Philochristus: Memoirs of a Disciple of the Lord
by Edwin Abbott Abbott · English · Gutenberg #48843 · 718,179 chars · public domain (US)
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Title: Philochristus: Memoirs of a Disciple of the Lord
Author: Edwin Abbott Abbott
Release date: April 30, 2015 [eBook #48843]
Most recently updated: June 15, 2020
Language: English
Other information and formats: www.gutenberg.org/ebooks/48843
*** START OF THE PROJECT GUTENBERG EBOOK PHILOCHRISTUS: MEMOIRS OF A DISCIPLE OF THE LORD ***
PHILOCHRISTUS
_Memoirs of a Disciple of the Lord_
[Illustration]
PHILOCHRISTUS
MEMOIRS
OF
A DISCIPLE OF THE LORD
_ἔμαθεν ἀφ’ ὧν ἔπαθεν τὴν ὑπακοήν_
London
MACMILLAN AND CO
1878
_The Right of Translation and Reproduction is Reserved_
LONDON:
R. CLAY, SONS, AND TAYLOR,
BREAD STREET HILL, E. C.
_TO_
_THE AUTHOR OF ‘ECCE HOMO’_
_NOT MORE IN ADMIRATION OF HIS WRITINGS_
_THAN IN GRATITUDE_
_FOR THE SUGGESTIVE INFLUENCE_
_OF A LONG AND INTIMATE FRIENDSHIP._
_PHILOCHRISTUS THE ELDER TO THE SAINTS OF THE CHURCH IN LONDINIUM,
GRACE, MERCY, AND PEACE FROM THE LORD JESUS CHRIST._
_Forasmuch as almost all those disciples who with me saw the Lord Jesus in
the flesh, are now fallen asleep, and I myself am well stricken in years
and daily expect the summons of the Lord; it hath therefore seemed good to
me to bequeath unto you some memorial of Christ in writing; which, instead
of my voice, shall testify to you of him for ever._
_All the more need seemeth thereof because the Lord delayeth his coming.
For now these ten years Jerusalem hath been trodden down of the Gentiles,
and the words of the Lord concerning the destruction of the Holy City have
been fulfilled; and yet he cometh not. Yea, and sometimes my mind
presageth that his coming __may be yet longer delayed, even till all they
that knew him in the flesh have fallen asleep._
_For this cause I was long ago moved, even from the second or third year
after the destruction of the Holy City, to leave some record behind me to
testify of the Lord. But when I adventured to write, behold, it was an
hard matter and well‐nigh impossible, to set forth such an image of the
Lord Jesus as should be at once according to the truth, and yet not
altogether too bright for mortal eye to look upon and love. Therefore at
the last, when I perceived that it was not given unto me to portray any
character of the Lord as he was in himself, I determined rather to set
forth an history of mine own life; wherein, as in a mirror, might
perchance be discerned some lineaments of the countenance of Christ, seen
as by reflexion, in the life of one that loved him._
THE TABLE
_Chapter_
1 _Of my childhood in Galilee; and how I gave myself
wholly to the study of the Law._
2 _Of my doubts concerning the Law; and of the Patriots
or Galileans; and of the expectation concerning John
the son of Zachariah._
3 _Concerning the casting out of unclean Spirits; and of
the nature of the Redemption of Israel; and how I first
saw Jesus of Nazareth._
4 _Of the doctrine of John the Prophet, how it suited
with the people of the land; and how I was baptized of
the Prophet._
5 _Of the Greek philosophers in Alexandria; and how I had
discourse with Philo the Alexandrine._
6 _How I found not salvation in the worship of the
Temple; nor in the teachers of Galilee; nor in the
Essenes; and how I first spake with Jesus of Nazareth._
7 _Of the Good News; and concerning the Kingdom of God;
and how we desired of Jesus new laws._
8 _Of the New Law._
9 _How Quartus interpreted the New Law._
10 _How some desired Jesus to mix the New Law with the Old
Law; and concerning the legion of swine; and how Jesus
began to teach in parables._
11 _Concerning the new power of the Forgiveness of Sins._
12 _How the Forgiveness of Sins is the Key that openeth
the New Kingdom; and how the Old Law and the New Law
must not be mixed._
13 _Of the plotting of the Pharisees against Jesus, how
they said he had a devil; and concerning the Holy
Spirit._
14 _How John the Prophet doubted concerning Jesus; and
concerning them that are __“__born of women;__”__ and
of the beheading of John the Prophet._
15 _How Jesus fled from Capernaum, and the Galileans at
first fell away from him; and concerning the levy in
Galilee; and of the visit of Jesus to Nazareth._
16 _How, after the death of John the Prophet, Jesus
foresaw that he also must be slain; and of the Bread of
Life, and the feeding of the five thousand; and
concerning the leaven of the Pharisees and Sadducees._
17 _How Xanthias the Alexandrine said that the philosophy
of Jesus aimed at the taking in of the Gentiles into
the Kingdom, and at the enfranchisement of slaves; and
how he found fault with Jesus for that he called
himself the Son of man._
18 _Of signs in heaven; and concerning the healing of the
Syrophœnician maiden, how Jesus seemed to gain thereby
some new knowledge._
19 _How Jesus would work no sign in heaven; and concerning
his temptation and wherefore he denied to work signs in
heaven._
20 _How Jesus led us, in our exile, to the Rock of
Salvation; and how he founded the Temple of his
Congregation thereon; and how he gave the Key thereof
to Simon Peter._
21 _How Jesus, having now determined to die, spake of that
which was to come, with Moses and Elias, upon the Mount
Hermon._
22 _Of our going up to Jerusalem; and of the division
between parents and children; and how Jesus testified
of a Day of Judgment._
23 _Of covetousness; and of fleeing from Death into Life;
and concerning the Law of Retribution._
24 _Of the falling away of Judas of Kerioth; and of the
Times and Seasons; and of the Chief Places in the
Kingdom; and how Jesus did and said nothing except it
were prepared for him by the Father._
25 _Concerning the fire of the Lord; and of the parables
of watching; and of the Holy Spirit; and how Quartus
urgeth that Jesus knew not all things beforehand._
26 _How Jesus went down to Jerusalem, as a king, to wage
war against Satan in the Temple; and how he foresaw
that the Temple must be cast down; and of the parable
of the withered fig‐tree._
27 _How Jesus prophesied of troubles, and of a great
battle against Satan; and in the end the victory of the
Son of man; but, first of all, his death._
28 _How Jesus, by his Testament, bequeathed himself to his
disciples for ever; and how he bare the sins of men in
Gethsemane._
29 _Of the crucifixion of Jesus; and of his last words
upon the cross._
30 _How the Holy Spirit, through much sorrow, prepared the
disciples to behold Jesus risen from the dead; and of
the vision of angels, which appeared first of all unto
the women._
31 _How Jesus appeared ofttimes to his disciples; and how,
after many days, he ascended up to heaven._
32 _How Jesus now ruleth the world, sitting on the right
hand of the Father in heaven._
PHILOCHRISTUS
CHAPTER I
My former name was Joseph the son of Simeon, and I was born in Sepphoris,
the metropolis of Galilee, in the twentieth year of the reign of the
Emperor Augustus, about four years before the death of King Herod. In
those days Israel was grievously afflicted, and tribulation befell the
righteous. Satan put it into the heart of the rulers of the land to move
the people to the worship of false gods, and the Lord God had not yet
raised up a Redeemer for Israel.
In my fourth year my father’s brother, the Rabbi Matthias, was burned
alive by Herod for causing his scholars to cast down the golden image of
an eagle which the king had set up over the gate of the temple of the
Lord. Not many months afterwards, the Romans marched through Sepphoris in
order to bring succour to Sabinus, who was hard beset by the men of
Jerusalem in the fortress called Antonia; and we fought against them, and
my father was taken captive and crucified by Varus. Now as concerning my
father and my father’s brother, how they were slain, perchance I remember
their deaths rather from my mother’s often mention of them in after times
than from what I heard then: but this thing can I never forget, for I saw
it with mine own eyes: namely, how, when my mother brought me forth from
the caves of Arbela whither we had been sent for refuge, behold, where
Sepphoris had stood, there was not now one house standing; and I saw also
the bodies of many of my kinsfolk, which lay unburied and crying unto the
Lord for vengeance. Yet the Lord sent no avenger.
After this came tidings that the Parthians, which went with Varus, had
laid waste the country in the south far and wide, and had slain our
brethren with the sword; and that Varus had taken two thousand of my
countrymen in Jerusalem and had crucified them, and among them Eleazar,
the youngest and dearest of my mother’s brethren. Then my mother led me to
a rocky place not far from Sampho. There was a cave there, and only one
path led to it, and that so narrow that no multitude of men could force an
entrance, if one brave man withstood them. When we were come thither, my
mother lifted up her voice and wept, and pointing to the cave she said,
“In former times this cave was held by my mother’s brother, Hezekiah by
name. Six children he had; and he fled from Herod the King with them and
with his wife, and here they took refuge. Now when the king could by no
means drive Hezekiah hence by force, he offered much gold unto him if he
would come forth from the cave quietly. But when Hezekiah refused, the
king began to let down armed men by ropes from the top of the hill, with
firebrands in their hands, to kindle fires at the mouth of the cave. Then
when no hope of safety remained, behold, my mother’s brother brought out
his children, and slew the youngest with his sword in the sight of the
king. Afterwards he laid his hands on his second child. But Herod,
perceiving his intent, stretched out his right hand and besought Hezekiah
to spare his children and to come forth in peace. But he slew the second
also, heaping reproaches on Herod as an usurper and a son of Edom, sitting
on David’s seat; and he slew the third and the rest likewise, even to the
sixth, and last of all his wife; and then he cast himself down the steep
place and perished.” Then spake my mother unto me and said, “The Lord do
so unto thee, my son, and more likewise, if thou avenge not the blood of
thy kinsfolk and of thy father.” So it came to pass that, even from a
child, I hated the very name of a Gentile with an exceeding hatred;
insomuch that I should have accounted him blessed who should have taken
the children of Rome (according as it is written) and dashed them against
the stones.
There stood up at this time divers to lead Israel; but they were no true
leaders of the people, and the Lord had not sent them. Athronges the
shepherd, a man of great stature, and Simon, one of the servants of Herod
the King, rose up in the south of Judah; but they both perished, and their
followers were scattered. Again, about the time of the numbering of the
people, when the decree went forth from the Emperor Augustus that all
Israel should be taxed, there rose up Judas of Gamala. This was about the
thirty‐third year of the Emperor Augustus. The people came to him from all
sides; and Judas taught them that it was not lawful to pay tribute to
Cæsar, nor to call any man Master, save God alone. At that time I was some
thirteen years old; and I saw him when, with a thousand men, he marched
into Capernaum and burned down the house of customs there; and as I looked
upon his face, and the numbers of his followers, I thought within my
heart, “Surely the hand of the Lord is with this man, surely this is the
Redeemer of Israel, even the Messiah to whom all the prophets bear
witness, that he must arise and judge the land.” But five Sabbaths had not
passed away before he also had been cut off; and all the men that were
with him were either scattered to their homes or slain.
Meanwhile, as I grew up, I was being trained by my mother with all care in
the paths of the law of Israel; and according to the custom of my people,
at five years old I had begun to learn the Scripture, and, at ten years,
Mishnah; and I profited more than my companions in the study of the
Traditions. But when I read how great things God had done in times past
for His chosen ones, and how He had redeemed Israel by the hand of His
servants Gideon and David, then did my heart burn within me; and I
besought the Lord that He would repeat His mercies upon His chosen people,
and that He would speedily send that Messiah of whom all the prophets
spake, for the Redemption of Israel. Afterwards I questioned one of my
teachers, by name Abuyah the son of Elishah, and I said unto him, “It is
revealed and known before the All‐seeing (blessed is He) that our will is
to do His will: and what hindereth?” Then he answered and said, “The dough
in the leaven” (meaning Gentile customs, which corrupt the customs of
Israel even as leaven changeth bread) “and servitude to the Kingdom.” Then
I said, “Why therefore do we not rise up against the Gentile Kingdom?” But
he answered, “Joseph, son of Simeon, busy thyself with the Law. Whosoever
is busied in the Law for the Law’s sake deserveth many things; and not
only so, but he is worth the whole world. He is called friend, beloved;
loveth God, loveth mankind; pleaseth God, pleaseth mankind. And it
clotheth him with meekness and fear, and fitteth him to become righteous,
pious, upright, and faithful; and removeth him from sin, and bringeth him
towards the side of merit.” Then said I, “But wherefore doth not the God
of our Salvation bring freedom to Israel?” But he answered, “It is said,
The tables were the work of God, and the writing was the writing of God,
graven upon the tables. Read not _charuth_, graven, but _cheruth_,
freedom; for thou wilt find none free, save only them which be occupied in
the learning of the Law. For whoso is occupied in learning the Law,
behold, it magnifieth him and exalteth him over all things.”
Then I applied myself more diligently to the study of the Law, and I
observed Sabbaths and festivals, and practised ablutions with all scruple;
and I became known among my companions as a sin‐fearer, instructed in the
wisdom of the Law, avoiding those lesser faults which are called the
“Descendants,” as well as those which are called the “Fathers”; insomuch
that I would not even curdle milk on the Sabbath, because that had been
declared by the decisions of the Wise to be a lesser kind of building;
neither would I walk upon grass during the Sabbath, because that also had
been pronounced by the Rabbis to be a lesser kind of threshing. Also in
the matter of fringes and phylacteries, and in smaller matters, even to
the burning of nail‐parings, I walked diligently according to the
decisions of the Ancients. Thus in all things I strove to bear in mind the
saying that “While in the written Law there are light as well as weighty
precepts, the precepts of the Scribes are all weighty.” I took little
sleep, little merriment; I associated myself ever with the wise, and
abstained from the company of the people of the land (for by this name the
Pharisees were wont to call them that gave not themselves to the study of
the Law); I settled my heart to study; I asked, and answered, and
whatsoever I received I strove to add thereto. And it came to pass that,
because I had a strength of memory more than was usual among my fellow‐
students, my teacher said to me, “Joseph, son of Simeon, thou art a
plastered cistern, which loseth no drop of water”; and by this name of
“plastered cistern” I became known among my fellows. And when I perceived
that the Traditions said little concerning a Messiah; and that my teachers
also said little, and had no hope, nor so much as a desire (for the most
part) that a Messiah should ever come, but were wholly given up to the
study of the Law; then I endeavoured myself also to do the same, and to
put away the thought of a Redeemer.
Nevertheless at times the question would arise within me, “Wherefore do I
serve God for naught?” For all around I saw the wicked and the scornful
seated, as kings, in high places, and the poor and the humble trampled
under foot. There was the name of peace among us, but it was no peace; for
Satan was making war upon us under the semblance of peace. Everywhere
defilement was taking the land by force or by stealth. Many Greek cities,
called by the names of the great ones among the Gentiles, were built in
the midst of us, such as Tiberias, and Julias, and Cæsarea Stratonis, and
Cæsarea Philippi; and even in our city of Sepphoris, now rebuilt, we were
constrained to admit Greeks to be our fellow‐citizens. Theatres and
amphitheatres, and games, and alien rites in honour of false gods, had
been brought in among us. Images of living things began to be seen on
every side, and even our coinage was defiled with the uncleanness of the
Gentiles; so that, in place of the vine‐clusters and wheat‐sheaf and star
of Israel, we were forced to handle the semblances of Thracian shields and
helmets, and the winged rod of enchantments, called by the Gentiles the
caduceus. Moreover, as each year passed, our fears waxed greater and
greater, lest at last the eagles of the Gentiles should be brought from
Cæsarea into the streets of the Holy City itself, and lest the image of
the Emperor should be set up therein. For the former Emperor, even Cæsar
Augustus, was now dead, and a new Emperor reigned in his stead, whose name
was Tiberius. But he attained not unto the former Emperor in wisdom;
wherefore the minds of many were unsettled, the common people fearing lest
the Romans should take away their religion, and the Scribes fearing lest
the common people should incense the Romans by fresh revolt, and so bring
destruction on the nation.
So it came to pass that by reason of my continual sorrow for the burdens
of Sion, my heart was pressed down with care, and my trouble became too
heavy for me to bear; and I found no peace, no, not even in the study of
the Law. In vain I repeated to myself the saying of the Wise, “Whoso
studieth the Law, he becometh modest and long‐suffering and forgiving of
insult”; and again, “The Law is acquired by long‐suffering, by a good
heart, by faith in the Wise, by acceptance of chastisements.” I looked
upon my countrymen in their servitude, and I could not feel long‐
suffering; neither could I attain to the wisdom of the acceptance of
chastisements.
When I mentioned my trouble to my teacher, Abuyah the son of Elishah, he
rebuked me for presumption; for he said that such doubts came of evil,
neither would he hearken unto me. Therefore I turned to another of the
Scribes, whose name was Jonathan the son of Ezra. Now Jonathan was older
than Abuyah the son of Elishah, but not so learned. Howbeit he was of a
more gentle and loving disposition. He said to me, “Beware lest thou
follow the path of Elishah the son of Solomon.” “What path?” I asked. Then
Jonathan answered as follows: “It is reported that Elishah the son of
Solomon was once studying the Scriptures, and he saw two men taking birds’
nests. The one obeyed not the Law, but took the mother with the young; yet
he went his way in peace. The other obeyed the Law and took the young
only, but let the mother go free; yet as he descended from the tree a
serpent stung him and he died. Then said Elishah the son of Solomon, ‘Is
it not written, The young thou mayest take to thyself, but the mother thou
shalt surely let go, that it may be well with thee and that thou mayest
live many days? Verily the promises of God are naught, for the man that
obeyed hath not lived many days, but the man that disobeyed is unhurt.’”
Then said I, “And what answer was made to Elishah the son of Solomon?” And
my teacher replied, “Whosoever obeyeth the Law, his days will be long in
the world to come.” Then was my heart comforted for a while, and I devoted
myself even more diligently than before to the study of the Law.
CHAPTER II
For the space of nine or ten years I was content to give myself wholly to
the study of the Law; but when I had now numbered thirty years, my doubts
and fears came back to me again. While I sat in the school with the
Scribe, and heard his answers and asked him questions, so long I seemed to
myself righteous and on the path of righteousness; but when I came forth
into the streets, or back to my mother’s house, then seemed my
righteousness immediately to have vanished away. At such seasons the
learning of the Wise seemed to me not bread, but a stone.
Moreover, my heart was turned from some of the Scribes that lived in
Sepphoris, even them that were counted as props and pillars of the Law. To
Jonathan the son of Ezra I ceased not to pay honour; but Abuyah the son of
Elishah I could not reverence, and others also like unto him: for they had
regard unto the praise of men rather than to the love of God. As, for
example, Abuyah, whensoever he was delayed by the crowd so that he came
not to the synagogue in time for prayer, he would stand where he chanced
to be, at the hour of prayer, praying in the middle of the market‐place.
When he walked, he walked with a mincing gait and with his eyes half
closed, feigning to be given up to the meditation of the Law, so that he
saw no passer by. On fast days he would ever look pale and worn, as if
with watching and hunger; and whensoever he met a woman as he went in the
way, he would shiver and turn aside. It came to pass that on a certain day
one of his pupils asked him which was the most weighty of precepts. Then
Abuyah answered, “The Law of Tassels”; and continued he, “so do I esteem
this law that once, because I had chanced to tread upon a portion of the
fringe of my garment, going up a ladder, I steadfastly refused to move
from the spot where I stood, till such time as the rent had been
repaired.” Another day, this Abuyah chid my mother because she wore on her
dress a ribbon that was not sewn, but only fastened to her vesture. For
thus, he said, my mother transgressed the Law by bearing burdens on the
Sabbath. But by such teaching Abuyah himself laid upon his pupils burdens
grievous to be borne; and among the Rabbis of Israel there were more like
unto Abuyah the son of Elishah than unto Jonathan the son of Ezra.
Many things also in the traditions of the Wise seemed to me not worthy of
wise men, nor even of honest men. I had joined myself to a certain
brotherhood (who all, or almost all, were Pharisees), such as bound
themselves to observe the Law with special strictness, and in particular
to pay tithes of all things. The brotherhood was called Chabura, and each
of the brethren was called a Chaber. Now it was the custom of us Chaberim
to meet on the Sabbath day at one another’s houses that we might sup
together. But the space between our houses often exceeded two thousand
paces, which distance was not to be exceeded by a man journeying on the
Sabbath day. Therefore to a plain man it would have seemed that we could
not sup with one another on the Sabbath day and at the same time obey the
Law. But the Scribes were otherwise minded; and many of them, yea even of
the strictest sect, escaped from the Law after this fashion. On the
evening before the Sabbath, they would place small pieces of meat, distant
two thousand paces one from another, on the road whereon they desired to
journey. Where a man’s meat is, said they, there is his home. So when they
were come in their journeying to the first piece of meat, they would say,
“Now I am at my home and may walk yet another two thousand paces.” And so,
walking from this home to other homes if need were, they walked as far as
they listed. This mixing of distances they called _erûbh_, or “mixture;”
and the device remaineth unto this day.
Again, if a man’s ox were dying on some holy day, and the owner thereof
desired to kill it; he was forbidden. But if he slew the beast and then
took of the meat and ate thereof, yea, even though it were a piece of
flesh no bigger than an olive, and if he said, “I slay the beast to
provide a necessary meal,” then he was held excused. Likewise, though a
man might not buy from a butcher on the Sabbath, yet if he abstained from
mentioning the number or weight of the things bought, and the sum of money
to be paid, then he might buy as much as his heart desired and be held
blameless. Thus he would say, “Give me a portion, or half a portion of
meat,” and the butcher would give it; and the buyer would go away, paying
naught. But next day the money would be paid. And this was called not a
sale, but a gift. After the same manner they did away with the Law which
remitteth debts in the Sabbatical year. On the day of payment the creditor
would come (such was the ordinance of the Scribes) and say, “In accordance
with the Sabbatical year I remit thee the debt.” Then the debtor was bound
to reply, “I nevertheless wish to pay it,” and the debt was paid, and the
Law was made of none effect.
About the thirteenth year of the Emperor Tiberius, it came to pass that I
(being now thirty‐three years old or a little more) discoursed with a
Greek proselyte concerning the Law. He said to me that it seemed to him
better to disannul such ordinances as were not convenient (just as a man
might prune a too luxuriant vine); and not to say, “I will obey the
ordinance, but I will make my obedience the same as disobedience.” His
words pleased me; but when I reported this saying to some of the Scribes
my friends, they with one consent rejected it. Abuyah the son of Elishah
said, scoffing at my doubts, “The Law drowneth them that cannot swim.”
Then said I (repeating a certain saying of the Greek), “But water groweth
bad if it be kept long in one vessel.” But he straightway put me to
silence saying, “Is this likewise the case with the Law? Nay, it is like
unto wine which groweth better as it groweth older.” Jonathan the son of
Ezra also added in a gentle voice, “My son, thou knowest the saying of the
Elders, the first of the sayings of the Wise: Be deliberate in judgment,
and raise up many disciples, and make a fence to the Law. But thou, O my
son, wouldst fain pull down fences. But if we begin to destroy a part of
the Law, who shall stay the hand of the destroyer? And in the end we shall
be even as the Gentiles, which have no law. Is it not better to be too
careful rather than to be too careless? Is it not better to have too many
fences rather than to have too few? For to what is the matter like? Even
to a man watching a garden. If he watch it from without, it is all
watched. But if he watch it from within, the part in front of him is
watched; but the part behind him is not watched. Be thou therefore careful
to go in thine obedience even beyond the things which the Law requireth at
thy hands; and watch the Law not from within, but from without.”
There seemed much wisdom in the sayings of Jonathan, and I knew not what
answer to make. For if to transgress the Law, even in the smallest matter,
was to fall into destruction, then it seemed wise to fence round the Law,
even as a man would fence round a pit; and not to suffer the unwary to go
near, and peradventure to stumble, and so to be swallowed up. Yet I could
not but perceive that it was not well for men thus to resort to the Law
and to the Traditions as to a sacred oracle, even on those occasions and
in those matters wherein the voice of the Lord speaking unto the heart
saith clearly, “This is right, do this. This is wrong, do not this.” For
thus it must needs come to pass that men would pervert even the Law to the
contradicting of the voice of the Lord. And so indeed it was with us. As,
for example, the Law forbade fornication, neither did it permit us to
marry a woman with intent to divorce her; but one of the Traditions,
making the Law of none effect, told us that “If a man first tell her that
he is going to marry her for a season, then it is lawful.” Other
Traditions sinned yet more grievously in the cloaking of sins and
impurities. Hence also the duties of children to parents (albeit upheld
indeed by the better part of the Wise) were by many diminished, or even
made of none effect.
Now I have heard certain Romans say that in their Law they also use the
same devices to observe the letter and to break the spirit. But the
mischief was, that our Law was not as the laws of the Gentiles, which
concern naught save lands, and houses, and slaves, and the like, and which
have not to do with the souls and spirits of men. The Gentiles could break
the letter of their laws and sin not: for what sin was it to make a slave
free by feigning to sell him, or, in disputing about a farm, to treat of a
clod as though it were the farm? But our Law had to do with the supreme
God, the Maker of all things, the All‐seeing (blessed is He). Therefore to
observe the letter and to break the spirit of His Law seemed to be a
profaning of His Holy Name. Now I had been trained up from my earliest
years to dread the pulling down of the fences, having this precept, as it
were, engraved and charactered in my memory, “Whoso pulleth down a hedge a
serpent shall sting him:” and I had been taught to prefer Sinai, that is,
the teacher of the Law, even to an “uprooter of mountains,” that is, to a
teacher which hath understanding to remove all manner of offences and
stumbling‐blocks from the path of the weak ones. Howbeit, at times, after
discourse with the Greek proselyte whom I mentioned above, there would
arise in my heart this thought, that when the words of the Law seemed to
contradict that which was right, then we ought to go into the presence of
God and to say, “Thou, O God of righteousness, art righteous altogether,
neither can it be Thy pleasure that we should be unrighteous”; and again,
“Thou art a God of truth, neither can it be Thy will that we should lie
with our hands in Thy presence. Therefore permit us in this case to break
Thy Law. For Thy righteousness is greater than Thy Law.” But the Scribes
would not so much as listen to such words as these; for they said that
scarce even a prophet durst speak so exceeding boldly. But when I asked
them whether it might be that a prophet should arise in Israel, then the
most said that it was not possible; for the Shekinah and the Holy Spirit
had departed from Israel when the first Temple had been destroyed. Thus my
words were an abomination unto my teachers, so that I hid my thoughts in
my heart: but it was pain and grief to me.
Yet another trouble was added to me. For as I grew older and understood
more of the ways of men and perceived the thoughts of men’s hearts, it
seemed to me a strange and horrible thing that the Law of the Lord should
be cut off from the greater part of the Lord’s people: so that it was a
current saying with the Rabbis that the common people were an accursed
rabble which knew not the Law: insomuch that one of the most pious of our
teachers, even Hillel the Great, said that no boor could be a sin‐fearer,
and that the people of the land (for by that name they called the common
people) could not be pious. This, I say, seemed an horrible thing: yet
indeed I could not deny that the Scribes must needs be right, and that the
people of the land could not be pious, so long as to be pious meant to be
obedient to the light precepts of the Law, such as the laws concerning the
exact observance of the Sabbath, and concerning purifications, and
concerning the consumption of nail‐parings, and the like. For the
knowledge of all these things was not to be obtained save by men of
leisure, that could give their time, and settle their minds to the study
of such matters: and how was this possible for them that must needs earn
their bread with the sweat of their brow, to wit, the sailors and
fishermen, the vine‐dressers and ploughmen, the dyers and glassmakers; who
all were called of the Scribes “the people of the land”? So it was borne
in upon me that our Law was a Law for the schools, but not for the lives
of men; and for Scribes, but not for the whole nation. Then my heart sank
within me, and I remembered the words of the Prophet, how that a time
shall come when men shall no longer teach each one his neighbour, saying,
Know the Lord; but all shall know Him from the least even to the greatest;
and I wondered if it would please the Lord to bring such a time as that to
Israel, and to make His Law clear to all our nation, yea, even to the poor
and simple, even to the people of the land.
Others that did not observe the Law so exactly as I did, nor felt the
burdens thereof so sorely, were nevertheless ill pleased that the Scribes
did naught to free them from the yoke of the Gentiles. Of these some dwelt
in Judæa, and a few in Peræa; but the more part dwelt in Galilee, insomuch
that the sect of Patriots was known by the name of Galileans. There were
also living among us James and John, the two eldest sons of Judas of
Galilee, and their youngest brother Manahem. To these, for the sake of
their great father, we all had respect. Many also (like myself) were ever
in a readiness to avenge upon the Romans the blood of kinsfolk shed in the
Galilean wars. Hence it came to pass that in Galilee more than in any
region of Syria, the minds of men were ready for revolt against the
Romans, and waited but for the ripening of occasion.
Now it came to pass that in the fourteenth year of Tiberius Cæsar, there
arose a quarrel between the Tetrarch of Galilee and his father‐in‐law, the
King of Arabia; because the Tetrarch had behaved ill to the King’s
daughter his wife, and sought to divorce her. Then it seemed good to some
of my friends to join the army of Antipas the Tetrarch, to the intent that
they might thereby gain experience in war; but others spake against it,
saying that it was not lawful to take up arms for the unjust against the
just.
At this time also a rumour went forth that a new prophet had of late
appeared, John by name, the son of Zachariah a priest, who was calling the
whole of Israel to repent and to be purified with baptisms, prophesying
that the Lord would soon send the Deliverer of Israel, or Messiah: for by
this name of Messiah, the Deliverer that was to come (of whom the prophets
had prophesied) was commonly known among us. Some said that John himself
was the Messiah; others denied it, but said that the Lord had sent down
Elias from heaven, and that John was Elias. Many other rumours also were
noised abroad, and this rumour prevailed most, that “One from the East
would come forth to rule the world,” which saying had spread even to Italy
and Spain: and we in Galilee thought that this conqueror from the East
would be our Messiah. Thus, the hearts of all men everywhere being in
expectation, it came to pass that many of my friends (who were the leaders
of the sect called the Patriots or Galileans), having purposed these many
weeks to hold a council, determined at this time to confer together in a
little valley between Sepphoris and Nazareth, there to resolve what should
be done.
Most of those present were from the inland parts of Galilee: of these
Barabbas, and one other, were from Jotapata. Only Hezekiah, the son of
Zachariah (a Scribe, who was thought to be well affected towards the
Galileans), came from Jerusalem. And from Capernaum came my cousin Baruch,
the son of Manasseh, with three others. There were present also from the
region of Gaulonitis James and John and Manahem, sons of the famous Judas
of Galilee. James the son of Judas spake first, giving his judgment for
war, and saying that Israel had slept too long: “For while we sleep,” said
he, “the leaven spreadeth; Greek cities cover our land; our own cities are
being defiled with Gentile abominations. They are stealing from us even
our language. No man may earn a living in Galilee now, unless he speak
Greek. With Greek theatres and amphitheatres, and baths, and market‐
places; with Greek pictures and images, and feasts and games; with Greek
songs, and poems, and histories, they purpose, by easy degrees, to beguile
the hearts of our young men from the religion of their forefathers. Our
princes are Edomites in the pay of Rome. Our rich men long for the
fleshpots of Rome, and call themselves by the name of Herod. Our Scribes,
our wise men, cry peace when there is no peace, and wink at the payment of
tribute. Publicans and harlots bring down the wrath of God upon the
nation, and go unpunished. All these things are as the meshes of the net
wherein Rome is encompassing our city. And lo, the fowler layeth the net
and the silly bird stayeth still.” Then Baruch said: “But is it so indeed
that the Romans would blot out our religion? Do they not suffer all
religions? The Gauls, the Spaniards, the Numidians, Egyptians and
Scythians, all worship divers gods: so have I heard from a Greek merchant
at Capernaum; and this, without let or hindrance from the Romans.”
“Nay,” cried Barabbas, “but thou seest not that the Roman suffereth all
false religions and hindereth them not; but he hateth the worship of the
true God of Israel. For this alone putteth other gods to shame. The
Syrians and the Egyptians scruple not to worship the Roman gods, besides
Astarte and Osiris, and to offer incense to the emperor of Rome, to boot.
But the children of Israel will bow down to no false god, neither offer
they incense before the image of the emperor. Hence cometh it to pass that
the Romans hate our religion and would fain destroy it. James therefore
speaketh the words of truth; and whoso speaketh otherwise allegeth naught
but pretexts of delay and cowardice.”
“Peace, Barabbas,” said John, the son of Judas; “we meet to hold
conference, not to cast reproaches. Nevertheless, my judgment goeth with
my brother, that our choice lieth between lingering perdition and speedy
deliverance. Hereof this is proof. But lately I was at the Holy City, not
many days before the Passover; and there went abroad a rumour that the
Procurator Pilate was minded to bring the eagles of the legions from
Cæsarea to Jerusalem, yea, even into the streets of the Holy City. Then
the Priests, even the Chief Priests, yea, even the whole Council, fell
down at Pilate’s feet, if perchance he would change his purpose.
Multitudes ran together round the Prætorium. In vain did they pray and
were disquieted. Under the cloak of night the procurator brought in the
Abomination. Then all the men of Jerusalem, and all the pilgrims which had
come together from the uttermost parts of the earth, clothed themselves in
sackcloth, and sat down in the streets about the palace, with ashes on
their heads after the manner of suppliants; crying aloud that they would
sit there for ever rather than endure the presence of the Abomination. But
when Pilate saw all the streets of Jerusalem thronged, so that no one
might pass night and day, and all business was at a stand, did he yield
from his purpose? Nay, he gave orders that the armed cohorts should beset
the streets around us, threatening to smite us with the sword if we should
not straightway void the streets. And when we would not, then went the
word forth from the captains to draw the swords; and the swords were
drawn, and the soldiers were in act to fall upon us. But we uncovered our
necks and held them out to the soldiers, crying ‘Give us death rather than
defilement.’ So at the last, but not till blood had been shed, the
procurator gave consent that the images should be sent back. Suppose ye
that this was a little matter, naught but an error in judgment of the
procurator? Would a procurator have dared to risk the peace of the whole
province for a little matter? It was no little matter. Pilate did what he
did, not of himself, but at the express instance of the emperor; to prove
the limits of our slavishness, and to force us into defilement and into
the worship of the Abomination.”
Hereat there was a general applause; but he, not heeding it, continued,
“If ye be of one mind with me that the hour is come to smite with the
sword; then how and where? I say, let certain of us join ourselves to the
army of the Tetrarch, which even now maketh ready to march against Aretas.
Thereby we shall gain experience of war, and, as I hope, win over some of
the army to our side. As for the tyrant’s guards, the Gauls, Germans, and
Thracians, they are bought with his money, so that we have no hope of
them; but by far the larger part of the army consisteth of our own
countrymen; and many of them may revolt on our side; as they did with
Simon against Archelaus, and some also helped Athronges, whom men call a
rebel. Meantime, let the rest of us make ready our friends in our several
cities to take up arms next Passover. They in Jerusalem will attack the
garrison there, others break open the armoury at Sepphoris and in Masada.
On the same day our countrymen in Joppa, Cæsarea, and Ptolemais will
attack and drive out the Greeks. Then will rise a flame of war from one
end of Syria to the other. Our rich men, even the Herodians, seeing all
the people to be of one mind, will stand with us; and having Israel with
us as one man, doing battle for the name of the true God against the gods
of the Gentiles, doubt not but we shall have also the sword of the Lord on
our side, as in the days of Gideon.”
The applause was now yet louder than before; and at first it seemed as
though the whole assembly were minded with one consent to obey the words
of John the son of Judas of Galilee. But one of the companions of
Hezekiah, Levi by name, an old man and grey‐bearded, rose up presently and
said that the hour had not yet arrived, because, said he, the Sabbath was
not yet duly observed, and the wrath of the Lord still weighed upon
Israel. Then Barabbas answered with indignation, saying that it was only
the rich and delicate, or else they that were enfeebled with old age, who
were thus content to be the slaves of idolaters.
Upon this Hezekiah the Scribe stood up to speak: “These young men of
Galilee gladly make mention of the old times of Gideon and David, yet do
they not themselves imitate the old times in having respect unto old age.
For even though Levi were old and enfeebled, yet what saith the Tradition?
‘Old age, though it be broken, is yet to be held in reverence, even as the
broken tables of the Law were kept in the ark of the Lord.’ But what
meaneth this youth of Jotapata, when he calleth my friend and companion
Levi, the son of Ezra, delicate or enfeebled; and all because the advice
of Levi is not the advice of Barabbas? Hear, O ye young men of Galilee,
the words of Levi are true: the hour hath not yet arrived. ‘What
hindereth?’ ye ask. I answer in the words of the Wise, ‘The dough in the
leaven.’
“I also, like John the son of Judas, will give proof of my words; but do
ye, being Galileans, incline your ears to the saying of a Galilean,
according to the proverb, ‘A Galilean said When the shepherd is angry with
his flock, he appointeth for their leader a blind bell‐wether.’ Note
therefore the leaders of Israel, which have risen up against the Romans of
late. Hath God sent them in anger or in mercy? Have they been blind bell‐
wethers, or endowed with sight? I say naught of Judas of Gamala, in the
presence of his sons: but Judas the son of the robber Hezekiah, how went
it with him? He thought in his heart that he was a second Joshua, and that
the waters of Jordan would part at his word. But who knoweth not his
miserable end? As also the end of Athronges: who aimed at the kingdom
because, forsooth, he was in stature a second Saul. Simon also, the slave
of Herod the king, when he had shewn forth his valour by destroying the
king’s palace at Jericho, became a portion for foxes at Amathus, and his
head was cast before the feet of the conqueror. Answer then unto me, ye
young men. Hath the Lord sent Simon the slave, and Athronges the shepherd,
and Judas the son of the robber, in mercy or in wrath?
“Nay, but since shame hindereth your answering, I, even I, a man of Judæa,
will answer for you, according as it is said, ‘From Judæa grain, from
Galilee straw, from Peræa chaff.’ The Lord sent these men in wrath. All
these were blind bell‐wethers, blinded by the lust of fame or gain. But do
ye therefore wait for the true leaders whom the Lord your God will send?
Leave it to this young man of Jotapata to follow any knave that may chance
to call himself the Redeemer of Israel because, forsooth, he may be a head
taller than his neighbours, or may have dreamed a dream, or may perchance
have gained some knowledge of herbs or unclean spirits.
“Even now they say there hath appeared in the southern parts (so I heard,
coming but now from Jericho) one John the son of Zachariah, concerning
whom I judge (if he be indeed a true prophet and no deceiver) that he is
either the prophet spoken of by Moses, or else Elias. For that Elias is to
come again we all know, because it is so written; and that the prophet
like unto Moses must needs appear, this also the Scriptures tell us: but
that other prophets should appear is not written, neither is it likely;
for the age of prophets is past. But whether this John be Elias or
whatever else, meet it is that we go to him; for he may perchance reveal
to us what it is our wisdom to do. If ye ask ‘What shall be the sign of
the true prophet?’: I answer, it is written in our traditions, ‘A false
prophet may shew signs on earth and in the deep; but a sign from heaven he
cannot shew.’ Wait therefore till the sign from heaven shall be
vouchsafed, revealing the true Prophet, whom it will be our wisdom to
obey, and for whom (during this present) it is our wisdom to wait.”
When Hezekiah had made an end of speaking, James the son of Judas was sore
displeased at his words, and made as if he would have spoken in answer;
but John (who was of a gentler disposition) prevented his brother, and
said that Hezekiah gave good counsel. For he, like the rest of us, had
been moved by the mention of John the Prophet. So in the end it was
determined according to the words of Hezekiah the Scribe; and we brake up
without resolving anything further, except that we would go straightway,
so many of us as conveniently could, to Bethany beyond Jordan, where the
prophet was baptizing. But on the morrow and on the day after, when I
spake to my friends and acquaintance concerning John the son of Zachariah,
it was a marvel to see how greatly the hearts of all men were stirred at
the thought of a new prophet in Israel. For that after so many hundreds of
years a prophet should arise in Israel (none having prophesied since the
time of Malachi, the last of the prophets, more than four hundred years
ago) this seemed a marvellous thing and well nigh impossible, and almost
as if a man should rise again from the dead. For the prophets were counted
as it were dead and out of mind in Israel, meet to be reverenced for their
past words, but not to be hoped for in the time to come. For this cause
were we much moved by the mention of the name of John the son of
Zachariah. And as the Prophet Elias from the top of Carmel looking out
into the Great Sea and discerning a cloud no bigger than a man’s hand,
foretold the imminent storm, so did all we in Galilee, on the first breath
of the rumour of the coming of a prophet, begin to forebode in our hearts
of the coming of one that should be no common prophet; but, in all
likelihood, Elias from the dead; or else one greater than Moses, to give
us perchance a new Law and a new Kingdom.
CHAPTER III
On the fourth day, I set out in company with Baruch my cousin, the son of
Manasseh, my father’s brother, intending to go to Capernaum, and thence to
take ship for Gamala, where we were to meet James and John the sons of
Judas of Galilee; and so to journey all together to Bethany, where the
prophet was. When we were come to Capernaum, we tarried two days in the
house of Manasseh: and the second day was the Sabbath. Now the house of
Manasseh was nigh unto the wharf, so that nothing stood between it and the
lake.
It happened that I was sitting on the house‐roof and the sun wanted yet an
hour or two of setting; and a tumult arose on the beach below, between a
Greek merchant and certain of the townsmen. Word had come to the Greek
that his son was sick in Bethsaida and nigh unto death: so he had besought
certain of the sailors that they would launch their ship and put out to
sea, although the sun had not yet set; to the intent that he might pass
over with all speed, if perchance he might see his child before he died.
The sailors were persuaded by the man’s prayers and gifts, and were
preparing their vessel to launch it. But the inhabitants, those of the
more devout sort, coming together with stones and staves, threatened the
sailors, and forced them to cease, declaring that not a boat should leave
the strand till the Sabbath should be ended.
The air was calm and still so that the merchant’s words came up even to my
ears, as he pointed again and again to the coast over against us: “Surely
your God will permit you to do this service of kindness. Yonder is my son,
mine only son, dying as if within sight of his father. Strangers will
receive his last breath, and close his eyes. I beseech you, as ye are
fathers, have compassion on a father who must soon be childless.” So
saying the Greek beat his breast and tore his hair; but in vain. The ruler
of the synagogue, who had gathered the multitude together, would not
listen to his entreaties; and he departed, weeping and wailing and calling
upon his gods in vain.
Then the ruler of the synagogue, seeing the crowd running together,
exhorted them to a more strict observing of the Sabbath, declaring that
the breaking of the Sabbath was the principal cause of the wrath of God
with His people, and of the delay of the Redemption of Sion. He went on to
speak of the blessing of the Redemption, and he besought the people to do
what lay in them to hasten it forward, by raising up the fences of the
Law, and by constant and scrupulous obedience. “Let all repent,” he said,
“of former slackness and misdoings; for the Lord your God is merciful,
long suffering, slow to anger, and of great kindness, and repenteth Him of
the evil. To Him belong mercies and forgiveness, though ye have rebelled
against Him.”
By this time a great multitude was come together, and in the uttermost
parts of the throng stood certain tax‐gatherers (among whom was the
principal receiver of customs in Capernaum, by name Matthew the son of
Alpheus), with certain of the looser sort, men and women, outcasts from
the synagogue: which had been cast forth, some for weighty offences, but
some for light, according to the custom of our Scribes. These had
approached, as it seemed to me, because they had heard mention of “mercy,”
and “forgiveness”; and their faces were somewhat sad, as if they also
would fain have drawn near unto the God of Israel, that they might receive
forgiveness of sins. But the ruler of the synagogue, catching sight of
them, drove them away with reproaches, reviling them as children of Satan.
“Even your alms,” he cried, “we trample under our feet; away, extortioners
and harlots, fit food for fire and worms!”
They departed in haste amid the scoffs and curses of the crowd. But their
countenances changed as they went, and there seemed no more thought of
repentance in them; for they hardened their faces as flint stones because
of the reproaches of the chief ruler. Then it came into my heart that the
ruler of the synagogue erred, in that he drove away the sinners that would
fain have drawn nigh unto the Lord. And not only he, but all our Rabbis
and Scribes seemed to be in the same error, because they drove away
instead of bringing nigh. For even the words of the Wise tell us that
peace is to be proclaimed to the far‐off as well as to the near; and to
the far‐off first. Moreover the words of the Prophet Ezekiel came to my
mind, that if the wicked turned from his wickedness and did that which was
lawful and right, he should live. Now the ruler of the synagogue had
himself also used words like unto these; yet his acts had not been like
unto his words. For after that he had spoken of God as merciful and
forgiving, he had driven away the sinners as though God were unmerciful
and unforgiving. Therefore he had on his lips the wisdom of the Law; but
in the thoughts of his heart and the works of his hand there was no
wisdom. Then I repeated to myself the tradition of the Wise, “Whoso hath
much wisdom and little works, to what is he like? Even to a tree whereof
the branches be abundant but the roots poor and thin: and the wind cometh
and uprooteth it and overturneth it.” Truly, said I, the wisdom of the
Scribes is like unto a tree whereof the roots suffice not for the
branches.
Then began I to consider with myself what would be the doctrine of John
the son of Zachariah as touching forgiveness and repentance; and it was
borne in upon my mind that we lacked, not the true doctrine of forgiveness
(for this we had already in the Law and the Traditions), but somewhat
beyond the reach of doctrine; albeit, what it was, I did not yet
understand. Also methought we had need of some new kind of wisdom that
should avail, not only for Scribes and lawyers but also for the people of
the land, for ploughmen and fishermen, yea, perchance even for tax‐
gatherers and sinners. Then behold, as I mused, methought all the precepts
of the Law and of the Traditions lay scattered about on the beach, like so
many dry bones (according to the vision of the Prophet Ezekiel), and there
they lay, awaiting, till the breath of the Spirit of God should blow upon
them and give them life. And, in my musing, I saw One coming, and his face
was as bright as the morning star, and the breath of the Lord breathed
from his mouth, and he came forward to the bones for to breathe life into
them; and I spake aloud and said, “Perchance John the son of Zachariah is
the Messiah, and will breathe life into these bones.”
But while I thus mused, came Baruch behind me and touched my shoulder, and
pointed to the crowd and said, “See, the sun has now just set; and the
people are following the exorcist yonder. Shall we not go with them? He is
no common exorcist, but by means of certain herbs known only to himself he
can draw an evil spirit out of the nostrils of the possessed; and this
hath he done many times this week in the presence of certain of the most
notable people in Capernaum, insomuch that all men here do hold him in
great esteem. And even now he goeth to cast out an evil spirit from
Raphael, the son of one of our neighbours: who hath been possessed now
these two years.”
So lost was I in thought that, while Baruch was speaking, I scarce
understood the purport of his words. But shouts and shrieks from below
caused me to awake out of my trance. So I looked; and behold, a great
multitude below, and in the midst thereof a youth possessed with an evil
spirit. The youth was led by three strong men; and as he went, he shrieked
aloud and struggled against them that led him. Close after them came one
whose sorrowful countenance betokened him to be the father of the youth.
Before them all went the exorcist.
Here in Britain it is a rare thing to see a man possessed with a demon.
Therefore it is needful to say first, that in the land of Israel (and
especially in the lowlands of Galilee along the coast of the Sea of
Gennesareth, and also in the valley of Jordan), the unclean spirits
prevailed mightily in my days, insomuch that I have noted as many as
twelve or even more in a small town, such as Bethsaida. They wandered
about the country half clothed or naked, assailing their dearest friends
or strangers, or even themselves, with stones or other weapons, such as
they could procure. They saw strange sights, demons and flames; their ears
were filled with thunderings and roarings of beasts and voices of devils.
A stench, as of sulphur and brimstone, was in their nostrils. Their
bellies also were beset with worms, toads, snakes, or scorpions; which
nevertheless destroyed them not. Two voices, the voice of the demon and
the voice of the man, issued from the mouth of the possessed. Verily of
all the diseases with which Satan hath been permitted by the Unsearchable
(blessed is He) to afflict the children of men, this disease is the worst
and cruellest; inasmuch as it poisoneth the very springs of love, causing
the son to hate even the father that begot him and the mother that gave
him suck.
What were the causes of this evil, wise men have asked, and have given no
certain answer. They at Jerusalem said that it was a chastisement because
of men’s neglect of worship in the Holy Temple; and certain it is, that
Gentiles and outcasts from the synagogue were more often possessed than
the devout. Nay, I have known some (more especially women) that, having
been possessed, were cured by the offering of sacrifice, or by a more
constant attending on the worship in the Temple. Others said that it was a
punishment for eating swine’s flesh; others for dwelling in houses built
amid tombs or on ancient burial‐places. But others said that they which
lived in the lowlands about the Lake of Gennesareth and in the valley of
Jordan were more under the unclean demons; for that the demons possessed
and ruled over waterish and low‐lying regions. And so much is undoubted,
that in the inland highlands of Galilee there were few possessed, and in
Jerusalem none, or at least no number worthy of mention; but down in
Jericho and Capernaum the possessed could be seen at the corner of every
street.
Cure there was none, or at least no certain cure. Sometimes sudden terror
or sudden joy availed to drive out the unclean spirit. I have heard of one
Joachim the son of Levi, that was vexed with a dumb spirit for many years;
but seeing some robbers about to kill his father, the string of his tongue
was unloosed, and he cried out to them not to kill him. But no physic, nor
no diet, was of any certain avail. This uncertainty brought great gain to
many vagrant exorcists which wandered here and there throughout Galilee,
their scrips full of amulets, charms, drugs, magic roots, and books of
incantations. These men, with shouts and shrieks and uncouth gestures and
dances, were wont to amaze the demoniacs for a time and to drive them into
a kind of torpor; which torpor they called health and peace, and boasted
that they had wrought a cure. At other times, by magic arts, they would
persuade Satan to go out of the man for a short time, that they might
obtain a reward. But in either case, the cure lasted no long time. For in
a brief space the demon would awake again out of torpor; or if he had been
driven out, he would return, and sometimes bring with him other demons yet
more powerful than himself; insomuch that it was a proverb among us that
it was better for a possessed person that the unclean spirit should not be
driven out at all, than that, having been driven out, he should be allowed
to return.
But about the causes and cures of this evil let others consider and
dispute: I speak now of the exorcist in Capernaum. Going down straightway
with Baruch, I followed him into a house not two hundred paces from the
quay. When we entered, there seemed scarce space for the exorcist and the
demoniac in the middle of the chamber, so thick stood the people together;
but by favour of the master of the house, who was known to Baruch, we
obtained place in the inner part of the circle. The father of the boy now
came up to my cousin. “I have taken Raphael,” he said, “to many exorcists
before, but never a man of them was to be compared with this learned man.
I have described to him the nature of the unclean spirit that possesseth
my son, and he protesteth to me that he hath frequently driven out the
like kind of demons, and that he is assured of success.” Meanwhile
Raphael, the boy possessed with the unclean spirit, was seated on the
ground in the middle. He no longer struggled nor shrieked, but sat quiet,
though sullen withal.
Two slaves now came forth, the first carrying in one hand a bucket of
water and in the other a covered basket; but the second bore a chafing‐
dish. Now all voices were hushed, for the exorcist stepped into the middle
of the chamber. “Many,” he said, “of my profession pretend to drive out
evil spirits, but they do not perform what they promise. But that ye may
perceive how far Theudas the son of Eleazar differeth from such common
vagrants and impostors, I shall not only cast out this unclean spirit, but
I shall also give you proof thereof which ye shall see with your own
eyes.” He then bade the slaves place the bucket upon a shelf in the room
where all could see it; but the basket and chafing‐dish were set in the
midst of the circle.
Perchance the boy began to understand in part that the exorcist was
speaking of him; or it may be that from his father’s anxious mien and
troubled countenance he conjectured that some new thing was at hand. For
he leapt from the ground, and shrieked, and blasphemed God, uttering
obscene words, tearing his hair, and marring his cheeks with his nails;
and but for the two keepers on either side of him he would assuredly have
rent off his garments; and even with all their efforts they had much ado
to hinder him.
But the exorcist threw a few leaves and fragments of root on the chafing‐
dish, muttered a charm, waved his wand, and then waited as though for an
answer. Then frowning, he waved his wand a second time, and repeated a
louder charm, stamping his foot on the ground, and then waited again. A
deep silence fell on all in the chamber, insomuch that no one ventured so
much as to draw breath; and even the boy ceased from his struggles and
stared amazedly at the exorcist. But he, now standing upright and
manifesting in his face that he had received an answer from the unclean
spirit, turned from us to the possessed, and fixing his eye full upon his
face, he cried in a loud voice, “Thou unclean spirit, thine hour is come.
Thy name is revealed unto me, and thy shape likewise. In vain thou wouldst
evade my sight, assuming the semblance of a long black worm. Lo! by the
mysterious power of King Solomon’s ring and these strong roots I will draw
thee out of the poor boy’s nostrils in the presence of this assembly: and
when I say the word, thou, obedient to my commands, shalt leave the body
which thou defilest, and, in thy passage, thou shalt overturn yonder
vessel of water. Dost hear me? Thy name is Ialdabaoth.”
Hereat the demoniac shrieked and raved louder than before, and a deep
voice, deeper than the voice of a youth, cried out from within him, “I am
Ialdabaoth, the worm of darkness; depart from me.” The crowd shouted, and
the sorcerer, turning to us, “Sirs,” said he, “ye see how the evil spirit
is already half conquered; for he hath confessed his name and nature to be
even as I foretold.” Then turning to the boy and applying a ring to his
nostrils, he cried aloud, “Come forth, Ialdabaoth;” and with very great
quickness, so that the motion could scarce be perceived, (all the time
shouting charms and incantations with a loud voice,) he drew forth from
the nostrils of the demoniac a shape like unto a long black worm. Now
verily the crowd shrieked as if they themselves were possessed; but the
boy sat, not struggling, but still and pale, as though no life were in
him. But the exorcist, turning himself quickly round to the vessel of
water behind him, “Away,” he cried, “away, worm of darkness! Back,
Ialdabaoth, to the abyss! Back through the air: and dash down yonder
bucket as thou fliest!” At the word, the worm vanished, the bucket was
dashed down, and the boy fell, as it seemed, lifeless.
We all pressed in upon the youth, wishing to discern whether life were
still in him, or no; but the exorcist waved us back, as one having
authority; and taking the boy by the hand, he raised him up, speaking kind
words to him and to his father. Soon his life returned to the boy, and the
exorcist restored him to his father, whole and sound (albeit weak and
pale), and, as it appeared, delivered from the unclean spirit. The father,
weeping for joy, placed a heavy purse in the hand of the exorcist; who, at
first, put it from him, as though he would have none of it. But
afterwards, while he was receiving the salutations and greetings of them
that were departing, one of his slaves, being urged by the father, took
the purse and placed it in the covered basket.
As for us, it being now late, we stayed not to congratulate with the
father of Raphael; but with all speed, made our way through the press; all
the people around us praising God and marvelling at the power which the
Lord had given to Theudas the son of Eleazar. But we hasted to the house
of Manasseh to make ready for our journey; for we were to set forth early
on the morrow. But when the morrow came, behold, Baruch was sick of a
fever, and could not travel; and I tarried for him for the space of four
days. But on the fifth day after the Sabbath, Baruch being now in case to
travel, we purposed to take ship for Gamala, which lieth on the southern
coast of the lake. For our intent was there to join ourselves to James and
John, the sons of Judas, and so to continue our journey with them till we
came to Bethany in Peræa where John was baptizing.
Now it came to pass that very early in the morning when we were to set
out, the sun being not yet risen, I went to the house of Joazar, the
father of Raphael, to inquire concerning the boy’s welfare. And when I
came to the threshold, behold, another stood at the door; but his back was
towards me, so that I knew not who he was. And before I could accost him,
the door was opened unto us; and behold, a sound as of shrieking and
lamentation. Then we both listened, and lo, a deep voice from an upper
chamber, and it cried, “We are Ialdabaoth! We are Ialdabaoth, the worms of
darkness!” Then came forth other words of blasphemy and filthiness, so
that I loathed to listen to them; and I turned to go back. But at that
instant I heard the voice of the father bewailing: and the stranger
delayed not, but entered into the house; wherefore I also, albeit against
my will, was moved to go in likewise.
So I went in, following the stranger till we both came to the door of the
upper room: and there I stood, and durst not enter into the chamber; for
my heart was empty of comfort, neither knew I how to console the old man
in his affliction. But the stranger that was with me, going forward, spake
first of all to Joazar the father, and said some words of kindness to him.
Now so it was, that when the stranger first entered into the chamber, the
evil spirits ceased not, but raged yet more fiercely than before, crying
aloud and saying, “Depart from us; let us alone; let us alone”; and the
youth also rent his cheeks so that the blood gushed out; and he would fain
have leaped up from his bed. But the stranger (whose face I had not yet
seen), hearing the voices of the spirits, turned himself round from the
old man to the son: and going up to the bedside he stood there,
steadfastly looking at the youth. Now when he thus turned himself, then
for the first time I beheld his countenance; and, as I remember, I
marvelled thereat, and also at the manner of his dealing with the youth.
For, first of all, when he looked upon the youth, his face seemed
swallowed up with pity; and then of a sudden it changed again, and he
stretched out his arm as one having authority, and as if on the point to
bid the evil spirits depart, and this he did twice; but twice again he
drew back his arm, as if changing his purpose. Then, at the last, the pity
came back upon his face all in an instant, so that his features seemed
even melted therewith; and he stooped down and embraced the boy, and
kissed him; and, as I thought, he whispered words in his ear. But this I
know not for certain; howbeit the boy, in any case, ceased from his raging
and no longer struggled, but lay still and quiet, only muttering and
moaning a little. Hereat the stranger turned himself to Joazar to take his
leave; but I (perchance because my mind misgave me that I had played the
eavesdropper, albeit, unwittingly, or for whatever other reason) feared to
wait and meet the stranger; so I turned my back, and went forth in haste
from the house.
When I was come to Baruch again, I held my peace concerning Raphael, lest
I should stir up melancholy in my cousin, since he was freshly recovered
from his disease. But, when we went on board the vessel, the sailors were
not yet ready to sail. So I lay down on the sleeping‐cushion: but no sleep
fell upon my eyes. For there appeared ever before me the image of the
demoniac Raphael and his sorrowful father; and my heart was weighed down
with the thought of their affliction. But I grieved not for them alone,
but also for the daughter of Sion; who seemed to be, in a manner,
possessed with an evil spirit, and to cry aloud for some one that should
cast it out. All the deliverers of old seemed to be even as Theudas the
son of Eleazar; and even as the demon had returned into Raphael, so that
his last state was worse than the first, even so it seemed with Israel;
therefore I besought the Lord to hasten the time of the coming of the true
Redeemer of Sion.
As I mused, I began to consider with myself what would be the manner of
the true redemption. Beside the demoniac, there appeared unto me the face
of Matthew the publican and the faces of the sinners. It was borne in upon
my mind that, even though every legionary in Syria were slain or driven
out, and though the borders of Israel should be enlarged from the Nile to
the Euphrates, yet if we still had amidst us sinners unforgiven, and
Priests and Rulers with no power to forgive nor to convert, then of a
surety the evil spirit would not depart from us save only for a season.
By this time, as I remember, we were but just putting out into the deep,
and the sun was risen. And there came down certain fishermen to the beach
to prepare their tackling for fishing: and with them there came one that,
as I noted, was no fisherman (for he was not girt as a fisherman): and he
walked down to the brink of the waters and looked out steadfastly to the
deep. And so it was that, as he looked, the sun even that instant rising
above the eastern mountains, shone suddenly upon his face so that I could
see it clearly (though we were by this time a full furlong from the
shore); and behold, it was the countenance of the stranger that I had seen
that same morning in the house of Joazar. So I called to Tobias
straightway and asked him who the stranger might be: and Tobias raised
himself upon his elbow where he lay on the sleeping‐cushion, and he
looked, and knew him, and told me his name. And then first I heard the
name of Jesus of Nazareth.
Again I lay down to sleep, but still no sleep would come to me: wherefore
I took forth from my bosom the book of the prophet Isaiah, which I had
with me, and began to read therein. And so it was that as I unrolled it,
my eyes fell upon the place where the prophet saith, “To what purpose is
the multitude of your sacrifices unto me? saith the Lord: I am full of the
burnt offerings of rams, and the fat of fed beasts.... Bring no more vain
oblations; incense is an abomination unto me; the new moons and sabbaths,
the calling of assemblies, I cannot away with; it is iniquity, even the
solemn meeting.”
Now at that word, “the new moons and sabbaths I cannot away with,” I
ceased from reading. For I seemed to hear the Greek merchant weeping and
crying to the sailors, “Surely your God will permit you to do this service
of kindness.” Then I called to mind the words of the Lord, “I will have
mercy, and not sacrifice;” and behold, it came in upon me all at once, as
in a flood, that our exactness in the observing of the Sabbath might haply
be an abomination in the eyes of the All‐seeing (blessed is He) whensoever
it hindereth kindness and mercy. After this my eyes again fell upon the
roll, and I read aloud these words wherein the prophet prescribeth the
cure for the wounds of Israel. “Cease to do evil; learn to do well; seek
judgment, relieve the oppressed, judge the fatherless, plead for the
widow.” Then I cried aloud, “Is not this a plain and simple path even for
the people of the land, that all Israel should walk therein.”
Now so it was that Baruch had come up while I was thus reading and
speaking aloud; and I knew it not. So he answered and said, “Thou speakest
well; notwithstanding I have heard a certain Greek of mine acquaintance in
Capernaum say that virtue cannot be taught; for that some men have their
hearts inclined by nature to do well, but others to do ill; so that it
availeth nothing to say ‘Learn to do well.’” Then was I silent for a
while, for methought the Greek said well, and indeed we needed, not so
much that a new path should be made plain, as that a clean heart and a
right spirit should be created anew within us, according as it is written,
“Make me a clean heart, O God, and renew a right spirit within me.” So in
the end I concluded to wait till we should understand what new message the
prophet John the son of Zachariah might bring to us from the Lord, if
perchance he might teach us aught concerning the creating of a right
spirit. But by this time our ship was come to Gamala; where we were
courteously entertained by James and John the sons of Judas; and we abode
with them three days. But on the fourth day we set out for Bethany of
Peræa.
CHAPTER IV
As we drew near to Bethany, we noted many hundreds of travellers on the
road, the most part on foot, but many on asses and camels; for rich as
well as poor were journeying to the new prophet. A full score of Scribes
went past us in the space of an hour; there were also some soldiers going
to Machærus; here and there was a tax‐gatherer; and Baruch took note of
certain that were sinners, outcasts from the synagogue of Capernaum. We
had now been journeying for a day and a half; and toward the end of the
second day, we began to see the valley of Jordan right over against us.
Going down a little further, we perceived that there was a great multitude
gathered together near the bank of the river; and presently we could
clearly discern the prophet himself.
Around him stood men in white garments awaiting purification; at a
somewhat greater distance, the mixed multitude hearkening to his words.
John himself, wearing no tunic, but clad only in a rough mantle of camel’s
hair with a girdle of untanned leather, was sitting upon a rock, and
thence he was speaking to the people in a clear voice, whereof the sound
(though not as yet the meaning) was borne up even to our ears. For a while
we stood still, with one consent, marvelling at the sight; for there had
not been a prophet in Israel for four hundred years and more; but
presently, riding down with all speed, we came into the valley, and joined
ourselves to the multitude: and, albeit, we could not come very nigh to
John, for the press, yet was there such a stillness among all the
assembly, that we very soon understood whatsoever he said.
He had been speaking (this I learned afterwards from one of the
bystanders) concerning the old wars and troubles which the Lord had sent
on Israel; how, according to the saying of the Prophet Isaiah, the Lord
had brought the Assyrian against the land as an axe, whereby He had cut
down our chosen nobles and princes, even as a woodman felleth the choicest
trees. Also how, in the days of the Prophet Jeremiah, the Lord had sent
the blast of His wrath upon the people, and had winnowed away the unstable
and faithless into captivity, even as a winnower fanneth the chaff from
the wheat. The same things were at hand even now, he said: “Now also the
axe is laid at the root of the trees; therefore every tree which bringeth
not forth good fruit is hewn down and cast into the fire.”
Hereat the multitude cried aloud, saying that it was even so; for indeed
we all felt in our hearts that the prophet spake the truth. As the
Assyrian axe in the days of old, so now the Roman axe was laid at the root
of Israel; and unless the Lord turned away His wrath from us, the nation
would be destroyed. But then a stillness fell upon the multitude, as we
waited till the prophet should tell us what we should do to turn away the
Lord’s wrath.
Then the prophet set his face toward the men in white garments, and said
to them that they should cleanse their hearts and not their bodies merely,
and put away the iniquity of their souls, and he called upon them to
confess their sins. He bade them also not to trust in their being children
of Abraham, nor in the purifications of the Law, nor in the observances of
Sabbaths and feast‐days. If, said he, the tree was to escape the axe, it
must no longer be barren: “bring forth fruits therefore worthy of
repentance, and think not to say within yourselves, We have Abraham to our
father, for I say unto you that God is able of these stones to raise up
children unto Abraham.”
Saying these words, he beckoned to the men in white robes that they should
follow him. The multitude made way for them; and he led them down to a
place by the side of the river where the reeds and thickets of willow‐beds
had been rooted up, so that there might be free passage into the water.
Then he cried in a clear voice, “Receive the baptism of Repentance,” and
bade them plunge themselves beneath the surface. At the same time he
offered up prayers to God; and we upon the higher bank said, Amen. When he
had made an end of baptizing the men, he went up again to the rock, and
thence he again spoke to the people; and as many as desired purification
went up to him there.
Now while the people were going up by courses, I also began to resolve in
my heart that I too would go up in the order of my course. Yet had I sore
misgivings in my soul; for it seemed as if I were on the verge of a great
sea, launching out into the deep I knew not whither. For the teaching of
this new prophet in no wise agreed with the teaching of the Scribes and
Lawyers, whom I had reverenced; and if I went with him, I perceived that I
must needs go away from them. Now it came to pass that a certain Scribe
(who was with our company) perceived the reasonings of my heart, and that
I was desirous to receive purification at the hands of John. Therefore he
took me by the cloak, and held me back, saying, “Behold, if John the son
of Zachariah speaketh well, the Scribes have spoken ill, and have taught
ill. Yea, and all thy study of the Law, and thy painful meditations
therein, and thy nightly watchings and weariness of the flesh have all
been in vain. But wilt thou lightly forsake the teaching of the Law and
the Traditions of the Fathers, and all for the sake of one new prophet,
concerning whom thou knowest not as yet even that he is a prophet? And
wherefore shouldst thou thus seek after prophets? Knowest thou not that
the Inscrutable (blessed be He) decreed that, after the destruction of the
first Temple, there should be no longer with us the Shekinah, nor the Holy
Spirit, nor the Urim and Thummim; wherefore it is said, ‘From the fourth
year of King Darius, the Holy Spirit no longer rested upon the prophets.’
But in the place of the prophets (who were not always with Israel) thou
hast now the Scribes always with thee, according as it is said, ‘Moses
received the Law from Sinai, and the elders delivered it to the prophets,
and the prophets to the men of the Great Congregation;’ and it is also
said, ‘from the time that the Temple was destroyed, the gift of prophecy
was taken from the prophets and given to the Wise.’”
His words moved me, and I restrained myself for the time. Yet on the other
side there rose in my heart a certain Voice, which seemed to come from the
Lord, saying, “The words of John are right, and they are simple,
converting the soul. Moreover, they are fit for the people of the land,
and not only for Scribes and scholars and pedants. But that he is a
prophet, thine own heart convinceth thee; for even when thou hearest him,
thou knowest that he speaketh not from himself, but that he is taught from
above. And did not also the prophets of old speak like things, saying,
‘Rend your hearts, and not your garments,’ and bidding Israel not to offer
sacrifice, but to shew mercy, and not to observe Sabbaths, but to do
judgment and relieve the oppressed?” So between the words of the Scribe
and the words of the Voice within me I was in a great strait. Howbeit for
the time I restrained myself and did nothing, but remained where I was,
giving heed to the words of the Prophet.
Now it came to pass that certain of the soldiers from Machærus went up:
and all we in the crowd waited silently expecting that the Prophet would
deny purification to these men, except they should first promise to depart
from the army of Herod. But he commanded them only to abstain from robbery
and outrage. Upon this certain tax‐gatherers (whom the Romans call
publicans) took confidence, and they too went up. And now indeed all we
that looked on, expected that there should have been a great outburst of
wrath and of cursing upon them, as upon traitors and apostates from
Israel. But the Prophet received these also, and bade them exact no more
than that which was appointed to them. To others he said that they were to
observe that saying in the Traditions which enjoineth the doing of
kindnesses; that is to say, they were to clothe the naked and to feed the
hungry, and the like.
Hereupon arose a murmuring among certain of the Scribes from Jerusalem,
who were standing nigh to the place where I was: and I heard the voice of
Hezekiah son of Zachariah saying in an austere manner, “It is said, ‘On
three things the world is stayed; on the Law, and on the Worship, and on
the bestowal of Kindnesses:’ what meaneth this teacher of strange things
therefore, to subvert the Law and the Worship, in that he maketh no
mention thereof, but he exalteth Kindnesses to the skies?” Then another
said, “He allegeth the authority of no teacher; why therefore hearken we
to him?” But a third said, “Peradventure he is a prophet, and is taught of
God.” But Hezekiah made answer, “The time of prophets hath passed.
Besides, he hath wrought no sign from Heaven; how know we therefore that
he is a true prophet?”
These things spake the Scribes together, as we went back from the river to
the place where our tents were pitched; for by this time the sun was
setting. But all that night long my thoughts still beat on the doctrine of
John; and I marvelled much whence it came that the people so flocked to
John as to a prophet; yea, and that my own heart also was so drawn towards
him, although he had wrought no sign in heaven, nor so much as driven out
any unclean spirit. But the reason seemed to me partly in himself. For his
very countenance, yea, even his gesture and carriage, proclaimed him to
be, not a student of books, but one that was taught of God; and yet
further the hardships that he endured, and the manner of his clothing and
food (for he fed on nothing but locusts and wild honey) shewed to all men
that he did not prophesy for gain. But another reason lay in his doctrine.
For the doctrine of John was simple and just, commending itself to the
consciences of men; not flattering any nor busying itself with abstruse
matters; but fit for the work of life and the paths of busy men, able, as
it seemed, to carry purity and righteousness even to the side of the
plough, and into the ranks of armed men, and into the shops and offices of
tradesmen and tax‐gatherers. For this cause the teaching of John won a way
into the hearts of men of every degree, save only certain of the
Pharisees. So when I thought on all these things, I began to be convinced
that he was sent of God.
But when I went forth on the morrow to behold the purification of the
disciples and to hear the teaching of the Prophet, my heart was even more
drawn unto him. For I compared him with Abuyah the son of Elishah, and
with the ruler of the synagogue, that had driven away the tax‐gatherers
and sinners from the teaching of repentance; and it seemed to me that John
was as much better than they, as light is better than darkness. For though
he were of a stern countenance and austere in aspect, yet was the
austerity of John in no wise as the austerity of Abuyah the son of
Elishah. For Abuyah was sour and peevish, for that he ever loved to find
fault, and because he desired to obtain occasion for rebuking, to the
intent that he might persuade himself that he was better than others: but
John seemed to be austere only because he hated sin. So I no more delayed,
but went up with the rest, about the second hour of the day; and I
confessed my sins and received purification.
After we had been purified, I stood with the rest, clothed in white
garments, wholly given up to meditating upon the new life whereto we
seemed to have risen out of the waters. But I was aroused by hearing these
words spoken with a great vehemency of anger: “Ye serpents, ye generation
of vipers, who hath warned you to flee from the wrath to come?” Great
indeed was my astonishment when, raising myself to see what they were to
whom the Prophet was thus speaking, I discerned the faces of some of the
most famous Scribes in Jerusalem. It seemed that they had been questioning
him who he was and by what authority he taught these things. But the
Prophet rebuked them with exceeding indignation. For he said that they
were even as barren trees, full of leaf, but bearing no fruit, fit for
naught but to be cut down and cast into the fire. Then they went backward,
being put to utter confusion; but John turned to us that had been
purified, and spake to us a second time as follows:
“I am not the Christ. Call not yourselves my disciples: for I myself am
naught but a herald in the wilderness preparing the way for the Great
King. But verily the King cometh. Therefore weep no more for the evils of
sin. The rough ways of oppression shall be made smooth; the crooked paths
of deceit and violence shall be made straight. Let the daughter of
Jerusalem rejoice greatly, for her salvation is nigh. For the glory of the
Lord draweth near, and all flesh shall see it together. Notwithstanding
think not of me as your deliverer. He that hath the bride is the
bridegroom, and the Bridegroom of Sion is the Redeemer, who shall espouse
her in the day of salvation. I am but the friend of the Bridegroom. Nay, I
am but his servant, not worthy to follow him as slave, nor to loose the
latchet of his sandal. Ye ask in your hearts who I am. But think not of
me, for I am as one that is no man. I am naught but a voice, even the
voice of one crying in the wilderness, ‘Prepare ye the way of the Lord,
make His paths straight.’”
Then he warned us that had been purified not to suppose that we needed no
further purification. Speaking of the old days of Joshua the Conqueror, he
brought to our minds how our fathers had two kinds of purification; one
inferior, with water, wherewith they purified things perishable, such as
garments and the like; but a more searching purification, wherewith they
purified silver and gold and other imperishable things, and this was with
fire. Even so, he said, it was given to him to purify only with the
washing of water; but one would come after him, the Messiah and Redeemer;
and he would purify us with fire and with the Holy Spirit.
In the evening, when we, that had received the purification, conversed
together in the inn at Jericho, there was much questioning whence the
Messiah should come, and by what signs he should be known. But most of the
Scribes did not believe that John was a true prophet; and Hezekiah
protested that he ought not to be called a prophet, for he had wrought no
sign, not even on earth, much less in heaven. But this he said not openly,
for fear of the multitude; for almost all believed John to be a prophet.
But on the morrow, when we turned ourselves to go northward, heaviness
fell upon my heart, and all things seemed flat and unprofitable. All our
counsels of action, whether to join ourselves to the army of Herod, or
straightway to rise up against the Romans, behold, they now seemed no
longer the wisdom of men, but rather the vain talk of children. For what
could Barabbas and the sons of Judas do, in comparison with the true
Redemption which had been prophesied by the Prophet; or how could they
avail to bring about the day of that Redemption? It seemed to be our
wisdom to wait for the Lord, who alone could send the true Redeemer. And
yet, on the other hand, how was it possible for one that loved Israel and
longed after righteousness, to look patiently upon the servitude of his
country? Hence I loathed the thought of living in peace at home.
When I returned to Sepphoris, I applied myself to labour and to study, if
perchance I might settle my thoughts; but I could not, for I was divided
between two minds. At one time I was minded to obey John and his teaching,
and to set no store on the teaching of the Scribes, nor to give heed to
what were called the “light precepts” of the Fathers, such as those
concerning tassels and fringes, and the purification of vessels, and the
observance of the Sabbath for things without life, and the like; and it
seemed nobler to cast these things away, and to say that mercy, and
judgment, and truth, and kindness, were the great commandments, and whoso
observeth these, observeth all. But then at other times, when I considered
with myself how frail and fitful a thing is man, how impotent for all good
ends, and how easily led aside from the right path by passion and by
ignorance, then I trembled at the thought of casting down the fences which
had been raised by the generations of the wise; for I feared lest I should
be guilty of presumption, and should fall, and be swallowed up with an
utter destruction.
But in the minds of other men (and not in me alone) there was at this time
much unsettlement and many searchings of heart. For many others in
Sepphoris became ill‐content with the teaching of the Scribes, and with
the performance of the precepts of the Law. Some men even said that, when
the Messiah came, there should be no more Law. So, if, even before, men
had been expecting the Messiah and looking forward to the Redemption of
Sion, much more did they do so now, after the preaching of John the
Prophet; insomuch that the whole of Galilee became as dry fuel ready for
the flame: and nothing was wanting save a spark of fire from heaven to
kindle the whole into a great blaze.
By this time I had numbered thirty‐four years, or something more; and it
was the fourteenth year of the Emperor Tiberius.
CHAPTER V
Now it came to pass that about this time, at the beginning of the
fifteenth year of Tiberius Cæsar, very early in the spring, the only son
of my mother’s eldest brother died in Alexandria; and my mother’s brother
(whose name was Onias) sent to my mother desiring her that she would
suffer me to come to Alexandria to visit him during his affliction. He was
a shipwright and a man of great wealth, possessing many corn‐ships; and he
was desirous to have adopted me for his son. But to this I would not
consent, nor did my mother urge me thereto. Howbeit out of love for her
brother, and because she thought it would be for my advantage, she desired
me to visit my uncle for a time. I had no mind to remain in Alexandria,
nor to leave my mother for long. But at my mother’s bidding I was willing
to go to my uncle for a season, if perchance I might comfort him a little.
Two days I spent at Cæsarea Stratonis waiting for the sailing of our
vessel; and during that time my heart was moved within me, for that I saw
on all sides the signs of the power and prosperity of the Gentiles; for a
Gentile city this was, insomuch that, though the wall be on holy ground,
yet was the city itself esteemed of our Scribes to be defiled and in a
Gentile land. For the region round about was called the land of life; but
the city was called the daughter of Edom. A great breakwater here
protecteth the ships from the rage of the sea. Each stone therein is
thirty cubits long, six cubits deep, and seven cubits broad, let down into
water twenty fathom deep. Above the waters the breakwater is of the
breadth of one hundred and forty cubits. Over against the mouth of the
haven standeth a temple dedicated to Cæsar, and thereon two images of
marble, very large, the one of Cæsar, the other of Rome. There is also in
this city a theatre, and an amphitheatre, and a market‐place, after the
manner of the Greeks; and in all parts of the city there were to be seen
baths, and gardens, and palaces, and porticoes, and other public
buildings, all adorned, after the Greek fashion, with images of living
creatures. When I looked on these things, Satan tempted me and said, “God
loveth the Romans more than He loveth the children of Israel; and the
wisdom of the Greeks is greater than the wisdom of Sion.”
More, yea much more grievously did Satan tempt me when I was come to that
great city, even to Alexandria. For here the streets were broader and the
public buildings also larger and goodlier than those of Cæsarea; and in
the streets and public gardens, yea even in the households of the Gentiles
to whom my uncle commended me, I perceived the abominations of idolatry.
For on every side were to be seen images and pictures of false gods and of
demons which they called demigods and heroes; insomuch that the walls of
the houses and the chambers, yea even the seats, and couches, and
ornaments of dress, and utensils of furniture, and instruments of music
were all painted or carven with abominable devices, setting forth the
doings of these demons. But when I heard the interpretation of these
pictures and graven images, then sometimes indeed my heart loathed them
for their lewd and profane spirit; but at other times I was constrained to
confess that there was a certain wondrous beauty and delight in the songs
of certain of the poets of the Gentiles.
Here also men of all nations and religions, Jews and Greeks, Romans and
Egyptians, and strangers from the East, lived all together in peace,
making gain, and worshipping after the traditions of their fathers; and no
one vexed nor oppressed other. All this troubled me, for I said in my
heart, “There is but one God: how then doth the All‐powerful (blessed is
He) endure that the Gentiles should live thus prosperously in the worship
of gods that are no true gods?”
My uncle’s house also was a snare unto me and a temptation; for although
he himself reverenced the Law, yet did he consort with many of our nation
which scoffed at the Scriptures and warred against all sacred things,
making it their delight to have the commandments of the Lord in derision,
and saying to the faithful among their countrymen, “Do ye still make
account of your laws as if they contained the rules of the truth? Yet see,
the Holy Scriptures, as ye call them, contain also fables, such as ye are
accustomed to laugh at, when ye hear others say the like.”
When I rebuked these backsliders and revolters in the presence of my
uncle, he spake kindly to me; yet did his words shake my faith. As for the
Scribes whose teaching I had once so prized, he described them as meaning
well, but not teaching well; and he called them “puzzle‐browed sophists,”
and “those that busy themselves with the letter.” The letter of the Law,
he said, was full of falsehoods, such as the Greeks call myths, which were
intended to warn the wise from cleaving unto the letter of the Law.
Again, he exhorted me not to despise the learning of the Greeks, nor the
teaching of the Gentile Scribes, whom they called “Philosophers.” “For,”
said he, “they enlarge and open the mind and help to the right
understanding of the Law of Israel.” But when I repeated the proverb of my
countrymen, “The very air of Palestine maketh wise,” and said that the
Scribes in Galilee eschewed the Greek learning, warning their pupils
against it, as against a net that entangleth the feet, and when I appealed
to the Scribes of my uncle’s acquaintance, hoping that they should have
been on my side, behold, they were with one consent against me and with my
uncle. For they all said that the Galilean Scribes spake as unlearned men,
and that there was much to be learned from a certain Gentile philosopher
called Plato; and one added a line from a Greek play‐writer which saith
“even from enemies one may win learning.” Then was I staggered in my
judgment, and bent to their opinion, so that I began to frequent the
schools of the philosophers.
But great indeed was my perplexity and bewilderment when I found that
these philosophers treated not of such subjects as I had supposed, namely
of the nature of the soul, and whether it be mortal or immortal, or
whether there be many gods or one God; but they questioned whether the
world came together by chance or by design, and whether there be any God
or no. Yet howsoever they differed among themselves, they agreed all in
believing that our God was not the true God, and that the stories of the
mighty works wrought by Him for our forefathers were mere myths and
fables; or, if any thought otherwise, they held that our stories were no
truer than their stories, and that Æsculapius and Hercules were far more
worthy of honour than Elijah and Samson. Now a certain voice within me
constantly testified that they were in error; for the righteous teaching
of our prophets and our lawyers far exceeded anything that the Gentiles
could shew from their philosophers or lawgivers. But I had been taught by
the Scribes of Galilee not to trust to this voice within me, namely to my
conscience, but only to tradition and authority; and behold, my traditions
and the authority whereon I set store were rejected by these Gentiles:
wherefore I knew not how to answer them.
It came to pass that, on a certain day, going from lecture‐room to
lecture‐room, I perceived a great multitude passing into a hall in the
Great Library, where there was to be a dispute between two philosophers;
so I followed with them. One of the two belonged to the sect called the
Stoics, and the other to the sect called the Epicureans; and the dispute
was concerning the government of the universe by the gods, which is
affirmed by the former sect, but denied by the latter. Now the contention
had endured for the space of a whole day already, and yesterday the Stoic
had delivered his arguments: but to‐day the dispute was to be continued by
the other, and so it was that, when I entered the chamber, the Epicurean
was at the point to speak.
He began with reckoning up how many unjust acts, how many oppressions and
sins, how many diseases and miseries, had been let loose by the gods (if
gods there were) to prey upon the children of men. He set forth the
diverse gods and goddesses worshipped by diverse nations; the gods of the
Grecians and Romans, wrought of marble or ivory; the sword worshipped by
the Scythians; the cat and ibis by the Egyptians. What, he asked, had they
all done for their servants? Then he said that in a certain region of
Syria there lived a nation which professed to reject the gods of other
nations and to believe in one only god: but to what end? Their god had
allowed their enemies to destroy his own temple with fire, and had given
up his chosen people to be the servants of the Romans. He added a story of
one of our learned men, whose life had been blameless and whose teaching
had been of the One True God. “Yet,” said the Epicurean, “what befell this
teacher of truth in his old age? His god delivered him into the hands of
persecutors, who placed his tongue between the teeth of a dog which had
been made exceeding fierce with hunger; and so the dog bit off the tongue
of the pious teacher, even that tongue which had ever spoken words of
truth. What say we then? If there be a god, then he suffered this
wickedness (for without him is naught); and therefore he is wicked. But if
there be no god, then at least we are delivered from the constraint to
believe that the Supreme Governor of the world is worse than the worst of
men.”
The people, who had been on the side of the Epicurean from the first, in
despite of the interruptions of the Stoic, now loudly applauded; and when
it fell to the Stoic to speak, he had little to say. If he discoursed of
oracles as proofs of the divine foreknowledge, then the Epicurean asked
who had ever been profited by oracles, bringing forward many dark sayings
of the gods, which had led men to destruction; and other sayings that
savoured of manifest folly; adding thereto jests and flouts of oracles
drawn from the plays of the comedians. When the Stoic spake of a life
after death, and alleged apparitions of the dead, then his adversary
answered that the said apparitions were mere unsubstantial phantasms, such
as appear to madmen and drunkards when they see all things twofold.
Lastly, when the Stoic spake of judgment after death, and a final
consumption of the world by fire, then the Epicurean demanded proof
hereof; and he laughed at the stories of Minos and Rhadamanthus as nursery
fables and bugbears to frighten babes withal. He also compared the Supreme
Being of the Stoics burning up the world, to an unskilful cook that
burneth the cake that he is baking.
Again the people laughed loudly, and shouted applause; but the Stoic,
touched with choler, left reasoning with his adversary and began to revile
him, calling him atheist and sacrilegious wretch, and other names; which
only made the people laugh the more. But I came forth from the theatre
sick at heart and saddened, not more by the arguments of the Epicurean
than by the faithlessness of the multitude. Then said I, “How know I that
there is a life after death? or who hath returned from the grave to bring
back word thereof? For it is written, ‘Whatsoever thy hand findeth to do,
do it with thy might.’ But wherefore? ‘Even because,’ saith the Scripture,
‘there is no work, nor device, nor knowledge, nor wisdom in the grave
whither thou goest.’” Then again I lamented that I had wasted my years in
labour, and much study had been to me a weariness in the flesh, and I
said, “It would have been wiser to have preferred mirth, for it is
written, ‘A man hath no better thing under the sun than to eat and drink,
and to be merry: for that shall abide with him of his labour the days of
his life, which God giveth him under the sun.’”
From henceforth my days and nights were busied with such questions as
these, which crept into my soul against my will, and would not be driven
out: After death shall I live no more, and will no one even once think of
me, since infinite time burieth all things in forgetfulness? Will it be
even as though I had never been born? When was the world created, and what
was in the beginning before the world? If the world was from all eternity,
then it will always be; but if it had a beginning, then must it likewise
have an end. And, after the end of the world, what will be then? What
perhaps but the silence of death?
Being constantly given up to such thoughts, I resorted yet more diligently
to the schools of the philosophers, hoping to obtain some deliverance from
my doubts: but I saw nothing but the contentions of orators, and the
foyning and thrusting of rhetoricians, fighting not for the truth, but
each desiring to prove himself more skilful than his adversaries. So it
came to pass that I inclined, now to one, now to another. As, for example,
at one time they that taught the immortality of the soul seemed to
prevail; then again they that would have the soul to be mortal. When the
former doctrine had the upper hand, I rejoiced: when the latter, I was
downcast. Thus was I driven to and fro by differing opinions, and was
forced to conclude that things appear not as they are in themselves, but
as they happen to be presented on this side, or on that. My brain was in a
greater whirl than ever, and I sighed from the bottom of my heart.
At the last I went to my uncle in my distress, and poured forth my
troubles in his ear. But when he had hearkened to my complaints, he said,
“It will be well that thou shouldst have speech with Philo; for he is our
principal teacher here, and he will answer thy doubts.” But I said in my
haste and impatience, “Behold, I have resorted unto the wisest teachers in
Galilee, and now, at thy word, I have frequented the lectures of these
Gentile philosophers; but they have added nothing to me, for they are as
dried‐up springs.” At this my uncle laughed, and said, “Suppose not, O son
of my sister, that our Philo is like unto the Scribes of Galilee: for as
well might a dog hope to lap up the Nile as that thou shouldst drain dry
the wisdom of Philo the Alexandrine.” So without more ado I accompanied
him to the house of Philo.
When we entered the house of Philo, I admired first of all the homely
plainness of his household. For though he were one of the foremost Jews in
Alexandria (and there were nigh unto a hundred myriads of our countrymen
in the city and the country round about) and kinsman also to Alexander the
Alabarch, whose wealth was known to all, yet were there no signs of
luxury, nor of pride in his house, nor in his furniture nor in his
clothing: and his wife also wore a plain and simple garment without
plaiting of the hair, or painting, or adornment with gold and precious
stones; and in all the house there was naught whereat the strictest
Pharisee could have been offended.
Philo received us courteously; and when I had opened to him at large all
my doubts, he replied fully to them. I cannot at this time set down
exactly all that we spake together; but this was the substance. First, I
said that I was loth to be as one of the backsliders among my countrymen,
who in effect gave up the Law, deriding it as a heap of fables; yet on the
other hand, I confessed that after much study of the Law I had not been
able to attain to righteousness nor peace. Thereto Philo made answer that
he was not one of them that rejected the Law of Israel; for he diligently
observed it, believing that it contained all knowledge and all wisdom;
“and,” said he, “I consider that Moses was the greatest and most perfect
of men, and that he attained unto the very pinnacle of wisdom.(1) But as
for the wisdom of the Greeks, it is but as a handmaid in respect of our
wisdom; even as the slave Hagar was, in respect of her mistress and queen,
Sarah. Notwithstanding,” added he, “when I speak of our Scriptures, I mean
that there are two interpretations of every Scripture. There is first the
outer meaning, which is as it were the body; but there is, next, the inner
spiritual meaning, which is, as it were, the soul. Thus, for example, when
thou readest that Eve was made out of the rib of Adam, or that the world
was made in six days, or that God talked with Moses in a thorn‐bush, the
letter of these Scriptures is indeed fable, but the spiritual meaning is
truth and life.” Then said I, “If the letter be fable, why retain the
letter?” But he said, “And if the body be unspiritual, why retain the
body? As well cast away the body because it is not soul, as cast away the
letter because it is not spirit.”
Then I asked, “But how shall I attain righteousness?” Philo replied, “All
men have in them a certain spiritual nature, in virtue whereof they are
allied with the Word of God. Whosoever recogniseth the sins wherewith he
is defiled, hath the power (if he will use it) of rising above his
passions, and conquering his lusts, so that in the end, by repentance and
by constant struggling after righteousness, he can follow after the
virtues of the Father in heaven who begat him.” Then said I, “All this
have I done; for I have now these many years observed not only the words
of the Law, but also the Traditions of the Elders; yet have I not attained
peace.” But he said, “Thou puttest first that which should come second;
first aim after the virtues that have to do with men; afterward shalt thou
attain the virtue that hath to do with God.” “It would seem therefore,”
said I, “that thou dost not advise thy disciples to withdraw themselves
from the world, after the manner of hermits.” “Yea, but I do advise them,”
said Philo; “only first men should attain to the lower step before aiming
at the higher. For first, they should study truthfulness, striving to love
their neighbours, and to be helpful and gentle to all; for man should be
gentle, and not savage, being fitted by nature for fellowship and concord.
But after that thou hast attained to this lower stage, my counsel is that
thou forsake thy home and thy friends, and thy wealth, and all that thou
hast, and that thou abstain from business of state, and from all traffic,
and that thou give thyself entirely to the contemplation of the divine
essence.”
Then said I, “Methinks, many of our Scribes in Galilee would not please
thee; for they seek after righteousness by other ways, observing the
smallest matters of the Law, and afflicting the flesh.” “Tell such an one
from me,” said Philo, “when thou shalt see him perchance abstaining from
food or drink at the times of eating, or disdaining the bath and the use
of oil, or tormenting himself with a hard couch or with night‐watchings,
deceiving himself with this show of abstinence, that he is not in the true
way to continence, and that all his labour is in vain.”
“But what,” asked I, “is this highest revelation of the essence of the
Supreme (blessed is He) to which the soul shall at last attain?” Philo
paused a moment and then answered, “Thou shalt attain to the knowledge of
God, as mere being or existence.” But I, not understanding him aright,
said, “Thou sayest ‘existence:’ dost thou mean ‘holy existence’?” But
Philo answered with a smile, “How can we call Him holy who is holier than
all holiness? But by ‘mere existence,’ I mean that which is known as
existence and in no other way.” Then I said, “May we not therefore call
Him good? or loving?” “Call Him so,” replied Philo, “if thou dost not
believe that He is better than all goodness, more loving than all love.”
Hereat my heart sank within me; for such a God as this “mere existence”
seemed to me not a being able to love me nor to be loved by me, no more
than if it had been a triangle or a circle. But presently I called to mind
that Moses had named God the Father of the spirits of all flesh: and the
prophets also had named God Father. Therefore said I to Philo, “And the
name Father also? May we not give this name to God?” “No,” said Philo,
“except in order to teach the common folk; as when the Scripture saith
that God chasteneth those whom He loveth, like as a father chasteneth his
son. For God cannot change; neither can He feel anger, nor love, nor joy.
But when the Scripture sayeth such words as these, it speaketh for the
common multitude, even as when it saith that God spake or heard; or that
He smelled a sweet savour; or that He awaked from sleep; or that He
repented of that which He had done.”
When I heard this, it seemed to me that I had come to Philo for naught;
but I said to him, “Thou speakest of that revelation of God, which thou
callest mere existence, as being the highest revelation. Is there then a
lower revelation?” “Certainly,” he replied, “for just as there is, in
human life, the thing and the word that revealeth the thing, even so is
there also on the one hand God, the true God, THAT WHICH IS, and on the
other hand the Word of God, which revealeth God to the minds of men.” Then
I questioned him concerning this Word of God, or Logos (as he called it,
using a Greek name): and he answered me fully, yet not so that I could
altogether understand him. But this I gathered, that the Word or Logos was
a second divine being, inseparable from the Father; and that by the Word
was the world made. But sometimes he said that the world, as conceived by
the intellect, _was_ the Word, (“for,” said he, “as a city, not yet being,
is in the mind or reason of the architect thereof, so the world, albeit
not being, was in the mind or reason of God”;) and with these exact words
he made an end of this part of his discourse, for I set them down at the
time: “If any one should desire to use still plainer terms, he would not
call the world (regarded as perceptible only to the intellect) as anything
else but the Reason of God busied with the creation of the world; for
neither is a city, while only perceptible to the intellect, anything else
except the reason of the architect.”
Then said I, “But how do men attain to the revelation of the Word?” “By
the exercise of the divine Word or Reason within them,” said Philo; “for
all men have in themselves a ray of light from the archetypal Light, the
Word of the Supreme Being. For no mortal thing is framed, nor could have
been framed, in the similitude of the Supreme Father; but only after the
pattern of the second deity, the Word. Now this Word can be received of
all them that will live according to it. For the race of mankind is
twofold, the one being the race of them that live by the Divine Spirit and
reason; the other, of such as live according to the pleasures of the
flesh. The universe therefore, apprehended by the reason of man, conveyeth
the revelation of the Word. And this revelation, this heavenly food of the
soul (which Moses calleth manna), the Word of God meteth out in equal
portions among all them which are to use it. For the blessed soul
proffereth her own reason as the holy goblet of true joy. But who can pour
forth the wine of life, save only the Cup‐bearer of God, the Master of the
Feast, the Word? And indeed the Cup‐bearer differeth in no wise from the
draught. For the Word is the draught itself, pure and unpolluted.”
Then it was borne in upon my mind, that in all his discourse (which
inforced attention by reason of the beauty of his sayings, and because of
his exceeding earnestness) he had left no place for the Messiah or
Redeemer of Israel, whose coming had been prophesied by John, the son of
Zachariah. Therefore I questioned him of this matter. But he smiled and
said, “Trouble not thyself on this matter; for it is likely that no
Messiah is to come. But it will come to pass, in the day of Redemption,
that the children of Israel, which be now scattered over the earth, will
be led from all parts back to the Sacred Land, by the light of a great
light invisible to all others, but visible only to such as are to be
saved.” Then, seeing that I was of a sad countenance, he added, “Dost thou
not perceive that the revelation of a Messiah would be as much inferior to
the revelation of the Word, or Logos, as the revelation of the Logos is
itself inferior to the revelation of mere existence, _τὸ ὄν_, or THAT
WHICH IS? For the revelation of the Logos (that is of God known by
creation) is through hope and fear; but the revelation of _τὸ ὄν_ (that is
God in itself) is through love. And the revelation of a Messiah must needs
be a poor and low thing as compared with either of these. But thou
shouldst aspire towards the highest revelation of all, even the Father of
all, with a divinely inspired passion not inferior to the _enthousiasmos_
wherewith the worshippers of the gods of the Gentiles celebrate their
inferior rites.”
The day was now far spent: so my uncle arose to bid Philo farewell. I
thanked him with my whole heart: for righteousness and goodness breathed
in his presence; and my spirit was refreshed while I heard him speak. For
the very voice of the Lord seemed to sound from him when he said that to
afflict the flesh was of no avail without afflicting the spirit, and that
the practice of virtue with men should go before the practice of virtue
with God. But when I was departed from him, musing as I returned home,
then I saw that the philosophy of Philo could in no wise give me peace.
For it was not possible that I should feel that _enthousiasmos_, or divine
passion, whereof he made mention, for such a being as Mere Existence: and
methought I could feel this _enthousiasmos_ for none save a man, or some
similitude of a man.
Therefore my heart went back to that lower revelation whereof he spake, to
wit, to God revealed through the world; that is, the Word: and this seemed
to me more likely to give peace. But as for Mere Existence, albeit Philo
called it the Father of all, yet had he plainly told me he meant this only
for the unlearned multitude. And whereas he used one word, God, to signify
two things, one thing for the learned, and another for the unlearned;
herein, to say truth, his doctrine brought to my mind a certain tale of
the poet Homer, which my uncle had but yesternight related unto me; how a
certain mighty man of valour, and a wise counsellor among the Greeks,
Ulysses by name, deceived the giant Polyphemus, saying that his name was
NOMAN. Wherefore, when Polyphemus said that NOMAN had blinded him, his
brethren, the giants, thought that he meant to say that not a man, but a
god, had blinded him. And even so Philo seemed to me, when he spake to the
wise and learned, to call God _no man_; but when he spake to the foolish
and unlearned, he called Him NOMAN, making them think He was a person.
But what troubled me in this revelation was, that it seemed not to leave
any room or place for the Messiah, the Redeemer of Israel. And “Why,”
thought I, “should the Word reveal himself only through the world, and not
through mankind? But if he revealed himself through mankind (which Philo
also would allow), why might he not reveal himself through a Messiah?” All
that night I lay awake musing on the same thing, and asking whether it
might not be that Philo spake truth in proclaiming the revelation of the
Word, and yet John the son of Zachariah might also speak truth in
proclaiming the revelation of the Messiah. But after long tossing of the
matter in my mind I concluded that there was no cause why the one should
destroy the other: so I prayed that both might be true.
But as for my former studies, and my old strict observances of the Sabbath
and of the precepts concerning the use of purifications and concerning the
consumption of nail‐parings, and concerning the wearing of tassels,
behold, all these matters began to seem unto me things far off, forgotten,
and childish. And though I knew not clearly whither to turn, yet I felt at
least that to them I could return no more; for I perceived that, even if I
became as perfect in these matters as Abuyah the son of Elishah himself,
yet should I none the more attain to peace, nor could I find in them that
food for want whereof my soul was an‐hungered. Wherefore I was now
resolved in my mind of this one thing, in any case, namely, that the
observance of the smaller precepts of the Law could not gain for me that
Banquet, or Manna, or heavenly Draught of the Word of God whereof Philo
had made mention. But what the true Manna might be, or how I might attain
to it, this I did not as yet perceive. For I was, at that time, even as a
little child in a boat without oars or sail, which hath drifted out
unawares far into the open sea.
CHAPTER VI
Not many days after my discourse with Philo the Alexandrine, when I
returned from the Great Library to my uncle’s house, a messenger was
waiting for me, bearing a letter from Rabbi Jonathan. Opening it I read
that my mother was suffering under a grievous disease, and being, as she
thought, nigh unto death, she would fain see me before she died. So I
straightway made all things ready for my journey, and having bidden
farewell to my uncle, I set sail on the morrow from Alexandria, and on the
fifth day arrived in Jerusalem; where, according to my mother’s desire, I
purposed to offer sacrifice unto the Lord, and to make vows for my
mother’s health.
The sun was well nigh set when I came to Jerusalem. But on the morrow, as
I went up to the Temple through the narrow ways, amid the throng of them
that sold oxen and sheep and doves, new thoughts and doubts rose in my
heart, such as I had never felt before when I had gone up to sacrifice
during the three great feasts. Methought the Lord must needs turn His face
from so much traffic and disorder and defilement of His Holy House. On
both sides of the gate Horæa, as far as Solomon’s porch, were shops of
merchants and stalls of money‐changers. Even in the Court of the Gentiles,
which is a part of the Temple itself, there were penned flocks of sheep
and oxen, with drovers and salesmen. Pilgrims and proselytes from all
parts pressed and thronged; buyer reviled seller, and seller buyer; from
the stalls of the money‐changers one might hear the clink of money mixed
with the sounds of contention. The stench also of so many cattle, being
increased by reason of the great heat, made the ill‐savour of the place
almost past bearing. Also I could not but marvel at the greediness of the
sellers. For the Chief Priests had let out the right of selling offerings
at a great price, to make profit thereof for themselves, insomuch that a
single dove was sold for a gold piece.
Then, again, when it came to the offering of the sacrifice, I must needs
wait for the space of an hour whilst others were offering up their
sacrifices; and the Levites and priests seemed all in haste, and did their
work rather as an handicraft than as worship; and many others were
sacrificing at the same time, and the cries and struggles of the victims,
and the smoke and reek of the fat, and the blood flowing on all sides,
caused the place to seem rather like a butcher’s shambles than like the
House of the Lord. Now all this I had known and seen aforetime, yet had I
never taken it to heart. But now there came to my mind certain words of
Philo touching the sect called the Essenes, how they worship the Lord with
an exceeding carefulness of purity: wherefore they think it not meet to
sacrifice the blood of beasts unto the Lord, but they offer up their own
hearts, purified so as to be a fit offering for Him. Also at this time
(perchance because I was but freshly come from the lecture‐rooms of the
philosophers of Alexandria, or belike because the Lord would have it so to
be, willing by easy degrees to open mine eyes, and to reveal unto me His
Messiah) so it was that I could think of naught but the words of Isaiah
the Prophet wherein the Lord saith, “I am full of the burnt offerings of
rams, and the fat of fed beasts, and I delight not in the blood of
bullocks, or of lambs, or of he‐goats.” These words, I say, so possessed
my soul that, even when the victim was being slain, I could not refrain
from repeating them to myself again and again; albeit against my will,
being fearful to pollute the sacrifice of the Lord. But though I made
shift to dissemble my trouble until the sacrifice was ended, for fear of
offending the priests, yet when I had returned to my lodging in the city,
I could not forbear weeping; for behold, all worship seemed as vanity, and
the children of men were in mine eyes as beasts of the field, void of
understanding and given over to all folly; and God was He that had made
them thus. Therefore I cried aloud in the fervency of my passion and said,
“It is written, ‘On three things the world is stayed: on the Law, and on
the Worship, and on the Bestowal of Kindnesses;’ and lo, I know not the
interpretation of the Law; and worship is naught but vanity; and as for
kindness, my heart is dry and empty of love, so that there is no kindness
in me.”
On the third day after the sacrifice, I came to Sepphoris. My mother was
so far recovered of her sickness that she was no longer despaired of by
the physicians. For the time, my joy thereat, and our rejoicing together
(because the Lord had suffered us to look on one another again) drove away
my former searchings of heart: which notwithstanding presently came back
upon me. My mother took a delight in my continual presence, and that I
should sit by her bed, expounding unto her passages of the Law; and many a
time, while I was doing this, she would make mention of the title
wherewith I had been honoured by Rabbi Jonathan, who had called me “the
plastered cistern.” But oftentimes it was not in my heart to find any
words of comfort or hope, and when my mother longed for the draughts of
the Law I felt that I was a dried‐up cistern, and no longer full.
At the last, on a certain morning, my mother, having (as I suppose) noted
my silence before, spake aloud reproving me, albeit gently, and saying,
“Why flow not the drops of refreshment from the plastered cistern as in
former days?” But I replied in haste, “Call me no longer, O my mother, a
cistern. For lo, I am become even as a strainer, which letteth out the
wine and keepeth in itself nothing but the dregs.” Then my mother wept
bitterly, thinking that she had angered me, and that I had spoken falsely;
and I also wept, partly for that I had made her weep, but still more
because my words were true.
Then went I forth hastily into the street; and meeting Jonathan the son of
Ezra, and Abuyah the son of Elishah, I accompanied them. And we came to
the well that is on the road to Nazareth, about a thousand paces from the
town, and there we sat down to rest. For a time we were silent. Then I
turned to Rabbi Jonathan and said, “Simeon the Just was of the remnant of
the Great Synagogue. He used to say, ‘On three things the world is stayed:
on the Law, and on the Worship, and on the Bestowal of Kindnesses.’ Now
there was a certain young man which observed the Law, and worshipped duly
in the temple. Also he clothed the naked, and buried them that lay
unburied, and fed the hungry: but there was no kindness in his heart. Is
such an one, therefore, in the path of righteousness?” Then Abuyah replied
at once, “He is righteous. For it is written concerning the statutes and
judgments of the Law of the Lord that whosoever doeth them shall live in
them; but whether he shall do them easily or with difficulty, or gladly or
sorrowfully, concerning this, behold, nothing is written.” But Jonathan
the son of Ezra was silent for a while, and said at last, “Antigonus of
Soko used to say, ‘Be not as slaves that minister to their lord with
intent to receive recompense; but be ye as slaves that minister to their
lord without thought of recompense; and let the fear of Heaven be upon
you.’”
Then I replied, “True, oh my Master; but ought not the love of Heaven as
well as the fear of Heaven to be upon us? For is it not said, ‘Learn for
love, and honour will come in the end’?” “Thou speakest well,” said
Jonathan, “and it is written also as the chief of all the commandments,
‘Thou shalt love the Lord thy God, and Him only shalt thou serve.’” Then I
said, “But what if a man feel no love of God in his heart? For I have met
lately certain of the Gentiles, yea, and some also of our own nation,
which have no love of God; whereof some even constantly say that there is
no God. Yea, and even in mine own heart arise strange questionings as to
whence I came into this world, and whither I am going, and before whom I
am to give account and reckoning.”
Then Abuyah brake forth again: “Joseph son of Simeon, busy not thyself
with questions that are too high for thee: for it is said ‘Whosoever shall
consider four things, what is above, below, before, behind, it were better
for him that he had not come into the world.’” “Yea, but,” said I,
smiling, “it is said by the Wise, ‘Consider three things, and thou wilt
not come into transgression, Know whence thou earnest; and whither thou
art going; and before whom thou art to give account and reckoning.’”
Hereat Abuyah arose hastily from his seat in sore displeasure, and he
said, “Child, thou hast defiled thyself by going to a city of the Gentiles
which is not a place of the Law; for it is said, ‘Two that sit together
without words of the Law are a session of scorners;’ and again, ‘Betake
thyself to a place of the Law, and say not that it shall come after thee,
for thine associates will confirm it unto thee: and lean not unto thine
own understanding.’ Howbeit, I thank thee, O Lord my God and God of my
fathers, that Thou hast cast my lot among them that do frequent the
schools and synagogues, and not among such as frequent the theatre and the
circus. For both I and they work and watch: I to inherit eternal life, but
they for eternal destruction.” So saying he departed, and left me alone
with Jonathan the son of Ezra.
Jonathan sat still by my side saying naught, but gazing up into the
heaven, or else upon the trees round about us. For all around us were
orange‐trees and pomegranate‐trees; the leaves thereof scarce to be seen
for the multitude of white and scarlet blossoms; for the spring was now
something worn. The fields also and the gardens and the hedges of cactus,
by reason of the rains, were of a marvellous verdure, even above their
wont. Behind us, at a little distance, stood a grove of olive‐trees,
wherein the doves made a pleasant murmuring: and birds of divers colours
fluttered to and fro around the well. Nigh over our heads there were
passing larger birds, flying in a long train towards the country of the
Lake; and far off I could discern an eagle, like a spot, high up in the
sky. Then Jonathan spake unto me and said, “My son, dost thou not remember
the words of the Psalmist, how he praiseth the name of God because ‘He
sendeth the springs into the valleys, which run among the hills. They give
drink to every beast of the field: the wild asses quench their thirst. By
them shall the fowls of the heaven have their habitation, which sing among
the branches. He causeth the grass to grow for the cattle and herb for the
service of man: that he may bring forth food out of the earth; and wine
that maketh glad the heart of man, and oil to make his face to shine, and
bread which strengthened man’s heart.’ Doth not the sight of all this
glory and beauty cause thee also to say with the Singer of Israel, ‘O
Lord, how manifold are Thy works! in wisdom hast Thou made them all’?”
But I made answer, in the bitterness of my heart, according to the words
of the same Psalm, saying, “Thou hidest Thy face, they are troubled: Thou
takest away their breath, they die, and return to their dust.” Then
Jonathan bowed his head and answered nothing, but I continued, “Did not
the same hand which made the dove make also yonder eagle to destroy the
dove? Did not the God which chose out Israel from among the Gentiles to
serve Him, choose out Rome also to rend Israel in pieces? Thou speakest
after the manner of Philo the Alexandrine, who saith that God revealeth
Himself to us through His Word in the universe. But verily He revealeth
Himself not so unto me. Nay rather, unsearchable are the paths of the
Creator in the universe, and His ways in the World are past finding out.”
Then the old man covered his face with his hands and wept; but soon
raising his head he said, “Is it seemly that a son of Abraham should have
so little trust in the Lord? Bethink thee of the times when the Holy
Temple was burned with fire, and Judah led into captivity: did not all the
Gentiles say in those days, ‘God hath forsaken them’? Yet did the Lord
save Israel out of the hand of the daughter of Babylon, and out of the
hand of the Assyrian and the Philistine, as also out of the hand of the
Egyptian, in the days of old. Commit thy way therefore unto the Lord, and
trust in Him, and He shall bring the word of His prophets to pass.
“Is not the Lord our God perchance even now on the point to stop the
mouths of them that complained? Is there not even now, after four hundred
years, a prophet again in Israel? But if the Lord sendeth unto us a
prophet after so long a time, as it were from the dead, surely it is like
that He hath some great redemption in store for Sion. Even during this
week have I heard that John the prophet, who hath these six months
prophesied of a Deliverer shortly to come, hath of late prophesied that
the Redeemer is even now amongst us; and some say that it is a certain
Jesus, the son of Joseph, of the town of Nazareth, one famous in word and
deed. This Jesus, as they report the matter, being baptized of John,
beheld a vision of the Lord; and in that instant the Spirit of the Lord
fell upon him; insomuch that, since that time, he both speaketh as a
prophet and worketh signs as a man of God. Moreover, I had speech but
yesterday with some that say he is come into Galilee, and is even now in
these parts. Who knoweth whether this may not be true? But whether it be
true or false, trust thou in the Lord God of Abraham and of Isaac and
Jacob, whose arm is not shortened, and who is not a man that He should
lie.”
For an instant, my heart leaped up at the mention of the name of that
Jesus whom I had seen in the house of the father of Raphael; but then it
seemed not possible that one of so gentle an aspect should be the Redeemer
of Israel. Howbeit, I asked Jonathan concerning the vision that had been
reported to have been seen of Jesus; and he told me that it had not been a
vision of flames of fire, nor of angels, nor of thrones, nor of seraphim,
nor any such vision as had been seen of the prophets in times past, but a
vision of a dove descending from heaven. Hereat I marvelled and I said, as
I remember, in the bitterness and folly of my heart, that the times needed
an eagle, and, lo, the new prophet brought a dove.
But Jonathan rose up from his seat to depart, and paying no heed to my
last words, he spake kindly unto me and said, “If thy heart inclineth
thee, my child, to prove whether there be any avail for thee in a life of
contemplation, and whether thou mayest thereby attain peace; wherefore
goest thou not unto the village of Jotapata where the Essenes dwell?
Menahem the son of Barachiah is their chief ruler, a man that followeth
after holiness and seeth things to come; who, being my friend, will for my
sake receive thee kindly. Finally my child, offer up prayers unto God and
pour forth thy troubles before Him; neither think too evil of thyself nor
give place unto dark thoughts; and let not thy prayers be uttered at set
times and in set words, but let them express thy heart’s desire, according
as it is said, ‘Make not thy prayer an ordinance, but an entreaty before
Him who filleth all space (blessed is He).’ Think not also too evil of
thine own heart; but remember the saying, ‘Be not wicked unto thyself.’
And now farewell, for I must needs go back to the city.”
Saying these words, the old man departed and left me still sitting by the
well. But, as it was not yet the third hour of the day (and the Essene
village was distant not much more than a two hours’ journey, or three
hours’ at the most), it came into my mind that I would hearken unto the
voice of Jonathan, and visit the village of the Essenes that very day. So
I arose straightway and set out on my journey. I rested often during the
heat of the day, for I was weary with long watching and fasting; but a
little before noontide, I was come to the top of the mountain which
looketh down upon the village.
Then I looked, and lo, in the valley the Essenes busy at their labours,
even as the ants that move to and fro in an ant‐hill; and as near as I
could conjecture, they were to the number of three or four hundred thus
labouring together. But as I looked, behold, a sound as of one proclaiming
the hour of prayer; and lo, the fields were empty, neither was any one
anywhere to be seen. Presently they appeared again in white robes
thronging to the house of prayer. Then a sound, as of psalms sung by many
voices, rose up to my ears, and filled my heart with a deep peace. I
waited for the space of nearly an hour, till the assembly had broken up,
returning in their white robes to their several cottages. When I had
beheld all this, my heart rejoiced, and I said, “If only all Israel could
thus return to the Lord, then would the dough be no longer corrupt with
leaven, according to the saying; and the wrath of the Lord would be turned
from His people.” But then came into my mind the saying of Philo, that the
virtue towards man must come before the virtue towards God. I remembered
also that which I had often before heard of the Essenes, how they neither
marry nor give in marriage, but replenish their community by adopting the
children of others and by admitting of strangers into their number. Then I
bethought myself that if all the children of Israel should become Essenes,
Israel would speedily perish; neither could there be any Redemption. For
even now, though there had been Essenes these thirty or forty years, or
even more, yet did they number no more than three thousand or four
thousand men in all Israel; and of these almost all lived in the country,
avoiding towns for fear of defilement, and exceeding even the Pharisees in
the strictness wherewith they observe Sabbaths and obey the precepts of
the Law (save only in the matter of sacrifice). So, as I looked down upon
the village, and round upon the hills which shut it in and hid it from the
sight of men, the proverb came to my mind which sayeth that “a city that
is set upon a hill cannot be hid:” but said I, “the city of the Essenes
lieth in a valley.” Then I turned my back upon the place and would not go
down to see Menahem, but set out to return to Sepphoris.
But as I went, my burden grew heavier than I could bear, and I cried unto
the Lord in the sore grief of my heart. For all Israel seemed unto me even
as sheep without a shepherd, a nation given over to servitude. For behold,
the Scribes, and Lawyers, and all the Pharisees, had set their thought on
vanity, and fed the people with chaff and not with wheat. Yea, they
despised the poor and simple, and said that the “people of the land” could
not attain to the knowledge of the Law. But as for the Priests and
Sadducees, they were given over to the pursuit of wealth and to the
pleasures of this world. And last of all, these Essenes were as naught
save for themselves alone. For they took for their watchword the saying,
“Withdraw thyself from an evil neighbour and consort not with the wicked:”
therefore were they of no avail to the sinners of my people. For albeit
that saying of Hillel was often in their mouths, which saith, “Be of the
disciples of Aaron, loving peace and pursuing peace;” yet did they forget
the last words of that saying, which bid us also to “love mankind and
bring men nigh unto the Law.” For the Essenes bring no man nigh unto the
Law save themselves only.
But when I came in my journey back to the well where Rabbi Jonathan and I
had discoursed together, then did my despair so weigh upon me that I could
not so much as cry unto the Lord; for the Lord seemed as one that heard
not; and even as I had made a circle in my journey that day, and was now
come back to the same place whence I had set forth at the first, and all
in vain, even so did I seem to have journeyed these many years in a circle
of vain thoughts, searching and groping after God; and all for naught.
“For,” said I, “I have gone from the Scribes of Galilee to the teaching of
John the Prophet, and from John the Prophet to the wisdom of the Greeks,
and from the wisdom of the Greeks to the teaching of Philo the Wise; and
yet seem I no nearer to God than before, but even where I was at the
first. And they which did profess to guide, have been unto me as no
guides. Therefore the foundations of my life are broken up, and the rock
of my trust is become as unstable as water. Whithersoever I look, I see no
one to avenge, no one to deliver; for the ways of the world are crooked,
and sin is stronger than righteousness.”
Then a Voice of the Lord spake unto me, and rebuked me in that, albeit I
compassed sea and land in search of guides, and had made much of them
which explain the Law and the Prophets, yet I had not given myself so
zealously to the true guides of Israel, even the Prophets themselves, of
whom John the son of Zachariah was one. Now they all with one consent
prophesied of a day of Redemption, and of a Redeemer; and without a
Redeemer their prophecies seemed maimed and void of fulfilment. Moreover
John the son of Zachariah had prophesied that the Redeemer should come
speedily, and that the rough places should be made smooth, and the crooked
places straight; and Jonathan the son of Ezra had spoken as if the
Redeemer were even now among us, yea in our own country of Galilee. So
falling on my face before the Lord, I besought the Almighty (blessed is
He) to make no long tarrying, but to have mercy upon me and either to take
away my life, or else to send the Redeemer unto me, even me, and to grant
me His salvation.
But as I arose, there came one behind me unperceived and touched my
shoulder; and he said unto me, “Wherefore weepest thou?” I started at his
voice, for there was a power in it; but I looked not up for weeping, but
made answer and said, “Because of the yoke of the Law; for it is written
‘Whoso receiveth upon him the yoke of the Law, THEY remove from him the
yoke of oppression and the yoke of the path of the world.’ But it is not
so with me. For from a child I have settled my heart to study the Law, and
to take upon me the yoke thereof, yet have I not attained to the knowledge
thereof. But the yoke of the world and the yoke of the oppression of
Israel weigheth heavily upon me.” Then he that spake said unto me, “Cast
away the heavy yoke and take upon thee the light yoke.”(2) So I looked up,
marvelling at such words, and behold, it was not the face of a stranger,
for I knew it; and yet again I knew it not, neither could I bring to mind
the name of him that spake to me. But I saw strength in his countenance,
and his face was as the morning‐star in brightness; and I rejoiced with a
great joy, for I knew that the Lord had sent unto me a teacher to guide my
feet into the path of life. So I replied, “What yoke, O Master?” And he
answered and said, “Take my yoke upon thee, and learn of me; for I am meek
and lowly of heart.” When I heard that, I was speechless and as one
astonied to hear such a saying, which seemed in part the words of a king,
and in part the words of a child. But when speech came back to me, I said,
“My heart is afflicted because of the wonder of the ways of the Lord, and
because His paths are past finding out.” But he answered, “They that
wonder shall reign, and they that reign shall rest.”(3) Now I perceived
not all the meaning of his words at the time; but thus much I did most
clearly perceive, that here was one that could guide me through all
wonderment and perplexity, even unto the haven of rest. But a sudden fear
fell upon me that peace would depart from my soul, if my Master should
depart; therefore with many entreaties I besought him to tarry that night
at my mother’s house. So when he had consented we straightway went to the
city. But, as we went, my mind still beat upon the thought that I had seen
my Master’s countenance before; yet could I not call to mind the when and
where.
But even as we entered into the house, behold, my mother was crying aloud,
being tormented beyond measure by her disease: and when my Master heard
it, he asked who cried thus, and I answered and told him concerning my
mother’s condition. Then straightway he desired to go into the upper
chamber where she lay; and having gone in, he looked steadfastly at her,
and took her by the hand, and said, as one having authority, “Arise:” and
immediately my mother arose and went about as one whole. Now it came to
pass, that when he looked steadfastly at my mother, even in that instant I
knew his face, that it was the face of the stranger that had looked after
the like manner upon Raphael the son of Joazar, even the face of Jesus of
Nazareth; and then also in that same instant it was borne to my mind that
this was he of whom Jonathan had spoken, concerning whom John the son of
Zachariah had prophesied, saying that he was the Messiah of Israel: and I
marvelled that I had not known him before; but I perceived that, albeit
the same, yet was he not the same; so great a glory and a brightness, as
of power from heaven, now reigned in his countenance. All this, I say, I
perceived even when he was gazing on my mother; but I durst not for my
life speak to him then. But when my mother was made whole and arose from
her bed, then straightway I fell down on my knees and bowed before him;
and I spake also to my mother all the words of Jonathan the son of Ezra,
how that John had affirmed my Master to be the Redeemer of Israel: and I
believed, and my mother also, and all our household.
On the morrow, when I would fain have accompanied Jesus to Capernaum (for
he was journeying thither), he suffered me not, but said that he must
needs go to Capernaum alone; but I was to remain for nine days at
Sepphoris with my mother, and on the tenth day I might go down to
Capernaum. But he suffered me to go with him about twelve or thirteen
furlongs out of the town, and there I was to bid him farewell.
He did not speak many words to me by the way; but what I noted especially
in him (as being that wherein he differed from all my former teachers) was
that he spake not according to rule, nor out of any books, nor traditions,
but as it were out of himself. For he taught as one having authority.
There was also yet another difference. For most of the Pharisees were wont
to walk with their faces turned up to the sky, or else with their eyes
half shut, repeating, as they went, certain passages of the Law, or
prayers, or precepts of the Elders; and if they met women they would avoid
them; and of children also they took no note, except it were to instruct
them or question them in the Law and the Traditions; moreover they walked
with a sour and austere countenance. But Jesus was in all respects
different from these. For he looked on all things, and in all things
seemed to see joy and gladness, taking note even of the smallest matters,
such as the flowers of the field, and the birds of the air, and also of
the trees, and the cornfields. Moreover, as often as we met women on the
way, he saluted them courteously and shunned them not.
But most marvellous of all, in my judgment, was the manner of his dealing
with children. For so it was, as I remember, that when we were passing by
a hamlet, about six furlongs from Sepphoris, a little child ran out from
the door of a house, even under the feet of our asses, insomuch that we
had much ado to prevent the asses from trampling down the child. But when
I rebuked the child somewhat vehemently, Jesus chid me; and presently,
after we had ridden on awhile in silence, he turned to me and bade me
always have respect unto little children; “For,” said he, “their angels do
always behold the face of my Father which is in heaven.” Then he added
words still stranger and harder for me to understand, that “Except a man
were born again and become as a little child, he could in no wise enter
into the Kingdom of Heaven.”
But I returned, marvelling greatly at his words and pondering them in my
mind. For I could in no wise perceive how we could redeem Israel and drive
out the Tetrarch from Tiberias, and the Romans from Jerusalem, and set up
the Kingdom of God, and all this by becoming as little children.
CHAPTER VII
When I drew nigh to Capernaum, it was about the eleventh hour; so I hasted
that I might inquire where Jesus of Nazareth abode, before the sun went
down: for it was the day before the Sabbath. But as I journeyed down the
valley, called the Valley of the Doves, and came to the place where the
road turneth round to the right, I could not forbear to draw rein for a
while, so beautiful was the sight; and though I had seen it often‐times
before, yet never before, methought, had it seemed so beautiful as now.
On the tops of the hills were walnut‐trees; lower down fig‐trees; and
below them grew luxuriant palms. For the place hath, as it were, several
climates suiting several trees and plants; corn also aboundeth in those
parts, and flax is not wanting; but the olive‐trees (as elsewhere in
Galilee) stand so thick together, and so thriving, that it was a common
saying, “Thou mayest sooner rear a forest of olive‐trees in Galilee than
one child in Judæa;” fruit‐trees also of all sorts grew there without
number, laden with the goodliest fruits, exceeding the fruit‐trees of any
other part of Galilee; insomuch that the place was justly wont to be
called the Garden of Abundance. But the city itself was as a half‐circle
of pearls, encompassed with gardens as with a circlet of emerald. A
multitude of ships and fishing‐boats bestrewed the surface of the lake,
which was of a deep blue colour, as blue as sapphire; and the waves
thereof were very still, because no wind at all was blowing. But as I
looked towards Chorazin, the sight in the surface of the waters surpassed
the sight of the land. For there, as in a mirror, one might see by
reflexion in the water below, all that was on the land above; the walnut‐
trees and fig‐trees and palm‐trees, and the oleanders on the border of the
waters, and the white pelicans watching for their prey upon the brink
thereof, and the hedges of cactus, and the cottages of the husbandmen; all
these things were to be clearly seen as if painted on the waters of the
lake.
Then came into my mind certain words which my Master had said to me when
we went forth from Sepphoris together; how that our Father in heaven
provideth for the adornment even of the grass of the fields, and how He
hath made the simple flowers of the fields more beautiful than Solomon in
his glory. And so it was that, as I thought on these words, I praised the
Lord of Hosts, who hath made the world so beautiful; and though I had seen
this sight many times before when I had come down from Sepphoris, yet now
mine eyes seemed, as it were, to be opened to discern a new beauty
therein. But I thought also on Israel and of the blessedness that was in
store for this goodly land, if only the Roman could be driven forth. As I
thought on these things, an east wind sprang up; and lo, where there had
been but a moment ago so fair a sight, naught was now to be seen save
troubled waters of many divers colours. Then I hasted onward, purposing to
inquire concerning Jesus of Nazareth first, and afterwards to go to the
house of my uncle.
But when I was now at the going down to the city, my cousin Baruch was
come forth to meet me, saying I was stayed for at a feast in the house of
Manasseh. So I went straightway with him, and the sun set and the Sabbath
was begun; and I had not yet seen Jesus of Nazareth. During supper time I
would have inquired of Manasseh concerning Jesus; but Baruch had
forewarned me that I should be silent. For my uncle, (he was a dyer by
trade, and had many slaves and more than one house of merchandise, there
and at Magdala, and elsewhere round about the Lake,) being fond of peace
and wholly given to traffic, feared Jesus, lest he should beguile the
people of Capernaum to take up arms against the Romans. Also he feared for
Baruch, lest he too should be led away by Jesus. This I learned from my
cousin after supper; howbeit he said not much about Jesus, for my uncle
watched us. Only he said that Jesus had been now a full week in Capernaum,
and that he was said to be able to work signs, and that certain of the
fishermen had joined themselves unto him; but the most part still held
with John the Prophet, saying that John was greater than Jesus; neither
believed they that Jesus was the Messiah.
On the morrow, about the sixth hour, we went to the synagogue. There was a
great throng, so that we were fain to sit in the farthest seats from the
Ark of the Law; neither could we discern who sat in the chief seats, nor
who read, because a pillar stood between us and the pulpit. Now first the
Law was read and prayers were offered up according to custom; but by
reason of my sadness, because I desired to have seen Jesus again, I was
even as the parched ground, and no moisture fell upon my soul. But when
the Prophets were read, then it was as a shower of heaven on the
congregation, and the dew of the Lord upon our souls; for the voice of him
that read was the voice of Jesus of Nazareth.
When he had made an end of reading, Jesus began to exhort the people,
saying that he was sent to proclaim good news, to release the captive,
give health to the sick, and light to the blind, and to bring Redemption
to Israel. God, he said, loved all; not the good alone, but even the bad:
yea, God was in very truth our Father in heaven. Therefore how much soever
the kindest father on earth may love his children, albeit they transgress
against him, much more is the love of God toward us though we be sinners.
He did not tell us that we were not sinful; nay rather, he made it clear
to us that our sins were as red as blood in the sight of the All‐seeing;
but none the less, he called us the children of God. As many as would
repent should be forgiven; and he spake as if he himself had a certain
divine power of forgiveness whereby he might purify the soul and bring us
close to God, one family in the presence of our Father. One thing was
needful, that we should trust in him and in his message. This day, he
said, this very day, are the prophecies of Redemption fulfilled in your
ears. Then he cried aloud unto all that were hungering or thirsting for
righteousness, all that were weary of the burden of their sins, all that
felt themselves utterly hopeless, friendless, and vile, bidding them
resort to him as their refuge: “Come unto me all ye that are weary and
heavy laden, and I will give you rest.”
While he was speaking, methought I was not hearing words, but seeing
somewhat that might be seen and touched; so solid seemed the mercies of
God, even as a rock whereon one standeth. For Jesus ever testified of the
Father as one testifieth that knoweth by experience, and spake of heaven
as of that which he had known and felt. Yea, and more than that; a certain
strange power was in him to make things invisible to seem visible by his
discourse. Wherefore, albeit Moses had called God the Father of the
spirits of all flesh, and the Prophets also had taught Israel to say unto
God, “Thou art our Father,” and all this doctrine was well known and trite
among us; yet now, for the first time, the doctrine seemed to be no more a
mere dead letter, but a living word. Such a life did Jesus of Nazareth
breathe into it, insomuch that his Good News (for so he called it) came
upon our hearts as news indeed, never heard before among the children of
men.
This long while (since Jesus had first begun to speak), a certain youth
whom I had before noted, sitting not far from me, had been muttering and
moaning gently to himself; but I was rapt in the words of Jesus, wherefore
I had given the less heed to the boy. But now, he stood up, and cried
aloud in a deep hollow voice, as of a full‐grown man, “What hast thou to
do with us? Let us alone, let us alone.” Then in his own voice he cried
again, “I know thee who thou art, the Holy One of God.” Immediately I
perceived that it was the demoniac, even Raphael the son of Joazar, whom
Theudas the Exorcist had adventured to heal; but a great fear fell on all
the congregation, and the women rose up from their places, shrieking for
terror. But Jesus, without use of charm or gesture, rebuked the unclean
spirits and bade them come forth. Then they tare the youth, so that he
shrieked with a piercing shriek; and so they came forth. And Jesus
delivered the boy to his father; who would scarce suffer Jesus out of his
sight, between joy that the devils were gone forth, and fear lest they
might return. Howbeit, now the spirits were driven out so that they
returned no more. For the boy lived to be a man; nor did he die (as it
hath been reported to me) till he numbered fifty years, dying about twelve
years ago, two years before destruction came upon the Holy City.
When Jesus departed from the synagogue, the people thronged him, bringing
to him divers requests, some concerning their friends that were diseased
or lunatic, or afflicted with devils; others begging him to come and bless
their children; others asking him that he would lodge in their houses, or
at the least sup with them. For at this time all men, rich and poor,
Pharisees, Sadducees, and Galileans, inclined to follow Jesus. But he
would go to none of the rich men’s houses, but only to the house of Simon
the son of Jonah (whom he afterwards called Peter); he was one of the
fishermen of the place and had joined himself to Jesus. But Jesus suffered
me to accompany him.
But when we were now entering into the house, behold all things were full
of disorder and lamentation. For Simon’s wife’s mother (who abode in the
house) had been suddenly afflicted with a grievous sickness, so that,
instead of serving the guests, she was laid speechless upon a bed in an
upper room. Then they spake to Jesus concerning her. Now I was not myself
present when the thing took place; but (as it was reported to me) Jesus
healed her after the same manner as he had healed my mother; for he took
her by the hand and lifted her up, and she arose whole and free from her
disease, and ministered unto the guests.
Jesus straitly charged us that we should tell no man; whereat we marvelled
not a little. But howsoever we obeyed him, it could not be hid. And
besides this, the fame of the healing of Raphael the son of Joazar had
been noised abroad through the whole of the city, insomuch that at sunset,
when we went forth, the Sabbath being now ended, we saw great multitudes
of demoniacs, lunatics, and some also sick of the palsy and of fever, laid
in their beds along the road through which we would have passed. Some
also, that were afflicted with incurable diseases, had been brought
notwithstanding, because of their entreaties; if perchance Jesus might
heal them; and I saw one man that had been blind from his birth.
Now it came to pass that when Jesus came forth from Simon Peter’s house,
and saw the faces of all these sick people, and the faces of their
friends, all waiting if perchance he would help them, his countenance was
altered, and the shadow of sorrow fell upon him, and he sighed and said,
“Verily for the sorrowful I am sorrowful, and for the sick I am sick.”(4)
Then he passed along the ranks of the sick people; and wheresoever he
perceived that any could be healed, he laid his hands on them, and lo,
they were at once freed from their infirmities; and many unclean spirits
were driven out from those whom they had possessed. Now most of them that
were healed had been possessed with evil spirits; but others were lunatic,
or sick of the palsy, or of fever, or had impediment in their speech. But
Jesus had a marvellous power to discern, methought, not only them that had
faith from them that had not, but also such diseases as were to be cured,
from such as were not to be cured, because it was not prepared for him
that he should cure them. But when Jesus had made an end of healing, the
multitude still followed us; and the friends of such as had not been
cured, vexed us with importunities; and others, whose friends had been
cured, called down blessings on Jesus, and refused to leave him. Thus, go
whither we would, we could not be alone. So Jesus returned to the house,
and I went back to the house of Manasseh.
I opened my mind to my uncle that night, and said to him that I purposed
to go with Jesus of Nazareth whithersoever he went; and Baruch said the
same. But my uncle no longer opposed himself against our wills; only he
forewarned us that evil was in store for us; “For,” said he, “I have
sojourned in Italy among the Romans three years, and I know well that
nothing can withstand their power. But whoso gainsayeth them gainsayeth
the strength of a king: according as it is written, ‘Where the word of a
king is, there is power; and who may say unto him, What doest thou?’”
All the night long no sleep came to my eyes for musing on all the things
that I had seen and heard that day: “For this day,” said I, “is, as it
were, the birthday of the Redemption of Israel,” But when I thought
thereon, and considered with myself that I had now joined myself unto
Jesus as the Redeemer, and when I compared Jesus with the image of the
Redeemer of Sion (such as I had framed it in my mind from the reading of
the Prophets, and such as my countrymen expected), then was I as one
astonied and amazed to find myself believing in Jesus, and standing on his
side. For I had imagined unto myself one that should perchance appear,
riding on the clouds of heaven, encompassed by thousands of angels, taking
vengeance upon the enemies of Sion, according to the word of the prophet
Daniel; or else I had thought to see a royal deliverer, even such another
as David himself, mighty with the sword, riding at the head of his ten
thousands, ruling the Gentiles with a rod of iron, or breaking them in
pieces like a potter’s vessel; or else I had fashioned in my mind a
Deliverer after the manner of Elias, rebuking kings in their pride, and
calling down fire from heaven for a sign, or for the destruction of the
Gentiles.
Now before this time, I had had no leisure to consider the matter; for, in
the presence of Jesus, I had been drawn towards him as by an enchantment:
but in the stillness of the night, Jesus being no more before my face, I
thought on all the signs and wonders wrought by Moses and Elias aforetime,
and doubt fell upon me; and it seemed to me not possible that Jesus of
Nazareth could be greater than they, so as to be the Messiah. But when I
asked myself, “Could it then be that Jesus is a deceiver?” my heart made
answer, “Nay, that could not be. And if thou trust not in Jesus, there is
not any one in the world in whom thou canst trust.” So I comforted myself
in my perplexity, saying to myself, “Perchance the time hath not yet come
for Jesus to manifest himself as the son of David, nor as the Son of man
spoken of by the prophet Daniel: but doubtless that time will come; and
then shalt thou see Jesus, as the Messiah indeed, in power.”
But on the morrow, very early, when we went forth to the house of Simon
Peter, behold, a mixed multitude had gathered round the doors waiting for
the coming of Jesus. And I also waited, standing with them, and heard how
they conversed with each other. But it seemed that one had but now come
forth from the house of Peter, saying that Jesus could not be found in the
house. Then arose a murmur in the crowd; and a certain man from Antioch
said that Simon had set a snare for Jesus of Nazareth, and had betrayed
him to Herod the Tetrarch. But there was in the press one Gorgias the son
of Philip, a man well known to Simon; and he laughed the man of Antioch to
scorn. He had been in the army of Herod the King in former times, and his
father was a Greek; but he conformed himself to the Law and joined himself
to the sect of the Galileans; and his word prevailed greatly with them,
because he was versed in warlike matters. This man declared that Jesus had
withdrawn himself, that he might not be shut up in prison by the Tetrarch:
“And no marvel,” said he, “for, seeing that the tyrant hath but now taken
John the son of Zachariah, why should he not also adventure to take the
new prophet?”
Others, beside myself, had not heard before that John had been cast into
prison. So we questioned Gorgias, and heard that the prophet had been cast
into prison in the Black Castle at Machærus three days ago. Many of them
that were in the crowd had been disciples of John; and they cried aloud
that the men of Galilee ought to rise up and deliver the prophet. But
Gorgias beckoned with his hand that they should be silent, and when
silence was made, he said, “Let us rise up, indeed, but not without a
leader. Now the Lord hath sent to us this Jesus of Nazareth: and that he
is a prophet sent from God none can deny.” The multitude shouted that it
was even so, and one or other uttered praises of Jesus; and a certain man
said, “Yea, never man spake as this spake.” But Gorgias answered and said,
“It is known to all that I am a soldier, neither do words prevail with me
without deeds. Wherefore I also, until yesterday, did but lightly esteem
Jesus of Nazareth. But now he hath shown forth his power in deeds. And he
that can do such deeds as Jesus hath wrought in our streets, shall he not
do even greater deeds than these when the time shall come for them? Yea,
doubtless, all things are possible to him. And what will avail squadrons
of horse, or legions of foot, against one that can call down fire from
heaven, or cause the walls of a city to fall to the ground? Choose we
therefore Jesus to be our leader, and no one shall be able to stand
against us.”
At this instant Simon Peter came forth, and he confirmed what had been
said, to wit, that Jesus of Nazareth was not in the house: but he thought
that he was gone forth to be alone. And so it was. For when we had made
diligent search for him we found him alone on a mountain, about three
miles from the town. We besought him to return; but he answered that he
must proclaim the Good News in other villages also, for to that end he had
been sent. So Simon Peter and the rest of the disciples accompanied him,
and Baruch and I went with them; and for the space of four or five weeks
we continued with him, going from town to town in Galilee; and Jesus
preached the Good News, and healed the sick; and a great multitude of all
sorts was added to our number.
Now the greater part of our band were honest people, hungering and
thirsting for the Redemption of Sion: but some were vain men, children of
iniquity, seeking the wages of unrighteousness. Especially they that had
been formerly soldiers resorted to Jesus, as to a prince or general, like
vultures hasting to the prey, supposing that they should gain much spoil
if he prevailed against the Romans. And so it was that once when Jesus
spake to his disciples, saying that they must be “fishers of men,” then
Baruch, being offended by the presence of these children of mammon among
us, answered and said, “But must the fishers catch vile fish as well as
good?”
Hereat Jesus turned and looked sorrowfully on Baruch, and said, “The
kingdom of heaven is like unto a net that was cast into the sea, and
gathered of every kind: which, when it was full they drew to shore, and
sat down, and gathered the good into vessels, but cast the bad away. So
shall it be at the end of the age. The messengers of God shall come forth
and sever the wicked from among the just, and shall cast them into the
furnace of fire. There shall be wailing and gnashing of teeth.”
Another parable spake he to the same effect, that the tares must needs
grow with the wheat till the day of harvest, for not till then can the
division be made between good and evil. When we heard this, we grieved
thereat; for we had supposed that none save the faithful should have been
admitted into the Kingdom, and we marvelled why Jesus should first suffer
the bad to enter, and then drive them forth. Howbeit, we besought him that
he would give us ordinances which we might observe, to the intent that we
might not be cast out of the Kingdom. For some of our number had begun to
say that Jesus had come to destroy the Law, so that every one might do
what he listed; as though Jesus had said that God loveth the wicked as
much as the righteous, even though the wicked abide in wickedness. Thus
they brought shame upon us, and they set stumblingblocks in the path of
many that had otherwise believed. Moreover the disciples of John the
Baptist compared us with themselves, and asked us concerning our laws and
customs and prayers; and, when they found that we had none of these
things, then they despised us, saying that our Master was not equal to
John. For at this time the fame of John the son of Zachariah overshadowed
the fame of Jesus; yea, and for some time after this, even after John had
been cast into prison. For this cause we intreated Jesus that he would
both teach us how to pray, as John also had taught his disciples, and also
that he would lay down laws for the new Kingdom, even as Moses had laid
down laws for the kingdom in old times.
Jesus hearkened to our petition in silence. Then he said that he must
depart from us for a season and go to the top of a certain mountain; but
he appointed the third hour of the following day that we should come to
him. Certain of the Scribes that followed with us murmured at Jesus,
because he had appointed that we should come to him on the mountain: and
one, finding fault for that Jesus was often wont to spend the whole night
praying alone on some mountain, said, “It is written, ‘Out of the depths
have I cried unto thee, O Lord;’ therefore it is good to pray from a low
place, and not from a high place.” But Nathanael answered and said that
Jesus loved to be alone on the mountain by night, to meditate on the
greatness of the Lord and how He hath exalted the Son of man, according as
it is written, “I will consider thy heavens, even the works of thy
fingers, the moon and stars which thou hast ordained:” and “these very
words,” said Nathanael, “I heard the Prophet but yesterday repeat, when we
were upon the top of yonder mountain.” Hereat the Scribes murmured the
more, saying that it was not written that any prophet in old times thus
took counsel with the heavens after the manner of a Chaldean. But Gorgias
the son of Philip murmured for another cause, saying that the Prophet
ought not thus to mistrust his followers, nor to be so fearful for his own
safety, and that it behoved the friends of Jesus to take him by force, if
need be, and to make him a king. And to this Judas of Kerioth consented
and some others.
But to the most of us the words of Gorgias seemed an abomination; for we
knew that Jesus did not depart for fear: for indeed fear was not in him.
But he desired to be alone because he wished to pray, and because of the
burden of his heart. For it grieved him, more than can be told, to see the
misery and wretchedness, yea, and the ignorance and the sinfulness of the
mixed multitude which pressed round him. All their pains pained him and
all their sufferings he suffered, insomuch that more than once I have
heard him saying in a low voice to himself, “For them that are hungry I
hunger, and for them that are athirst I thirst, and for them that are sick
I am sick.”(5)
Notwithstanding he was not so much distressed with the pains and diseases
of the body as with the pains and diseases of the soul. For the sins of
souls seemed to him as real and loathsome as the diseases of the flesh to
us; and oftentimes a transgression that would appear slight to us, he
counted as a work of Satan; so that whithersoever he moved, he saw sins
more than could be seen of common men, yea, a very sea of sinfulness;
albeit, underlying the sea of sin and sorrow, he still discerned the
Everlasting Arms.
Moreover, because he loved all men with an exceeding great love, for this
cause every hour in his life brought unto him a burden passing the power
of words to describe. For the sins of men were not unto him as the sins of
aliens and strangers, but as the sins of his own brethren: yea, they were
even as his own sins; for, although he himself sinned not, neither knew
sin, yet what pain cometh from the bearing of a brother’s sin, that he
knew full well. Wherefore in him was fulfilled the saying of the prophet
Isaiah; who prophesied that the Messiah should be a man of sorrows and
acquainted with griefs, and that he should carry our sins and bear our
iniquities.
CHAPTER VIII
On the morrow, about the second hour, we began to go up the mountain which
Jesus had appointed. But having strayed from the path, we knocked at the
door of a house which was near the foot of the mountain, and besought the
goodman of the house that he would guide us. There opened the door a man
of churlish appearance; but he would neither come out, nor so much as
speak with us. This delayed us for a time, but we soon found the path, and
the way became steep. The sun shone, but not with too fervent a heat, and
the north wind blew gently from Hermon, whose top we saw clearly toward
the north, clad in snow. On the west was the Mount Carmel, shining with a
brightness as of purple; and further off the Great Sea, resembling a blue
plain, whereon appeared many sails, almost too small for sight by reason
of the distance. We climbed upward through groves of terebinth and oak. As
often as we turned round to recover breath, the houses and fields grew
smaller, till, at the last, when we drew nigh unto the top, the whole
plain of Esdraelon seemed but as a small ground‐plat; and large towns
appeared as little hamlets, and all the works of man became very small in
our eyes, as though we were leaving earth and approaching heaven.
Then said Baruch, “Is not this a second Sinai? For verily Jesus of
Nazareth is about to give us a new law.” But Eliezer the son of Arak, the
principal Scribe of Capernaum (for he at this time followed Jesus and was
now with us) rebuked him, saying, “Even though Jesus of Nazareth were the
greatest of prophets, yet were he not equal to Moses; for it is said,
Sinai is to be preferred even to the uprooter of mountains!” And another
said, “Behold, the Word of God, when it went forth from Sinai from the
mouth of the Holy One (blessed be His Name), was like sparks, and
lightnings, and flames of fire; a torch of flame was on his right hand,
and a torch of flame on his left hand: it flew and hovered in the air of
the heavens, and returned and graved itself upon the tables of the
covenant which were given into the hands of Moses. How then is it possible
that the like wonders should be wrought on this mountain?”
Then said Nathanael to Simon Peter that it might perchance please the Lord
not always to speak by the whirlwind or by the fire, but, as in the days
of Elias, by the still small voice. And to this Peter agreed, but others
did not agree: for though they inclined not to Eliezer the son of Arak,
yet it was because they thought that Jesus would of a surety soon work
some sign in heaven to prove that he was the Redeemer. But Judas of
Kerioth affirmed that Jesus would not, at this present time, lay down laws
for the Kingdom, but only ordinances for a season, to instruct the host in
the journey towards Jerusalem; but until Jerusalem should be ours, lasting
laws would not be made.
While we were disputing among ourselves concerning the saying of Judas,
Peter cried “Peace:” for, said he, “yonder is the Prophet:” and looking
upward, we saw Jesus on a rock stretching out his hands in prayer. When he
had made an end of praying, Peter approached him and besought him a second
time to teach us to pray; and Jesus gave us that well‐known prayer which
is used in all the churches. Afterwards he beckoned to us to follow him,
and he came down and stood in the bed of a torrent, which was dry by
reason of the drought. While we were following him, I heard the companion
of Eliezer murmuring because there were no words in the prayer concerning
the Redemption of Israel; “moreover,” said he, “albeit the prayer asketh
for bread, yet is there no mention of wine, nor oil, nor even of raiment.
But how can a man sit and search the Law and the Traditions, and know not
whence he is to drink as well as eat, and whence to be clad and covered?”
To this I would have made reply; but Peter again cried to us to hold our
peace, for Jesus was beginning to speak.
When he opened his lips, every one was silent for expectation; but, as he
proceeded, the silence was a silence as of them that are astonished and
disappointed. For he began with setting forth in his discourse a character
and image of a citizen of the New Kingdom; and lo, it was not the image of
a conqueror, but of one conquered. Also he drew as it were a model of the
palace of the Great King, and of the princes and nobles which stand about
His throne; and behold, when we compared the model with that which we had
imagined in our hearts, and with that which we had read of in histories,
the model of Jesus was in all things contrary to the model in our hearts.
For in old times men had done reverence unto the valiant, the proud, the
strong, the rich and the wise; but Jesus said that the chief places about
the throne of God should be given to the hungry and thirsty, and poor; to
them that were innocent and simple; to them that made not war, but peace;
yea, even to them which resisted not evil, but rewarded evil with good.
Upon all these, as being the nobles and princes of the New Kingdom, Jesus
pronounced a blessing; to wit, that all things should work together for
good to them, so that they should have all that they needed, according to
the words of the prophet, “Behold, my servants shall eat, but ye shall be
hungry; behold, my servants shall drink, but ye shall be thirsty; behold,
my servants shall rejoice, but ye shall be ashamed.” Even so did Jesus
ordain that they which hungered should be satisfied, and that the makers
of peace should conquer and inherit the earth.
Next, he described the statutes and judgments of the New Kingdom; and,
behold, instead of an easier yoke, he seemed to be placing upon us a yoke
even heavier than the yoke of the ancient Law, too heavy to be borne. For
the old Law forbade us to commit murder; but the new Law forbade us even
to hate our enemies. Again, the old Law forbade us to commit adultery; but
the new Law forbade us even to entertain a lustful thought in our hearts.
In a word, the old Law laid down certain ordinances, which if a man
obeyed, he should live therein; but the new Law laid down nothing fixed
nor certain for us, so that we might say “I have done this or that, and
therefore I have fulfilled the Law of Christ.” For the Law of Moses
touched the life of man, as it were, in certain points; as for example, in
sacrifices, and feasts, and purifications, and Sabbaths, and in the
obeying of the Ten Commandments: but the Law of Christ covered the whole
of the state of man, the thoughts as well as the deeds; even as the
encompassing air, which pierceth into every corner and cavern of the
earth, wheresoever human life is. In fine, whereas the Law of Moses
commanded us what we should do, the Law of Christ commanded what we should
be. For this cause Jesus set himself against all bookishness, and against
all worship of Traditions, and even of the precepts of the Scriptures; for
he taught that precepts, howsoever they may shape the outward action,
shape not the inner man.
Again, as concerning the laws, and the judgments, and the rewards, and the
punishments, in the New Kingdom, he spake as if they were not laws of
man’s device, but rather Laws according to the nature of things, like unto
the ordinances of the rain and the sunshine, the harvest and the seed‐
time. For he said that righteousness was not any such thing as could be
attained by a price, nor by the doing of deeds; but that it consisted in a
seeing of that which may be seen of God. He also spake of a certain eye of
the soul, which, if it were clear, the man would be righteous; but if it
were darkened, the man would be unrighteous. Also he spake of a certain
law of retributions, which decreeth that whoso judgeth shall be judged,
whoso forgiveth shall be forgiven, whoso giveth shall receive: adding
thereunto this most strange doctrine, that if we would go forth into the
world, giving and ready to give, then, from all sides, the world would
give to us again; yea, the angels of God, and the elements of the world
(which are His ministers) and even the children of men, should make us
marvel by reason of their gratitude, giving us back good measure pressed
down and running over. Now there is a saying in the Traditions that,
“Whensoever a poor man standeth at thy door, the Holy One (blessed is He)
standeth at his right hand. If thou givest him alms, know that thou shalt
receive a reward from Him who standeth at his right hand.” Jesus therefore
added to this doctrine, teaching that God standeth at the right hand not
of the poor only, but of every one that is in need of aught, that is to
say, of every one of the children of men: wherefore whatsoever is given to
men, is given to God, and from God cometh back multiplied to the giver.
Howbeit, we were neither to give alms, nor to do aught else, for hope of
reward; but only out of love.
Concerning citizenship in the Kingdom and how men should become citizens
therein, he spake little to us, as being already citizens therein: save
only this, that whoso would come, must come unto him; and through him, as
through a door, they should pass into the Kingdom. And behold, the Kingdom
was no other than a family, wherein God was at once Father and King, and
all men were as children of the Father in Heaven. For the foundation of
all was, that the heart and not the hands shaped the goodness and badness
of all deeds, and made men to become citizens of the Kingdom: wherefore
the heart and not the hands must be purified; nor could any be in truth
citizens of the Kingdom except they had the thought of the Kingdom always
in their hearts, so that their hopes and treasures were all stored up, not
in the banks of money‐changers, but in the Kingdom of Heaven.
Then he spake of the exceeding joys of the citizens of the Kingdom of God,
and how they are free from all troubles and all disquietudes. But none, he
said, could serve God and Mammon at one time; neither was it possible to
serve God aright and yet to be distracted and torn asunder by cares
concerning meat or raiment. Hereat the companion of Eliezer murmured
again, saying that Jesus had before spoken blasphemously in joining the
forgiving of sins by God with the forgiving of sins by men, and now he had
spoken as a madman, in forbidding us to be careful about food and raiment;
“Can a man sit,” said he, “and search the Law, and not know whence he is
to eat, and drink, and to be clad?” Now whether Jesus perceived his
murmuring I know not: but he pointed, first upwards to the birds (for even
at that instant there was a flight of pelicans above us) and then downward
to the flowers, which bestrewed the side of the brook, and he said that
our Father in Heaven fed the birds and clothed the flowers; and should He
not much more care for us? Then he bade us seek first the Kingdom of God
and His righteousness, and all things else should be added unto us.
Now concerning this Kingdom of God (or Kingdom of Heaven, for he called it
by both names) we understood not much at this time: but my judgment now is
that Jesus desired that all the Lord’s people should be as Prophets, not
teaching one the other and saying “Know the Lord,” but all knowing the
Lord from the least to the greatest. For he perceived that all the tribes
of the earth were joined together under one emperor through desire of
wealth and ease, and that Israel was joined together through hatred of the
Romans and through desire to be rescued from them; but he saw that neither
love of ease nor hatred of enemies could bind men together in an enduring
Kingdom: but that which bindeth men together is the Spirit of love, which
is a Spirit of brotherhood among men and of childhood unto God. For all
nations begin with being first families, and then many families together;
helping one another by reason of kindred, and not by reason of manhood.
Now such a nation as this, and all men of such a nation, Jesus called
“born of flesh and blood:” and he said that no nation could leave off to
be a tribe and become a nation indeed, except it were born again, not of
flesh and blood, but of the Spirit; so as to enter into a certain
government of God, which the Greeks called _theocratia_, but Jesus called
it the Kingdom of God. Such a _theocratia_ Moses had partly established in
old times; howbeit the King in the kingdom of Moses was the God of
Abraham, but the King in the kingdom of Jesus was the Father of the Son of
man.
But now to return to the words of Jesus. He ended his discourse with
warning. First he warned us to beware of the common saying, “Give judgment
according to the greater number”; for he said that the path to destruction
is broad, and many go thereby. He bade us also try teachers and prophets
by their works. Last of all, he spake very earnestly against certain which
pretended to obey him but obeyed him not. We were the salt of the earth,
he said, but if we lost our savour, how could the world be salted, and to
what end could we serve, but to be cast out and trampled under foot? Whoso
heard him and obeyed him not, such an one he likened unto a foolish
shepherd (and even as he spake, there was nigh, within a bow‐shot of us, a
sheep‐cote that had been cast down by the swollen waters of the brook)
which built his house upon the sand, so that it fell: but whoso heard and
obeyed, he likened him unto a wise shepherd, which built his house upon a
rock so that it fell not. This parable Jesus did not at this time
interpret to us, but afterwards he made it clear. For even as the
Psalmists of Israel spake often of a certain Rock of Salvation, even so
was it afterwards a common saying with Jesus both that each citizen of the
New Kingdom must build his house upon a Rock, and that the Kingdom itself
must be founded on a Rock, so that the gates of Hades or Destruction
should not prevail against it. Howbeit what this Rock might be, we did not
as yet understand; for he had not at this time revealed it unto us.
CHAPTER IX
When Jesus had ended all these words, he came down from the mountain, and
we followed, reasoning much among ourselves. Baruch spake first,
complaining that the new Law was full of hard sayings. “For,” said he,
“when the Prophet proclaimed a blessing on the poor and hungry, that was
easy to understand, and I rejoiced thereat: but afterwards, when he bade
us bless them that cursed us, and do good to those that injured us, yea,
and turn the left cheek to him that had smitten us on the right, and give
our coat to him that had taken away our cloak, then indeed his doctrine
seemed too wonderful for the mind of man to fathom.” Then a certain Essene
(who at that time followed with us) made answer and said, “This world is
but as a vestibule before the world to come: therefore the Prophet’s
intent is to instruct us how to prepare ourselves at the vestibule so that
we may find grace to come into the King’s presence: and his words enjoin
on us to abstain from all earthly cares and pleasures, and to withdraw
ourselves from the cities of men.” But to this Simon Peter made answer
that Jesus had taught us to live in the sight of all men, like a city on
an hill or like a candle on a candlestick: moreover, he had promised that
we should inherit the earth.
But here Eliezer the son of Arak could no longer constrain himself. “I
marvel,” he said, “that we listen so long without first asking this
Prophet by what authority he sayeth these things, or what sign he can work
in Heaven to prove his authority. For other teachers received of teachers
before them; as, for example, Hillel and Shammai received from Shemaiah
and Abtalion; and Shemaiah and Abtalion received from Jehudah the son of
Tabai, and Simeon the son of Shatach; and so on successively; but this
teacher maketh mention of no teachers from whom he hath received his
doctrine: neither worketh he any sign in Heaven. But whence doth he draw
his knowledge about the Unapproachable (blessed is He)? Even from the
creatures; even from the weeds of the field, and the silly birds that are
caught in the snare of the fowler; from the senseless rain and from the
shining of the sun; yea, and from the nature of the heart of man, which is
evil from his youth! But how much better than all these is the Law,
whereby was created all that is; according as it is said, ‘Beloved are the
children of Israel, in that there was given to them the instrument by
which the world was created.’”
No answer was made to the words of Eliezer: but Barabbas took up the words
of Baruch, and said, “If we are to turn the left cheek to him which hath
smitten the right, and if we are to do good unto them which do us harm,
who shall cause injustice to cease in the world? For verily the unjust
will wax fat in their injustice and will go on from oppression to
oppression.” But said Judas of Kerioth, “Listen unto me, O foolish ones,
and take counsel from me: for is it not even as I foretold? Did not I say
unto you that the Prophet would not at this time make laws that should
endure for ever, but only ordinances for a season, till we had gained the
upper hand? Wherefore ye must know that it is in the mind of the Prophet
to draw unto himself the hearts of all people by fair words and gentle
dealing: but when the time is come for different policy, then we shall
take fresh counsel according to our needs. But now hearken. Did not the
Prophet prophesy woe to the rich and the powerful? These are the Romans;
and in foretelling woe to them, he foretold woe against the Romans. Again,
did he not prophesy blessing for the poor? And we are poor: and in every
city of Israel the poor are the greater part, and will fight on our side,
and will have a part in our blessing. I grant, he said not that we should
be judges and princes: but he promised that we should have that for which
we asked; and is not this enough for us? Yea, and albeit he mentioned not
expressly money, or lands, or houses, yet he said that our reward should
be great. But if persecution or the shedding of some of our blood must
needs come before our success, who is so fainthearted and womanish as to
draw back for such a cause? Therefore, I say, be of good heart; and though
there be some dark sayings of the Prophet, let us be content to stand fast
on those sayings which are plain. But as touching the words of Eliezer, we
all know in our hearts that Jesus is not a man as other men, but that he
is a leader sent from God; and howsoever he teacheth, and whithersoever he
leadeth, it is our wisdom to obey him and to follow him.”
The words of Judas pleased us: and we all agreed to them. Only a certain
Alexandrine (whose name was Quartus) said to Baruch that he judged not
that the words of Jesus were intended to be merely transitory ordinances.
Now this Quartus was a man of no common understanding and discernment; and
inasmuch as his father had been a Greek and had caused him to be trained
in the Greek learning and philosophy, he spake with more art and subtlety
than most of my companions. Howbeit he lacked not faith and the love of
righteousness; and, his mother being of our nation, he had been
circumcised, and had conformed himself to the worship of Israel; but
having been bred up in the schools of the Greeks and in the school of
Philo, he was at all times desirous to compare the teaching of other
philosophers with the teaching of Jesus. He was a merchant, and his
business brought him oftentimes to Capernaum, where I had met him; but I
had also met him before in the house of my uncle at Alexandria. So when I
overheard Quartus saying these words to my cousin, I questioned him how he
interpreted the sayings of Jesus, and in particular, that saying
concerning the turning of the cheek to the smiter.
Then said Quartus unto me, after some pause, “Be not displeased if I speak
in a parable. Many times in Capernaum have I seen mariners (such as know
not your waters) grievously tossed by a storm while they strove to enter
into the harbour by a straight course, and toiling hard for many hours,
but all to no purpose; but others (which know the secret) leave the
straight course on one side, and stand far out to Taricheæ. Thence floweth
a current toward Capernaum, strong at all times; but in stormy weather it
cannot be resisted. Falling into this current therefore, the wise mariner
needeth but to row softly, or scarce at all, and lo, he entereth into
Capernaum as it were upon wings. Now even such a wise mariner doth Jesus
seem unto me.”
I marvelled at his words. But Quartus perceived that I understood him not;
and he continued, “I speak as one groping in the dark. But the meaning of
my parable is this: The lake is the world; the vessel is Israel; and
Capernaum is redemption. Other pilots have striven to guide Israel to
redemption by dint of force, but they have failed: Jesus is the true
pilot, and knoweth the currents and streams in the nature of men and
things; and by his wisdom he thinketh to guide us aright.”
“But what,” I asked, “are these streams and currents?” Again Quartus was
silent for a while, and longer than before, so that by this time we were
almost come down from the mountain; but at last he said unto me, “What
seemeth to thee the strongest current in the nature of men?” But, when I
held my peace, not knowing what to answer, he spake again very earnestly,
“Thou art a student of the sayings of the Wise, O Joseph, and canst answer
with discerning. Tell me, then, on what standeth the earth?” Then I
replied according to the saying, “Upon the pillars; and the pillars upon
the waters.” “Yea,” replied Quartus; “and after these cometh the wind; and
what after the wind?” Then I said, “Beneath the wind is the storm, and
beneath the storm is the arm of the Holy One; for it is said, ‘Underneath
are the Everlasting Arms.’” Then said Quartus, “It is so; and verily the
foundations of earth are the Everlasting Arms of the Father in Heaven: but
if the Fatherhood of God be the strongest thing on earth, and if this be
the mightiest stream or current in the nature of men, then how may we best
sail with that current?” I remembered the words which Jesus had spoken
that we were to become as little children; so I answered, “I suppose, by
approaching Him as children.”
Here Judas interrupted us and said, “Nay, but wisdom is the strongest
thing in the world, for it is written of wisdom, ‘The Lord possessed me in
the beginning of His way, before His works of old. When He appointed the
foundations of the earth, then I was by Him as one brought up with Him.’”
“Thou sayest well,” said Quartus, “but what human wisdom is like unto that
wisdom which revealeth God to men? Now as no child can understand his
father unless he love his father, so no man can know God (who is our
Father in Heaven) unless he love Him; but whoso loveth, understandeth;
therefore to love God is the highest wisdom of man.” Then Judas scoffed at
him and said, “This is nothing but repeating in new words the old saying
of the Law, ‘Thou shalt love the Lord thy God with all thy heart, and with
all thy soul, and with all thy mind, and with all thy strength.’ What! do
ye then deem our Master to be naught but a merchant that retaileth old
wares as if they were new?” So he left us and went on before.
But Quartus continued, “Judas saith truly that the new Law aimeth at the
same mark as the old Law. But the means are diverse. For the old Law
worketh by purifications and feasts and sabbaths; but the new Law belike
worketh in part by these means, but in greater part by other means. And,
as I judge, Jesus goeth toward the end of the old Law; but by a path that
is new, yea, altogether new. For I have myself heard him say that the
redeemers of old were like unto thieves and robbers, using force and
violence; but he himself cometh not like a thief over the wall, but like
the true shepherd through the door of the fold, that is to say, through
the path of Redemption which God hath appointed. Now this path is kindness
or love. And Jesus saith that the former redeemers failed of their
purpose, for they thought to redeem men by force; but he will not fail,
for he purposeth to redeem men by gentleness. And he saith that God
ordaineth strength out of babes and sucklings, and that the spirit of
childhood is the conquering spirit of the world. Rememberest thou not how
our teacher Philo said some things not much unlike to these, teaching that
the highest revelation of God is through love? Howbeit, none methinks,
save Jesus only, can reveal this revelation. For Philo testifieth of that
which is behind the veil; but Jesus of Nazareth hath power to lift up the
veil.”
By this time we had overtaken the others, whom we found all sitting, and
Jesus in the midst of them. By the side of Jesus was a man bearing in his
arms a little child. He was come forth from a house nigh to the place
where Jesus sat, bringing a cup of water for Jesus to drink. While Jesus
was drinking, the father still kept his eyes upon the child in his arms,
and his face was full of compassion and tenderness; for the child was very
sickly. We soon perceived that it was the same man that had denied to give
us guidance in the morning; but at first we knew him not; pity and love
had so transformed his countenance. Now it came to pass that when Jesus
had given back the cup to the man, he laid his hands on the child and
blessed him. And as he blessed him, his face shone as with the glory of
the Lord; and the little one also seemed to rejoice and to partake in the
brightness of our Master’s countenance.
We both stood still, beholding Jesus. Then said Quartus unto me, “Did not
Eliezer the son of Arak say truly, that ‘Jesus looketh upon the book of
the world as well as upon the book of the Law, and seeth in all things
God’? For even as Elias the Prophet loved to commune with God on the tops
of mountains, and in deserts, and in caves, and received revelations of
the Lord from earthquakes and fires, but most of all from the still small
voice; even so doth our Master look upon all things that are, yea even on
the smallest things that live or grow, and from all, he heareth a still
small voice that speaketh of the Father. Yea, and there is yet more than
this. For whithersoever he turneth his face, methinks he giveth of his
love to all things, whether they be the flowers of the field, or th
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