§ 1. OF MY FIRST THOUGHTS CONCERNING THE CHRISTIANS.

I am now to describe how I first came to the knowledge of the brethren in Antioch, though I attained not yet to the truth. For I stumbled at questions of philosophy and of tradition, and therefore I entered not into the fold of Christ. But the main reason for my failure was (as I now think), first, that I came not in faith, and secondly that I came not to Christ and the teaching of Christ himself, but rather to a sort of doubtful disputations about Christ, which, whether a man believe or disbelieve in them, do not contain the revelation of the Lord Jesus.

Concerning this part of my life I am in a strait what to set down and what to pass over. For if I should endeavor to call to mind and repeat all the evil things that, in the days of my ignorance, I said and thought about the Saints, then I fear lest I should seem profane and almost blasphemous, thus a second time reviling the Lord Jesus in speaking evil of his church. But if on the other hand I gloss over the truth, blanching and extenuating my error and presumptuousness, then I seem to be dealing falsely and hypocritically, making myself to be better than I was, instead of magnifying the mercies of the Lord shown forth upon one that was perverse and obstinate in error. In this perplexity having chanced to light upon certain letters which I sent at this time to Artemidorus by his request (but he, long afterwards, not many days before his death, delivered them to me and bade me keep them), these same letters (which till of late I had altogether forgotten) it now seems good to me to set down faithfully word for word, neither altering nor extenuating anything. The first letter shows how I was unwilling at the beginning to go into the synagogue, and what slanders the common people falsely reported about the brethren, which I in my folly supposed at that time to be true. The next (after the reply of Artemidorus rebuking me for my proneness to believe the rumors of the common people) shows how I went for the first time into the congregation of the faithful, and how the Lord began even at that time to draw me towards himself.

“ONESIMUS TO ARTEMIDORUS, HEALTH.

“Concerning Antioch and all the pleasures of this delightful city I wrote to you in my former letter; but whereas you marvel because I have as yet written nothing touching the Jews; you must know that up to this time we have found no occasion to be present at their worship. For we find that there is a greater discord than we had supposed between this new sect of the Jews and the rest, insomuch that the latter will scarce own the new sect to be Jews, nor do they frequent the same temples nor practice the same kind of worship. Hence it happens that these new Jews, out of fear to be persecuted, do all things in secret, having no public processions nor sacrifices, and allowing none to see the statue of their god (if indeed any of the Jews have any god at all) and celebrating their mysteries in great privacy. However, all the philosophers with whom I have spoken, as well as the men of rank in the city (such as are among Philemon’s acquaintance), agree that it is a vile and execrable superstition, which would fain subvert all laws and all the dignity and peace of the empire. It is also commonly reported that none are admitted to their sacred rites until they have committed some monstrous crime; so that, whereas in other religions the priests of the several mysteries say, ‘Let none approach but the pure,’ the priests of this sect on the other hand say, ‘Whosoever is a murderer, whoso a thief, whoso an adulterer, let him draw near that he may be initiated; for all such does our god invite.’ Likewise the common folk say that at their sacred rites a most shameful sacrifice is made of a little child, on whose flesh and blood these wretches feast as if they were the choicest dainties, and also that brothers and sisters among them commonly practice incest. But all this I write, not of my own knowledge, but from the general report, which notwithstanding comes from so many different witnesses, that I cannot doubt but it is mainly true. However, I will write no more concerning these people till I have somewhat to say of my own seeing or hearing. But for my part I could be well pleased if the good Philemon would be persuaded not to seek further into this superstition.

“In my last letter I omitted, in so great a multitude of new things, to make mention of a garden belonging to one Onias, a citizen here, which contains not only many goodly flowers, but also runlets and fountains of water quaintly devised, and many apes and peacocks for show and for amusement, and above all several parrots, of which one has been so excellently trained to speak, that it surpasses by far any starling or any other talking bird that I have ever heard before; and the common people say it is possessed. But even you would marvel to see with what aptness and semblance of understanding it collects and most seasonably utters the sayings of those around it, reminding me not a little of the saying which I have often heard from your lips that the reason of some inferior animals borders upon the reason of man himself. Farewell.”

“ARTEMIDORUS TO ONESIMUS, HEALTH.

“Whereas you write that you have resolved to make no further mention of these innovating Jews until you find out something of your own knowledge concerning them, more weighty than such old wives’ fables as are reported by the common rabble, by lazy philosophers, and by pompous town-councillors, all of them indifferent to truth and accuracy, so I beseech you for the future to carry out this resolution; for, believe me, knowledge is not to be thus cheaply and painlessly acquired without judgment and labor. But I hope that before very long you may have discovered something certain of this sect, no less worthy of reporting than your experiences of the parrot of Onias.”

§ 2. OF THE DOCTRINE OF THE CHRISTIANS.

“ONESIMUS TO ARTEMIDORUS, HEALTH.

“Having been now twice present in their temple or synagogue I have much to say of these Christians.

“It happened that, about ten days ago, the friend with whom my master lodges, introduced to us a certain merchant of Cyrene who had some slight acquaintance with one Lucius, a man of Cyrene, and a notable teacher among this sect. So by his means we were invited to be present at their synagogue on a day when the uninitiated are called together, as many as desire to make a trial of the new religion or to learn the truth about it. When we were all assembled to the number of four or five hundred, there stood up one Simeon, surnamed Niger, who delivered a speech by no means so foolish as I had thought likely, and it was to this effect: There was but one God, he said, who had made no distinctions of nations, as Greeks, barbarians, Scythians and the rest, but all men of one blood, intending them to be one brotherhood. This God sent unto mankind signs and testimonies of his good will, giving unto all nations the sun and moon and stars to be for signs and seasons; moreover to the Jews he sent special messengers, or prophets, to proclaim his will. But when, notwithstanding all these testimonies, mankind still disobeyed the divine will, it seemed good to the superior god to send down to them no longer a prophet or common messenger, but a son, as if the time had arrived when they should no longer grope after God, but apprehend the divine nature.

“Then this Simeon went on to affirm that this son of god had verily come into the world about threescore years ago, during the reign of the Emperor Augustus, in the shape of a man, one Jesus (called also the Nazarene, because he was of the city of Nazareth in the north of Palestine), who had proclaimed a Gospel or Good News, namely, that God is the Father of men, not merely their Maker, but their Father, loving all men as parents love their children. Moreover the Son had manifested the Father’s nature by many works, especially by healing the souls of men, not only taking away sins, but also giving unto his disciples the power to take away sins. In a word the Son had done for the Father, if one might trust Simeon, much the same deeds as Apollo is said to have done in early times for Zeus, introducing into the world purifications of the soul. Then also (quoting, as I was told, from some of the ancient books of the Jews) Simeon declared that this Jesus of Nazareth was the Redeemer of whom those books had prophesied; for, said he, ‘to them that sat in darkness Jesus hath shown forth the light of truth, he hath opened the eyes of them that were blinded by sin and ignorance and caused those whose souls were maimed and were crippled with vice to walk straight in the paths of virtue, and he hath raised up them that were dead in sin.’

“Now followed a marvellous paradox, or rather what our friend Evagoras the rhetorician would call a bathos. For it was actually confessed before us all by this same Simeon that this son of god, who had wrought all these marvellous works, was slain in the sixteenth year of the Emperor Tiberius, and this, not in battle nor in a tumult, but by command of the governor Pontius Pilatus, dying the death of the vilest criminal, being actually crucified! And, not content with this ignominy, they confess also that he was most shamefully insulted and scourged before his death, and that he was rescued neither from insult nor from death by the superior god whom they call the Father. But to compensate for all these disgraces, the speaker affirmed in the first place that this death constituted some kind of sacrifice or expiation, wherein this Christus played at once the part of priest and victim, offering himself up for the sins of the whole world (he having been no unwilling sacrifice but having surrendered himself to death and having indeed predicted his own death as a prophet); and in the second place, as the crowning marvel of all, he affirmed that the superior god had raised up the inferior, that is the Son, after the latter had lain for several days in the tomb, insomuch that, long after his death, he appeared to many of his disciples, of whom some are still living as witnesses.

“‘Nursery tales’—replies my wise preceptor, nor do I say otherwise. But what filled me with astonishment, almost more than was fitting, was to note the gravity, earnestness and sobriety and yet at the same time the enthusiasm wherewith Simeon delivered himself, especially when he bore witness to the rising again of Christus (for by this name Jesus is commonly known among them); speaking as if at that very moment he were standing in the presence of him that was risen from the dead, and yet enjoining chastity, truthfulness, honesty, and all other virtue, with such a calmness that not a few of those present, and Philemon among the rest, were well-nigh carried away with the force of the man’s belief, and themselves persuaded to believe the like. Nor could I altogether marvel; for it was not possible to suppose that the man was a knave or cheat; yet neither did he appear to be a madman, and certainly he spake not as a fool.

“But I omit too long the main matter for which Philemon came hither, the healing of diseases. Concerning this, Simeon said little; rather taking it for granted, as I judged, than arguing of it or dwelling upon it at any length. But he said that signs had been wrought both by Christus and by his disciples, in the casting out of devils and in the healing of sickness; and he appealed to some of those present, as if they knew this of their own knowledge. Afterwards I spoke with many of them on this matter. Almost all told me that they knew others who had been healed of divers diseases, and some few (not more than three) affirmed that they themselves had been healed of palsy, two of them by one Paulus, of whom I made mention above, and the other by this same Simeon. Of the rest whom they averred to have been healed, some were said to have been healed by Paulus, others by one Petrus, a man of great repute among them, others by this Simeon and not a few by one Philippus, who is even now (as they tell me) sojourning in Hierapolis. Of these sick folk some have been wholly healed and immediately; others partly and only by degrees; but for the most part more completely and suddenly than any cures wrought by Asclepius. The diseases are mostly palsies (which abound here) and also fevers, and partial dumbness or lameness, and the more severe kind of ophthalmia; but the most common is that kind of insanity which by the common people is termed ‘possession.’

“Of this latter kind one instance I myself witnessed on the very day on which I heard Simeon thus discourse; and it was wrought by Simeon himself in the synagogue. For after he had made an end of the first part of his discourse, he began to call upon all the people to repent, saying that the superior god whom he named the Father, would speedily judge all the world in righteousness, punishing the bad and rewarding the good, and in that day the Son,—namely, that very Christus whom Pontius had crucified,—should come again with great glory. Hereon one cried out in the assembly after the manner of demented people, saying, ‘Avaunt! Away! Away from me!’ adding loud exclamations against the name of Jesus. Simeon forthwith ceased from speaking, and looking very intently on the man’s countenance caused him to be brought near, and stretching out his hand as with authority in a loud voice adjured I know not what evil spirit to go forth from the man. The demented man immediately fell to the ground as one dead; but Simeon took him by the hand, and raised him up and restored him to his friends; and he went forth from the building delivered from his disease.

“The man happened to be the brother of our host’s door-keeper; and his madness was confirmed to me by many witnesses, as being of long continuance, yea, and I myself had seen him in a pitiable plight, gibbering and gaping as one mad in our court-yard a full month before; and our host himself (who is no friend to the Christians) constantly affirmed that he had been mad for the space of at least fourteen years. Wherefore thus much is certain and not to be denied, that a man who was demented for fourteen years, up till the seventh day of this month, is now on the fourteenth day of this month in his sound mind and to all appearance likely to remain therein; and this has been wrought by certain words uttered by this Simeon Niger. Now if this effect proceeds from natural causes, as the great Epicurus would doubtless assert, the causes (none the less) seem worthy to be sought out and examined.

“When the madman was led forth delivered from his disease, I had much ado to prevent the worthy Philemon from standing up publicly and praying that he also might be initiated into the sacred rites of this new religion by means of purification with water; which they practice not many times, as with us, but once for all, and with more than usual solemnity; and I suppose that Christus himself instituted this purification; at all events no one is admitted without it. But I besought the excellent man not to do so rash a thing with such precipitate haste, and at least to wait till he should have discovered whether those who are initiated into the Christian rites, are also to submit themselves to the whole of the law which the more ancient religion of the Jews enjoins upon that nation. For the time I succeeded and kept him from his purpose. But I could wish that Archippus or Apphia were here present with him, and I not alone. For I greatly fear that, if he be so violently moved a second time, I may no longer be able to restrain him. Concerning the second visit to the synagogue, having many things to write, and the messenger of Philemon being already on the point to depart, I must defer what I would further say to another occasion.

“One matter had almost slipped my memory; and it is perhaps hardly worth setting down. Going this day to the garden of Adonis I saw the youths and maidens passing in procession through the golden gate of Daphne; and there calling to my mind other processions such as I had seen in my youth (but this far surpassed them all) I remembered how I was wont as a child to make comparisons between a certain Diosdotus, a priest of Zeus of a goodly presence and lofty stature, and a certain unknown wandering priest or juggler, mean of aspect, bald-headed and hook-nosed, who in my presence had healed one that was lame and known to have been lame for thirty years. This happened when I was a mere child, scarcely (as I think) past my tenth year; but to-day it came into my mind that both that wandering priest and this Simeon—albeit differing greatly in countenance and appearance, Simeon being tall and the other short or inclining to shortness—nevertheless agreed in this one point, that they spoke of things invisible not only as if they saw them, but also in such wise as to make others fancy that they saw them. And, if I err not, that prophet also spoke, as did Simeon, concerning a certain Son of God whom the superior God had sent into the world. Wherefore I now conjecture that that same wandering prophet belonged to no gods of the Greeks, but was, even as this Simeon, a Jew, and one of this sect that believes in Christus.

“One other matter also I omitted to mention, that this new religion makes no distinction between those of different nations, nor between rich and poor, slaves and free; for all that belong to the sect are esteemed citizens of one nation, or rather, brothers of one family; and certainly I noted in the synagogue that there were observed no distinctions of wealth or rank; for whether a man were a town-councillor or a water-carrier, it was all one; we all sat together. Farewell.”

§ 3. HOW ARTEMIDORUS QUESTIONED ME FURTHER CONCERNING THE CHRISTIANS.

“ARTARTEMIDORUS TO ONESIMUS, HEALTH.

“Your letter was acceptable to me, my dear Onesimus, because it contained no longer mere hearsay concerning these Jews, but the things that you yourself had seen and heard. Now you will do well to make inquiry more particularly on the following points: 1st, Does this sect of Jews, (or Christians if they are to be so called) possess any sacred books? 2nd, As touching this son of the Divine Being, of whom you speak, was he (according to their saying) begotten by the superior god from some human mother; or came he into the world as the child of some divine mother? or in what other way? For I assume, of course, that his followers do not believe him to have been born of a human father. But if he was also not born of a human mother, then what certainty is there that he had human flesh and blood; and in that case, how could he be subject to death? But perhaps they say that he did not really die? In that case, however, he did not really rise from the dead; so that both his death and life would seem to have been a make-believe, the death a not dying, and the life a not existing; yet it is not easy to see why even an inferior god should come into the world for the purpose of not existing; 3d, Touching the wonderful works said to have been wrought by this Christus, were they all acts of healing such as you describe? Or were there not also some such tricks and portents as wizards and enchanters and jugglers profess to perform, such as the breathing of fire from the nostrils, and the changing of earth into bread, and of water into blood, and the producing of sudden banquets and then causing them to vanish again, and the summoning up of apparitions, and drawing down the moon from the sky, and other such vulgar marvels? 4th, This rising again of Christus from the grave, was it seen and attested by enemies as well as by friends? And, if so, did the enemies turn to his side, being convinced by the marvel? Or, if not by enemies, was it at least seen (according to what the Christians themselves affirm) by impartial witnesses? And did these, by reason of what they saw, believe in him and follow him? And after his rising from the grave, did he eat and drink and bathe and lecture and sleep as before? Or, if not, in what respects was his manner of life changed, and in what guise did he appear, and moving with what motion? Also if he was, as you say, executed like a slave upon the cross, did his limbs manifest, to all that saw him, the marks of his execution? Or did these scars appear to some, but not to others? Lastly, forget not to inquire (for this is of the greatest importance) whether any touched him, and also how he came among his followers, after his rising again; whether by opening the doors in the usual way and ascending stairs, or whether the doors being shut, he shewed himself in the midst of his friends. My fifth and last question is, what laws has this leader laid down for his followers? and on this point I would have you inform me as fully and exactly as you can.

“Because I have asked you so many questions, my dear Onesimus, you will probably infer (and you will not be wrong) that the subject attracts me and that I set much value on your information: which indeed come to me all the more seasonably because here, in this very neighborhood, these Jews, or Christians, have been of late making no small stir; especially at Ephesus, where that same Paulus of whom you speak, has been these many months, openly teaching the philosophy of your Christus, and his lectures, (or as some say his portents) have drawn away many pupils to hear him, who also have accepted that purification by water which gives admission to this sect. And from what I have heard I gather that their philosophy—for religion it can scarce be called having no gods except perchance one, nor scarce any rites or sacrifices, nor any processions, nor feasts, nor holidays—after the manner of the doctrine which is ever in the mouth of our young friend Epictetus, deals mainly with the practice and not much with the theories and speculations of life. For many that were before noted for thieves or drunkards or loose livers are reported to have been turned from their swinish living by Paulus, so as to live lives wellnigh worthy of philosophers. Moreover, strange to relate, this magician, for so they call him, sets himself against all magic in others; and many of his followers, turning from their so-called magic arts, have brought their Ephesian charms and their books of magic, yea, and even their lawful silver shrines of Ephesian Artemis herself, to be burned or melted down. So great indeed is the diminution of the purchase of the shrines that by this time the silversmiths begin to cry out; and I heard but yesterday that complaints are coming in from the graziers who fatten the victims for the temples, that their business is diminished and like to slip away from them altogether if this new superstition be not checked.

“As to exorcism, you did not amiss to remind me that attested cases of sudden healing are not to be put aside merely because the illiterate multitude calls them by absurd names and explains them by absurd causes; but perhaps I also shall not do amiss to remind you (surrounded as you are by all manner of superstitious and credulous people) that every such case is assuredly to be explained, if not by deceit and fraud, then by some moving of the imagination (for imagination is a powerful causer of many undreamed effects), or else by some other cause or causes of which we may for the time be ignorant.

“Take for example the following instance of one reported to have been raised from the dead; which I myself have with great expense of time and labor but recently searched out and for the truth of which I can vouch. About a month ago our friend Nicostratus came to me—in that state of frenzy which, as you know, is customary with him when he has anything to relate which he cannot himself explain—saying that a nobleman in some part of Phrygia or Cilicia had been raised from the dead after being a month or more entombed, and that he had spoken with a Laodicean, one who had either seen it done or at least knew all the facts, and could attest their truth; but Nicostratus himself knew no more about the matter, and, as I found on questioning him, he proposed to inquire no further about it, but to spread the rumor throughout all ColossÆ, just as he imparted it to me. With much ado I obtained from him the name of the Laodicean (for the futile creature had well-nigh forgotten even that), and on the first occasion that offered itself I went to Laodicea to see him. The story of the Laodicean was to this effect, that the dead man had died of a fever, and had been buried so long that the body must needs have become corrupt: and behold, a magician came to the door of the sepulchre and pronounced charms and incantations, and straightway the door flew open and the dead man came forth alive, wrapped in his grave-clothes; but what was the name of the deceased, and who it was that raised him up, and when and where it was done—concerning all these points he neither knew anything, nor had he himself seen it, nor heard anything from any eye-witness. Tracing the matter backward I learned at last the name of the man supposed to have been raised from the dead, no nobleman at all, but an honest dyer of Hierapolis, Tatias by name, and my informant told me that the said Tatias, though he had indeed died from a fever, had not yet been buried at the time when he was restored to life; he added the name of the physician who had seen Tatias laid out for burial; but who had raised him from the dead he did not know. So to the physician I went; and here at last I gained some glimpse of the truth. For I understood from him that Tatias had not died of fever, but of a sudden flux of blood to the head, such as is commonly called syncope. Notwithstanding, the physician stoutly affirmed that Tatias was really dead; not unnaturally, because his own credit was else like to have been diminished, if he had suffered one that was still living to be laid out for burial. Thence going to Tatias himself—a man of sense and understanding and in spite of his superstition, able to discern truth from falsehood—I heard the whole story according to the exact truth, and here it is, set down exactly from his lips.

“It seems that he had been a pupil or hearer of one Philippus, a Christian (who, as I take it, is the same Philippus as he of whom you made mention in your last letter to me), and having embraced this new religion, he had been desirous for some days of receiving the purification customary for the initiated; but some accident still delaying it, he grew perturbed, lest it should be more than accident, and lest the gods were against his being purified. At last, on the appointed day, purposing to go with others of the uninitiated to the pool where the rite was to take place, he was suddenly called away to see his mother, who being seized with a violent fever was said by the messenger to be on the point of death. But finding her sickness to be only slight, and no danger at all of death, he determined to hasten with all speed to the mysteries, hoping that he might after all not be too late, for the day was not yet far spent. So coming at last into the place of assembly in great heat and fatigue of body and still greater trepidation of mind lest it should be all in vain, and he a second time ‘disappointed of salvation’—for these were his very words—in this condition of mind and body he was called upon in the midst of a great multitude already assembled to stand up on some kind of platform and there to make profession of his new religion. So mounting up he adventured to speak in due form; but behold some demon (to use the man’s own words, for he spoke as one of the ignorant) had wholly possessed him, depriving him of the power of speech and causing all things to appear to turn round before him; and anon he fell to the ground, and was taken up for dead, and brought back to his own house, and being given over by the physician as dead, he was washed, laid out, and all things made ready for his entombment.

“But during all this time, though the man was lying on his back not able to move hand or foot, yet was he not wholly dead. For though he could not so much as stir an eyelid, yet was he aware, he says, of the presence and words of the physician, and of the waiting of the women and the mourners, and able to understand the speech of those who stood around him; and a deep horror fell upon him lest he should be carried out and entombed alive, and die miserably before he had attained to salvation; ‘but,’ continued he, ‘the more my horror grew upon me, the less seemed my power to move, being bound fast by the fetters of Satan.’ However he took some comfort because he heard his friends say that they had sent for Philippus (who was at that time absent from Hierapolis) to come and offer up prayers. What followed I will now recount in the words of Tatias himself. ‘When,’ said he, ‘the man of God entered the chamber, I was at once aware of his presence, all standing up to salute him, and I also desired to stand up but could not; then I was aware that he drew nigh to me, and I felt he looked on my face though I saw him not; and he said aloud that it was not well that I should die till I had made confession of my faith and been washed in the living water; then the sound of the mourners ceased and there was a deep silence, and I knew that he was looking on me again, and a certainty began to possess me that I should be delivered; and he spoke a second time saying that he did not believe that I was dead, but that I slept, and that it was the Lord’s will that I should be awakened; and at the word he took me by the hand, and I felt a thrill through my body, as if the bands of Satan began to be loosened; and then calling me by name he adjured me in the name of Jesus of Nazareth, who arose from the dead, to rise up and walk. And straightway strength seemed to flow into every part of my body, and my limbs no longer refused to obey me, and I sat up and spoke and magnified God.

“My reason, dear Onesimus, for describing to you thus fully this matter of Tatias, is two-fold; first, that you may perceive that no truth is to be rejected or passed over; secondly, that you may be encouraged to remember that many things which at first seem false or fabulous, or else contrary to nature, will, when sifted and examined, appear to be neither false nor unnatural, but true and in accordance with nature. Therefore I beseech you, as long as you are in Syria, and in condition to find out anything new about these Jews, search with all zeal; and trust not to hearsay but test all things yourself as far as you may, seeking the truth with a just sobriety and incredulity. Spare not pains nor labor: for without doubt some great cause must needs be at work to produce so great effects as are wrought by these Christians; men for the most part illiterate and inexperienced in philosophy; who notwithstanding appear to have attained a remarkable skill, not only in the healing of certain diseases, but also in turning many of the viler sort towards courses of honesty and virtue. Search therefore and with all diligence; but forget not the proverb:

Sober incredulity
Is the wise man’s security.

§ 4. HOW THE CHRISTIANS HONORED THE PROPHETS OF THE JEWS.

“ONESIMUS TO ARTEMIDORUS, HEALTH:

“To proceed with the answers to your questions. These Christian Jews have no sacred books of their own; but they use in their worship the sacred books of their countrymen. For although they (or at least many of them) reject the sacrifices and festivals and laws ordained by their ancient law-giver Moses, yet do they by no means reject the books of oracles or prophecies which they commonly call ‘the Prophets.’ Now many of these prophecies predict that there shall come a great ruler of the nation of the Jews, who shall deliver them from all their enemies and make them to be conquerors of the world; and this their future Ruler or Redeemer they use to call ‘Messiah,’ (which word means ‘sent,’ because he is to be ‘sent’ from God). So far therefore both the older Jews and the new Jews agree; but the great difference is this; the former look forward to the coming of their ‘Messiah,’ the latter say he is already come, and that he is no other than he whom they call Christus. Now because it is a great stumbling-block to the older Jews to suppose that their conquering Messiah was not only himself conquered but also slain with insults and with the death of a slave, for this cause the Christians spare no pains to shew that the oracles of the older Jews themselves predicted that he should be so slain; and they also labor to shew that the same books of prophecy foretold how the Messiah should be born, and the manner of his life; and that all these predictions are fulfilled in the birth and life of their Christus. Hence it comes that they think it of little account to say that Christus did this or that, or that he was born and died at such a place and at such a time, unless they can also add that ‘all this was done that the words of this or that prophet might be fulfilled.’ And more than this; as often as they have read one of the passages of the prophecies appointed to be read in their worship, first one arises and then another, water-carriers and tent-makers and leather-cutters and the like, all attempting to shew that this sentence and that sentence point to none other than Christus; and in this fashion not only do they strain the words of their prophets and enforce them to receive all manner of meanings which they could not naturally have, but also they unwittingly encourage and, as it were, vying with one another, provoke their own and one another’s imaginations to remember some new things that Christus did, or said, that perchance fulfil the words of the prophecy.

“Hence proceeds already a manifest alteration of the doctrine of the Christians, and more is likely to proceed. For you may already perceive different shapes of teaching among them, and each later shape departs further from the truth in order to come nearer to the ancient prophecies. Thus, for example, there was read in our presence in the synagogue an ancient dirge which is commonly interpreted to predict the death of the Messiah, wherein it was said that his hands and feet were pierced, and that gall and vinegar were given him to drink, and that his enemies divided his raiment and cast lots for it, and that the passers-by wagged their heads at him and mocked him for his trust in God, saying, ‘He trusted in God, let God therefore deliver him, if He will have him.’ Now, after this had been read and after the principal speaker, who was a man of some discretion, had pointed out that this prophecy was fulfilled by Christus, I took occasion, when we left the synagogue, to question the man thus:

Onesimus. Say you then that in all points this prophecy was fulfilled by Christus?

The Speaker. In these points—that his hands and feet were pierced, and that his enemies derided him, and that vinegar was given him to drink.

Onesimus. You say well, for a draught is wont to be given to those who are condemned to death; but tell me further, did any cast lots for his raiment, and did the bystanders say these precise words ‘He trusted in God,’ and the like? And is it so handed down in your Tradition?

The Speaker. It is not indeed so handed down in our tradition; but it may have been so.

When I had thanked him for his courtesy I hastened forwards to an honest and illiterate leather-cutter to whom I put precisely the same questions; but now mark the different replies in this, which I call the second, shape of the Christian doctrine.

Onesimus. Tell me, good friend, was this prophecy, whereof we heard but now, fulfilled in all points by Christus?

Leather-cutter. Assuredly.

Onesimus. And did his enemies cast lots for his raiment?

Leather-cutter. Assuredly.

Onesimus. And did the bystanders say ‘He trusted in God’ and use these exact words?

Leather-cutter. Assuredly.

Onesimus. And are these things taught in the Tradition concerning the acts and deeds of Christus?

Leather-cutter. Not that I remember.

Onesimus. Then did Simeon, or Lucius, or Petrus, or Paulus or any other ever teach thee these things in the synagogue?

Leather-cutter. Not that I remember.

Onesimus. Then, prithee, how knowest thou that these things are so?

Leather-cutter. Because it must needs be that all things that are written in the Law and the Prophets should be fulfilled in Christus.

“Behold, my dear Artemidorus, the second shape of the Christian doctrine; which, if it be not speedily committed to writing, what third or fourth shapes it may assume, the wit of man cannot conjecture. But one thing is certain, that in every case the leather-cutter will carry the day against the learned man, and the man who believes everything against the man of discretion who believes some things and rejects others. Thus, although Christus died not a generation ago, and was born (as is thought) scarce more than two generations ago, yet already are there current many fables and stories which overshadow the things that he really did, and the doctrine that he really taught, and all this because of the ancient prophecies of his nation; so that, for my part, whensoever I hear one of their teachers say that Christus said or did this or that, and make no mention of any prophecy, then I incline to believe him; but when he adds that Christus said or did anything ‘that a prophecy might be fulfilled,’ then I shut my ears against the man’s words, knowing that they are, in all likelihood, imaginations and fancies.

“A second noteworthy point is, that they make frequent use of figures of speech, and these sometimes so mixed up with facts and histories that it is hard to understand whether they are to be taken according to the letter or not. Thus, for example, whereas they assert that their ancient Lawgiver gave them bread called manna and water from the rock, this they mean literally; but whereas they say that Christus was in no way inferior to him, for that he also gave them ‘bread from heaven’ and ‘living water,’ yea, also and (as some add) ‘wine instead of water,’ all these phrases are to be taken, not according to the letter but, (most say,) spiritually. Yet even some of these relations my friend the leather-cutter accepts as literally true, and his opinion will soon prevail; such confusion is there between the figures of speech and facts of history in the minds of the illiterate. Again, when the teachers speak of being ‘delivered from death,’ they mean (for the most part) not that which we call death but rather the decay and corruption of the soul; and in the same way, when they speak of the unclosing of the ears of the deaf, and of the eyes of the blind, and of making the lame to walk in the straight path, in all these cases their meaning (and the meaning of the prophets) is not to speak of the things of the body, but of the things of the soul. Yet even these the common sort have begun to interpret not of the soul but of the body, and hence have arisen already many perversions of the history of the acts of Christus.

“From this cause have proceeded, I doubt not, many of the false accusations which are commonly reported against these Christians and which I myself once ignorantly believed. For example, whereas they are commonly charged with slaying and eating a little child (and many also add that the Christians cover the child with meal, and then cause those who would fain be initiated, to cut the meal with their knives so that they may be unwittingly led to perpetrate murder), the charge arises, as I am persuaded, from the misunderstanding of certain words used by the Christians in their mysteries. For in these secret rites, offering up no sacrifice of their own, they commemorate (as I am informed) the sacrifice of Christus; calling by that name his miserable death, and affirming that it was voluntary and that he thereby offered up his life for the world; and for this cause they not only call him the Son of God but also the Lamb of God, and just as those who offer up a victim partake of the flesh of a victim, even so do these Christians, partaking of bread and wine, profess solemnly that they eat the body and drink the blood of the Son or Child of God; and hence has sprung the belief of the common people that the Christians slay and eat a little child. As touching the charge of incest commonly brought against them, I am persuaded that this also is groundless; but it is possible that the Christians calling one another brethren and sisters (as being members of one brotherhood) have caused those who love them not, to suppose that brothers and sisters are permitted in their sect to unite in marriage. But another cause might be alleged, for they are wont to speak of their state or republic sometimes as the New Jerusalem, but sometimes as a living person, the Mother of the Faithful, and, speaking of the parentage of Christus, they say that this Mother gave birth to him, describing her (in poetic figures and with numbers that are customary in their sacred books) as a Woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars, and they say that she brought forth a man-child who should rule all nations with a rod of iron, which man-child is no other than the ‘Messiah,’ or Christus. But again, others using a different figure describe the republic not as a Mother, but as a Bride, chaste and spotless, being betrothed to Christus, whom they praise as the Bridegroom; and this manner of speech, strange as it may seem to us Greeks, is familiar to them, being commonly used in their books of prophecies, which often speak of their nation as a Bride, and the superior god as the Bridegroom. Now it is possible that some, hearing that, among the Christians, the Son is betrothed to the Mother, and not staying to consider whether this betrothal be a figure of speech or true according to the letter, have affirmed that incest is allowed among them. But whatever may be the cause of the error, an error it is beyond all question. For these Christians, however they may fall short in understanding, are not inferior to philosophers in the purity of their lives. Much more I have to write about the traditions of these people, which I must defer till my next letter.”

§ 5. OF THE ANCIENT HISTORIES OF THE JEWS.

“ONESIMUS TO ARTEMIDORUS, HEALTH.

“The further I proceed, my dear Artemidorus, searching into the history of this strange sect, and always bearing in mind your proverb that ‘incredulity is the philosopher’s security,’ the more I perceive the difficulty of the task you have laid upon me. For I now find that these very people who profess to worship Christus and who recognize in him the fulfilment of ancient prophecies, nevertheless neglect, and I might almost say, despise all modern writings and records, insomuch that even at this present time no account of his words and deeds is committed to paper. Of this strange neglect there are several strange causes, and the first the strangest of all. You must know then that these people commonly believe (even the wisest or least foolish of them) that Christus will speedily return enthroned upon the clouds to make himself governor over the whole world; so that it is needless to write the words of one who himself will soon be speaking upon earth. The second cause is, that there is a tradition among the Jews, current now for many hundreds of years, not to write new sacred books, but to hand down by word of mouth from teacher to pupil, through many generations, such traditions as may be needful. A third cause is, that, Christus having given unto them no clear and definite law nor even many distinct precepts, his followers stand not upon his exact commandments; and indeed some fear not to say openly that they care little for the letter of his commandments, for that he himself promised to send them a certain good demon or Spirit (even such a one as Socrates had) which should prompt and warn them what to do and what to avoid, and teach them how to defend themselves against their persecutors and before their judges. I have omitted a fourth and last cause which is not the least important; namely, that most of the followers of Christus have been, from the first beginning of the sect, men of no education, but illiterate and scarce able to write at all, so that they naturally preferred speaking to writing.

“So much for the books or no books of the Christians. But there is yet another obstacle in the way of my search. You have been wont to hold up to me Thucydides the historian as a pattern of the truth-loving disposition and as the model to all that desire to record that which has happened. But in this nation there neither are, nor ever were, any such historians; nor is it their nature to relate things according to the exact truth. Not that they love falsehood better than truth; but the minds of their writers seem ever on the poise between poetry and prose, between figures of speech and plain sense, between hyperbole and fact; and as in all their histories of their nation they discern evermore (as Homer has it) the ‘accomplishment of the will of Zeus,’ even so their pens lead them ever to speak of their God rather than men, and of things invisible rather than visible, and of the purpose and object of each event, rather than the how, and when, and where of it. Hence it has come to pass that all manner of poetic tales and legends having been embodied and as it were interlaced in their relations, it is impossible to tell where the poem ends and the history begins; and the constant reading of these ancient poems or histories, or history, poems (if you so please to call them) has made them careless of truth, and I might almost say contemptuous of it, unless it abound with marvel. Of which disposition, though I might set down many proofs, take these two only, as patterns of the rest. To this day it is commonly believed among them that, during a certain great victory wherein they gained possession of Palestine, the sun and the moon stood still at the bidding of one of their ancient generals; and that, about the same time, the whole of the wall of a fortified city fell to the ground at the sound of the trumpets of their army.

“Some of these relations of portents have come into their histories from errors. For example, one of their poets speaking, in all likelihood poetically, of a drought which dried up the waters of the river Jordanus so that the ancient Jews passed over easily to the conquest of Palestine, and addressing himself in apostrophe to their God who guided their nation across, uses these words, ‘The waters saw thee, O God, the waters saw thee and were afraid’; which words the historians straightway take up and interpret literally, and behold, a relation, incredible and portentous, how the waters of the river rose up like a wall on this side and on that, so that the whole nation might pass through dry-shod, as if through a defile. I deny not that, in this and some other cases, error may excuse their exaggeration; but my complaint is that all this nation (and the older Jews much more than the Christians) are so given up to hyperbole that there is no trusting anything that they say, that is at all marvellous, without a careful testing of it. For example, among the older Jews, I have heard a certain teacher say that the city of Jerusalem is situate on a river of clear water many furlongs in length, though there be, in truth, no river at all nearer to the city than Jordan, which is one hundred and eighty furlongs distant; and the same man said that the smell of the sacrifices and the sound of the music in Jerusalem goes down to the men of Jericho, which city is distant a full day’s journey; and another affirmed that the twanging of the bow-strings of the multitude of enemies caused the walls of Apamea to fall; and also that a certain Rabbi (for by that title they honor their teachers) was so pious that he emitted from his body flames of fire, insomuch that the beholders marvelled at the splendor, and whatsoever insect approached him, was straightway consumed.

“Judge therefore what kind of history the unwritten traditions of the life of Christus are like to contain when I have sought them out for you. However I will do my best to collect them, and to send you such information as I can obtain about them, together with the answers to your former questions. Having taken brief notes of the discourse of one Lucius of Cyrene, the chief speaker in the synagogue, I purposed to send it to you; but not having yet written it out fully, I will send it at my first leisure; and when you read it, you will more easily understand how much the traditions concerning Christus are in danger to be conformed to the ancient prophecies of the Jews.1

1 This discourse (which should have found place here) was missing from the collection of the papers of Artemidorus, at the time when I was transcribing them; but having chanced upon it some months afterwards, I purpose to set it down at the end of the book.