,” said Caiphas. “There is a youngest son in the house, still unmarried, of great beauty it is said and strength and charm, Stephen ben Tobias. He has studied in Athens, Rome and Alexander. He is a man who has directed his gifts and his talents, God-given, nowhere in the service of Israel, preferring to be a great gentleman in the Greek and Roman manner, strolling the world and observing it voluptuously, and enjoying himself. He not only appears to have a Greek soul, he resembles a Greek amazingly. That, of course, is not of importance. His family has never been supporters of the Temple except for the most meager of tithes, nor have they had respect for the priesthood. In short, they have been heathens in attitude, and Stephen ben Tobias is a true son of his fathers.”