Ben Hur, Lew Wallace [top 10 novels txt] 📗

party has passed the portal, close after the Pharisee, if we betake ourselves to the dealer in fruits, he will tell, with a wonderful salaam, that the stranger is a Jew, one of the princes of the city, who has travelled, and learned the difference between the common grapes of Syria and those of Cyprus, so surpassingly rich with the dews of the sea.

And so, till towards noon, sometimes later, the steady currents of business habitually flow in and out of the Joppa Gate, carrying with them every variety of character; including representatives of all the tribes of Israel, all the sects among whom the ancient faith has been parcelled and refined away, all the religious and social divisions, all the adventurous rabble who, as children of art and ministers of pleasure, riot in the prodigalities of Herod, and all the peoples of note at any time compassed by the Caesars and their predecessors, especially those dwelling within the circuit of the Mediterranean.

In other words, Jerusalem, rich in sacred history, richer in connection with sacred prophecies⁠—the Jerusalem of Solomon, in which silver was as stones, and cedars as the sycamores of the vale⁠—had come to be but a copy of Rome, a center of unholy practises, a seat of pagan power. A Jewish king one day put on priestly garments, and went into the Holy of Holies of the first temple to offer incense, and he came out a leper; but in the time of which we are reading, Pompey entered Herod’s temple and the same Holy of Holies, and came out without harm, finding but an empty chamber, and of God not a sign.

VIII

The reader is now besought to return to the court described as part of the market at the Joppa Gate. It was the third hour of the day, and many of the people had gone away; yet the press continued without apparent abatement. Of the newcomers, there was a group over by the south wall, consisting of a man, a woman, and a donkey, which requires extended notice.

The man stood by the animal’s head, holding a leading-strap, and leaning upon a stick which seemed to have been chosen for the double purpose of goad and staff. His dress was like that of the ordinary Jews around him, except that it had an appearance of newness. The mantle dropping from his head, and the robe or frock which clothed his person from neck to heel, were probably the garments he was accustomed to wear to the synagogue on Sabbath days. His features were exposed, and they told of fifty years of life, a surmise confirmed by the gray that streaked his otherwise black beard. He looked around him with the half-curious, half-vacant stare of a stranger and provincial.

The donkey ate leisurely from an armful of green grass, of which there was an abundance in the market. In its sleepy content, the brute did not admit of disturbance from the bustle and clamor about; no more was it mindful of the woman sitting upon its back in a cushioned pillion. An outer robe of dull woollen stuff completely covered her person, while a white wimple veiled her head and neck. Once in a while, impelled by curiosity to see or hear something passing, she drew the wimple aside, but so slightly that the face remained invisible.

At length the man was accosted.

“Are you not Joseph of Nazareth?”

The speaker was standing close by.

“I am so called,” answered Joseph, turning gravely around; “And you⁠—ah, peace be unto you! my friend, Rabbi Samuel!”

“The same give I back to you.” The Rabbi paused, looking at the woman, then added, “To you, and unto your house and all your helpers, be peace.”

With the last word, he placed one hand upon his breast, and inclined his head to the woman, who, to see him, had by this time withdrawn the wimple enough to show the face of one but a short time out of girlhood. Thereupon the acquaintances grasped right hands, as if to carry them to their lips; at the last moment, however, the clasp was let go, and each kissed his own hand, then put its palm upon his forehead.

“There is so little dust upon your garments,” the Rabbi said, familiarly, “that I infer you passed the night in this city of our fathers.”

“No,” Joseph replied, “as we could only make Bethany before the night came, we stayed in the khan there, and took the road again at daybreak.”

“The journey before you is long, then⁠—not to Joppa, I hope.”

“Only to Bethlehem.”

The countenance of the Rabbi, theretofore open and friendly, became lowering and sinister, and he cleared his throat with a growl instead of a cough.

“Yes, yes⁠—I see,” he said. “You were born in Bethlehem, and wend thither now, with your daughter, to be counted for taxation, as ordered by Caesar. The children of Jacob are as the tribes in Egypt were⁠—only they have neither a Moses nor a Joshua. How are the mighty fallen!”

Joseph answered, without change of posture or countenance,

“The woman is not my daughter.”

But the Rabbi clung to the political idea; and he went on, without noticing the explanation, “What are the Zealots doing down in Galilee?”

“I am a carpenter, and Nazareth is a village,” said Joseph, cautiously. “The street on which my bench stands is not a road leading to any city. Hewing wood and sawing plank leave me no time to take part in the disputes of parties.”

“But you are a Jew,” said the Rabbi, earnestly. “You are a Jew, and of the line of David. It is not possible you can find pleasure in the payment of any tax except the shekel given by ancient custom to Jehovah.”

Joseph held his peace.

“I do not complain,” his friend continued, “of the amount of the tax⁠—a denarius is a trifle. Oh no! The imposition of the tax is the offense. And, besides, what is paying it but submission to tyranny? Tell me, is it true that Judas