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, [pg 2]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 [pg 3]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, [pg 4]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 [pg 5]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. [pg 6]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 [pg 7]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 [pg 8]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 [pg 9]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 [pg 11]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 [pg 12]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 [pg 13]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? [pg 14]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.” [pg 15]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 [pg 16]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 [pg 17]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 [pg 18]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 [pg 19]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 [pg 20]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 [pg 21]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 [pg 22]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 [pg 23]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 [pg 24]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) [pg 25]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 [pg 26]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, [pg 28]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 [pg 29]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 [pg 30]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 [pg 31]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 [pg 32]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 [pg 33]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 [pg 34]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 [pg 35]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. [pg 36]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 [pg 37]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 [pg 38]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 [pg 39]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 [pg 40]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 [pg 41]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 [pg 42]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.