TWO UNIVERSITY STUDENTS
“Our feet are standing
Within thy gates, O Jerusalem
Jerusalem, that art builded
As a city that is compact together:
Whither the tribes go up, even the tribes of the Lord,
For a testimony unto Israel,
To give thanks unto the name of the Lord.
For there are set thrones for judgment,
The thrones of the house of David.”
The great Temple which crowned the summit of Mount Moriah in the Holy City
formed the visible pivotal centre of Judaism, and was the pride and joy of
every son and daughter of Israel. It was surrounded by a broad porch,
which extended entirely around its four sides, forming a most imposing
feature and approach. Immediately within was the great court of the
Gentiles, which enclosed the more exclusive courts and the Temple proper.
Then came the court of the Women, and next beyond, and extending on three
sides around the court of the Priests and inner Temple, was the court of
Israel. Here was located the session‐room of the Sanhedrin; and near by,
or adjoining, was the great lecture‐room of Gamaliel. This eminent Rabban
of “the school of Hillel” was held in great respect for his wisdom; and
the most promising youth of the tribes, far and near, gathered to become
his pupils. While a legal Israelite and nominal Pharisee, he was tolerant,
and permitted great liberty in discussion. His students, being from many
different provinces, embraced among their number not only Pharisees and
Sadducees of different grades, but also many adherents of other sects and
philosophies. Some of the Essenes, Gnostics, and those of Hellenistic and
Aramaic opinion of various shades, including even Cyrenians and
Alexandrians, sent their sons to this famous Hebrew university. Many of
its students were quite familiar with Greek literature and philosophy. The
widespread reputation of Gamaliel, and the liberty of private opinion
which he permitted, gave his school a broad and cosmopolitan character, as
contrasted with the smaller Rabbinical schools, which often simply taught
the letter of the Jewish law. It was an “Assembly of the Wise,” where a
degree of freedom was enjoyed which was probably unparalleled in its era.
Gamaliel occupied a high seat or tribune in his assembly‐room, while his
students were grouped around and below him, literally “at his feet.” At
stated times there were dialectical discussions, when he was more their
moderator than teacher.
Perhaps some text of Old Testament Scripture would be taken for the
subject of commentary. Various interpretations were then given; a
comparison with other religions instituted, aphorisms defined, different
writers compared, allegories translated, and opinions and authorities
quoted and discussed. The pupils were encouraged to criticise each other,
and to question the Rabban, and divergent views were expressed and
invited.
According to the Talmud, the remarkable body of Rabbinical jurisprudence
could well be compared to the Roman body of civil law, or even with
English common law, in the vast accumulation of precedents, arguments, and
opinions. It included not merely Jewish theology, but the whole civil code
and practice. From the best accounts, this Hebrew university bore some
resemblance to the discussions of Plato in the Academy, or the lectures of
Aristotle in the Lyceum. The students received an excellent training in
dialectics; and many became not only good logicians, but capable of
felicitous literary style and poetic expression.
In the university there were incipient sects, parties, and factions of
various shades, often with their recognized leaders or exponents. The
great Rabban, within reasonable limits, encouraged the spirit of free
thought and inquiry.
Saulus, being of ardent temperament, soon became not only an eager and
untiring student, but an intense partisan. He rapidly became noted for his
powerful invective towards his opponents, and even though but a boy, was
so jealous of the traditions of the fathers that many times he was
involved in disputes and quarrels. Intellectually acute and with retentive
memory, his mind was well stored with “hard sentences of old,” and
confirmatory quotations from the Scriptures were always at his command.
Moreover, he gradually became belligerent, and was ready to fight for his
opinions. Instead of being softened or modified by the variety of elements
which surrounded him, he grew more aggressive. His intemperate zeal led
him towards intolerance and even persecution, so far as his position
rendered it possible. As a strict literalist, he soon persuaded himself
that those who were careless of the letter of the law were accursed of
God, and therefore not deserving of much mercy at the hands of man.
The khan, or inn, where Saulus and a few other ultra Pharisees lived, was
a headquarters for zealous literalists, and fronted upon a square known as
the Sheepmarket, which was a little to the north of Mount Moriah, and but
a short distance from the Tower of Antonia. It was but a few minutes’ walk
from the Sheepgate, which was one of the portals in the city wall which
led eastward through the Valley of Jehosaphat to Gethsemane and the Mount
of Olives beyond.
Among the pupils of Gamaliel was one, Victor Serenus by name, who had
become the recognized leader of an important following in the assembly.
Although three years older than Saulus, they were members of the same
class. He was a native of Alexandria, Egypt, and his parents were liberal
Jewish Hellenists. He was rather tall, well‐proportioned, of blond
complexion, and had a mass of wavy chestnut hair, which crowned a face and
head of ideal form and expression. The sparkle and clearness of his dark
blue eyes indexed a delicate soul and noble nature. A marked repose and
lofty bearing, combined with brightness and optimism in his demeanor,
formed a combination as rare as it was attractive. An inward purity and
strength of soul seemed tangibly to shine out through his physical
organism. He had early possessed the advantages of the best intellectual
culture of his native city, and was an intimate friend and associate of
Philo, who then was just beginning to lay the foundation for the world‐
wide reputation which he afterwards gained as an eminent writer and
philosopher. Though not a member of any Jewish sect, he was familiar with
the doctrines of the Gnostics, Essenes, Therapeutæ, and other systems of
the Jewish dispersion. Belonging definitely to no one of them, he seemed
to have absorbed a large measure of the truth contained in all, leaving
behind their limitations and exclusiveness. Soon after coming to the Holy
City to supplement an education already of unusual quality, he gradually
became the recognized leader of the broadest and most liberal element of
the assembly. This came about not from any aggressiveness, but from innate
quality and character, the power of which could not be hidden.
On the other hand, Saulus, from inherent brilliancy and great force of
character, became the recognized champion of the dogmatists and
literalists. It naturally happened, that, in the free discussions which
were permitted by Rabban Gamaliel, Serenus and Saulus found themselves at
the head of opposing factions.
The seasons flew rapidly by, and the fourth year of Saulus’s life in the
Holy City was drawing to a close. Although still small in stature, his
growth in mental acquirement and intensity since he had entered the school
of Gamaliel had been remarkable. His rather insignificant physical
appearance had considerable compensation in an executive talent and power
which easily marked him as a born leader of men. With plain and
unattractive features of the pronounced Jewish type, and a mixture of pale
and red in his complexion, he was outwardly commonplace; but when enlisted
in disputation a quick flush would pass over his countenance, and, with
changed expression, the commanding dignity and fire of his bearing would
astonish all beholders. Loyal to his convictions and faithful to his
friends, he was at the same time intolerant, impetuous, and terrible
toward all whom he regarded as opposers of the strictest Jewish economy.
His violent temper made itself felt in his orations and debates, and
already had involved him in several tumults and perils. After receiving
repeated warnings from Rabban Gamaliel, he had barely escaped formal
condemnation and dismissal. Tendencies had already developed and
antagonisms been definitely formed that were destined to play an important
part in coming time.
Since the brief and tempestuous reign of Archelaus, the son and successor
of Herod the Great, the Roman Emperor, Cæsar Augustus, in order to
humiliate the Holy City, had removed the seat of the Judean government to
Cæsarea, Jerusalem thereby becoming a secondary provincial city. During
this period the high priest, Annas, who was thoroughly the creature of the
Roman dominion, kept up the semblance of a court in the Herodian palace on
Mount Zion. Every considerable Judean town and city was garrisoned with
Roman soldiers. The Tower of Antonia was held by a strong force, and Roman
guards kept every gate of the city and palace. Merciless taxation and
exaction kept the Jews in abject subjugation. Having lost every vestige of
political independence, they now devoted themselves more closely than ever
before to the complicated ceremonialism of their national religion.
Just adjoining and opening out of Gamaliel’s main auditorium was a
commodious hall, known as the Lyceum, which was used for the informal
disputations of the pupils of the assembly. Here at stated times were
discussed various questions of philosophy, law, theology, and especially
the doctrines and interpretation of the Jewish Scriptures. On these
occasions, which were quite distinct from the regular and official
exercises of the assembly, some one of the students often presided, and
the sessions were open to the public of all classes. Here were often
gathered Jews of high and low degree, scribes, Pharisees, Sadducees, and
publicans, both from the city and provinces, with a sprinkling of Greeks
and Romans; so that not infrequently there were seen mingled in the mass
the broad phylactery of a Rabbi, the gorgeous costume of a centurion, or
the gilded helmet of a soldier of the garrison. The Holy City was full of
factions, some of which were bigoted, fanatical, and even bloodthirsty;
and often representatives of these classes would be found in the Lyceum,
drawn thither by the warmth and excitement of the disputations. Nothing
less than the iron grip of Rome could keep all these pent‐up elements in
outward order and subjection; but, in spite of all repression, outbreaks
and persecutions were frequent.
Slightly raised and back of the tribune from which the speakers made their
arguments was a gallery reserved for women, who were freely admitted to
these informal debates.
The Roman rule, though politically tyrannous, was entirely tolerant, as to
all questions of philosophy and religion, so long as its own political
control was not disturbed. It did not trouble itself about the institutes
of Moses, the Psalms of David, the messages of the prophets, the
speculations of Greek philosophy, or the doctrines of the scribes and
Pharisees, so long as Cæsar’s mandates were unquestioned and his tribute
willingly rendered.