FOOTNOTES:

And Pilate went again into the Pretorium and spoke to Jesus privately, and said to him: Art thou the king of the Jews? Jesus answered Pilate: Dost thou say this of thyself, or have others said it to thee of me? Pilate answered Jesus: Am I also a Jew? Thy nation and the chief priests have given thee up to me. What hast thou done? Jesus answered: My kingdom is not of this world; for if my kingdom were of this world, my servants would fight in order that I should not be given up to the Jews: but now my kingdom is not from thence. Pilate said to him: Art thou, then, a king? Jesus answered him: Thou sayest that I am king. Because for this have I been born, and I have come, in order that everyone who is of the truth might hear my voice. Pilate says to him: What is truth? Jesus says to him: Truth is from heaven. Pilate says: Is truth not upon earth? Jesus says to Pilate: Thou seest how those who speak the truth are judged by those that have the power upon earth.

Chap. 4.—And leaving Jesus within the Pretorium,Pilate went out to the Jews and said to them: I find no fault in him. The Jews say to him: He said, I can destroy this temple, and in three days build it. Pilate says: What temple? The Jews say: The one that Solomon built in forty-six years, and this man speaks of pulling it down and building it up in three days. Pilate says to them: I am innocent of the blood of this just man. See you to it. The Jews say: His blood be upon us and upon our children.

And Pilate, having summoned the elders and priests and Levites, said to them privately: Do not act thus, because no charge that you bring against him is worthy of death; for your charge is about curing and Sabbath profanation. The elders and the priests and the Levites say: If anyone speak evil against Cæsar, is he worthy of death or not? Pilate says: He is worthy of death. The Jews say to Pilate: If anyone speak evil against Cæsar, he is worthy of death; but this man has spoken evil against God.

And the procurator ordered the Jews to go outside of the Pretorium; and, summoning Jesus, he says to him: What shall I do to thee? Jesus says to Pilate: As it has been given to thee. Pilate says: How given? Jesus says: Moses and the prophets have proclaimed beforehand of my death and resurrection. And the Jews, noticing this and hearing it, say to Pilate: What more wilt thou hear of this blasphemy? Pilate says to the Jews: If these words be blasphemous, do you take him for the blasphemy, and lead him away to your synagogue and judge him according to your law. The Jews say to Pilate: Our law bears that a man whowrongs his fellow-men is worthy to receive forty save one: but he that blasphemeth God is to be stoned with stones.

Pilate says to them: Do you take him and punish him in whatever way you please. The Jews say to Pilate: We wish that he be crucified. Pilate says: He is not deserving of crucifixion.

And the procurator, looking round upon the crowds of the Jews standing by, sees many of the Jews weeping, and says: All the multitude do not wish him to die. The elders of the Jews say: For this reason all the multitude of us have come, that he should die. Pilate says to the Jews: Why should he die? The Jews say: Because he called himself the Son of God and King.

Chap. 5.—And one Nicodemus, a Jew, stood before the procurator and said: I beseech your honor let me say a few words. Pilate says: Say on. Nicodemus says: I said to the elders and the priests and Levites, and to all the multitude of the Jews in the synagogue, What do you seek to do with this man? This man does many miracles and strange things, which no one has done or will do. Let him go and do not wish any evil against him. If the miracles which he does are of God, they will stand; but if of man, they will come to nothing. For assuredly Moses, being sent by God into Egypt, did many miracles, which the Lord commanded him to do before Pharaoh, king of Egypt. And there were Jannes and Jambres, servants of Pharaoh, and they also did not a few of the miracles whichMoses did; and the Egyptians took them to be gods—this Jannes and Jambres. But, since the miracles which they did were not of God, both they and those who believed in them were destroyed. And now release this man, for he is not deserving of death.

The Jews say to Nicodemus: Thou hast become his disciple, and therefore thou defendest him. Nicodemus says to them: Perhaps, too, the procurator has become his disciple, because he defends him. Has the emperor not appointed him to this place of dignity? And the Jews were vehemently enraged, and gnashed their teeth against Nicodemus. Pilate says to them: Why do you gnash your teeth against him when you hear the truth? The Jews say to Nicodemus: Mayst thou receive his truth and his portion. Nicodemus says: Amen, amen; may I receive it, as you have said.

Chap. 6.—One of the Jews, stepping up, asked leave of the procurator to say a word. The procurator says: If thou wishest to say anything, say on. And the Jew said: Thirty-eight years I lay in my bed in great agony. And when Jesus came, many demoniacs and many lying ill of various diseases were cured by him. And when Jesus saw me he had compassion on me, and said to me: Take up thy couch and walk. And I took up my couch and walked. The Jews say to Pilate: Ask him on what day it was when he was cured. He that had been cured says: On a Sabbath. The Jews say: Is not this the very thing we said, that on a Sabbath he cures and casts out demons?

And another Jew stepped up and said: I was bornblind; I heard sounds, but saw not a face. And as Jesus passed by I cried out with a loud voice, Pity me, O son of David. And he pitied me and put his hands upon my eyes, and I instantly received my sight. And another Jew stepped up and said: I was crooked and he straightened me with a word. And another said: I was a leper, and be cured me with a word.

Chap. 7.—And a woman cried out from a distance and said: I had an issue of blood, and I touched the hem of his garment, and the issue of blood, which I had had for twelve years, was stopped. The Jews say: We have a law that a woman's evidence is not received.

Chap. 8.—And others, a multitude both of men and women, cried out, saying: This man is a prophet, and the demons are subject to him. Pilate says to them who said that the demons were subject to him: Why, then, were not your teachers also subject to him? They say to Pilate: We do not know. And others said: He raised Lazarus from the tomb after he had been dead four days. And the procurator trembled, and said to all the multitude of the Jews: Why do you wish to pour out innocent blood?

Chap. 9.—And, having summoned Nicodemus and the twelve men that said he was not born of fornication, he says to them: What shall I do, because there is an insurrection among the people? They say to him: We know not; let them see to it. Again Pilate, having summoned all the multitude of the Jews, says: Youknow that it is customary, at the feast of unleavened bread, to release one prisoner to you. I have one condemned prisoner in the prison, a murderer named Bar Abbas, and this man standing in your presence, Jesus in whom I find no fault. Which of them do you wish me to release to you? And they cry out: Bar Abbas. Pilate says: What, then, shall we do to Jesus, who is called Christ? The Jews say: Let him be crucified. And others said: Thou art no friend of Cæsar's if thou release this man, because he called himself the Son of God and King. You wish this man, then, to be a king, and not Cæsar?

And Pilate, in a rage, says to the Jews: Always has your nation been rebellious, and you always speak against your benefactors. The Jews say: What benefactors? He says to them: Your God led you out of the land of Egypt from bitter slavery, and brought you safe through the sea as through dry land, and in the desert fed you with manna and gave you quails, and quenched your thirst with water from a rock, and gave you a law; and in all these things have you provoked your God to anger, and sought a molten calf. And you exasperated your God, and he sought to slay you. And Moses prayed for you, and you were not put to death. And now you charge me with hating the emperor.

And, rising up from the tribunal, he sought to go out. And the Jews cry out and say: We know that Cæsar is king, and not Jesus. For assuredly the magi brought gifts to him as to a king. And when Herod heard from the magi that a king had been born, hesought to slay him, and his father, Joseph, knowing this, took him and his mother, and they fled into Egypt. And Herod, hearing of it, destroyed the children of the Hebrews that had been born in Bethlehem.

And when Pilate heard these words he was afraid; and, ordering the crowd to keep silence, because they were crying out, he says to them: So this is he whom Herod sought? The Jews say: Yes, it is he. And, taking water, Pilate washed his hands in the face of the sun, saying: I am innocent of the blood of this just man: see you to it. Again the Jews cry out: His blood be upon us and upon our children.

Then Pilate ordered the curtain of the tribunal where he was sitting to be drawn, and says to Jesus: Thy nation has charged thee with being a king. On this account, I sentence thee first to be scourged, according to the enactment of venerable kings, and then to be fastened on the cross in the garden where thou was seized. And let Dysmas and Gestas, the two malefactors, be crucified with thee.

Chap. 10.—And Jesus went forth out of the Pretorium, and the malefactors with him. And when they came to the place they stripped him of his clothes and girded him with a towel, and put a crown of thorns on him round his head. And they crucified him; and at the same time, also, they hung up the two malefactors along with him. And Jesus said: Father, forgive them, for they know not what they do. And the soldiers parted his clothes among them; and the people stood looking at him. And the chief priests and the rulers with themmocked him, saying: He saved others, let him save himself. If he be the Son of God, let him come down from the cross. And the soldiers made sport of him, coming near and offering him vinegar mixed with gall, and said: Thou art the king of the Jews; save thyself.

And Pilate, after the sentence, ordered the charge against him to be inscribed as a superscription in Greek and Latin and Hebrew, according to what the Jews had said: He is king of the Jews.

And one of the malefactors hanging up spoke to him, saying: If thou be the Christ, save thyself and us. And Dysmas answering reproved him, saying: Dost thou not fear God, because thou art in the same condemnation? And we, indeed, justly, for we receive the fit punishment of our deeds; but this man has done no evil. And he said to Jesus: Remember me, Lord, in thy kingdom. And Jesus said to him: Amen, amen; I say to thee, To-day shalt thou be with me in Paradise.

Chap. 11.—And it was about the sixth hour, and there was darkness over the earth until the ninth hour, the sun being darkened; and the curtain of the temple was split in the middle. And, crying out with a loud voice, Jesus said: Father,baddach ephkid ruel, which is, interpreted, Into thy hands I commit my spirit. And, having said this, he gave up the ghost. And the centurion, seeing what had happened, glorified God and said: This was a just man. And all the crowds that were present at this spectacle, when theysaw what had happened, beat their breasts and went away.

And the centurion reported what had happened to the procurator. And when the procurator and his wife heard it they were exceedingly grieved, and neither ate nor drank that day. And Pilate sent for the Jews and said to them: Have you seen what has happened? And they say: There has been an eclipse of the sun in the usual way.

And his acquaintances were standing at a distance, and the women who came with him from Galilee, seeing these things. And a man named Joseph, a councillor from the city of Arimathea, who also waited for the kingdom of God, went to Pilate and begged the body of Jesus. And he took it down and wrapped it in a clean linen, and placed it in a tomb hewn out of the rock, in which no one had ever lain.

Chap. 12.—And the Jews, hearing that Joseph had begged the body of Jesus, sought him, and the twelve who said that Jesus was not born of fornication, and Nicodemus and many others who had stepped up before Pilate and declared his good works. And of all these that were hid Nicodemus alone was seen by them, because he was a ruler of the Jews. And Nicodemus says to them: How have you come into the synagogue? The Jews say to him: How hast thou come into the synagogue? for thou art a confederate of his, and his portion is with thee in the world to come. Nicodemus says: Amen, amen. And likewise Joseph also stepped out and said to them: Why are you angry against mebecause I begged the body of Jesus? Behold, I have put him in my new tomb, wrapping him in clean linen; and I have rolled a stone to the door of the tomb. And you have acted not well against the just man, because you have not repented of crucifying him, but also have pierced him with a spear. And the Jews seized Joseph and ordered him to be secured until the first day of the week, and said to him: Know that the time does not allow us to do anything against thee, because the Sabbath is dawning: and know that thou shalt not be deemed worthy of burial, but we shall give thy flesh to the birds of the air. Joseph says to them: These are the words of the arrogant Goliath, who reproached the living God and holy David. For God has said by the prophet, Vengeance is mine, and I will repay, saith the Lord. And now that he is uncircumcised in flesh, but circumcised in heart, has taken water and washed his hands in the face of the sun, saying, I am innocent of the blood of this just man; see ye to it. And you answered and said to Pilate: His blood be upon us and upon our children. And now I am afraid, lest the wrath of God come upon you and upon your children, as you have said. And the Jews, hearing these words, were embittered in their souls, and seized Joseph and locked him into a room where there was no window; and guards were stationed at the door, and they sealed the door where Joseph was locked in.

And on the Sabbath the rulers of the synagogue and the priests and the Levites made a decree that all should be found in the synagogue on the first day of the week. And, rising up early, all the multitude in the synagogueconsulted by what death they should slay him. And when the Sanhedrin was sitting, they ordered him to be brought with much indignity. And, having opened the door, they found him not. And all the people were surprised and struck with dismay, because they found the seals unbroken, and because Caiaphas had the key. And they no longer dared to lay hands upon those who had spoken before Pilate in Jesus' behalf.

Chap. 13.—And while they were still sitting in the synagogue and wondering about Joseph, there came some of the guard whom the Jews had begged of Pilate to guard the tomb of Jesus, that his disciples might not come and steal him. And they reported to the rulers of the synagogue, and the priests and Levites, what had happened: how there had been an earthquake; and we saw an angel coming down from heaven, and he rolled away the stone from the mouth of the tomb and sat upon it; and he shone like snow and like lightning. And we were very much afraid, and lay like dead men; and we heard the voice of the angel, saying to the women who remained beside the tomb, Be not afraid, for I know that you seek Jesus, who was crucified. He is not here. He has risen, as he said. Come, see the place where the Lord lay; and go quickly and tell his disciples that he is risen from the dead, and is in Galilee.

The Jews say: To what women did he speak? The men of the guard say: We know not who they were. The Jews say: At what time was this? The men of the guard say: At midnight. The Jews say: And whereforedid you not lay hold of them? The men of the guard say: We were like dead men from fear, not expecting to see the light of day, and how could we lay hold of them? The Jews say: As the Lord liveth, we do not believe you. The men of the guard say to the Jews: You have seen so great miracles in the case of this man, and have not believed; and how can you believe us? And assuredly you have done well to swear that the Lord liveth, for indeed he does live. Again the men of the guard say: We have heard that you have locked up the man that begged the body of Jesus, and put a seal on the door; and that you have opened it and not found him. Do you, then, give us the man whom you were guarding, and we shall give you Jesus. The Jews say: Joseph has gone away to his own city. The men of the guard say to the Jews: And Jesus has risen, as we heard from the angel, and is in Galilee.

And when the Jews heard these words they were very much afraid, and said: We must take care lest this story be heard, and all incline to Jesus. And the Jews called a council, and paid down a considerable money and gave it to the soldiers, saying: Say, while he slept, his disciples came by night and stole him; and if this come to the ears of the procurator we shall persuade him and keep you out of trouble. And they took it, and said as they had been instructed.

Chap. 14.—And Phinees, a priest, and Adas, a teacher, and Haggai, a Levite, came down from Galilee to Jerusalem, and said to the rulers of the synagogue, and the priests and the Levites: We saw Jesusand his disciples sitting on the mountain called Mamilch; and he said to his disciples, Go into all the world, and preach to every creature: he that believeth and is baptized shall be saved, and he that believeth not shall be condemned. And these signs shall attend those who have believed: in my name they shall cast out demons, speak new tongues, take up serpents; and if they drink any deadly thing it shall by no means hurt them, they shall lay hands on the sick, and they shall be well. And while Jesus was speaking to his disciples we saw him taken up into heaven.

The elders and priests and Levites say: Give glory to the God of Israel, and confess to him whether you have heard and seen those things, of which you have given us an account. And those who had given the account said: As the Lord liveth, the God of our fathers, Abraham, Isaac, and Jacob, we heard these things, and saw him taken up into heaven. The elders and the priests and the Levites say to them: Have you come to give us this announcement, or to offer prayer to God? And they say: To offer prayer to God. The elders and the chief priests and the Levites say to them: If you have come to offer prayer to God, why, then, have you told these idle tales in the presence of all the people? Says Phinees, the priest, and Adas, the teacher, and Haggai, the Levite, to the rulers of the synagogues, and the priests and the Levites: If what we have said and seen be sinful, behold, we are before you; do to us as seems good in your eyes. And they took the law and made them swear upon it not to give any more an account of these matters to anyone. Andthey gave them to eat and drink and sent them out of the city, having given them also money, and three men with them; and they sent them away to Galilee.

And these men, having gone into Galilee, the chief priests and the rulers of the synagogue, and the elders came together in the synagogue and locked the door, and lamented with great lamentation, saying: Is this a miracle that has happened in Israel? And Annas and Caiaphas said: Why are you so much moved? Why do you weep? Do you not know that his disciples have given a sum of gold to the guards of the tomb, and have instructed them to say that an angel came down and rolled away the stone from the door of the tomb? And the priests and elders said: Be it that his disciples have stolen his body; how is it that the life has come into his body, and that he is going about in Galilee? And they, being unable to give an answer to these things, said, after great hesitation: It is not lawful for us to believe the uncircumcised.

Chap. 15.—And Nicodemus stood up, and stood before the Sanhedrin, saying: You say well; you are not ignorant, you people of the Lord, of these men that come down from Galilee, that they fear God, and are men of substance, haters of covetousness, men of peace; and they have declared with an oath, we saw Jesus upon the mountain Mamilch with his disciples, and he taught what we heard from him, and we saw him taken up into heaven. And no one asked them in what form he went up. For assuredly, as the book of the Holy Scriptures taught us, Helias also was taken upinto heaven, and Elissæus cried out with a loud voice, and Helias threw his sheepskin upon Elissæus, and Elissæus threw his sheepskin upon the Jordan, and crossed and came into Jericho. And the children of the prophets met him and said, O Elissæus, where is thy master Helias? And he said, He has been taken up into heaven. And they said to Elissæus, Has not a spirit seized him, and thrown him upon one of the mountains? But let us take our servants with us and seek him. And they persuaded Elissæus, and he went away with them. And they sought him three days, and did not find him; and they knew that he had been taken up. And now listen to me, and let us send into every district of Israel and see, lest, perchance, Christ has been taken up by a spirit and thrown upon one of the mountains. And this proposal pleased all. And they sent into every district of Israel and sought Jesus, and did not find him; but they found Joseph in Arimathea, and no one dared to lay hands on him.

And they reported to the elders and the priests and the Levites: We have gone round to every district of Israel, and have not found Jesus; but Joseph we have found in Arimathea. And hearing about Joseph they were glad and gave glory to the God of Israel. And the rulers of the synagogue, and the priests and the Levites, having held a council as to the manner in which they should meet with Joseph, took a piece of paper and wrote to Joseph as follows:

Peace to thee! We know that we have sinned against God, and against thee; and we have prayed to the God of Israel that thou shouldst deign to come to thy fathersand to thy children, because we all have been grieved. For, having opened the door, we did not find thee. And we know that we have counseled evil counsel against thee; but the Lord has defended thee, and the Lord himself has scattered to the winds our counsel against thee, O honorable father Joseph.

And they chose from all Israel seven men, friends of Joseph, whom, also, Joseph himself was acquainted with; and the rulers of the synagogue, and the priests and the Levites say to them: Take notice; if, after receiving our letter he read it, know that he will come with you to us. But if he do not read it, know that he is ill-disposed towards us. And, having saluted him in peace, return to us. And having blest the men, they dismissed them. And the men came to Joseph and did reverence to him, and said to him: Peace to thee! And he said: Peace to you and to all the people of Israel! And they gave him the roll of the letter. And Joseph, having received it, read the letter and rolled it up, and blessed God and said: Blessed be the Lord God, who has delivered Israel, that they should not shed innocent blood, and blessed be the Lord, who sent out his angel and covered me under his wings. And he set a table for them: and they ate and drank and slept there.

And they rose up early and prayed. And Joseph saddled his ass and set out with the men: and they came to the holy city Jerusalem. And all the people met Joseph and cried out: Peace to thee in thy coming in! And be said to all the people: Peace to you! and he kissed them. And the people prayed with Joseph, and they were astonished at the sight of him. AndNicodemus received him into his house and made a great feast, and called Annas and Caiaphas and the elders and the priests and the Levites to his house. And they rejoiced, eating and drinking with Joseph; and, after singing hymns, each proceeded to his own house. But Joseph remained in the house of Nicodemus.

And on the following day, which was the preparation, the rulers of the synagogue and the priests and the Levites went early to the house of Nicodemus; and Nicodemus met them and said: Peace to you! And they said: Peace to thee and to Joseph, and to all thy house and to all the house of Joseph! And he brought them into his house. And all the Sanhedrin sat down, and Joseph sat down between Annas and Caiaphas; and no one dared to say a word to him. And Joseph said: Why have you called me? And they signaled to Nicodemus to speak to Joseph. And Nicodemus, opening his mouth, said to Joseph: Father, thou knowest that the honorable teachers and the priests and the Levites seek to learn a word from thee. And Joseph said: Ask. And Annas and Caiaphas, having taken the law, made Joseph swear, saying: Give glory to the God of Israel, and give him confession; for Achar, being made to swear by the prophet Jesus, did not forswear himself, but declared unto him all, and did not hide a word from him. Do thou also, accordingly, not hide from us to the extent of a word. And Joseph said: I shall not hide from you one word. And they said to him: With grief were we grieved because thou didst beg the body of Jesus and wrap it inclean linen and lay it in a tomb. And on account of this we secured thee in a room where there was no window; and we put locks and seals upon the doors, and guards kept watching where thou wast locked in. And on the first day of the week we opened and found thee not, and were grieved exceedingly; and astonishment fell upon all the people of the Lord until yesterday. And now relate to us what happened to thee.

And Joseph said: On the preparation, about the tenth hour, you locked me up, and I remained all the Sabbath. And at midnight, as I was standing and praying, the room where you locked me in was hung up by the four corners, and I saw a light like lightning into my eyes. And I was afraid and fell to the ground. And some one took me by the hand and removed me from the place where I had fallen; and moisture of water was poured from my head even to my feet, and a smell of perfumes came about my nostrils. And he wiped my face and kissed me, and said to me, Fear not, Joseph: open thine eyes and see who it is that speaks to thee. And, looking up, I saw Jesus. And I trembled and thought it was a phantom; and I said the commandments, and he said them with me. Even so you are not ignorant that a phantom, if it meet anybody and hear the commandments, takes to flight. And seeing that he said them with me, I said to him, Rabbi Helias. And he said to me, I am not Helias. And I said to him, Who art thou, my lord? And he said to me, I am Jesus, whose body thou didst beg from Pilate; and thou didst clothe me with clean linen, and didst put a napkin on my face, and didst lay me in thy newtomb, and didst roll a great stone to the door of the tomb. And I said to him that was speaking to me, Show me the place where I laid thee. And he carried me away and showed me the place where I laid him; and the linen cloth was lying in it, and the napkin for his face. And I knew that it was Jesus. And he took me by the hand and placed me, though the doors were locked, in the middle of my house, and led me away to my bed and said to me, Peace to thee! And he kissed me and said to me, For forty days go not forth out of thy house; for, behold, I go to my brethren in Galilee.

Chap. 16.—And the rulers of the synagogue, and the priests and the Levites when they heard these words from Joseph, became as dead, and fell to the ground, and fasted until the ninth hour. And Nicodemus, along with Joseph, exhorted Annas and Caiaphas, the priests and the Levites, saying: Rise up and stand upon your feet, and taste bread and strengthen your souls, because to-morrow is the Sabbath of the Lord. And they rose up and prayed to God, and ate and drank, and departed every man to his own house.

And on the Sabbath our teachers and the priests and Levites sat questioning each other and saying: What is this wrath that has come upon us? for we know his father and mother. Levi, a teacher, says: I know that his parents fear God, and do not withdraw themselves from the prayers, and give the tithes thrice a year. And when Jesus was born his parents brought him to this place and gave sacrifices and burnt offerings toGod. And when the great teacher, Symeon, took him into his arms, he said, Now thou sendest away thy servant, Lord, according to thy word, in peace; for mine eyes have seen thy salvation, which thou hast prepared before the face of all the peoples; a light for the revelation of the Gentiles, and the glory of thy people Israel. And Symeon blessed them, and said to Mary his mother, I give thee good news about this child. And Mary said, It is well, my lord. And Symeon said to her, It is well; behold, he lies for the fall and the rising again of many in Israel, and for a sign spoken against; and of thee thyself a sword shall go through the soul, in order that the reasoning of many hearts may be revealed.

They say to the teacher Levi: How knowest thou these things? Levi says to them: Do you not know that from him I learned the law? The Sanhedrin say to him: We wish to see thy father. And they sent for his father. And they asked him, and he said to them: Why have you not believed my son? The blessed and just Symeon himself taught him the law. The Sanhedrin says to Rabbi Levi: Is the word that you have said true? And he said: It is true. And the rulers of the synagogue, and the priests and the Levites said to themselves: Come, let us send into Galilee to the three men that came and told about his teaching and his taking up, and let them tell us how they saw him taken up. And this saying pleased all. And they sent away the three men who had already gone away into Galilee with them; and they say to them: Say to Rabbi Adas and Rabbi Phinees and Rabbi Haggai, Peace to youand all who are with you! A great inquiry having taken place in the Sanhedrin, we have been sent to you to call you to this holy place, Jerusalem.

And the men set out into Galilee and found them sitting and considering the law: and they saluted them in peace. And the men who were in Galilee said to those who had come to them: Peace unto all Israel! And they said: Peace to you! And they again said to them: Why have you come? And those who had been sent said: The Sanhedrin call you to the holy city Jerusalem. And when the men heard that they were sought by the Sanhedrin they prayed to God, and reclined with the men and ate and drank, and rose up and set out in peace to Jerusalem.

And on the following day the Sanhedrin sat in the synagogue, and asked them, saying: Did you really see Jesus sitting on the mountain Mamilch teaching his eleven disciples, and did you see him taken up? And the men answered them and said: As we saw him taken up, so also we said.

Annas says: Take them away from one another and let us see whether their account agrees. And they took them away from one another. And first they call Adas and say to him: How didst thou see Jesus taken up? Adas says: While he was yet sitting on the mountain Mamilch and teaching his disciples, we saw a cloud overshadowing both him and his disciples. And the cloud took him up into heaven, and his disciples lay upon their faces upon the earth. And they call Phinees, the priest, and ask him also, saying: How didstthou see Jesus taken up? And he spoke in like manner. And they again asked Haggai, and he spoke in like manner. And the Sanhedrin said: The law of Moses holds: At the mouth of two or three every word shall be established. Buthem, a teacher, says: It is written in the law, And Enoch walked with God, and is not, because God took him. Jaïrus, a teacher, said: And the death of holy Moses we have heard of, and have not seen it; for it is written in the law of the Lord, and Moses died from the mouth of the Lord, and no man knoweth of his sepulchre unto this day. And Rabbi Levi said: Why did Rabbi Symeon say, when he saw Jesus, "Behold, he lies for the fall and rising again of many in Israel, and for a sign spoken against"? And Rabbi Isaac said: It is written in the law, Behold, I send my messenger before thy face, who shall go before thee to keep thee in every good way, because my name has been called upon him.

Then Annas and Caiaphas said: Rightly have you said what is written in the law of Moses, that no one saw the death of Enoch, and no one has named the death of Moses; but Jesus was tried before Pilate, and we saw him receiving blows and spittings on his face, and the soldiers put about him a crown of thorns, and he was scourged and received sentence from Pilate, and was crucified upon the Cranium, and two robbers with him; and they gave him to drink vinegar with gall, and Longinus, the soldier, pierced his side with a spear; and Joseph, our honorable father, begged his body, and he says he is risen; and as the three teachers say, We saw him taken up into heaven; and Rabbi Levi has given evidence of what was said by RabbiSymeon, and that he said, Behold, he lies for the fall and rising again of many in Israel, and for a sign spoken against. And all the teachers said to all the people of the Lord: If this was from the Lord, and is wonderful in your eyes, knowing you shall know, O house of Jacob, that it is written, Cursed is every one that hangeth upon a tree. And another scripture teaches: The gods which have not made the heaven and the earth shall be destroyed. And the priests and the Levites said to each other: If this memorial be until the year that is called Jobel, know that it shall endure forever, and he hath raised for himself a new people. Then the rulers of the synagogue, and the priests and the Levites, announced to all Israel, saying: Cursed is that man who shall worship the work of man's hand, and cursed is the man who shall worship the creatures more than the Creator. And all the people said, Amen, amen.

And all the people praised the Lord, and said: Blessed is the Lord, who hath given rest to his people Israel, according to all that he hath spoken; there hath not fallen one word of every good word of his that he spoke to Moses, his servant. May the Lord our God be with us, as he was with our fathers; let him not destroy us. And let him not destroy us, that we may incline our hearts to him, that we may walk in all his ways, that we may keep his commandments and his judgments which he commanded to our fathers. And the Lord shall be for a king over all the earth in that day; and there shall be one Lord, and his name one. The Lord is our king; he shall save us. Thereis none like thee, O Lord. Great art thou, O Lord, and great is thy name. By thy power heal us, O Lord, and we shall be healed; save us, O Lord, and we shall be saved, because we are thy lot and heritage. And the Lord will not leave his people, for his great name's sake; for the Lord has begun to make us into his people.

And all, having sung praises, went away each man to his own house glorifying God; for his is the glory forever and ever. Amen.

FOOTNOTES:[1]Mommsen, "Römisches Staatsrecht," III. I. p. 748.[2]"The Jewish People in the Time of Jesus Christ," 2d Div., I. p. 185.[3]"The Jewish People in the Time of Jesus Christ," 2d Div., I. p. 187.[4]Josephus, "Wars of the Jews," II. 8, 1.[5]Josephus, "Ant.," XX. 9, 1.[6]John xix. 10.[7]John xviii. 31.[8]Acts xxv., xxvi.[9]"The Trial of Jesus," p. 77.[10]"The Jewish People in the Time of Jesus Christ," 1st Div., II. p. 74.[11]"The Legal Procedure of Cicero's Time," p. 118.[12]"The Legal Procedure of Cicero's Time," p. 118.[13]"The Trial of Jesus," p. 293.[14]"The Legal Procedure of Cicero's Time," p. 413.[15]"Geschichte des römischenCriminalprocesses."[16]"The Trial of Jesus," pp. 291-93.[17]Dionysius II. 14.[18]Liv. II. iv. 5.[19]Heuzey, "Miss. archeol. de Maced.," p. 38.[20]Accusatores multos esse in civitate utile est, ut metu contineatur audacia (pro Roscio Amer. 20).[21]Persa V. 63seq.[22]Fiske, "Manual of Classical Literature," III. Sec. 264.[23]Gibbon, "The Decline and Fall of the Roman Empire," Chap. XLIV.[24]Const. crim. Theres., Art. 5, par. 2.[25]Keim, "Jesus of Nazara," vol. vi. p. 250.[26]Keim, "Jesus of Nazara," vol. vi. p. 250.[27]John xix. 38-41.[28]"History of Madagascar," vol. i. p. 371, 372.[29]"Records of Travel in Turkey and Greece," vol. i. p. 447.[30]"The Celtic Druids," p. 126; "Anacalypsis," vol. i. p. 317.[31]"Anacalypsis," vol. i. p. 217.[32]Colenso's "Pentateuch Examined," vol. vi. p. 115.[33]Baring-Gould, "Curious Myths," p. 291.[34]"Octavius," Chap. XXIX.[35]"Ancient Art and Mythology," p. 30.[36]Brinton, "The Myths of the New World," p. 95.[37]Baring-Gould, "Curious Myths," p. 299.[38]Vol. iii. Art., "Cross."[39]Kingsborough, "Mexican Antiquities," vol. vi. 166. p.[40]"Curious Myths," p. 311.[41]"Digest," XLVIII. 4.[42]"De Inventione," II. 17.[43]Tacitus, "Annals," p. 215.[44]Dio, Lib. LVIII.[45]"Annals," B. VI. Chap. II.[46]Döllinger, "The Gentile and the Jew," vol. ii. p. 33.[47]Döllinger, "The Gentile and the Jew," vol. ii. p. 172.[48]"Liberty, Equality, Fraternity," pp. 89, 90.[49]De Legibus.[50]Correspondence between Pliny and Trajan, Letters XCVII, XCVIII.[51]Suet., "Cæsar Augustus," Chap. LXIV.[52]Philo, "De Legatione ad Cajum," Sec. 38, ed. Mangey, II. 589sq.[53]Josephus, "Ant.," XVIII. 3, 1.[54]Apol. c. 21 ("jam pro sua conscientia Cristianum").[55]"Historical Lectures," 6th ed. p. 350.[56]Josephus, "Ant.," XVIII. 3, 2.[57]Scott, "Anne of Geierstein," Chap. I.[58]Gessner, "Descript. Mont. Pilat," Zürich, 1555.[59]Golbery, "Univers Pittoresque de la Suisse," p. 327.[60]Matt. xxvii. 1, 2.[61]Mark xv. 1.[62]Keim, "Jesus of Nazara," vol. vi. p. 84.[63]Josephus, "Wars of the Jews," II. 14, 8; II. 15, 1.[64]Keim, "Jesus of Nazara," vol. vi. p. 87.[65]Geikie, "The Life and Words of Christ," vol. ii. p. 533.[66]Acts xxiv. 1.[67]Acts xxv. 16.[68]John xviii. 30.[69]John xviii. 31.[70]Act IV. Scene i.[71]Luke xxiii. 2.[72]Acts xviii. 14, 15.[73]Matt. xxii. 21.[74]Matt. xvii. 24, 25.[75]Matt. xxvi. 18, 19.[76]Josephus, "Ant.," XVII. 10, 5.[77]Josephus, "Ant.," XVII. 10, 6.[78]Josephus, "Ant.," XVII. 10, 7.[79]John xviii. 33.[80]Matt. xx. 25.[81]Matt. xi. 8.[82]John xviii. 34.[83]John xviii. 36.[84]John xviii. 37.[85]John xviii. 38.[86]Luke xxiii. 5.[87]Luke xiii. 32.[88]Luke xxiii. 8.[89]Josephus, "Ant.," XVIII. 7, 1, 2.[90]Luke xxiii. 9.[91]Luke xxxii. 10.[92]Luke xxiii. 11.[93]Tacitus, "Hist.," II. 89.[94]Luke xxiii. 12.[95]Luke xxiii. 13-16.[96]Luke xxiii. 17.[97]Livy v. 13: "Vinctis quoque demptu vincula."[98]Matt. xxvii. 16-18.[99]Matt. xxvii. 20-22.[100]Vie, par. 131.[101]Luke xxvii. 19.[102]John xix. 7.[103]John xix. 9.[104]John xix. 15.[105]John xix. 15.[106]John xix. 12.[107]Matt. xxvii. 24.[108]Matt. xxvii. 26-31.[109]Keim, "Jesus of Nazara," vol. vi. p. 87.[110]Geikie, "The Life and Words of Christ," vol. ii. p. 533.[111]Geikie, "The Life and Words of Christ," vol. ii. p. 532.[112]Acts xxiv.; xxv. II; xxvi. 32.[113]Matt. xxvii. 11.[114]Mark xv. 2.[115]Luke xxiii. 3.[116]John xviii. 37.[117]Luke xxiii. 4-16.[118]Luke xxiii. 23, 24.[119]"Liberty, Equality, Fraternity," p. 87.[120]"Liberty, Equality, Fraternity," pp. 93-95.[121]L. 12, Cod. De pœnis, ix. 47: "Vanæ voces populi non sunt audiendæ, nec enim vocibus eorum credi oportet quando aut noxium crimine absolvi aut innocentem condemnari desiderant."[122]John xix. 10.[123]Dr. Smith's "History of Greece," Chap. XXXV. p. 418.[124]1 Tim. iii. 16.[125]See Dict. Philos. Art. "Religion."[126]"Emile."[127]"Sartor Resartus," 137, 140.[128]"Herzog's Encyc." vol. v. 751. Art. "Herder."[129]"Vergängl. u. Bleibendes im Christenthum," 132.[130]"Études d'Hist. Rel.," pp. 213, 214.[131]"Jesus of Nazara," vol. vi. pp. 430, 431.[132]Montholon, "Récit de la Captivité de l'Emp. Napoleon."[133]Bertrand's "Memoirs," Paris, 1844.[134]"Je meurs dans la religion catholique, apostolique et romaine, dans le sein de laquelle je suis né, il y a plus de cinquante ans."[135]Döllinger, "The Gentile and the Jew," vol ii. p. 29.[136]"Preparation of the World for Christ," pp. 380, 381.[137]Suetonius, "Cæsar Augustus," Chap. XCV.[138]Matt. i. 20.[139]Matt. ii. 13.[140]Suetonius, "Cæsar Augustus," Chap. XCIV.[141]Suetonius, "Cæsar Augustus," Chap. XCII.[142]Döllinger, "The Gentile and the Jew," vol. ii. p. 185.[143]Liv. xl. 59.[144]Ap. Aug. C.D. VI. 2.[145]Döllinger, vol. ii. p. 183.[146]Suetonius, "Caligula," Chap. V.[147]Mabillon, "Iter. Ital." p. 77.[148]Pausanias, ix. 17. 1.[149]De Superst. 6.[150]M. Dic, quæso, num te illa terrent? Triceps apud inferos Cerberus? Cocyti fremitus? travectio Acherontis?"Mento summam aquam attingens enectus siti,Tantalus, tum illud quod,Sisiphus versatSaxum sudans nitendo neque proficit hilum,"fortasse etiam inexorabiles judices Minor et Rhadamanthus? apud quos nec te L. Crassus defendet, nec M. Antonius; nec, quoniam apud Græcos judices res agetur, poteris adhibere Demosthenen; tibi ipsi pro te erit maxima corona causa dicenda. Hæc fortasse metuis, et idcirco mortem censes esse sempiternum malum. A. Adeone me delirare censes, ut ista esse credam? M. An tu hæc non credis? A. Minime vero. M. Male hercule narras. A. Cur, quæso. M. Quia disertus esse possem, si contra ista dicerem.[151]Sallust, "Bellum Catilinarium, 50."[152]Renan, "LesApôtres."[153]"Hamlet," Act III, Scene i.[154]Döllinger, vol. ii. pp. 175-79.[155]Dion. ii. 25.[156]Döllinger, vol. ii. pp. 267-69.[157]Suetonius, "Julius Cæsar," l-li.[158]Xen. de Rep. Lac. i. 8.[159]"Polyb. Fragm." in Scr. Vet. Nov. Coll. ed. Mav. ii. 384.[160]Döllinger, vol. ii. p. 249.[161]"Xen. Mem. Socr." iii. 13.[162]Plutarch, "Life of Lucullus."[163]Fisher, "The Beginnings of Christianity," p. 205.[164]"Encyc. Brit." vol. iii. p. 436.[165]Plutarch, "Life of Cato."[166]Cicero, "Pro Cluent." 66.[167]Tacitus, "Annals," 42-44.[168]De Pressensé, "The Religions Before Christ," p. 158.[169]Milman's "Gibbon's Rome," vol. i. p. 51.[170]Suetonius, "Caligula," Chap. V.[171]Fisher, "The Beginnings of Christianity," p. 213.[172]Pliny, Ep. X. 38.[173]Suetonius, "Julius Cæsar," Chap. XLIX.[174]Döllinger, vol. ii. pp. 253, 254.[175]Döllinger, vol. ii. pp. 205, 206.[176]Döllinger, vol. ii. p. 207.[177]Döllinger, vol. ii. p. 208.[178]Livy, b. xxxix. Chaps. VII.-XX.[179]"——non possum ferre, Quirites, Græcam urbem." (Sat. III.)[180]Romans i. 29-31.[181]Döllinger, vol ii. pp. 155, 156.[182]Matthew Arnold's Poems—"Obermann Once More."[183]Cicero, "De Fin." v. pp. 24, 69.[184]Eclogue IV.[185]Matt. ii. 4; xxi. 15; xxvi. 3, 47, 59; Mark xi. 18; xv. 11; Luke xix. 47; xx. 1; John xi. 47; xii. 20.[186]Dérembourg, "Essai sur l'histoire et la géographie de la Palestine," p. 231, note 1.[187]Josephus, "Ant.," Book XX. Chap. X. 1; XV. III. 1.[188]Josephus, "Ant." Book XV. Chap. III. 1.[189]Josephus, "Ant.," Book XVIII. Chap. II. 3; Book XX. Chap. IX, 1, 4.[190]See "Talmud," "Yoma," or "the Day of Atonement," fol. 35, recto; also Dérembourg, work above quoted, p. 230, note 2.[191]"Essai sur l'histoire et la géographie de la Palestine," p. 232.[192]Jos., "Ant.," XX. VIII. 8.[193]"Talmud," "Pesachim," or "of the Passover," fol. 57, verso.[194]The high priests designated under the name of the descendants of Eli are those who, as sons of the high priest Eli, polluted the Temple by their immorality. (See 1 Kings iii. 22-25.)[195]This Issachar was a priest of such a dainty nature that in order to touch the sacrifices he covered his hands with silk. ("Talmud," "Pesachim," or "of the Passover," fol. 57, verso.)[196]Rabbi Nathan, son of Rabbi Yechiel, was the disciple of the celebrated Moses, the preacher and first rabbi of the synagogue at Rome in the ninth century. His work forms a large folio volume, and contains some minute explanations of the most difficult passages in the "Talmud."[197]I. e., lord.[198]"Talmud," Jerus., "Horayoth," or "Regulations of Justice," fol. 84. recto.[199]"Talmud," Jerus., "Shevuoth," or "of Oaths," fol. 19, verso.[200]"Tanchumah," or "Book of Consolation," fol. 68, recto.[201]"Tanchumah," or "Book of Consolation," fol. 68, recto.[202]"Tanchumah," or "Book of Consolation," fol. 68, recto, and "Sanhedrin," fol. 110, verso.[203]"Talmud," "Shabbath," or "of the Sabbath," fol. 119, recto.[204]Luke xx. 46; Matt. xxiii. 5-7; Mark xii. 38, 39.[205]Some remarkable pages respecting the pride of the Jewish scribes and doctors may be found in Bossuet's "Meditations on the Gospel."[206]Jos., "Ant.," XVIII. I. 4.[207]Jos., "Ant.," XVIII. I. 4.[208]Munk, "Palestine," p. 515.[209]Psalms.[210]Acts xxiii. 6.[211]Matt. vi. 2, 5, 16; ix. 11, 14; xii. 2; xxiii. 5, 15, 23; Luke v. 30; vi. 2, 7; xi. 39, etc.; xviii. 12; John ix. 16; "Perkeh Avoth," or "Sentences of the Fathers," I. 16; Jos., "Ant.," XVII. II. 4; XVIII. I. 3; "Vita," 38; "Talmud," Bab., "Sotah," fol. 22, recto.[212]"From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes." (Matt. xvi. 21.)[213]"The Credibility of the Gospel History," in the chapter on "Testimonies of Ancient Heathens," vol. vi. p. 605et seq.[214]"Origin of the Four Gospels," pp. 141-50.

[1]Mommsen, "Römisches Staatsrecht," III. I. p. 748.

[2]"The Jewish People in the Time of Jesus Christ," 2d Div., I. p. 185.

[3]"The Jewish People in the Time of Jesus Christ," 2d Div., I. p. 187.

[4]Josephus, "Wars of the Jews," II. 8, 1.

[5]Josephus, "Ant.," XX. 9, 1.

[6]John xix. 10.

[7]John xviii. 31.

[8]Acts xxv., xxvi.

[9]"The Trial of Jesus," p. 77.

[10]"The Jewish People in the Time of Jesus Christ," 1st Div., II. p. 74.

[11]"The Legal Procedure of Cicero's Time," p. 118.

[12]"The Legal Procedure of Cicero's Time," p. 118.

[13]"The Trial of Jesus," p. 293.

[14]"The Legal Procedure of Cicero's Time," p. 413.

[15]"Geschichte des römischenCriminalprocesses."

[16]"The Trial of Jesus," pp. 291-93.

[17]Dionysius II. 14.

[18]Liv. II. iv. 5.

[19]Heuzey, "Miss. archeol. de Maced.," p. 38.

[20]Accusatores multos esse in civitate utile est, ut metu contineatur audacia (pro Roscio Amer. 20).

[21]Persa V. 63seq.

[22]Fiske, "Manual of Classical Literature," III. Sec. 264.

[23]Gibbon, "The Decline and Fall of the Roman Empire," Chap. XLIV.

[24]Const. crim. Theres., Art. 5, par. 2.

[25]Keim, "Jesus of Nazara," vol. vi. p. 250.

[26]Keim, "Jesus of Nazara," vol. vi. p. 250.

[27]John xix. 38-41.

[28]"History of Madagascar," vol. i. p. 371, 372.

[29]"Records of Travel in Turkey and Greece," vol. i. p. 447.

[30]"The Celtic Druids," p. 126; "Anacalypsis," vol. i. p. 317.

[31]"Anacalypsis," vol. i. p. 217.

[32]Colenso's "Pentateuch Examined," vol. vi. p. 115.

[33]Baring-Gould, "Curious Myths," p. 291.

[34]"Octavius," Chap. XXIX.

[35]"Ancient Art and Mythology," p. 30.

[36]Brinton, "The Myths of the New World," p. 95.

[37]Baring-Gould, "Curious Myths," p. 299.

[38]Vol. iii. Art., "Cross."

[39]Kingsborough, "Mexican Antiquities," vol. vi. 166. p.

[40]"Curious Myths," p. 311.

[41]"Digest," XLVIII. 4.

[42]"De Inventione," II. 17.

[43]Tacitus, "Annals," p. 215.

[44]Dio, Lib. LVIII.

[45]"Annals," B. VI. Chap. II.

[46]Döllinger, "The Gentile and the Jew," vol. ii. p. 33.

[47]Döllinger, "The Gentile and the Jew," vol. ii. p. 172.

[48]"Liberty, Equality, Fraternity," pp. 89, 90.

[49]De Legibus.

[50]Correspondence between Pliny and Trajan, Letters XCVII, XCVIII.

[51]Suet., "Cæsar Augustus," Chap. LXIV.

[52]Philo, "De Legatione ad Cajum," Sec. 38, ed. Mangey, II. 589sq.

[53]Josephus, "Ant.," XVIII. 3, 1.

[54]Apol. c. 21 ("jam pro sua conscientia Cristianum").

[55]"Historical Lectures," 6th ed. p. 350.

[56]Josephus, "Ant.," XVIII. 3, 2.

[57]Scott, "Anne of Geierstein," Chap. I.

[58]Gessner, "Descript. Mont. Pilat," Zürich, 1555.

[59]Golbery, "Univers Pittoresque de la Suisse," p. 327.

[60]Matt. xxvii. 1, 2.

[61]Mark xv. 1.

[62]Keim, "Jesus of Nazara," vol. vi. p. 84.

[63]Josephus, "Wars of the Jews," II. 14, 8; II. 15, 1.

[64]Keim, "Jesus of Nazara," vol. vi. p. 87.

[65]Geikie, "The Life and Words of Christ," vol. ii. p. 533.

[66]Acts xxiv. 1.

[67]Acts xxv. 16.

[68]John xviii. 30.

[69]John xviii. 31.

[70]Act IV. Scene i.

[71]Luke xxiii. 2.

[72]Acts xviii. 14, 15.

[73]Matt. xxii. 21.

[74]Matt. xvii. 24, 25.

[75]Matt. xxvi. 18, 19.

[76]Josephus, "Ant.," XVII. 10, 5.

[77]Josephus, "Ant.," XVII. 10, 6.

[78]Josephus, "Ant.," XVII. 10, 7.

[79]John xviii. 33.

[80]Matt. xx. 25.

[81]Matt. xi. 8.

[82]John xviii. 34.

[83]John xviii. 36.

[84]John xviii. 37.

[85]John xviii. 38.

[86]Luke xxiii. 5.

[87]Luke xiii. 32.

[88]Luke xxiii. 8.

[89]Josephus, "Ant.," XVIII. 7, 1, 2.

[90]Luke xxiii. 9.

[91]Luke xxxii. 10.

[92]Luke xxiii. 11.

[93]Tacitus, "Hist.," II. 89.

[94]Luke xxiii. 12.

[95]Luke xxiii. 13-16.

[96]Luke xxiii. 17.

[97]Livy v. 13: "Vinctis quoque demptu vincula."

[98]Matt. xxvii. 16-18.

[99]Matt. xxvii. 20-22.

[100]Vie, par. 131.

[101]Luke xxvii. 19.

[102]John xix. 7.

[103]John xix. 9.

[104]John xix. 15.

[105]John xix. 15.

[106]John xix. 12.

[107]Matt. xxvii. 24.

[108]Matt. xxvii. 26-31.

[109]Keim, "Jesus of Nazara," vol. vi. p. 87.

[110]Geikie, "The Life and Words of Christ," vol. ii. p. 533.

[111]Geikie, "The Life and Words of Christ," vol. ii. p. 532.

[112]Acts xxiv.; xxv. II; xxvi. 32.

[113]Matt. xxvii. 11.

[114]Mark xv. 2.

[115]Luke xxiii. 3.

[116]John xviii. 37.

[117]Luke xxiii. 4-16.

[118]Luke xxiii. 23, 24.

[119]"Liberty, Equality, Fraternity," p. 87.

[120]"Liberty, Equality, Fraternity," pp. 93-95.

[121]L. 12, Cod. De pœnis, ix. 47: "Vanæ voces populi non sunt audiendæ, nec enim vocibus eorum credi oportet quando aut noxium crimine absolvi aut innocentem condemnari desiderant."

[122]John xix. 10.

[123]Dr. Smith's "History of Greece," Chap. XXXV. p. 418.

[124]1 Tim. iii. 16.

[125]See Dict. Philos. Art. "Religion."

[126]"Emile."

[127]"Sartor Resartus," 137, 140.

[128]"Herzog's Encyc." vol. v. 751. Art. "Herder."

[129]"Vergängl. u. Bleibendes im Christenthum," 132.

[130]"Études d'Hist. Rel.," pp. 213, 214.

[131]"Jesus of Nazara," vol. vi. pp. 430, 431.

[132]Montholon, "Récit de la Captivité de l'Emp. Napoleon."

[133]Bertrand's "Memoirs," Paris, 1844.

[134]"Je meurs dans la religion catholique, apostolique et romaine, dans le sein de laquelle je suis né, il y a plus de cinquante ans."

[135]Döllinger, "The Gentile and the Jew," vol ii. p. 29.

[136]"Preparation of the World for Christ," pp. 380, 381.

[137]Suetonius, "Cæsar Augustus," Chap. XCV.

[138]Matt. i. 20.

[139]Matt. ii. 13.

[140]Suetonius, "Cæsar Augustus," Chap. XCIV.

[141]Suetonius, "Cæsar Augustus," Chap. XCII.

[142]Döllinger, "The Gentile and the Jew," vol. ii. p. 185.

[143]Liv. xl. 59.

[144]Ap. Aug. C.D. VI. 2.

[145]Döllinger, vol. ii. p. 183.

[146]Suetonius, "Caligula," Chap. V.

[147]Mabillon, "Iter. Ital." p. 77.

[148]Pausanias, ix. 17. 1.

[149]De Superst. 6.

[150]M. Dic, quæso, num te illa terrent? Triceps apud inferos Cerberus? Cocyti fremitus? travectio Acherontis?"Mento summam aquam attingens enectus siti,Tantalus, tum illud quod,Sisiphus versatSaxum sudans nitendo neque proficit hilum,"fortasse etiam inexorabiles judices Minor et Rhadamanthus? apud quos nec te L. Crassus defendet, nec M. Antonius; nec, quoniam apud Græcos judices res agetur, poteris adhibere Demosthenen; tibi ipsi pro te erit maxima corona causa dicenda. Hæc fortasse metuis, et idcirco mortem censes esse sempiternum malum. A. Adeone me delirare censes, ut ista esse credam? M. An tu hæc non credis? A. Minime vero. M. Male hercule narras. A. Cur, quæso. M. Quia disertus esse possem, si contra ista dicerem.

[150]M. Dic, quæso, num te illa terrent? Triceps apud inferos Cerberus? Cocyti fremitus? travectio Acherontis?

"Mento summam aquam attingens enectus siti,Tantalus, tum illud quod,Sisiphus versatSaxum sudans nitendo neque proficit hilum,"

fortasse etiam inexorabiles judices Minor et Rhadamanthus? apud quos nec te L. Crassus defendet, nec M. Antonius; nec, quoniam apud Græcos judices res agetur, poteris adhibere Demosthenen; tibi ipsi pro te erit maxima corona causa dicenda. Hæc fortasse metuis, et idcirco mortem censes esse sempiternum malum. A. Adeone me delirare censes, ut ista esse credam? M. An tu hæc non credis? A. Minime vero. M. Male hercule narras. A. Cur, quæso. M. Quia disertus esse possem, si contra ista dicerem.

[151]Sallust, "Bellum Catilinarium, 50."

[152]Renan, "LesApôtres."

[153]"Hamlet," Act III, Scene i.

[154]Döllinger, vol. ii. pp. 175-79.

[155]Dion. ii. 25.

[156]Döllinger, vol. ii. pp. 267-69.

[157]Suetonius, "Julius Cæsar," l-li.

[158]Xen. de Rep. Lac. i. 8.

[159]"Polyb. Fragm." in Scr. Vet. Nov. Coll. ed. Mav. ii. 384.

[160]Döllinger, vol. ii. p. 249.

[161]"Xen. Mem. Socr." iii. 13.

[162]Plutarch, "Life of Lucullus."

[163]Fisher, "The Beginnings of Christianity," p. 205.

[164]"Encyc. Brit." vol. iii. p. 436.

[165]Plutarch, "Life of Cato."

[166]Cicero, "Pro Cluent." 66.

[167]Tacitus, "Annals," 42-44.

[168]De Pressensé, "The Religions Before Christ," p. 158.

[169]Milman's "Gibbon's Rome," vol. i. p. 51.

[170]Suetonius, "Caligula," Chap. V.

[171]Fisher, "The Beginnings of Christianity," p. 213.

[172]Pliny, Ep. X. 38.

[173]Suetonius, "Julius Cæsar," Chap. XLIX.

[174]Döllinger, vol. ii. pp. 253, 254.

[175]Döllinger, vol. ii. pp. 205, 206.

[176]Döllinger, vol. ii. p. 207.

[177]Döllinger, vol. ii. p. 208.

[178]Livy, b. xxxix. Chaps. VII.-XX.

[179]"——non possum ferre, Quirites, Græcam urbem." (Sat. III.)

[180]Romans i. 29-31.

[181]Döllinger, vol ii. pp. 155, 156.

[182]Matthew Arnold's Poems—"Obermann Once More."

[183]Cicero, "De Fin." v. pp. 24, 69.

[184]Eclogue IV.

[185]Matt. ii. 4; xxi. 15; xxvi. 3, 47, 59; Mark xi. 18; xv. 11; Luke xix. 47; xx. 1; John xi. 47; xii. 20.

[186]Dérembourg, "Essai sur l'histoire et la géographie de la Palestine," p. 231, note 1.

[187]Josephus, "Ant.," Book XX. Chap. X. 1; XV. III. 1.

[188]Josephus, "Ant." Book XV. Chap. III. 1.

[189]Josephus, "Ant.," Book XVIII. Chap. II. 3; Book XX. Chap. IX, 1, 4.

[190]See "Talmud," "Yoma," or "the Day of Atonement," fol. 35, recto; also Dérembourg, work above quoted, p. 230, note 2.

[191]"Essai sur l'histoire et la géographie de la Palestine," p. 232.

[192]Jos., "Ant.," XX. VIII. 8.

[193]"Talmud," "Pesachim," or "of the Passover," fol. 57, verso.

[194]The high priests designated under the name of the descendants of Eli are those who, as sons of the high priest Eli, polluted the Temple by their immorality. (See 1 Kings iii. 22-25.)

[195]This Issachar was a priest of such a dainty nature that in order to touch the sacrifices he covered his hands with silk. ("Talmud," "Pesachim," or "of the Passover," fol. 57, verso.)

[196]Rabbi Nathan, son of Rabbi Yechiel, was the disciple of the celebrated Moses, the preacher and first rabbi of the synagogue at Rome in the ninth century. His work forms a large folio volume, and contains some minute explanations of the most difficult passages in the "Talmud."

[197]I. e., lord.

[198]"Talmud," Jerus., "Horayoth," or "Regulations of Justice," fol. 84. recto.

[199]"Talmud," Jerus., "Shevuoth," or "of Oaths," fol. 19, verso.

[200]"Tanchumah," or "Book of Consolation," fol. 68, recto.

[201]"Tanchumah," or "Book of Consolation," fol. 68, recto.

[202]"Tanchumah," or "Book of Consolation," fol. 68, recto, and "Sanhedrin," fol. 110, verso.

[203]"Talmud," "Shabbath," or "of the Sabbath," fol. 119, recto.

[204]Luke xx. 46; Matt. xxiii. 5-7; Mark xii. 38, 39.

[205]Some remarkable pages respecting the pride of the Jewish scribes and doctors may be found in Bossuet's "Meditations on the Gospel."

[206]Jos., "Ant.," XVIII. I. 4.

[207]Jos., "Ant.," XVIII. I. 4.

[208]Munk, "Palestine," p. 515.

[209]Psalms.

[210]Acts xxiii. 6.

[211]Matt. vi. 2, 5, 16; ix. 11, 14; xii. 2; xxiii. 5, 15, 23; Luke v. 30; vi. 2, 7; xi. 39, etc.; xviii. 12; John ix. 16; "Perkeh Avoth," or "Sentences of the Fathers," I. 16; Jos., "Ant.," XVII. II. 4; XVIII. I. 3; "Vita," 38; "Talmud," Bab., "Sotah," fol. 22, recto.

[212]"From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes." (Matt. xvi. 21.)

[213]"The Credibility of the Gospel History," in the chapter on "Testimonies of Ancient Heathens," vol. vi. p. 605et seq.

[214]"Origin of the Four Gospels," pp. 141-50.

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