Kitabı oku: «Philochristus», sayfa 10

CHAPTER XII

By this time the autumn was come round, and it wanted but a few days to the tenth day of the month Tisri, which is the Great Day of Atonement. Now so it was that, when we arose on a certain morning (in the first week, as I remember, of the month Tisri), behold, Jesus was not in the house, and when we sought him, we found him on the shore musing; insomuch that at first he was not aware of our presence. But when he saw us, he bade Simon Peter prepare his fishing-boat, for he desired to go out into the deep. So Simon Peter and Andrew launched the boat, and I with them; and Jesus went on board, and there he sat, still musing, while we made ready the tackling and the nets. While we busied ourselves herein, many of the sailors and fishermen of the town came down to the coast and began to launch their vessels; for the day was fair for fishing.

Now there was standing on the beach the hunchback Barachiah, the son of Zadok: for his custom was to beg of the sailors, and to do for them such small services as he was able. But he was hated of the most part of the sailors by reason of his envious and malignant disposition, and because he could not refrain from reproaches and revilings. Moreover they accused him that he had sometimes mislaid or hurt their tackling. Others also said that he had an evil eye and brought evil fortune. Wherefore he fared ill with the sailors, and even when they gave him alms, it was as to a dog or an unclean creature: and oftentimes they struck him when he crossed them. Now it chanced that while we made ready our nets, behold, a certain merchant, coming down to the water, stumbled upon a stone and fell against Barachiah. Then Barachiah cried out in anger, “Wast thou born with a bridle in thy hand that thou shouldst treat thy brethren as if they were mules or asses?” But the other replied, “Yea, and thou wast born with a saddle on thy back, that I might ride upon thee.” So saying, he spurned Barachiah out of his path, so that he fell to the ground: and hereat all the sailors laughed.

Not long after this there came down two sailors, nigh to the place where Barachiah sat wiping the blood from his face; and one of them spake to the hunchback some words, I know not what, but, as it appeared, of kindness. Then straightway Barachiah rose up and went with the man, and willingly helped him to launch his boat and to prepare his tackling. And the man’s companion laughed and said, “Whence hast thou the power to soften the heart of that child of Satan?” But when Barachiah was departed, the sailor answered that he had in times past shown kindness to a brother of Barachiah, that was now dead; and he added in jest, “In all men there be two hearts, a heart of stone and a heart of flesh: and Barachiah hath his heart of flesh, even as others, though he be a child of Satan.” “Nay,” replied the other, “but if there be a heart of flesh in Barachiah, it would need Solomon’s ring to find out where it is hid.” And so jesting they rowed out into the deep.

Now I perceived that Jesus noted all these words of the two sailors, and likewise that which had befallen Barachiah, and while he listened and looked, the appearance of his countenance was altered; for before, he had seemed in his musing like one waiting for an answer to a question, but now like one that had received an answer. Howbeit still he mused and ceased not, while we rowed out into the deep, and busied ourselves with casting our nets.

But so it was that, as we rowed and drifted hither and thither in our fishing, we were carried very close to the coast, where the rocks came straight down to the sea after the manner of a wall; and suddenly we heard a piteous sound as of bleating. When we looked up, we saw a lamb, which had strayed from the flock, and had come to a stand upon a ledge in the rock, exceeding narrow, so that it could not go forward, neither knew it how to turn back: but there it stood, and bleated often and piteously, so that our hearts were sorry for the creature, and we would fain have helped it, but knew not how; for there was not space to land. But while we hung upon our oars not knowing what to do, Peter cried out, “The shepherd cometh”; and presently we all discerned him, very high up, and clambering from rock to rock for to reach the lamb. And when we all shouted and beckoned to him, he straightway understood us, and coming down, though with much ado, took the lamb on his shoulders and bore it safely away. Hereat we were all well content; but when I looked on Jesus, his face shone with an exceeding joy, too great, methought, for so small a matter, so that I marvelled. For there was no more in his countenance the look of one questioning, but rather of one gazing upon the glory of God. Then when we had hauled in the net, he gave command that we should row back to Capernaum.

Now the next day Jesus showed forth what he had on his mind. For about noon he went down to the place where one Matthew a tax-gatherer was sitting at the house of customs near the quay. And for a while Jesus beheld him, how he bore himself amid all the concourse and stir of that busy place; then he drew nigh, and called Matthew to be one of his disciples, saying unto him, “Follow me.” And Matthew arose and followed him and bade him to a great feast in his house on the same day, and thereto he called many of his acquaintance, both tax-gatherers and sinners, and others of the poorer sort; and Jesus promised that he would come to the feast. But when this was noised about the town, the anger of the Pharisees was great; for they counted it as a sign that Jesus would not join himself to them, nor do anything to gain their favour. But as for the sailors and common people, some rejoiced, others marvelled; insomuch that when we came to Matthew’s house, we found a great concourse of people both round the doors and in the feast-chamber.

Now as we entered the chamber, I could not but chafe somewhat for the baseness of the company with whom we were forced to consort. For they were all unlearned men, and given to vain conversation; and many of them had not washed before supper; and the savour of their garments and the heat of the room were scarce to be borne. Moreover I saw at one of the tables Barachiah the son of Zadok, and others with whom I should never have expected to sit at meat. Then the words of Jonathan the son of Ezra came back to my mind, how he had said that Jesus was misled, in that he knew not the evil nature of men; nor could I refrain from imparting these words to Nathanael, who was my companion at the table.

But Nathanael answered that I erred greatly, for that Jesus knew the evil that was in men better than any man, and hated it more than any man: “But,” said he, “the evil of unwashed hands and unsavoury garments doth not seem to Jesus the greatest of evils.” “But,” said I, “these men are given to other sins; and how cometh it to pass that Jesus beareth with the sins of these men, but doth not bear with the Scribes, who do not commit such sins?” Then said Nathanael, “As it seemeth to me, there is a certain light in the hearts of men; and whoso hath this light in him, loveth light, and is drawn towards the light whenever the light is placed near to him, even though he may have turned his back upon the light: and thus these sinners are drawn towards Jesus. But if a man for many years make it his business to quench the light in himself, because he feareth it; then he cannot love the light, nor can he be drawn towards it, even though it be very close to him. Even as the Pharisees fear the light in themselves, and say there is no light save in the Law and the Traditions. Therefore they quench the light in their hearts and cannot see the true light; and they destroy the Word of God in their hearts, and cannot hear the true Word.” “But,” said I, “if there be stripped off fine-sounding words from thy speech, to what is the matter like? It is as though thou shouldst say, ‘It is better that a man should commit murder and adultery and theft (provided that he love righteousness), than that he should abstain from all these sins, but not love righteousness.’ ” “Thou knowest well,” replied Nathanael, “that according to a man’s love of righteousness will be his hatred of sin; and whoso really hateth sin, he cannot live therein. Yet what thou sayest is true; there is more hope of the vilest sinner than of the man that hath in his heart no love of righteousness.”

I mused for a while, and then I said, “Thou speakest of hope: but doth it seem to thee truthful, looking upon a bad man, to say, this man is good, merely because thou mayest have hopes that he may become good?” But before Nathanael could make answer, there came into my mind the words of the sailor, that “If Barachiah the son of Zadok had a heart of flesh as well as a heart of stone, it would need Solomon’s ring to find out where the heart of flesh was hid;” so I told the words to Nathanael. Straightway Nathanael looked toward the place were Barachiah was sitting at table; and then he turned to me and said, “And hath not our Master the ring of Solomon?” Then I also looked at Barachiah; and I marvelled to see what a gentleness there was in his countenance. But Jesus was at that instant beginning a discourse; so we ceased conversing that we might hearken unto it.

The discourse told of a certain son of a kind father, who, taking his patrimony, wandered into a distant city, where he squandered his substance in riotous living, so that he was forced to keep swine like an hireling; but returning to his father he was welcomed. Other like parables he spake: and all the people were marvellously attentive to hear him. Notwithstanding, Jesus would not always discourse himself alone: for he gladly heard others, and by questions led many to speak, questioning them with courtesy in no way akin to condescension (even as a brother meeting brothers after long absence); the merchants concerning foreign countries; the officers of the customs concerning the commerce and wares of the place; the mariners and soldiers concerning the ships and currents and strong places and fortresses whereof they severally had knowledge. With all these common people did Jesus converse, and to each, methought, he added somewhat of his own nature. And so it was that amid all that concourse of vulgar and unlearned people and boors (as the Scribes would have called them), not one did or said anything unworthy of the presence of our Master. Thus did Jesus give to others, and lo, they gave back to him good measure into his bosom, pressed down and running over, according to his own saying.

But when he rose up to go, behold, Barachiah the son of Zadok also rose up in haste, and coming to Jesus he fell down on his knees before him, and besought him that he would forgive all the slanders and revilings which he had used concerning Jesus and concerning his disciples. And Jesus both forgave him and blessed him. And from that hour even to the day of his death Barachiah was a new creature; insomuch that he was no longer known among them of Capernaum as the viper, or the child of Satan, but they called him “the changed man.”

But as Jesus was now going forth, two of the disciples of John the son of Zachariah came unto him. For they had been present in the chamber, though they had not partaken of the feast; and they marvelled at the cheerfulness of Jesus, because he ate bread and drank wine and conversed freely with the common people, not after the manner of their master. So they were offended at Jesus, and said to him, “Master, why do we and the Pharisees fast oft, but thy disciples fast not?” Now John himself had called Jesus the Bridegroom of Israel. Jesus therefore, using these same words, answered and said, “Can the children of the bride-chamber mourn as long as the bridegroom is with them?” Then he turned and looked at us, and his face was sorrowful; and he added, “But the days will come when the bridegroom shall be taken from them, and then shall they fast in those days.” Then first did Jesus speak concerning his departure from his disciples: and he meant, perchance, that as John the Prophet had been taken from the midst of his disciples, so also would he himself be taken away from us; for the Lord had revealed unto him that Israel was not to be redeemed easily, nor without much tribulation. But by what power he should be thus taken, whether by imprisonment (as had befallen John), or by death of violence (as was shortly to befall John), or by death in course of nature, concerning these things he said naught at this time. But we neither understood his words, neither took we thought of them.

But as we came forth, we met Eliezer the son of Arak, and the chief ruler of the synagogue, and many of the elders of the synagogue; and they looked at us with sore displeasure. And the chief ruler did not restrain himself, but said to Jesus aloud in the presence of us all, “Is it even so that thou wouldst fain be Ruler over Israel? Behold, on thy side are Matthew the tax-gatherer, and Barachiah the child of Satan, and Mary the sinner; but on my side are Eliezer the son of Arak and all the elders of the synagogue. Is it not better to be the tail of a lion rather than the head of a dog?”

But when Jesus noted how certain of the sinners feared to stand before the faces of Eliezer the son of Arak, and of the ruler of the synagogue, and how they were shaken in their faith and abashed (for that they were accustomed to be despised and to be trampled on, as being without all hope of redemption); then was he exceeding wrath, and he answered and said unto the ruler of the synagogue, “Woe unto the world because of offences: for it must needs be that offences come: but woe to that man by whom the offence cometh.” Then he pointed to the sinners behind him (whom he was wont to call “little ones,” because they were babes in faith), and he spake again to the chief ruler and his party, saying, “Take heed that ye despise not one of these little ones; for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven. For the Son of Man is come to save that which was lost.”

Then Eliezer the son of Arak interrupted him and said, “Why eatest thou, contrary to the Traditions, with tax-gatherers and sinners?” But Jesus answered and said, “How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety-and-nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep than of the ninety-and-nine which went not astray.” “But,” said another of the Scribes, “why dost thou shun and rebuke the righteous? What evil is it not to be a sinner?” When Jesus heard that, he said unto him, “They that be whole need not a physician, but they that be sick. But go ye and learn what that meaneth, I will have mercy and not sacrifice. For I am not come to call the righteous, but sinners to repentance.” So saying, he passed on and left the Pharisees, and we followed him.

Now Andrew and Simon Peter had been disciples of John the son of Zachariah, before they had joined themselves to Jesus. In the evening, therefore, they resorted to Jesus to question him touching the answer he had that day given to John’s disciples concerning fasting. I was with them, and also Judas of Kerioth, and a certain Eleazar the son of Azariah, a Scribe of Sepphoris and a friend of Jonathan. Now Eleazar did not venture to advise Jesus to use shifts and subterfuges so as to keep friendship with the Pharisees; but he said that perchance such sinners as might be converted to the path of righteousness might not be able to continue therein, unless the path were fenced in by rules and laws, feasts, fasts, and other like ordinances. He also bade Jesus not separate himself from the congregation; for said he, “Whatsoever is decreed by the congregation below, that is decreed by the congregation above; and what is ratified on earth is ratified in heaven; and with whomsoever the spirit of men is pleased the Spirit of God is pleased.”

But Jesus answered that as new wine was not like unto old wine, nor a new garment like an old garment, even so the doctrine of John was not like unto his doctrine; neither could the two be mixed. The doctrine of the Pharisees also, he said, was not like his doctrine, and the two kinds of doctrine needed two several and distinct shapes, even as several kinds of wine need several bottles. When Eleazar heard this, he went out; for these words seemed to him (as he said to John the son of Zebedee) to be a kind of proclaiming of war against the Pharisees; so that there appeared no longer any hope of concord between Jesus and them. Judas also, although he still seemed strangely perturbed, and spake less than was his wont, nevertheless said that a great gulf was opening itself between our Master and the Pharisees; “and,” said he, “unless something is speedily done, this gulf will be impassable.” Many also that had been disciples of John the Prophet murmured against Jesus, because he had promised to fulfil the Law and had been expected to follow in the course of John, but now he went contrary to the Law and was for choosing a path of his own. For at that time in Galilee they that honoured John the Prophet were more than they that honoured Jesus of Nazareth.

But for my part my soul was given up to thanksgiving and to praise of God, because of this new power which He had sent down to men, of forgiving sins. For if it seemed a divine word to say “Let there be light,” and there was light, much more divine a word it seemed to say, “Let there be righteousness,” and lo, there was righteousness. And when I remembered the saying of the sailor, how that it needed Solomon’s ring to find out the heart of flesh in bad men, and when I called to mind how Jesus had found it out, then it seemed to me that a greater than Solomon was among us. I thought also on the words of Nathanael, how that, in the day of Redemption, the Holy One (blessed is He) will bring the Evil Nature and slay him in the presence of the righteous and of the wicked; and my thoughts were swallowed up in wonder.

CHAPTER XIII

The words of Judas were true, that a great gulf now lay between our Master and the Pharisees; and day by day the gulf grew wider, as I soon perceived. It chanced that Eliezer the son of Arak knew that I was a friend of Jonathan; and desiring to draw me away from Jesus, he wrote a letter to Jonathan begging him to move me that I might return home. This letter of Eliezer therefore Jonathan sent unto me, and it was to the following effect:

“From Eliezer the son of Arak to Jonathan the son of Ezra: salutation and peace. Be it known unto thee, O Jonathan, that this Jesus of Nazareth, concerning whom we once had hopes that he might be a deep well or perchance even an ever-welling spring of the Law, hath proved an empty vessel and a broken cistern. He profaneth the Sabbath and teacheth others to profane it; he eateth without the washing of hands; he teacheth that no man is defiled by that which he toucheth or eateth; in a word, he breaketh the Law and causeth others to profane it. Yet this in part was known unto thee even before, and thou didst deceive thyself, and saidst, ‘Perchance he hath a message from God concerning the Sabbath and concerning the Law.’ Hear, therefore, O son of Ezra, what new thing this blind guide hath taken upon himself to do. He not only teacheth all people everywhere to abstain from sacrifice, wresting to his own destruction that hard saying of the Prophet which saith, ‘I will have mercy and not sacrifice,’ but he also hath dared to make himself as God, forgiving sins. This he hath done publicly in the synagogue, before the face of the congregation.

“Now we would fain deal gently with the young man, because he seemed once to purpose well, and because he hath made unto himself a name for casting out unclean spirits. Moreover he is befriended not only by the rabble that knoweth not the Law, but also by a few of the wise and pious, as, for example, thyself. For this cause we are minded not at once to punish him in accordance with the law for blasphemy, but to make excuses for him by saying that he is beside himself.

“And this indeed seemeth to be not unlikely, for he is not as other men are; for ofttimes he sleepeth not, but watcheth (as I am informed) whole nights together; and albeit he seeth no vision (which sheweth him to be no prophet), yet he carrieth himself in such strange fashion as if he saw visions daily; also he is wroth at small faults and at no faults (as thou thyself knowest), and yet withal easy to forgive great faults. Moreover of late he most strangely forsweareth the company of all the pious and learned, and consorteth publicly with tax-gatherers and sinners; insomuch that, but now, having called one Matthew a tax-gatherer, to be one of his disciples, afterwards, at a feast in the house of this Matthew, amid mirth and wine-bibbing, he took upon himself to forgive the sins of that Barachiah the son of Zadok, who, as thou knowest, is by all men called the child of Satan.

“Now therefore, for the sake of the young man Jesus himself, it beseemeth thee, O Jonathan, to cause this evil to cease, and to warn his friends, if perchance they may see fit to restrain him. Write therefore, I pray thee, to his mother Mary, and to his brethren (but I grieve that his father no longer liveth to restrain him) that they may come and lay hands upon him: for they will listen to thy voice. We desire also that thou wouldst write to the young man, thy pupil and friend, Joseph the son of Simeon, that he may return to Sepphoris, lest he too fall into the pit of destruction along with this blind guide Jesus. If also thou shouldst inform Joanna, the mother of Joseph, concerning all these things, she would peradventure join her voice to thine, that thy pupil might return. But in any case it were well that the certainty of the madness of this Jesus should be noised abroad among all thy friends and acquaintances, to the intent that we may the more easily restrain him.

“Hearken, I pray thee, unto my words, O Jonathan, for I will not hide the truth from thee, that certain of us judge the young man Jesus of Nazareth more harshly, saying that he is possessed by Beelzebub. Others also say that hands should be laid upon him without delay, and that he should be delivered to Herod. Now if he hearken unto thee and desist from his consorting with sinners, or if his kinsmen lay gentle hands upon him, then we are willing that he should suffer few stripes; but if not, many stripes will be needful. But if he should be delivered to Herod, or if the people should peradventure take up stones to stone him, who knoweth the end thereof? Peace be with thee!”

Together with the letter of Eliezer was a letter from Jonathan, who besought me to send word unto him about the welfare of Jesus; and I could perceive that, albeit the old man was wroth that any should say that Jesus was possessed with an unclean spirit, yet even he inclined his ear to believe that Jesus was beside himself. For after some words touching the health of my mother, the letter ended thus, “Alas, because of the iniquity of this generation! For verily Jesus was fit to be the Redeemer of Israel; but the generation was unfit. He was as the morning star in his joy, and as the sun in the glory of his brightness; but the night cometh apace, and the sun must give place to the darkness. Verily, Jesus was of them that have entered into Paradise, and have tasted of the honey of the highest heaven. But perchance he hath seen things not vouchsafed to men to see, even the mystery of the Chariot; and the vision hath been too much for the eye of man, and with much honey the mind hath been demented.”

When I received these letters, I purposed at once to inform Jesus concerning the plots of the Pharisees. But he was not at that time at Capernaum, but at Bethsaida Julias; so I hastened thither. When I was come thither, Jesus was exhorting the people; and there was a great concourse to hear him, so that I could not come nigh unto him for the press. But while I stood afar off, behold, Eliezer the son of Arak advanced towards him through the midst of the press; and all men made way for him. But he, making as though he could not advance further, called to Jesus in a loud voice, so that all men should hear: “Behold, thy mother and thy brethren stand without, desiring to see thee.”

Now could I see from Eliezer’s countenance and from the manner of his speech, and from the faces of some of the Scribes that were sitting in the principal places, yea, and from the faces of some others that were in the outermost part of the crowd (for they nodded and beckoned each to the other) that here was indeed the very plot of the Pharisees whereof Eliezer had made mention in his letter to Jonathan. For the mother and brethren of Jesus had come with intent to lay hands on him, having been persuaded that he was beside himself. And immediately all that were in the chamber seemed to become aware of the plot. For Jesus ceased from his teaching; and many stood on tiptoe gazing toward that quarter of the crowd where the mother of Jesus was waiting, and then they gazed back on Jesus again, marking how he bore himself. So there arose a marvellous great stillness, while every one waited to hear what Jesus would say: and my heart beat so that I could even hear the beating thereof. But Jesus said, “Who is my mother, and who are my brethren?” Then he looked round about on those of his disciples that sat nigh unto him and he said, “Behold my mother and my brethren. For whosoever shall do the will of God, the same is my brother and my sister and mother.”

When he had said these words, then the countenance of Eliezer fell. For he had hoped either to have found occasion against Jesus (as though he paid no reverence to his mother, not rising up or going forth to meet her), or else that the brethren of Jesus should have laid hands on him as he went forth, and so all men should ever after have esteemed him as one beside himself. But the words of Jesus manifested that he ceased not to love and honour his mother, howbeit he loved and honoured others also, even as many as were in the Family of God, unto whom he was as a brother or as a son; neither ought he to have forsaken all the Family of God to please the family of Nazareth; for, had he gone forth to meet them that stood without, he had forsaken and caused to stumble all them that sat within. So they perceived what was in the mind of Jesus; and they magnified him the more.

When the Pharisees perceived that they had not prevailed with the common people, they began to adventure a second plot. For they procured a certain Scribe to accuse Jesus in the synagogue, and to say that he cast out devils through Beelzebub the prince of the devils. The name of the Scribe was Hezekiah the son of Zachariah, from Jerusalem; even the same Hezekiah of whom I spake before, when I spake of the meeting of the Galileans in the valley nigh unto Sepphoris. Howbeit, neither did this plot prevail with the common people. For the same accusation had been brought by the Scribes against John the prophet: but in vain. For the people could in no wise be persuaded that such an one as Jesus was possessed with an unclean spirit, nor that sick men could be healed and devils driven out by Beelzebub.

But that which caused most surprise to many of the disciples was to note how great a wrath was kindled in Jesus by this accusation. It chanced, as I remember, that we were in a small synagogue in the town called Jotapata. He had driven out a devil from a young man, and the devil tare the young man as he passed out of him, so that the young man lay on the ground lifeless. Jesus, as his manner was, took the young man by the hand for to help him to arise; and because there seemed no life in him, he stooped down and embraced him for to lift him up. Now the rest of them that were with Hezekiah held their peace, albeit against their will; so great was their marvel at the deed, and so mighty was the presence of Jesus. Only Hezekiah still hardened his heart. Therefore while Jesus was now lifting up the youth, of a sudden was heard the voice of Hezekiah crying aloud, “Thou castest out devils through Beelzebub the prince of the devils:” and all the people were as men amazed, and stood agape, expecting what Jesus would do.

Jesus himself, at first, seemed like unto one in a dream, turning his eyes from the young man (whose life had now returned to him) to the face of Hezekiah, and from Hezekiah again back to the young man; as though either he himself had not heard aright, or else Hezekiah had not seen clearly how great a work had been wrought for the young man. For belike he could scarce believe that any man in Israel could refrain from rejoicing at the young man’s deliverance; nor did it seem possible to him that any among the children of men could suppose that a devil could be cast out save by the finger of God. But when he perceived that the face of Hezekiah was set as a rock against him, and that his eyes were as the eyes of one mocking him; and when he looked round also upon the people, and perceived that some of them were abashed and shaken in their faith because he had as yet made no answer, then indeed his countenance was changed against Hezekiah, and he made answer to him after his folly: that, if it was so indeed, and if Satan was divided against himself, then let all men rejoice, for behold, Satan could not stand. But if not, and if he cast out devils by the hand of God, “Then,” said he, “the Kingdom of God hath come upon you unawares.”

When he had spoken these words, he stood, as if in pause, and fixed his eyes on the face of Hezekiah. But he looked upon him no more with anger, but with a marvellous pity; and behold, his countenance, which was wont to shine as the sun, became pale and cold to look upon, even as the moon in her brightness, looking down upon a man drowning in deep waters; and he added and said, “All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Spirit shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Spirit, it shall not be forgiven, neither in this age, nor in the age to come.” Never before had we seen Jesus so moved. Hezekiah himself was confounded, and gasped for breath and could not speak, but went out of the synagogue in confusion; neither was there one in the congregation that went out with him.