Ecce Homo! Part 2

This prince's indignation is said not to have been roused till after the lapse of several days, and after he perceived that the Magi derided him, and took another road. Why did he not learn by the same means the flight of Jesus, of Joseph, and of his mother? Their retreat must certainly have been observed in a place so small as Bethlehem. It will perhaps be said, that G.o.d on this occasion, permitted Herod to be blinded; but G.o.d should not have permitted the inhabitants of Bethlehem and its environs to be so obstinate in preserving a secret that was to cost the lives of all their children. Possessed of the power of working miracles, could not G.o.d have saved his son by more gentle means than the useless ma.s.sacre of a great number of innocents?--On the other hand, Herod was not absolute master in Judea. The Romans would not have permitted him to exercise such cruelties; and the Jewish nation, persuaded of the birth of the Christ, would not have been accessary to them. A king of England, more absolute than a petty sovereign of Judea, dependent on the Romans, would not be obeyed, were he to order his guards to go and cut the throats of all the children in a neighboring village, because three strangers, in pa.s.sing through London, had said to him, that among the infants born in that village there was one, who, according to the rules of astrology, was destined to be one day king of Great Britain. At the time when astrology was in vogue, they would have contented themselves with causing search to be made for the suspected infant; they would have kept it in solitary confinement, or perhaps put it to death; but without comprehending other innocent children in its proscription.

We might oppose to the relation of Matthew the silence of the other evangelists, and especially that of the historian Josephus, who, having reasons to hate Herod, would not have failed to relate a fact so likely to render him odious as the ma.s.sacre of the innocents. Philo is likewise silent on the subject; and no reason can be a.s.signed why these two celebrated historians should have agreed in concealing a circ.u.mstance so horrible. We cannot suppose it has proceeded from hatred to the Christian religion; for that detached fact would prove neither for or against it. We are, therefore, warranted to conclude that this ma.s.sacre is a fable; and that Matthew seems to have invented it merely to have the opportunity of applying as ancient prophecy, which was his predominant taste. But in this instance he has deceived himself. The prophecy which he applied to the ma.s.sacre of the innocents, is taken from Jeremiah, (x.x.xi. v. 15 and 16.) All the Jews understood it as relating to the Babylonish captivity. It is as follows: "Thus saith the Lord; a voice was heard in Ramah, lamentation and bitter weeping: Rachel weeping for her children refused to be comforted because they were not."

The following verse is so plain, that it is inconceivable why Matthew ventured to apply it to the pretended ma.s.sacre at Bethlehem: "Thus saith the Lord, refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, saith the Lord, and thy children shall come again from the land of the enemy." Their return from the captivity is here clearly pointed out, when the Israelites should again plant vines after obtaining possession of their own country.

It is also to accomplish a prophecy, that Matthew makes Jesus travel into Egypt. This journey, or rather Jesus' return, had, according to him, been predicted by Hosea in these words: "Out of Egypt have I called my son." But it is evident, that this pa.s.sage is to be considered only as relating to the deliverance of the Israelites from bondage, through the ministry of Moses. Besides, the journey and abode of Jesus in Egypt, do not agree with some circ.u.mstances which happened in his infancy, as related by Luke, who informs us, that at the end of eight days Jesus was circ.u.mcised. The time of Mary's purification being accomplished according to the law of Moses, Joseph and his mother carried Jesus to Jerusalem, to present him to the Lord agreeably to the law, which ordained the consecrating the first born (first fruits), and offering a sacrifice for them. On this occasion, Luke tells us that Simeon took the infant in his arms, and declared in the presence of those a.s.sisting at the ceremony, that the child was the Saviour of Israel. An old prophetess, called Anna, bore the same testimony, and spoke of him to all who looked for the redemption of the Jews. But why were speeches, thus publicly made in the temple of Jerusalem, in which city Herod resided, unknown to a prince so suspicious? They were much better calculated to excite his uneasiness, and awaken his jealousy than the arrival of astrologers from the East.

Did Joseph and Mary, who came to Jerusalem for the presentation of Jesus, and purification of his mother, return to Bethlehem? and went they thence into Egypt in place of going to Nazareth? Luke says, that when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. But in what time did the parents of Jesus accomplish all that the law ordained? Was it before going into Egypt, or after their return from that country, where, according to Matthew, they had taken refuge to shelter themselves from the cruelty of Herod? Did the purification of the virgin, and the presentation of her son in the temple, take place before or after the death of that wicked prince? According to Leviticus, the purification of a mother who had brought a son into the world, was to be made at the end of thirty days. Hence we see how very difficult it is to reconcile the flight into Egypt, and the ma.s.sacre of the innocents, which Matthew relates, with the narrative of Luke, who says, that, "after having performed the ordinances of the law, Joseph and Mary returned into Galilee, to their own city Nazareth;" and then adds, "they went to Jerusalem every year to celebrate the pa.s.sover." If we could adopt the relation of the two evangelists, at what time are we to place the coming of the Magi from the East in order to adore Jesus; the anger of Herod; the flight into Egypt; and the ma.s.sacre of the innocents? Either the relation of Luke is defective, or Matthew wished to deceive his readers with improbable tales. In whatever way we consider the matter, the Holy Spirit, who inspired these apostles, will be found to have committed a mistake.

There is another fact on which our two evangelists do not better agree.

Matthew, as we have seen, makes the Magi come, guided by a star, to Bethlehem, from the extremity of the East, to adore the child Jesus, and offer him presents. Luke, less taken with the marvellous, makes this child adored by simple shepherds, who watched their flocks during night, and to whom an angel announced the great event of the birth of the Saviour of Israel. The latter evangelist speaks neither of the appearance of the star, of the coming of the Magi, nor of the cruelty of Herod--circ.u.mstances, however, which ought to have been recorded by Luke, who informs us that he was so exactly informed of every thing concerning Jesus.

The parents of Jesus, either after their return from Egypt, or after his presentation in the temple, went to reside at Nazareth. Matthew, as usual, perceives in this the accomplishment of the prediction, _he shall be called a Nazarene_; but unfortunately for his purpose, this prophecy is not to be found in the Bible, nor can it be imagined by whom it was uttered. It is however certain, that _Nazarene_ among the Jews signified a _vagabond_, a person excluded from the rest of the world; that Nazareth was a pitiful town, inhabited by beings so wretched that their poverty had become proverbial; and that beggars, vagrants, and people whom n.o.body would own, were called _Nazarenes_.

The first Christians were so styled. We find them also called _Ebionites_, derived from a Hebrew word which signifies a _mendicant_, a _wretch_, and a _pauper_. St. Francis and St. Dominic, who, in the 13th century, proposed to revive primitive Christianity, founded orders of mendicant monks, destined to live solely on alms, to be true _Nazarenes_, and to levy contributions on the community, which these vagabonds have never ceased to oppress. Salmeron, in order to encourage these mendicant monks, has maintained that Jesus himself was a beggar.

The name Nazarene was given to the apostles and Jews, who were first converted. The other Jews regarded them as heretics and excommunicated persons; and, according to Jerome, anathematised them in all their synagogues under the name of Nazarenes. The Jews even at present give the name of Nazarenes (Nozerim) to the Christians whom the Arabs and Persians call Nazari. The first converts of Jesus and his apostles, were only some reformed Jews: they preserved circ.u.mcision and other usages appointed by the law of Moses. In this they followed the example of Jesus, who being circ.u.mcised, and a Jew during his whole life, had often taught, that it was necessary to respect and observe the law. It is, therefore, surprising to see them afterwards treated as heretics. But we shall (in chap. 17) see the true cause of this change. It was owing to Paul, whose party prevailed over Peter's, the other apostles', and the Nazarenes or Judaising Christians. Paul corrected and reformed the system of Jesus, who had preached only a Judaism reformed. The apostle of the Gentiles succeeded in making his master, and his old comrades, be rewarded as heretics, or bad Christians. Thus it is that theologists take the liberty of rectifying the religion of the Saviour they adore!

We have seen, in the course of this chapter, how little harmony exists between the two evangelists respecting the circ.u.mstances attending the birth of Jesus. Let us now examine what could have been the views of these two writers in relating these facts so differently. It is impossible that Jesus, as Luke relates, could constantly reside at Nazareth till he was twelve years of age if it be true that he was carried soon after his birth into Egypt, where Matthew makes him remain until the death of Herod. Even in the time that Jesus lived, he was upbraided with his stay in Egypt. His enemies a.s.serted that he there learned magic, to which they attributed the wonders, or cunning tricks, they saw him perform. Luke is silent as to the journey to Egypt, which made his hero suspected. He fixes him, therefore, at Nazareth, and makes him go every year with his parents to Jerusalem. But the precaution of that evangelist seems to have been useless. Matthew, who wrote before him, had established the journey and abode of Jesus in Egypt. Origen, in his dispute with Celsus, does not deny it. Hence we see, that the Christian doctors did not doubt that Jesus had been in that country, notwithstanding the silence of Luke. Let us endeavor then to develope the motives of these two writers.

The Jews were agreed in the expectation of a messiah; but as the different orders of the state had their prophets, they also possessed different signs by which they were to know the deliverer. The great, the rich, and well informed persons, did not surely expect that the deliverer of Israel would be born in a stable, and spring from the dregs of the people. They, undoubtedly, antic.i.p.ated their deliverance by a prince, a warrior, a man of power, able to make himself respected by the nations inimical to Judea, and to break in pieces their chains. The poor, on the contrary, who, as well as the great and the rich, have their portion of self-love, thought they might flatter themselves that the messiah would be born in their cla.s.s. Their nation and their neighbors presented many examples of great men sprung from the bosom of poverty; and the oracles with which this nation was fed, were of such a nature that every family believed itself ent.i.tled to aspire to the honor of giving birth to a messiah; though the most general opinion was, that he was to come of the race of David. Shepherds, and people of the lowest order might readily believe that a woman, delivered in a stable at Bethlehem, had brought Jesus into the world. It may likewise be presumed that Mary, with a view to render herself interesting, said to those who visited her that she was descended from the blood of kings; a pretension well adapted to excite the commiseration and wonderment of the people.

This secret, and the confused remembrance of some prophecies about Bethlehem, the native country of David, were sufficient to operate on the imaginations of these silly people, little scrupulous about proofs of what was told them.

Matthew, who reckoned on the credulity of his readers, had his head full of prophecies and popular notions. To fill up a blank of thirty years in his history of Jesus, he contrived to make him travel into Egypt, without foreseeing the objections that might be made on account of the neglect of the holy family to fulfil the ordinances of the law; such as the circ.u.mcision of the child, his presentation in the temple, the purification of his mother, and the celebration of the pa.s.sover; ceremonies which only could be performed at Jerusalem. Perhaps it is to justify the journey to Egypt, and those negligences, that Matthew introduces the prophecy of Hosea relative to the return from that place.

It seems also to countenance the duration of Jesus's abode there that he relates the wrath of Herod, and the fable of the ma.s.sacre of the innocents, which he makes that prince order, though his crimes had, in other respects, rendered him sufficiently odious to the Jews as well as to strangers. Mankind in general are disposed to believe every thing of a man who has become famous by his wickedness.

Luke, to elude the reproaches which might be thrown on Jesus on account of his residence and journey in Egypt, has not mentioned it at all; but his silence does not destroy its reality. It was necessary to free Jesus from the suspicion of magic, but he has not cleared him of accusations brought against his birth, which are quite as weighty.

Celsus, a celebrated physician, who lived in the second century of Christianity, and who had carefully collected all which had been published against Jesus, a.s.serts that he was the fruit of an illicit intercourse. Origen, in his works against Celsus, has preserved this accusation, but he has not transmitted the proofs on which it was founded. The incredulous, however, have endeavoured to supply them, and found the opinion of Celsus on what follows:

_First._ From the testimony of Matthew himself, it is most certain that Joseph was very much dissatisfied with the pregnancy of his wife, in which he had no part. He formed the design of quitting her secretly; a resolution from which he was diverted by an angel, or dream, or perhaps reflection, which always pa.s.ses among Jews for the effect of an inspiration from on high. It appears, however, that this design of Joseph had transpired, and was afterwards turned into a matter of reproach against Jesus. But Luke, more prudent than Matthew, has not ventured to mention either the ill humor of Joseph, or the good-natured conduct he followed. Neither do we find, though he formed this resolution as to Mary, that this easy man again appeared on the stage from the time Jesus entered on it. We are no where informed of his death, and it is obvious that he never afterwards beheld his putative son with an eye of kindness.--When, at thirty years of age, Jesus and his mother went to the wedding at Cana, there is no mention of Joseph.

If we admit with Luke, the history of Jesus's dispute with the doctors in the temple of Jerusalem, we shall find a new proof of the indifference which subsisted between the pretended father and supposed son: they met at the end of three days, and deigned not to interchange a word. Epiphanius (lib. i. 10.) a.s.sures us that Joseph was very old at the time of his marriage with the virgin, and adds that he was a widower and father of six children by his first wife.--According to the _proto-gospel_, the good man had much difficulty in prevailing on himself to espouse Mary, whose age intimidated him; but the high-priest, finding that Joseph was the man most conformable to his own views, succeeded in removing his scruples.

_Secondly._ If to these presumptions are joined testimonies more positive, and a high antiquity, which confirm the suspicions entertained concerning the birth of Jesus, we shall obtain proofs that must convince every unprejudiced person. The Emperor Julian, as well as Celsus, who both had carefully examined all the writings existing in their time for and against the Christian religion and its author, represent the mother of Jesus in a very unfavorable light.

In the works of the Jews, he is treated as an illegitimate child; and, almost in our days, Helvidius, a learned Protestant critic, as well as several others, have maintained, not only that Jesus was the fruit of a criminal intercourse, but also that Mary, repudiated by Joseph, had other children by different husbands. Besides, this supposed virgin did not want a reason for forsaking Joseph, and flying into Egypt with her son. A prevailing tradition among the Jews states, that she made this journey to shelter herself from the pursuits of her spouse, who, in spite of the nocturnal visions which had been employed to pacify him, might have delivered her up to the rigor of the laws. We know that the Hebrews did not understand jesting on this subject.

We also find in the _Talmud_, the name of Panther, surnamed _Bar-Panther_, whom they reckon in the number of the husbands of the Virgin. From this it would appear, that Mary, repudiated by Joseph, or after her flight, espoused Panther, an Egyptian soldier, her favorite lover, and the real father of Jesus. John Damascene thought to repair the injury which this anecdote might do to Mary's reputation, by saying that the name of _Bar-Panther_ was hereditary in the family of Mary, and consequently in that of Joseph. But, _1st_, either Mary was not the kinswoman of Joseph, or she was not the cousin of Elizabeth, who was married to a priest, and therefore of the tribe of Levi.--2dly, we no where find in the Bible the name of _Panther_ among the descendants of David. If this had been an hereditary surname in that family, it would be found somewhere, unless we suppose that John Damascene learned it by a particular revelation. 3dly, The name of _Panther_ is by no means Hebrew.

It will perhaps be said, that these rumours, so injurious to Jesus and his mother, are calumnies invented by the enemies of the Christian religion. But why decide if the pleas of both parties are not investigated? The imputations are very ancient; they have been advanced against Christianity ever since its origin, and they have never been satisfactorily refuted. In the time of Jesus, we find that his cotemporaries regarded his wonders as the effects of magic, the delusions of the devil, the consequences of the power of Belzebub.--The relations of Jesus were also of that opinion, and regarded him as an imposter--a circ.u.mstance stated in the gospel itself, where we shall afterwards find that they wanted to arrest him. On the other hand, Jesus never speaks of his infancy, nor of the time that had preceded his preaching:--he did not wish to recur to circ.u.mstances dishonorable to his mother, towards whom, indeed, we shall very soon find him failing in filial respect.

The evangelists, in like manner, pa.s.s very slightly over the first years of their hero's life. Matthew makes him return from Egypt on the death of Herod, without mentioning in what year that happened. He thus leaves his commentators in doubt whether Jesus was then two or ten years old.

We find that the term of ten years is, through complaisance, invented on account of the dispute between him and the doctors of Jerusalem, which Luke places in his twelfth year. This excepted, Jesus disappeared from the scene not to shew himself again till thirty years of age.

It is difficult to discover what he did until that age. If we credit Luke, he remained at Nazareth. Yet it is clear that he was somewhere else, for the purpose of learning the part which he was afterwards to play. It has been supposed, not without reason, that Jesus pa.s.sed a considerable part of his life among the contemplative _Essenians_, or _Therapeutes_, who were a kind of enthusiastic Jewish monks, living in the vicinity of Alexandria, in Egypt, where it appears he drew up his severe and monastic doctrine. If he had always resided at Nazareth, the inhabitants of that small town would have known him perfectly. Very far from this;--they were surprised at seeing him when thirty years of age.

They only conjectured that they knew him; and asked each other, "Is not this the son of Joseph?"--a question very ridiculous in the mouths of persons who must have been in the constant habit of seeing Jesus in the narrow compa.s.s of their town. This does not prevent Justin from telling us, that he became a carpenter in the workshop of his pretended father, and that he wrought at buildings or instruments of husbandry. But such a profession could not long agree with a man in whom we find an ambitious and restless mind. The _Gospel_ of the _Infancy_ informs us, that Jesus, when young, amused himself with forming small birds of clay, which he afterwards animated, and then they flew into the air. The same book says, that he knew more than his schoolmaster, whom he killed for having struck him, because Jesus refused to read the letters of the alphabet.

We find also, that Jesus a.s.sisted Joseph in his labors, and by a miracle lengthened the pieces of wood, when cut too short or too narrow. All these extravagancies are not more difficult to believe than many other wonders related in the acknowledged gospels.

We shall here quit Luke in order to follow Matthew, who places the baptism of John after the return from Egypt, and makes Jesus forthwith commence his mission. It is at this epoch, perhaps, that we ought to begin the life of Jesus.--Yet, to let nothing be lost to the reader of the evangelical memoirs, we thought it our duty not to pa.s.s over in silence the circ.u.mstances which have been noticed, as these preliminaries are calculated to throw much light on the person and actions of Jesus. Besides, the interval between his birth and preaching has not been the part of his history least exposed to the darts of criticism. Matthew, as we have seen, to account for his master's absence during the thirty years, makes him go into Egypt, and return in an unlimited time. Luke, who digested his memoirs after Matthew, perceiving that the abode in Egypt cast a suspicion of magic on the miracles of Jesus, makes him remain in Galilee, going and coming every year to Jerusalem; and making him appear, at the age of twelve, in the capital, in the midst of the doctors, and debating with them. But Mark and John, profiting by the criticism which these different arrangements had experienced, make the messiah drop as it were from the clouds, and put him instantly to labor at the great work of man's salvation.

It is thus that, on combining and comparing the several relations, we are enabled to discover the true system of the Gospels, in which, without adopting any alterations, we shall find materials for composing the life of Jesus by merely reducing the marvellous to its proper value.

CHAPTER IV.

BAPTISM OF JESUS--HIS ABODE IN THE DESERT--COMMENCEMENT OF HIS PREACHING AND MIRACLES--MARRIAGE AT CANA.

From the time the Romans subdued Judea, the superst.i.tious inhabitants of that country, impatient to see the arrival of the messiah so often promised to their fathers, seemed inclined to quicken the slowness of the Eternal by the ardor of their desires. This disposition of mind gave birth to impostures, revolts, and disturbances; the authors of which the Roman power punished in such a manner as to discourage their adherents, or quickly to disperse them. Down to the era we are about to speak of, (which the gospel of Luke fixes at the fifteenth year of the reign of Tiberius,) none of those who had attempted to pa.s.s for the messiah had been able to succeed. To have acted that part well required forces more considerable than those which all Judea could oppose to the conquerors of the world. It was, therefore, necessary to have recourse to craft, and to employ delusions and trick instead of force. For this purpose, it was of importance to be fully acquainted with the disposition of the Jewish nation; to affect a great respect for its laws and usages, for which it entertained the most profound veneration; to profit ingeniously by the predictions with which the were imbued; to move the pa.s.sions, and warm the imaginations of that fanatical and credulous people. But all this behoved to be silently effected; it was necessary for him who attempted it, to avoid rendering himself suspected by the Romans; it was necessary to be on his guard against the priests, doctors, and persons of education, capable of penetrating and thwarting his designs. It was essential to commence with gaining adherents and co-operators, and thereafter a party among the people, to support him against the grandees of the nation. Policy required that he should shew himself rarely in the capital, to preach in the country, and render odious to the populace, priests who devoured the nation, n.o.bles who oppressed it, and rich people of whom it ought to be naturally jealous. Not to alarm too much, prudence demanded that he should speak in ambiguous language and in parables. Neither could he dispense with working miracles, which, much more than all the harangues in the world, were calculated to seduce ignorant devotees, disposed to see the finger of G.o.d in every act the true cause of which they were unable to comprehend.

Such was the conduct of the personage whose life we examine. Whether we suppose that he had been in Egypt for the purpose of acquiring the talents necessary to his views, or that he had always resided at Nazareth, Jesus was not ignorant of the dispositions of his countrymen.

As he knew how much predictions were requisite to work on the minds of the Jews, he made choice of a prophet and a forerunner in the person of his cousin John Baptist. The latter, evidently in concert with Jesus, preached repentance, baptized on the banks of Jordan, and announced the coming of a personage greater than himself. He said to those who gave ear to him, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, the latchet of whose shoe I am not worthy to loose: he shall baptize you with the Holy Ghost and with fire." Jesus accordingly repaired to John on purpose to arrange matters with him, and to receive baptism from his hands. According to the report of Matthew, John, at first, evinced some difficulty; affirming, that, so far from being worthy to baptize Jesus, it was from him that he himself ought to receive baptism. At last, however, he yielded to the orders of Jesus, and administered to him the sacrament of which the innocent son of G.o.d could not stand in need.

In this interview, the two kinsmen evidently settled their plans, and took the necessary measures for insuring success. They both had ambition, and shared the mission between them. John yielded the first character to Jesus, whom he judged better qualified to play it with success, and contented himself with being his precursor, preaching in the desert, beating up for followers, and preparing the ways for him--all in consequence of a prophecy of Isaiah, who had said, "Prepare ye the way of the Lord, make straight in the desert a highway for our G.o.d"--an obscure and vague prediction, in which, however, Christians believe they see clearly designated the messiah and his holy precursor.

The arrangements being once settled by our two missionaries, John took care to tell those who came to hear him, that, to pacify Heaven, it was time to repent; that the arrival of the messiah was not far off; and that he had seen him. The sermons of John having made considerable noise, the priests of Jerusalem, vigilant as to what might interest religion, and wis.h.i.+ng to be informed of his views, dispatched emissaries after him. These men asked if he was the Christ, or Elias, or a prophet.

John answered, that he was neither of these. But when he was questioned by what authority he baptized and preached, he declared, that he was the forerunner of the messiah. This proceeding of the priests only tended to give greater weight to John's a.s.sertions, and naturally excited the curiosity of the people a.s.sembled to hear him. The next day they went in a crowd to the place where the preacher baptized, when, profiting skilfully by the circ.u.mstance, and perceiving Jesus approaching, he exclaimed, "Behold the Lamb of G.o.d, which taketh away the sin of the world. This is he of whom I said, after me cometh a man who is preferred before me."

The author of the gospel ascribed to John, perceiving that it was important to remove the suspicion of collusion between Jesus and his forerunner, makes the Baptist declare twice, that he knew him not before baptizing him: but that it had been revealed to him by the Deity, that the person on whom he should see the Holy Spirit descending during his baptism, was the son of G.o.d. Whence we see that, according to this evangelist, John did not know Jesus, who was, however, his kinsman, according to Luke.

John was much esteemed by the people, whom an austere and extraordinary life is always certain of seducing.--They did not suspect that a missionary so detached from the things of this world, could ever deceive them. They believed on his word, that the Holy Spirit, under the form of a dove, had descended on Jesus, and that he was the Christ or messiah promised by the prophets. On another occasion we shall also find John affecting not to know his cousin Jesus: he deputed some of his disciples to learn _who he was_? Jesus replied, that they had only to relate to John the miracles he performed, and by that sign their master would recognize him. We shall afterwards speak of this emba.s.sy.

Jesus had a.s.sociated with him a confident, then called Simon, and afterwards Cephas or Peter, who had been the disciple of John. Scarcely had Simon taken his arrangements with the messiah, when he drew over his brother Andrew to the new sect. These two brothers were fishermen. We readily presume that Jesus would not choose his followers among the grandees of the country.

The progress of John Baptist, and the attachment of the people to him, alarmed the priests; they complained loudly, and John was arrested by order of the tetrarch Herod, who, according to Matthew, caused him to be beheaded to please Herodias his sister-in-law. Yet we do not find the historians of this prince reproaching him with the punishment of the forerunner. After John's death, his disciples attached themselves to Jesus, whose coming John had announced, and who, in his turn, had rendered in behalf of John the most public testimonies in presence of the people: for Jesus had openly declared, that John was "greater than a prophet, and greater than an angel, and that he was not born of woman who was greater than him." Nevertheless, the messiah, dreading to be involved in the affair of his forerunner, left his two disciples at Jerusalem, and withdrew into the desert, where he continued forty days.

It has been remarked, that during the imprisonment of John, Jesus did not think of delivering him; he performed no miracle in his behalf; after his death he spoke but little of him, and forebore p.r.o.nouncing his eulogy. He was no longer in need of him, and, perhaps, he wished by this conduct to teach those who serve the views of the ambitious in a subordinate capacity, that they ought not to reckon too much on grat.i.tude.

It would have been a bad exordium to a.s.sign fear as the motive of the messiah's retreat. We are told that he was _carried up by the Spirit_, which transported him to the desert. It was necessary that Jesus should surpa.s.s his forerunner. The latter had led a very austere life, his only nourishment being locust and wild honey; but the gospel affirms, that Jesus ate _nothing at all_ during his retreat, and that on the last day, having _felt himself hungry_, angels came and ministered to him. The fasting of Jesus for forty days, is considered by his followers as a proof of his divinity. But this abstinence falls far short of that practised by a Talapoin at Siam, who, according to La Loubere, "lived satisfactorily without food for _one hundred and seven days_!"

To evince the importance of his mission, the prejudice which it was to occasion to the empire of the devil, and the infinite advantages which were to result from it to his followers, Jesus, on his return from the desert, pretended that Satan had tempted him; made the most flattering offers to engage him to desist from his enterprise; and proffered him the monarchy of the universe, if he would renounce his project of redeeming the human race. The refusal he gave to these propositions, evinced a supernatural desire to labor for the salvation of the world.

Such as heard these details must have been filled with astonishment, penetrated with grat.i.tude, and burning with zeal for the preacher. Of consequence, the number of his adherents increased.

John the Evangelist, or the person who has written, under his name, whose object appears to have been to establish the divinity of Jesus, has not mentioned his carrying away, abode in the desert, and temptation. These transactions must have been considered by him prejudicial to the doctrine he wished to introduce. Matthew, Mark, and Luke, relate the carrying away, and the temptations in a different manner, but calculated to show the power of Satan over the messiah. He transported him, no doubt in spite of himself, to the pinnacle of the temple; and by a miracle, made Jesus contemplate, from the summit of a mountain, all the kingdoms of the universe, without even excepting those whose inhabitants were _antipodes_ of Judea. According to the gospels, the devil worked marvels, which far surpa.s.sed those of Jesus.

The absence of Jesus made him lose for a time, his two disciples Peter and Andrew. The necessity of providing for their subsistence, constrained them to resume their former trade. As their master durst not then reside in Jerusalem, he retired towards the banks of the sea of Galilee, where they joined him. "Follow me, (said he to them,) leave your nets; of catchers of fish I will make you fishers of men." He, probably, made them understand, that the arrangements he had made during his retirement, furnished him with the means of subsisting, without toil, by the credulity of the vulgar. The two brothers immediately followed him.

Whether Jesus had been expelled from Nazareth by his fellow citizens, or quitted it of his own accord, he fixed his residence at Capernaum, a maritime city, on the confines of the tribes of Zabulon and Naphtali.

His mother, a widow, or separated from her husband, followed him: she could be useful to Jesus and the little troop of adherents who lived with him.

It was at this time that our hero, seconded by his disciples, opened his mission. His sermon, like that of the Baptist, consisted in saying, _Repent, for the kingdom of heaven is at hand_. John, we have seen, commenced preaching in the fifteenth year of Tiberius. It was in the same year that his interview with Jesus took place, when he was baptized by John. Towards the end of this year John disappeared: after which Jesus was in the desert, whence he returned to reside with his mother in the city of Capernaum. There he remained a short time only on account of the approach of the festival of the pa.s.sover, to celebrate which he repaired to Jerusalem. We may, therefore, fix the commencement of his preaching in the sixteenth year of Tiberius. He celebrated the pa.s.sover three times before his death; and the common opinion is, that his preaching lasted three years, or until the nineteenth year of Tiberius.

The rumours excited by the baptism and preaching of John, and the testimonies he bore in behalf of Jesus, having died away on the imprisonment and death of the forerunner, and flight of the messiah, the latter resumed courage, and thought that, with the a.s.sistance of his disciples, he ought to make a new attempt. Too well known at Nazareth, and slighted by his relations, who, on all occasions, seemed to think but little of him, he quitted that ungrateful city to establish himself, as we have remarked, at Capernaum, in the sixteenth year of Tiberius. It was there that he commenced preaching his new system to some poor fishermen, and other low people. He soon found, however, that his mission was too circ.u.mscribed in that place: but to acquire some eclat, he judged it necessary to perform a miracle; that is, in the language of the Jews, some trick capable of exciting the wonder of the vulgar. An opportunity occurred for this: some inhabitants of Cana, a small village Of Galilee Superior, at the distance of about fifteen leagues from Capernaum, invited Jesus and his mother to a wedding. The married persons were poor, though John, who alone relates this story, gives them a steward; yet he tells us that their wine failed at the moment the guests were half intoxicated, or gay. On this Mary, who knew the power or the dexterity of her son, said to him: _They have no wine._ Jesus answered her very roughly, and in a manner which evidently denoted a man warmed with wine: _Woman, what have I to do with thee?_ It may, however, be supposed, that Jesus had not totally lost the use of his reason, as he still possessed presence of mind to trans.m.u.te water into wine, so that the miraculous wine was found better than the natural wine they had drank at the beginning.

This first miracle of Jesus was performed in presence of a great number of persons, already half intoxicated; but the text does not inform us, whether they were equally astonished the day following, when the fumes of the wine were dissipated. Perhaps this miracle was witnessed by the steward only, with whom Jesus had secret intelligence. The incredulous, less easily persuaded than the poor inebriated villagers, do not observe in this trans.m.u.tation of water into wine, a motive for being convinced of the divine power of Jesus. They remark, that in the operation, he employed water in order to make his wine; a circ.u.mstance which may give room to suspect, that he made only a composition, of which be, like many others, might have the secret. There was in fact, no more power necessary to create wine, and fill the pitchers without putting water into them, than to make an actual trans.m.u.tation or water into wine. At least, by acting in this manner, he would have removed the suspicion of having made only a mixture.

In whatever manner the miracle was performed, it appears to have made some impression on those who saw it, or who heard it related. It is certain Jesus profited by it to extend his mission even to the capital of Judea; only giving time for his miracle to spread, in order to produce its effect. In expectation of this, he withdrew with his mother, brothers, and disciples, to Capernaum, where he remained till the festival of the pa.s.sover (the time of which was near) should collect at Jerusalem a mult.i.tude of people, before whom he flattered himself with being able to operate a great number of marvels.