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​ARCHEOLOGICAL WRITINGS
OF THE
SANHEDRIN
AND
TALMUDS OF THE JEWS,
TAKEN FROM THE ANCIENT PARCHMENTS AND
SCROLLS AT CONSTANTINOPLE AND
THE VATICAN AT ROME,
BEING THE RECORD
MADE BY THE ENEMIES OF JESUS OF NAZARETH IN HIS DAY.
THE MOST INTERESTING HISTORY EVER READ BY MAN.
William
Dennes
BY REV. W
•
MAHAN,
OF BOONVILLE, MO.,
Author of Acta Pilati, and Hebrew History of Baptism, who is extensively
known to the Ministry in the West.
PUBLISHED FOR THE AUTHOR,
By Perrin & Smith, Book and Job Printers, 210 Olive Street, St. Louis.
1884.
7
ENTERED ACCORDING TO ACT OF CONGRESS,
On the 7th day of January, A. D. 1884, by Rev. W. D. Mahan, of
Boonville, Mo.
باد
•
tuted 13 Ahan-
4-10-31
CONTENTS.
PAGE,
CHAPTER I.—A short sketch of the several books of the Tal-
muds, with Historical References,
CHAPTER II.-Dr. Rubin's Letter, as taken from the "Bruns-
wicker," Dr. McIntosh's Letter to the People of America,
and Rev. W. D. Mahan's Letter from Rome to his family,
CHAPTER III.-Eusebius' History of the Emperors of Rome.
Constantine's Letter in Regard to having Fifty Copies of
the Scriptures Written and Bound for Preservation,
CHAPTER IV.-Jonathan's Report of his Interview with the
Shepherds of Bethlehem; also, Letter of Melker, who was
Priest of the Bethlehem Synagogue when Jesus was Born,
CHAPTER V.-Gamaliel's Report of his Interview with Joseph
and Mary in Regard to their Child Jesus; also, of his in-
terview with Massalian, and Mary and Martha,
CHAPTER VI.—Caiaphas' Report of the Sanhedrin, giving his
Reason for the Execution of Jesus of Nazareth,
CHAPTER VII.-Caiaphas' Second Report in Regard to the Res-
urrection of Jesus,
5
24
32
37
55
76
100
-
113
CHAPTER VIII.-Eli's Story of the Magi,
CHAPTER IX.-Acta Pilati, or, Pilate's Report of the Arrest,
Trial and Crucifixion of Jesus,
201
CHAPTER X.-Herod Antipater's Defense Before the Roman
Senate Concerning his Conduct at Bethlehem,
231
CHAPTER XI.-Herod Antipas' Defense Before the Roman Sen-
ate Concerning his Execution of John Baptist, and Other
Charges,
240
-
CHAPTER XII.—The Hillel Letters Regarding God's Providences
to the Jews,
247
TO THE READER.
BELIEVING that no event, of as much importance as the death
of Jesus of Nazareth was to the world, could have transpired without
some record being made of it by his enemies in their courts, legisla-
tions and histories, I commenced investigating the subject. After
many years of study, and after consulting various histories and cor-
responding with many scholars, I secured the assistance of two
learned men-Drs. McIntosh and Twyman-and went to the Vatican
at Rome, and then to the Jewish Talmuds at Constantinople, incur-
ring a risk of my life as well as expending a good deal of money.
As a result, I have compiled the following book, which will be found
one of the most strange and interesting works ever read.
It may
appear fragmentary, but the reader will remember that it is the
record of men made nearly two thousand years ago.
W. D. MAHAN, Boonville, Mo.
July 1st, 1884.
}
WRITINGS OF THE TALMUDS.
5
LO
CHAPTER I.
A SHORT SKETCH OF THE TALMUDS.
THE Hebrew word, lamod, signifies "to teach,"
and, to "teach by example." This word, example,
is always understood. To teach-this is what is
meant by tradition. It means that the child learns
from its father. From this word we get the word
talmud. We also have the word, shanoh, which
means "to learn," and gamor, which means, "hav-
ing learned, or having ceased to learn." The
talmuds are written on parchment or papyrus.
The scroll is about 20 inches wide, and rolled
around a windlass. From these talmuds there
have been many books written by the Jewish
Rabbis.
The most important is the Mishna. Its name
indicates what it is-the Law. It contains the
laws of all nations, or a part of the laws of the
various nations of the earth, such as the Jewish
Sanhedrin thought were compatible with the laws of
God. Its principal teachings are what we would
call the moral law of God-that is to say, anything
6
ARCHEOLOGICAL AND HISTORICAL
is right if God says it is right, and this is the only
reason why it is right. This work has been the
great reference book for the Jewish Rabbis in all
ages. It was translated and compiled by Hillel,
and is a very useful book for good scholars.
The next in point of value is the Tosephta.
This word in the Hebrew means "treatment," and
contains mainly the ritual of the temple service.
It is a very extensive work, and is really a regu-
lator of human life, having the dealings of husband
and wife, parent and child, master and pupil; in
fact, it enters into all the details of life with such
thoughtfulness and in such a beautiful style that
it would be exceedingly interesting to the young.
It certainly contains the finest system of morals in
the world.
Then comes the Mechilta, which means "govern-
ment," in the Hebrew language. This book tells
of the organization of the Sanhedrin and its powers
-both the greater and the lesser; the greater to
be composed of seventy and the lesser of twenty-
four. These two legislative bodies had control of
the whole of the Jewish commonwealth. Although
they exercised great power, their power was not
absolute. There was another court that held the
highest authority of the nation. That was the
court of elders and priests. This court consisted
WRITINGS OF THE TALMUDS.
2
7
of twelve men, and its chairman was the high
priest. It decided all appeals, and could not be
appealed from. This is the court that tried Jesus
of Nazareth; and although it was a court of
appeals, capital crimes were tried by no court but
this.
I will give the form of a trial of a criminal in
this court, as it is given in Mechilta. At the time
that Jesus was tried by this court, the Jewish gov-
ernment had lost its executive power. This was
one of the conceded points in the capitulation by
Augustus Cæsar. So at this time the Roman
Emperor's consent had to be obtained, though he
had to use the Jewish soldiers; for the Romans
had only one hundred soldiers at Jerusalem. They
were all the time engaged in war, and needed all
their soldiers at home. When a criminal was
brought before this court of the high priests, they
went through a preliminary trial, in order, if possi-
ble, to bring him to an acknowledgment. If they
could not, he was sentenced, and then sent to the
Roman authority, or governor, for his approval.
He was then sent back to the high priest, and from
there to the Sanhedrin, with the charges written
out and the names of the witnesses by which these
things had been proven. If they approved the
decision of the high priest, the prisoner was sent
8
ARCHÆOLOGICAL AND HISTORICAL
back to the high priest for his final trial. This
court of twelve men was required by the Jewish
law to fast and pray one whole day before the trial
commenced, then they were required to bring the
urim and thummim out of the holy place where
they were kept, and to place them before the high
priest. He was closely veiled, so that no one
could see him, thus representing God doing his
work. Then there was what was called the lactees,
consisting of two men, one of whom stood at the
door of the court with a red flag in his hand and
the other sat on a white horse some distance on the
road that led to the place of execution. Each one
of these men continually cried the name of the crim-
inal, his crime, who were the witnesses, and called
upon any person who knew any thing in his favor
to come forward and testify. After the testimony
was taken the eleven men cast lots or voted, and
their decision was shown to the high priest. As
he was too holy to act of himself, but only as the
mouth-piece of God, he went up to a basin or a
ewer, as it is called by them, and washed his hands
in token of the innocency of the court, thus testi-
fying that the criminal's own action had brought
condemnation on himself. As soon as the soldiers
saw this, they took the man to the place of execu-
tion, and there stoned him till he was dead. Not
WRITINGS OF THE TALMUDS.
9
one of them was allowed to speak, not even to
whisper, while the execution was going on. Noth-
ing was heard but the pelting of stones and the
shrieks of the criminal. To my mind this would
be one of the most awful modes of death, and one
that would be more likely to deter others from
committing crime.
Now, I ask the reader to see the mode of a
Roman execution, and see what a beautiful chain
of divine Providence is brought out in the execu-
tion of Jesus of Nazareth. There was a law in
the criminal code of the Romans enacted by
Meeleesen, who was a Greek by birth and a phil-
osopher by nature, that taught that if a man was
accused of a crime and was tried and found guilty,
he should be publicly chastised. His reasons were
that the man had acted improperly-so much so
that he had created suspicion. This would seem to
give license to an enemy to work mischief. But
the same philosopher had a remedy at hand, and
that was, that any man who accused another and
failed to prove it by two witnesses should suffer
the punishment the other would have suffered had
he been proven guilty. After the whipping was
over, the Roman officer washed his hands, thereby
declaring that the actions of the man had produced
his own chastisement. Thus, after Pilate had
10
ARCHÆOLOGICAL AND HISTORICAL
Jesus scourged he washed his hands, forever
clearing the Roman government of the blood of
Christ. Now the reader must remember that the
soldiers who brought Jesus from the court of the
high priest were Jewish soldiers. They were ac-
quainted with the Jewish custom of washing the
hands to condemn. Hence, when they saw Pilate
wash his hands, they took it for granted Jesus was
to die. Now, how can any one fail to see the
beautiful chain of divine Providence running
through this whole affair? One might say that
this would remove the responsibility of the actors
in this matter. But if a man undertakes to injure
me, and I by my sagacity avert the injury he in-
tended and convert it into a blessing, would that
change the guilt of intention by the first party?
We also learn from the Mechilta that the Jewish
commonwealth was divided into districts, such as
Palestine, Galilee, Judea, and so on. Each of
these states had its courts and legislatures, pre-
sided over by a high priest. This is the reason
we have so many high priests spoken of in the
New Testament history. These states were sub-
divided into smaller divisions, each of which was
presided over by a magistrate who was an officiat-
ing priest. If any one will read the Mechilta he
will see clearly the government of the United
WRITINGS OF THE TALMUDS.
11
}
States of North America; and as the laws of the
Jewish nation were all dictated by the God of
heaven, we should appreciate them the more.
The Saphra means, in the Hebrew language,
"corner stone or foundation rock," which goes to
show that all these laws were founded upon God's
word or authority. This is quite an extended
work, and is full of quotations from the various
works of the ancient world. I would love to read
this carefully for a year and give the extracts to the
people. I am sure that this little volume will stir
American scholars so that these things will be
brought before the reading world. But I would
advise whoever does it, not to trust to the printed
copies of the Jewish Rabbis, but go as I did to the
original manuscript at Byzantium and get it as it
was written by its author.
One more book I must ask attention to, that is
the Siphri. This is more of a chronological and
biographical work than anything else, and is by
far the most valuable work of them all. It gives
the history of the great events of all of them, and
mentions the name of all the actors of those events,
giving a detailed account of the births, lineage,
deaths, as well as all the wise sayings of such men
as Abraham, Joshua, Moses, David, Solomon, and
many others. I would like to give many extracts
1
12
ARCHÆOLOGICAL AND HISTORICAL
from this work. They would be of deep interest
to the American people, as well as of great benefit
to the young and rising generation. There is one
extract I must give. It will be read with great
interest by the Independent Order of Odd Fellows
in America:
"Jacob had twelve sons; and when he saw that
there was strife and dissatisfaction among them,
he went and got him twelve sticks, and when he
had bound them together with strong bands, he
gave them to his oldest son, and asked him to
break them. He tried and could not. Then he
gave them to the next and so on until each one
down to the youngest had tried to break them.
And when they had all failed, the father took the
bundle of sticks and untied them. He gave one
to the oldest, and told him to break it. He did so.
And then he gave one to the next, and so on, till
all the sticks were broken, and each one had done
his part. And Jacob said, Now, my sons, you
must learn two lessons from this: the first lesson
is, what neither one of you could do, you all com-
bined can do; and the second lesson is, when you
are all bound together you cannot be broken !"
Besides all these there is the Pesikta and Midra-
sham. These are full of interesting items, ser-
mons and extracts of sermons, and wise sayings of
1
WRITINGS OF THE TALMUDS.
13
+
great men of all ages, the decisions of the great
Sanhedrin on points of law, doctrine, and many
other questions of grave importance, and would be
of deep interest to the readers of this day. Now
the reader must bear in mind that these several
books that have been noticed, are all taken from
the Talmud of the Sanhedrin, which was made at
Jerusalem. These books were compiled by Hillel
the Second, soon after the destruction of the holy
city, and were made so that if the scrolls should
be destroyed they might be preserved in these.
After these, other translations were made to
answer the neccessity of the Jews in their dispersed
condition, such as the Nagad, Kikhil, Midrash,
and so on.
But remember all these works were
compiled by the Jewish priests from the original
talmuds, who, of course, would leave out every
thing that would have a tendency to favor the
Christian religion. In all such works we need not
expect to find any thing about Jesus of Nazareth.
But this by no means proves that such records are
not to be found. We must go to the original
scrolls, and there we may expect to get the truth,
as the following work will go to show. Therefore
let the reader read and see for himself.
I will now ask the reader to go with me and ex-
amine and see why it is that none of our ancient his-
14
ARCHEOLOGICAL AND HISTORICAL
torians have made mention of Jesus of Nazareth,
nor of any the circumstances connected with his
life. First, I will notice the history of Josephus.
He lived at the time and place where Jesus, John
Baptist, and all the apostles lived. In his seven
historical books, entitled "The Jewish Wars," he
gives an account of the sect called Zealots, who
wanted Jesus to go into battle with them as their
leader. Jesus spurned them and their offer, tell-
ing them that he came to be a peace-maker and not
the destroyer of men's lives; that he that saved his
life by the sword should lose this life and the life that
was to come. He also says that the refusal of
Jesus to join the insurrectionists caused a universal
detestation of Jesus among the Zealots and Es-
senes. They thought he had power to kill by the
exercise of his will, and his non-resistance was
finally the cause of putting him to death, which
they did in a most cowardly and brutal manner.—
Senect. 15, in brut. 15, quintil. 3 and 12.
In his twenty books on the "Antiquity and
Customs of the Jews," he gives biographical
sketches of many of the rulers, priests, and kings
of that people. He mentions the name of Jesus,
making reference to him in more than fifty places,
but does not contradict the general history in re-
ferring to him. It would be out of the question
WRITINGS OF THE TALMUDS.
15
in a work like this to give the reader the quota-
tions. It would require more space than can be
allowed. I will give the reference, so that any'
one can look for himself: Suet. in dom. 13, Mar-
tial 9, v. 4. The history of Josephus, as read in
this country, is merely an extract translated from
the manuscripts originally by Ben Gorion, who
was a Jewish Rabbi, and then by Havercamp, of
Amsterdam, in 1726; and this work is the basis of
our present translations.
to the
to the his-
I call the reader's attention
torian Philo, the greatest of his age. There
are over one hundred volumes of his writings
still in existence. He was a Jew, and lived
in Alexandria. His first work was "The His-
tory of Creation" thirty volumes; the second
on "Sacred History"; and his third the
"Laws and Customs of the Jews." He com-
menced his writings about A. D. 40. They were first
translated by Simon, a Jewish Rabbi. His works
are the most extensive of all others. He often
refers to Jesus of Nazareth; but we cannot make
reference to them for want of space. In 1742 the
work by Simon was translated by Mangay of
London-two volumes. Tacitus, a Roman his-
torian, wrote his history of Agricola in A. D. 56.
It was first translated by Marcus, a Jewish Rabbi ;
16
ARCHEOLOGICAL AND HISTORICAL
and so were all the histories written in this age.
They were written in the languages of those days,
and the Scribes of those days were most all Rabbis.
They were the lawyers, doctors, politicians, and
statesmen of the day, for they were all students of
the Hillel and Shammai schools, which were the
most learned bodies of the world. As these were
all opposed to Jesus of Nazareth and his followers,
of course they kept every thing concealed they
could that would advance the cause of the Chris-
tians. This is the reason why we never have had
any knowledge of Jesus of Nazareth from the out-
side world or from his enemies. After making
mention of these former things, the question comes
up, Are these things so? The British museum
has lately acquired a grand addition to their
library, containing 128 volumes of manuscripts, the
writings of great and good men of old. This is
enough to start a few enquiries: Who wrote them?
When were they written? How were they pre-
served so long? Some years ago, when I pub-
lished a little book, entitled "Acta Pilati," the
same questions were started. The reader is re-
ferred to the chapter just read for an answer on
this subject. The question also comes up: Why
have not these matters of history been discovered
before by our wise men of former ages? In an-
4
*
WRITINGS OF THE TALMUDS.
17
}
swer to these enquiries I reply, that the wise men,
such as Dick, Dwight, Watts, Wesley, and Clark,
and all such never made any effort to get hold of
such documents. I defy any man living to show
me a man that has made the effort to obtain such
a document. They, perhaps, like many others,
took for granted what the Jewish Rabbis said in
their histories, that all these records were destroy-
ed, burned up in the great Alexandrian library.
Another reason was perhaps this: It may not have
been noticed by many that in the year 748 of the
Roman Empire and 337 of the Christian Era.
Constantine the Third removed his seat of empire
from Rome to Byzantium, and took with him all
the records of the Christians to that city, as will be
shown in a letter from him in this book, in regard
to having the holy Scriptures written in manuscript,
and having fifty volumes bound and kept on
deposit. When Mohammed took possession of
Constantinople, he had too much respect for these
sacred scrolls to let them be destroyed, but had
them all nicely cased and deposited in the St.
Sophia Mosque. History informs us of the dread-
ful struggle that took place between the Greeks
and Romans over the sacred parchments in the
day of the Crusades; and it seems to me that
divine Providence has had something to do in the
18
ARCHEOLOGICAL AND HISTORICAL
preservation of these sacred things. These scrolls
look more like rolls of narrow carpet wound around
a windlass than anything else. But as I have
described them elsewhere I will not attempt a
further description here.
1
Another wonder comes up in the mind of the
reader, and that is: How was it possible for these
things to be preserved so long? I can answer that
there are hundreds of works much older than these
in preservation. Homer is 300 years older. Why
not these? Another reason why these things have
not been brought to the world is, no man that I
can hear of has made it his special business to in-
vestigate these things as I have done. After get-
ting hold of "Acta Pilati" as I did (accidentally),
I made the investigation of these questions my
special business for ten years—corresponding with
many historians and scholars, sending for all the
books that could instruct me on these great ques-
tions; and then engaging two experts, who are
fine scholars, Dr. McIntosh of Scotland, and Twy-
man of England,-and going to the city of Rome
and paying our way through the Vatican; and
then to Constantinople, and there going through
those ancient records; thus sparing no time nor
expense to acquire a knowledge of these things.
Where is another man that has done this? Then
WRITINGS OF THE TALMUDS.
19
1
it may be asked again: May not I be deceived?
May not these men have fooled me? To this I
would say: That would be impossible. Then it
might be argued: Might not these things have
been counterfeited to make money out of? If so,
it was a poor business, for this is the first and only
book ever produced from them. It certainly was
a bad speculation on their part.
But one says: Did not Gregory the Ninth burn
twenty cart loads of these talmuds? Who says so
besides a Jewish Rabbi? If he did, they were the
talmuds of Babylon, and not those of Jerusalem.
There is no body of Christians stronger adherents
to Jesus Christ than the Roman Catholics. Why
should they want to burn the talmuds of Jerusalem,
which were so full of the doctrines and historical
events that are so near and dear to them? No
man can go into the Vatican library without a
guard over him, who watch him closely so that he
cannot move a leaf or change a word or letter
of anything that is there. If they would not
consent to even the slightest change, it is hardly.
probable they would burn their works. Men
from all over the world are there. Often when
we crossed the Tiber before it was fairly light
there were a thousand strangers between us
and St. Peter's gate, waiting to be admitted at
20
ARCHÆOLOGICAL AND HISTORICAL
the opening of the gate that leads into the Vat-
ican.
One more evidence to the reader: There are at
least five hundred quotations made from the San-
hedrin and talmuds of the Jews, by men who have
denied their existence. Now I call your attention
to history, and I will give the name, page and all,
so you can read for yourself:
First, Rabbi Akiba, a reformed Jewish priest,
vol. i, page 22, quotes from Celsus, an enemy of
the Church. He says there was a dreadful earth-
quake at the time Jesus was crucified, and that the
mist that arose from it covered the earth for three
hours. On page 28 he says that Jesus was the
son of Mary; that he was the founder of the sect
called Christians. On page 48 he says that Jesus
was crucified on the eve of the passover. He
gives extracts from the apostles, and never
denies in a single instance, but admits their genu-
ineness. He quotes the books and makes extracts
from the names they hear. He makes particular
notice of his incarnation, of his being born of a
virgin, of his being worshipped by the Magi, of his
flight into Egypt, of the slaughter of the infants
of Bethlehem. On page 52 he speaks of his
baptism by John, and the descent of the Holy
Spirit in the form of a dove, and of the voice that
WRITINGS OF THE TALMUDS.
21
+
was heard out of heaven. He speaks of the
miracles done by Jesus, and never doubts the facts
in any instance, but attributes them to the art of
necromancy he had learned in Egypt. But did
the reader ever hear of a thaumaturgist producing
the descent of the Holy Spirit, or causing voices to
speak from the heavens? Such absurdities are not
heard of except when they are against the Chris-
tian religion.
Aretas, one of the kings of Arabia, who was a
philosopher as well as a king, in speaking of the
laws of nature, (vol. 7, page 14), says that Jesus
of Judea was a philosopher above the laws of
nature; that he controlled all the elements of
nature with almighty power; that the winds,
thunders, and lightnings obeyed him; and speaks
of these facts as being so common that it would be
folly to dispute them.
Justin says, in vol. 2, page 42, that the vari-
ous governors of Rome in their several provinces
made reports of the important events that occurred
in their jurisdiction, and they were spread on the
Senatorial dockets at Rome. We find in this same
work, page 128, that he appealed to Antoninus
and the Senate for clemency for the Christians,
and after referring to their many virtues, and to
Christ as their leader, added: "And that these
1
22
ARCHEOLOGICAL AND HISTORICAL
things are so, I refer you to the records of the
Senate made by Pontius Pilate and others in his
day." "The learned Tertullian, in his Apology
for Christianity, about the year 200, after speak-
ing of our Savior's crucifixion and resurrection,
and his appearance to the disciples, and ascension
into heaven in the sight of the same disciples, who
were ordained by him to publish the gospel over
the world, thus proceeds: 'Of all these things re-
lating to Christ, Pilate himself, in his conscience
already a Christian, sent an account to Tiberius,
then Emperor!' The same writer in the same
Apology, thus relates the proceedings of Tiberius
on receiving this information: There was an
ancient decree that no one should be received for
a deity unless he was first approved by the Senate.
Tiberius, in whose time the Christian name (or
religion) had its rise, having received from Pales-
tine, in Syria, an account of such things as mani-
fested the truth of his (Christ's) divinity, proposed
to the Senate that he should be enrolled among
the Roman gods, and gave his own prerogative
vote in favor of the motion. But the Senate,
without whose consent no deification could take
place, rejected it because the Emperor himself had
declined the same honor. Nevertheless the Em-
peror persisted in his opinion, and threatened pun-
WRITINGS OF THE TALMUDS.
23
ishment to the accusers of the Christians. Search
your own commentaries (or public writings), you
will there find that Nero was the first who raged
with the imperial sword against this sect, then
rising most at Rome.'"-Horne's Introduction,
vol. 1, page 82.
Now I would ask, if there were no such records
there, would these men have made such appeals?
And if they were there, could such things have
been forged and palmed off on the Roman Senate?
It seems to me that to ask the question is enough.
·་
24
ARCH ÆOLOGICAL AND HISTORICAL
CHAPTER II.
DR. RUBIN'S LETTER-DR. MCINTOSH'S LETTER TO THE
PEOPLE OF AMERICA—REV. W. D. MAHAN'S LET-
TER FROM ROME TO HIS FAMILY.
AN EXTRACT FROM A PRIVATE LETTER FROM DR. RUBIN
TO THE " BRUNSWICKER.”
He says: I saw, while in the Vatican at Rome
last week, Dr. W, D. Mahan, of Boonville, Mo.,
Drs. McIntosh and Twyman, of Scotland, with a
number of clerks, both readers and scribes, going
through those old manuscripts and scrolls that
have been lying there for hundreds, yea, thousands
of years; they seemed to be men of great age and
learning, and well qualified for their business.
They were going next week to Constantinople to
go through the records of the Sanhedrin and the
ancient talmuds of the Jews. Their object is to
bring out a new book as a supplement to "Acta
Pilati." I am satisfied, from the character of the
men and the nature of the book, it will prove to
be one of the most interesting books ever presented
to the Christian world, from the fact that all the
T
!
WRITINGS OF THE TALMUDS.
25
works on archæology heretofore have been written
in such a style that but very few could read and
understand them.
DR. MCINTOSH'S LETTER.
CONSTANTINOPLE, TURKEY, OCT. 16, 1883.
To the People of North America:
DEAR FRIENDS:-I take pleasure in addressing
you this letter, as I feel assured I am doing a good
service for my Father who is in heaven. Then,
friends, permit me to say to you that I was intro-
duced to my friend, W. D. Mahan, of Boonville,
Mo., by my friends of Leipsig, Germany. I
engaged to meet him in Paris, France, and when
he showed me his plans and the subjects that he
wanted, and showed me his notes of reference, the
names of others, and books that he had been hunt-
ing for ten years, I became satisfied that if we
could succeed, he would bring out one of the best
books ever offered to the Christian world except
the Bible. We repaired to the Vatican at Rome,
received permission to examine the greatest library
in the world, and to my astonishment the first
thing we called for was brought to hand in a short
time. I mean Pilate's reports, which were more
than satisfactory.
!
The next
The next was the Senate's
26
ARCH ÆOLOGICAL AND HISTORICAL
records respecting the
Antipater's conduct at
investigation of Herod
Bethlehem, and Antipas
Herod on various charges (one of which was the
execution of John Baptist), the Hillel letters and
the Shammai Laws. We then proceeded to Con-
stantinople and went through the records of the
Sanhedrin and talmuds of the Jews, that were
carried there and preserved by Constantine in the
year three hundred and thirty-seven. Here we
found Melker's letter (who was priest at Bethlehem
at the time that Jesus of Nazareth was born) in
respect to the prophecy concerning the birth of
Jesus, which is very deep and profound. Next
we came upon the report of Gamaliel, who was
sent by the Sanhedrin to interview Joseph and
Mary concerning the child Jesus, which will prove
to be one of the most interesting subjects that was
ever read by man. Then the next thing we found
was the report of Caiaphas to the Sanhedrin.
When read it will awaken the minds of men, and
give a very different view of this matter to what
we have had. After we had finished the report,
Bro. Mahan insisted that we should unwind the
scroll further, and in doing so we found his second
report, which caused us to weep like children, and
we both thanked God that we continued the
search. We also found many strange historical
WRITINGS OF THE TALMUDS.
27
items, such as will be of great interest to the world
at this time. And as Bro. Mahan is going to
publish his book in America, I can most heartily
recommend it.
M. MCINTOSH.
W. D. MAHAN'S LETTER.
MARKET PLATT, CITY OF ROME, ITALY.
DEAR WIFE:-It seems long since I left home,
but God is here as well as in America, and it is
my chief delight to report you and the children to
his throne of mercy daily. I was landed at Mar-
seilles, France, after twelve days out from New
York. We had a splendid trip, all but the first
two days. We left New York in a gale, and I
must confess I was very much alarmed; it seemed
to me the water was much higher all around us
than it was where the ship was. That made it
more frightful, for it looked as if the ship was
sunk or sinking, for the two first days. She was
sometimes on her end, then on her side, and then
would seem to turn almost over; but every tilt she
gave I prayed St. Peter's prayer. I think I did
more praying the two first days than I had done in
two years. But the second day I began to cast
up my accounts, not with my Maker, nor my cred-
itors, but with my stomach-I was awful sick.
+
28
ARCH ÆOLOGICAL AND HISTORICAL
He is one of the
Capt. Stikes said the storm in starting out made it
much worse on us than it would have been if the
weather had been clear and calm, but the third
day the sea began to calm, and so did my stomach.
I was able to go out in the evening, but we were
still going up hill; we had no further trouble all
the way, but after three or four days it looked like
I never would get enough to eat. Our fare was
poor, much more so than on the English line, as I
was told by men that had traveled both lines. I
shall return another route. I met Dr. McIntosh
at St. Elgin waiting for me.
nicest old men and one of the finest scholars I
have ever met-he is so noble and grand. I feel
ashamed in his presence, though he is so grand
and noble he can hide my own defects from me
better than I can myself. He was very much sur-
prised when I showed him my notes of reference.
He did not see how I could get hold of these
things so far away. We found Dr. Twyman and
his men at the Vatican, and we are working brave-
ly. The very first thing the guard brought was
"Acta Pilati" the Doctor was delighted when he
read it. We have two guards; one brings the
articles as we call for them, the other sits and
watches to see the books and parchments are not
mutilated. To-day was the day of the Pope's holy
WRITINGS OF THE TALMUDS.
29
auditory. We were taken in by our guard, and I
must confess I never had such feelings in all my
life. The room, I suppose, is 300 feet square or
more; there must have been ten or twelve hundred
in the congregation, all men, mostly priests and
officers. The Pope is a plain, venerable old man.
I saw nothing different in his dress to any other
priest-nothing gaudy about him. He cried mass
in the pure old Latin language; his voice was
clear and sweet. After he was through quite a
number of the priests came and knelt at his feet.
He laid his hand gently on each of their heads and
pronounced a blessing, but they did not kiss his
great toe. I never saw as solemn a congregation
in my life; in fact it would be impossible for a
man to be otherwise in that room. Of all the
painting my eyes ever beheld, and there are hun-
dred glass eyes with golden lids and lashes all
uniting their various colors of light, all seemed so
natural. I almost thought I could see them wink.
This one to represent the all-seeing eye. These
eyes are the light of the room, but the scene of
magnificence beggars description. There are too
many things to be described, but a man will have
a higher appreciation of the Catholic Church,
where he sees her enthroned in the hearts of this
great church, and I shall ever have a different feel-
NO
30
ARCHÆOLOGICAL AND HISTORICAL
ing towards them to what I have had. We have
all the text books we need, Buxtorf, Gesenins,
Laportees and others. We will get through in
the Vatican in a few days. We will leave Dr.
Twyman and three clerks here, as we find the
Hillellite letters and the Shemiate and Abtalian
Laws here in book form. They will translate such
parts of them as we want and send them to me;
they will come in a roll. If they come before I
get home, take special care of them. Dr. McIn-
tosh and I, with one clerk, will go to Constanti-
nople in a day or two. The Doctor has been there
and he thinks he will find all that I am looking for
in the St. Sophia Library. He says the twenty
cart loads of talmuds that history tells us was
burned by Gregory the 6th, were the talmuds of
Babylon, but the talmuds of Jerusalem are all
safe, and so are the records of the Jerusalem San-
hedrin; that these documents were carried there by
Constantine at the middle of the third century.
If so, this is all I want. The Doctor thinks it will
be one of the most important books ever brought
before the public, except the Bible, as it will give
the pros and cons of the outside world at that
time. But I have so many things I would like to
say, and it is now after 1 o'clock a. m. As to
home affairs, I am too far off to say anything
ment.
WRITINGS OF THE TALMUDS.
*
31
more, besides I have all confidence in your judg-
I think now that I will be home by the
10th or 15th of December, and I shall write no
more unless something happens. May God bless
you; farewell.
!
W. D. MAHAN.
32
ARCHÆOLOGICAL AND HISTORICAL
CHAPTER III.
EUSEBIUS" HISTORY OF THE ROMAN EMPERORS-CON-
STANTINE'S LETTER IN REGARD TO HAVING
FIFTY COPIES OF THE SCRIPTURES
WRITTEN AND BOUND.
WHILE in Constantinople I saw one thing that
I will take the liberty of describing to my readers.
It is known to the historian that Constantine was
a great lover of the Christian religion, and that he
had fifty copies of the Scriptures made by his order
and placed in the public library for preservation.
Some historian has said that they were so large, it
took two men to open one of them. I found one
of these volumes nicely cased, marked with the
Emperor's name and date upon it. To me it was
a very great curiosity. I got permission with a
little bachsach, as they call money, to look through
it. It was written on hieotike, which is the very
finest of parchment, in large, bold, Latin charac-
ters, quite easy to read. So far as I read it had
many abbreviations of our present Scriptures, but
•
WRITINGS OF THE TALMUDS.
33
the facts, sense and sentences are as full, and, if
anything, more complete than our English version.
I judge it to be about two and a half by four feet,
and two feet thick. It is well bound, with a fine
gold plate on the front, twelve by sixteen inches,
with a cross and a man hanging on the cross, with
the inscription, "Jesus, the Son of God, crucified
for the sins of the world." If the Revision Com-
mittee had examined and published this work, they
might have said they were giving the world some-
thing new; but so far as we examined we saw
nothing essentially different from our present Bible.
Constantine's letter is on the first page, which we
transcribed. The historian will remember that in
the Life of Constantine, (written by Eusebius
Pamphili, Bishop of Cæsarea, who only served
him a few years) Eusebius writes as follows:
"Ever mindful for the welfare of the churches
of God, the Emperor addressed me personally
in a letter on the means of providing copies of
the inspired oracles." His letter, which related
to the providing of copies of the Scriptures
for reading in the churches, was to the following
purport:
"Victor Constantine Maximus Augustus to
Eusebius: It happens through the favoring of
God our Savior, that great numbers have united
34
ARCHEOLOGICAL AND HISTORICAĽ
themselves to the most holy church in this city,
which is called by my name. It seems, therefore,
highly requisite since the city is rapidly advancing
in prosperity in all other respects, that the number
of churches should also be increased. Do you
therefore receive with all readiness my determina-
tion on this behalf. I have thought it expedient
to instruct your Prudence to order fifty copies of
the Sacred Scriptures, the provisions and use of
which you know to be most needful for the instruc-
tion of the churches, to be written on prepared
parchment, in a legible manner, and in a com-
modious and portable form, by transcribers thor-
oughly practiced in their art. The procurator of
the diocese has also received instructions by letter
from our Clemency to be careful to furnish all
things necessary for the preparation of such copies,
and it will be for you to take special care that they
be completed with as little delay as possible. You
have authority, also, in virtue of this letter, to use
two of the public carriages for their conveyance,
by which arrangements the copies, when fairly
written, will most easily be forwarded for my per-
sonal inspection, and one of the deacons of
your church may be entrusted with this service,
who, on his arrival here, shall experience my
liberality. God preserve you, beloved brother."
WRITINGS OF THE TALMUDS.
35
Now this was done about 360 years after the
great questions were started, and only about 270
years after the last apostate was dead. Suppose
some one should write a book, saying that such a
man as Washington never lived; that there never
was a revolution of the United States against the
King of England; what would people say of him?
The children of this country would rise up and
show him to be false. Then suppose there never
was such a man as Jesus Christ; that he never
was born at Bethlehem; that he never had any
disciples; that they never organized a Christian
Church; and suppose some one should say there
was no persecution of the Christian Church for
200 years; what would you think of a king doing
such a thing as making the above described books?
Remember, too, that nothing was written in those
days but the most important affairs of life, because
only a few men could write, and the means of
writing were very poor. Now the existence of
these writings was never denied for twelve or four-
teen hundred years afterwards. Their intent and
spirituality may have been denied, but the facts
never were. Now what ought we to think of
a man that would deny events that occurred
two thousand years ago, that were recorded in
the records of kings and historical writers, when
36
ARCHEOLOGICAL AND HISTORICAL
he had not one single record to prove it? How
could he know that such records are false? He
would have no history, no records of those days
to prove it; and if they were false, is it not as
reasonable that they would have been proven so
then?
:
WRITINGS OF THE TALMUDS.
37
CHAPTER IV.
JONATHAN'S INTERVIEW WITH THE BETHLEHEM SHEP-
HERDS.-LETTER OF MELKER, PRIEST OF THE
SYNAGOGUE AT BETHLEHEM.
Sanhedrin, 88 B. By R. Jose.
ORDER No. 2.
Jonathan, son of Heziel, investigates the
shepherds and others at Bethlehem in regard to
the strange circumstances reported to have occurred
there, and reports to this court:
Jonathan, to the Masters of Israel, servants of
the true God: In obedience to your order, I met
with two men, who said they were shepherds, and
were watching their flocks near Bethlehem. They
told me that while attending to their sheep, the
night being cold and chilly, some of them had made
fires to warm themselves, and some of them had
laid down and were asleep; that they were awak-
ened by those that were keeping watch with the
question, "What does all this mean? Behold,
how light it is!" that when they were aroused
it was as light as day. But they knew it was
not daylight, for it
was only the third
38
ARCHÆOLOGICAL AND HISTORICAL
""
watch. All at once the air seemed to be
filled with human voices, saying, "Glory!
Glory! Glory to the most High God!" and,
"Happy art thou, Bethlehem, for God hath ful-
filled his promise to the fathers; for in thy cham-
bers is born the King that shall rule in righteous-
ness. Their shoutings would rise up in the
heavens, and would then sink down in mellow
strains, and roll along at the foot of the mountains,
and die away in the most soft and musical manner
they had ever heard; then it would begin again
high up in the heavens, in the very vaults of the
sky, and descend in sweet and melodious strains,
so that they could not refrain from shouting and
weeping at the same time. The light would seem
to burst forth high up in the heavens, and then
descend in softer rays and light up the hills and
valleys, making everything more visible than the
light of the sun, though it was not so brilliant, but
more clear, like the brightest moon. I asked
them how they felt-if they were not afraid; they
said at first they were; but after awhile it seemed
to calm their spirits, and so fill their hearts with
love and tranquility that they felt more like giving
thanks than anything else. They said it was
around the whole city, and some of the people were
almost scared to death. Some said the world was
WRITINGS OF THE TALMUDS.
39
on fire; some said the gods were coming down to
destroy them; others said a star had fallen; until
Melker, the priest, came out shouting and clapping
his hands, seeming to be frantic with joy. The
people all came crowding around him, and he told
them that it was the sign that God was coming to
fulfil his promise made to their father Abraham.
He told us that fourteen hundred years before
God had appeared to Abraham, and told him to
put all Israel under bonds-sacred bonds of obedi-
ence; and if they would be faithful, he would give
them a Savior to redeem them from sin, and that
he would give them eternal life, and that they
should hunger no more; that the time of their
suffering should cease forever; and that the sign
of his coming would be that light would shine
from on high, and the angels would announce his
coming, and their voices should be heard in the
city, and the people should rejoice; and a virgin
that was pure should travail in pain and bring
forth her first born, and he should rule all flesh by
sanctifying it and making it obedient. After
Melker had addressed the people in a loud voice,
he and all the old Jews went into the synagogue
and remained there praising God and giving
thanks.
•
I went to see Melker, who related to me much
40
ARCHEOLOGICAL AND HISTORICAL
the same as the shepherds had reported. He told
me that he had lived in India, and that his father
had been priest at Antioch; that he had studied the
sacred scrolls of God all his life, and that he knew
that the time had come from signs given, for
God to visit and save the Jews from Roman op-
pression and from their sins; and as evidence he
showed me many quotations on the tripod respect-
ing the matter.
He said that next day three strangers from a
great distance called on him, and they went in
search of this young child; and they found him
and his mother in the mouth of the cave, where
there was a shed projecting out for the sheltering
of sheep; that his mother was married to a man
named Joseph, and she related to them the history
of her child, saying, that an angel had visited her,
and told her that she should have a son, and she
should call him Jesus, for he should redeem his
people from their sins; and he should rule all
nations of the earth, and that all nations should
call her blessed forever more.
Whether this is true or not remains to be proven
in the future. There have been so many impostors
in the world, so many babes born under pretended
miracles, and all have proven to be a failure, that
this one may be false, this woman only wishing to
WRITINGS OF THE TALMUDS.
41
hide her shame or court the favor of the Jews.
I am informed that she will be tried by our law,
and, if she can give no better evidence of her
virtue than she has given to Melker, she will be
stoned according to our law, although, as Melker
says, there never has been a case before with such
apparent divine manifestations as has been seen on
this occasion. In the past, in various instances,
virgins have pretended to be with child by the
Holy Ghost, but at the time of their delivery there
was no light from the heavens, and no angels talking
among the clouds and declaring that this was the
King of the Jews. And, as to the truth of these
things, the whole of the people of Bethlehem
testify to having seen it, and the Roman guard
also came out and asked what it meant and they
showed by their actions that they were very much
alarmed. These things, Melker says, are all de-
clared in the Scriptures to be the sign of his com-
ing. Melker is a man of great learning, and well
versed in the prophecies, and he sends you this
letter, referring you to those prophecies:
Melker, Priest of the Synagogue of Bethlehem,
To the Higher Sanhedrin of the Jews at
Jerusalem:
HOLY MASTERS OF ISRAEL:-I, your servant,
would call your attention to the words of the
42
ARCHEOLOGICAL AND HISTORICAL
prophet in regard to the forerunner, and the rise
as well as the conductor of a great and mighty
nation, wherein should dwell the true principles of
righteousness and the conductor of the outward
formation of a national domain of God upon
earth. As evidence of the fact, the vision and
affliction that has befallen Zechariah of late is
enough to satisfy all men of the coming of some
great event; and this babe of Elizabeth is the be-
ginning of better times.
What has occurred here in the last few days, as
Jonathan will inform you, forever settles the
question that the day of our redemption is drawing
nigh. The sections of these divisions are three.
First, the general survey; the original foundation
and destiny of man in his single state; the proto-
evangel; the full development of mankind; the
promises to the fathers of the covenant people;
Judah, the leader tribe; section second, the Mosaic
law and the Mosaic outlook; the prophecy of
Baalam; section third, the anointed of the Lord;
the prophetic covenant in the songs of Israel of
the anointed one; and the prophets of the past
exile: Haggai, Zechariah, and Malachi; Malachi's
prophecy of the forerunner of the Lord. Now,
noble masters of Israel, if you will refer to the
several sections of the divine word you will not
WRITINGS OF THE TALMUDS.
43
fail to see that all that has been spoken by the
prophets in regard to the works of God upon earth
has been fulfilled in the last few days in the two
events, the birth of the child of Elizabeth and that
of Mary of Bethlehem.
Considering the unlimited freedom which some
men take with these holy writings of God, as to
the above prophecy, subjects us to the severest
criticism. It is, however, most satisfactory to see
and hear that the divine grandeur and authority of
the sacred oracles are in no way dependent on the
solution of carnal critics, but rest on an inward
light shining every where out of the bosom of a
profound organic unity and an inter-connected
relation with a consistent and united teleology;
overleaping all time, the historical present as well
as the past, and all the past brought to light in these
two events that have just transpired. Indeed, all
past time is blending with the present horizon, and
the works of God in ages past are just beginning
to develop themselves at this particular time, and
the present scenes are bringing us close on to the
ways of God upon earth. While we reverence
these men of God, we should not misappropriate
their language. Take, for example, the third
section of Isaiah, where he prophesies of the cap-
tive Israelites, instead of his consolation to the
44
ARCHÆOLOGICAL AND HISTORICAL
captive. While one of his words refers to the
future condition and the reason therefor, the other
is sweet in consolation of the Israelites while in
this state of captivity, and full of the blessed
promises in the future.
But let the spirit of prophecy bear us on with
the prophet into future time, far beyond the king-
doms of this world into a glorious future, regard-
less of the Roman Babylonian or even the Mac-
cabeean rule or rulers; but never forgetting that
the prophet is one who is divinely inspired, and is
called, commissioned, and qualified to declare the
will as well as the knowledge of God. Yes, he is
a seer. His prophecy is of the nature of a vision,
involving and enveloping all the faculties of the
soul, and placing the prophet in the attitude to
God of being outside the body and independent of
it. Yea, far better without the body than with
it; for the further the soul gets from the body the
more active it becomes. This fact is demon-
strated in our dreams. The vivid powers of the
soul are much more active in dreams than at any
other time, the perception is clearer, and the
sensitive faculties are much more alive when
asleep than when awake. We see this verified in
the man dying. His eye is usually brighter, his
mind is clearer, his soul is more free and becomes
WRITINGS OF THE TALMUDS.
45
less selfish, as he passes on and nears the eternal
state.
So is the prophet. He becomes so personal
with God that he uses the personalities with seem-
ing presumption; while it is the indwelling power
of God's Spirit inflating the soul and setting the
tongue on fire. So was the moving language of
the words to which you have been referred. It
seems to me those men of God saw distinctly the
gathering light; they saw the travailing of the
virgin, they saw the helpless infant in the sheep
trough; they heard the mighty chanting of the
heavenly host; they saw the ambition of human
nature in the Roman soldiery aiming to destroy
the child's life; and they saw in that infant
human nature in its fallen and helpless condition;
and it appears as if they saw the advance of that
infant into perfect manhood. As he becomes the
theme of the world, his advancing nature will
triumph over all; as he does escape the Roman
authority this day, so he will finally triumph over
all the world, and even death itself shall be de-
stroyed.
We, as Jews, place too much confidence in the
outward appearance, while the idea we get of the
kingdom of heaven is all of a carnal nature, con-
sisting of forms and ceremonies. The prophecies
46
ARCHEOLOGICAL AND HISTORICAL
F
referred to, and many other passages that I might
mention, all go to show that the kingdom of God
is to begin within us, in the inner life, and rule
there, and from the inner nature all outward
actions are to flow in conformity with the revealed
and written teachings and commands of God. So
is the spirit of prophecy. While it uses the
natural organs of speech, it at the same time con-
trols all the faculties of life, producing sometimes
a real ecstacy, not mechanical nor loss of con-
sciousness, though cut off for the time from
external relations. He is thus circumscribed to
speak, as did Baalam, the words of God with
human life. This is to be held by us Jews as
of the first and greatest importance, and we are to
remember that his prophecy has the same reference
to the future that it does to the past, and has
respect to the whole empire of man. While it
specifies individuals and nations, it often has
reference to doctrines and principles; and in this
light Israel is the result of prophecy as a nation
with her religious teachings. So is this virgin's
babe born to be a ruler of all nations of the earth.
The Torah itself goes back to prophecy, as well
as every prophet stands on the Torah, and on this
rests all prophecy pronouncing condemnation on
the disobedient and blessings on the faithful. It
WRITINGS OF THE TALMUDS.
47
was on this principle that the covenant of inherit-
ance was made with Abraham, and, in reality, so
made with David. Thus all the promises, political,
ethical, judicial, and ritual, rest on the Torah.
In short, the whole administration finds its
authority in the prophetic vision, as set forth by
the commands of God, to regulate human life-
commencing in the inner life and working out-
ward, until the outward is like the inward; and
thus advancing on from individuals to nations.
The Messianic prophecy has no other justifica-
tion than this. On this rests the Church, and on this
rests the theocracy. On this rests the glory of the
future kingdom of God upon earth.
The whole chain of prophecy is already fulfilled
in this babe; but the development is only com-
mencing. He will abolish the old cultus forever,
but with man it will develop commensurate with
time itself. There are many types in the shadow,
in the plant, in the animal. Every time the
Romans celebrated a triumph on the Tiber it
shadowed forth the coming Cæsar; so every
suffering of David, or lamentation of Job,
or glory of Solomon-yea, every wail of human
sorrow, every throe of human grief, every dying
sigh, every falling bitter tear-was a type, a
prophecy of the coming King of the Jews and the
48
ARCHÆOLOGICAL AND HISTORICAL
Savior of the world. Israel stands as a common
factor at every great epoch of history. The
shading of the colors of the prophetic painting
does not obliterate the prediction of the literal
Israel's more glorious future in the kingdom of
God. Her historic calling to mediate salvation to
the nations is not ended with this new-comer on
the stage of carnal life. The prophecy is eschato-
logical, refining the inner life as well as shaping
the outer life in conformity to good laws.
Looking also to the end of time and its great im-
portance to us, it has something to teach, and we
have something to learn. Along the ages past all
the great, good and happy have first learned their
duties, and then performed them; and thus for
thousands of years Israel has stood, hope never
dying in the Hebrew heart, and has been the only
appointed source of knowledge of the true God
preserved. And this day she stands as the great
factor and center around which all nations of the
earth must come for instruction to guide them,
that they may become better and happier.
These secret scrolls, which we Jews received
from God by the hand of Moses, are the only
hope of the world. If this was lost to mankind,
it would be worse than putting out the sun, moon,
and all the stars of night, for this would be a loss
WRITINGS OF THE TALMUDS.
49
of sacred light to the souls of men. When we
consider the surroundings, there never has been a
time more propitious than the present for the
establishing of the true religion, and it seems, by
reviewing our history for hundreds of years past,
that this is the time for the ushering in of the true
kingdom of God. The nations of the earth that
have been given to idolatry are growing tired of
placing confidence in and depending on gods that
do not help them in the hour of danger, and they
are now wanting a God that can and will answer
to their calls.
King Herod sent for me the other day, and
after I related to him of the God of the Jews and
his works, of the many and mighty deeds he had
performed for our fathers and for us as a nation,
he seemed to think, if there was such a God as
we professed, it was far better than to depend on
such gods as the Romans had made, of timber,
stone, and iron; and even the gods of gold were
powerless. He said if he could know that this
babe, that was declared by the angels, was such a
God as he that saved the Israelites in the Red
Sea, and saved Daniel, and those three from the
fearful heat of fire, he would have pursued quite a
different course toward him. He was under the
impression that he had come to drive the Romans
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ARCHEOLOGICAL AND HISTORICAL
from their possessions, and to reign as a Monarch
instead of Cæsar. And I find this to be the
general feeling throughout the world, so far as I
can hear; that the people want and are ready to
receive a God that can demonstrate in his life that
he is such a God that the race of men can depend
on in time of trouble; and if he can show such
power to his friends he will be feared by his ene-
mies, and thus become universally obeyed by all
nations of the earth. And this, I fear is going to
be a trouble with our nation; our people are going
to look to him as a temporal deliverer, and will
aim to circumscribe him to the Jews alone; and
when his actions begin to flow out to all the in-
habitants of the world in love and charity, as is
most certainly shown forth in the ninth section of
the holy prophet, then I fear the Jews will reject
him; and, in fact, we are warned of that already in
the third section of Jeremiah's word. To avoid this
Israel must be taught that the prophecy of Isaiah
does not stop with the Babylonian captivity and
return to the kingdom of heaven, and that
Ezekiel's wheels do not whirl politically nor spirit-
ually in heaven, but upon earth, and have reference
to earthly revolutions or changes, and show the
bringing to pass of the great events of which this
of Bethlehem is the grandest of all.
WRITINGS OF THE TALMUDS.
51
Neither is the outlook of Daniel to be confined
to the shade of the Maccabeean wall of Jewish
conquest. Nor are these great questions to be
decided by our unsuccessful attempts to find out
what the prophet meant or what he might have
understood himself to mean; but from the unity,
totality, and organic connection of the whole body
of prophecy, as referring to the kingdom of this
world becoming subject to the kingdom of the
Savior of all men. We, as Jews, are the only
people that God has entrusted with the great
questions, and of course the world will look to and
expect us to give interpretation to these questions;
and, as we are intrusted with these things, God
will hold us responsible if we fail to give the true
light on this subject. Up to this time I am fear-
ful the Jews as a nation are as much divided, and
perhaps as much mistaken, as to the nature of his
works, as any other people. I find, by convers-
ing with the Romans, Greeks, and others, that all
their knowledge of these things of Jewish expect-
ation in a Redeemer has been obtained from the
Jews, either directly or indirectly, and it was
through them Herod got the idea of his being a
temporal King, and to rule and reign by the might
of carnal weapons; whereas, if we consult the
spiritual import of the prophets, his office is to
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ARCHÆOLOGICAL AND HISTORICAL
blend all nations in one common brotherhood, and
establish love in the place of law, and that heart
should throb high with love to heart and under
this rule a universal peace. Wherever one
should meet another, they would meet as friends;
for what else can the prophet mean, in section
nine, where he shows that this King shall destroy
all carnal weapons and convert them to a helpful
purpose, and thus become the active worker in
doing good to all men, and teaching all men to do
good to each other?
By reading all the scrolls of God we find that
the unity and totality of all the prophets go to
bear us out in this idea, and all have reference to
this Babe of Bethlehem. If we consult them as
to the time taking the revolutions of Ezekiel's
wheels, they show plainly that the revolutions of
the different governments of the world fix this as
the time. Next, consult them in regard to the
individuals connected with this great event. These
are pointed to as the virgin wife, by Zechariah ;
next, the place has been pointed out and named;
then the light and the appearing of the angels have
all been set forth, and also the opposition of the
Romans has been declared. Now, I ask the High
Court of the living God to look well on these
things, and tell us how men that lived in different
WRITINGS OF THE TALMUDS.
53
ages of the world, that lived in different portions
of the country-men that never knew each other
-men that were not prophesying for a party-
men that had no personal interest in the subject as
men-men that jeopardized, and some of them lost,
their lives on account of having uttered these
prophecies-how could they all point out the place,
the time, and the names of the parties so plain and
clear, if it was not revealed to them and ordained
by God himself? I understand that the Romans
and some of the priests have been saying that
Zechariah was a hypocrite, and that Mary was a
bad woman. Such might be the case, so far as
man is able to judge; but who, I ask, can forge
such truth as these prophecies, and make them
come true? Or who can cause light to descend
from the heavens and the angels to come down
and make the declaration that this was the Son of
God, King of the Jews?
Noble Masters of the Sanhedrin, I was not
alone. I am not the only witness of these things.
The principal people of Bethlehem saw them and
heard them as I did. I would say to you, if this
is not the Jews' King, then we need not look for
any other; for every line of prophecy has been
most completely fulfilled in him; and if he does
not appear and save his own people I shall despair
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ARCHÆOLOGICAL AND HISTORICAL
of ever being released, and I shall believe that we
have misinterpreted the meaning of all the prophets.
But I feel so sure that this is he I shall wait in
expectation and with much anxiety, and I have no
fears of any harm befalling him. All the Romans
in the world cannot harm him; and although
Herod may rage, he may destroy all the infants in
the world, the same angels that attended his birth
will watch over him through life, and the Romans
will have to contend with the same God that
Pharaoh did, and will meet with similar defeat. ·
WRITINGS OF THE TALMUDS.
55
CHAPTER V.
GAMALIEL'S INTERVIEW WITH JOSEPH AND MARY, AND
OTHERS CONCERNING JESUS.
THE hagiographa or holy writings, found in the
St. Sopia mosque at Constantinople, made by
Gamaliel, in the talmuds of the Jews, 27 B. It
seems Gamaliel was sent by the Sanhedrin to
interview Joseph and Mary in regard to this child
Jesus. He says:
"I found Joseph and Mary in the city of Mecca,
in the land of Ammon or Moab. But I did not
find Jesus. When I went to the place where I
was told he was, he was somewhere else; and thus
I traced him from place to place, until I despaired
of finding him at all. Whether he discovered that
I was in search of him and he did it to elude me,
I cannot tell, though I think it most likely the
former was the reason, for his mother says he is
bashful and shuns company.
Joseph is a wood workman. He is very tall and
ugly. His hair looks as though it might have
been dark auburn when young. His eyes are
56
ARCH ÆOLOGICAL AND HISTORICAL
gray and vicious. He is anything but prepossessing
in his appearance, and he is as gross and grum as
he looks. He is but a poor talker, and it seems
that yes and no is the depth of his mind. I am
satisfied he is very disagreeable to his family.
His children look very much like him, and upon
the whole I should call them a third-rate family.
I asked him who were his parents. He said his
father's name was Jacob, and his grandfather was
Matthew. He did not like to talk on the subject.
He is very jealous. I told him that we had heard
he had had a vision, and I was sent to ascertain
the facts in the case. He said he did not call it a
vision; he called it a dream. He said after he
and Mary had agreed to marry, it seemed that
something told him that Mary was with child;
that he did not know whether he was asleep or
awake, but it made such an impression on his
mind that he concluded to have nothing more to
do with her; and while he was working one day
under a shed, all at once a man in snowy white
stood by his side and told him not to doubt the
virtue of Mary, for she was holy before the Lord;
that the child conceived in her was not by man,
but by the Holy Ghost, and that the child should
be free from human passions. In order to this he
must-that is, his humanity must-be of the extract
1
WRITINGS OF THE TALMUDS.
57
of an almah, (that is the Hebrew word for virgin),
that he might endure all things, and not resist, and
fill the demands of prophecy. He said the angel
told him that this child should be great, and should
rule all the kingdoms of this world. He said that
this child should set up a new kingdom, where-
in should dwell righteousness and peace, and
that all the kingdoms of this world which should
oppose him God would utterly destroy. I asked
him, How could a virgin conceive of herself with-
out the germination of the male? He said: "This
is the work of God. He has brought to life the
womb of Elizabeth, so she had conceived and will
bare a son in her old age who will go before and
tell the people of the coming of this King.' After
telling me all these things, he disappeared like the
melting down of a light. I then went and told
Mary what had occurred, and she told me that the
same angel, or one like him, had appeared to her
and told her the same things. So I married Mary,
thinking that if what the angel had told us was
true, it would be greatly to our advantage; but I
am fearful we are mistaken. Jesus seems to take
no interest in us, nor anything else much. I call
him lazy and careless. I don't think he will ever
amount to much, much less be a king. If he does,
he must do a great deal better than he has been
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ARCH ÆOLOGICAL AND HISTORICAL
doing. I asked him how long after that interview
with the angel before the child was born. He
said he did not know, but he thought it was seven
or eight months. I asked him where they were
at the time. He said in Bethlehem. The Roman
commander had given orders for all the Jews to go
on a certain day to be enrolled as tax-payers, and he
and Mary went to Bethlehem, as the nearest place
of enrollment; and while there this babe was born.
I asked if anything strange occurred there that
night. He said that the people were much ex-
cited, but he was so tired that he had gone to
sleep, and saw nothing. He said towards day
there were several priests came in to see them and
the babe, and gave them many presents. And
the news got circulated that this child was to be
king of the Jews, and it created such an excite-
ment that he took the child and his mother and
came to Moab for protection, for fear the Romans
would kill the child, to keep it from being a rival
to the Romans.
"I discovered that all Joseph's ideas were of a
selfish kind. All he thought of was himself.
Mary is altogether a different character, and she is
too noble to be the wife of such a man. She
seems to be about 40 or 45 years of age, abounds
with a cheerful and happy spirit and is full of
WRITINGS OF THE TALMUDS.
59
happy fancies. She is fair to see, rather fleshy,
has soft and innocent looking eyes, and seems to
be naturally a good woman. I asked her who her
parents were, and she said her father's name was
Eli, and her mother's name was Anna, her grand-
mother's name was Pennel, a widow of the tribe
of Asher, of great renown. I asked her if Jesus
was the son of Joseph. She said he was not. I
asked her to relate to me the circumstances of the
child's history. She said that one day while she
was grinding some meal there appeared a stranger
at the door in shining raiment, which showed as
bright as the light. She was very much alarmed at
his presence, and trembled like a leaf; but all her
fears were calmed when he spoke to her; for he
said: 'Mary, thou art loved by the Lord, and he
has sent me to tell thee that thou shalt have a
child; that this child shall be great and rule all
nations of the earth.' She continued: 'I immedi-
ately thought of my engagement to Joseph, and
supposed that was the way the child was to come;
but he astonished me the more when he told me that
cousin Elizabeth had conceived and would bare a
son, whose name was to be John; and my son
should be called Jesus. This caused me to re-
member that Zecharias had seen a vision and dis-
puted with the angel, and for that he was struck
?
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ARCH ÆOLOGICAL AND HISTORICAL
with dumbness, so that he could no longer hold
the priest's office. I asked the messenger if
Joseph knew anything of the matter. He said
that he had told Joseph that I was to have a child
by order of the Holy Ghost, and that he was to
redeem his people from their sins, and was to reign
over the whole world; that every man should con-
fess to him and he should rule over all the kings of
the earth.'
"I asked her how she knew he was an angel, and
she said he told her so, and then she knew he was
an angel from the way he came and went. I
asked her to describe how he went away from her;
and she said that he seemed to melt away like the
extinguishing of a light. I asked her if she knew
anything of John Baptist. She said he lived in
the mountains of Judea the last she knew of him.
I asked her if he and Jesus were acquainted, or
did they visit. She said they did not know each
other, she did not think.
"I asked her if at the time this angel, as she
called him, visited her, she was almah (that is,
virgin). She said she was; that she had never
showed to man, nor was known by any man. I
asked her if she at that time maintained her four-
chette; and after making her and Joseph to under-
stand what I meant, they both said she had, and
WRITINGS OF THE TALMUDS.
61
Joseph said this was the way he had of testing her
virtue. I asked her if she knew when conception
took place. She said she did not. I asked her to
tell me if she at any time felt any peculiar sensa-
tion about the clitoris, and she said she had not.
I asked her if she was in any pain in bearing, or
in delivering this child. She said, 'None of any
consequence.' I asked her if he was healthy; to
give me a description of his life.
She said he was
perfectly healthy; that she never heard him com-
plain of any pain or dissatisfaction; his food
always agreed with him; that he would eat any-
thing set before him, and if anyone else complained
he would often say he thought it good enough,
much better than we deserved. She said that
Joseph was a little hard to please, but this boy
had answered him so often, and his answers were
so mild and yet so complete, that he had almost
broke him of finding fault. She said he settled
all the disputes of the family;
that no odds what
was the subject or who it was, one word from him
closed all mouths, and what gave him such power
was, his words were always accidental, unpretend-
ing, and spoken as though they were not intended
as a rebuke, but merely as a decision. I asked
her if she had ever seen him angry or out of hu-
mor. She said she had seen him apparently
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ARCHÆOLOGICAL AND HISTORICAL
vexed and grieved at the disputes and follies of
others, but had never seen him angry. I asked
her if he had any worldly aspirations after money
or wealth, or a great name, or did he delight in
fine dress, like the most of youngsters. She said
that was one thing that vexed her, he seemed to
take no care of his person; he did not care
whether he was dressed or not, or whether the
family got along well or ill; it was all alike to
him. She said she talked to him about it, and he
would look at her a little grieved and say, 'Wom-
an, (for such he always called me), you don't
know who I am.' Indeed, she said he takes so little
interest in the things of the world and the great
questions of the day, they were beginning to des-
pair of his ever amounting to much-much less be
a king, as the angel said he would be; if so, he
would have to act very different from what he was
acting at that time. I told her that the Jewish
Doctors contended that the amorous nature came
from the male. I asked her if she had ever seen
in the private life of Jesus any signs of such dis-
position. She had not. I asked her if she saw
in him any particular fondness for female society.
She said she had not; if anything, rather to the
contrary; that the young bethaul, (the word in
the Hebrew for young women,) were all very fond
WRITINGS OF THE TALMUDS.
63
of him and were always seeking his society, and
yet he seemed to care nothing for them; and if
they appeared too fond of him, he almost treated
them with scorn. He will often get up and leave
them, and wander away and spend his time in
meditation and prayer. He is a perfect ascetic in
his life. 'When I see how the people like to be
with him, and ask him questions, and seem to take
such delight with his answers,-both men and
women,—it almost vexes me. They say there is
a young woman in Bethany whom he intends to
marry; but unless he changes his course very
much he will never be qualified to have a family.
But I don't believe the report. He never seems to
me to care anything about women when he is in
my presence.'
"Thus it seems that Joseph and Mary have both
lost all confidence in his becoming anything.
They seem to think that the Sanhedrin should do
something for him to get him out and let him
show himself to the people. I tried to console
them by telling them that my understanding of
the prophecy was that he had to come to the high
priesthood first, and there work in the spiritual
dominion of the heart; and when he had brought
about a unity of heart and a oneness of aim, it
would be easy enough to establish his political
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ARCHÆOLOGICAL AND HISTORICAL
claim; and all who would not willingly submit to
him, it would be an easy matter with the sword of
Joshua or Gideon to bring under his control. It
seemed to me that his parents' idea is of a selfish
character; that they are caring nothing about the
Jewish government, nor the Roman oppression.
All they think of is self-exaltation, and to be per-
sonally benefited by their son's greatness. But I
told them that they were mistaken; that the build-
ing up of the kingdom of heaven was not to be
done by might nor by power, but by the Spirit of
the Lord, and it would not do for us to use carnal
weapons, nor to expect carnal pleasures derived
therefrom; that it was not my understanding of
the prophecy that this king was to use such weap-
ons either for himself or for the benefit of a party,
but for the good of all men; that his dominion was
to be universal, and it was to be of a spiritual
character; that he was sent to the lost and not to
the found.
"His parents told me of an old man who lived on
the road to Bethany that had been once a priest,
a man of great learning, and well skilled in the
laws and prophets, and that Jesus was often there
with him reading the law and the prophets togeth-
er, that his name was Massalian, and that I might
find Jesus there. But he was not there. Massa-
WRITINGS OF THE TALMUDS.
65
lian said he was often at Bethany with a young
family, and he thought there was some love affair
between him and one of the girls. I asked him
if he had seen anything like a courtship between
them. He said he had not, but inferred from their
intimacy and from the fondness on the woman's
part, as well as from the laws of nature, that such
would be the case. I asked him to give me an
outline of the character of Jesus. He said that
he was a young man of the finest thought and feel-
ing he ever saw in his life; that he was the most
apt in his answers and solutions of difficult prob-
lems of any man of his age he had ever seen; that
his answers seem to give more universal satisfac-
tion-so much so that the oldest philosopher would
not dispute with him, or in any manner join issue
with him, or ask the second time. I asked Massa-
lian who taught him to read and interpret the law
and the prophets. He said that his mother said
that he had always known how to read the law;
that his mind seemed to master it from the begin-
ning; and into the laws of nature and the relation
of man to his fellow in his teachings or talks, he
gives a deeper insight, inspiring mutual love and
strengthening the common trust of society. An-
other plan he has of setting men right with the
laws of nature: he turns nature into a great law
*
.
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ARCHÆOLOGICAL AND HISTORICAL
book of illustrations, showing that every bush was
a flame, every rock a fountain of water, every star
a pillar of fire, and every cloud the one that leads
to God. He makes all nature preach the doctrine
of trust, in the divine Fatherhood. He speaks of
the lilies as pledges of God's care, and points to
the fowls as evidence of his watchfulness over the
interests of human affairs. Who can measure the
distance between God and the flower of the field?
What connection is there between man and the
lily? By such illustrations he creates a solicitude
in man that seems to awe him into reverence, and
he becomes attracted towards heavenly thought,
and feels that he is in the presence of one that is
superior. In his talk he brings one to feel he is
very near the presence of God. He says how
much more your Father? The plane is one,
though the intermediate points are immeasurably.
distant. Thus by beginning with a flower he
reasons upward to the absolute, and then descends
and teaches lessons of trust in a loving Father.
The lessons of trust in God give a quiet solicitude
to the anxious listener, that only awakens an
appetite and makes him long for more; and it
often seems, when he has brought his hearer to
the highest point of anxiety, he suddenly breaks
off and leaves his company as though he cared
WRITINGS OF THE TALMUDS.
67
nothing for him. While Jesus in his talk brings
all these illustrations to make man feel his near-
ness to his kindred, man, teaching also their
relation to and dependence upon God, although
his method is happy, it does not seem to me that
it is the most successful; for although he teaches
that man and the flower and bird drink from the
same fountain and are fed from the same table, he
seems at the same time to do everything to excite
suspicion and prejudice. We that are watching
him to see his divine mission commence, he is con-
tinually tantalizing our expectations, as well as
mocking our natural reason and desires. When
a man separates himself from all other men, both
in point of doctrine as well as discipline, he takes
a very great risk on his part-especially when he
confines God to one channel, and that one of his
own dictation. A man that assumes these respon-
sible positions must have vast resources from which
to draw, or he will sink in the whirlpool which his
own impertinence has created. Though Jesus in
his teaching or talks, (though his words sound so
much like the teaching of Hillel or Shammai that
I must call it teaching, though he has no special
scholars) from Jesus' teaching we learn that God
is a spirit, and God is a Father; and he says these
are the only two things that are essential for man
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ARCHÆOLOGICAL AND HISTORICAL
to know. Then he illustrates this to the parents,
and asks them what would they do for their chil-
dren. He was telling some mothers a circumstance
of a mother starving herself to feed her child, and
then applied it to God as our Father; and they
commenced shouting, they were so happy; and
Jesus got up and left the house in seeming disgust.
"Massalian says he is tempted at times to
become impatient with Jesus, as he devotes so
much time to details. It seems almost a waste of
time, for a man who came to save a world to be
lingering over a special case of disease. He
thinks he could hasten Jesus' physical department.
Why not speak one word and remove every patient
from his sick bed at the same hour?
hour? What a
triumph this would be. I asked him if Jesus had
healed anyone.
He said no, not as yet; but if he
is to be the king of the Jews, he was to heal all
nations, and why not do it at once? If he would,
there would be nothing more required to establish
his kingship. But I said to him, 'Is it not equally
so with God's creative power? See what time and
labor it takes to bring forth a grain of corn.
Why not have caused the earth to bring forth
every month, instead of every year? Christ was
talking in defense of his Father.
The people
must learn to love and obey the Father before they
WRITINGS OF THE TALMUDS.
69
would reverence the Son. Yes, he said, the God
that Jesus represented was one that the people
might love and venerate; that he was a God of
love, and had no bloody designs to execute on
even a bad man, provided he would be bad no
more.
"It is to be noted that in all Jesus' talk there
became manifest references to the future. Many
of his statements were like a sealed letter-not to
be opened but by time. A grain of mustard was
to result in a large tree. All his ideas refer
to the future; like the parent helping the child
with his burden of to-day, by telling of the bless-
ings of to-morrow; and by making to-day the
seed corn of to-morrow; keeping the action of to-
day under moral control by making the morrow
the day of judgment. He stated further that
Jesus was a young man who was the best judge of
human nature he had ever seen; that he thought
at times he could tell men their thoughts and ex-
pose their bad principles; and while he had all
these advantages of life, he seemed not to care for
them nor to use them abusively. He seems to like
all men-one as well as another-so much so that
his own parents have become disgusted with him,
and have almost cast him off. But Jesus has
such a peculiar temperament that he seems not to
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ARCH ÆOLOGICAL AND HISTORICAL
care, and is as well satisfied with one as another.
He said that Jesus seemed fond of Mary and
Martha who lived at Bethany, and probably I
might find him there.
“Massalian is a man of very deep thought and
most profound judgment. He has made the
Scriptures his study all his life. He, too, is a
good judge of human nature, and he is satisfied
that Jesus is the Christ. He said that Jesus
seemed to understand the prophecy by intuition.
I asked him where Jesus was taught to read the
prophecy. He said that his mother said that Jesus
could read from the beginning; that no one had
ever taught him to read. He said that he, in
making quotations from the prophets, was some-
times mistaken, or his memory failed him; but
Jesus could correct him every time without the
scroll; and that sometimes he thought Jesus was
certainly mistaken, but never in a single instance
was he wrong. I asked him to describe his per-
son to me, so that I might know him if I should
meet him. He said, 'If ever you meet him you
will know him. While he is nothing but a man,
there is something about him that distinguishes
him from every other man. He is the picture of
his mother, only he has not her smooth round face.
His hair is a little more golden than hers, though
WRITINGS OF THE TALMUDS.
71
it is as much from sunburn as anything else. He
is tall, and his shoulders are a little drooped; his
visage is thin and of a swarthy complexion, though
this is from exposure. His eyes are large and a
soft blue, and rather dull and heavy. The lashes
are long, and his eye-brows very large. His nose
is that of a Jew. In fact, he reminds me of an
old-fashioned Jew in every sense of the word.
He
is not a great talker, unless there is something
brought up about heaven and divine things, and
his tongue moves glibly and his eye lights up with
a peculiar brilliancy; though there is one peculiari-
ty about Jesus: he never argues a question; he
never disputes. He will commence and state facts,
and they are on such a solid basis that nobody will
have the boldness to dispute with him. Though
he has such mastership of judgment, he takes no
pride in confuting his opponents, but always seems
to be sorry for them. I have seen him attacked
by the Scribes and doctors of the law, and they
would seem like little children learning their les-
sons under a master. His strongest points are in
the spiritual power of the law, and the intentions
of the prophets. The young people tried to get
him to take a class of them and teach them; but
he utterly refused.' This Jew is convinced that
he is the Messiah of the world,
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ARCHÆOLOGICAL AND HISTORICAL
"I went from there to Bethany, but Jesus was
not there. They said he and Lazarus were away,
they could not tell where. I went and saw Mary
and Martha, the sisters of Lazarus, and had a long
talk with them. They are very pleasant and nice
young maids, and Mary is quite handsome. I
teased her about Jesus, but they both denied that
Jesus was anything like a lover; he was only a
friend; though this is so common for young maids
I did not know whether to believe them or not,
until I told them my real business. And when I
told them that this was the same person that was
born of the virgin in Bethlehem some twenty-six
years before, and that his mother had told me all
the facts in the case, they seemed deeply interested
in the affair. They then told me upon their honor
that Jesus never talked or even hinted to either
one of them on the subject of marriage. Martha
blushed, and said she wished he had. If he was
to be king, she would like to be queen. I asked
them if they had ever seen him in the company of
young virgins. They said they had not. I asked
them if they had heard him talk about young girls,
or if he sought their society more than that of men;
and they both declared they had not; and they
were very much surprised that he did not. I
asked them what he talked of when in their com-
WRITINGS OF THE TALMUDS.
73
pany; and they said, he was not much in their
company; that he and their brother would go upon
the house-top and stay there half the night, and
some nights all night, talking and arguing points
of interest to them both. Mary said she had often
gone near, so she could listen to them; for she
loved to hear him talk, he was so mild and unpre-
tending, and then was so intelligent that he was
different from any and all other young men she
had ever seen. I asked them what was their
brother's opinion of him. They said he thought
there never was such a man on earth. He thought
him to be one of God's prophets. He said when
they were out in the mountains, as they are most
all the time, Jesus can tell him all about the flow-
ers, trees, and rocks, can tell him everything in
the world, and that none of the wild animals are
afraid of him. He says often the stag and the
wolf will come and stand for Jesus to stroke their
mane, and seem almost loth to go away from him.
He
says that no poisonous serpent will offer to hiss
at him. Brother thinks he is perfectly safe if Jesus
is with him. I asked them if he had ever told
their brother anything about himself. They said
if he had their brother had not told them.
"Now, Masters of Israel, after having made
this investigation of this matter; after tracing
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ARCH ÆOLOGICAL AND HISTORICAL
Jesus from his conception to the present time
after getting all the information that is to be
had on this important subject, and getting it
from the parties that are more likely to tell the
truth, from the fact they are disinterested parties;
and then taking a prophetical as well as a histori-
cal view of the subject, I have come to the con-
clusion that this is the Christ that we are looking
for. And as a reason for my conclusion, I will
call your attention to the following facts: First,
to the prophecy. Isaiah, section 7: 'And he said,
Hear now, saith the Lord. Oh, house of David,
is it a small thing for you? Therefore the Lord
himself shall give you a sign: behold, a virgin
shall conceive and bear a son, and shall call his
name God with men. Butter and honey shall he
eat, that he may know to refuse the evil and choose
the good; for before the child shall know to re-
fuse the evil and choose the good, the land that
God abhorrest shall be forsaken of her king.'
Section 8: 'Bind the testimony; seal the law
among his disciples; the Lord will hide his face
from the house of Jacob, and we will look for him.'
Here is a literal fulfillment of this word of the
Most High God, so clear and plain that none may
mistake. Jeremiah, 31st section: "Turn, oh virgin,
to thy people, for the hand of the Lord is upon
WRITINGS OF THE TALMUDS.
75
thee; for the Lord shall create a new thing in the
earth: a woman shall compass a man.' Here
again is set forth the same things that Isaiah
speaks of, and the same things that I have learned
from Mary.
Mary. Micah, section 5: "Thou, Bethle-
hem Ephratah, thou art little among the thousands
of Judah; out of thee shall come forth unto me
him that shall rule my people. He is from ever-
lasting; and I will give them up until the time she
travaileth to bring forth my first born, that he
may rule all people.' Here we have the city, the
virgin, the office, his manner of life, the hunting
him by the Sanhedrin. All these things are under
our eyes as full and complete as I now could write
them, who have all this testimony given in this
letter. How can we as a people dispute these
things? In the 49th section of Genesis, making
reference to the history that is now upon us the
writer says: 'A captive shall not depart from
Judah, nor a law-maker from him, until Shiloh
come, and gather his people between his feet, and
keep them forever.'
76
ARCHEOLOGICAL AND HISTORICAL
J
CHAPTER VI.
REPORT OF CAIAPHAS TO THE SANHEDRIN CONCERNING
THE EXECUTION OF JESUS.
Records of the Jerusalem Sanhedrin, by Eliezer
Hyran, B. 22. Taken in Constantinople,
October 16, 1883.
CAIAPHAS, priest of the Most High God, to the
masters of Israel, greeting:
In obedience to your call for a reason of my
action in the case of Jesus of Nazareth, and in
defense of my conduct, I beg leave to submit the
following for your consideration: I would assure
you that it was not on account of personal malice,
envy or hate, that existed in my own nature, nor
for the want of a willingness upon my part to con-
form to the Jewish law in its strictest sense. I
had but very little personal knowledge of the
Nazarene. The most I knew of this man, was
from outside sources. Nor was it because he
claimed to be king of the Jews, nor because he
said he was the Son of God; (I would that he
were,) nor because he prophesied or ignored the
:
WRITINGS OF THE TALMUDS.
77
holy temple. No, nor all of these combined.
There is a cause, and a more weighty matter, back
of all these things that controlled my action in the
matter. Therefore, I hope you will investigate the
reasons that I may give strictly on legal princi-
ples.
In order that you may be able to see, and
weigh the question fully, and remember the res-
ponsibility that rests upon me according to the
laws of our nation, I will ask you to go back with
me to the chronicles of our history as a common-
wealth. First, our faith is pledged to one living
and true God, this God being indescribable, un-
changeable and incomprehensible, and of course
unnameable. But yet in our daily communica-
tions with, and our applications to him, he has been
pleased to give us his name, or his several names,
according to his relations to us, and they are found
nowhere, only in the ark of his holy temple—
there where he presents to us his strength and
power. He calls himself, Eloi; which means
almighty in strength; that he can do what he will
without effort; that he does the greatest thing as
easy as he does the least. This makes him different
from all beings. In this holy ark he records him-
self Elaah-existence without beginning, and no
contingency as to his end. Again, he writes him-
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ARCHEOLOGICAL AND HISTORICAL
self Hhelejon-unchangeable; that is, nothing but
his own will can change him. Again, he records
his name, Jah-knowledge that comprehends
without being comprehended. Again, he is
written Adonai-full and free, and freely full.
Combining the several names, we have Jehovah—
the Hebrew God. A man never can go wrong
while he can pronounce this name in its compre-
hensive sense. This is where the Zealots, the
Sadducees and Essenes had their origin, and it is
the want of being able to pronounce this name in
its comprehensive sense that causes so much dis-
sension among us Jews. Jesus could pronounce
this name, but he stole it out of the temple, as I
am credibly informed.
But the object of calling your attention to pro-
nouncing this name, with all its bearings, may be
seen if we turn to the third Book, Leviticus, section
ten, wherein is the special order made by our God
to Moses, that we should offer the bullock, the
ram, the flour and oil, and the people should fast
seven days, and this should be kaphar, or atone-
ment, for the sins of all the people. Now, unless
Moses was deceived, he has deceived us, or Jesus
of Nazareth is a false teacher; for all he teaches
is metanoeite, metanoeite, as though a man's being
sorry for a crime would make restitution to the
WRITINGS OF THE TALMUDS.
79
offended party. A man might repent ever so
much, but what good would that do toward heal-
ing the man he had injured? None in the least.
This mode of making atonement was ordained of
God and revealed to Moses; but if man has noth-
ing to do but to repent, the disease carries its own
remedy with it. So a man can sin as often as he
may wish to. Look at the first book, section
three: "And God said to Abraham, by his own
mouth, that each and all that were circumcised by
the cutting of the prepus should be saved." This
should be the seal of the covenant. Now if this
is not true, God must go against his own contract,
violate his own promises, as well as deceive the
faith and cheat the obedience of his own children.
This is all so if Jesus' teaching be true, for he sets
up table (baptism) as the seal of God. I refer
you to section ten, division first, where God said
to Moses, that he had changed the laws, converted
the elements for the protection of his people, and
with his own arm had delivered them out of a
strong compact; and that they might remember,
and that the generation to be born might remem-
ber and never forget to trust in him when in
danger, he said that
said that once every year we
should roast a kid or lamb, and eat it with un-
leaven bread, and this should be the sign that
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ARCHÆOLOGICAL AND HISTORICAL
we would trust in him in all times of danger.
Now Jesus teaches that common bread and wine
are to be used instead thereof a thing unheard of.
And not only so, something that is altogether re-
pugnant to God, and something that fosters drunk-
enness, and is well qualified to excite men's
passions. And oh, ye Masters of Israel, but think
once. Jesus calls himself the Son of God; claims
to have been born of almah (the Hebrew word
for virgin); that he and his Father are one-they
are equal. These things will establish the follow-
ing conclusions: If he is right, his Father is false.
If they were one, then their teaching should be
one; and if his teachings are true, God's must be
wrong, or there are not those perfections in him
that we learn in pronouncing his holy name. By
tolerating the teachings of Jesus, we say to the
Romans that all of our former teachings are false;
that the Hebrew's God is not to be trusted; that
he is weak, wanting in forethought; that he is vac-
cillating, and not to be trusted, much less to be
honored and obeyed. Thus the world will lose
confidence in our God, and confidence in us as a
religious people. This is the impregnation of the
whole atmosphere with moral pollution. It does
not only cut off, but blocks the way of all Jews
from heaven; and not only this, it excludes our
WRITINGS OF THE TALMUDS.
81
hope in the salvation of our forefathers, who have
obeyed God in his ordinances, believed in his prom-
ises, and shouted in the triumphs of a holy life for
fourteen hundred years. He entirely ignores God's
holy temple-the house God had built by our
fathers under his own supervision, where he prom-
ised to dwell with his children, to hear their prayers,
and to be pleased with their sacrifices. This
temple is the bond of the Jews. Here all men can
come and be blessed. It is the earthly home of
the souls of men-the place where men may hide
from the storms of sin and persecution. This
temple is where the foolish can learn wisdom, the
place where the naked soul can be clothed, and
where the hungry may be fed. This is the grand-
est gift of our Father. Jesus perfectly ignores
this temple; says that the priests have made it a
den of thieves; and sets up a sneer, and even
scoffs at its sacred ordinances, and with a sort of
selfish triumph says it shall be destroyed; and
from his manner of saying it, I have no doubt he
would be glad how quick. But what would be the
condition of our people if this temple was re-
moved? Where would be the use of priesthood if
the temple were absolved? Where would we find
an answer by Urim and Thummim? How would
the soul of man be purified, if the holy Bathkole,
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ARCHÆOLOGICAL AND HISTORICAL
+
the Euroch of God, should depart? There in that
sacred temple of God he has been burning to the
consuming of sin and the purifying of the heart
since our return from bondage in Babylon. My
argument is, if this temple is destroyed, or even
forsaken by the Jews, we as a nation are finally
ruined. We might as well put our necks ander
the feet of idolatry and give up all hope.
One more subject I place before my Masters of
Israel. Is it compatible with our religion, or is it
consistent with philosophy, or admitted in his holy
Word, that there can be more gods than one?
When we pronounce EleLaah Shaddai Hhelyon-
Adonai (which is Jahovah), there can be but one
living God. By reference to section six, No. 4,
he says by mouth of Moses, when he was all aglow
with the glory of God-and remember he speaks
either by mouth or quill; it is he that speaks, and
not man-he says, "The Lord your God is one
God; there can be but one. I am and have been
with you; I brought you up; I delivered you out
of a strong compact; I delivered you out of their
hand, and kept you dry, while your enemies were
drowned in the sea. I will not forsake you. I
promised your Father I would not.
But if you
forsake me, then desolation will come upon you,
and have you in swift destruction."
In section
1*
WRITINGS OF THE TALMUDS.
83
five, three and four, of David's Song of Joy: "I
am God alone. If I turn to the right or to the
left, if I go down into the depths of the sea, or
into the center of the earth, or over the heavens,
I should find no companion." In section third he
says, "I am God alone, and alone I am God;
beside me there is no help for man nor angels."
Then in section 13, this command has been given:
"Thou shalt pay to the Lord thy God once a year
a half shekel of silver, that thou and thy children,
and all the strangers that are in thy gate, may
know that there is no God beside me, on whom
they may call in time of danger." Now, having
all the commands and teachings from the very lips
of God himself before my eyes, and being held
responsible for the soundness of our doctrine and
the proper inculcation of the same among the
people of the Jews, what was I to do? Could I
stand as the priest of the Most High God, and see
your blessed religion perverted by an imposter?
Could I stand and see the holy temple of our God
deserted and forsaken? Could I stand and see all
the holy ordinances, which had been appointed by
our God for securing salvation to Israel, perverted
by an imposter? All the blessed doctrines that
were appointed for the government and the instruc-
tion of the priesthood, thence to be imparted to the
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ARCHÆOLOGICAL AND HISTORICAL
youth of our land, set aside, and that by one that
could show no authority, only the authority of
John Baptist, who could give no authority only the
one who sent him to baptize, and he could not tell
who he was, nor from whence he came? Hence
you can see the responsible position that I as the
high priest of God and of the Jewish Church oc-
cupied. According to our laws I was made re-
sponsible, and stood between my God and my
people, to protect them in doctrine and govern-
ment. I refer you to the capitulation made by the
Sanhedrin and Augustus Cæsar, in the holy
Tosephta of the talmuds. We submitted to taxa-
tion by the Romans, and the Romans are to pro-
tect our holy religion from foreign foes, in order
that the holy temple or any of its sacred ordi-
nances should never be molested, nor the holy city,
Jerusalem, be polluted by Roman idolatry. Now
the insinuating plan taken by Jesus was well
qualified to deceive the common people. It had
already led many to forsake the temple, and hold
her ordinances in derision, as well as to neglect the
teachings of the priest or to pay tithes for their
supplies. He had already inculcated into the Jew-
ish mind his pernicious ways of being saved to that
extent that the Jewish cause was almost gone.
There are two reasons for this: First, the people
WRITINGS OF THE TALMUDS.
85
to whom he preached were an ignorant set, and
knew but very little about doctrine of any kind.
They are a restless sort of men, who are always
finding fault and wanting something new, and
never associate with the more enlightened part of
the community in order to learn. Another reason
of his having many followers is, his doctrines are
congenial to unsanctified flesh. They are so suited
to human nature that they require no sacrifices;
they need not go to the temple to worship God;
they need not fast, and they can pray when and
where they please; they need pay no tithes to keep
up the temple or the priesthood, but every man can
be his own priest, and worship God as he chooses.
All this is so compatible with human nature that,
although he has not been preaching over three
years, he has more followers to-day than Abraham
has, and they have become perfectly hostile to-
wards the Jews that are faithful to their God; and
if it had not been for the Roman soldiers, on the
day of execution we would have had one of the
bloodiest insurrections ever known to the Jewish
commonwealth. I am told that there was never
seen such a concourse of people assembled at
Jerusalem as at the cross. One of my guards in-
forms me that there were several hundred thou-
sand, and, although there were two others crucified
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ARCH ÆOLOGICAL AND HISTORICAL
at the same time, Jesus was the great center of
attraction. They would call out, "Who is this
Jesus of Nazareth? What is his crime?” Some
of his friends would cry out, "Nothing; he is
being executed because he was a friend to the poor.
Take him down! Take him down," they would
cry out, and the soldiers would have to use their
spears to keep them back. But when he yielded
up the ghost he proved to all that he was hypos-
tatical (that is a human body), and the lodi curios
had came from the iclandic covenant, and his
trinitatis unitas was all a sham, for how could this
unpronounced name suffer or be captured by men,
or die, unless he is the one that is to die for the
many? And if so, I
And if so, I was only accomplishing
God's holy purposes, which exonerates me from
guilt.
But it seems to me a necessity that he should
be removed. That this may be evident to your
minds, I ask you to contrast our present condition
with the past. Jesus of Nazareth spent two years
in Egypt under the instruction of Rabbi Joshua,
and learned the art of thaumaturgy to perfection,
as has never been taught in any of the schools of
necromancy among the heathen. If the healing
miracles of Jesus are true, as they must be (for
they are so acknowledged by his foes as well as his
+
WRITINGS OF THE TALMUDS.
87
?
friends), he must have learned it from Horus and
Serapis, as practiced by those heathen priests.
He came back to Palestine as physician, and was
by nature an enthusiast as well as a Hebrew
patriarch, and when John's preaching excited
idealistic minds, Jesus also went to that teacher,
and was inspired by him to inculcate and promul-
gate his doctrines. Notwithstanding his youth
and inexperience, Jesus started out as a public
orator and teacher with the doctrines of John,
and in that capacity referred exclusively to his
authority, as every public teacher in these days' has
to be ordained by some acknowledged authority.
As long as John was at large, Jesus in the capa-
city of an itinerant teacher and physician roused
the people of Galilee to metanoia (repentance of
sin), to bring about a restoration of the kingdom
of heaven. He met with the same opposition that
John did from those who would not admit that
they were more sinful than their progenitors were,
or that asceticism was the proper means for the
restoration of the kingdom of heaven. But he
met with the same success among the lower classes,
such as foreign harlots, sodomites, publicans and
other Roman agents, but the intelligent portion
remained cold and unmoved by his enthusiasm.
The cures which he performed appeared miracu-
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ARCHÆOLOICAL AND HISTORICAL
lous to his followers, but most ridiculous to the
intelligent Jews, and those men of sober and re-
flective minds.
Jesus embraced the humanitarian doctrine of the
Hillelites, presenting conspicuously the cosmopoli-
tan spirit of Judaism, and he did it almost in the
words of Hillet, who had taught it before. Their
faith and doctrine being alike, it was not hard for
him to create excitement, or to find plenty of fol-
lowers. In addition to all this, he taught a system
of low morals, and so void of all ritualistic ideas that
it was easy for him to get any amount of followers.
He taught the people that there was but one living
and true God, but he taught them that he was
that God, and that his Father was emerged
into himself, and could not manifest himself
only through him, which theory would confute
itself if they would only stop to reflect, for as he
was hypostatical or corporeal, his assistance was
cut off from all that was not immediately in his
presence, which is altogether incompatible with the
faith of the Jews. Right in the blaze of this doc-
trine he would teach that there was a special pro-
vidence, as well as a general providence, as if there
could be a general providence without a God that
could be present in all places at all times, as we
learn in pronouncing his name. He teaches that
WRITINGS OF THE TALMUDS.
89
f
the dead will rise and live again in a future state of
happiness or misery according as they have lived
here. Therefore he teaches future rewards and
punishments, but he being present how can he
reward in the future? He teaches the revelation
and the prophets, but contradicts all they teach.
He teaches the election of Israel by the Almighty,
but ignores all the doctrines of Israel. He teaches
the eternity of God's laws, and promises in the
super-importance of the humanitarian over the
ritual laws and doctrines, but I don't think he
wished to abolish the latter, or even the traditional
laws, but merely to supersede them by a higher
life. The natural result of all this was that he dis-
regarded the laws of Levitical cleanness, which
were so important to the Shammaites and Essenes,
and so important to the Hillelites. This is the
point where division commenced, and the breach
grew wider and wider until an insurrection must
have been the result. He so far cut himself loose
from the Jews that he ate with unclean sinners,
publicans and lepers, and permitted harlots to touch
him, while his disciples went so far as to eat their
meals, without washing themselves. Furthermore,
he looked upon the whole of the Levitical institu-
tions, temple, sacrifices, and priesthood included, as
necessary no longer, and not worth the life of the
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ARCHEOLOGICAL AND HISTORICAL
animal. This was certainly the opinion of the
Hillelites. Jesus, it seems, found in this Hillelite
school a party furnished to hand, ready to take up
with his heresy (and a large party they are, almost
sufficient to divide the whole Jewish common-
wealth). They teach the repentance of sin, the
practice of benevolence and charity, the education
of the young, and good-will towards mankind, as
possessing much more moral worth than all the
Levitical cleanness, or compliance with the whole
moral law given to us by our God to govern us.
His preaching was of the parabolical style.
He would rely on a text of scripture, for he seems
to hold the scriptures in high veneration, so his
preaching was on the midrash style of the scribes-
a maxim expressed in the style of Solon or of
Sirach's son. His great object was to come as
near the Jewish theology as possible so as to des-
troy the Jews entirely, and establish his own.
Hence he resorted to the allegorical method
of the Egyptian Hebrews, uttering many good
and wise sayings, which were not new to the
learned, but which were taken from the com-
mon wisdom of the country, which was known
by all who were acquainted with the literature of
the Rabbis. But they were new to his class of
hearers who were not accustomed to listen to the
WRITINGS OF THE TALMUDS.
91
}
wise. He had no education, comparatively speak-
ing. He was. full of nervous excitement, all of
which went to inspire his hearers with enthusiasm.
He took but little care of his health or person;
cared not for his own relatives. He traveled
mostly on foot in the company of his disciples and
some suspicious women, and lived on the charity of
his friends. He seemed to take no notice of the
political affairs of his country; would as soon be
governed by one nation as another. In fact, it
seemed if he had any preference, it was for the
Romans. It seems that he became so infatuated
that he really thought he was head of the kingdom
of heaven. This manner of preaching, along with
his presumption, aroused his enemies to a powerful
pitch, and it was all I could do to keep the zealots
from mobbing him in the temple. They had no
confidence in a doctrine that set the Jewish laws
at naught, and mocked the priesthood of God, and
they with the Sadducees and Scribes were not wil-
ling to submit to a man who acknowledged no au-
thority higher than himself, and was seemingly
endeavoring to overturn everything that they held
more sacred and dearer than life. Jesus' mode
and manner was well qualified to deceive the unsus-
pecting. "Let us have all things common," said
he, and he that would be greatest among you
66
92
ARCH ÆOLOGICAL AND HISTORICAL
will prove his greatness by rendering the greatest
service to all, and if any of the higher powers
compel thee to go a mile, let him that is compelled
go ten miles."
This caused him to be more at-
tacked in his policy than in his doctrine. The
great question with us Jews was, here are the
Romans upon us; how can we get rid of them?
Jesus' idea was to let the Romans alone; it mat-
ters not who rules and governs the nations; if they
abuse you, love them in return, and they can't be
your enemies long; no man can continue to abuse
another, who returns injuries with love. Keep
from them; pray in secret for the return of the
kingdom of heaven and God's grace, and this will
soon make all things right. "Pay your taxes,”
he would say to them; "it is only Cæsar's money
you pay, which is unlawful for you to have—unlaw-
ful on account of its idolatrous effigies. Again,
he would say to his hearers, "You can't conquer
the Romans; better convert them, and they are
your enemies no longer. They already have your
temple in possession; their yoke is getting heavier
every day, and the more you fight against them the
more they will abuse you; therefore, your only
chance is to love them, and try to make your yoke
easy, and your burden light by having them your
friends." Indeed, the conduct of Jesus was so
WRITINGS OF THE TALMUDS.
93
strange and incompatible with the interest of the
Jews as a nation, it seemed to me that he was a
subject employed by the Romans to keep the Jews
submissive and obedient to all their tyranny and
abuse.
This policy was most powerfully attacked by
the officiating priest, by the Shammaites and
Zealots, and in fact, the whole Jewish nation was
becoming aroused to a war-heat. The repri-
mands of Jesus were so severe against the rich
and highly educated that they had turned against
him, and brought all the power they had, both of
their wealth and talent, so that I saw that a bloody
insurrection was brewing fast. The public mind
of the Jews was becoming more and more divided
and corrupt; the doctrine of heresy was being
diffused all over the land; the temple was for-
saken, the holy sacraments neglected, the people
were dividing into sects, and these breaches were
like a rent in a garment-tearing wider apart
continually. As it seemed to me, the whole of the
Jewish theocracy was about to be blown away as
a bubble on a breaker. As the Jews became more
and more divided and confused, this increased the
tyranny of the Romans. All they wanted was an
excuse to slaughter, massacre the Jews, and con-
fiscate their property. At this time both the doc-
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ARCHÆOLOGICAL AND HISTORICAL
+
trine and religion of the Jews were spreading rap-
idly all over Rome, which gave them great alarm.
Sejane undertook to have an ordinance passed in
the Senate, abolishing the Jewish religion from
Rome; and when he found it would produce an
insurrection, they banished all the Jews from
Rome, and back they came to Judea with all their
idolatry and heresy, with many other principles of
corruption from the Romans, which fitted them to
join any party for profit. Up to this time the
Roman kings had showed great kindness to the
Jews. There never was a better man than Hyr-
can. The Jews enjoyed great peace during his
administration. But a Tiberias has turned against
us; Pilate has removed the army from Cæsarea to
Jerusalem. I say, no nation with any self-respect,
or one that had any energy left, would nor could
stand it without a struggle.
Now the preaching of John Baptist and Jesus
of Nazareth had brought all these things upon us.
When Herod Antipas captured John, it gave a
quiet to things in Galilee, so that they had peace
until Jesus started it up afresh. I had issued
orders to Jesus to desist from preaching, unless he
taught as the Jews taught. He sent me the im-
pertinent word that his doctrine was not of this
world, but had reference to the world to come;
WRITINGS OF THE TALMUDS.
95
when he was all the time doing all he could to
destroy the peace and harmony of this world.
Now, according to our law in the Saphra, by
Jose, B. Talmud, it devolves on me to see that
the people have sound doctrine taught them.
Hence it is my duty to examine all the midrashim
or sermons, of all the preaching priests, and, if
any taught the people wrong, to cause him to
desist; or, if his conduct was not in correspond-
ence with his profession, to cause him to desist;
or, if any disregard the holy laws of ablution, or
in any way defiled himself, or if he should be
guilty of any misconduct in any way, either in
manner of life or doctrine, to adjudge such an one,
and sentence the value of his crime upon him.
This I did upon Jesus of Nazareth, to save the
Church from heresy, and to save the cause of the
Jewish commonwealth from final ruin. But un-
derstand that I did not act rashly nor illegally, as
I am accused. I only passed sentence under
the protest and order of the whole court belonging
to the high priest, containing twelve members, or
elders, and priests. Thus you will see it was not
an act of my voluntary power, but was legal, as
was my place to do according to law. After
I examined Jesus on the various charges, he
said in the presence of all the court that each
ť
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ARCHÆOLOGICAL AND HISTORICAL
and all of them were true. I then reasoned with
him, and asked him if the court of the high priest
would forgive him. of these charges would he
desist from these things in all time to come. He
answered most emphatically and positively he
would not. Under these circumstances, I was
compelled, according to our law, to sentence him
to die; for if he continued to promulgate his per-
nicious heresies the Jews, as a nation, must die
with their religion. And, as you find in the
Toseppta, that the nation has always the right of
self-preservation, and as we had conceded the right
to the Romans of executing our criminal laws, it
became my painful duty to send him to Pontius
Pilate, with the following charges:
"Caiaphas, high priest of the Most High God,
to Pontius Pilate, governor of the Roman prov-
ince: Jesus of Nazareth is thus charged by the
high court of the Jews:
"First, with teaching the doctrine that there
are more gods than one, which is contrary to
the teaching of the Jewish law, and he most
positively refuses to desist in the presence of this
court.
"Second, he teaches that he is a God, all of which
is contrary to the Jewish law, and he is visible.
and comprehensible; and, after being required to
WRITINGS OF THE TALMUDS.
97
desist by this court, most positively affirms that he
is the Son of God.
"Third, he teaches and affirms that the Bath kole
(Holy Spirit) can't come until he goes away,
which is contrary to the teaching of the Jews;
because it was he that brooded over the waters,
and has been the spiritual light of the world ever
since; from all of which he refuses to desist.
"He teaches baptism as the seal of God, instead
of circumcision, which was established by the de-
crees of God with Abraham as a seal of the Jews;
and, when abjured to desist by the order of this
court, affirmed he would not.
"He teaches asceticism as the means of salva-
tion, contrary to the Jewish custom, and affirmed
in the presence of this court he would not desist.
"He teaches the Levitical ablution as of no ser-
vice, while we hold that the outward washing is
the sign of inward purity; and when abjured to
desist, he emphatically refused.
"He has abrogated the ordinance given by God
to Moses of the pascal supper, wherein we should
roast a lamb and eat it with (unleaven bread; but
Jesus has introduced a different thing-altogether
different-without any authority. He has inaug-
urated common bread and wine, which is not only
forbidden, but is well qualified to excite men's
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ARCH ÆOLOGICAL AND HISTORICAL
passions and make them forget God rather than
to remember and trust him; this feast having been
introduced that we should remember to trust him
in the hours of trouble. He has established this
in the place of it; and the wine is well qualified to
make us forget him. When asked why he did
this, all he would say, was: "Hitherto I work,
and my Father works.'
"He has abrogated the priesthood, and set the
temple at naught, which is the very life's blood of
the Jewish faith.
"Were it not that God our Father has given us
these holy ordinances we would not be so tena-
cious for them. But when we know they are the
pillars upon which the Jewish theocracy is built,
and that we can't live without them; and when
Jesus of Nazareth has been abjured time and
again to stop teaching these ways of death, he
has as often declared he would not; therefore, it
devolves on me as the proper and the only officer
to pronounce sentence upon him."
Of
These charges were written by my scribe, and
sent with the officers to Pilate for his consent.
course I did not expect him to execute him as he
did, but it seemed that the mob was so great that
Pilate never received them. Of course I expected
Pilate to send Jesus back to me, so I could send
WRITINGS OF THE TALMUDS.
99
him to you for your approval; and if so, then I
would proceed to try him with Urim and Thum-
mim, with the regular lacktees on guard, as our
law requires; but it seemed that Pilate thirsted for
his blood. Like all guilty tyrants, he was afraid
of his own shadow, and wished to destroy every-
thing that stood in his way of power.
With these reasons for my actions, I submit
the case which I am sure will be considered favor-
ably by my masters of Israel.
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ARCH ÆOLOGICAL AND HISTORICAL
CHAPTER VII.
REPORT OF CAIAPHAS TO THE SANHEDRIN CONCERNING
THE RESURRECTION OF JESUS.
AFTER having made the above record of Caia-
phas, in unwinding the same scroll, we found an-
other report from him. It may be interesting to
the reader, however, to know what we mean by
scroll. It is parchment. The Hebrew word,
numet, means a bark, made from the pulp of the
reed, into a paste, and then dried in the sun until
it is hard, and then pressed and polished until it
shines most beautifully, and its surface is as
smooth as our paper. It is of two kinds of quali-
ties, one is called papyrus, the other is called
hierotike. This latter is the more costly, and is
used by the priest alone. It is about sixteen
inches wide, and is cemented together by a gum
that comes from a tree very much resembling our
elm tree. It is written upon with some kind of
indellible ink or paint, with a common reed quill,
which is made to let out the ink in the likeness of
WRITINGS OF THE TALMUDS.
101
our pens. They were written by the sepher, which
is the Hebrew word for scribe. He is called gram-
mateus by the Greeks. This writing is in what
is known as the square Hebrew. The letters are
from a half inch to an inch in size, so you can see
what an amount of parchment it would take to
record a deed. It is very hard to read by the best
of Hebrew scholars, and they must have their
text books to assist them. But after a man has once
got the thread of the subject, he can get along
with it. This is the reason why I got Dr. McIn-
tosh to go with me. He and Dr. Twigman have
been in the business for many years. The wind-
lass, as it might be called, (for it more resembles
our common rope-winders than any thing I can
think of,) is a square piece of timber, about three
inches in diameter, to which the parchment
is fastened at one end. Then it is rolled
around like a spool. At the proper distance
are tied two transverse sticks to hold the parch-
ment to its proper place. It is placed at
the end of a table, and
a table, and an empty one at
the other end, so that as you unwind from the one
to read, it winds around the other. The letters are
almost as plain as the advertisements of patent
medicines on a plank fence. There are multiplied
hundreds of these placed along in rows, just like
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ARCHEOLOGICAL AND HISTORICAL
rolls of carpet, only they are not so rude. They
are all lettered and numbered with their dates on
them. This makes it easy to find anything you
want, but I tell you you must understand hierogly-
phics to read it. There is another class of books.
sheep or goat skin, about eight by
The writing on these is very fine,
They are bound between cedar
boards with clasps. They contain from eight to
forty sheets to the book. These are the kind of
books of which Josephus wrote seventy-two.
These are fine
twelve inches.
and hard to read.
But to return to Caiaphas' report. After unwind-
ing several feet we came across another communi-
cation from Caiaphas; I hardly know whether to
call it a resignation or a confession. One thing I
know, it is one of the most solemn things I ever
read in all my life. We thanked God that we had
ever come to Constantinople, and that Mohammed
had given orders to preserve these sacred scrolls
in the mosque of St. Sophia. It is as follows:
CONSTANTINOPLE, OCT. 16, A. D. 1883.
Sanhedrin, 89. By Siphri II. 7.:
TO YOU, MASTERS OF ISRAEL:-As I have made
a former defense to you, and you have approved
the same, I feel in duty bound to communicate
to you some facts that have come to my knowledge
WRITINGS OF THE TALMUDS.
103
since the former communication. A few days
after the execution of Jesus of Nazareth the report
of his resurrection from the dead became so promi-
nent I found it was necessary to investigate it,
because the excitement was raging more heavy
than before, and my own life as well as that of
Pilate was in danger, and it seemed worse than if
he had not been apprehended at all. I sent for
Malkus, captain of the royal city guard, who in-
formed me he knew nothing personally as he had
placed Isham in command of the guard, but from
what he could learn of the soldiers the scene was
perfectly overwhelming, and it was so generally
believed that it was no use to deny it. He thought
my only chance was to suppress it among the sol-
diers, and have John and Peter banished to Crete,
or have them arrested and locked up in prison, and
if they would not be quiet to treat them as I had
treated Jesus. He said all the soldiers he had con-
versed with were convinced that he was either res-
urrected by supernatural power, or he was not
dead, or that he was no human being; for the
light, and the angels, and the dead that came out
of their graves, all went to prove that it was some-
thing that had never occurred on earth before.
He said that John and Peter were spreading it all
over the country, and if it should be so that Jesus
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ARCHEOLOGICAL AND HISTORICAL
should appear at the head of a host, and declare
for the king of the Jews, he believed all the
Jewish soldiers would fight for him. I sent for the
lieutenant, who gave a lengthy detail of the occur-
rence there that morning, all of which I suppose
you have heard, and will investigate the subject by
a committee. From this I am convinced that there
was something above the laws of nature transacted
there that morning that can't be accounted for
upon natural principles, and I find it is of no use to
try to get any of the soldiers to deny it, for they
are so excited over it that there is no doing any-
thing with them. I am now sorry that I had the
soldiers placed at the tomb, for the very things that
they were to prevent they have established.
After investigating the soldiers and officers to
my satisfaction, my mind being so disturbed that I
could neither eat nor sleep, I sent for John and
Peter. They came, and brought Mary and Joan-
na. These are the women that went to embalm
his body the morning of the resurrection, as it is
called. They are very interesting, as they relate
the circumstances. Mary says when they went it
was just getting light. They met the soldiers re-
turning from the sepulcher, and they thought
nothing strange until they came to the tomb, and
found that Jesus was gone. The stone that
WRITINGS OF THE TALMUDS.
105
covered the sepulcher was rolled to one side, and
there were two men dressed in flowing white, sit-
ting, one at each end of the sepulcher. She asked
them where was her Lord; they said, He is risen
from the dead; did he not tell you he would rise
the third day and show himself to the people, to
prove that he was the Lord of life? "Go tell his
disciples," said they. Joanna said she saw but
one man; but this discrepancy may have been on
account of their excitement, because they both
say they were much alarmed. They both say as
they returned they met the Master, who told them
that he was the resurrection and the life; all that
will accept shall be resurrected from the second
death. "We fell at his feet, all bathed in tears,
and when we rose up he was gone. Both the
women wept for joy while relating these circum-
stances, and John shouted aloud, which made me
tremble in every limb, for I could not help think-
ing that something that belonged to the exclusive
work of God had occurred, but what it all could
mean was a great mystery to me. It might be, I
said, that God had sent this message by the mouth
of this stranger; it might be that he was the seed
of the woman, and we his people had executed
him. I asked John and Peter if they could give
me any further evidence in regard to this man;
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ARCHEOLOGICAL AND HISTORICAL
that I wished to be informed of his private history.
Peter said the first he knew of him he passed by
where he was, and bade him to follow him, and he
felt an internal drawing after him, but at first it
was more through curiosity than anything in the
man; that he soon became acquainted with Mary,
who told him that this was her son, and told him
the strange circumstance respecting his birth, and
she was convinced that he was to be king of the
Jews, and related to him many strange things con-
cerning his life, which made him feel more inter-
ested in him than he should have been otherwise.
He said that Jesus was a man so pleasant in his
character, and so like a little child in innocency,
that no one could help liking him after they got
acquainted with him; that though he seemed to be
stern and cold, he was not so in reality; that he
was exceedingly kind, especially to the poor; that
he would make any sacrifice for the sick and the
needy, and would spare no pains to impart knowl-
edge to any one that would call on him, and that
his knowledge was so profound and deep that he
had seen him interrogated by the most profound
doctors of the law, and he always gave the most
perfect satisfaction, and that the sepher or Scribes,
and the Hillelites, and Shammaites were afraid to
open their mouths in his presence. They had
WRITINGS OF THE TALMUDS.
107
row.
attacked him so often, and had been repelled as
often, that they would shun him as they would a
wolf; but when he had repelled them he did not
enjoy the triumph as they did over others, over
whom they had got the ascendancy. As to his life,
he seemed to be not a man of pleasure, nor of sor-
He mingled with society to benefit them,
and yet took no part at all in what was going on.
"I had heard many tell of what occurred when he
was baptized, and from what his mother told me I
was watching for a display of his divine power if
he had any, for I knew he never could be king of
the Jews unless he did have help from on high; and
when we were attending a marriage feast the wine
had given out, and his mother told him of it, and
he said to some men to fill up some water pots that
were sitting near, and they put in nothing but
water for I watched them, but when they drew it
out it was wine, for it was tested by all at the
feast, and when the master found it out he called
for Jesus to honor him, but he was gone. It
seemed that he did not want to be popular, and
this spirit displeased us, for we knew if he was to
be king of the Jews he must become popular with
the Jews. This spirit of his disgusted his mother,
for she was doing all she could to bring him into
notice, and to make him popular among the
*
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ARCHEOLOÍCAL AND HISTORICAL
people, and people could not help liking him when
they would see him. And another feeling was pe-
culiar: in his presence every one felt safe. There
seemed to be almighty power pervading the air
wherever he went so that each felt entirely secure,
and that no harm could befall them if Jesus were
present. I have some experience: As we were in
our fishing boat I saw Jesus coming towards us,
walking on the water. I knew if he could make
the waves support him, he could me also. I asked
him if I might come to him; he said for me to
come, but when I saw the waves gathering around
me I began to sink, and asked him to help me.
He lifted me up, and told me to have faith in God.
On another occasion we were sailing on the sea,
and there was a great storm. It blew at a fearful
rate, and all on board thought they would be lost,
and we went and awakened the Master, and when
he saw the raging of the storm he stretched out
his hand and said, 'Peace, be still!' and the wind
ceased to blow, the thunder ceased, the lightnings
withdrew, and the billowing ocean seemed as quiet
as a babe in its mother's arms-all done in one
moment of time. This I saw, and with my own
eyes, and from this time I was convinced that he
was not a common man. Neither did he work by
enchantment as the Egyptian thaumaturgists did,
WRITINGS OF THE TALMUDS.
109
for all of the many feats they could play, they
dared not to attack the laws of nature. In vain
might they order the thunder to hush, or the winds
to cease, or the lightnings to cease their flashing.
Again I saw this man while we were passing from
Jericho. There was a blind man, who cried out to
him for mercy, and Jesus said to me, 'Go, bring
him near,' and when I brought him near Jesus
asked him what he wanted. He said he wanted to
see him. Jesus said, 'Receive thy eight,' when
he was not near enough for Jesus to lay his hands
upon him or use any art. Thus were all his mira-
cles performed. He did not act as the Egyptian
necromancers. They use vessels, such as cups,
bags and jugs, and many other things to deceive.
Jesus uses nothing but his plain speech in such a
way that all can understand him, and it seems as if
the laws of nature were his main instrument of
action, and that nature is as obedient to him as a
slave is to his master. I saw on another occasion
where a young man was dead, and Jesus loved his
sisters. One of them went with Jesus to the tomb.
He commanded it to be uncovered. The sister
said, 'Master, by this time he is offensive; he
has been dead four days.' Jesus said, 'Only
have faith,' and he called the young man by name,
and he came forth out of the tomb, and is living
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ARCHÆOLOGICAL AND HISTORICAL
to-day, and proposed that I should see him for
myself."
Thus argues Peter and John. If Jesus had
such power over nature and nature's laws, and
power over death in others, he would have power
over death, so he could lay down his life and take
it again, as he said he would do. As he proposes
to bring hundreds of witnesses to prove all he says,
and much more-witnesses whose veracity can't
be doubted—and as I had heard many of these
things before from different men, both friends and
foes, (and although these things are related by
his friends-that is, the friends of Jesus-yet these
men talk like men of truth, and their testimony
corroborates with other evidence that I have from
other sources, that convinces me that this is some-
thing that should not be rashly dealt with), and
seeing the humble trust and confidence of these
men and women, besides, as John says, thousands
of others equally strong in their belief, it throws
me into great agitation. I feel some dreadful
foreboding-a weight upon my heart. I can't
feel as a criminal from the fact that I was acting
up to my best judgment with the evidence before
me. I feel that I was acting in defense of my
God and country, which I love better than life,
and if I was mistaken, I was honest in my mistake.
WRITINGS OF THE TALMUDS.
111
And as we teach that honesty of purpose gives
character to the action, and on this basis I try to
clear myself of any charge, yet there is a conscious
fear about my heart, so that I can have no rest
day nor night. I felt sure that if I should meet
him I should fall dead at his feet; and it seemed
to me if I went out I should be sure to meet him.
In this state of conscious dread I remained inves-
tigating the Scriptures to know more about the
prophecies concerning this man, but found noth-
ing to satisfy my mind. I locked my door and
gave the guard orders to let no one in without
first giving me notice. While thus engaged, with
no one in the room but my wife and Annas, her
father, when I lifted up my eyes, behold Jesus of
Nazareth stood before me. My breath stopped,
my blood ran cold, and I was in the act of falling,
when he spoke and said, "Be not afraid, it is I.
You condemned me that you might go free. This
is the work of my Father. Your only wrong is,
you have a wicked heart; this you must repent of.
This last Lamb you have slain is the one that was
appointed before the foundation; this sacrifice is
made for all men. Your other lambs were for
those who offered them; this is for all, this is the
last; it is for you if you will accept it. I died
that you and all mankind might be saved."
At
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ARCH ÆOLOGICAL AND HISTORICAL
this he looked at me with such melting tenderness
that it seemed to me I was nothing but tears, and
my strength was all gone. I fell on my face at
his feet as one that was dead. When Annas lifted
me up Jesus was gone, and the door still locked.
No one could tell when or where he went.
So, noble Masters, I do not feel that I can offi-
ciate as priest any more. If this strange person-
age is from God, and should be the Savior we
have looked for so long, and I have been the
means of crucifying him, I have no further offer-
ings to make for sin; but I will wait and see how
these things will develop. And if he proves to be
the ruler that we are looking for, they will soon
develop into something more grand in the future.
His glory will increase; his strength will spread
wider and wider, until the whole earth shall be full
of his glory, and all the kingdoms of the world
shall be his dominion. Such are the teachings of
the prophets on this subject. Therefore you will
appoint Jonathan or some one, to fill the holy
place.
P. S.-Soon after we found Jonathan was high
priest though history tells us different.
WRITINGS OF THE TALMUDS.
113
CHAPTER VIII.
ELI'S STORY OF THE MAGI.
WHILE investigating the Sanhedrin and the
Talmuds in Constantinople, October 22nd, 1883,
I came upon the following parchment, written and
bound between two cedar boards. It was signed
Ben. Eli. Who he was, or where he came from,
or when he wrote, we cannot tell, nor can we say
it is true; yet it is so compatible with our history,
and has so many strange things connected with it
that we thought it would be interesting to our
readers.
1
It seems, in the year 29, there were three
strange personages appeared before the Sanhedrin,
asking admittance; and they were admitted before
that body. One claimed to be from Egypt, one
from India, and one from Greece, and as such
they are mentioned. These appear to be the
Magi who had been in search for the child Jesus
at Bethlehem, and now had come to make further
inquiry. Whether they were required to, or did it
#
114 ARCH ÆOLOGICAL AND HISTORICAL
•
voluntarily, is not known; but they each gave a
relation of his history and experience regarding
Jesus of Nazareth. The Greek slowly, and like
one watchful of himself, began:
"What I have to tell, my brethren, is so strange
that I hardly know where to begin, or what I may
with propriety speak. I do not yet understand
myself. The most I am sure of is, that I am do-
ing a master's will, and that the service is a con-
stant ecstacy. When I think of the purpose I am
sent to fulfill, there is in me a joy so inexpressible
that I know the will is God's."
Here the good
man paused unable to proceed.
"Far to the west of this," he began again,
"there is a land which may never be forgotten, if
only because the world is too much its debtor, and
because the indebtedness is for things that bring
to man their purest pleasure. I will say nothing
of the arts, nothing of the philosophy, of elo-
quence, of poetry, of war. Oh, my brethren, here
is the glory which must shine forever, in perfected
letters by which he whom we go to find will be
made known to all the earth. The land I speak
of is Greece." "My people," he continued, "were
given wholly to study. Two of our philosophers,
the very greatest of the many, teach, one the
doctrine of soul in every man and its immortality;
WRITINGS OF THE TALMUDS.
115
the other, the doctrine of one God, infinitely just.
From the multitude of subjects, about which the
schools were disputing, I separated them as alone
worth the labor of solution, for I thought there
was a relation between God and the soul as yet
unknown. On this, the mind can reason to a
point—a dead, impassable wall. Arrived there,
all that remains is to stand and cry aloud for
help. So I did; but no voice came to me over
the wall. In despair I tore myself from the cities
and the schools." At this a smile of delight stole
over the crowd.
"In the northern part of my country, in Thes-
saly," the Greek proceeded to say, "there is a
mountain famous as the home of the gods, where
Theos, whom my countrymen believe Supreme,
has his abode. Olympus is its name. Thither I
betook myself. I found a cave where the moun-
tain coming from the west bends to the southeast.
There I dwelt, giving myself up to meditation,-
no, I gave myself up to waiting; for what?
Every breath was a prayer for revelation. Believ-
ing in the God who is invisible, yet supreme, I also
believed it possible so to yearn for him with all my
soul that he would take compassion upon me, and
give me answer."
"And he did; he did!" exclaimed the Hindoo,
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ARCH ÆOLOGICAL AND HISTORICAL
lifting his hand from the silken clothes upon his
lap.
"Hear me, brethren," said the Greek, calming
himself with an effort, "the door of my her-
mitage looks over an arm of the sea, over the
Thermatic Gulf. One day I saw a man flung
overboard from a ship sailing by. He swam
ashore. I received, and took care of him. He
was a Jew, learned in the history and laws of his
people, and from him I came to know that the God
of my prayers did indeed exist, and had been for
ages their law-maker and king. What was that
but the revelation I dreamed of? My faith had
not been fruitless. God answered me."
"As he does all who cry unto him," said the
President of the Sanhedrin.
This time all the house was bathed in tears.
"That was not all," he continued, "the man
so sent to me told me more: He said the prophets
who, in the ages past, followed the first revelation,
and walked and talked with God, declared he
would come again. He gave me the name of the
prophets, and from the sacred books quoted their
very language. He told me, further, that the sec-
ond coming was at hand, and was looked for
momentarily in Jerusalem." Here he paused, and
the brightness of his countenance faded.
WRITINGS OF THE TALMUDS.
117
"It is true," said he, after a little while, "it is
true the man told me that this God, and the revela-
tion of which he spoke was for the Jews alone, so
it would be again he that was to come was to be
king of the Jews only." "Has he nothing for
the rest of the world?" I asked. "No," was the
answer, given in a proud voice;" "no; we are his
chosen people."
With this his countenance fell, and he seemed so
sad. There was a sneer and laughter over the whole
house, as though none were worthy but them.
"The answer did not crush me," said the
Greek. "Why should such a God limit his love
and benefaction to one land, and, as it were, to
one family?"
"To show his sovereignty," said the President,
with a proud sneer.
"I set my heart upon knowing the truth of this
matter, and at last I broke through the man's
pride, and found that his fathers had been merely
chosen servants to keep the truth alive, that the
world might at last know it and be saved."
Here the Sanhedrin hissed him.
"But when the Jew was gone," continued the
Greek, "and I was alone, I chastened my heart
with a new prayer, that I might be permitted to
see the king when he was come, and worship him.
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One night I sat by the door of my cave, trying to
get nearer the mysteries of my existence, to know
which is to know God. Suddenly on the sea be-
low me, or rather in the darkness that covered its
face, I saw a star begin to burn slowly. It
arose and drew nigh, and stood over the hill and
above my door, so that its light shone full upon
me. I fell down and slept and dreamed, and in
my dream I heard a voice say, 'Oh Greek, thy
faith has conquered. Blessed art thou. With
two others, come from the uttermost parts of the
earth, thou shalt see him that is promised, and be
a witness and the occasion of testimony for him.
In the morning arise, go, and meet them, and keep
trust in the Spirit that shall guide thee.' And in
the morning I awoke, with the Spirit as a light to
me. Supposing it to be the light of the sun, I put
off my hermit's garb, and dressed myself as of
old. From a hiding place I took the treasure
which I had brought from the city. A ship went
sailing past. I hailed it, was taken aboard, and
landed at Antioch. There I bought a camel, and
his furniture. Through the gardens and orchards
that enamel the banks of the Orontes I journeyed
to Emesa, Damascus, Bostra and Philadelphia;
thence hither. So, brethren, you have my story;
I will listen to yours.
""
WRITINGS OF THE TALMUDS.
119
At the end of the Greek's report the Sanhedrin
was dismissed by the President, for it was late.
The next day the Hindoo appeared and said:
"Ye children of the living God, I speak to you
in a language which, if not the oldest in the
world, was at least the soonest to be reduced to
letters; I mean the Sanscrit, of India. I am a
Hindoo by birth. My people were the first to
walk in the fields of knowledge, first to divide
them, first to make them beautiful. Whatever
may hereafter befall, the four Vedas must live,
for they are the primal fountains of religion and
useful intelligence. From them were derived the
Upa-Vedas, which were delivered by Brahma, and
which treat of medicines, archery, architecture,
music, and the four and sixty mechanical arts;
the Ved Angas, revealed by inspired saints, and
devoted to astronomy, grammar, pronunciation,
charms and incantations, religious rites and cere-
monies; the Up-Angas, written by the sage Vya-
sa. Such, brethren, are the great shastras, or
books of sacred ordinances. They are dead to me
now, yet through all time they will serve to illus-
trate the budding genius of our race. They were
promises of quick perfection. Ask you why the
promises failed? Alas! the books themselves
closed all the gates to progress.
Under pretext
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of care for the creature, their authors imposed the
fatal principle that a man must not address
himself to discovery or invention, for which heaven
had provided him with all things needful. When
that condition became a sacred law, the lamp of
Hindoo genius was let down a well where since
it has lighted narrow walls and bitter waters.
These allusions, brethren, are not from pride, as
you will understand when I tell you that the
shatras teach a supreme God, called Brahm; also
that the puranas, or sacred poems of the Up-An-
gas, tell us of virtue, and good works, and of the
soul. So ages before my people were known the
two great ideas, God and the soul, absorbed all
the forces of the Hindoo mind.
"In further explanation, let me say that we have
three gods: Brahm, Vishnu and Shiva. Of these
Brahm is said to be the author of our race, which
in course of creation he divided into four castes:
First, he peopled the world below and the heavens
above; next, he made the earth ready for man-
caste nearest in likeness to himself, highest and
noblest, sole teachers of the Vedas, which at the
same time flowed from his lips in finished state,
perfect in all useful knowledge. From his breast,
the seat of life, came the vaisaya, or producers-
shepherds, farmers, merchants; from his foot, in
WRITINGS OF THE TALMUDS.
121
sign of degradation sprang the sudra, or serviles,
doomed to menial duties for the other classes-
serfs, domestics, laborers, artisans. Take notice
further, that the law, so born with them, forbade
a man of one caste becoming a member of another.
The Brahmin could not enter a lower order. If
he violated the laws of his own grade, he became
an outcast, lost to all but outcasts like himself."
At this point, the imagination of the Greek,
flashing forward upon all the consequences of such
a degradation, overcame his eager attention, and
he exclaimed, in such a state.
"Oh, brethren, what mighty need of a loving
God!"
"Yes," added the President of the Sanhedrin,
"a loving God like ours."
The brow of the Hindoo knit painfully. When
the emotion was spent he proceeded, in a softened
voice:
"I was born a Brahmin. My life conse-
quently was ordered down to its least act, its last
hour-my first draught of nourishment; the giv-
ing me my compound name; taking me out the
first time to see the sun, investing me with the
triple thread, by which I became one of the twice-
born; my induction into the first order, where all
is celebrated with sacred texts, and rigid cere-
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ARCHÆOLOGICAL AND HISTORICAL
monies, I might not walk, eat, drink, or sleep,
without danger of violating a rule, and the penalty,
oh brethren, was to my soul, according to the
degrees of omission; my soul went to one of the
heavens indras; the lowest Brahmas, the highest,
or it was driven back to become the life of a worm,
a fly, a fish, or a brute. The reward for perfect
observance was beatitude or absorption into the
being of Brahm, which was not existence as much
as absolute rest."
The Hindoo gave himself a moment's thought;
proceeding, he said:
"The part of a Brahmin's life, called the
first order, is his student life. When I was
ready to enter the second order-that is to
say when I was ready to marry and become
a householder-I questioned everything, even
Brahm. I was a heretic. From the depths of the
well I discovered a light above, and yearned to go
up, and see what all it shone upon. At last—
ah, with what years of toil!-I stood in the per-
fect day, and beheld the principle of life, the ele-
ment of religion, the link between the soul and
God-love."
The shrunken face of the good man kindled
visibly, and he clasped his hands with force. A
silence ensued, during which the Sanhedrin looked
WRITINGS OF THE TALMUDS.
123
at him with amazement; the Greek through tears.
At length he resumed:
"The happiness of love is inaction; its test is,
what one is willing to do for others. I could not
rest. Brahm had filled the world with so much
wretchedness; the Sudra appealed to me; so did
the countless devotees and victims. The Island of
Ganga Lagor lies where the sacred waters of the
Ganges disappear in the Indian Ocean. Thither I
betook myself, in the shade of the temple built
there, to the sage Kapila. In the union of prayers
with the disciples, whom the sanctified memory of
the holy man keeps around his home, I thought to
find rest; but twice every year came pilgrimages
of Hindoos, seeking purification in the waters.
Their misery strengthened my love. Against its
impulse to speak I clenched my jaws; for one
word against Brahm, or the triad, or Shastras,
would doom me; one act of kindness to the out-
cast Brahmins, who now and then drag themselves
to die on the burning sand; a blessing said, a cup
of water given, and I became one of them, lost to
family, country, privileges and caste. The love
conquered, I spoke to the disciples in the temple.
They drove me out. I spoke to the pilgrims.
They stoned me from the island. On the highway
was I tempted to preach. My hearers fled from
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ARCH ÆOLOGICAL AND HISTORICAL
me, or sought my life. In all India, finally, there
was not a place in which I could find peace or
safety, not even among the outcast; for, though
fallen, they still believed in Brahm. In my ex-
tremity, I looked for a solitude, from which to hide
from all but God. I followed the Ganges to its
source, far up in the Himalayas. When I entered
the pass of Purdwar, where the river in unstained
purity leaps to its course, through the muddy low-
lands, I prayed for my race, and thought myself
lost to them forever. Through gorges, over
cliffs, across glaciers, by peaks that seemed star
high, I made my way to the lake of marvellous
beauty asleep at the feet of giant peaks, which
flaunt their crown of snow everlastingly in the face
of the sun. There, at the source of the three
rivers, Indus, Ganges, and Brahmapootra, where
mankind took up their first abode, and from there
separated to replete the world, where nature had
gone back to its primeval condition, and, secure
in its immensities, invites the sage and the exile
with promises of safety to the one and solitude
to the other, there I went to abide alone with
God; praying, fasting, waiting for death.
Again the voice fell, and the bony hands were
fervently clasped. One night I walked by the
shores of the lake, and spoke to the listening
WRITINGS OF THE TALMUDS.
125
silence: 'When will God come and claim his
own? Is there to be no redemption?' Suddenly
a light began to glow tremulously out on the
water. Soon a star arose and moved towards me,
and stood over head. The brightness stunned me.
While I lay upon the ground I heard a voice of
infinite sweetness say: "Thy love hath conquered.
Blessed art thou, O son of India, the redemption
is at hand. With two others from far quarters of
the earth, thou shalt see the Redeemer, and be a
witness that he hath come. In the morning arise
and go to meet them, and put all thy trust in the
Spirit which shall guide thee.' And from that
time the light hath stayed with me. So I knew it
was the visible presence of the Spirit.
“In the morning I started to the world, and as
I passed a cleft in the mountain I found a lump of
gold. I sold it at Bagdad, and have traveled
fearlessly, for the Spirit was and is still with me.
Oh, brethren, I shall see him, I shall speak to
him, and worship him."
"Your words, brother, are of the Spirit," said
Egypt. There are many distinctions I might
claim for my race, but I will mention only one:
that is history begins with us. Ours is the privi-
lege to claim the first records that tell of the origin
of the race of man. It is ours also to boast of the
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ARCHÆOLOGICAL AND HISTORICAL
first light of the holy religion that came from
God unto man. Religion is merely the law which
binds man to his Creator in purity. It has but
these elements: God, the soul, and the mutual
recognition, out of which, when put into practice,
spring worship, love, and reward. This law, like
all others, like that which binds the earth to the
sun was perfect in the beginning. Perfection
is God. Simplicity is perfection. The curse of
curses is, man will not let these truths alone. By
the mingling of the Ethiopian, Persian, Assyrian,
and Macedonian, this God was divided into eight
creative qualities, and in the course of time he was
still divided until he had lost all his value. We
need a unity in God, so that we can approach him
under our various necessities, and the time has
come for us to have this God concentrated. This
God dwelt with the Hebrews when they dwelt with
us as slaves. They clung to their God; and when
persecution became intolerable they were delivered
in a manner never to be forgotten by the Egyptians.
I speak from the records, which go to show that
Moche, himself a Hebrew, came to the palace and
demanded permission for the slaves, then millions
in number, to leave the country. The demand was
made in the name of the Lord God of Israel.
Pharaoh refused. Hear what followed: All the
+
WRITINGS OF THE TALMUDS.
127
*
water was turned into blood, yet the monarch re-
fused. Then frogs came up and covered all the
land; he still refused. Then Moche threw ashes
in the air, and a plague attacked the Egyptians.
Next all the cattle of the Egyptians died. Locusts
devoured all the green things of the valley. At
noon the light was turned into darkness, so thick
that lamps would not burn. Finally in the night
the angel destroyed the first born of all the Egyp-
tian families. But when the slaves were gone
Pharaoh followed them, and in their extremity the
waters divided and let them pass. Pharaoh at-
tempted to follow, and God caused the waves to
return and all his hosts were drowned. Since that
day we have had two religions in Egypt: one pub-
lic the other private, and that which is private must
live forever. All the trampling by the many
nations, all the harassing by kings, all the in-
ventions of enemies, all the changes of time, have
been in vain. Like a seed under the mountain
awaiting its time, this is the time for it to come
forth. This is the time for the world to reform,
and there must be a reformer. To reform he must
not only come with human sanction, he must come
with supernatural power. He must demonstrate
all he says. He must give power such as God re-
vealed to Pharaoh. The minds of the Egyptians
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ARCHEOLOGICAL AND HISTORICAL
have become so corrupt, God has been so divided
that the air, water, skies, are all full of gods; and
yet in main extremity none of these gods can afford
the relief the Israelites enjoyed. And such is the
condition of the world. To return to our former
will take no denial,
and death rather than recant. I believe in
I believe in prayer,
hope it will require faith that
and, to make my appeals strong, I retired from the
abodes of men. I went into the mountains, and
there gave myself up to meditation and supplicating
for a solution of these great truths. There in the
morning a mountain, blue as the sky, flung its
shadow over my soul, and its gentle breezes fanned
my burning brow. At the foot of it lay a beauti-
ful lake of clear snow water. The fruit of the
palm fed my body, and prayer my soul. One
night I wandered in the orchard close by the beau-
tiful lake. The stars of heaven glistened in the
sparkling waters, and I said, Is there no hope?
Is there no spirit in the invisible heavens that can
assuage the grief of mortals? Is there no ruling
hand that governs those sentinels of night? Is
there no kindling breath that sets those watch-
fires going, that could kindle one spark of hope in
this cold and stupid heart? Is there no spark that
could warm this frozen, this darken unbelief? Is
there no light within the ruler's command that
WRITINGS OF THE TALMUDS.
129
could shine one cheering ray on my gloomy path
of life? Such were the forebodings of my heart,
and such was the soul's anxiety, that I found my-
self talking to God in a personal manner: 'Why
may I not see thy salvation?" Thus I prayed, and
while I gazed on the lake of stars, suddenly one of
them seemed to come up to the top of the water,
and put on a most beautiful brilliancy, and come
and stood over my head. I fell on my face, and I
heard a voice not of earth say, 'O Egypt, thy
good works have conquered. Arise, and go with
thy strange brethren that thou mayest meet in the
way, and when thou comest to Jerusalem enquire
where is he that is born king of the Jews."
"And this, oh Masters of Israel, is our first lesson,
and by this we shall learn that the kingdom of
heaven is to be won not by the sword, nor by
human wisdom, but by faith, love, and good
works."
At the close of the address, the President arose
and said: "If these strangers have anything for
the entertainment of the Sanhedrin, they will in-
form us direct. This house will not be detained
longer listening to a history of their several
countries, or of their personal achievements.
If they have matters of fact the Sanhedrin will
hear."
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ARCHÆOLOGICAL AND HISTORICAL
After a pause of a few minutes, the Egyptian
proceeded:
"I was born at Alexandria, a prince and a
priest. I was educated after my profession, but
very early I became discontented. Part of the
faith imposed was that after death, upon the des-
truction of the body, the soul at once began its
former progression from the lowest up to man,
the highest and last existence, and that without
reference to conduct in this life. When I heard
of the Persian realm of light, his paradise across
the bridge chinevet, where only the good can go,
the thought haunted me so much that in the day as
well as in the night, I brooded over this, that God
should make no distinction between the good and
the bad."
At this point he was interrupted by the Sanhe-
drin asking for something more to the point.
"Then," said the Egyptian, "after our lonely
meeting on the desert sand, and having these in-
terchanges of experience, we started on our mis-
sion, when suddenly before us sprung up a lamb-
ent flame. As we looked at it, it grew into a
beautiful star of brilliancy. We all exclaimed,
"The star, the star!' Thus we followed its light
until we came to the Joppa gate. Here the scene
is perfect confusion-confusion in sounds, actions,
7
WRITINGS OF THE TALMUDS.
131
colors and things. This was, according to the
Hebrew system, the 25th day of the month The-
bet, (the Hebrew month for December), the
second of the 193d Olympiad, or 747th of Rome,
the 67th of Herod the Great, and the 35th of his
reign. At the Joppa gate, by the southern wall,
was a small group that attracted our special at-
tention. It was a man and woman and donkey.
The man stood by the animal holding a leading
strap, while the donkey was feeding on some green
grass. The man was leaning upon a staff he used
as a goad and support. His dress was like that of
the Jew. The mantle dropped from his head, and
the robe or frock which clothed his person from
neck to heel, was probably the garment he was ac-
customed to wear when attending his own synagogue
at home. His features were exposed, and he seemed
about thirty years old. He looked round him with
a dull and stupid eye, as though there was but lit-
tle care on his mind. The woman sat in a cushioned
pillow on the donkey's back. An outer robe of dull
woollen stuff completely covered her person. Once
in awhile, impelled by curiosity, she would pull
back the white wimple or veil to see what was pass-
ing. We overheard the man accosted:
"Are you not Joseph of Nazareth?" The
speaker was standing close by.
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ARCHEOLOGICAL AND HISTORICAL
"I am so called,' said the man.
"And you-oh, peace unto you, my friend,
Rabbi Samuel.'
"The same give I back to you,' the Rabbi
answered, looking at the woman; and then added,
'to you and to your house, and to all that make
peace.'
With the last word he placed one hand upon his
breast and inclined his head to the woman, who
had pulled the white veil from her face enough to
show one but a short time out of girlhood.
""There is so little dust on you I presume you
stayed in the city last night, the city of our
fathers."
"No,' Joseph replied, 'as we could only make
Bethany before night we stayed in the khan there,
and took the road at day break.'
"The journey before you is long-not to
Joppa, I hope?'
66
"Only to Bethlehem.'
"Yes, yes,' he said. 'I see,' said the Rabbi,
'you were born in Bethlehem, and you and your
daughter are going there to be taxed, as ordered by
Cæsar. The children of Jacob are as the tribes of
Egypt were, only they neither have a Moses or a
Joshua. How are the mighty fallen?"
"Joseph answered, 'The woman is my wife.'
WRITINGS OF THE TALMUDS.
133
"But the Rabbi clung to the political idea, and
he went on without noticing the explanation.
"What are the Zealots doing down in Galilee?
Tell me,' said he, 'is Judas claimed to be the Christ
among your people?'
"Some think so,' said Joseph.
"At this the veil of the woman was removed.
She did not look over fifteen. Her form, voice
and manner belonged to the period of transit from
girl to womanhood. Her face was perfectly oval;
her complexion more pale than fair; the nose was
faultless; her lips slightly parted and ripe; the eyes
were blue and large, shaded by drooping lids, giv-
ing to her countenance a warmth and tenderness;
a flood of golden hair floated down her back upon
the pillow. She sometimes raised her head as if
she was listening to a calling voice, and seemed in
waiting for some vast expectation from some higher
and nobler source than anything of an earthly
character."
At this time Gamaliel called the house to order,
and declared that the Sanhedrin could not waste
its time in having so many things of no importance
delineated, taking their time and keeping them
from other business.
While the Egyptian was declaring that they were
in search of this king of the Jews, Hillel spoke
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ARCH ÆOLOGICAL AND HISTORICAL
out and said it was his opinion that the less they
had to say about the king of the Jews the better;
for the Roman authority only wanted a pretext to
massacre the whole Jewish commonwealth and con-
fiscate their property. By others it was argued
that of all the questions ever brought before the
Sanhedrin there was none so important as this sub-
ject; and if these were the Magi that sought the
babe in the manger, he thought it was their busi-
ness to hear all about it. This was the final con-
clusion of the whole house.
"Then, with your permission, noble Masters of
Israel, and with the consent of these, my two
brethren, I will proceed to state what we have seen
for ourselves. When we arrived at Jerusalem the
whole city was in the highest state of excitement
over what had been seen in the heavens a few
nights before. As we arrived before the gate and
asked where was he that was born king of the
Jews, we were shown into the high court of the
priest and doctors of the law, where there were as-
sembled about fifty men of very grave and magnifi-
cent appearance. The room in which they assem-
bled was large and magnificent, in the form of the
ancient courts of the Pharaohs. The congregation
was seated on a divan with the president seated in
the mouth with a tripod standing before him, upon
WRITINGS OF THE TALMUDS.
135
which were spread the sacred scrolls of the prophets.
These persons never assembled except when they
were called together to decide great questions of
the law or the doctrines of the holy Testament. He
who sat before the tripod in the place as the presi-
dent, having all the rest arranged on his right and
left hand, instantly attracted our attention. He
had been cast in a large mould, but was now
shrunken and stooped to ghastliness. His white
robe dropped from his shoulders in folds that gave
no signs of muscular power. His hands, half con-
cealed by sleeves of white silk with bands, were
folded on his knees. When he spoke he sometimes
raised his finger, which indicated more of caution
than direction. His hair, as white as fine-drawn
silver, lay sprinkled over his towering forehead.
All his lower face was covered with a flowing
beard as graceful as was Aaron's. This great and
venerable man at 106 years was still rector of the
great college. There had been many discussions
on some great question, and finally by silence they
showed that they had come to a satisfactory con-
clusion. A servant stood behind the Master, who
was called to report to the king. After a time two
officers entered, one on either side of the door.
After them slowly followed a most striking form
and personage-an old man, clad in a purple robe,
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ARCHEOLOGICAL AND HISTORICAL
bordered with scarlet and girt to his waist by a
band of gold, linked so fine that it was pliable as
leather, the latchets of whose shoes sparkled with
precious stones. A narrow crown, wrought in fila-
gree, shone outside a tarbooshe of softest crimson
plush, which, incasing his head, fell down his neck
and shoulders, leaving the throat and neck ex-
posed. Instead of a seal a dagger dangled from
his belt.
Not until he reached the opening of the
divan did he pause or look up from the floor.
Then, as for the first time conscious of the com-
pany, and roused by their presence, he raised him-
self and looked haughtily around like one startled
and searching for an enemy, so dark, suspicious,
and threatening was the glance. Such was Herod
the Great-a body broken by diseases, a con-
science scarred with crimes, a mind magnificently
capable, a soul fit for brotherhood with the
Cæsars, now seven-and-sixty years old, but guard-
ing his throne with a jealousy never so vigilant,
a power never so despotic, and a cruelty never
so inexorable There was a general movement
on the part of the assemblage-a bending for-
ward in salaam by the more aged, a rising up of
the more courtly, followed by low genuflections,
with hand upon the beard or breast. His observa-
tion taken, Herod moved on until at the tripod op-
WRITINGS OF THE TALMUDS.
137
posite the venerable Hillel, who met his cold
glance with an inclination of the head, and a slight
lifting of the hands. The king, with imperious
simplicity, addressing Hillel:
66
'Sirs, this city has been thrown into fluttering
commotion this night by this strange doctrine, that
there is a babe born of a virgin which is to be
king of the Jews. Why is this? How is this?
I am a friend in general to all men, but I am here
by Roman authority, and as the representative of
that kingdom it is my duty to look after the
people's interest, and to attack any usurper that
may set up against the Roman Government. This
is my highest duty."
"The eyes of the patriarch glowed mildly, and
raising his head and looking the inquisitor full in
the face he answered:
"With thee, oh king, be the peace of the God
of Abraham, Isaac, and Jacob!" His manner
was that of invocation. Changing it he resumed:
"Thou hast demanded of us where the king of
Israel should be born. That is easy.' The king
bowed, though the evil eyes remained fixed on the
patriarch. Hillel glanced at the scroll on the
tripod. Pointing with his tremulous finger, he
continued: 'In Bethlehem; for thus it is written
in section 10: “And thou, Bethlehem, in the land
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ARCHEOLOGICAL AND HISTORICAL
S
of Judea, art not the least among the princes of
Judah, for out of thee shall come a governor that
shall rule my people, Israel.'" The evil eye of the
king rested a moment on the parchment, when he
said: 'Why does your prophet call Bethlehem a
prince? A prince is one that rules under another,
as I rule under Cæsar; and why say he shall rule?
It may be he is to rule in your religious affairs
under the high priest, or as the priest under me.
I don't see, if your prophet was inspired, as you
say, to tell events of the future, but that he cer-
tainly had knowledge to tell it plainly so that all
could understand it, especially when there was so
much depending on it as the reign of an em-
pire. Such might save these nations from being
drenched in blood. It seems to me,' he continued,
'that you Jews can be controlled further by fiction
than any nation I ever saw. I sometimes think
that you are a people altogether incapable of self-
government, and, if it was not for the Roman
authority to govern you, you would fall to pieces
like an old and dilapidated house.' So saying,
he bowed himself out, and his officers followed
him with a sneer and a hissing triumph.
"Hillel and all his court seemed cowed and dis-
mayed. They were dismissed, and the parchment
folded carefully, and borne away. I thought I
WRITINGS OF THE TALMUDS.
139
never saw any man so much in need of the Spirit
as Hillel and his court. From this I learned it was
no use for man to contend against evil in his own
strength. He must have the help of God's Spirit.
"At a later hour of the night we were lying in
the lawn of the khan. The stones which served
us as pillows raised our heads so that we could see
out of the open arch into the depths of the open
sky. And as we watched the twinkling stars we
thought of the next manifestation. How would it
come, or what would it be? We were in Jeru-
salem at last. We had asked at the gate for him
we sought. We had borne witness of his star.
It remained only for us to find him, and as to that
we placed all confidence in the Spirit. Men listen-
ing for the voice of God or waiting for a sign
from heaven cannot sleep. While we were in this
condition a man stopped under the arch.
"Awake!' he said to us; 'I bring you a mes-
sage which will not be put off."
"We all sat up.
"From whom?" I asked.
"Herod, the king.'
"Each one of us felt the Spirit's thrill.
“What would the king with us?'
"His messenger is without; let him answer.'
""Tell him to abide our coming.'
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ARCHEOLOGICAL AND HISTORICAL
""The question put to the people along the road
and to the guard at the gate has given us quite a
notoriety,' we said.
"We arose, put on our sandals, girt our mantles
about us, and went out.
666
"I salute you, and give you peace, and pray
your pardon, but my master, the king, has sent
me to invite you to the palace. He wishes to
speak to you in private.'
"The king's will is our will,' we answered.
"We will follow you.'
"Following the guide, we proceeded without a
word through the dim starlight, made dimmer by
the walls on both sides, sometimes almost lost
under bridges connecting the house tops. Out of
a low ground we ascended a hill. At last we
came to a portal reared across the way. In the
light of fires blazing before it in two great braziers
we caught a glimpse of the structure, and also of
some guards leaning motionless upon their arms.
We passed into a building unchallenged. Then
by passages not always lighted, up long flights
of stairs, we passed innumerable cloisters and
chambers. We were conducted into a tower of
great height. Suddenly the guide halted, and,
pointing through an open door, said to us:
"Enter; the king is there.'
WRITINGS OF THE TALMUDS.
141
"The air of the chamber was heavy with the per-
fume of sandal-wood, and all the appointments
within were effeminately rich. Upon the floor,
covering the central space, a turft rug was spread,
and upon that a throne was set. We had but time,
however, to catch a confused idea of fans and jars
and musical instruments, of golden candlesticks
glittering in their own light, of walls painted in
the style of the voluptuous Grecian school, one
look at which would have made a Pharisee hide his
head in holy horror. Herod was sitting upon the
throne to receive us, clad as when we saw him in
the conference of the holy doctors. At the edge
of the rug, to which we advanced uninvited, we
prostrated ourselves. The king touched a bell.
An attendant came in, and placed three stools
before the throne.
"Seat yourselves,' said the monarch, gracious-
ly. From the north gate,' he continued, when we
were seated, 'I had last evening report of the ar-
rival of three strangers, curiously mounted, and
appearing as if from a far country. Are you the
men?'
"We are men, each from a far country.'
"Who are you? Whence do you come?' he
asked, adding significantly, 'Let each speak for
himself.'
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ARCHÆOLOGICAL AND HISTORICAL
"In reply we each gave him a relation of our
former history. He answered:
"What was the question you put to the officer
at the north gate?'
"We asked,' "Where is he that is born king
of the Jews?'"
"Ah,' he said, 'I see now why the people are
so excited. You excite me no less. Is there an-
other king of the Jews?"
"There is one,' we replied, 'newly born."
"He then said, 'How is it that you all are so
widely separated, and each one came to hear of
him?'
"I will tell you truly, oh king. There is an
almighty God.' Herod was visibly startled. 'He
bade us come hither, promising us that we should
find the Redeemer of the world, and as a sign we
each had a dream, and we saw a star that guided
us, and heard a voice saying his Spirit should
guide us.'
"To which Herod replied, 'Are you accustomed
to be governed by dreams? If I were to be gov-
erned by my dreams, I might tear the world to
pieces, and ruin all my fellow men. Or if I were
to follow every poisonous vapor that rises from
the pools and quagmires of the earth, I should be
as much alarmed as those foolish shepherds near
WRITINGS OF THE TALMUDS.
143
*
Bethlehem. If you only have a dream as the
basis of your confidence, I am thinking that you
have missed the mark, and mistaken your calling.
And until you people learn to depend more on
human reason and judgment, you will always be
led about by legends and myths, to your own
ruin.'
"With these words Herod arose and left the
throne, thus signifying that the interview was
over. The guide led us back to the khan. We
gave gifts to the steward, and started for the
Joppa gate and passed out into the open country,
taking the road so lately traveled by Joseph and
Mary.
66
'As we came up out of Hinnom, on the
plain of Rephaim, a light appeared, at first wide-
spread and faint. Our pulse fluttered fast; the
light intensified rapidly; we closed our eyes
against its burning brilliancy. When we dared to
look again, lo! the star, perfect as any in the
heavens, but low down and moving slowly before
us; and we folded our hands and shouted with
great joy. 'God is with us,' we each repeated at
the same moment. The star, arising out of the
valley beyond Mar Elias, stood still over a house
upon the slope of the hill near the town.
“It was now the beginning of the third watch,
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ARCH ÆOLOGICAL AND HISTORICAL
and at Bethlehem the morning was breaking over
the mountains in the east, but so feeble that it was
yet night in the valley. The watchman on the
roof of the old khan, shivering in the chilly air,
was listening for the first distinguishable sounds
with which life awakening greets the dawn, when
a light came moving up the hill towards the house.
We thought it a torch in some one's hand; next
moment we thought it a meteor. The brilliance
grew, however, until it became a star. So afraid
was the watchman that he cried out, and brought
everybody to the roof. The light continued to
increase until the rocks, hills and trees shone
plainly. Directly its brightness became blinding.
The more timid fell upon their knees and prayed,
with their faces hidden; the boldest, covering
their eyes, crouched, and now and then snatched
glances fearfully. Such as dared to look discover-
ed the star standing still over the house in front of
the cave where the child had been born. We
went straight forward and entered the cave, and
found the young child and his mother. We bowed
ourselves down in his presence, and when we went
to leave we gave the mother many and costly
presents. And when we came out of the khan
the star was gone, which made us know that our
mission was ended for that time.
WRITINGS OF THE TALMUDS.
145
"We went to our own countries, and told our
people what we had seen. Some of them laughed
at us, some of them wept for joy, but all the old
Jews that are scattered through our countries (and
be assured they are many), each one to whom we
related the above facts held his breath in silence.
"Now, ye noble Masters of Israel, these events
transpired almost thirty years ago. Our business
is to find out where is the child of promise. From
the signs of the times it is fulfilled, the prophetic
word is complete, the condition of the nations is
ripe. The wretchedness of the masses and their
hopeless condition have no relation whatever to
religion. Their murmurs are not against their
gods, or for the want of gods. In the oak woods of
Britain the Druids held their followers. Oclin and
Freya maintain Boreanes. Egypt is satisfied with
her crocodiles and anuman, holding them in equal
honor. In hope of the Nirvana the Hindoos move
on, patient as ever, in the rayless paths of their
Brahm. The beautiful Greek mind, in pause of its
philosophy, still sings its heroic gods of old, while
in Rome nothing is so common and cheap as
gods; according to whom the masters of the
world, because they were masters, carried their
worship and offerings indifferently from altar to
altar, delighted in the pandemonium they had
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ARCHÆOLOGICAL AND HISTORICAL
erected. Their discontent (if they are discon-
tented) is with the number of their gods; for after
borrowing all the gods of the earth, they now pro-
ceed to deify their Cæsars, and vote them altars and
holy service. No, the unhappy condition is not
from religion, but for the want of it. It is for the
want of the true God. It is from misgovernment,
and usurpation, and countless tyrannies, into which
the common people have been plunged; and now
at this time the whole world is praying to be re-
lieved from the oppression that the political
authorities have forced upon them. The supplica-
tion is universal, everywhere alike. In Lodinum,
Alexandria, Athens, even here in Jerusalem, all
are praying for a king to conquer rather than for
a God to worship. Studying this question closely,
we are forced to the conclusion that there is no
relief from the universal confusion unless some
God can prove himself a true God, and a master-
ful one, and come to the rescue. But the people
at this time, even the discerning and philosophical,
discover no hope only in the crushing of Rome.
That done, the relief would follow in the restora-
tion and re-organization of the kingdom of heaven.
Therefore they pray, they conspire, rebel, fight,
and die, drenching the soil to-day with blood, to-
morrow with tears, and always with the same
WRITINGS OF THE TALMUDS.
147
result; and so it will be always without the true
God."
At this time a young member of the Sanhedrin,
who had become all enthused with the Egyptian's
speech, cried out:
"Where is this child that men saw thirty years
ago under such strange circumstances?”
"If I could answer you," the Egyptian said in
his simple way, "if I knew where he was, how
quickly I would go to him! The seas should not
stay me; no, nor the highest mountains. I surely
would take the wings of the morning and go to
him."
"You have tried to find him, then," said a mem-
ber of the Sanhedrin.
A smile flitted across the face of the men. "The
first task we charged ourselves with, after leaving
the shelter in the desert, was to learn what became
of the child; but a year had passed, and I dare not
go back to Bethlehem, for Herod still lived, still
held the throne, bloody-minded as ever. In
Egypt, upon my return, I preached to the people.
A few friends believed my statements, and rejoiced
at the wonderful things I told them. Some of
them went to Bethlehem to see for themselves.
They went first to Bethlehem. They found there
the khan and the cave, but the steward who sat at
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ARCHEOLOGICAL AND HISTORICAL
the gate and so kindly admitted us was gone.
The king had taken him away, and he was no
more to be found."
"But they found some proofs, surely," said one
of the court.
"Yes, proofs written in blood-a village in
mourning, mothers yet crying for their offspring.
You must know when Herod heard of our flight
he sent down and slew the youngest of each
family. Not one escaped.
The faith of our
message was confirmed; but they came to me,
saying the child was dead, slain with the other in-
nocent ones of Bethlehem."
"Dead!" exclaimed one; and the whole house
threw up their hands in holy horror.
The president explained: "This is the reason he
has not been found; this is why he has not been
brought into court. Will the speaker tell us if he
knows anything of him?"
"I have no special knowledge of him," replied
the Egyptian; "that is what we came to seek.
The child is not dead, as my messengers supposed.
I did not believe he was dead when they told me
I do not believe it yet. My faith is such
that I don't believe all the power of the Roman
Empire-no, not all the world combined-could
destroy his life. From the records of God's holy
so.
WRITINGS OF THE TALMUDS.
149
prophets, from the burning of the elements, from
traveling stars, and from the talking lips of the
skies, I can't believe he is dead."
"Then you have some extra knowledge," said
a young member of the Sanhedrin, who appeared
to be very much interested.
"No, not so, not so; no more than what I have
related to this court of Masters. I have no special
knowledge," he continued, seeing a gloom settling
over the face of his peers. "I have given the sub-
ject much thought for many years, inspired by
faith, which, I assure you, calling God for wit-
ness, is as strong in me now as when I was wan-
dering by the lake, and saw the star, and heard the
voice bidding me go in search for the child. We
believe in God, and he is the truth. The hills
may turn to dust, and the seas be drank by the
south winds, but his word shall stand, because it
is the truth. This voice which spoke to me by the
lake said: "With two others thou shalt see him."
I have seen him,-blessed be his name!—but the
redemption, which is the second promise, I have
not seen. It is yet to come. Seest thou now if
the child be dead there is no agent to bring the
redemption about, and the word is naught, and
God is no, I dare not say it ;" and he threw up
his hands in horror. "The redemption is the work
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for which the child was born, and so long as the
promise abides not death itself can separate him from
his work, until it be fulfilled, or at least in the way
of fulfilling. That now is one reason for my faith.
“Then give me further attention. The Savior
I saw was born of a woman, in nature like us, and
subject to all our ills, even death; but not for him-
self, but for us. And this is the way he is to
redeem all mankind-to die for them. What good
is there in the death of a lamb, a bullock, yea,
even in the death of the first born? They
They had
no redeeming qualities. The purity of the law
requires a sacrifice as pure and holy as the law it-
self. These sacrifices are only signs; but how
long can men live on a sign? The world is now
ready to perish. They have lived on signs till
they can live no longer. They are now hungering
for the substance; and the redeeming qualities in
this promised Redeemer are to save all. The sac-
rifice of the bullock saved him that offered it; but
who is to save the world? or where is the sacrifice
that can be offered for all men? We shall see
him, we shall see him.. Presently he will come as
a refiner's fire, set upon the hearts of men and
refine them as silver is refined. And when all
hearts are purified and molded into the likeness of
a unit, then the kingdom of heaven is restored,
WRITINGS OF THE TALMUDS.
151
To become such he
Bethink you now of
and all nations as well as national questions are
settled, and the kingdoms of this world will all be
blended into one kingdom. This is the work set
apart for him to do. Is it not a performance for
which only man is fitted? a man, wise, firm, dis-
creet; a man, not a child?
had to grow as we grew.
the dangers his life was subject to in the interval,
the long interval, between childhood and maturity.
The existing powers were his enemies; Herod was
his enemy; and what would Rome have done if
she could? and, as for Israel, that he should not
be accepted by Israel, was the motive for cutting
him off. See you now what better way there was
to take care of him in his young life, in his help-
less growing time, than to pass him into obscurity?
Wherefore I say to myself and to my listening
faith, which is never moved except by yearning of
love-I say, he is not dead, but lost, and his work
remains undone. He will come to do his work.
His word is too sacred, his work too important, for
it to be left undone. The hope of all generations
depends upon his compliance with these great and
mysterious obligations. Are not these reasons
enough, my Masters?
"Speak on! speak on!" cried several voices in
the assembly.
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ARCHEOLOGICAL AND HISTORICAL
"Speak," said the President; "your words are
those of a sage, and we would hear it all."
"Well," continued the Egyptian, "seeing that
the reasons were good-more plainly, seeing it
was God's plan that the child should not be
found-I settled my faith into the keeping of pa-
tience, and took to waiting." He raised his eyes
in holy trust, and broke off abstractedly.
"I am
waiting now. He lives, keeping well his mighty
secret. What though I cannot go to him, nor
name the hill or the valley of his abiding place?
He lives-it may be as the fruit in blossom; it
may be as the fruit just ripening; but, by the
certainty there is in the promise and reason of
God, I know he lives. And as his day is hasten-
ing and the work grows more momentous, my
spirit is longing for his appearing, and for the
redemption of the world, when all flesh shall be
sanctified to answer his gracious purpose."
At this, one of the members of the Sanhedrin
arose and said:
"I cannot tell how thankful I am for the coun-
sel this Egyptian has given us.
These great
questions have been before the Hillel and Sham-
maite schools. They have engaged the thought
and searches of the good and great for ages past.
I have tried to look into these things, but never
WRITINGS OF THE TALMUDS.
153
کده
have seen them in the light I now see them. I
feel to return a vote of thanks to this man of
Egypt for the holy knowledge he has given us
upon these mysterious questions.
Voices cried out: "We will hear more. We
want to know if this child is to be king of the
Jews, or is he to be king of all nations? Is he to
reign from an earthly throne, and have his subjects
to bow at his feet, and tax the poor, and fill his
coffers with the sweat of his subjects like Caesar
and Herod? Tell us all these things that we may
be prepared to receive him as our benefactor, or
reject him as our master."
•
The Egyptian Jew continued: "In my house on
the Nile, so close to the river that the passers-by
in their boats can see it, and its reflection in the
water at the same time-in my house a few weeks
ago, I sat thinking. A man thirty years old, I
said to myself, should have his fields of life all
ploughed, and his planting well done; for after
that it is summer time, with time scarce to ripen
his sowing. The child, I said further, is now about
thirty years old. His time to plant must be at
hand. I asked myself, as you ask me, and I
answer by coming hither, as to a good resting-
place close by the land our fathers had from God.
Where else should he appear, if not in Judea? In
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ARCHEOLOGICAL AND HISTORICAL
what city should he begin his work, if not in Jeru-
salem? Who should first receive the blessings he
is to bring, if not the children of Abraham, Isaac,
and Jacob, in love-at least, the children of the
Lord? If I were bidden to seek him, I would
search well the hamlets and villages on the slopes
of the mountains of Judea and Galilee. Failing,
I would go east into the valley of the Jordan.
He is there now, standing in a door or on a hilltop.
Only this morning he saw the sun rise one day
nearer the time when he himself shall become the
light of the world."
The speaker ceased, with his finger pointing.
All the house were listening with intense anxiety.
Finally the spell was broken by one of the mem-
bers. He was old, and his long white beard flowed
gracefully down like Aaron's. It was Zaccheus,
one of the oldest members of the Sanhedrin. All
the house seemed to be affected by his solem-
nity.
"I see," said he, "that thou hast been
much and strangely favored. I see also that
thou art a wise man, and hast well appropri-
ated what hast been given thee. I am warned
of the coming events, and borrow somewhat
from thy faith. And while my soul drinks
the divine draught, and my mind feasts on
WRITINGS OF THE TALMUDS.
155
the riches of thy well-developed ideas, yet there
are many things of importance to be learned.
I would learn more of the important mission
of him for whom you are waiting. I would
wait, too, as becomes a faithful son of
of Ju-
dah. He is to be a Savior, thou saidst. Is he
not to be king of the Jews, also?"
The Egyptian replied: "The mission is yet a
purpose of God. All I think about it is wrong,
from the words of the voice in connection with the
prayer to which they were in answer. Shall I
refer to them again?"
"Thou art the teacher," said the venerable
man.
"The cause of my disquiet," the Egyptian
said "that which made me a preacher in Alex-
andria and in the villages of the Nile, that which
drove me at last into the solitude, where the Spirit
found me, was the fallen condition of men, occa-
sioned, as I believe, by the loss of the knowledge
of God. I sorrowed for the sorrows of my kind-—
not of one class or another, but all of them. So
utterly are they fallen it seems to me there can be
no redemption, unless God himself would make it
his work. And I prayed him to come, and that I
might see him. The good works have conquered;
the redemption cometh; thou shalt see the Savior.
1
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ARCHÆOLOGICAL AND HISTORICAL
Thus the voice spoke, and with this answer I went
up to Jerusalem rejoicing.”
"Now, to whom is the redemption?"
"To all the world."
"And how shall it be?" said the President.
"I know that men say there will be no happiness
until Rome is razed from her hills; that is to say,
the ills of the time are not, as I thought them,
from ignorance of God, but from the misgovern-
ment of rulers. Do we need to be told that
human governments are never for the sake of reli-
gion? How many kings, my Masters, have you
known that were better than their subjects? Oh,
no, no; the redemption cannot be for a political
purpose-to pull down rulers and powers, and
empty thrones, merely that others may take and
enjoy them. If that were all of it, the wisdom of
God would cease to be surpassing. I tell you,
though it be but the blind telling the blind, he
that comes is to be a Savior of souls, and the re-
demption means one more God upon earth, and
righteousness, that his stay may be tolerable to
himself."
At this speech the Sanhedrin were visibly cowed,
and all heads seemed to be dejected.
"By the splendor of God," cried this young
member impulsively. "The judgment does away
WRITINGS OF THE TALMUDS.
157
1
with all custom. The ways of the world are all
fixed, and cannot be changed. There must be a
leader in every community, clothed with power,
else there can be no reform."
"The wisdom," answered the speaker, "ie of
the world, and thou dost forget that it is from the
ways of the world that we are to be redeemed.
Man as a subject is the ambition of a king; the
soul of man for its salvation is the work of God."
The young member answered: "I cannot un-
derstand this kind of king; I cannot separate the
ruler from his powers and duties.”
"Who was it thou wast bidden to enquire for at
the gates of Bethlehem?"
"Master,” replied the Egyptian, "we have the
habit of studying things that lie close to our feet,
giving but a look at the geater that lie in the dis-
tance. We see now nothing but the title, King of
the Jews. If we would lift our eyes to the mys-
tery beyond, the stumbling-block would disappear.
Of the title, a word. Israel hath seen better
days-days in which God called us by endearing
names. He called us his people; then he dwelt
with us by his prophets. Now, if in those days
he promised us a Savior, such as I saw at Bethle-
hem, the appearance must be according to the
promise, if only for the words sake. And it may
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ARCHÆOLOGICAL AND HISTORICAL
be that the Sanhedrin may be thinking of the dig-
nity of the child. If so, bethink thee. What is
it to be a successor of Herod by the world's stan-
dard of honor? What? I ask, could not God
do better by his beloved? If thou canst think of
the Almighty Father in want of a title, and stoop-
ing to borrow the inventions of men, why was I
not bidden to ask for a Cæsar at once? O, for the
substance of that whereof we speak! Look
higher, my Masters. I pray thee ask, rather, of
what shall he be king? for I do tell you that this
is the key to the knowledge we want. There is a
kingdom on the earth, though not of the earth.
It is a kingdom of wider bounds-wider than the
sea and earth though they were rolled together,
and beaten thinner than gold by the hammers of
the forge. Its existence is a fact as our hearts are
facts, and we journey through it from birth to
death without seeing it. Nor shall any man see
it until he hath first known his own soul. For the
kingdom is not for him, but for his soul, and in its
dominion there is glory. Such as has not entered
into the imagination-original, incomparable, im-
possible of increase."
The conclusion to which the Sanhedrin came
was conflicting. The king implied a kingdom;
he was to be a warrior, glorious as was David; a
WRITINGS OF THE TALMUDS.
159
The
ruler, wise and glorious as was Solomon.
kingdom was to be a power against which Rome
was to dash herself in pieces. There would be the
agonies of death, then peace, meaning the Judean
dominion forever. They looked upon Jerusalem,
of course as the capital, and Zion as the throne,
of the universal Master. Then they would reflect;
the hand of man was not in it, nor has the king
any use for men or soldiers. The earth must be
made new, they would say; and as for govern-
ment, there must be something beside armed
bands to bring it forward. Thus were the various
opinions of the Jews who heard the speech of the
Egyptian. One old priest said he did not see why
the Jews should not be favored with a king and a
kingdom from heaven. The Jews said they have
always been favored of God in the care of their
lives and property. He could see a care that was
not his. The simoons which smote others on the
desert jumped over the Jews; the storms which
heaped the seashore with the wrecks of vessels,
only blowed the Jews to the harbor that much the
sooner; and he could see the hand of God in all
this. His intelligence is never wasted. Intelli-
gence like God's never stirs except with design.
"I have held the question in heart, lo, these many
years," he said, "watching for an answer, I felt
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ARCH ÆOLOGICAL AND HISTORICAL
sure if God were, some day, in his own good time,
in his own way, he would show me his purposes,
making them clear as a white house on the side
of the mountain. And I believe he has done it. I
believe the prophets-I must believe the prophets.
May the testimony of the whole nation be
slighted?" Addressing the Egyptian: "Though
thou travel from Tyre, which is by the sea in the
north, to the capital of Edom, which is in the
desert south, thou wilt not find a lisper of the
shema, an almsgiver in the temple, or any one who
has ever eaten of the roasted lamb of the passover,
to tell you that the kingdom, and the king who is
coming to build for us the children of the covenant,
is other than of this world, like our father David's.
Now, where got they their faith, ask you? Lend
me your listening, and I will show you all. It
would be too long to give you the names of the
holy men who, in the providence of God, suc-
ceeded the prophets, only a little less favored than
they; the seers who have written and the preach-
ers who have taught since the captivity; the very
wise who have borrowed their light from the lamp
of Malachi, the last of his line, and whose great
names Hillel and Shammai never tired of repeat-
ing in the colleges. Will you ask them of the
kingdom? Thus the Lord of the sheep in the
WRITINGS OF THE TALMUDS.
161
Book of Enoch: "Who is he?
Who but the
king of whom we are speaking? A throne is set
for him. He smites the earth, and the other kings
are shaken from their thrones, and the scourges of
Israel flung into a cavern of fire, flaming with
pillars of fire.' So also the singer of the psalms
of Solomon: 'Behold, oh Lord, and raise up to
Israel their king, the son of David, at the same
time thou knowest, oh God, to rule Israel, thy
children. And he will bring the people of the
heathen under his yoke, to serve him. And he
shall be a righteous king, taught of God.
for he shall rule all the earth by the word of his
mouth forever.' And last, though not least, hear
Ezra, the second Moses, in his vision of the night,
and ask him who is the lion with a human voice,
that says to the eagle, which is Rome: "Thou
has loved liars, and overthrown the cities of the
industrious, and razed their walls, though they
did thee no harm; therefore, be gone, that the
earth may be refreshed, and recover itself, and
hope in the justice and piety of him who made
her;' whereat the eagles were seen no more."
The priest drank some wine, for he was feeble,
and continued: "Surely, oh ye Masters of Israel,
this is enough. But the way to the fountain is
open; therefore, let us go up and hear what the
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ARCHEOLOGICAL AND HISTORICAL
Lord says, by his holy prophets. Do ye believe
the prophets?" said he, as he took a parchment
roll from the tripod. He read: ""The people that
dwelt in the darkness hath seen a great light;
they that dwelt in the land of the shadow of death,
upon them hath the light shined; for unto the na-
tions of the world there shall be born a child.
Out of a virgin's womb shall he come unto the
nations of the earth. This son shall be given, and
all goverment shall lay on his shoulders. Of the
increase of this government and of peace there
shall be no end, neither shall his kingdom go to
another at his death, for he shall never die. He
shall sit upon his throne, even the throne of his
father David, to order it, and to establish it with
judgment and justice, from henceforth even for-
ever.' Believe ye the prophets, oh my Masters?"
said the priest. Reaching to the tripod he takes
another roll and reads: 'But thou, Bethlehem,
into thy borders shall a virgin come, even Bethle-
hem, the least among Israel; yet out of thee shall
he come forth unto me that is to rule my people
Israel.'" Reaching for another roll he read:
"Behold, the days will come, saith the Lord,
that I will raise unto David a righteous branch,
and a king shall reign and shall prosper, and shall
execute judgment and justice in the earth. In his
66
*
WRITINGS OF THE TALMUDS.
163
days Judah shall be saved, and Israel shall dwell
safely. In his days Judah shall reign as a king,
and as the Prince of the Most High shall he reign
forever."
"Masters, do ye believe the prophets?" said the
priest, reaching for another roll on the tripod. He
read as follows: "I saw in the night vision, and
behold, one like the son of man come with clouds of
glory from heaven. He was confined in a virgin's
womb until the time appointed of the Lord, when
he came forth. There was light upon the earth,
and the heavenly host came down to worship him.
There was given him dominion, and glory, and a
kingdom over all people, nations, languages. His
dominion is an everlasting dominion, which shall
never pass away, and his kingdom that which shall
not be destroyed.' Believe ye these promises, oh
Masters of Israel? Ye do not know the strength
of his kingdom. Begin ye and count Israel as the
drops of the sea. Ye think of him as a poor
old man weeping by the rivers of Babylon; but
go, see the mighty throng on Passover. Take
your stand on the Hystus, or in the street of
Barter, and see him as he is. The promise of the
Lord to Jacob coming out of Padan-aram, was a
law under which our people have not ceased to
prosper and to multiply, even in captivity. They
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ARCHÆOLOGICAL AND HISTORICAL
grew under the feet of the Egyptian yoke; the
clench of the Roman has been but wholesome nur-
ture to them. Now they are indeed a nation,
and a company of nations. Nor that only, my
Masters. In fact, to measure the strength of
Israel-which is, in fact, measuring what the king
can do you should not abide solely by the rule of
natural increase, but add thereto the other-I mean
the spread of faith-which will carry you to the
far and near of the whole known earth. Further,
the habit is, I know, to think and speak of the
Jews and Jerusalem as being all of Israel. Jeru-
salem is but a stone in the great temple of God.
Turn from beholding the legions, strong though
they be, and count the host of the faithful, waiting
the old watchword: 'Each man to his tent, each
man to his tent, O Israel!' Count the many in
Persia, children of those who chose not to return
with the returning ones; count the brethren, who
swarm the marts of Egypt and farther Africa;
count the Hebrew colonists, eking profit in the
west-in Lodinum, and the trade courts of Spain;
count the pure in blood, and the proselytes in
grace, and in the isles of the sea, and over in the
Pontus and Antioch, and, for that matter, those
that are accursed, living under the unclean walls
of Rome, and those beyond the Nile, and in the
WRITINGS OF THE TALMUDS.
165
region beyond the Caspian Sea; those of Gog and
Magog; those that annually send gifts to the
temple, in token that they believe in God-count
all these, my Masters, and you find you have an
army already for the king at his coming, who will
be ready to crown him with diadems of honor.
Oh, ye Masters of Israel, there is a work for him
to do, and a work for all of us. It devolves on
us, as the high court of the Jews, to adopt such
measures as will insure success to the cause we
have maintained so long; to make such appropria-
tion of the temple treasure as may be needed in
carrying on this work; and to appoint men of the
bravest hearts to do his bidding. Hence, it is the
best for us to be ready when he comes, and not
allow him to be crushed for the want of prepara-
tion."
While these debates were going on in the San-
hedrin, an Arab courier arrived, bearing a letter
to the President of the Sanhedrin, dated Batha-
bara, Nisan, (the Hebrew month March):
"A prophet has appeared, whom the people
call Elias. He has been in the wilderness for
years, and to our eyes he is a prophet. Indeed,
such is his speech that all the country has gone
after him. The burden of his speech is one that
is to come after him, which he says, is his captain,
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ARCHÆOLOGICAL AND HISTORICAL
and is to take the world by storm, and make one
kingdom of it all; and he is to be the king of
peace. Is not this the promise fulfilled? This
man, he says, is greater who is presently to come.
This prophet is now waiting for him on the south
bank of the Jordan, where the crowd is as throng
as it is at Jerusalem on the feast of the passover."
This letter from Meloch in attendance.
At the reading of this letter the Sanhedrin be-
came wild and frantic. Some shouted, some wept,
some prayed, and some threw their garments into
the air with the wildest enthusiasm. There was
no order, nor could the President command any,
and the house broke up in the wildest confusion,
and many started over to the Jordan to see for
themselves, I with the rest. On the third day of
the journey our party noored by the river Jabbok,
where there were a hundred or more men in
camp, mostly from Perea, resting themselves and
beasts. One of the men approached us saying:
"Are you going over to hear the new prophet?
I am returning from there," said the man.
"Well, tell us about the prophet," said I to
him.
"Well, a man has appeared out of the wilder-
ness, a very holy man, with his mouth full of
strange words, which take hold of all that hear
WRITINGS OF THE TALMUDS.
167
him. He calls himself John the Nazarite, son of
Zacharias, and says he is the messenger sent be-
fore the great Messiah of the world. They say of
this John that he has spent his life from childhood
in a cave down by Engedi, praying and living
more strict than the Essenes. Crowds go to
hear him preach. I went to hear him with the
rest."
"What doctrine does he preach?" I asked of
this talkative stranger.
"A new doctrine, one never before taught in
Israel. The Rabbis do not know what to make
of him. He calls it repentance and baptism. It
is a strange doctrine. Some one asked him if he
was not the Christ, but he answered them all, ‘I
am not.' Others asked him if he was not Elias,
but to all he has the same answer, 'I am a voice;
I am crying; I am sent to cry, Repent in heart,
act right outwardly, for the king of heaven is
coming, and will burn up the chaff with fire that
never can be extinguished. Therefore make
straight paths for your feet, lest your ways should
be found crooked when the king of Zion comes,
and you should have to be left out of that kingdom
of purity he is coming to establish.'”
Next day, about the third out, our party came
upon the barren steppe east of the sacred river.
'
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ARCHÆOLOGICAL AND HISTORICAL
Opposite us we saw the upper limit of the old palm
lands of Jericho stretching off to the hill country
of Judea. Soon we caught sight of booths and
tents and of the river, and a multitude collected
down close by the bank, and yet another multitude
on the western shore. Knowing that preaching
was going on, we made great haste, but as we
drew near, the crowd began to disperse, which
made us know that the preaching was over.
"Let us stay here," said some one. "The
Nazarite will pass this way."
But the people were too intent on what they had
heard to notice us or talk to strangers. They
were debating the doctrine to which they had list-
ened.
Looking up the river we saw a personage com-
ing towards us, who was so strange in his appear-
ance that all else was forgotten. Outwardly the
man was rude and uncouth, even savage-looking.
Over the thin, gaunt visage (of the hue of brown
parchment), over his shoulders, and down his back
below the middle, fell a covering of sun-scorched
hair. His eyes were burning bright. All his right
side was naked, and of the color of his face, and
quite as meagre. A shirt of the coarsest camel's
hair, coarse as Bedouin tent cloth, clothed the rest
of his person to the knees, being gathered at the
WRITINGS OF THE TALMUDS.
169
waist by a broad girdle of untanned leather. His
feet were bare. He used a knotted staff to help him
forward. His movement was quick and decided,
and strangely watchful. Every few minutes he
would toss the tangled locks from his eyes, and
look through the crowd as if he were searching
for some one. One of our crowd asked:
"Who is that?"
I said: "It must be the Nazarite."
While we looked intently upon him, we saw a
man sitting on a stone close by the water's edge.
He seemed to be in deep meditation, perhaps on
the sermon. He arose, and walked slowly towards
the Nazarite. As the preacher came near he
stopped and gazed at the stranger. His form was
slightly above the average in stature, and slender
even to delicacy. His action seemed to be calm
and deliberate, like that belonging to a man much
given to thought and reflection on serious subjects,
and it well became his costume, which was an
under-garment without sleeves, and reaching to
his knees. He had on a loose robe of beautiful
texture, with flowing sleeves, with bands or wrist-
bands of blue silk, and a girdle of white linen
about his waist. His clothes were much soiled
with dust and travel. In all, he looked like a man
already worn out with fatigue of mind, and his
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ARCHEOLOGICAL AND HISTORICAL
body suffering under some constitutional malady.
His sandals were of the simplest kind. His head
was open to the cloudless sky. His hair was long
and wavy, inclined to a golden color. He wore it
parted in front. His forehead was large and well-
developed. His eyes beamed with brightness;
they were dark blue, very large, full of softness ;
the lashes were of great length, as children's. I
could hardly decide whether he was Greek or Jew
from his exterior. His intelligence indicated love
and tenderness, mingled with pity and sorrow.
Slowly he drew near the Nazarite, while he gazed
intently upon him. Suddenly, he pointed to the
Nazarene and said:
"Behold the Lamb that is to save from sin.
This is he of whom I told you that he should come
after me. He that sent me to baptize said: 'Upon
whom you shall see the Spirit descend and abide,
he it is that is true.'
999
And the voice spoke out in the heavens: "This
is my son; hear him."
When this voice spoke, some of the crowd fell
to the ground, and hid their faces; some shouted
for joy, and others were sore dismayed, and went
and hid themselves among the trees. In a few
moments he went carelessly down the river.
While the works of God were being transacted,
WRITINGS OF THE TALMUDS.
171
many
and various were the conflicting opinions
among the people, especially among the Jews.
We could not separate the military from the moral
kingdom. We could not see how it was that a
man could commence from the lowest strata of life
and work up to the highest. Up to this time it
had been the custom to go to the rich and highest
for help. In fact, we Jews could not see how a
man in obscurity could ever come to be a king,
and rule the nations of the earth.
In the course of time the Sanhedrin was visited
by this same Egyptian that had seen the star, that
had heard the voice, that went in search, and found
the child at Bethlehem; and when permission was
given for him to speak, he bowed his head grace-
fully, and said:
"I thank my God in heaven that I have lived to
see the day when I could once more meet my
brethren, and talk to them of the goodness of my
Father in heaven. I thank him that I saw him in
the khan at Bethlehem. I have seen him in the
wilderness. On the Jordan I saw the Spirit, most
white and beautiful as a dove, descend and light
upon his head. I heard God speak from the skies
saying: 'All that came before were impostors ;
this is my beloved Son, whom I have appointed to
be the Savior of men. For this I have, and do
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ARCHÆOLOGICAL AND HISTORICAL
appoint him. Whosoever hears and obeys him I
will accept in my kingdom, to live with me for-
ever.'",
"Where is he now?" I asked the Egyptian.
"He will come to his temple to-morrow, which
he says is his Father's house. He will bring
twelve men with him-fishermen, tillers of the soil,
one a publican, all of the humbler class of men.
They travel on foot, careless of wind, cold, rain,
or sun. Seeing them stop for the night to see
them break bread, reminds one of the Shepherds
in their encampment."
One of the Sanhedrin spoke out and said: "As
to himself, he had but poor opinion of one who had
power to convert stones into gold, and yet see the
poor suffer for bread, and tell them that the foxes
and birds were better off than he was in the way
of earthly goods. He has a right to be poor from
choice, but I can't admire the spirit; and if he
prefers poverty to riches for himself, he has but
small sympathy with his fellow men, if he can
listen to the cry of the orphan and the widow for
bread, when he could help them so easy if he
would."
Another member spoke out and said: "I have
no use for a man that would stand and see his
brethren crushed by a wicked tyrant, as Rome is
WRITINGS OF THE TALMUDS.
173
crushing the very life blood out of the Jews, when
he sees that the taxation by the Romans is destroy-
ing God's holy people. The priest can't stand to
offer sacrifice, the plain man can't offer a sac-
rifice because he has to sell his bullock or
lamb to pay his taxes to these haughty Romans.
And it has been reported to this house that when
the publican called on him for his tax, he sent one
of his followers to the lake, and told him to look
in the fish's mouth; he should find a piece of
money; to take that and pay their taxes to the
haughty tyrants. I am beginning to think he is
a Roman God, for it seems of all people, he hates
the Jews the worst. If he is a friend to the Jews,
why not help them, at least as much as he does
others? It has been told in this house that he
cursed a fruit tree, and before night it withered
away. It is also said that he can cure the blind,
the leper, and raise the dead. Now, if he can do
all these things, (and they are not denied by any),
why does he permit that haughty Roman ruler to
still remain on his throne, and crush the very life
blood out of God's chosen people? If he expects
to find toleration from the Sanhedrin, or from the
Jews as a nation, he will have to quit calling us
hypocrites and serpents, and comparing us, and
especially the holy priest, to everything that is
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ARCH ÆOLOGICAL AND HISTORICAL
low and mean, while he thinks high of those idol-
aters of Rome, and makes Pilate one of his daily
associates."
These speeches so shocked the Egyptian, that
he hesitated as though he did not know whether to
proceed or not; when one of the members of the
Sanhedrin arose, and said, he thought it possible
for the Sanhedrin to be too hasty in forming their
judgment in this case; he hoped that the members
would be more courteous and considerate in the
future. The question, he said, was one of the
most important they had ever had before them,
and he believed the whole of the Jewish common-
wealth depended on a proper consideration of the
subject. And although this Nazarene came be-
fore the world with authentication such as had
never been before, although many have tried to
palm themselves off on the Jews, yet the Jews
never had the authority, much less the evidence,
in any of those false saviors that they have in
this. Here the priest made reference to the for-
mer facts in history regarding those teachers, and
then referred to the present instance, giving the
evidence of Melker's letter with that of the three
strangers that had been before the Sanhedrin be-
fore, namely, the Hindoo, the Greek, and the
Egyptian, that were present. He went on to state
1
WRITINGS OF THE TALMUDS.
175
that the ways of God were higher than man's;
and he did not think it the privilege of man to dic-
tate to God when he should come, or how
he should come, or what he should do when
he did come. From the reading of the proph-
ecy, as
as Melker had interpreted it, this Jew
was to be king of the Jews; but the Jews
were the great factor of all the world, and it was
through them that the kingdom of heaven was to
be reinstated; and this Jesus was only to be the
adviser and dictator of the whole affair.
And as
the Jews were to be the center of action, he
thought it time they should not only be willing to
be informed, and to get all the knowledge they
could on a subject of such magnitude as the one
under present consideration, for, said he, in
establishing the reign of Jesus as king of the
Jews, it would forever establish the Jewish relig-
ion, and in doing that all things else would be
equally established that we as Jews hold sacred.
With these remarks he called for the Egyptian to
proceed, and to give all he knew of Jesus.
The old Egyptian most respectfully said, with
grace and a divine smile:
"I thank my God for the many and strong ad-
vocates he has in this house this day. Such a
speech as my Master has said is like the pouring
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ARCHÆOLOGICAL AND HISTORICAL
of snow water from the mountains upon a burning
flame. Some of my Masters of this house I saw
in the wilderness at the Jordan, and heard and
saw what I did. And as for me, my soul was so
absorbed in him I could not leave him; and so I
have followed him. Since witnessing the increase
of his divine power, and with your permission, I wish
to make a few statements more, to get the Masters
of Israel to see as I see. The complexity of his
actions astonishes me no less than it does my
young Masters of Israel; yet the evidence on one
side contradicts all on the other side.
While we
as men in our carnal state are qualified to view one
man higher than another, and to esteem one thing
higher than another, as to honor, riches, power,
and so on, it does not seem to be so with Jesus;
for although he owns nothing, he does not crave
anything. He is so far from envying those that
are rich that he seems to pity them; and, to my
utter astonishment, he seems to ignore all power,
while his friends, beholding his mighty works,
were anxious for him to assume the kingship.
They gathered around him at the seashore, and
were about to crown him, whether he would or
no; when he suddenly disappeared from us, and
the first thing we saw of him he was in a ship,
crossing the lake. It seemed to me, if he was
WRITINGS OF THE TALMUDS.
177
1
ever going to be king, why not then? The whole
Jewish people could be roused in his defense.
There are at this time armed legions, all under
full training and well disciplined, that could be
called into action in a very short time. For, what
would you say to see a man in whom the healing
virtue was so great that when the sick only
touched the hem of his garment, all that thus
came in contact with him were healed of whatso-
ever malady they had. You all know that death-
like disease, called leprosy. I saw while down in
Galilee a man come to him all covered over with
leprosy, who cried: 'Oh, Lord, thou Son of Da-
vid, have mercy on me.' And the Nazarene went
up and laid his hand upon him, and said; "Thou
art clean; thou hast been healed.' And when we
looked at the man, he was as sound as any of us.
I also saw him heal ten lepers, just by telling
them to obey the law; it is the violation of law
that makes you miserable; go, show yourselves to
the priest, as the law requires, and you will see
that in the act of obedience, you shall be healed.'
And as they went they were healed so completely
that the priest pronounced them clean, so they
could be admitted into society when their filthy
garments were changed. Again: Let me tell
you, oh Masters of Israel, I saw him from a few
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ARCHÆOLOGICAL AND HISTORICAL
And
loaves and fishes feed several thousands of people
most bountifully. I ate of the food myself, and
never tasted better. And when they had eaten
bountifully they took up more in the baskets than
there was at first. And again: I saw him as he
and his disciples passed into the city of Nennus.
They met a corpse being born to the tomb, and
the mother of the boy was behind weeping.
Jesus said to her: 'Weep not, only believe ;' and
he touched the boy, and he stood up-yes, sprung
up as one that had been awakened out of sleep-
and he sent him to his mother rejoicing. I saw
them bring a man on a bed, who had the palsy
and was near to death; for he was as helpless as
a child; and Jesus healed him on the faith of
them that brought him, so that he sprang up, and
took up his bed, and went to his house with great
joy. And such are his mighty, wonderful works
that the whole country has gone after him."
While the Egyptian was relating these things,
one of the members of the Sanhedrin inter-
rupted him by saying:
"Did you say that Jesus saved the sick man on
the bed on the faith of others?"
The Egyptian answered: "I did, and it is on
this condition that he performs all his mighty
works."
WRITINGS OF THE TALMUDS.
179
"Did you not say that others were performed on
condition of obedience to law?"
“Yes,” said the Egyptian, "but Jesus accounts
faith as the most masterful act of obedience, for
faith, in the sense he puts upon it, controls the
whole of the man. All other acts of the mind are
subserved, and become as wax in the hand, to be
molded into conformity to this leading and con-
trolling faculty; but he contends that though a
man may say he has faith, unless it does rule his
life in love, and all his life in conformity to an
obedient discharge of duties and obligations to his
God and fellow men, his faith is no faith, although
he could remove the mountain into the sea."
"But does he not teach baptism in place of
circumcision?"
"He does," said the Egyptian. "He was bap-
tized himself as the beginning of a new covenant.
Though he says all who are baptized shall be saved,
yet he sees the act flows from faith in God, and
this obedience is from the fact that he does believe
in God, and therefore his life is in accordance; he
is obedient."
"But," said the old priest, "Suppose he believed
in God, and would not submit to his new com-
mands, what would he say?"
The Egyptian replied, that obedience was the
も
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ARCHÆOLOGICAL AND HISTORICAL
only evidence of faith.
"Of course, if a man
had no evidence of a thing, it would be prime evi-
dence that he did not have the thing itself.
says that a good tree will bear good fruit."
He
"But tell us," said the priest, "does he tell why
God has changed the seal of the covenant from
circumcision to that of baptism?"
He
To this the Egyptian replied: "He has not
told anything of the kind in my hearing.
seems to assume all these rights to change all the
elements of nature to suit himself, and when the
laws of nature are so completely under his control,
it would seem but reasonable that he should change
them to suit himself, or do away with them, and
make new ones."
66
But," said the priest, "does he think he is
wiser than God? and as God had established the
right of circumcision, and Jesus establishes bap-
tism in its place, does he not virtually say that
God's plans are wrong, and he is better qualified
to judge of these things than God is?"
To this the Egyptian replied, that it seemed to
him that Jesus was a God himself, from the fact
that he was capable of doing all that God could
do. And as to the change effected that created so
much excitement among the Jews, it might origi-
nate upon the side of the people instead of from a
WRITINGS OF THE TALMUDS.
181
defective judgment on the part of God; that cir-
cumcision was right for Abraham and his fol-
lowers, but was not right for the people in this day.
The change has so affected the people that bap-
tism suits them better than circumcision.
"But," said the priest, "does he not teach con-
trary to the temple service? Does he not teach that
the temple is of no use, and that the sacrifices thereof
are worthless? and does he not teach that repent-
ance (that is what he calls a broken heart) is worth
more in the way of reformation than all things
else? and does he not assail the priesthood, and go
so far as to insult them, and call them bad names?”
To this the Egyptian replied: "He does all that
you say, to some extent; but to my mind he sees
deeper into these questions than any man. Yea, I
think he looks upon them in the light of God,
if not in the light of the Spirit of God. He in
his wisdom can see the insufficiency of these
things. He can see the unholiness of the priest
and of the temple service. It seems to me, said
he, "the priest and the doctors of the law have so
interpreted the Scriptures until it is hard for a poor
man to live. He is required to give to the temple
service a portion of all he has, and to the service
of God a greater portion of his time. And then
the commands have grown so fast that there is not
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ARCHEOLOGICAL AND HISTORICAL
an hour nor a minute of the hour but there is some
command to be complied with, so that a man is
kept in a momentary dread of his life until life has
become a burden, if you serve the God of heaven.
And this is the reason why so many are becoming
tired, and are quitting the Jewish faith, and the
Jews are being divided into so many different
branches."
While the Egyptian was making this speech,
one might have seen the disquietude of all the
Sanhedrin. They almost gnashed upon him with
their teeth. As soon as the house had got over
the shock at such a speech, the President arose
and called the attention of the house by saying:
"Holy Masters of Israel, our beloved Jehovah
has been insulted to his face; his precious name has
been blasphemed in our hearing; his holy temple
has been desecrated; and what shall we do?
Shall we stand still like children and see our
heavenly Father insulted to his face?"
"No,! no!" was the reply from various parts
of the house.
"My mind is fixed; my heart has been stirred to
the bottom. Holy Masters, it devolves upon this
house to take some action on this subject, and to
take it now. If we let things go on this way, our
whole country will be broken up; our beloved
WRITINGS OF THE TALMUDS.
183
Zion will lose all its attractions; our priest will
have to go into the fields to pick berries; the tem-
ple, which is the bond of union, the very home
and stay of all God's people, will be entirely de-
serted, and we will have to hang our harps, as our
fathers did in Babylon. If we let this thing alone
our bondage will be worse than theirs, and our
God will be seen as a tyrant, reverence for him
will be lost, and men will come to pay no more
respect to him than the Romans do to their deified
Cæsars; and Rome, with her thieving legions,
will overrun our country, and final destruction will
be ours. I, for one, am not willing to stand and
see the God of my forefathers insulted to his
face."
At this the Sanhedrin broke forth in the most
bitter malediction against the impostor; and after
many of the members had expressed themselves in
this way,
it was finally ordered that the high priest
and the court of elders should be notified of what
was going on, and recommended to reprimand
Jesus of Nazareth to desist from his teaching and
preaching of these pernicious doctrines, and for
him to confine himself to the doctrines of the
Jewish testament, and to conform with the ritual as
taught by Moses; that he was not to teach baptism
as a sealing ordinance; that he was not to intro-
184
ARCHÆOLOGICAL AND HISTORICAL
duce any new customs contrary to the customs of
God, as set forth in the books of the laws of Moses;
and that he was to cease his malediction against the
temple and the priesthood. And to further order
and demand, if he refused to obey the orders of
the high priest of God and the elders, that he
should be arrested and brought to trial before the
high priest, with the hope of establishing the peo-
ple and establishing the ways of God before men.
And if he should refuse obedience, then to declare
that it is our judgment that he should be brought
to trial, and the things whereof he is charged set
up against him; and if he will not desist to teach
and preach these heresies, then he shall be put
upon final trial; and if the high court of elders
and the high priest of Almighty God find him
guilty, and he refuses obedience, then it is the
opinion of the Masters of Israel that he should be
put to death by the authority of the Roman gov-
ernment. It is the opinion of the Masters of Is-
rael that it is better for one to suffer death as a
remedy for the healing of the many; and further-
more, it is the opinion of the Masters of Israel that
if such steps are not taken, the Jewish common-
wealth is on the eve of an overthrow, and nothing
can save it but Ålmighty God; and that we are
satisfied that he will not give aid, counsel and pro-
WRITINGS OF THE TALMUDS.
185
tection to his people so long as they pervert his
ways.
While this storm was raging in the Sanhedrin,
the old Egyptian had quietly withdrawn himself,
no one knew where; but I kept no further account
of the proceedings of the Sanhedrin.
The next time I met the Egyptian was on the
day of the passover, when the whole world seemed
to be coming to Jerusalem; and while we were
talking about the Nazarene, behold, we saw him and
his disciples coming down the hill. The Master
was riding on the colt of an ass; and when they
came near the descent of Olives, some strange voice
said: “Hail, Master!" and immediately the whole
multitude became excited to the highest degree, and
they commenced shouting: "Hosannah to him that
comes in the name of the God of heaven!" and
this cry was kept up for one hour. The whole mul-
titude-men of all nations, of all tongeus, women
and
little children-all shouted, "Hosannah,
Hosannah." And what made the scene more
strange was there were perhaps a hundred different
dialects, and all cried the same thing. This
shouting reminded me of the coming of the king-
dom of heaven more than all I had seen before.
The people seemed so intent and so wild in their
enthusiasm, it looked like they were controlled by
186
ARCHÆOLOGICAL AND HISTORICAL
some supernatural power. As I was informed by
the Egyptian, after this excitement was over, the
Master and his disciples held a council, and decided
to have their feast to themselves. The Master told
them that he had many things to say to them, and
he wished to say it in private.
But before the feast was prepared he went into
the temple and offered another insult to the priests.
There were in and around the temple merchants
from all the tribes, selling all manner of sacrifices,
such as were required by the law to be offered in
sacrifice on that occasion, to the people that were
strangers from a far country that could not possi-
bly bring their sacrifices with them. Therefore it
was admitted by the high priest to sell and buy
these things from those that lived near by, which
was a great convenience. But Jesus took up a
stick or goad, that had been used to drive cattle,
and flourished it around, ordering them at the
same time to leave, telling them that was the house
of prayer, and not a house of trade. This act of
impertinence upon the part of Jesus spread like
wild-fire through the city. The Shammaite school
was enraged, and sent letters to the Sanhedrin and
to the high priest court, asking for and demanding
that such gross behavior should not be tolerated at
the solemnities of the passover. These letters
WRITINGS OF THE TALMUDS.
187
called a general meeting that evening of members
of the Shammaite school, Sanhedrin, and the high-
priest court. What was done we do not know,
but we may form some idea from what followed.
While these secret plans and plottings were
going on by the courts and councils, there were
the friends of Jesus already organized from the
various portions of the country, all assembling at
Jerusalem, ready to rise up at a signal and make
him king. Hence, to a man that knew the secret
workings of these parties it was most horrifying.
There was a secret watch placed over the Master;
and to add to the fury of the priesthood, while he
and his disciples were partaking of the passover,
Jesus introduced another kind of a sacrament, or
feast. This was simple bread and wine. And he
told his disciples that this was to be in commemo-
ration of his own death and the shedding of his
own blood for the sins of the world. And while
he was talking to them, telling them that one of
them would betray him, and that they all would
forsake him, sure enough, while he was exhorting
them to be firm and not dismayed at what might
occur in the next few hours, one of his disciples
slipped out and went to the court of the high priest
and sold him. That is, he agreed to tell them
where he was, and they gave him money to go and
188
ARCHÆOLOGICAL AND HISTORICAL
show the guard where he was.
After the supper
was ended, and the new feast introduced and ex-
plained, they went out into one of the mountains
that stood near by, and there the soldiers or guards
of the high priest found him and brought him to
Annas, who had been high priest, but he sent him
to Caiaphas, as the one that had proper authority
to deal with him. At this time there had assem-
bled at this court many of the doctors and Scribes,
priests of the Sanhedrin and the Shammaite school.
Here his course of conduct was set before him by
Annas, who was appointed for that purpose, show-
ing clearly wherein he differed from the laws of
the Jews, and wherein his doctrines differed from
the Jewish customs, and showing what discord
and dissension was made among God's people by
him and his doctrines, and how it would terminate
in an insurrection, and be the means of destroying
much life, and the Church of the living God, and
the Jewish nation, God's chosen heritage. After
Annas made this pleading and many more (for I
can only give the outlines of what was said), Cai-
aphas asked Jesus if he was willing to cease teach-
ing these false ways. Jesus answered that he
came not to do away with the law, but to fulfill the
law in obedience to his Father, who had showed
him the way; that his mission was love and
WRITINGS OF THE TALMUDS.
189
I
charity, but for his love they were his enemies, for
his charities they were his persecutors. Such is
the natutal result of the ways of righteousness
among a perverse world; "for," said he, "how
can a grain of corn abide unless it die? Unless it
be planted it will abide alone. So if I be lifted up
These words were
I will draw all men unto me."
so strange and overpowering they filled the house
with awe, and some were for letting him go; but
Annas spoke out and said:
"You say your Father showed you the way?
Who is your Father?”
Jesus said: "If you had known me, you would
have known my Father also; but I know who you
are: you are of your father the Devil, and you
will do his works, as I do the works of my
Father."
At these words the whole court became incensed
at him, and Annas said:
"What need we of further evidence? We have
heard his blasphemy ourselves. Let us away with
such a blasphemer, who reviles God's high priest."
"Away with him!" cried they all with one voice,
After this there reigned a most dreadful silence,
during which time the breathing of the Nazarene
was heavy, and many of the elders of the court
groaned in spirit; after which the Scribe came for-
190
ARCHÆOLOGICAL AND HISTORICAL
ward, dressed in a snow-white robe, and slowly
read:
"To Pontius Pilate, Governor of Judea, by
Roman authority, greeting: "We, the high court
of the Jews, find Jesus of Nazareth:
"First, teaching that he is God, which is con-
trary to the doctrine of, the Jews.
"Second, he teaches for man to have faith in
him as we would in God, which is contrary to the
doctrine of the Jews.
"Third, he perverts the appointed ways of our
salvation, teaching repentance instead of a holy
life, which is contrary to the doctrine of the Jews.
"Fourth, he has perverted the holy temple of
God, which is forbidden by the laws of the Jews.
"Fifth, he teaches baptism for circumcision,
which is contrary to the laws of the Jews.
"Sixth, he teaches common bread and wine to
be used in the passover, which is contrary to the
laws of the Jews.
"Seventh, he has blasphemed in the presence of
God's high priest, which is forbidden by the laws
of the Jews.
"Eighth, he most positively refuses to desist
from his wicked and perverse ways, when repre-
manded and abjured by the high priest of God.
"Therefore, it is the unanimous decision of this
WRITINGS OF THE TALMUDS.
191
court, in the fear and, we hope, the favor of Al-
mighty God, Jehovah, that he should die to save
the nation from blood and ruin, and to save the
Church of God from heresy and false doctrine and
perverse ways.'
Signed,
CAIAPHAS,
Priest of the Most High God.
These charges were given to Malcus, who was
captain of the royal guard, to take with the pris-
oner to Pilate's court. And as they left, there
was a mob followed, hooting and hallooing, and
calling him all sorts of ugly names; so much so,
that the priest ordered out some soldiers to keep
order. What was done there I can't exactly say
but the Egyptian who followed said that Pilate
tried to release him. He ordered him scourged,
and then washed his hands in the presence of the
multitude, thereby declaring him to be innocent,
as was the Roman custom. But this being the
mode of Jewish condemnation, the soldiers, taking
it for granted he was condemned, took him by
force, and the mob gathered around him and
hurried him off to execution. There never was
such a crowd before. The people from all coun-
tries had assembled at Jerusalem for the passover.
They were composed of all classes of society-
servants, camel drivers, market men, gate keepers,
192 ARCH ÆOLOGICAL AND HISTORICAL
gardeners, dealers in fruit, foreigners, watchmen,
and proselytes barefooted and bareheaded, with
matted hair and beards-myriads not assignable to
any class. Some of them carried swords, spears, or
javelins, and there were some with knotted clubs.
Among the mass was here and there a man of
rank, and some of high degree; scribes, elders,
Rabbis, Pharisees, with broad fringed cloaks, and
Sadducees, who served as prompters to the rabble.
And as they marched they cried: "King of the
Jews!" "The blasphemer of God!" "Crucify!
Crucify!" would they cry at the top of their voices,
and the whole multitude would cry the same thing.
There never was seen such a sight before, nor
half so many people. I saw the Nazarene pass in
front of the crowd, his eyes cast down, and he
looked as if all his power that he had so often ex-
ercised over the laws of life had left him, and he
seemed as if had God ever been with him he was
not then.
He was nailed to a cross and after he had hung
for about three hours it turned dark. What could
have caused it I cannot tell. His friends conten-
ded it was the frowns of God; others said it was
a meteor passed between the earth and the sun.
About the same time there were the shocks of an
earthquake, which, connected with the unnatural
WRITINGS OF THE TALMUDS.
193
darkness, filled the people with great dread.
There were gathered around the cross a great
body of soldiers, who kept every body else away,
except a few of his special friends. When the
darkness disappeared the Nazarene was dead; and
the old Egyptian, who had seen the star stand
over the khan, and who had watched him through
his mortal life, and had been his advocate before
the courts of the world, was found cold and dead
near the cross on which his Master had been cruci-
fied. Whether the shock of the earthquake or
the fright of the darkness was more than his aged
and frail frame could stand was not known, or
whether his Master did not say to him in his last
moments of life, as he did to the fisherman on the
lake: "Follow me."
When it was ascertained that Jesus was dead,
the high priest gave orders for him to be buried,
that his body might not hang till the next day.
After he was buried, the priest and officers of the
law held a council in the court of the high priest,
and it was there reported that Jesus had said he
would rise from the dead the third day; and, for
fear his friends would come privately and take
his body and hide it, there was an officer sent to
Pilate, asking for a guard around the grave for
ten days. But Pilate told them he had no sol-
194 ARCH ÆOLOGICAL AND HISTORICAL
diers except a body guard; but they might take
the Jewish soldiers and make it as sure as they
pleased, and the royal city guard, which was com-
posed of five hundred men, and place a sufficient
number to guard it night and day for ten days.
But on the third morning there was reported a
frightful scene at the sepulcher. Just before day
there was a great noise heard, as if it thundered;
the heavens flashed up with a most brilliant light;
the earth quaked and reeled to and fro, as a
drunken man; the air seemed to be full of human
voices, and all around the sepulcher were lines of
beings dressed in shrouds, who shouted and sung
praises to God. The guard was scared, and ran
away. This was the report they made when they
came into the fort Antonia:
Soon after some women, who were friends of the
Nazarene, went to embalm the body of Jesus;
they found the body was gone, and they found
two angels, they say, sitting at the sepulchre, who
told them that Jesus had risen from the dead, and
for them to go and tell his disciples. The report
soon spread, and thousands went to the grave to
see for themselves. And the people gathered to-
gether in crowds, and many wild theories were
in circulation. Some said that his death was only
a sham, and argued their points, saying that two
WRITINGS OF THE TALMUDS.
195
1
This incensed the
Some wanted to
other criminals were executed at the same time,
and that Jesus was taken down three or four hours
before the others were dead.
people against the high priest.
mob him, and others contended that Pilate was the
cause of his being taken down so quick; and they
were enraged at him. The disturbance was so
great that the courts of Pilate and the high priest
had to be guarded for several days.
The version that the priest gave of the affair
was, that this Jesus never was a man from the be-
ginning; that he had been visiting the earth for
two thousand years. And in a speech made to
the mob assembled at the temple he said that this
was the same one that spoke to Moses from the
fiery bush; the same that slew the first born of all
the Egyptians in one night; the same that met
Abraham, and told him that Sarah should have a
son; the same that appeared to Abraham, and led
Lot out of the burning city; the same that
stopped Balaam in the way; the same that raised
Samuel from the dead; the same that appeared to
Zaccharias, and told him of his wife that she
should have a son, and he should call him John.
The human body has always been under his con-
trol; so have the elements of nature. He is
master of life and of death. This mighty actor
196
ARCHÆOLOGICAL AND HISTORICAL
has been playing his game on the human stage
ever since the world began; and now if he has
suffered himself to die, if he had power to destroy
or create life in others, of course he had power to
lay down his life, and power to take it up again.
And all flesh was in his power; and in this thing
he only had some wise and holy purpose in view,
and his purposes would develop and peradventure
result in the greatest blessings to mankind; and
therefore he asked the people to be quiet, and wait
and see what the result would be, before they did
a rash act, or persecuted the innocent. This
speech was attended with a good result: it satisfied
the minds of the clamorous multitude; so they
began to disperse, and tranquility settled over the
city once more.
The women that went to embalm the body at
the grave reported that they met him as they re-
turned from the grave, but he was looked for by
every one. Many wished to see him, but others
were so afraid they would meet him, that they were
in momentary dread of seeing him. Not one of
the guard that was on duty that night could be in-
duced to venture out for weeks.
It is rather strange how Jesus conducted him-
self. He was seen in a small town in the country
by two of his disciples, but they did not know him
WRITINGS OF THE TALMUDS.
197
until they went to eat, and in that act he revealed
himself to them. But they say he had no sign of
the wounds, neither in his hands nor feet; and
when he revealed himself to all his disciples they
discovered no signs of the nails in his flesh. But
in a week from then he came to them, at least to
one of them who had expressed his doubts in re-
gard to his resurrection. "Reach forth thy hand
and feel the wounds in my hands and feet, and
also in my side, and believe," said Jesus unto him.
He made himself very shy among men after his
resurrection. He was seen by but few of the pri-
vate citizens, but he frequently met with his disci-
ples, and blessed and counselled them; and finally
after about a month, he assembled them on a
mountain, and after he preached to them with
thousands of others, telling them that they had
received freely and to give freely; that they
must show his works to all flesh; telling them
that he had died for them, and if they would re-
ceive this, they should be saved after death; that
he would go presently and prepare places for
them, and that he would bide their coming; and to
let all and each who accept this proposition to prove
it to himself by obedience in baptism, and that he
would receive all such and assign them places in
his kingdom, ("for," said he, "my peace I leave
198
ARCHÆOLOGICAL AND HISTORICAL
t
with you, my peace give I unto you"); and after
saying these words he fixed his gaze into heaven,
and a bright light like unto fire began to kindle
around his feet, which grew larger and brighter
until it seemed a bright cloud. It rose and bore
him off until he was out of sight. Then the dis-
ciples fell on their faces, and the whole multitude
set up a tremendous shout, and continued to halloo
and glorify God, and seemed to be perfectly wild
with enthusiasm. The disciples soon met in secret
council, and made arrangements for their work.
In conclusion, I say that many of the things in
this history I do not vouch for; for I did not see
and hear them myself. But many I did see and
much more, which only agree with these facts.
I never saw this Egyptian, Hindoo, and Greek till
I met them in the Sanhedrin, and there I learned
the biginning of this story; and after hearing
these three men relate what they had seen and
heard, and their tales so well corresponded, the
one with the other, and seeing so much deep sin-
cerity in these men, and feeling the drawing of the
Holy Spirit towards them and their subject, my
mind became all absorbed in this great question-
a question that identified my being with my future
destiny. I did not feel to let it pass without in-
vestigation. I had many private interviews with
WRITINGS OF THE TALMUDS.
199
the Egyptian, but the Greek and Hindoo I never
saw after the first interview in the Sanhedrin,
neither could the Egyptian tell me what had be-
come of his companions. Perhaps, having met
with such poor encouragement from the Sanhedrin,
they had gone back to their own country, and giv-
en up all hope; but the Egyptian watched him un-
til the last. I don't think I ever saw more of a
devotee in all my life. It was his great confidence
and zeal that attracted my attention more partic-
ularly, and from the time I first heard him in the
Sanhedrin, I was convinced that there was some-
thing more than a common question of the day
connected with his experience.
And now in conclusion I would say to the reader
of these lines I am not disheartened, for I believe
that some day the doctrine that Jesus taught will
become the ruling doctrine of the world. And
this is one reason for my writing this scroll: that
it may be read by some one when I am dead, that
they may refer to these things as confirmation of a
faith set forth by this Nazarene that shall be uni-
versally tolerated, and be believed by all the world,
so that this Jesus shall be ruler of the kings of
this world. Although his mission is not under-
stood by the Jews nor the Romans, yet what he
teaches is a principle that will outlive all his oppo-
1
200
ARCH ÆOLOGICAL AND HISTORICAL
nents, both as a people and as a nation: First,
it has the Almighty Jehovah to back it; and then
what he teaches is safe and trustworthy for all men
in all times. Therefore it must stand, and every
man that opposes it, either as an individual or as a
nation will do so to his own hurt. It is the desire
of my soul that the holy precepts taught by Jesus
may finally rule the world. Just one precept
taught by him is enough: As ye would have men
to do to you, do the same yourself. Just this rule
carried out would do more good than all the philos-
ophy of the Hillelite School, or the Shammaite
Laws, though backed by a thousand Sanhedrins.
BEN ELI.
WRITINGS OF THE TALMUDS.
201
CHAPTER IX.
“ACTA PILATI," OR PILATE'S REPORT OF THE ARREST,
TRIAL, AND CRUCIFIXION OF JESUS.
It was sometime in the year 1856, while living
in De Witt, Missouri, that a gentleman by the
name of H. C. Whydaman was ice-bound and
stopped at my house several days. He was a
native of Germany, and one of the most learned
men I have ever met. I found him to be free and
communicative. During his stay, he told me he
had spent five years in the city of Rome, and the
most of the time in the Vatican, where he saw a
library containing five hundred and sixty thousand
volumes. He told me that he had seen and read
the Records of Tiberius Cæsar, and in what was
called the "Acta Pilati," that is, the acts of
Pilate, he had seen the account of the apprehen-
sion, trial and crucifixion of Jesus of Nazareth ;
but said it did not add much to the common teach-
ings of Christianity. He told me he thought a
transcript could be secured. After Mr. Whyda-
man had gone, I remembered what he told me of
those records, and thought if a transcript could be
1
202
WRITINGS OF THE TALMUDS.
✩
obtained it would be very interesting, even if it did
not add much to the present teachings of Chris-
tianity, yet the statement would be of great satis-
faction. So, after he had gone some months, I
set about tracing up Mr. Whydaman, as the fol-
lowing correspondence will show:
DE WITT, Carroll Co., Mo.,
Sept. 22, 1856.
MR. HENRY C. WHYDMAN, New York City:
Dear Sir:-After you left my house last spring,
I kept thinking of your telling me of reading the
acts of Pilate in the Vatican, while at Rome. I
want you, if you please, to get me a transcript of
those records, if the cost will not be too much.
Will you please open a correspondence with some
of your old friends at Rome that you can rely
upon, and ascertain if it can be obtained; and if
so, what will be the probable cost of getting it?
I shall be much obliged, and will pay you for your
trouble and expense. Yours, in tender regards,
W. D. MAHAN.
NEW YORK, Nov. 12, 1856.
MR. W. D. MAHAN:
Dear Sir:-Your letter as directed to H. C.
Whydaman is received. I will inform you he has
ARCHEOLOGICAL AND HISTORICAL.
203
returned to Germany. Your letter has been for-
Yours, &c.,
warded.
C. C. VANTBERGER.
REV. W. D. MAHAN:
March 2d, 1857.
Dear Sir:-It is with the kindest regards I re-
member your hospitality while with you in Amer-
ica. Be assured, anything I can do for you will
afford me great pleasure. I have written to Father
Freelinhusen, a monk of great learning, at Rome,
who is the chief guardian of the Vatican. I have
made the request in my own name, as I do not
think they would be willing for such a document
to go into the hands of the public. When he
answers, I will write to you again. I am your
most obedient servant,
H. C. WHYDAMAN.
WESTPHALIA, GERMANY,
Nov. 27, 1857.
REV. W. D. MAHAN, De Witt, Mo.:
Dear Sir:-Father Freelinhusen has answered
my letter in regard to the transcript you want.
He informs me that the writing is so fine, and
204
ARCH ÆOLOGICAL AND HISTORICAL
being in the Latin language, as I told you, and
the parchments so old and dirty, he will be obliged
to use a glass to the most of it. He can only
give it in the Latin, as he does not understand the
English. He says he will do it for thirty-five
darics, which will be in American coin sixty-two
dollars and forty-four cents. If you will forward
the amount, I will have the document forwarded
to my brother-in-law, C. C. Vantberger. He will
translate it for a trifle. I am yours in tender re-
gards,
H. C. WHYDAMAN.
CHILLICOTHE, Mo., Feb. 8, 1858.
MR. H. C. WHYDAMAN:
Dear Sir:-Thanks to you for your kindness;
and be assured if I succeed, I shall ever feel under
obligations to you for your trouble. Enclosed find
a check on the Foreign Exchange Bank of New
York for sixty-two dollars and forty-four cents.
Please have the work done, and urge Mr. Freelin-
husen to have it a true copy of the original.
Send it to Mr. Vantberger, and have him trans-
late it into English, and I will pay the charge.
He has my address.
Yours as ever,
W. D. MAHAN.
WRITINGS OF THE TALMUDS.
205
H
t
WESTPHALIA, GERMANY,
REV. W. D. MAHAN:
June 14, 1858.
Dear Sir:-I acknowledge your draft of $62.
44 cents. Will apply as you request.
I am Sir,
H. C. WHYDAMAN.
NEW YORK, April 26, 1859.
MR. W. D. MAHAN:
Dear Sir:-I am in possession of a document
from H. C. Whydaman, with instructions to trans-
late it into the English. My charge is ten dollars.
I will expect an answer.
C. C. VANTBERGER.
MR. H. C. WHYDAMAN:
Dear Sir:-I hereby forward to you the trans-
cript, as it is on record in the Vatican in Tiberius
Cæsar's court by Pilate. I certify this to be a
true copy, word for word as it occurs there.
Yours &c..
PETER FREELINHUSEN.
With this correspondence I received the fol-
lowing document, and I must confess that al-
206
ARCHEOLOGICAL AND HISTORICAL
though it is not inspiration, yet the words burned
in my heart as the words of Christ in the hearts of
the disciples, and I am satisfied from the spirit it
bears that it must be true. I am aware that
though the Jews were in subjection to the Romans,
yet they still held their ecclesiastical authority, and
the Romans did not only submit to their decisions,
but executed their decrees on their subjects.
Knowing there was not such a piece of history to
be found in all the world, and being so deeply in-
terested myself, as well as hundreds of others to
whom I have read it, I have concluded to give it
to the public.
W. D. MAHAN.
After getting hold of this report of Pilate, and
finding it so deeply interesting to myself as well
thousands of others, I commenced the investigation.
of this subject, and after many years of trial and
the expenditure of considerable money, I found
that there were many such records still in preser-
vation at the Vatican in Rome and at Constantino-
ple that had been carried there by the Emperor of
Rome about the middle of the third century, there-
fore I procured the necessary assistance and on
the 21st day of September, 1883, I set sail for those
WRITINGS OF THE TALMUDS.
207
foreign lands to make the investigation in person,
and the contents of this book is the result.
Valleus Paterculus, a Roman historian, was
nineteen years old when Jesus was born. His
works have been thought to be extinct. I know
of but two historians that have made reference to
his writings; that is, Priscian and Tacitus, who
speak of him as being a descendant of an equestrian
family of Campania. From what we gather from
these men, he must have been a great friend of
Cæsar, for he raised him by degrees until he be-
came one of the great men of Rome, and com-
manded the army for sixteen years. He returned
to Rome in the year 31, and wrote or finished his
work which was called "Historia Romania."
He held the office of prætor when Augustus
died, and while Vinceus was Consul. He says
that he had met with a man in Judea, called Jesus
of Nazareth, that was one of the most peculiar
characters he had ever seen, and he was more
afraid of him than the whole army, for he cured
all manner of diseases, raised the dead, and even
cursed the orchards or fruit trees for their barren-
ness, and instantly they withered to their roots.
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After referring to his exploits, he says that,
although this Jesus had such power, he did not
use it to the injury of any one, but seemed always
inclined to help the poor. He says the Jews were
much divided in their opinions of him. The poor
class claimed him as their king and their deliverer
from Roman authority. And so it is, if he should
raise an army and could give them the power, he
could sweep the world in a single day. The rich
Jews hate and curse him behind his back, and call
him nothing but an Egyptian necromancer; but
they were as afraid of him as of death.
Vallieus Paterculus, B. 72, as found in the
Vatican of Rome.
To Tiberius Cæsar, Emperor of Rome. Noble
Sovereign.- Greeting:
The events of the last few days in my province,
have been of such a character that I will give the
details in full as they have occurred; as I should
not be surprised if, in the course of time, they
may change the destiny of our nation, for it seems
of late that all the gods have ceased to be pro-
pitious. I am almost ready to say, Cursed be the
day that I succeeded Vallerius Flaceus in the gov-
ernment of Judea; for since then my life has been
one of continual uneasiness and distress. On my
WRITINGS OF THE TALMUDS.
209
arrival at Jerusalem, I took possession of the pre-
torium, and ordered a splendid feast to be pre-
pared, to which I invited the tetrarch of Galilee,
with the high priest and his officers. At the ap-
pointed hour no guests appeared. This I consid-
ered an insult offered to my dignity, and to the
whole government to which I belong. A few
days after the high priest deigned to pay me a
visit. His deportment was grave and deceitful.
He pretended that his religion forbade him and
his attendants to sit down at the table of the
Romans, and eat and offer libations with them,
but this was only a sanctimonious seeming, for his
very countenance betrayed his hypocrisy. But I
thought it expedient to accept his excuse, but from
that moment I was convinced that the conquered
had declared themselves the enemy of the conquer-
ors; and I would warn the Romans to beware of
the high priests of this country. They would be-
tray their own mother to gain an office and pro-
cure a luxurious living. It seemed to me, of con-
quered cities, Jerusalem was the most difficult to
govern. So turbulent were the people that I lived
in momentary dread of an insurrection. I had not
soldiers sufficient to suppress it. I only had one
centurion and a hundred men at my command.
I requested a reinforcement from the prefect of
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Syria, who informed me that he had scarcely
troops sufficient to defend his own province. An
insatiate thirst for conquest to extend our empire
beyond the means of defending it, I fear, will be
the cause of final overthrow of our whole govern-
ment. I lived in obscurity from the masses, for I
did not know what those priests might influ-
ence the rabble to do; yet I endeavored to ascer-
tain as much as I could the mind and standing of
the people.
Among the various rumors that came to my
ears, there was one that attracted my attention in
particular. A young man, it was said, had ap-
peared in Galilee, preaching with a noble unction,
a new law in the name of the God that had sent
him. At first I was apprehensive that his design
was to stir up the people against the Romans; but
my fears were soon dispelled. Jesus of Nazareth
spake rather as a friend of the Romans than the
Jews. One day in passing by the place of Siloe,
where there was a great concourse of people, I
observed in the midst of the group a young man
who was leaning against a tree, calmly addressing
the multitude. I was told it was Jesus. This J
could easily have suspected, so great was the dif-
ference between him and those who were listening
to him. His golden colored hair and beard gave
WRITINGS OF THE TALMUDS.
211
to his appearance a celestial aspect. He appeared
to be about thirty years of age.
Never have I
seen a sweeter or more serene countenance.
What a contrast between him and his hearers,
with their black beards and tawny complex-
ions. Unwilling to interrupt him by my presence,
I continued my walk, but signified to my secre-
tary to join the group and listen. My secretary's
name was Manlius. He was the grand-son of
the chief of the conspirators who encamped in
Etruria waiting for Cataline. Manlius was an
ancient inhabitant of Judea, and well-acquainted
with the Hebrew language. He was devoted to
me, and worthy of my confidence.
On entering the pretorium I found Manlius,
who related to me the words Jesus had pronounced,
at Siloe. Never have I read in the works of the
philosophers anything that can compare to the
maxims of Jesus. One of the rebellious Jews, so
numerous in Jerusalem, having asked him if it was
lawful to give tribute to Cæsar, Jesus replied:
"Render unto Cæsar the things that belong to
Cæsar, and unto God the things that are his.'
""
It was on account of the wisdom of his sayings
that I granted so much liberty to the Nazarene;
for it was in my power to have had him arrested,
and exiled to Pontus; but this would have been
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ARCHEOLOGICAL AND HISTORICAL
contrary to the justice which has always charac-
terized the Roman government in all her dealings
with men; this man was neither seditious nor re-
bellious; I extended to him my protection, un-
known perhaps to himself. He was at liberty to
act, to speak, to assemble, and address the people
to choose disciples, unrestrained by any pretorian
mandate. Should it ever happen (may the gods
ever avert the omen!), should it ever hap-
pen, I say, that the religion of our forefathers
should be supplemented by the religion of Jesus,
it will be to this noble toleration that Rome shall
owe her premature obsequies, while I, miserable.
wretch, shall have been the instrument of what the
Jews call Providence, and we call destiny.
This unlimited freedom granted to Jesus pro-
voked the Jews, not the poor, but the rich and
powerful. It is true, Jesus was severe on the
latter, and this was a political reason, in my opin-
ion, for not restraining the liberty of the Naza-
rene,—"Scribes and Pharisees," he would say to
them, "you are a race of vipers; you resemble
painted sepulchres; you appear well unto men,
but you have death within you." At other times
he would sneer at the alms of the rich and proud,
telling them that the mite of the poor was more
precious in the sight of God. New complaints
WRITINGS OF THE TALMUDS.
213
were daily made at the pretorium against the in-
solence of Jesus. I was even informed that some
misfortune would befall him; that it would not be
the first time that Jerusalem had stoned those that
called themselves prophets; and, if the pretorium
refused justice, an appeal would be made to Cæsar.
However, my conduct was approved by the Sen-
ate, and I was promised a reinforcement after the
termination of the Parthean war.
Being too weak to suppress a sedition, I resolved
upon adopting a measure that promised to estab-
lish the tranquility of the city, without subjecting
the pretorium to humiliating concession. I wrote
to Jesus, requesting an interview with him at the
pretorium. He came. You know that in my
veins flows the Spanish mixed with Roman blood
—as incapable of fear as it is of puerile emotion.
When the Nazarene made his appearance, I was
walking in my Basilic, and my feet seemed fas-
tened with an iron hand to the marble pavements,
and I trembled in every limb as a guilty culprit,
though he was calm; the Nazarene was as calm
as innocence itself. When he came up to me he
stopped, and by a signal sign he seemed to say
to me, “I am here;" though he spoke not a word.
For some time I contemplated with admiration
and awe this extraordinary type of man-a type
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ARCHEOLOGICAL AND HISTORICAL
of man unknown to our numerous painters who
have given form and figure to all the gods and
the heroes. There was nothing about him that
was repelling in its character, yet I felt awed and
tremulous to approach him.
"Jesus,' said I unto him at last-and my
tongue faltered-"Jesus of Nazareth, I have
granted you for the last three years ample freedom
of speech; nor do I regret it. Your words are
those of a sage. I know not whether you have
read Socrates or Plato, but this I know, there is
in your discourses a majestic simplicity, that ele-
vates you far above these philosophers. The Em-
peror is informed of it, and I, his humble repre-
sentative in this country, am glad of having
allowed you that liberty of which you are so wor-
thy. However, I must not conceal from you that
your discourses have raised up against you power-
ful and inveterate enemies. Neither is this sur-
prising. Socrates had his enemies, and he fell a
victim to their hatred. Yours are doubly incensed
against you, on account of your discourses being
so severe against their conduct; against me, on
account of the liberty I have afforded you. They
éven accuse me of being indirectly leagued with
you, for the purpose of depriving the Hebrews of
the little civil power which Rome has left them.
WRITINGS OF THE TALMUDS.
215
My request-I do not say my order-is, that you
be more circumspect and moderate in your dis-
courses in the future, and more tender toward
them, lest you arouse the pride of your enemies,
and they raise against you the stupid populace,
and compel me to employ the instruments of law.”
The Nazarene calmly replied: "Prince of the
earth, your words proceed not from true wisdom.
Say to the torrent to stop in the midst of the
mountain gorge: it will uproot the trees of
the valley. The torrent will answer you that
it obeys the laws of nature and the creator.
God alone knows whither flow the waters of
the torrent. Verily I say unto you, before the
rose of Sharon blossoms the blood of the just
shall be spilt."
"Your blood shall not be spilt," said I, with
deep emotion; "you are more precious in my es-
timation on account of your wisdom than all the
turbulent and proud Pharisees, who abuse the free-
dom granted them by the Romans. They con-
spire against Cæsar, and convert his bounty into
fear, impressing the unlearned that Cæsar is a
tyrant and seeks their ruin. Insolent wretches,
they are not aware that the wolf of the Tiber
sometimes clothes himself with the skin of the
sheep to accomplish his wicked ends. I will pro-
↑
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ARCHÆOLOGICAL AND HISTORICAL
tect you against them. My pretorium shall be an
asylum, sacred both day and night."
Jesus carelessly shook his head and said with
a grave and divine smile: "When the day shall
have come, there will be no asylums for the son
of man, neither in the earth nor under the earth.
The asylum of the just is there," pointing to the
heavens. "That which is written in the books of
the prophets must be accomplished."
The
“Young man,” answered I mildly, "you oblige
me to convert my request into an order.
safety of the province, which has been confided to
my care, requires it. You must observe more
moderation in your discourses.
Do not infringe
my order.
You know the consequences. May
happiness attend you; farewell.”
"Prince of the earth," replied Jesus, "I come
not to bring war into the world, but peace, love
and charity. I was born the same day on which
Augustus Cæsar gave peace to the Roman world.
Persecutions proceed not from me. I expect
it from others, and will meet it in obedience to the
will of my Father who has shown me the way
Restrain, therefore, your worldly prudence.. It is
not in your power to arrest the victim at the foot
of the tabernacle of expiation."
So saying, he disappeared like a bright shadow
WRITINGS OF THE TALMUDS.
217
behind the curtains of the Basilic to my great
relief, for I felt a heavy burden on me, from which
I could not extricate myself while in his presence.
To Herod, who then reigned in Galilee, the
enemies of Jesus addressed themselves, to wreak
their vengeance on the Nazarene. Had Herod
consulted his own inclinations, he would have
ordered Jesus immediately to be put to death; but
though proud of his royal dignity, yet he was afraid
of committing an act that might diminish his influ-
ence with the Senate, or, like me, was afraid of
Jesus himself. But it would never do for a
Roman officer to be scared by a Jew. Previous
to this Herod called on me at the pretorium, and,
on rising to take leave, after some insignificant
conversation, asked me what was my opinion con-
cerning the Nazarene. I replied that Jesus
appeared to me to be one of those great philoso-
phers that great nations sometimes produced; that
his doctrines are by no means sacrilegious, and
that the intentions of Rome were to leave him to
that freedom of speech which was justified by his
actions. Herod smiled maliciously, and, saluting
me with an ironical respect, departed.
The great feast of the Jews was approaching,
and the intention was to avail themselves of the
popular exultation which always manifests itself at
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ARCHÆOLOGICAL AND HISTORICAL
the solemnities of a passover. The city was over-
flowing with a tumultuous populace, clamoring for
the death of the Nazarene. My emissaries in-
formed me that the treasurer of the temple had
been employed in bribing the people. The danger
was pressing. A Roman Centurion had been in-
sulted. I wrote to the Prefect of Syria for a hun-
dred foot soldiers, and as many cavalry. He
declined. I saw myself alone with a handful of
veterans in the midst of a rebellious city, too weak
to suppress a disorder, and having no other choice
left but to tolerate it. They had seized upon Jesus,
and the seditious rabble, although they had nothing
to fear from the pretorium, believing, as their
leaders had told them, that I winked at their sedi-
tion-continued vociferating: "Crucify him!
Crucify him!"
Three powerful parties had combined together at
that time against Jesus: First, the Herodians and
the Sadducees, whose seditious conduct seemed to
have proceeded from double motives: they hated
the Nazarene, and were impatient of the Roman
yoke. They could never forgive me for having
entered the holy city with banners that bore the
image of the Roman Emperor; and although in
this instance I had committed a fatal error, yet the
sacrilege did not appear less heinous in their eyes.
WRITINGS OF THE TALMUDS.
219
Another grievance also rankled in their bosoms.
I had proposed to employ a part of the treasure of
the Temple in erecting edifices for public utility.
My proposal was scorned. The Pharisees were the
avowed enemies of Jesus. They cared not for the
government. They bore with bitterness the severe
reprimands which the Nazarene for three years had
been continually throwing out against them where
ever he went. Too weak and pusillanimous to act
by themselves, they had embraced the quarrels of
the Herodians and the Sadducees. Besides these
three parties, I had to contend against the reckless
and profligate populace, always ready to join a se-
dition, and to profit by the disorder and confusions
that resulted therefrom.
Jesus was dragged before the High Priest, and
condemned to death. It was then that the High
Priest, Caiaphas, performed a divisory act of sub-
mission. He sent his prisoner to me to pronounce
his condemnation and secure his execution. I
answered him that, as Jesus was a Galilean, the
affair came in Herod's jurisdiction, and ordered him
to be sent hither. The wily Tetrarch professed
humility, and, protesting his preference to the
Lieutenant of Cæsar, he committed the fate of the
man to my hands. Soon my palace assumed the
aspect of a besieged citadel. Every moment in-
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ARCHEOLOGICAL AND HISTORICAL
creased the number of the seditionists. Jerusalem
was inundated with crowds from the mountains of
Nazareth. All Judea appeared to be pouring into
the devoted city. I had taken a wife from among
the Gauls, who pretended to see into futurity.
Weeping and throwing herself at my feet,
"Beware," said she to me, "beware, and touch
not that man; for he is holy. Last night I saw
him in a vision. He was walking on the waters
he was flying on the wings of the wind. He spoke
to the tempest, and to the fishes of the lake; all
were obedient to him. Behold, the torrent in
Mount Kedron flows with blood, the statues of
Cæsar are filled with gemonide; the columns of
the interium have given away, and the sun is veiled
in mourning like a vestal in the tomb. Ah! Pilate,
evil awaits thee. If thou wilt not listen to the
vows of thy wife, dread the curse of a Roman Sen-
ate; dread the frowns of Cæsar.'
""
By this time the marble stairs groaned under the
weight of the multitude. The Nazarene was
brought back to me. I proceeded to the halls of
justice, followed by my guard, and asked the people
in a severe tone what they demanded.
"The death of the Nazarene," was their reply.
"For what crime?"
"He has blasphemed; he has prophesied the
*
WRITINGS OF THE TALMUDŠ.
221
ruin of the Temple; he calls himself the Son of
God, the Messiah, the King of the Jews."
"Roman justice," said I, "punishes not such
offences with death."
"Crucify him! Crucify him!" belched forth the
relentless rabble. The vociferations of the infuri-
ated mob shook the palace to its foundations.
There was but one who appeared to be calm in
the midst of the vast multitude; it was the Naza-
rene. After many fruitless attempts to protect
him from the fury of his merciless persecutors, I
adopted a measure which at the moment appeared
to me to be the only one that could save his life.
I proposed, as it was their custom to deliver a
prisoner on such occasions, to release Jesus and let
him go free, that he might be the scapegoat, as
they called it; but they said Jesus must be cruci-
fied. I then appealed to them as to the inconsis-
tency of their course as being incompatible with their
laws, showing that no criminal judge could pass
sentence on a criminal unless he had fasted one
whole day; and that sentence must have the con-
sent of the Sanhedrin, and the signature of the
president of that court; that no criminal could be
executed on the same day his sentence was fixed,
and the next day, on the day of his execution, the
Sanhedrin was required to review the whole pro-
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ARCHEOLOGICAL AND HISTORICAL
ceeding; also, according to their law, a man was
stationed at the door of the court with a flag, and
another a piece off on horseback to cry the name
of the criminal and his crime, and the name of his
witnesses, and to know if any one can testify any-
thing in his favor; and the prisoner on his way to
execution had the right to turn back three times,
and to plead any new thing in his favor. I urged
all these pleas, hoping they might awe them into
subjection; but they still cried, "Crucify him!
Crucify him!"
I then ordered him to be scourged, hoping this
might satisfy them; but it only increased their
fury. I then called for a basin, and washed my
hands in the presence of the clamorous multitude,
thus testifying that in my judgment Jesus of
Nazareth had done nothing worthy of death; but
in vain. It was his life these wretches thirsted
for.
Often in our civil commotions have I witnessed
the furious animosity of the multitude, but nothing
could be compared to what I witnessed on this
occasion. It might have been truly said that on
this occasion all the phantoms of the infernal
regions had assembled at Jerusalem. The crowd
appeared not to walk, but to be borne off and
whirled as a vortex, rolling along in living waves
}
WRITINGS OF THE TALMUDS.
223
from the portals of the pretorium even unto Mount
Zion, with howling screams, shrieks and vocifera-
tions such as were never heard in the seditions of
the panonia or in the tumult of the forum.
By degrees the day darkened like a winter's twi-
light, such as had been at the death of the great
Julius Cæsar. It was likewise the Ides of March.
I, the continued governor of a rebellious province,
was leaning against a column of my Basilic, con-
templating athwart the dreary gloom these fiends
of Tartarus dragging to execution the innocent
Nazarene. All around me was deserted. Jerusa-
lem had vomited forth her indwellers through the
funeral gate that leads to Gemonica. An air of
desolation and sadness enveloped me. My guards
had joined the cavalry, and the centurion, to dis-
play a shadow of power, was endeavoring to keep
order. I was left alone, and my breaking heart
admonished me that what was passing at that
moment appertained rather to the history of the
gods than that of men. A loud clamor was heard
proceeding from Golgotha, which, borne on the
winds, seemed to announce an agony such as was
never heard by mortal ears. Dark clouds lowered
over the pinnacle of the temple, and setting over
the city covered it as with a veil. So dreadful
were the signs that men saw both in the heavens
224
ARCH ÆOLOGICAL AND HISTORICAL
and on the earth, that Dionysius the Areopagite
is reported to have exclaimed, "Either the author
of nature is suffering, or the universe is falling
apart.
Whilst these appalling scenes of nature were
transpiring, there was a dreadful earthquake in
lower Egypt, which filled everybody with fear, and
scared the superstitious Jews almost to death.
It is said Balthasar, an aged and learned Jew of
Antioch, was found dead after the excitement was
over. Whether he died from alarm or grief is not
known. He was a strong friend of the Nazarene.
→
Towards the first hour of the night I threw my
mantle around me, and went down into the city
towards the gates of Golgotha. The sacrifice was
consummated. The crowd was returning home,
still agitated, it is true, but gloomy, taciturn and
desperate. What they had witnessed had stricken
them with terror and remorse. I also saw my
little Roman cohort pass by mournfully, the stand-
ard bearer having veiled his eagle in token of grief;
and I overheard some of the Jewish soldiers murmur-
ing strange words which I did not understand.
Others were recounting prodigies almost similar to
those which had so often smitten the Romans by
the will of the gods. Some times groups of men
and women would halt, then, looking back towards
WRITINGS OF THE TALMUDS.
225
Mount Calvary, would remain motionless in ex-
pectation of witnessing some new prodigy.
I returned to the pretorium sad and pensive.
On ascending the stairs, the steps of which were
still stained with the blood of the Nazarene, I per-
ceived an old man in a suppliant posture, and be-
hind him several Romans in tears. He threw him-
self at my feet and wept most bitterly. It is pain-
ful to see an old man weep, and my heart already
overcharged with grief, we, though strangers,
mutually wept together. And in truth it seemed
that the tears lay very shallow that day with very
many whom I perceived out of the vast concourse
of people. I never saw such a complete division
of feeling, both on the extreme. Those that
betrayed and sold him, those that
that testified
against him, those that said, "Crucify him, we
will have his blood," all slunk off like cowardly
curs, and washed their teeth with vinegar. As
I am told that Jesus taught a resurrection and
a separation after death, if such should be
the fact I am sure it commenced in this vast
crowd.
"Father," said I to him, after gaining control
of my feelings, "who are you, and what is your
request?"
"I am Joseph of Arimathea," replied he, "and
226
ARCHÆOLOGICAL AND HISTORICAL
am come to beg of you upon my knees the per-
mission to bury Jesus of Nazareth.”
"Your prayer is granted," said I to him; and
at the same time ordered Manlius to take some sol-
diers with him to superintend the interment lest
it should be profaned.
A few days after the sepulcher was found
empty. His disciples published all over the coun-
try that Jesus had risen from the dead, as he had
foretold. This last report created more excite-
ment than the first. As to its truth I cannot say
for certain, but I have made some investigation
in the matter; so you can examine for yourself,
and see if I am in fault, as Herod represents me.
Joseph buried Jesus in his own tomb. Whether
he contemplates his resurrection or calculated to
cut him another I cannot tell. The next day after he
was buried one of the priests came to the pretorium
and said they were apprehensive that his disciples in-
tended to steal the body of Jesus and hide it, and
then make it appear that he had risen from the dead,
as he had foretold, and of which they were per-
fectly convinced. I sent him to the captain of the
royal guard (Malcus) to tell him to take the Jewish
soldiers, place as many around the sepulcher as were
needed; then if anything should happen they would
blame themselves, and not the Romans.
WRITINGS OF THE TALMUDS.
227
When the great excitement arose about the
sepulcher being found empty, I felt a deeper solici-
tude than ever. I sent for Malcus, who told me
he had placed his lieutenant, Ben Isham, with
one hundred soldiers around the sepulcher. He
told me that Isham and the soldiers were very
much alarmed at what had occurred there that
morning. I sent for this man Isham, who related
to me as near as I can remember the following
circumstances: He said at about the beginning
of the fourth watch, they saw a soft and beautiful
light over the sepulcher. He at first thought that
the women had come to embalm the body of
Jesus, as was their custom, but he could not
see how
how they had got through the guards.
Whilst these reflections were passing through his
mind, behold, the whole place was lighted up, and
there seemed to be crowds of the dead in their
grave clothes.
All seemed to be shouting and
filled with ecstacy, while all around and above was
the most beautiful music he had ever heard; and
the whole air seemed to be full of voices praising
God. At this time there seemed to be a reeling
and swimming of the earth, so that he turned so
sick and faint that he could not stand on his feet.
He said the earth seemed to swim from under him,
and his senses left him, so that he knew not what
228
ARCHÆOLOGICAL AND HISTORICAL
did occur.
I asked him in what condition he was
when he came to himself. He said he was lying
on the ground with his face down. I asked him
if he could not have been mistaken as to the
light. Was it not day that was coming in the
east? He said at first he thought of that, but at
a stone's cast it was exceedingly dark; and then
he remembered it was too early for day. I asked
him if his dizziness might not have come from
being wakened up and getting up too suddenly,
as it sometimes had that effect. He said he was
not, and had not been asleep all night, as the pen-
alty was death for him to sleep on duty. He said
he had let some of the soldiers sleep at a time.
Some were asleep then. I asked him how long
the scene lasted. He said he did not know but
he thought nearly one hour. He said it was hid
by the light of day. I asked him if he went to
the sepulcher after he had come to himself. He
said not, because he was afraid; that just as soon
as relief came they all went to their quarters. I
asked him if he had been interrogated by the
priests. He said he had. They wanted him to
say it was an earthquake, and to say they were
asleep, and offered him money to tell that the dis-
ciples came and stole him; but he saw no disci-
ples; he did not know that the body was gone
WRITINGS OF THE TALMUDS.
229
until he was told so. I asked him what was the
private opinion of those priests he had conversed
with. He said some of them thought that Jesus
was no man; that he was not a human being;
that he was not the son of Mary; that he was not
the same that was said to be born of the virgin in
Bethlehem; that the same person had been on the
earth before with Abraham and Lot, and at many
times and places.
It seems to me if the Jewish theory be true,
these conclusions would be correct, for, to sum
up his life, it would be in accord with this man's
life, as is known and testified by both friends and
foes; for the elements were no more in his hands
than the clay in the hands of the potter. He
could convert water into wine; he could change
death into life, discases into health; he could calm
the seas, still the storms, call up fish with a silver
coin in its mouth. Now, I say if he could do all
these things-which he did, and many more as the
Jews all testify; and it was doing these things
that created this enmity against him; he was
not charged with criminal offenses, nor was he
charged with violating any law, nor of wronging
any individual in person; all these facts are
known to thousands, as well by his foes as by his
friends; so I am almost ready to say, as did Man-
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ARCHÆOLOGICAL AND HISTORICAL
ulas at the cross, "Truly this was the Son of
God."
Now, noble Sovereign, this is as near the facts
in the case as I can arrive at them, and I have
taken this pains to make the statement more full
so that you may judge of my conduct upon the
whole, as I hear that Antipater has said many hard
things of me in this matter. With the promise of
faithfulness and good wishes to my noble Sov-
reign,
I am your most obedient servant,
PONTIUS PILATE.
WRITINGS OF THE TALMUDS.
231
CHAPTER X.
HEROD ANTIPATER'S DEFENSE BEFORE THE ROMAN
SENATE IN REGARD TO HIS CONDUCT AT
BETHLEHEM.
ROME, Italy. I find in the library of the Vati-
can, in
a scroll, the following record, marked
Herod Antipater's Defense:
Noble Romans, in the case whereof I am ac-
cused, these Jews are of all people the most su-
perstitious, and no more to be trusted than the
Hindoos. They have taught themselves to believe
there is but one God, and he dwells in a foreign
world, so they can neither see nor hear him, nor in
any way approach him by their senses. They be-
lieve that he is unchangeable; that he dwells apart
from them; that he is unapproachable; that he
can only manifest himself through some angel or
spirit, or some light, or the thunder, or any strange
and uncommon phenomenon. Hence, they are so
superstitious that they can be made to believe any-
thing.
In order that you may know what kind of a
232
ARCHEOLOGICAL AND HISTORICAL
people I have to deal with, I will give you some of
their maxims: (1) when the sun shines, they say
their God smiles; (2) when it is cloudy they say
he knows; (3) when it thunders they say he is
angry, and they hide themselves; (4) when it
rains they say he weeps, and all such sayings as
these. Now, my lords, you can see at once how
far this people might be led, if they could be made
to believe this strange God was at the head, and
commanded their cause.
Now, as a foundation for all this foolishness,
they have a book, and a set of men, called priests,
who read and expound this book to them, and they
will believe anything these priests tell them. To
show how far they may be led, these priests tell
them that some thousands of years ago one Moses
died, and went to where this strange God dwelt.
He was gone forty days, and when he came back
he brought this book that was written by this God
for their government. Now, to prove the whole
thing is a forgery, the whole book is made, for the
benefit of the priest. The poor have to work and
toil continually, and pay half what they make, and
sometimes almost starve to keep up the lazy priests
and furnish them and their women with plenty of
fine garments and wine, and the best of all the
food. The priests tell these poor Jews that this
WRITINGS OF THE TALMUDS.
233
God requires them to bring the best calf, the best
lamb, and the best of the flour and oil to the
Temple, to offer in sacrifice; and the priest and
their party get all this for themselves. I often tell
them when they set up an objection against the
Roman taxation, that they could keep up a thou-
sand Cæsars for much less than they can keep up
their God and his priests.
These leaders are divided, and are always quar-
relling and fighting among themselves, and divid-
ing off in different sects. Miracles are as common
as poor physicians. Essenes are noted for both.
They prophesy, work miracles, see visions, and
dream dreams, and stand in reputation as quack
doctors. They pretend to know all about angels,
ghosts and spirits; they profess the art of manag-
ing ethereal citizens of transatmospheric regions.
They live together in colonies, some of them are
Cenobitic, and some are Celibate communities.
They maintain that each of them are priests and
high priests; therefore their daily baptisms as the
priests on duty. Their garbs are the Levitical
garments; their tables are their altars, and their
meals their only sacrifices. With this sanctimo-
nious misanthrophy, which is their highest virtue,
they use the allegorical method of expounding the
Scripture. When we think, reason and reflect,
231
ARCHÆOLOGICAL AND HISTORICAL
and use our faculties to obtain our ideas of duty,
they shut their eyes and fold their hands, waiting
to be endued with power from their God; and
when they get it, it proves to be all to their own
advantage and interest, to the ruin of their fellow
citizens.
The Sadducees are another party, as equally ab-
surd. They get their doctrine from Antigonus
Sochæus, who was President of the Sanhedrin.
They reject all tradition of the Scribes and Phari-
sees.
Then we find the Sepher, or Scribe. They are
the writers and expounders of the law. Pharisees,
derived from Pharash, to separate. They separ-
ate from all men on account of their sanctity.
But it is useless to give all these sects, with their
peculiar views, each differing from the other.
They are all strict monotheists, yet they differ
from each other more than the polytheists do.
I have given this detailed description of the
people and their various sects that the Senate may
have an idea of the situation I am in. But if you
could be here and see and associate with them as I
do-to see them with all the sanctity of life, and
then behold their treachery to each other; see how
they will lie and steal the one from the other; and
then to see how low and base are their priests-
WRITINGS OF THE TALMUDS.
235
you would be much better qualified to judge of
my actions.
As to this great excitement at Bethlehem, there
were three strange phantastic looking fellows
called on my guards at the gate, and asked them
where was the babe born that was to be King of
the Jews. My guards told me of it, and I ordered
the men to be brought into court. I asked them
who they were. One of them said he was
from Egypt. I asked him what was their busi-
ness. He said they were in search of the babe
that was born to rule the Jews. I told them that
I ruled the Jews under Augustus Cæsar. But he
said this babe would rule when I was gone. I told
him not unless he was born under the purple. I
asked how he knew of this babe. He said they
had all had a dream the same night about it. I
told them that the devil played with our brain when
we were asleep. He drew a parchment roll from
his bosom, and read in the Hebrew language:
“Thou, Bethlehem, least among the kingdoms of
the world, out of thee should come a man that
should rule all people." I asked him who wrote
that. He said the God of Heaven. I asked him
where he got that parchment. He said it was the
law of the covenant of the Jews. He also said a
star had traveled before them all the way to Jeru-
236 ARCH ÆOLOGICAL AND HISTORICAL
salem. I told him his God was mistaken; that
Bethlehem was not a kingdom, neither was it the
least in the Kingdom of Judea. I told them that
they were superstitious fanatics, and ordered them
out of my presence.
But the excitement still grew until it became
overwhelming. I found nothing could control it.
I called the Hillel court, which is the most learned
body of talent in Jerusalem. They read out of
their laws that Jesus was to be born of a virgin in
Bethlehem; that he was to rule all nations, and all
the kingdoms of the world were to be subject to
him; and that his kingdoms should never end, but
his appointees should continue this rule forever. I
found this court just as sanguine as those strangers,
and, in fact, it was in everybody's mouth; and I
thought I could discover already a sort of dividing
and mocking spirit among the lower classes in re-
gard to the Roman authority. Now, it is my opin-
ion that the scene that occurred at Bethlehem was
nothing more than a meteor traveling through the
air, or the rising vapor from the foot of the moun-
tains out of the low marshy ground, as is often the
And as to the noise, heard by Melker and
those shepherd boys, it was only the echo of the
shepherds on the other side of the mountain call-
ing the night-watch, or scaring away the wolves
case.
WRITINGS OF THE TALMUDS.
237
from their flocks. But although this was nothing
but a phenomenon of nature, and the whole thing
a delusion, it did not better the condition I was in.
A man will contend for a false faith stronger than
he will for a true one, from the fact that the truth
defends itself, but a falsehood must be defended
by its adherents, first, to prove it to themselves,
and, second, that they may appear right in the es-
timation of their friends. But the fact in this case
is about the following: The Roman taxation was
cutting off the support of the priests, and they
were smarting under it. Again, the double tax-
ing-that is the tithes to the priests, and the tax of
the Romans-was bearing heavy on the common
people, so that they could not stand it, and the
priests saw that one of them would have to go un-
paid; and as they saw the Romans were the stron-
ger, they wrote these things in the Tosephta, and
read it daily in all their synagogues and temples,
that the Jewish mind might be prepared for the
event, knowing that they would magnify a mote
into a mountain, when it come to anything outside
of the common laws of nature, and knowing, if
they could get the common people to believe in
the things, that there would be no end to their
fighting. And from all appearances the excite-
ment was driving the people fast that way. It
238
ARCHÆOLOGICAL AND HISTORICAL
had already become a by-word with the children of
Bethlehem and Jerusalem, that the Jews had a
new king, that neither Cæsar nor Herod would
reign any more, that they would have to pay no
more taxes to keep up the Roman government.
All such talk and sayings were common among the
poorer classes of society. So I saw an insurrec-
tion brewing fast, and nothing but a most bloody
war as the consequence. Now, under these cir-
cumstances, what was I to do? In my honest judg-
ment it was best to pluck the undeveloped flower
in its bud, lest it should be permitted to grow, and
stregthen, and finally to burst, and shed its deadly
poison over and destroy both nations, impoverish
and ruin them forever. My enemies can
could have no malice at the infants of Bethlehem.
I had no delight in listening to the cries of
innocent mothers. May all the gods forbid!
No; I saw nothing but an insurrection and a
bloody war were our doom,
our doom, and in this the
overthrow and downfall, to some extent, of our
nation.
So these are the grounds of my action in all this
thing. I am satisfied I did the best thing that
could be done under the circumstances. As my
motive was purely to do the best I could for
my whole country, I hope you will so consider
WRITINGS OF THE TALMUDS.
239
it, as I submit these things for your action,
promising faithfulness and submission to your
judgment.
HEROD ANTIPATER.
240
ARCH ÆOLOGICAL AND HISTORICAL
CHAPTER XI.
HEROD ANTIPAS DEFENSE BEFORE THE ROMAN SENATE
IN REGARD TO THE EXECUTION OF JOHN BAPTIST.
sons.
CITY OF ROME, September 26th, 1883.
We found on the records of the Roman Senate,
Herod Antipas' defense respecting the various ac-
cusations preferred against him by different per-
In his defense there are some very impor-
tant items, as regard the Christian Church. The
reader will notice that these events were recorded
with no intention of establishing other facts. 1st.
The history of John Baptist. 2nd. The history
of Jesus Christ. 3rd. The killing of the children
by his father at Bethlehem.
To Tiberius Cæsar and the Senate of Rome. My
Noble Lords.- Greeting:
It is true, as
as my opponent asserts, that I
was defeated in the battle with Aretas, king
Arabia, but I was forced into a battle when I
was not prepared for the engagement, and I
either had to do this or have the country over-
WRITINGS OF THE TALMUDS.
241
run by this wicked people. It is true I was
defeated, but it was for the want of time and
a better preparation. Aretas came on me before
I was notified of the fact. Notwithstanding I
was defeated, his army was so crippled that he
had to withdraw his forces from the field, and
has not been able to rally them since. So our
country was saved from a devastation of the
foreign foe.
I understand that the superstitious Jews say
my defeat was for my wickedness in beheading
John Baptist. My understanding of the God of
the Jews is, that he does not chastise the innocent
for the crimes of the guilty. What did my actions
have to do with the poor, suffering soldier? But
if he had to punish all in order to reach me, then
where is his almighty power they boast so much
of? I do not know whether their God was angry
at me or not. There is one thing I know, the act
was done with the holy intention of bringing the
greatest amount of good to the greatest number of
people; and if this is so, no court can gainsay it
or condemn it.
The facts in the case are about the following:
John Baptist had set up a new mode of religion
altogether different from the Jewish religion,
teaching baptism instead of circumcision. This
242
ARCHÆOLOGICAL AND HISTORICAL
had been the belief and custom of the Jews in all
ages past. According to their theory, God had
appeared to Abraham hundreds of years before,
and told him with his own lips how and what to
do to be saved; and according to this the Jews
had lived until it had become their nature, and all
their forefathers had lived in this way. David,
Solomon, Isaac, Jacob, and all the holy prophets
had gone to heaven in this way of God's own ap-
pointment. Now, the question came to them as
they suggested it to me: "Has God found that
he was wrong? Has his wisdom failed him? or
has the unchangeable changed, and is he wavering
in his purpose?" Such would be the natural con-
clusions of a sensible man under the circumstances.
Now, John Baptist has no authority from God for
what he is doing, like Abraham had. All he can
say is, "He that sent me to baptize is true"; and
he can't tell who he was. Then his going into
the wilderness: God had ordered Solomon to
build the finest temple that was ever built in the
world, and made promises that whosoever came to
that house with his offerings, his prayers should
be heard and answered; which had been the
place of their meeting for hundreds of years,
for the Jews think this temple the next place to
heaven.
WRITINGS OF THE TALMUDS.
243
Now see the difference:
1st. John has no authorized authority.
2nd. He changes God's place of worship.
3rd. He changes the doctrines.
4th. He changes the mode of applying.
Now, the idea of Gamaliel was that John
wanted to be some great man; hence, he took
this mode of eccentric life to establish it. And
there is nothing better qualified than the course he
took to make an impression upon the ignorant and
unlearned-to go away out in the wilderness by
himself, get a few friends from Jerusalem to go out
and hear him, and come back and tell of the great
wonders which they had seen in the wilderness.
Then John's appearance-his long, uncombed
hair and beard, his fantastic clothing, and his
food: nothing but bugs and beans-such a course
and such a character are well qualified to lead the
illiterate astray. These troubles on the Jewish
mind were very heavy, and gave such men as
Hilderium, Shammai, Hillel, and others, great
trouble. And no wonder, for in their judgment it
was vacating the temple of religious worship; it
was blocking the road to heaven, and driving the
poor and unsuspecting to ruin, as well as ruining
the whole nation. So it was, by their request, as
so ordered, that it was better to execute one to
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ARCHÆOLOGICAL AND HISTORICAL
save the many from a worse fate. And this is
the true reason for the deed, and not to please the
whim of a dancing girl, as you have heard. Now,
my Lords, if this is not satisfactory, I would ask
my accuser, Caius, to write to any of the learned
Jews, and see if my statement is not correct.
As to Agrippa's accusing me of having arms for
seventy thousand soldiers, it is correct; but they
were left me by my father Herod the great. And
as they were needed to defend the province, and I
did not know it was necessary to report them, I
never thought of keeping them secret. But as to
to my being in league with Sejonius, I appeal to
the virtue of my conduct, and demand investiga-
tion.
As to what Pontius Pilate says in regard to my
cowardice and disobedience in the case of Jesus of
Nazareth, I will say in my own defense: I was
informed by all the Jews that this was the same
Jesus that my father aimed to destroy in his in-
fancy; for I have it in my father's private writings,
and accounts of his life, showing that, when the
report was circulated of three men, enquiring
where was he that was born King of the Jews, he
called together the Hillel and Shammai schools,
and demanded the reading of the sacred scrolls;
that it was decided he was to be born in Bethle-
+
*
WRITINGS OF THE TALMUDS.
245
hem of Judea, as read and interpreted that night
by Hillel. So when my father learned that there
was a birth of a male child in Bethlehem under
very strange circumstances, and he could not learn
who nor where the child was, he sent and had the
male children slain that were near the age. After-
wards he learned that his mother had taken him
and fled into the wilderness. For this attempt to
save the Roman authority in the land of Judea
the world has not ceased to curse him to this day;
and yet the Cæsars have done a thousand worse
things, and done them a thousand times, and it
was all well. Just think how many lives have
been lost to save the Roman Empire; when those
infants were only removed from the evil to come,
while in their innocency. The proper way to
judge of action is to let the actor judge, or the
one on whom the action terminates. If this should
be done, and there is a life of happiness beyond
this for innocency to dwell in, those infants as well
as the Rachels would be thankful to my father for
the change. Again, my Lords, Pilate is a higher
officer than I; and you know in our law the lower
court always has the right to appeal to the higher.
As to Pilate's saying that Jesus was a Gallilean,
he is mistaken. Jesus was born in Bethlehem of
Judea, as the records show. And as to his citizen-
A
*246
ARCH ÆOLOGICAL AND HISTORICAL
ship, he had none.
had none. He wandered about from
place to place, having no home, but making his
abode principally with the poor. He was a wild
fanatic, who had taken up the doctrines of John
(except his baptism), and was quite an enthusiast.
He had learned sooth-saying while in Egypt to
perfection. I tried to get him to show some mira-
cle while in my court, but he was too sharp to be
caught in a trap, like all those necromancers: they
are afraid to show off before the intelligent.
From what I could learn he had reprimanded some
of the rich Jews for their meanness, and they
were not out of the way; but from what I heard
from him they would have been much better men
if they had practiced what he preached.
So this is my defence. I submit it for your
cansideration, praying for clemency.
HEROD ANTIPAS.
WRITINGS OF THE TALMUDS.
247
CHAPTER XII.
THE HILLEL LETTERS REGARDING GOD'S PROVIDENCE
TO THE JEWS, BY HILLEL THE THIRD.
FIRST LETTER.
To the noble and persecuted sons of my Father,
God, who is too wise to err in his judgment, and
too mighty to let his kingdom suffer, or his chil-
dren to be persecuted beyond what is good for
them :
Beholding our desolate condition, we must know
there is a good reason somewhere. From our for-
mer history, and the dealings of God with our
forefathers, it is evident that it is not because he is
slack or neglectful of the interests of his children.
It must be on our own account.
In calling your attention to these subjects, it is
necessary to call your attention to the acts of God
in the history of the world. By this we may be
led to see a reason for our present condition.
When he was dissatisfied with the wicked world his
eye rested on one good man, Noah. Now, it is
no use for us to set up a controversy as to how
248
ARCHEOLOGICAL AND HISTORICAL
Noah came to be good. That is nothing to us.
The great question for us is: Are we good? and,
if not, why are we wicked? No doubt this is the
cause why we are forsaken. If we could not help
our being wicked, then we are persecuted wrong-
fully. But it was the goodness of Noah that pre-
served his life, and made him a great and a happy
man; while it was wickedness that caused all the
balance of the world to be drowned, and created
their misery and death. Then follow along the
line to Abraham. God found him faithful, and on
this account he made him the father of all that are
faithful and good. And so with hundreds of others
that I could name in our former history. I would
ask all the Jews in their dispersed condition to read
the history of our race, and see the "dealings of
God to the good, and his judgments upon the evil.
Now, God makes selections of certain individuals
to relieve others. These selected ones may not be
good, but the one for whom they are selected must
be good, or they can have no favor from God.
See Moses. He was an infant. He could neither
be good nor bad, because he was at that time
powerless. But Israel was good, and it was upon
the account of Israel's goodness that Moses was
selected. Hence, from this babe in the basket we
find the long chain of mighty displays of God's
WRITINGS OF THE TALMUDS.
249
works in saving, and defending and comforting the
good, simply and alone because they were good,
and this is the only reason why God has ever be-
stowed special favors on any one; just because he
is good. Now, in a certain sense, he is good to all ;
but this goodness of God may be confined to one
thing alone, and that is, he affords ample means
and opportunities to be good; and I am sure this
is all that is necessary to justify him in all his deal-
ings with the sons of men. If he creates men, and
gives them all necessary power and opportunities to
be good, and they refuse, then they are to blame,
and not he. This is the reason he condemned the
world by a flood. This is the reason that the
Egyptians were drowned. This is the reason why
the Sodomites were burned. This is the reason
why the Canaanites were destroyed. This is the
reason why we were sold into Babylon. And oh!
for a master spirit to rise up as did Samuel to Saul,
to tell us the reason why we are again forsaken and
cast away; why it is that our city and the holy
temple is forsaken and desolate; why it is that
God fights no more battles for Israel; why it is
that we have no leader that the people would be
safe to follow; why it is that Israel is turned
against herself, that every evil bird is permitted to
pluck her, and her best friends are turned to be her
250
ARCHÆOLOGICAL AND HISTORICAL
enemies. Why is it that Josephus sold Galilee
to the Romans? Why is it that the sanctifying of
the Spirit is withdrawn? Why is it the Urim and
Thummim in the Temple has not changed the color
of its stones in thirty years? Why is it that the
light of the threshold in the Temple has ceased to
burn? and why is it that the Jews have lost the
feeling of Brotherhood, and fought each other like
beasts of hell until God has given us over, and
permitted the Romans to devour our heritage, to
burn our city, to destroy our beloved Temple, and
drench it with the blood of its devotees ?
I know that many of my brethren, more par-
ticularly the priests, will bring heavy charges
against the ministration, and of course in directly
impeach God, but it may be, my brethren, we mis-
take God's designs in all this thing. And may we
not be equally mistaken in regard to our desert or
our demerit in his dealing with us? We know that
the guilty party is apt to think that the law is too
severe; but we never think so when oth ers are to
suffer, and especially if we are the party against
whom the criminal has offended and done wrong.
When a Jew becomes mean and wicked, and vio-
lates the Jewish law and becomes our personal in-
jurer, then we propose to stone him till he is dead,
if his actions are such that this is to be his condem-
WRITINGS OF THE TALMUDS.
251
nation; and we are equally guilty if we in any way
try to screen the criminal from suffering the just
penalty of the law. Now let us, as honest Jews,
look in our own natures and examine our actions in
the light of God's holy revelation, and see if our
present condition is not deserving upon our part;
and if we learn that it is we who have forsaken
God, instead of his having forsaken us, then let us
do as our fathers did in Egypt; then let us do as
our fathers did in Babylon. They hung their
harps; they clothed themselves in sackcloth and
ashes; they set up their mourning as the dove and
as the pelican. So did they seek rest until the
Lord God Jehovah was moved with compassion.
They not only ceased to do wickedly, but they
showed by their regrets and acknowledgment that
they would act differently in the future; and God
had compassion on them, moved the heart of their
wicked king to pity them, that they might return
and rebuild their Temple. These are the ways in
which they conducted themselves; and then we see
the results that followed. Now these things were
for their own good, but they were recorded that we
might learn how to do, provided we should be
brought into the same condition.
Now, I wish my Jewish brethren, to understand
that I am not a follower of this Nazarene that has
252
ARCHÆOLOGICAL AND HISTORICAL
created so much strife among the people, neither
do I indorse his new doctrines; yet I think it would
be well for us not to be too hasty in forming our
conclusions on this or any other subject. I heard
Peter preach the other day; and as he and John
came out of the Temple, there was a man that had
been laying around at the gates and public cross-
ings for years. He was impotent, having no
soundness in his feet and ankle-bones. As they
were passing him he asked them for help. Peter
said he had nothing to give, but, said he, "In the
name of Jesus, the Son of God, I say unto thee,
rise up and walk ;" and the man sprang to his feet,
seemingly perfectly sound, and commenced prais-
ing God at the top of his voice, which caused a
great disturbance among the people, and the police
came and took Peter and John to prison as peace-
breakers. I thought I never saw such an outrage.
It is right to arrest men for doing bad or wicked,
but to arrest and imprison men for doing good is
something that I can't see into. This has been
the fault of us Jews in all time. No odds what
good was done, if it was not done just as the
priest thought it ought to be done, it was not done.
When I saw the act of Peter with the impotent
man, I said to myself, "There is the power of
Moses; there is the power of Jehovah manifest in
WRITINGS OF THE TALMUDS.
253
human flesh; there is the power wanted by us
Jews to reinstate the Kingdom of Heaven; this is
the power that has followed the Jews in times past,
and the only distinguishing mark that makes us
different from the other nations of the earth. This
was the peculiar power of Jesus of Nazareth; and
because he did not work according to Jewish rule
they condemned him to die. It was not because
his works were not good works, but because he did
not do them according to Jewish custom.
He
I was forcibly struck with Peter's sermon.
said: "There was a rich man who had one son.
This son had been trying for a long time to build
him a house. He was houseless and exposed to
all dangers and trouble for the want of a house,
until he was almost exhausted and was ready to
perish. And his father had compassion on his son
and built him a nice house, and finished it up in
the best of style in all its apartments; made every-
thing just to suit the wants and necessities and
comforts of his child. And when it was all finished
he went and brought his son to see it. And his
son was so delighted, and said it was the very
thing he needed, and so much better than he could
build for himself. And his father said, 'Son, I
love you. I give you
this house. Will you accept
'With all my heart, dear father; with great-
it?'
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ful acknowledgments.'" "Now," Peter said,
"here is the picture of the world which has been
working, struggling, and striving for ages to build
them a home for the soul of man. They have
worked by legislative enactments, by building fine
temples, by offering sacrifices, by paying tithes
to the Lord, by walking hundreds of miles to the
temple bare-footed and bare-headed, by keeping
holy days and festivals, and all to no purpose.
The soul had become wearied out of patience, and
still no rest, until man had become not only dis-
satisfied with themselves, but with their God and
his service. And while in this despairing condi-
tion, God our Father comes in the person of Jesus,
whom the Jews crucified, and in his death he pre-
pared a house of rest, and now proposes to his
children to accept what he has done for them, and
quit working and worrying to try to fit themselves
for a higher station and a happier life." And he
said, "who will accept?"
Again Peter said: "This house was beautiful
to look at, and was every way suited to the son,
yet the son could not enjoy it from the fact it had
no furniture. So the son went to work and toiled
and sweat, trying to make furniture to suit him-
self. But all he could do he could not get a piece
that would last. And it soon became useless, be-
WRITINGS OF THE TALMUDS.
255
cause it did not suit him. Well, the Father went
to work and made all manner of ware, both of
plate and furniture, just to suit, and presented it
to his son, all nicely arranged in the house. Every
piece nicely fitted the place and purpose for which
it was made, so that the son was well pleased.
And the father says: 'All this I will give you,
my son, because I love you. Will you accept?'
The son said, 'With all my heart, dear father;
this suits me much better than I could have suited
myself if I had had the power to make it myself.'
Now," said Peter, "this is what God has done for
the world. Instead of purifying ourselves by
washing, by purifying, by fasting, by prayers, by
penitence, and by all the works of the law, God
has invented a purity that will last forever, that
will suit us and will suit him.”
Again, said Peter: "This son was all ragged.
His clothes were all worn thread-bare in trying to
build and fit him up a house, and he was ashamed.
So he went to work trying to dress himself; and
the more he worked the less he put himself in
shape to suit himself. And after he had worked
hard, his father went to work and wove him a
seamless robe, (it was woven throughout to show
that it was not made by hand or art), and presen-
ted it to his son, and said, 'My son, I love you,
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ARCHÆOLOGICAL AND HISTORICAL
son.
and I have prepared a white robe; will you accept
it?' 'With many thanks, dear father,' said the
'Oh, how beautiful it is! How snow white!
how well it fits me! Oh! father, I never can feel
grateful enough. I thought thou wast angry and
hated me, because I was poor, and homeless, and
miserable, and ragged; but if thou didst love me
in my abject state, I know thou canst love me
now, and wilt delight to make thy abode with me
forever more. Oh! father, I don't know how to
express my gratitude to thee.' And thus the son
seemed wild with delight, and seemed so delighted
with his new situation, while the father seemed
equally delighted with the son. So there was mu-
tual joy in them both. And the father said to the
son: 'I delight to dwell with my children when
they live in a manner that is suited to my taste;
and of course this suits me, from the fact it is all
my own work. Only be content, and do not soil
thy robe; for it is so white and clean.
A very
little mixing with dirt and filth will so contaminate
it, it will not be fit to be seen. And as long as
you keep it unspotted from the world it will dis-
tinguish you from the world, and make you a wel-
come visitor into the company of all that are
dressed in the same robe; for this is merely the
outward showing of the principles that live within ;
WRITINGS OF THE TALMUDS.
257
which principles are only developed by the out-
ward appearance. And even it will be admired by
those who may reject it; yet inwardly they must
respect it. Though they may covet it, and raise
the spirit of persecution against you, it is not be-
cause they dislike you, but because they are not
like you; and this is the cause of envy every-
where.' This,
This," said Peter, "is the way God our
Father has treated us spiritually. He has pre-
pared us a holy habitation, where our immortal
souls can live and be happy through all eternity, and
then has given us the Holy Spirit, the same that
Jesus promised, and the same that fell on the peo-
ple the other day. This Spirit renews and begets
within us holy anxieties to love God and to serve
him, by obeying all his commands and doing
honor to his name. And this same Spirit begets
within us a holy desire to see all men embrace the
offering of this good and noble Father, that they
may be happy now and happy forever-more so
after death than before; for it is the dread of
meeting an interminable doom for our sins that
makes our lives intolerable. Oh!" said Peter,
"behold the riches offered on terms so easy by our
Father. All we need is to accept. Who will ac-
cept?" And there were two or three hundred
cried out, "We will;" and then followed a mighty
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ARCHÆOLOGICAL AND HISTORICAL
rising up and rejoicing, all of which made a very
strong impression on my mind.
I am going to make a most thorough examina-
tion into these things to see if they are so-if God
has provided an easier and a better plan to save the
souls of men than the Jewish economy. I feel
that the subject is worth looking into; for of long
time it has seemed to me (and my father saw and
spoke of the same) that the ways of God's ser-
vice were hard, and enough to make men tire and
become indifferent, and almost to look on God as a
haughty tyrant; while Peter's illustration shows
him in such a lovely light, it makes me love him.
SECOND LETTER.
After having viewed our present condition it
may be well for us to look back and review our
former history, and get a knowledge of the state of
the world in former times. If we look at the
world from the pages of Ezra, Nehemiah, and
Haggai, the last of God's prophets upon earth,
we will see a period of nearly five hundred years to
the present, during which time the world under-
went greater changes than ever before. We will
see our nation returning from a seventy years' cap-
WRITINGS OF THE TALMUDS.
259
tivity, recommencing their national existence after
having been overrun and absorbed in the first great
monarchy that swept over the earth. Our acquain-
tance with the rest of the world was very limited,
only extending to the Chaldeans, the Phenicians,
the Egyptians, and a few inconsiderable tribes.
Our ideas seem to be limited likewise, and to ex-
tend but little beyond the principles of the Mosaic
religion, which had been promulgated about fifteen
hundred years before.
I am informed that the accusation of Jesus was
written over him as he hung upon the cross in He-
brew, Greek, and Latin; whence come these dia-
lects? When the prophets closed their writings
(which is nearly five hundred years ago), the
Greek was scarcely a written language, confined to
a small corner of Europe; and Rome, from which
the Latin language went abroad, was a straggling
village on the banks of the Tiber. Of this whole
period, in which nations and monarchies were born,
flourished and decayed (showing clearly a provi-
dential preparation), the intermingling of the vari-
ous languages, all go to show preparation for some
great event, and to my mind makes the juncture
most opportune for the introduction of a universal
religion. That is, if I understand it aright, God
has arranged the position and existence of the sever-
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ARCHÆOLOGICAL AND HISTORICAL
al nations of the earth in such a manner as to pro-
mote the recognition, the establishment, and the
propagation of true religion, the knowledge and
worship of the true God.
Whatever knowledge may have been imparted to
our ancestors, or however long it may have lasted,
certain it is that at the time of Abraham the nations
generally had fallen into idolatry. To him God
was pleased to make himself known, and to prom-
ise that of him he would make a great nation,
and in him and his seed all the nations of the
earth should be blessed. That is through him and
his posterity he would impart the greatest pos-
sible good, the knowledge of the true God. To
accomplish this purpose God selected the spot
in which he and his posterity were to be placed;
and no spot on earth could have been more oppor-
tune for the purpose. The land of Canaan, after-
wards called Judea, aftewards called Palestine, a
tract of country situated about midway between
the three great divisions of the earth,—Asia, Africa,
and Europe-on the great highway of nations, in
the very path of conquest, commerce and travel,
equally accessible to all parts of the then known
world. But in the time of Abraham those circum-
stances did not exist, which afterwards made Judea
so favorably located as the radiating point of the
WRITINGS OF THE TALMUDS.
261
true faith. There was then neither conquest, nor
commerce, nor travel. The world was then over-
spread by wandering tribes, scarcely having boun-
daries or a fixed habitation. Chaldea, the cradle
of the human race and Egypt, the birthplace of
human learning and the arts, were the only con-
siderable nations in the time of Abraham.
It is not probable that any such thing as alpha-
betic writing existed; for we read that he took no
other evidence of the purchase which he made of a
burying place for his family, than living witnesses
of the bargain. At that period, therefore, divinė
communication must have been confined to individ-
uals. The fullness of time had not come even for
that partial revelation which was made by Moses.
There was no mode by which it could be recorded
and preserved. The invention of writing was
necessary to prepare the world for it. That inven-
tion took place some time within the five hundred
years, which elapsed between Abraham and Moses.
Into Egypt, the mother of the arts, the posterity
of Abraham were sent as if to school, not in divine
things (for in the knowledge of them, the shep-
herds of Canaan as far exceeded the refined Egyp-
tians as light exceeds darkness), but in the knowl-
edge of those things by which life is rendered
comfortable. When they had become sufficiently
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ARCHEOLOGICAL AND HISTORICAL
numerous to take possession of the destined terri-
tory, a leader was raised up for that especial pur-
pose-Moses, the child of a slave, his life exposed
in infancy in a frail cradle of rushes upon the
waters, yet destined to be the mightiest agent in
the affairs of men that the Almighty had ever em-
ployed on earth. Who can but admire the wis-
dom of divine Providence in the education of this
great founder of nations, this prophet of divine
truth, this enlightener of the world? Who can
apprehend the glorious position which he holds in
the world's history? What a distinction to have
framed the constitution of a nation which lasted
fifteen hundred years, and stamped a people with
the marks of nationality, which time itself has not
obliterated! To have written a book which has
been read with interest and ardor by revolving
ages, and growing millions of the human race!
To impart to nations and continents the saving
knowledge of the one true God! What a glory
to have laid by one sentence the foundation of
true religion in so many millions of minds: "In
the beginning God created the heavens and the
earth." The more I contemplate the mission of
Moses, the higher he rises in moral sublimity in my
estimation. If I contemplate him during the forty
years of his sojourn in the wilderness, he is the
WRITINGS OF THE TALMUDS.
263
only depository of the true religion on earth, with
the exception of the tribe he led. The whole
world was sunk in the debasement of idolatry.
What a noble use did the Almighty make of the
recent invention of man's ingenuity, the invention
of letters, to engrave upon stone his awful testi-
mony against the great, fundamental, and all-
polluting sin of the world, the worship of idols:
"Thou shalt have no other gods before me; thou
shalt not make unto thee any graven image, or
the likeness of anything that is in heaven above,
or in the earth beneath; thou shalt not bow down
thyself to them nor serve them." To realize and
carry out this one thing was the purpose in separ-
ating the Jews from the balance of the world;
and with all the seals and signs, and God's special
judgments, it took fourteen hundred years to do
it; so prone are we to worship the things that are
seen, instead of the unseen. And this is one of
our great troubles this day. This is one reason of
our desolation. We thought too much of our
holy city and temple; but if this was our sin,
what might we expect from men in the uncultiva-
ted state in the days of Moses? Oh, brethren, let
us ask ourselves, Are we not more inclined to
worship the created things than we are to worship
him who created them? Look at this people I am
264
ARCHEOLOGICAL AND HISTORICAL
speaking of. Forty days had not elapsed from
the utterance from Sinai of this fundamental pre-
cept, "Thou shalt have no other gods before me,"
until the very people to whom this command was
given, made for themselves a golden calf, after the
manner of the idolatrous Egyptians, and danced
before it with great joy.
To secure this one grand and fundamental point
(that is, the worship of the only living and true
God), the whole Mosaic economy was contrived.
For this purpose we were forbidden to marry with
foreigners; for this purpose our sacrifices were all
to be offered in one place, and by one family of
priests, lest we should wander away and become
corrupt by association with idolaters. For
this purpose we were forbidden certain kinds of
food, such as were offered in sacrifice to heathen
deities. We were not to be present at idolatrous
feasts, nor to become accustomed to those moral
abominations with which heathen worship was in-
variably accompanied. More effectually to secure
this point, divine Providence so arranged it, that
our national existence and prosperity depended on
our fidelity to the great purpose for which we were
set apart. Whenever we worshipped the true God
and obeyed his laws, temporal prosperity was the
natural consequence; then were union, and peace,
WRITINGS OF THE TALMUDS.
265
and industry, and prosperity. But whenever we
forsook God and worshiped idols, a correspond-
ing degeneracy of morals and manners took place.
This was followed by discord, weakness, poverty,
and subjection to foreign nations.
Often
But the event which exerted the most decisive
influence upon the national existence of us Jews
was the erection of Solomon's Temple at Jeru-
salem. Before that time our sacred rites had been
conducted in a very humble manner. Our sacred
utensils had no better covering than a tent.
they were in private custody; and once the sacred
ark itself, which contained the heaven-derived
charter of our national existence, was taken cap-
tive and remained for months in the country of the
Philistines. That ark for near four hundred
years
was almost the only bond of our national union,
the only object around which gathered our national
reverence; and, although in our younger years, we
were apt to regard that ark and its contents with a
childish curiosity, in after years we come to look
upon it as an object of higher significance. It is
the written testimony of God against idolatry. It
contains the fundamental articles of our nation's
constitution. It is a charter from God for a
nation's establishment and independence. It is a
declaration of principles which was borne before
书
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ARCH ÆOLOGICAL AND HISTORICAL
us like a banner, proclaiming to the world for what
we were to live, for what we were to fight, for
what we were to die. It was our confession of
faith, which we upheld before the world as sacred,
true, and vital to the best interest of humanity,
and the only hope of our final success. Once
abandon this, and we are lost, disgraced, fallen
forever. On the tables in that ark were written,
"Thou shalt have no other God before me;" and,
"Thou shalt not make any graven image nor the
likeness of anything; thou shalt not bow down to
anything or serve them." There it remains from
age to age as the memorial of the purpose of our
national existence; and how mightily has it
worked in the earth!
There is an incident related by the sacred histo-
rian which may seem symbolical of the mission of
the whole dispensation, which that sacred enclosure
contained. It is in the fifth section of Samuel:
"And the Philistines took the ark and brought it
from Ebenezer to Ashdad. When the Philistines
took the ark of God, they brought it into the
house of Dagon, and set it by Dagon; and
when they of Ashdad arose early on the morrow
behold, Dagon was fallen upon his face to the
earth before the ark of the Lord, and they took
Dagon and set him in the place again; and when
WRITINGS OF THE TALMUDS.
267
they arose early on the morrow morning, behold
Dagon was fallen upon his face to the ground
again before the ark of the, Lord and the
head of Dagon, and the palms of his hands
were cut off upon the threshold: only the stump
of Dagon was left unto him." So is all idolatry
destined to fall before the word of the Almighty.
So has our Dagon fallen-and oh! what a dread-
ful fall it is to us Israelites. Let me ask you what
was achieved in the Temple of Azotus was grad-
ually accomplished throughout the land of Israel.
Many times has Dagon been set up in his place
again; many times has idolatry been revived; the
ark of God has been in the hands of the enemy
(it is there now at this time), and the true religion
about to be extinguished, when the Almighty in-
terposed to vindicate his honor, and reestablish his
worship, and at last obtained a triumph by the very
means which at first sight threatened to overthrow
it forever.
I have said that the objects of our national ex-
istence were greatly promoted by the building of
the Temple at Jerusalem. It was a splendid edi-
fice, calculated to awaken the curiosity, to attract
the attention, and command the respect of the
world. It furnished a place of appropriate con-
venience, beauty and dignity for the celebration of
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ARCHEOLOGICAL AND HISTORICAL
our daily sacrifices and our national rites. It made
more interesting our three yearly festivals, when all
the males were obliged to present themselves be-
fore God. It gave us what we all need at this
time—a fixture to our religion, a local habitation to
our religious applications and associations. It con-
nected the sentiment of religion with another, no
less strong: that of patriotism, and enlisted them
both in the maintenance and defense of the national
institutions of Moses; and it also led to the forma-
tion of a national literature which gave expression
to these two most powerful sentiments of the
human heart, and thus operated to call forth and
strengthen them in each succeeding generation.
Still the Mosaic institutions, assisted by the mag-
nificence of the temple service, failed to extirpate
entirely the propensity to idolatry. Occasionally,
it sprang up and overspread the country, till at
last the Almighty saw fit to suffer that temple to
be overthrown; his people to be carried into cap-
tivity, and his worship to be suspended for seventy
years; and his judgments accomplished what his
mercies could not do. The very measure of divine
severity which at first sight threatened to destroy
the worship of the true God from the face of the
earth, and give up the world to the interminable
dominion of idolatry, was the means of establish-
WRITINGS OF THE TALMUDS.
269
f
ing it on a firmer basis than ever. Although Jer-
rusalem was overthrown and the temple razed to
its foundation, the Jews carried the true Jerusalem
in their hearts. And so it is to-day. Although
our holy city is no more, and although we are dis-
persed and many of us sold into slavery, yet the
holy temple of our God lives and will continue to
live in our hearts forever. Wherever we go,
whether in the splendid cities of the east, or amid
the fascinations of Egypt, or the tents of the wan-
dering shepherds, still our affections will be in the
holy land, and, like Daniel, we will turn our faces
towards the land where our fathers worshiped the
God of heaven. Nehemiah, when serving in the
courts of princes, lamented when he heard that
the walls of Jerusalem were thrown down. There
in slavery-our fathers had time to reflect upon
the cause of their calamities; there they read in the
Book of Moses, which was the companion of their
exile, the awful curses which he had denounced
against them if they forsook the worship of the
true God, and felt them to be fulfilled in them-
selves; there they read the prophecy which had
been written by Moses, more than a thousand
years before, in the book number three, section
twenty-two: "If thou wilt not observe to do all
the words of this law that are written in this book,
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ARCH ÆOLOGICAL AND HISTORICAL
+
that thou mayest fear this glorious and fearful
name, the Lord thy God, the Lord will scatter
thee among all people, from one end of the earth
to the other, and among these nations thou shalt
find no ease, neither shall the sole of thy foot have
rest; but the Lord will give thee then a trembling
heart and failing eyes, and sorrow of mind, and
thy life shall hang in doubt before thee; and thou
shalt fear night and day, and have no assurance of
thy life. In the morning thou shall say, Would
to God it were evening; and in the evening that
thou shall say, Would to God it were morning,
for the fear of thine heart wherewith thou shalt
fear, and for the sight of thine eyes which thou
shalt see." Thus were our fathers smitten to the
heart by the fulfillment of such awful threaten-
ings. All propensity to idolatry was forever cured.
Never after this period could the allurements of
pleasure or the threats of pain, neither dens of
wild beasts, nor the fiery furnace, neither instant
death nor lingering torture, ever induce them to
offer sacrifice to idol gods. Now all propensity to
idolatry was cured. This same providence which
had scattered them in foreign lands now restored
them to their own. Their temple was rebuilt, the
daily sacrifice was resumed, and was never inter-
mitted, with the exception of about three years
WRITINGS OF THE TALMUDS.
271
under Antiochus Epiphanes. But now let us look
at our present state, and see how we, their children,
have fallen. The ark once more is taken from us,
Jerusalem is in ruins, over-trodden by the foot of
the Gentiles, ruin has driven her ploughshare
through her crumbling walls, and we are scattered
to mix and mingle among all nations.
•
THIRD LETTER.
As all the nations of the earth lacked the
knowledge of the true God except us Jews, it was
devolving on us as a nation to extend this knowl-
edge to all the world, which was brought about by
the following plan: First, by the universal diffu-
sion of the Greek language, and, second, by the
conquest of the world by the Romans. Another
cause almost as essential was the scattering of our
nation among all nations of the earth; for narrow-
ness and bigotry had almost made us a barren tree
as to any general good for the world. So stale
were our habits and fixed our customs that spirit-
ual life was almost extinct; therefore it was neces-
sary for us even to learn a new language, that the
knowledge of the true God might be infused into
a new medium, and thus be spread from land to
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ARCHEOLOGICAL AND HISTORICAL
land. It was necessary that the true medicine of
life should be dissolved in an element which flowed
on every shore and in every stream, that all men
might taste thereof and be saved. It was neces-
sary, too, that a foreign language should be forced
upon us; for nothing but conquest and constraint,
nothing but this could overcome our bitter preju-
dices. It will be the object of this letter to show
how this was brought about.
The great designs of God were equally sub-
merged by our misfortunes as well as our prosper-
ity, and God's purposes of preparing the world
for the advent of a higher life and greater attain-
ments in godliness, and each event had a ripening
tendency. Whether we worshiped in Jerusalem
in peace, or wept by the rivers of Babylon, every-
where and under all circumstances we taught a
knowledge of the true God; and everywhere our
nation have cherished the hope of triumph in the
expectation of a coming Messiah. The first great
empire to which Judea fell a prey was the Baby-
lonian. Jerusalem was destroyed by Nebuchad-
nezzar five hundred and fifty-seven years ago;
and the remnant of the people was carried to
Babylon and the neighboring countries, whither
the main body had been removed eighteen years
before. The glimpses of those times and
WRITINGS OF THE TALMUDS.
273
countries are very short, but enough is given us
to see that the residence of our fathers in those
countries was not without effect. It is impossible
to put out the light of a Jew's eye, or to extin-
guish the fire that burns in his heart; and the life
of our fathers made lasting effects both on
the people they were with and themselves also.
One person especially adorned that dark period of
God's exiled Church. The prophet, Daniel, gives
us almost the only sight we get of the mighty
Babylon; his writings furnish us with a number of
great truths. He passes before us from youthful
beauty to extreme age. We see him rising like
Joseph, by early wisdom, piety, and integrity,
from slavery, to be the chief minister of State,
and it is altogether probable that it was through
him that Cyrus was prompted to restore our peo-
ple to our holy land again. The edict was issued
in the first year of his reign immediately after the
capture of Babylon, which Daniel had foretold
by interpreting the writing on the wall. But the
restoration of our nation, an event so wonderful
and strange in the history of the world, though
properly attributed to the providence of God, was
brought about by means more circuitous than is
generally supposed. Fifty or a hundred thousand
Jews did not live in Babylonia, Media, and Persia
274
ARCHÆOLOGICAL AND HISTORICAL
seventy years for nothing. Such a singularly re-
ligious impression, and our people among these
oriental nations appear to have been treated with
much more respect than in the western world. The
reason of this probably was that the Persians, like
the Arabians their neighbors, had not declined so
far from the patriarchal religion, or sunk into
such gross and degrading idolatry as those nations
which had wandered farthest from the paternal
hearthstone of the human race. It is in this
period of our nation's sojourn in the east that the
famous reformer, Zoroaster, appeared. I look
upon him as the second Moses, though without
inspiration; but, availing himself of the light
of the true revelation, he attempted not to in-
troduce a new religion, but to refine, purify, and
build up the religion of his country by introducing
into it the most important principles of the true
faith, and thus, with a mixture of base and noble
motives, to benefit his country, and reflect glory
on himself. The secret of his success was, he
taught the theology of Moses, and his theology
was so simple and sublime, and so consonant at
the same time with the best conceptions of mankind
that it clothed this impostor with the veneration
of his countrymen, and sanctified even his crimes
and follies. It was from Moses that Zoroaster
WRITINGS OF THE TALMUDS.
275
derived the idea of one living God, the maker of
heaven and earth; but he corrupted this pure doc-
trine by making two subordinate gods, the authors
respectively of good and evil. From Moses he
received an utter abhorrence to all images, and to
temples in which they were worshiped, but he in-
troduced, in connection with the true faith, the
doctrine of evil spirits, dividing the government of
the universe. So it happened that there was not
only an action of the religion of our fathers upon
that of the Persians, but a reaction of the Persian
religion upon that of our nation.
The Jews, as would appear from the book of
Tobit, first learned in their captivity those ideas of
the agency of evil spirits in the world, of which
we find traces in all their histories. Cyrus was a
Persian, and in all probability had been instructed
in the doctrines of Zoroaster, a combination, as we
have seen, of Judaism and the ancient Persian re-
ligion; hence his extraordinary partiality for the
Jews is explained, and his zeal in rebuilding the
only temple on earth, which was dedicated in his
phrase, to the God of heaven, and was free from
the all-pervading and polluting sin of idol wor-
ship.
But the influence of Zoroaster did not end here.
The successors of Cyrus were educated in his reli-
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ARCHEOLOGICAL AND HISTORICAL
gion. The priests and teachers of his religion
were called Magi, and exerted a powerful influence
in the State. Darius Hystapus, son-in-law and
successor of Cyrus, most warmly espoused the re-
ligion of the Persian philosopher, and when Zo-
roaster was slain by an eruption of the Scythians,
he amply avenged his death, and rebuilt the fine
temples which the Scythians had destroyed, espe-
cially the one in which Zoroaster ministered, with
more splendor than before. It was this enmity to
idolatry, thus derived through Zoroaster from
Moses, which was the only redeeming principle
that the Persian monarchs carried with them in all
their extensive conquests. Cambyses, the son of
Cyrus, madman and tyrant as he was, derives a
sort of dignity from his zeal against idolatry.
His indignation, at seeing the Egyptians worship
a living brute, does honor at least to his Persian
education, though in other respects he was a cruel
and detestable tyrant. When Darius and Xerxes
marched their mighty armies into Europe, the only
idea which these vast expeditions were intended to
carry out, that can excite the least sympathy in
the mind of a Jew, was the destruction of idolatry,
which they everywhere threatened and attempted
to realize. Thus it is that the mind governs at
last. The Persian kings, with their vast armies,
1
WRITINGS OF THE TALMUDS.
277
bearing war and subjugation to remotest lands,
were only realizing ideas which had been matured
by Zoroaster in his cave, and which he in turn had
derived from Moses. Thus through our exiled
fathers the hand became the executive of the brain
to establish the worship of the true God, and in
the revolution of the wheels of nature, as seen by
Ezekiel, the soldier is the machine of the thinker,
and armies are assembled and battles fought to
carry out a few ideas with which the men of letters.
have filled the mind of a nation, and scholars and
sages, prophets and impostors, good men and bad
men, kings and generals, armies and revolutions,
are all equally used to accomplish the purposes of
that eternal Mind, who sitteth supreme over all,
which we as the only nation known on earth
recognize as divine providence.
The ambition of Cyrus and his successors,
though in a manner which they did not anticipate,
was the means made use of by our Father of intro-
ducing among the enslaved and stagnant multi-
tude of the east the civilization, the arts, and the
learning which Greece, with her wonderful genius,
had matured. Cyrus, whose sudden irruption into
Babylon, broke off Belshazzar's feast, and fulfilled
so terribly the writing on the wall, had already ex-
tended the Persian empire over a greater part of
278 ARCH ÆOLOGICAL AND HISTORICAL
Asia Minor. Belshazzar, the last King over Baby-
lon, attempted to strengthen himself against the
growing power of the Persians, by forming an al-
liance with Croesus, King of Lydia, so famous for
his riches. This monarch, puffed up by his great
wealth, and the command of an army of near a
half million, resolved to encounter the Persian
power, but lately become forbidable. To make
assurance doubly sure, he sent to enquire of the
Oracle at Delphi in Greece. The result of his ex-
pedition was that he obtained for answer: "" If
Croesus pass the Holys," the boundary between
Lydia and Persia," he shall destroy a great em-
pire." He went, and found that empire was his
own. He was defeated by Cyrus and his whole
kingdom came into the hands of the conqueror
five hundred and forty years ago. This conquest
brought the Persians in collision with the Greeks,
and was the cause of those wars which were
waged with such bitterness for generations be-
tween the two nations, and finally resulted in
the destruction of the Persian monarchy. The
Greeks, though natives of Europe, had planted
many colonies on the Asiatic coast. These colon-
ies, though infinitely superior to the effeminate and
luxurious Asiatics in every physical, intellectual,
and moral attribute, were altogether unable to re-
WRITINGS OF THE TALMUDS.
279
}
sist the overwhelming weight of an empire, which
reached from Ethiopia to the Caspian Sea, and
from the Indus to the Bosphorus. They were
obliged to submit like the rest, and pay an annual
tribute to their conquerors, no less to the humilia-
tion and annoyance of the mother country than
themselves. The yoke at length became so op-
pressive that they resolved to throw it off. To
effect this they applied to Athens and Sparta for
aid. Receiving assistance from these most con-
siderable states of Greece, they rebelled, marched
to Sardis, took it, and accidentally set the city on
fire, by which it was totally consumed. The loss
of this city, the richest in Asia Minor, exasperated
Darius, King of Persia, in the highest degree, and
kindled in his breast such a flame of resentment
that he resolved upon revenge. Lest in his multi-
farious affairs he should forget the offenders, he
appointed officers, whose duty it was each day to
repeat to him as he dined, "Sir, remember the
Athenians." Resolved to punish these presumptu-
ous republics, which had dared to brave the whole
power of the Persian empire, he collected a fleet
and army sufficient, as he supposed, to crush so
small a country at one blow. After an ineffectual
attempt to reach Greece by the circuitous route of
Thrace and Macedonia, a second armament was
280
ARCHEOLOGICAL AND HISTORICAL
fitted out of the flower of that army, which had
borne conquest on their banners from the Eu-
phrates to the Nile, and transported by sea di-
rectly towards the little republic of Athens, able
then to send into the field from ten to fifteen thou-
sand men. The Athenians met and vanquished
them on the plains of Marathon, leaving six thou-
sand dead on the field. Thus ended the first at-
tempt of Persian despotism upon the liberties of
Greece. This may be said to be the first demon-
stration that was ever given to the world of the
benefits of free government. A few ages of ab-
solute political liberty had trained up a race of
men such as had never been seen before. Intelli-
gence combined with physical force, thorough dis-
cipline and an enthusiastic love of country, for the
first time were brought to contend hand to hand
with the pampered sons of eastern luxury, and the
spiritless automata of a despotic government.
The result was what it will ever be. The orientals
fell like grass before the swords of the free.
But this defeat, so far from discouraging the
conqueror of the Indies, only roused him to migh-
tier efforts. He immediately resolved on invading
Greece with a larger army than before; but in the
midst of his preparations he fell before a mightier
conqueror, and left the inheritance of his kingdom
WRITINGS OF THE TALMUDS.
281
and his revenge to his son Xerxes, who was des-
tined still further to add to the glory of Greece,
though it would seem that this son could have
seen, in the providence of God, that man with
men combined could not contend with the Al-
mighty. But this youth, succeeding to the migh-
tiest monarchy which the world had ever known,
was resolved to signalize his reign by extending
still further the boundaries of his hereditary domin-
ions. Asia was not enough to satisfy his bound-
less ambition. Europe must likewise be subjec-
ted to his power. His father's quarrel with the
Greeks furnished him with a convenient apology
for such enormous injustice. He spent four years
in preparation for this great event, and Xerxes
then ruled over the most fruitful portion of the
globe, and the simple habits of life which then
prevailed enabled the earth to sustain some three
or four times the number that can be supported in
the more costly and luxurious mode which has
since been adopted by all civilized nations. He
called upon every nation to furnish its quota of
troops, or shipments, or provisions from Ethiopia
to the Caspian, from the Egean to the Persian
Gulf. Four full years were consumed in making
preparation, and all for what? To crush a small
nation.
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ARCHÆOLOGICAL AND HISTORICAL
We naturally turn our eyes to Greece, the de-
voted object of all this expense. There she lies,
with her beautiful islands laved by the crystal
waters of the Egean Sea. There is Athens,
with her exquisite arts, her literature, and her
science, with her constellations of genius just
ready to burst upon the world. There was Spar-
ta, less cultivated, but the bulwark of Grecian in-
dependence. There was Leonidas, with his three
hundred. There, in a little peninsula, lay the in-
tellectual hope of the world, the sole germ of free
government for ever and ever. Is this brave and
gallant people to be crushed at a blow? Shall the
Persian banners float on the hills of subjugated
Greece? Is it to be announced at Susa that order
reigns in Attica? Is Asiatic despotism to over-
whelm, in one long night of oppression, the very
dawn of human greatness? In that contest litera-
ture had her stake. The very existence of those
men was suspended on the issue of this vast enter-
prise, whose works have been the study and
delight of all succeeding time-that whole galaxy
of genius, whose clustering radiance has since en-
circled the earth. The religion of our fathers had
much at stake.
Standing now and gazing back upon this epoch
of history, we are made to tremble, for the whole
WRITINGS OF THE TALMUDS.
283
of those nations was given to idolatry. Every-
where is religion, temples, priest; but both priest
and people, the noble and the base, the learned
and the simple, all alike grope in Cimmerian dark-
ness as to the knowledge of the true God. There
is but one exception to this in all the earth-the
temple at Jerusalem. We turn our eyes eastward
to Palestine, and there we see the temple of the
true God just rising from the ruin of seventy
years' desolation. Its builders, a feeble company,
have just returned from a long captivity. The
very language in which their holy oracles were
written has become obsolete. Their speech is
Chaldean, and their religious teachers are obliged
from Sabbath to Sabbath to interpret from a dead
language the records of their faith. This may
answer for a narrow territory, and for a feeble
few, as was at that time, but the world needs
light; and how shall the wisdom of God and the
wisdom of man unite and carry God's wisdom
round the world, so that all may know the living
and true God? If Xerxes prevail this can never
be. Forbid it, then, freedom! Forbid it, then,
religion! Forbid it intellect! Arise, O God, and
let thine enemies be scattered, and those that rise
up against the liberties of thy people be driven
away like the chaff which the wind driveth away.
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ARCHEOLOGICAL AND HISTORICAL
So Xerxes did not prevail; the soil of Palestine
would not bear the tread of a foe to the religion of
the true God. The Jewish nature, breathing the in-
vigorating air of freedom, disciplined by science,
and animated and enlightened patriotism grows up
to a strength, a firmness and courage which hosts
of slaves can never subdue, and by which the ten-
fold cord of oppression is rent asunder like the
bands that bound the limbs of Sampson. This
army, though it was raised by Xerxes, is under the
command of the God of heaven. It is not, it
must not, it shall not conquer. It is to teach the
Greeks that they are the masters of the world. It
invites them to roll back the tide of conquest on
Asia and Grecian manners, arts, science, and lan-
guage into the east. They shall penetrate to our
holy land; into their language our holy oracles
shall be translated; in their language shall be re-
corded the words of eternal life, and laden with
the priceless treasure that language shall come
back to Palestine, bearing light and truth, and sal-
vation to nations and generations yet unborn.
This diffusion of the Greek language took
place by means of conquest. Although the action
was man's, the ruling was God's; and that it
entered into the divine plan of Providence we may
know from the fact that it was a subject of pro-
WRITINGS OF THE TALMUDS.
285
phecy. In a vision of Daniel, in Section 7, in the
first year of Darius Hystapus, it is written:
"Behold, there shall stand up three kings in Per-
sia, and the fourth shall be far richer than them
all; and by his strength and through his riches he
shall stir up all against the realm of Grecia."
Of this great attempt of Xerxes against Greece
I have given account in my last letter. After the
retreat of Xerxes into Asia, there was no attempt
of the Greeks to make reprisals for many years.
Unfortunately they were divided among them-
selves, and exhausted their energies in mutual
destruction. But the ages immediately succeed-
ing the Persian invasion were the most wonderful
in intellectual development that the world has ever
seen. More great minds were produced within
that century than in any other within the recorded
history of our race. Providence seems to have
kept back that wonderful nation until her intellec-
tual treasure-house was full, and then to have sent
her forth conquering and to conquer-not to des-
troy, but to fertilize the lands she overflowed;
not to extinguish civilization by barbarism, but to
carry intellectual light to those who were sitting
in the regions of ignorance and darkness. Noth-
ing occurred of great interest between the Persians
and the Greeks for nearly eighty years. The
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ARCHEOLOGICAL AND HISTORICAL
Greeks went on to create the most beautiful liter-
ature and the profoundest philosophy that human
genius has ever produced, and their mutual con-
tentions perfected them in the science and practice
of war.
At that time a circumstance took place,
which gave them a greater practical proof of their
superiority over the Persians than even their victo-
ries over Xerxes. Cyrus the Younger was sent
by his brother Artaxerxes to Asia Minor as the
governor of the western provinces. Here he be-
came acquainted with the martial valor of the
Greeks, and thought by means of them to march
to Susa, and dethrone his brother. For this pur-
pose he collected an army of more than one hun-
dred thousand. Thirteen thousand of them were
Greeks, and advanced into the plains of the East.
He was there met by his brother with an army of
nine hundred thousand, defeated, and left dead on
the field. The thirteen thousand Greeks, now
reduced to ten thousand, found themselves two
thousand miles from the nearest Grecian city where
they would be safe, without one day's provisions,
in the midst of an enemy's country. Undismayed
by this most appalling condition, they commenced
their retreat, cut their way through enemies in
front, and guarded themselves from foes in the rear.
They went over mountains covered with snow,
WRITINGS OF THE TALMUDS.
287
through forests without inhabitants, and over
rivers rapid and deep, and reached their homes in
safety. This exploit filled the world with its fame
and perhaps more than anything else convinced
the Greeks, that, few as they were, they held the
destinies of Asia at their disposal. But confeder-
ated republics, however efficient for defense, are
generally ill-calculated for conquest. It was not
till more than forty years after this, when all
Greece had been subjected to Philip, king of Mac-
edonia, that the nation turned their eyes to the
conquest of the East. Philip had himself elected
general-in-chief of all the Greeks for the prosecu-
tion of the war with their ancient enemies, the
Persians. Just at the moment when the conquerer
of Greece was meditating a descent upon the Per-
sian empire, he fell by the hand of an assassin,
leaving his kingdom to his son Alexander, a youth
of twenty. This happened three hundred and
eighty years ago, and may be considered as one
of the great epochs of the world.
FOURTH LETTER.
Alexander, by his personal endowments as con-
queror and statesman, did more in twelve years to
affect the future condition of the world than any
288
ARCH ÆOLOGICAL AND HISTORICAL
#
uninspired man that has ever lived. He was in no
respect better than his modern rivals, and was ani-
mated by no better motive than personal ambition.
He was used as an instrument in the hand of God
of lasting good to mankind. Endowed with an
intellect of unusual power and comprehension, he
received an accomplished education from one of
the greatest minds that have ever lived. At the
age of eighteen he began to mingle business with
study, and became a soldier as well as a scholar.
At the age of twenty, when summoned to assume
the reigns of empire-the sovereign, in fact, of
the Greeks-he stood before the world a perfect
representative of his nation. He combined their
genius and learning with their valor and conduct;
and entering Asia with the sword in one hand and
the poems of Homer in the other, he became the
armed leader of Grecian learning, art, and civili-
zation. Wherever he went, Greece went with
him. His conquests were not so much those of
Macedonian arms as of Grecian letters. Wher-
ever he went there went with him the genius of
Homer, the sublime soul of Plato, and the practi-
cal wisdom of Socrates; and not only monarchies
sprung up in his path, but schools of philosophy
and academies of learning. Entering Asia with
an army of thirty-five thousand men, in the space
-
WRITINGS OF THE TALMUDS.
289
of twelve years he made himself master of the
whole Persian empire, and of many nations which
had never been subjected to the Persian yoke.
He carried the Grecian language and manners to
the Indus, and subjected to his power nearly as
large a portion of the human race as there were
in existence. His first battle gave him Asia
Minor. The second all of Syria to the Euphrates;
Egypt, the whole valley of the Nile, surrendered
without striking a blow. The third great battle,
on the banks of the Euphrates, opened to him the
whole of the Asiatic plains to the mountains
which bounded the habitations of the Scythian
tribes. Wherever he went the Greek language
and literature took up their abode, and every city
on this side the Euphrates in a few ages became
the residence of Greek philosophers, poets, rhetor-
icians, grammarians, historians, till the whole cir-
cuitous shore of the Mediteranean became almost
as Grecian as Greece herself. Our beloved Pales-
tine of course came under his sway, and the in-
fluence of his career on the fortunes of us Jews
was more decisive, perhaps, than upon any other
nation, for it was his conquest alone which intro-
duced the Greek language into our holy land.
And so much do the most important events turn
on the slightest causes, that on the chances of one
1
/
290
ARCHEOLOGICAL AND HISTORICAL
life almost daily exposed to destruction by the dan-
gers of war, depended the issue whether the
records of the holy oracles should ever be sent to
the perishing world through this beautiful lan-
guage. It has been declared that when the mighty
warrior and statesman was approaching Jerusalem,
Judua, who was our high-priest at that time, came
out to meet him in solemn procession, and that
Alexander was so struck by his appearance, that
he not only spared the city, but granted to us
Jews many favors that he did not show to others,
giving as a reason therefor that he had seen the
same person in a dream before he left Macedonia,
who had assured him of the conquest of the Per-
sian empire.
1
From Syria he passed on to Egypt, and his con-
quest of that country had a greater influence upon
the future condition of our nation than that upon
Judea itself; for on his return from Ethiopia he
sailed down the western branch of the Nile, and,
with the instinct of genius, fixed upon the site of
a city between the lake Mareotis and the sea, which
he called after his own name. It sprung up im-
mediately to be one of the most magnificent cities
of the world, reigning as a sort of queen of the
east, as the mart of commerce and the seat of
wealth. To people this city we Jews were in-
WRITINGS OF THE TALMUDS.
291
vited by the most liberal offers. A large colony
was formed, where the Greek language was only
used. Hence, it became necessary to have our
Scriptures translated into Greek, or we would have
lost our knowledge of them altogether. It is said
on good authority, that the occasion of translating
the Scriptures into the Greek language was the
desire of Ptolemy Philadelphus to have a copy to
go into the Alexandrian library, which was begun
not long after his death. However that might be,
such a version we know was made, which is now
the standard of the world. It was made about
three hundred years ago, and by this translation,
our theology has gone to the whole world. Thus
we see that divine providence works the nations of
the earth like a machine.
Another important factor in God's providence is
the rising of the Roman empire. While all these
things were transpiring in the east, a nation was
rising into notice in the south of Italy destined to
exert a more extensive influence upon the world by
her arms than Greece did by her learning. About
seven hundred and fifty years ago a small band of
refugees from the ruins of Troy joined other adven-
turers, and established themselves on the banks of
the Tiber. Their government at first was mon-
archical. They were poor in resources, temperate
292
ARCHEOLOGICAL AND HISTORICAL
and frugal in their habits, but, either from choice
or necessity, warlike from the first. Italy was not
then a new nor an uncultivated country. It must
have contained states and cities of great wealth,
for there are discovered vast receptacles for the
dead dating back much earlier than the time of
Romulus. These were a nation of soldiers and
statesmen, trained from their earliest years to
politics and war. Their monarchy lasted about
two hundred years. While that continued there
was little indication that these Romans were to
become the masters of the world. The establish-
ment of a popular government, however, rapidly
developed their national characteristics-a love of
conquest and military glory. This character once
formed, and all honor and promotion coming from
the people, none could hope to succeed without
bending the whole force of his talents to that ob-
ject which every citizen had most at heart-the
honor of the Roman name, and the extension of
their dominions over foreign nations. The senate,
composed either of the most distinguished and in-
fluential of the citizens, or of those who had made
their way through the regular grades of the mag-
istracy to the highest which was known in the
State, constituted a body, which, for more than a
thousand years, for talent, for weight, for wisdom
WRITINGS OF THE TALMUDS.
293
and experience, was unrivalled in the history of the
world. The Roman from youth to age lived in
the eye of his country. To gain the favor of the
arbiters of his destiny was his perpetual study and
his constant endeavor. Thus from the first, every
faculty was put upon the utmost stretch, and
nothing was omitted through the whole course of
his education which could give him eloquence be-
fore the people, valor and conduct in the field,
and wisdom in the senate.
The whole nation was a sort of military school.
No man could be a candidate for office until he
had served his country ten years as a soldier in the
camp. The result was, that by thus bending all
the powers of human nature in one direction, they
excelled all mankind in that art to which they were
exclusively devoted. They became a nation of
soldiers; and pursuing with steady aim and un-
tiring perseverance, one exclusive object for eight
centuries, they naturally became the conquerors of
the world. A Roman army was the most terrible
object that ever trod the earth, it was a vast human
machine contrived for the subjugation of the world,
instinct with intelligence, shielded from assault by
an almost impenetrable armor, and animated with
a courage which was then most at home when in
the shock of battle. When we hear of a Roman
294
ARCHÆOLOGICAL AND HISTORICAL
camp, we cease to wonder why that nation carried
conquest from the sands of Africa to the borders
of the world, to the skirts of the Arabian desert.
After the age of seventeen, every Roman was lia-
ble to be enrolled and sent to the war at any time.
When he arrived at the camp he entered on a
course of life, in which ease and indulgence were
altogether unknown. He commenced a discipline
of hardships that is almost incredible, and of which
there was no end; and with all this training it took
the Romans five hundred years to conquer Italy.
It took two hundred more, and they were the mas-
ters of the whole earth.
About one hundred years ago the Roman con-
quest reached our holy land. Pompey the Great,
polluted with impious tread the holy of holies,
and the Roman legions planted their standard upon
the rampart of the temple. About seventy years
ago Cæsar subjugated the liberties of his country,
putting an end to the republic which had existed
four hundred years; and fifty years ago, all the
world was given peace. Thus it is that the Gre-
cian letters and Roman arms were founded on the
mission of Moses; also the Roman statesman was
made quite as subservient to the great plan of
providence as the valor of the Roman commanders ;
for they alone of all nations that ever existed were
WRITINGS OF THE TALMUDS.
295
able to retain and consolidate their conquests.
Their polity, perfected by the experience of ages,
greatly alleviated the burden of their yoke, and
it is often said that after conquering like savages
they ruled like sages; and if it is objected: how
can God's providence permit so many minds to
come under a rule so hostile to liberty and free-
dom? To this I reply: the governments destroyed
are always worse than the ones set up in their
place, though it may not always be seen by man.
FIFTH LETTER.
Man is essentially a human being. He is made
so by the faculties of his mind, as well as the emo-
tions of his heart. He is so both by the intellec-
tual and moral nature. One of the first and most
spontaneous exercises of the reason of man is the
investigation of cause and effect, and one of the
first convictions which are developed in the mind is,
that there cannot be an effect without a
The next is, that the nature of a cause must corres-
pond with the nature of the effect, and can certainly
be known by it. It is so in the works of man.
When we see an exquisite painting it is impossible
for us to doubt its having been the creation of in-
telligence. When Aristippus was cast on a shore
cause.
4
296
ARCHEOLOGICAL AND HISTORICAL
where there appeared to be no inhabitants, he
wandered about until he found some mathematical
""
diagrams traced in the sand. "Courage," said he,
"my friend; I find the traces of men. And so I
say to the wandering and forsaken Jews of God:
Courage; I see the finger of God pointing. Men
see in everything the traces of power and wisdom.
Nay, we know that we are the effects of superior
power and wisdom. Unbelief has not prevailed
much in the world, and it has been quite as rare
among the heathen as among those who have had
a revelation. So much for abstract religious convic-
tions.
Men are led to God by their understanding, and
by their moral nature. On the first dawn of his
faculties man experiences within him certain moral
perceptions. This is right, meritorious, honorable;
that is wrong, base, despicable, worthy of punish-
ment. This moral nature he finds exists not only
in himself but in others. It is a universal at-
tribute of man. It is not a fortuitous en-
dowment. It is given to man by his Crea-
tor as the law of his action. It can come from
no other source. But the moral power in man is
only the faculty to see them because they exist.
Then God sees them and they are realities, and he
created both them and us. Our consciousness of
#
WRITINGS OF THE TALMUDS.
297
I
the power to choose between the good and the bad
creates within us a sense of responsibility to the
being that made us. Connected with this idea of
God, which seems to be necessary and universal, is
that of a providence, an intelligence which not only
made the world but governs it; which therefore
knows the past, the present and the future, and
which of course observes not only all that is seen by
mortal eyes, but likewise all that passes in the
human mind. Men have seen that the general
course of events is, that vice should be punished,
and virtue rewarded; vice, therefore, is regarded by
God with displeasure; and as he now punishes it, so
he will continue to do. As a good man now and
ever must be the subject of his approbation, and as
God is infinite in power, the good man will be for-
ever rewarded. Such are the natural convictions
of mankind, which result from the operations of
his own mind. Such are the convictions of the
heathen world. The great men of the old world,
poets and philosophers, have entertained such opin-
ions in all time. They all take for granted one
superior being, and all others inferior beings. that
are responsible to him. This is not only the last and
highest conclusion of human intellect, but likewise
the consenting voice of the most ancient tradition.
But then, even n the best minds the subject was
11
1
298
ARCHÆOLOGICAL AND HISTORICAL
It is in
surrounded with great doubt and difficulties. God
himself is an object of none of the senses.
vain, therefore, for the human mind to form an
idea of the mode of his existence. Not being then
a matter of sense or of demonstration, the wisest of
men, though he might arrive at the truth, could not
be sure that it was true, or that he had done so.
Wanting certainty himself, he could not impart
certainty to others. He could not propogate his
doctrine with confidence. The wisest of men,
therefore, wanted that authority which was requis-
ite even for the propagation of the truth. They
wanted certainty for themselves, and authority for
others. Now certainty and authority are the very
things which are necessary to make a religion pow-
ful in the world. While religion, therefore, was in
the hands of the philosophers, (that is the thinkers) it
effected next to nothing in guiding and restraining
mankind, it being merely a matter of opinion, that
is, of dim probability. One man felt that he had
just as good a right to his opinion as another. One
philosopher differed from another, and thus
weakened the authority of the opinions of both. A
religion, therefore, in the true sense of the word—
that is, one that shall take hold of the faith and
control the conduct of mankind-must have cer-
tainty and authority. Neither of these can be ob-
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tained without revelation inspiration and miracles.
Had Moses himself received no divine aid, either
from inspiration or miracles, even if he had uttered
the same truths and laid down the same precepts, he
would have accomplished nothing in the world.
His doctrines would have rested for evidence on his
own reason, and his precepts upon his own personal
character and influence. Another man of equal
wisdom and the same weight of character might
have overthrown what he had built up. Besides,
his manner would have been entirely different.
No man can inspire confidence in others who has
not confidence in himself. No man in high relig-
ious matters can have full confidence in himself
without conscious divine inspiration. It was rea-
sonable, therefore, in him, when sent by God into
Egypt to bring out his enslaved brethren, to de-
mand miraculous credentials; and without them he
could neither have brought them out, nor estab-
lished among them the religion he was commissioned
to teach. This distinction was perceived by the
people, though the reason upon which it was
founded was beyond their comprehension. The
difference arose from the difference between knowl-
edge and opinion. One is necessarily proposed
with diffidence; the other with confidence, which no
one uninspired can counterfeit. Those who knew
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d
best about these among the heathen had no means
of guiding the multitude. But then mankind must
have a religion. The understanding demands it,
and the heart craves it. It is not with the multi-
tude as with the philosophers; a matter of quiet
contemplation. They must act as well as think
and feel. The sentiments of the heart demand ex-
pression, and expression they will have, through the
actions of the hands, and through the words of the
mouth. Occasions were continually occurring, de-
manding immediate action. Some public calamity
bowed down the hearts of thousands, and seemed
to indicate the wrath of superior powers. Those
powers must be supplicated and appeased. Who
shall contrive the rite? Not the wisest, but the
man of the greatest boldness and readiness of inven-
tion. Once established, proscription took the place
of reason, and habit consecrated that which was at
first wanting in propriety.
Then again, religion has much to do with imag-
ination. Everything relating to God is invisible.
There is nothing positively to determine and fix
our ideas; but in pure spirituality our imaginations
find no play, nothing to lay hold of. Still, it is
impossible to keep them quiet, even in our most
solemn devotions, and perhaps it has been found
absolutely impossible for the most spiritual man
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altogether to separate the idea of corporiety from
God. How much more impossible, then, must it
have been for the uninstructed heathen, with the
best intentions? Therefore, there must have been
diversities and great imperfection in heathen opin-
ions and heathen worship. Such we find to have
been the fact. Certain of the existence of a God,
yet uncertain of the mode of his existence, it was
natural that the human mind should run into a
thousand vagaries and a thousand errors. It was
natural that mankind should fancy that they had
found God in those parts of the material universe
where his attributes are most displayed. Hence,
the most ancient species of idolatry is said to have
been that which deified the heavenly bodies, the
sun and moon and the host of heaven.
The sun
is perhaps the brightest emblem of God, except the
human soul. To us he is in fact the mightiest in-
strument, as it were the right hand of the benig-
nity of the Most High. He riseth, and the shadows
of night flee away. Joy and beauty go forth to
meet him in the morning. At his call universal
life riseth as it were from a universal death. He
draweth aside the curtains of darkness, and saith
unto man, Come forth! He shineth, and the face
of nature is glad. He hideth his face, and all
things mourn. He withdraweth from the western

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sky, and darkness resumes her ancient dominion,
and all things seem to wait his return. The soul
itself as it were deprived of its support, gradually
loses its energies, and sinks into a profound repose.
What wonder, then, that in the native ignorance of
mankind of the true nature of God, the wise should
have worshiped the sun as the fittest emblem of
God, and the ignorant as God himself. Such was
probably the idolatry of the nations from among
whom Abraham was called to the worship of the
true God. Such was the worship of the Chaldeans
and Egyptians. It is a record of the talmud that
Abraham, when returning from the grotto, where
he was borne to the city of Babylon, gazed on a
certain star. "Behold," said he, "the God, the
Lord of the universe." But as he gazed the star
sank away and was gone, and Abraham felt that
the Lord was unchangeable and he was deceived.
Again, the full moon appeared, and he said, "This
is our God;" but the moon withdrew and he was
deceived. All the rest of the night he spent in pro-
found meditation. At sunrise he stood before the
gates of Babylon, and saw all the people prostrate
before the rising sun. "Wondrous orb," he ex-
claimed, “thou surely art the creator and ruler of
nature, but tho
the creator is
like the rest, hasteneth away, so
newhere else." How much more

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A
sublime as well as rational the doctrine which he
originated and the sentiments which were after-
wards expressed by one of his followers, which make
these glorious orbs only the manifestations of some-
thing far more glorious than they themselves.
One great source of corruption was the priesthood.
It seems natural that men should be chosen to con-
duct religious service. They became better acquain-
ted with these rites than others, and are more sacred
by the power of association which renders their
ministration more satisfactory, and of course more
profitable, to those in whose behalf they perform sa-
cred offices. A priesthood seemed to be so necessa-
ry, but there is nothing more dangerous to a nation
than to have a priesthood that is governed by the
political parties of the nation, as was done by all na-
tions except our own. Here the priest was governed
by the laws of Moses, and it was impossible for the
priest or any body else to change them. It is to be
attributed to these heathen priests that idolatry is so
common. Go down into Egypt, and you find men
worshiping an ox. Cats and crocodiles occupy the
places of the inferior gods, and are worshiped by the
poor. Thus in all nations except our own, this
dreadful state of idolatry prevails. The idolatry of
Greece is no better. Athens is full of statues erec-
ted to imaginary gods. Her superstition is not only
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bigoted but bloody. It was there that Socrates
suffered death merely on suspicion of maintain-
ing opinions subversive of the popular faith.
SIXTH LETTER.
The end of all religion as a positive institution is
to enlighten the understanding and cultivate the
devotions. The mind must think, and the heart
must worship. So it must be through life. The
cares of the world are continually effacing religious
impressions, and truths once clearly seen and viv-
idly felt by lapse of time wax dim and lose the in-
fluence of present realities. The soul, moreover,
feels the want of support and the guidance of re-
ligion at all times. Every day the soul experiences
the need of communion with God. It is as neces-
sary as our daily food. Therefore, all religion has
its sacred rites, by which the heart speaks to God
and God communicates to the heart. So do all
religions have some mode of training the mind and
moving the affections, of taking hold of the mem-
ory and perpetuating themselves. This is derived
from an innate consciousness. If God should ex-
tinguish all the lights of the world and blind every
human eye, religion would be just the same.
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But these outward institutions must all be adap-
ted to the present condition of man. Religion can
only use those instruments which are furnished to
hand. In the absence of writing it must use cere-
monies and forms, which have a conventional
meaning, and thus come to be symbolic of certain
truths. Thus, our patriarchal religion consisted
almost entirely of prayer and sacrifice. The
Mosaic religion, which came after the invention of
letters, added to prayer and sacrifice a written
code of duty, a formal declaration of truths and
principles, which lay at the foundation of the
whole institution. The patriarchal element was
still strong and predominant in all our Church, yet
there was no express mode of religious instruction.
This was enjoined on the heads of families: "And
these words which I command thee this day, thou
shalt teach them to thy children; and shalt talk of
them when thou sittest in thy house."
And as
the written laws were scarce and hard to get,
it was said: "And thou shalt bind them for a
sign upon thine hand and as frontlets between
thine eyes, and thou shalt write them upon the
posts of thine house and upon thy gates." Then
the Levites were to stand and say with a loud
Voice: "Cursed be the man that maketh any
graven image; and all the people shall hold up
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their hands and say amen;" and thus he went
through the whole law. Then, at the annual
meeting upon the mountains at new moon all the
people met and held up their hands and cried
amen. Thus it is evident that devotion predomi
nated over instruction; the cultivation of the heart
was made more prominent than that of the under-
standing. But in the Hebrew commonwealth
Church and state were closely amalgamated. The
code of Moses prescribed a like religious and civil
duty. The Levites, of course, were the judges
and magistrates, as well as the religious teachers of
the people. But as books were scarce, we find in
the third year of the reign of Jehoshaphat that he
sent princes and Levites to teach the people, and
they took the book of the law and went through
all the cities of Judea and taught the people the
law of the Lord.
This same thing was carried out in all the Jewish
life. Our tabernacle in the wilderness, and after-
wards in the holy land, was intended as a perpet-
ual memorial of God, and a symbol of his pres-
ence. It called the people off from idolatry, and
reminded them that their worship was to be direc
ted to Jehovah alone. Its services, and those af-
terwards of the temple were perpetually renewed
every morning and every evening, that no pious
محمد
WRITINGS OF THE TALMUDS.
307
Israelite should ever feel that the duties of adora-
tion and gratitude could be omitted for a single
day. The morning and evening sacrifice, we have
every reason to believe, were to the religiously dis-
posed an essential aid to devotion through the
many centuries of the continuance of that imposing
rite. Then, if we transfer these imposing cere-
monies to the temple, this godly house was the
rallying point of our political power, the consecra-
ted seat of our religion, and the heart of our
national affections. It was built by Solomon more
than a thousand years ago. It was built on Mount
Moriah, in the southeastern part of Jerusalem. It
was built for worship alone. It was intended as a
place for national worship. It consisted of four
enclosures, one within another on three sides, but
having a common wall on the fourth. Only one
of these was covered with a roof in our sense of
the term, and that was the last or innermost inclos-
ure-the holy of holies, containing the ark, the
cherubim, and the mercy seat. The outer enclos-
ure, into which all nations were permitted to enter,
was very large. The second was the court of
women-so-called, not because none but women
was permitted to enter there, but because they
were permitted to go no further. Within this was
the court of Israel, which again
surrounded on
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་
three sides that of the priests, where was the great
altar, upon which the daily sacrifice was offered,
morning and evening.
Oh, these sacred ordinances. How can the
world do without them? It seems that the world
could do as well without the light of the sun, as
well without food to eat or water to drink, as to do
without these doctrines and teachings of the Jews.
But they are all gone. The city, the temple, the
doctrine, the priest, the law, and the nation, are
all gone. Is it so that God has become tired of
his own appointments? or does he see a defect in
his own ways, or has he become dissatisfied with
his own covenant made to our fathers and to their
children?
I write you these letters, my beloved country-
men, asking you to look at these things, and find
out the cause of our abandonment. Is it the cause
that sent our fathers into Egypt? or is it caused by
the same thing that sent them into Babylon? Let
us look and find out the cause, so that we may
seek a remedy. And let us not forget the morning
and evening sacrifice. Let us turn our faces to-
wards that holy temple and pray. Although it is
not in existence in fact, yet it lives in each of our
hearts, and shall ever live. Though we may be
thousands of miles away, and be sold into bondage,
*
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309
and bound in chains, yet we will not, we cannot,
forget our land, our religion, and
is the God of Abraham, and still is
our God. He
merciful, and
will remember his promises and keep his covenant
made with our fathers. And so shall I abide.
SEVENTH LETTER.
THE EXPECTATION OF THE JEWS.
Not only was the expectation of a remarkable
personage universally prevalent among the Jews
at the appearance of Christ, but the phraseology
was already in use which designated what he was
to be and accomplish. There was at the time of
Christ a Messianic phraseology derived from dif-
ferent parts of the Old Testament, which embodied
and expressed all their anticipations. Whatever
inspiration accompanied the first composition of
the prophecies, there was evidently none in their
interpretation. This much was certain, that there
was to be a Messiah, there was to be a new dis-
pensation. No one knew precisely what he was
to be. Imagination of course was set to work,
and each one for himself formed his own, and
made whatever passage of the Old Testament he
#
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chose, to be descriptive of his person and office.
Not only the imagination, but the passions were
concerned in the formation of their expectations.
The pious thought of him as a religious reformer,
and the new state of things to be a condition of
higher religious perfection. The Rabbins inter-
preted concerning the days of the Messiah such
passages as this from the thirty-first chapter of
Isaiah, "Behold, the days come, saith the Lord,
that I will make a new covenant with the house of
Israel and with the house of Judah. Not accor-
ding to the covenant that I made with their fathers
in the day that I took them by the hand to bring
them out of the land of Egypt. But this shall be
the covenant that I will make with the house of
Israel. After those days saith the Lord, I will
put my law in their inward parts, and write it on
their hearts, and will be their God, and they shall
be my people. And they shall teach no more
every man his neighbor, and every man his
brother, saying, Know the Lord, for they all shall
know me, from the least of them even unto the
greatest of them, saith the Lord; for I will for-
give their iniquity and remember their sin no
more."
This seems to have been the expectation
entertained by the Samaritans, if the woman with
whom Christ talked at the well of Jacob is to be
WRITINGS OF THE TALMUDS.
311
considered as speaking the sentiments of the
nation.
The universal expectation seems to have been,
that he was to be a prophet like unto Moses, but
greater. In accordance with this sentiment, Peter
in one of his first discourses after the resurrection
of Jesus, cites the promise of Moses to the Israel-
ites, just before his death, as applicable to Christ.
"A prophet shall the Lord your God raise up unto
you of your brethren like unto me, him shall ye
hear in all things whatsoever he shall say unto
you. And it shall come to pass that every soul,
which will not hear that prophet, shall be destroyed
from among the people." These were the senti-
ments of those who had seen the miracle of feeding
the five thousand with a few loaves and fishes, bear-
ing so strong a resemblance to the feeding of the
Israelites in the desert. "Then those men when
they had seen the miracle which Jesus did, said,
'This is of a truth that prophet that should come
into the world.""
Another and much larger class gave the Mes-
sianic prophecies a more worldly meaning. The
Great Personage whose coming they shortly ex-
pected was to be a king, but greater than any
who had sat upon the Jewish throne. It was with
this expectation evidently that his disciples followed
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•
him through his whole ministry. And even after
his resurrection they seem for awhile to have en-
tertained the same hopes. One of the first ques-
tions which they asked him after he rose was:
"Wilt thou at this time restore the kingdom to
Israel?" And at the last supper they disputed
"which of them should be the greatest," that is,
who should be highest in office in the new king-
dom that he was about to set up. It was with
this idea that he was hailed by the multitude into
Jerusalem with the shout, Hosanna to the son
of David." This was the idea which Nathaniel
meant to express when he said, on receiving the
evidence that he was a prophet: "Rabbi, thou art
the Son of God, thou art the king of Israel."
That it was his temporal character to which Na-
thaniel here referred, we have sufficient evidence
in the information which first directed his attention
to Jesus. "We have found him of whom Moses
in the law and the prophets did write, Jesus of
Nazareth, the son of Joseph." The part of the
Old Testament, from which this title and expecta-
tion were taken, was principally the second Psalm.
The person described in this poem is represented as
exalted by God to be a king on Mount Zion in
Judea. The surrounding heathen are represented
as being enraged. But God has nevertheless
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313
I
determined that he shall reign; and as a king sets
his son upon his throne while he yet lives, so has
God, as supreme king of Israel, exalted this per-
son to share his authority, and pledges his own
power to support his throne. One idea of the
kingdom of the Messiah, derived from this Psalm,
was, that he was not only to reign over the Jews,
but destroy all other nations.
"Why do the heathen rage and the people im-
agine a vain thing. The kings of the earth set
themselves, and the rulers take counsel together
against the Lord, and against his Anointed, say-
ing, Let us break their bands asunder, and cast
away their cords from us. He that sitteth in the
heavens shall laugh. The Lord shall have them
in derision. Then shall he speak to them in his
wrath, and vex them in his sore displeasure. Yet
have I set my king upon my holy hill of Zion.
I will declare the decree, the Lord hath said unto
Thou art my son, this day have I begotten
thee. Ask of me, and I will give thee the heathen
for thine inheritance, and the uttermost parts of
the earth for a possession. Thou shalt break
me.
them with a rod of iron, thou shalt dash them in
pieces like a potter's vessel."
This Psalm was interpreted by the Jews almost
universally of the Messiah, and the more readily
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as the title Anointed is translated in the Septuagint
Christos, so that it there reads "against the Lord
and against his Christ." The Messiah therefore
was to reign in Mount Zion, one of the mountains
on which Jerusalem was built, and reign over the
Jews, and by God's assistance subdue the heathen
by war and conquest, break them with a rod of
iron, and dash them in pieces as a potter's vessel.
Such was the kingdom which the great majority
of the Jews expected their Messiah to set up.
The phrase, "kingdom of heaven," is taken
from the second chapter of the Book of Daniel,
After foretelling that there should arise four great
monarchies, the Babylonian, the Persian, the Gre-
cian, and the Roman, the last of which should be
a kingdom of iron, he goes on to say, "And in the
days of these kings shall the God of heaven set up
a kingdom, which shall never be destroyed, and
the kingdom shall not be left to other people, but
it shall break in pieces and consume all these
kingdoms, and it shall stand forever." In another
passage: "I saw in the night vision, and behold,
one like the Son of Man came with the clouds of
heaven, and came to the Ancient of days, and
they brought him near before him. And there was
given unto him dominion, and glory, and a king-
dom, that all people, nations, and languages should
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WRITINGS OF THE TALMUDS.
315
serve him, his dominion is an everlasting dominion,
and his kingdom that which shall not be des-
troyed." From this last passage was probably de-
rived the opinion once glanced at, that the Messiah
should never die. Jesus said on a certain occasion,
"And I, if I be lifted up from the earth, will draw
all men unto me.” The people answered him,
"We have heard out of the law that Christ abideth
forever; and how sayest thou the Son of Man
must be lifted up. Who is this Son of Man?" The
new dispensation under the figure of a kingdom
was the subject of the commencing petition of one
of the chief prayers recited in their synagogues,
from Sabbath to Sabbath, and had been so for
ages. There was a time specified in the Book of
Daniel of seventy weeks, which was to intervene
between the building the second temple and the
times of the Messiah, which, interpreting accord-
ing to the prophetic style, a day for a year, would
bring the period of his appearance some where near
this time, at which John the Baptist began to
preach.
So prevalent had this expectation become that it
had spread beyond the Holy Land. Tacitus, a
historian who wrote in Italy, records the fact, that
among many "there was a persuasion, that in the
ancient books of the priesthood it was written, that
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at this precise time the East should become mighty,
and that those issuing from Judea should rule the
world." Suetonius, another Latin historian writes,
"that in the East an ancient and constant opinion
prevailed, that it was fated there should issue at
this time from Judea those who should obtain uni-
versal dominion."
This confident expectation of the Jews had al-
ready caused no little political disturbance. It was
this proud anticipation of universal conquest, which
made them so restive under the government of the
Romans. That they, who were destined to reign
over the world, and whose King Messiah was to
have the heathen for his inheritance, and the utter-
most parts of the earth for a possession, were to
break them with a rod of iron, and dash them in
pieces like a potter's vessel, should be in vassalage
to a foreign power, was more than they could bear.
Josephus relates that about the time of the birth
of Christ, when Cyrenius was sent to take a cen-
sus of Judea, Judas, a native of Gamala in Galilee,
rose up, and resisted the Roman commissioner, and
raised a great rebellion. He is mentioned likewise
by Gamaliel, in his speech before the Jewish
Sanhedrin, when the apostles were brought before
them for preaching Jesus as the Messiah imme-
diately after his ascension. "After this man rose
WRITINGS OF THE TALMUDS.
317
up Judas of Galilee, in the days of taxing, and
drew away much people after him; he also perished,
and all, as many as obeyed him, were dispersed."
Josephus speaks generally of the troubles of those
times, without specifying their causes. "And now
Judea was full of robberies, and as the several
companies of the seditious would light upon any
one to head them, he was created a king imme-
diately, in order to do mischief to the public."
This was exactly the state of the country during
the ministry of Jesus, and it explains his caution in
proclaiming himself the Messiah, and his with-
drawal as soon as a multitude collected about him
and manifested any tendency to sedition or distur-
bance. It is recorded of him that after the mira-
cle of feeding the five thousand, and the declara-
tion made concerning him: "This of a truth is
that prophet that should come into the world."
"When Jesus therefore perceived that they would
come and take him by force, and make him a king,
he departed again into a mountain himself alone."
In another instance likewise, when he had healed
the man at the pool of Bethesda : "And he that
was healed wist not who it was; for Jesus had
conveyed himself away, a multitude being in that
place."
Such being the expectation of the Jews, as we
1
I
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learn, from profane history, a man of singular
habits and appearance began to preach in a retired
part of Judea, where there were but few large
towns, "Repent, for the kingdom of heaven is at
hand." This man was of the sacerdotal tribe, and
had been consecrated to God from his infancy by
the vow of the Nazarite. His habits and dress
were those of a hermit, his food such as he could
pick up in the fields and woods. He was literally
the voice of one crying in the wilderness, "Pre-
pare ye the way of the Lord. Make straight in
the desert a highway for our God." He professed
to have been moved by divine impulse to proclaim
the immediate approach of the Messiah. A man of
such singular appearance, and being such an im-
portant message, produced a great sensation, and
excited the strongest curiosity. Crowds from all
parts of Judea flocked together to see and hear
him. Some thought that he was the Messiah.
His fame soon reached Jerusalem, and the Jewish
authorities sent a deputation of priests and Levites
to him to enquire who he was. He told them that
he was not the Messiah, but was sent to introduce
him. "I come to point him out to Israel." Here
was undoubtedly stated the true reason why he was
raised up by Divine Providence, to prepare the
Jewish mind for the great message from God
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WRITINGS OF THE TALMUDS.
319
which they were about to receive, to shape their
ideas from the crude mass of traditions which had
existed among them into some resemblance to the
dispensation that the Messiah was about to estab-
lish. "There was a man sent from God whose
name was John. The same came for a witness,
that all men through him might believe. He was
not the Light, but was sent to bear witness of the
Light."
The effect of his preaching was precisely what
was intended. He produced a strong impression
upon the public mind, and though he wrought no
miracle, all men held him to be a prophet. He
presented a strong contrast, and probably by de-
sign, to the pretenders to a divine mission, who ap-
peared about that time. It was on this account
that the multitudes which gathered about him
created no uneasiness in the public authorities. A
man, like John, who clothed himself in the coar-
sest attire, in a country where the higher classes
were studious of ornament, and all who had any
pretensions to official dignity were distinguished by
gorgeous apparel, would naturally escape all sus-
picion of political ambition. A religious teacher
evidently sincere and pious, and withal free from
fanaticism and enthusiasm, after the cessation of
prophecy for four hundred years, must have pro-
1
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}
duced a great impression. He must have recalled
to the minds of his countrymen the days when
Elijah in a like simplicity and grave austerity stood
up as a prophet of God, and the champion of reli-
gion. Some, indeed, mistook him for Elijah risen
from the dead, who their traditions affirmed was to
come to anoint and inaugurate the Messiah. The
almost simultaneous appearance of the Light, and
the witness to the Light, without any concert or
collusion, was a strong testimony to the divine
mission of both. With this argument alone, Jesus
silenced on one occasion those who called his
claim to be the Messiah in question. "The bap-
tism of John, whence was it? From heaven or of
men? They reasoned among themselves, saying:
If we say of heaven, then he will say: Why then
did
ye not believe him," and of course, believe on
him to whom he bare witness? "But if we say of
men, the people will stone us, for all counted John
as a prophet." It does not appear that John had
any particular person in his mind when he com-
menced his mission, but was merely informed by
God who sent him to preach, that the Messiah
should be pointed out to him by some miraculous
appearance. He had known him before as a per-
son of great piety and excellence, for when he came
to him to be baptized, John says to him, "I have
WRITINGS OF THE TALMUDS.
321
need to be baptized of thee, and comest thou to
me?" But as the Messiah he had no knowledge
of him, for he testifies, "I knew him not," that is,
as the Messiah, "but he that sent me to baptize
with water, the same said unto me: Upon whom
thou shalt see the Spirit descending and remaining
on him, the same is he that shall baptize with the
Holy Ghost."
John collected around him a company of disci-
ples whom he instructed in the things of religion,
and many of them seem
of them seem to have remained with
him after he was cast into prison, till he was be-
headed by Herod.
We have reason to conclude, I think, that his
teaching shadowed forth, though imperfectly, the
general system of Christianity. Jesus says of him,
"that among them that are born of women, there
hath not arisen a greater prophet than John the Bap-
tist," and they bear a strong resemblance to the
opening discourses of Christ.
"And the people
said unto him; What shall we do then? He an-
swered and said unto them; He that hath two
coats, let him impart unto him that hath none, and
he that hath meat, let him do likewise." "Then
came the tax-gatherers to be baptized, and said
unto him, Master, what shall we do? And he
said unto them; exact no more than is appointed
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ARCHEOLOGICAL AND HISTORICAL
T
you. And the soldiers likewise demanded of him,
saying: And what shall we do? And he said un-
to them; Do violence to no man, neither accuse
any falsely, and be content with your wages.
That John preached the essential doctrines of
Christianity would appear from what we read
"And a certain Jew, named Apollos, born in Alex-
andria, an eloquent man and mighty in the Scrip-
tures came to Ephesus. This man was instructed
in the way of the Lord, and being fervent in
spirit, he spake and taught diligently the things
of the Lord, knowing only the baptism of John.
And he began to speak boldly in the synagogue,
whom when Aquilla and Priscilla had heard they
took him unto them, and expounded to him the
way of the Lord more perfectly." In the nine-
teenth chapter; "And it came to pass that while
Apollos was at Corinth, Paul having passed
through the upper coasts came to Ephesus, and
finding certain disciples, he said unto them,
“Have ye received the Holy Ghost since ye be-
lieved? And they said unto him, we have not so
much as heard whether there be any Holy Ghost.
And he said unto them, unto what then were ye
baptized? And they said, unto John's baptism."
Now here are two cases, in which those who had
heard nothing but the doctrine of John, are said to
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323
have been Christians, to have been taught the
things of the Lord, and to have been disciples. It
follows then, of course, that John the Baptist
taught the essential truths of Christianity. The
object of the gospels being to record the teaching
of Jesus, that of John is passed over in a very
cursory manner. But that he taught often and
much, as well as prophesied the coming of the
Messiah, we have every reason to believe. His
disciples, however, mingled some of the old forms
with their new doctrines, for they fasted often,
an observance which Jesus declared agreed no
better with the new religion, than a piece of new
cloth with an old garment, or new wine with old
bottles.
The mind of John Baptist furnishes a remark-
able example, which we often meet with, of partial
divine illumination, the clearest knowledge on some
points, and absolute ignorance on others. By the
light of inspiration he shadowed forth in few words
the nature of the kingdom of heaven, whose ap-
proach he foretold, and showed it to be something
entirely different from the expectation of the Jews,
handed down from remote ages—yet of its details
his ideas seem to have been vague, and he appears
to have had no certain knowledge that Jesus was
the Messiah, though he had baptized him and re-
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ceived the heavenly sign of which he had been
forewarned.
One truth which he announced bears evident
marks of supernatural origin,-since it contradicted
the conceptions and prejudices of the age,-that
the Messiah and his kingdom were not to be
national, not belonging of right and exclusively to
the posterity of Abraham alone. There is a max·
im, as common as the very letters of the alphabet,
in the writings of the Rabbins, that "There is a
part for all Israel in the world to come," that is,
in the kingdom of Messiah, merely by virtue of
their descent from Abraham. That it was to be a
kingdom selected from Israel, and other nations, a
new community by no means co-extensive with the
seed of Abraham, they had not the slightest idea.
That it was to be a moral and a spiritual kingdom
was as far from their conceptions. "Repent, for
the kingdom of God is at hand. Bring forth,
therefore, fruits worthy of repentance. And say
not, we have Abraham for our father, for God is
able of these stones to raise up children to Abra-
ham." Think not that you are to belong to the
kingdom of God merely because you are descended
from Abraham. God is able to raise up children
to Abraham from a source now as improbable to
you as the stones beneath your feet, from among
WRITINGS OF THE TALMUDS.
325
the Gentiles even, whom you are accustomed to
call dogs, and count as the offscouring of the
earth. A discrimination is about to take place,
not between the children of Abraham and other
nations, but between the good and the bad even
among the Jews themselves. "The axe lieth at
the root of all the trees. Every tree therefore,
which bringeth not forth good fruit, is hewn down
and cast into the fire. I indeed baptize you with
water, but he that cometh after me is mightier than
I, whose shoes I am not worthy to bear, he shall
baptize you with the Holy Ghost and with fire."
He shall raise those who obey him to a higher de-
gree of spiritual knowledge, perfection, and power,
and punish those who disobey him with the severest
suffering. "Whose winnowing fan is in his hand,
and he will thoroughly purge his grain, and gather
the wheat into his garner, but he will burn
up the chaff with unquenchable fire." This is
the same idea expressed in stronger language,
the meaning of which is this, The Messiah's
kingdom is not as you Jews expect, to com-
prehend the good and the bad, merely because
they are the descendants of Abraham, but is to
embrace the good only, who are to be gathered
into a separate community, while the bad are
to be abandoned to the destruction which their
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ARCHEOLOGICAL AND HISTORICAL
own wicked courses will inevitably bring upon
them.
He not only preached the kingdom of God, as a
separate society, distinct from the Jewish nation,
but he actually began to set it up. The baptism,
which he instituted, was no idle, unmeaning form,
nor did it signify simply a profession of repentance,
but it began and founded a
founded a new community.
Those who received it professed not only repent-
ance as necessary to prepare them for the kingdom
of the Messiah, now shortly expected to appear,
but a readiness to believe on and obey him when-
ever he should evidently make himself known.
"The law and the prophets," says Christ, "were
until John. Since that the kingdom of God is
preached, and every man presseth into it." The
baptism of John and that of Jesus were essentially
the same, one into a profession of belief in the
Messiah yet to come, and the other into a profes-
sion of belief in the Messiah already come.
Thus John's baptism began to do, what his
words began to predict, to separate the righteous
from the wicked, to prepare the righteous for eter-
nal life, and leave the wicked to the consequences
of their sins; began to establish the kingdom of
God, whose initiatory rite was baptism, just as cir-
cumcision was the initiatory rite of God's ancient
WRITINGS OF THE TALMUDS.
327
Church. Thus the kingdom of God came not with
observation. While men were saying, "Lo here,
and lo there," the kingdom of God was in the
midst of them. But after all this knowledge of
the nature of the kingdom, or Christianity, which
was possessed by John the Baptist, and after bap-
tizing Jesus with his own hands, and receiving the
Divine testimony of which he had been forewarned,
so possessed was he with Jewish prejudices, of the
temporal splendor and power of the Messiah, and
so discouraged by his long imprisonment, that he
sent two of his disciples to enquire if he were ac-
tually the Messiah. Jesus sent them back to tell
all they saw and heard, and to leave him to form
his own judgment, adding what throws light on
the reasons of John's doubts: "Blessed is he
whosoever is not offended in me;" who does not
consider the lowliness of my appearance incompat-
ible with the loftiness of my pretensions.
This good and holy man, having lived just long
enough to see the rising twilight of the new dis-
pensation for which he was sent to prepare the
way, fell a victim to the intrigues and revenge of a
wicked woman. Herodias, the wife of one of the
sons of Herod the Great, accompanying her hus-
band to Rome, there became acquainted with
Herod the tetrarch of Perea, and after her return
•
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ARCHÆOLOGICAL AND HISTORICAL
to Judea she abandoned her husband, and with her
daughter Salome went to live with him, in open
defiance of the laws of God and man. John, the
intrepid prophet of righteousness, reproved such
flagrant iniquity in high places, and said to the
royal transgressor; "It is not lawful for thee to
have her." For this bold testimony for righteous-
ness he was sent to the castle Machærus, on the
confines of Palestine and Arabia. But the sleep-
less revenge of Herodias followed him even there,
and he died, as is well known, a martyr to the
truth.
Thus perished John the Baptist, the morning
star of Christianity, and his dying eyes caught
scarcely a glimpse of the glory that was to be re-
vealed.
There is no subject which literature approaches
with such diffidence as the personal character and
history of Christ. There is no theme on which
language is found so inadequate and imperfect. A
person in human form, with every attribute of hu-
manity, except sin, exhibiting perfect goodness in
combination with infallible wisdom, clothed with
extensive power over physical nature, and a know-
ledge of futurity at once extensive and circumstan-
tial; the declared end and object of a train of mir-
aculous interpositions running back to the very
WRITINGS OF THE TALMUDS.
329
+
foundation of the world, himself the beginning and
cause of a new order of things, embracing the
whole world and all succeeding times; his doctrines
destined to sway the minds of the millions of the
human race, to form their opinions, to mould their
characters, to shape their expectations, to reign in
their minds and judge their actions, to convict and
purify their consciences, to cleanse them from sin,
and prepare them for his own society and the pres-
ence of God in the spiritual world,-worthily to
speak of such a Being is a task before which I con-
fess that my speech falters, and my vocabulary
seems meagre and inadequate.
This difficulty remains, whatever view we adopt
of his metaphysical rank in the universe. From
the hoarse controversy as to the nature of Christ,
so early raised and which more than any other
cause, has disturbed its harmony, I am most happy
to escape.
That belongs to the history of opinions,
and volumes on volumes would not contain their
endless diversity. What men have thought of the
person of Jesus of Nazareth, and what he actually
was, and did, and taught, and brought to pass, are
two things entirely distinct. The former is a mat-
ter of mere speculation, the latter embraces all that
is necessary.
We read of Jesus, that immediately after his
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ARCHEOLOGICAL AND HISTORICAL
baptism and inauguration by John, directed by Di-
vine impulse he retired into solitude, where he
passed forty days, in preparation, doubtless, for
the great work in which he was about to engage.
From this solitary sojourn, he returned filled with
the spirit, with that measure of wisdom, and know-
ledge, and power, which was necessary for his
mission to mankind. From that forty days' retire-
ment he came back to the world with a scheme of
religion entirely new. It differed from every thing
that had gone before in being spiritual and univer-
sal. Its plan was perfect at first. It was not to
grow up, and take such a form as circumstances
might dictate; but with a plastic power, like that of
the Divine Mind itself, it was to transform and
mould all things according to its unalterable pur-
pose. It is with reference to this fulness of know-
ledge, by which he was exalted not only above all
the prophets which went before him, but all those
whom he used as instruments in propagating and
establishing his religion, that it is said of him, that
"God giveth not the spirit by measure unto him.”
"The law was given by Moses, but grace and
truth came by Jesus Christ." The divine plan
being thus communicated to the mind of Christ, it
was necessary that he should have the power of
carrying it into effect. Having received this Di-
WRITINGS OF THE TALMUDS.
331
vine commission, it was necessary that it should
be authenticated. The plan was Divine, but such
were the ignorance and blindness of mankind, that
it is not at all probable that the world would have
recognized and embraced it as Divine, had it not
been authenticated by miracles. Mankind, partic-
ularly in rude ages, want not only truth but
authority; not only truth but the certainty that
it is truth; or not being embraced with sufficient
confidence, it will do them no good. Jesus re-
turned from his forty days' seclusion, possessed
of supernatural wisdom, which guarded him
from all mistake, and enabled him in all circum-
stances to say and to do the thing which his pres-
ent condition required; he came with miraculous
knowledge, of the manner, for instance, and cir-
cumstances of his death, the success of his religion,
and the spiritual power to which he was to be ex-
alted. He came with supernatural control over the
order of nature, such as is most striking to the un-
sophisticated understandings of mankind, to per-
suade them of the connexion of its possessor with
God. His touch healed the sick, his will changed
the elements, his command stilled the tempest, his
voice raised the dead. But what was quite as
striking to those with whom he associated, he
could read men's most secret thoughts, and tell
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ARCHEOLOGICAL AND HISTORICAL
them the transactions of their past lives, and fore-
see what they were hereafter to do.
But the system, though perfect in itself, existed
nowhere but in his own mind. How was it to be
introduced? The human mind was not a blank on
which might be written the institutions and princi-
ples of the new religion. It was already pre-occu-
pied. What was already there could not be anni-
hilated or effaced. How could the new be made
to supersede the old? It could not be done at
once. It could only be done by degrees, by en-
grafting the new upon the old, where it was prac-
ticable, and by infusing into the current of lan-
guage and thought, new principles, which might
insensibly color the whole mass, thus superseding
rather than destroying what was already in exis-
tence.
The Jewish religion was already in being, as the
stock upon which to engraft his own. He himself
was expected, but in another character from what
he could assume. The whole phraseology was in
use, which designated what he was to accomplish.
What would the highest wisdom have dictated to
him to do? What does the man who has a house
to build, but has an old one already on the spot?
Does he begin by giving it to the flames, or by
throwing it all aside? No! He selects from it
3
WRITINGS OF THE TALMUDS.
333
whatever is sound and incorporates it with the new
building.
This was precisely what Jesus did with regard to
the religion of the Jews, and the expectations and
phraseology which were then in existence as to the
Messiah and the new dispensation. To have re-
jected them would have made the task of introduc-
ing the new religion much more difficult. The
only course which wisdom could direct, was, to
adopt the existing phraseology, and give it such a
sense as would correspond with his real character
and office. The Jews were accustomed to call the
Messiah the "Son of Man," from the vision of
Daniel, in which he saw one like "the Son of
Man," invested with great power and dignity. He
was likewise called the "Son of God" from the
second Psalm. These appellations he assumed,
and by assuming them, claimed all that belonged
to the Messiah. The Messiah was expected as a
king, and the new dispensation as a kingdom.
This was not literally a fact, but was spiritually
true in a sense transcending the most exalted con-
ceptions of the most bigoted and ambitious Jew.
Nor ought it to militate against this view of things,
that it may seem to be inconsistent with perfect
candor and fair dealing. No language that he
could have used would have given them a clear
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ARCHEOLOGICAL AND HISTORICAL
conception of Christianity, as it actually was to be.
Their own phraseology of a kingdom would come
as near as any that he could adopt. What it was
to be, time only could develop. We, who know
what it is, acquiesce in the propriety of his use of
the Messianic language, as it then existed, giving
it at the same time such an interpretation as made
it the symbolic expression of the highest spiritual
truth.
To exemplify the principles I have laid down, to
show the wisdom, the miraculous knowledge of Je-
sus, the full understanding that he had of the
whole system from the beginning, and the manner
in which he insinuated the glorious and eternal
truths of Christianity through the Messianic phra-
seology of that time, I shall proceed to analyze
some of his first discourses.
The ministry of Jesus began in Galilee, but at
what time of the year we are not informed. Of
his first tour through that country, in which he at-
tended the marriage feast at Cana, we have only a
general notice. Of his discourses nothing now re-
mains but their commencing sentence: "Repent,
for the kingdom of God is at hand." Multitudes
soon gathered around him, and his fame spread
throughout all Syria.
His first recorded discourse is that which he held
2
WRITINGS OF THE TALMUDS.
335
with Nicodemus at Jerusalem, at the first passover
which occurred after the commencement of his
ministry. This conversation introduces us to one
of the most interesting scenes of the New Testa-
ment. It presents us a practical proof of that
miraculous wisdom with which Christ was en-
dowed, which made him equally at home with the
learned, acute, and experienced member of the
Jewish senate at Jerusalem, and the humble, sim-
ple peasants and fishermen of Galilee.
"And it came to pass, when he was in Jerusa-
lem, at the Passover on the feast day, many be-
lieved on his name when they saw the miracles
that he did." "Marvel not that I said unto thee,
ye must be born again. The wind bloweth whith-
er it listeth, and thou hearest the sound thereof,
but canst not tell whence it cometh, and whither it
goeth; so is every one that is born of the Spirit."
Spiritual birth, true religion, is not confined, as
you Jews suppose, to one tribe or family. It is as
free as air, and the kingdom of God, which you
expect to be a national thing, will spread over the
earth as that does, without any regard to the boun-
daries of nations and kindreds. Its empire is the
soul, every where free, every where capable of re-
ceiving it, not more in those whose material bodies
have descended from Abraham than those who
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ARCHEOLOGICAL AND HISTORICAL
have never heard of his name. If you really de-
sire then to enter into the kingdom of God, to be
my disciple, come not here by night, go openly
and be baptized. Be a Christian, not outwardly
alone, but inwardly; hear my doctrines, receive
my spirit, and trust no more to your descent from
Abraham. In the course of the conversation he
glances at two other facts no less offensive to the
Jewish prejudices of Nicodemus, the crucifixion of
the Messiah, and the extension of his kingdom to
the Gentiles. "As Moses lifted up the serpent in
the wilderness, even so must the Son of Man be
lifted up, that whosoever believeth on him should
not perish but have everlasting life. For God sent
his Son into the world, not to condemn the world,"
not to destroy the nations, as you Jews suppose,
"but that through him the world might be saved."
Such was the transcendent wisdom of the Sa-
vior, from the very commencement of his mission.
Before the wisdom of this youthful teacher, learn-
ing and age and experience were overborn and
subdued, and Nicodemus must have retired con-
vinced no less by his discourses than his miracles,
that he was a teacher come from God.
Soon after this conversation, Jesus returned into
Galilee, and passing through Samaria, held that
remarkable discourse with the woman of Samaria
WRITINGS OF THE TALMUDS.
t
337
1
at the well of Jacob, which I have noticed in a for-
mer lecture. On his arrival at Nazareth, his pre-
vious residence, he attempted to preach in the syn-
agogue where he had been accustomed to worship.
The people listened to the first part of his discourse
with pleasure and admiration, though, according
to a strong propensity of human nature, they were
disposed to sneer at him as the son of a carpenter.
At the first hint however, of the doctrine that the
new dispensation was not to be a national religion,
but to be extended to Gentile as well as Jew, they
became violently enraged. They might have been
led to suspect that he was not altogether sound in
the national faith of a Messiah who was to destroy
the heathen, from his manner of quoting that
striking passage of Isaiah: "The spirit of the
Lord is upon me, because he hath anointed me to
preach glad tidings to the poor; he hath sent me
to heal the broken hearted, to preach deliverance
to the captives, and recovery of sight to the blind;
to set at liberty them that are bound, to preach
the acceptable year of the Lord;"-here he stop-
ped. The rest of the sentence is, "and the day of
vengeance of our God." Had he quoted the rest
of this passage without explanation, as applicable
to himself, they would have understood him to
sanction their expectation that he was to destroy
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ARCH ÆOLOGICAL AND HISTORICAL
and not to save the other nations of the earth, and
cried out perhaps, Hosanna to the son of David.
But not only did he pass over this most important
part of their Messianic traditions, so comforting to
them under their present political oppression, but
he went on to intimate that the heathen were not
only to be spared, but to be admitted into the
kingdom of the Messiah. "I tell you of a truth,
many widows were in Israel in the days of Elias,
but unto none of them was Elias sent save unto
Sarepta, a city of Sidon, unto a woman that was a
widow. And many lepers were in Israel in the
days of Eliseus the prophet, and none of them were
cleansed saving Naaman the Syrian." This was
too much. A Messiah who could tolerate, or
look favorably upon the heathen, was not to be
endured. - “And all they in the synagogue, when
they heard these things, were filled with wrath,
and rose up and thrust him out of the city, and led
him to the brow of the hill whereon their city was
built, that they might cast him down headlong.
But he, passing through the midst of them, went
his way, and came down to Capernaum, a city of
Galilee, and taught them on the sabbath days."
The fame of his miracles and his doctrines went
on to increase, till the synagogues became too
small to contain the crowds who resorted to hear
WRITINGS OF THE TALMUDS.
$339
him. He began, therefore, to teach them in the open
air. Once he preached to them from a ship, while
they stood on the shore; once from a rising ground,
that his voice might be better heard by so vast a
multitude. His discourse on this occasion is de-
nominated from the place where it was delivered,
the Sermon on the Mount. Let us examine its
contents, and mark the wonderful wisdom which
it displays, wrapping up eternal truths in language
precisely adapted to present circumstances; so that
the Jew, when he heard it, was cured of his errors,
and the Christian to all time finds himself edified,
as if it had been addressed to him alone. In that
vast multitude, which was assembled from all parts
of Judea, there were, it is probable, men of all the
different sentiments which were cherished by the
Jewish people at that period, uniting in but one
common sentiment, that the Messiah should be a
temporal deliverer, should cleanse Jerusalem and
the Holy Land of the Roman standards which were
perched on every tower, and redeem the people of
God from the degrading tribute they were yearly
compelled to pay. They were ready to take up
arms in the holy cause of patriotism and religion.
They wanted but the signal of his hand to take up
their line of march to the city of David, and there
they supposed that he would stand highest in the
L
}
340
ARCHÆOLOGICAL AND HISTORICAL,
new monarchy, whose sword had drank most freely
of the blood of the slain. They collected about
him with hearts bursting with national pride and
ambition. What must have been their astonish-
ment and disappointment when the first sentence
fell from his lips, "Blessed are the poor in spirit,
for theirs is the kingdom of heaven." The king-
dom of God, which you have been so long expect-
ing, is not an empire of war and conquest, nor is it
that of the Jews, to be exercised over foreign na-
tions. It belongs to the humble, the quiet, the
contented. It does not come as a cure for out-
ward misfortunes, for political evils, for the relief
of proud hearts rankling under oppression, but it
speaks comfort to those who are bowed down un-
der the sorrows of life: "Blessed are they who
mourn, for they shall be comforted."
You ex-
pect the Messiah to vindicate the weak against the
strong, to repel injury, to revenge insult,-that
he will set up his empire with the sword and de-
fend it by the sword. "But I say unto you,
blessed are the meek, for they shall inherit the
earth." The gentle are those who are to flourish
in the days of the Messiah. They shall delight
themselves in the abundance of peace. You come
to me expecting a sign from heaven, to be fed with
manna from the skies, as your fathers were in the
1
WRITINGS OF THE TALMUDS.
341
desert. I can promise you nothing of the kind.
The blessings of my kingdom belong to those only
who hunger and thirst after righteousness, for
they shall be filled. You expect under the Mes-
siah a reign of bitterness and vengeance, that he
will rule with a rod of iron, and dash his enemies
in pieces like a potter's vessel. But I come to
pronounce blessings on the merciful, for I assure
them that they shall find mercy from their eternal
Judge. You, who observe the laws of Moses,
submit to innumerable ceremonial ablutions, and
therefore imagine yourselves pure and prepared
for the kingdom of God. I assure you that no
such purification will be of any avail in that king-
dom; "Blessed are the pure in heart, for they
shall see God." The remedies which you propose
for mortal ills are essentially defective. You im-
agine that they can be cured by violence and re-
sentment, that evil may be remedied by evil, in-
stead of being overcome with good. But I say
unto you, "Blessed are the peace-makers, for they
shall be called the children of God." They shall
share the blessings of the new dispensation, not
who are vindictive and resentful, but "Blessed are
those who are persecuted for righteousness sake.”
The new religion, which Jesus was sent to teach,
was not only to be preached by himself to that
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ARCH ÆOLOGICAL AND HISTORICAL
generation, but to be perpetuated to all time. His
own ministry he knew was to be short, and to have
a tragical end. It could be perpetuated in no oth-
er way than by choosing assistants while he lived,
and training them to take up the work where he
laid it down, to receive the Gospel from his lips,
proclaim it to the world, and when their days
should be numbered, commit it to others, who
should be prepared in their turn, to instruct a new
generation, and thus send it down to all future
times. Had there been no organization of this
kind, had Jesus chosen no Apostles, Christianity
would have perished on the very threshold of its
existence. Accordingly, not long after the com-
mencement of his mission, after a night of prayer
to God, doubtless for Divine guidance and direc-
tion, he chose twelve men of his more immediate
followers, and ordained them as his assistants and
successors in the propagation of the new faith.
To them he explained more fully the principles of
his religion, which to the multitude, for fear of
popular commotion, he veiled under the dress of
parable and allegory. He sent them during his
own ministry as heralds of his approach, to pre-
pare the minds of the people by their instructions
for his own more perfect teaching.
These twelve Apostles were men from the lower
WRITINGS OF THE TALMUDS.
343
orders of society, of but slender literary and intel-
lectual cultivation, without wealth or influential
connexions. They brought no accession of
strength or respectability to his cause.
It may
seem at first sight utterly unaccountable on any
principle of human policy, that he should have
made such a selection, and quite as unaccountable
that he himself should have chosen to pass through
his ministry under an exterior so exceedingly hum-
ble; that he should, in the language of the Apos-
tle, have made himself of no reputation, and to all
external appearances, taken the form of a slave.
But when we reflect upon it, we find that it was
dictated by the highest wisdom. His external hu-
mility only puts in stronger contrast his moral and
spiritual glory. He was really so great, that noth-
ing external could add to the grandeur of his char-
acter. The fact, that without availing himself of
a single external advantage, he established his re-
ligion which disappointed the hopes of his own na-
tion and offered no bribe to any of the passions to
which the ambitious appeal with so much success,
-that he told his followers from the first, that
they were to reap no worldly advantage from their
connection with him,-that his disciples were ut-
terly destitute of those acquirements by which any
cause is usually carried forward,—all these things
344
ARCHEOLOGICAL AND HISTORICAL
1
throw the philosophical back upon the only suffi-
cient cause of his success, the reality of his mission
from God, the moral power which truth always
carries with it, and those miraculous attestations
which are strongest evidence to the unsophisticated
mind of man, of a mission from the Most High.
It may at first sight seem strange, when he
might have gone up to Jerusalem and chosen his
disciples from the most learned, gifted and accom-
plished of the Rabbinical schools which were then
flourishing there, that he should have made such a
choice. Over them he would have manifested the
same immeasurable superiority, and might have
wielded them to accomplish his purposes as easily
as those humbler persons whom he actually chose
as his companions. Between him, and the intel-
lectual and cultivated, there would seem to have
been a closer sympathy than with those uneducated
Galileans, who as far as we at this are able to see,
were mere children in his presence. But this ar-
rangement, like every other, was founded in the
highest wisdom. The function which they were
appointed to fill, did not call either for great
talents or for extensive learning. They were to
originate nothing, they were to add nothing to
what he had taught. Their office was simply that
of witnesses of what he had said, and done, and
WRITINGS OF THE TALMUDS.
345
suffered. "And ye also shall bear witness," said
he to his disciples, "because ye have been with
me from the beginning." After his resurrection
he says to them: "Thus it is written, and thus
it behooved the Messiah to suffer, and to rise from
the dead the third day, and that repentance and
remission of sins should be preached in his name
among all nations, beginning at Jerusalem. And
ye are witnesses of these things."
"Ye shall re-
ceive power after that the Holy Ghost is come
upon you, and ye shall be witnesses unto me, both
in Jerusalem, and in all Judea, and in Samaria,
and unto the uttermost parts of the earth.'
29
This being the office of the disciples, intellectual
cultivation was not a necessary requisite. The
qualities most necessary to a witness are, simplici-
ty, integrity and courage.
Through them the
world has received the Gospel. The more trans-
parent the medium through which we receive it,
the less coloring it takes from the minds through
which it was transmitted. The consequence is,
that we have the most simple and childlike narra-
tive that the world has ever read. We do not see
the historians at all. All we see, is Jesus Christ,
his doctrine, his character, his life, his miracles.
There is no attempt at the introduction of the
philosophy or opinions of the times, the exception
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ARCHEOLOGICAL AND HISTORICAL
of the beginning of the Gospel of John; and it is
unnecessary to say that those lines have created
more controversy in the Christian Church than all
the rest of the letters. What Jesus wanted of his
Apostles was principally to be his witnesses to the
world, and to all succeeding ages. On their testi-
mony in fact, the faith of the successive millions
of the Christian Church has depended. The
Gospels are nothing more nor less than their testi-
mony. Jesus himself left nothing written. All
that we know either of him or his doctrines, we
receive through them. Without their testimony
we should not know that such a person had
ever existed. Without their testimony we
should not know what he taught, or how he
lived. It was on the strength of what they had
seen and heard, that they claimed to be the religi-
ous teachers of the world. The relation which
the Apostles apprehended themselves to sustain to
Jesus as witnesses, is fully and clearly brought out
in Peter's speech to Cornelius and his friends ;
"How God anointed Jesus of Nazareth with the
Holy Ghost and with power, who went about do-
ing good, and healing all that were oppressed of
the devil, for God was with him. And we are
witnesses of all things which he did both in the
land of the Jews, and in Jerusalem, whom they
WRITINGS OF THE TALMUDS.
347
!
slew and hanged on a tree, him God raised up the
third day, and showed him openly, not to all the
people, but unto witnesses, chosen before of God,
even to us who did eat and drink with him after
he rose from the dead."
When the Savior bowed his head upon the cross
and said, “It is finished," the Gospel was com-
plete. He had discharged his office as a teacher.
Nothing could be added to it, and nothing could
be taken from it. The system was perfect. The
duty of the Apostles was to promulgate it to the
world. So you will observe, that the promise of
divine assistance, so far as doctrines are concerned.
goes no further than strengthening their memories;
"But the Comforter, which is the Holy Ghost
which the Father will send in my name, he shall
teach you all things, and bring all things to your
remembrance, whatsoever I have said unto you."
They were occasionally instructed what to do, but
never, that we read of, to preach any new doctrine
which had not been taught by Christ himself.
It may seem strange to those who are accus-
tomed to dispute about words and phrases,
that Christ should have left nothing written, noth-
ing which we can identify as the very words which
he spoke. The stickler for creeds and formulas
may lament that all the disputes of after ages were
348
ARCH ÆOLOGICAL AND HISTORICAL
not anticipated and prevented by a written declar-
ation of the Savior, which would have been so
plain that no dullness could have misapprehended,
no ingenuity perverted it. We are fully justified,
I believe, in asserting that no such precaution
would have been effectual. Human language
is essentially ambiguous, every word having
a variety of significations, any one of which
becomes probable only because it better suits the
connection, the purpose, or the sentiments of the
writer. Language is always addressed to reason-
able beings, and it is necessary for them to exer-
cise their reason in order to understand it. It is so
with Christ's plainest instructions. We are always
obliged to use our reason in order to decide in what
sense his words are to be taken. When he tells us
"If any man come to me, and hate not his father and
mother, and wife and children, and brethren and sis-
ters, yea, and his own life also, he cannot be my dis-
ciple;❞—are we to interpret this literally, and say
that no man can be a Christian without hating father
and mother, and sisters and brothers? By no
means. And why? Because it is not reasonable to
believe that such was his meaning. We cannot
suppose that Christ intended his followers to prove
false to the most important relations we sustain in
this life. We conclude, therefore, that he did not
WRITINGS OF THE TALMUDS.
349
use the word hate in a literal, but a figurative
sense, in the sense of loving them less than him-
self and his cause. So we interpret the precept
which commands us to cut off a right hand, or
pluck out a right eye. We do not cut off our
hands, and pluck out our eyes, not because we are
not literally commanded to do so, but because rea-
son teaches us that he did not mean literally to be
so taken. So whatever Christ might have left
written, there would have remained the same diffi-
culty of interpretation. We should still be obliged
to rest on probability, just as we do now. We
cannot be infallibly certain that we take a sentence
of Scripture in the true sense, without possessing
inspiration ourselves. We cannot know that we
are inspired, without the power of working miracles,
or unless some miracle were wrought for our
sakes, for we could not otherwise distinguish those
thoughts which were miraculously suggested from
those which occurred in the ordinary operations of
our minds.
Then, even had the Saviour left the Gospel writ-
ten with his own hand, we should still have been
compelled to rely on human testimony, that the
same identical words were preserved. The thing
then is evidently better as it is. We should have
been compelled at last to rely on human testimony,
350
ARCHÆOLOGICAL AND HISTORICAL
as to what Christ did, and taught, and suffered.
What more competent witness could we possibly
have, than that of those who were with him on
terms of the greatest familiarity during his whole
ministry? In what better form could we have this
witness than in the Gospel according to Matthew,
written by one of those who were with him from
the beginning, and who was present at his cruci-
fixion, who ate and drank with him after he rose
from the dead, and who spent his life in propaga-
ting his religion? What more unobjectionable
testimony than that of John, who had been one of
the disciples of John Baptist, who saw the inaug-
uration, leaned on his bosom, and shared his most
intimate friendship? As collateral proof, what
more authentic than the memoirs of Luke and
Mark, who were the constant companions of the
Apostles, and heard them rehearse over and over
the wonderful story of the teaching and miracles
of Jesus?
Considered in this light, as human testimony, and
it is the only light in which they can be regarded,
those who understand the principles of evidence
most thoroughly tell us, that their evidence is the
moreweighty and satisfactory from their slight var-
ations from each other. Those who frequent courts
of justice tell us that it is utterly vain to ex-
WRITINGS OF THE TALMUDS.
351
pect entire consistency in the testimony of a num-
ber of witnesses, let them be never so honest and
never so competent. Agreement in the main facts
is all that is expected, and nothing would sooner
produce suspicion of collusion than for two wit-
nesses to make word for word, the same statement.
No human being ever told the same story twice in
the same words, and in the same order. Nothing
can be more evident than that the historians were
subjected to the same common laws which govern
the operations of the human mind. We have in
the letters three different relations of Paul's vision
and conversion, twice by himself in public speech-
es, and one from the letter of Luke, probably from
his own lips in private conversation. Yet the
three accounts all vary from each other in words
and in circumstances. The four Evangelists all
give us the inscription upon the cross of Jesus, yet
no two agree in the precise form of words which
was used. Matthew says, that the accusation was,
"This is Jesus, the king of the Jews." Mark
says, that the superscription was, "The king of
the Jews." Luke says, it was, "This is the king
of the Jews." John says, that the title on his
cross was, “Jesus of Nazareth, the king of the
Jews." Here then is a variation in the testimony.
It is impossible that more than one of these in-
352
WRITINGS OF THE TALMUDS.
scriptions can be verbally accurate.
But it creates
no distrust, and not one in a hundred of the Chris-
tian church has been aware of its existence. It is
an immaterial variation, a discrepance which must
always be allowed in human testimony, and noth-
ing could be more unreasonable or absurd than to
allow the least shade of doubt to pass over the
mind as to the reality of the inscription, because
of this verbal discrepance.
The first three evangelists have given us Christ's
prayer, in his agony, at the garden of Gethsemane,
but each of them in different words. Yet no man
in his sober senses would think of doubting the ac-
tual occurrence of that tremendous scene on that
account. If any thing in all the history of the
past can be said to bear the native impress of
truth, it is this whole transaction.
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