Kitabı oku: «Philochristus», sayfa 14

CHAPTER XVIII

No evil followed on the words which Jesus had spoken concerning divorce; and we remained many days in peace, even till the day of Atonement, which falleth toward the beginning of the autumn in the month called Tisri. But we had friends in Tiberias, who were to send us word by day, or signify to us by lights during the night, if perchance any plot were intended against Jesus.

Now so it was that some of the Galileans did not consent to James the son of Judas, and to Barabbas in forsaking Jesus, neither did they allow the conduct of the Pharisees; but having gathered themselves together they agreed that it was not fit that Israel should so long halt between two opinions; but as it had been in the days of Elias the prophet, so should it be now. “For,” said the chief man among them, “Elias gathered the people together and the people promised to be on his side, if he brought down fire from heaven; and he did so. Now perchance this Jesus is even Elias; for many so report of him, and even the Scribes say that Elias must come, and some say that Elias hath come oftentimes before now. But whether he be Elias or no, doubtless, if he be a true prophet, he can work the sign of Elias. For a false prophet can work signs on the earth and in the air, and in the deep; but a sign in heaven or from heaven he cannot work. Therefore meet it is that the Pharisees, instead of setting snares for Jesus, should promise to obey him if he will work a sign in heaven in their presence. My counsel is therefore that we ask Jesus to work a sign in heaven; and if he consent, then that we obey him, even though all the Pharisees speak against him, yea, and though he bid us hold out our throats to be cut by the Romans.”

Thus spake the Galileans at their council, not many days after the discourse of Jesus concerning divorce. And the counsel of the Galileans was reported unto the Scribes. But when Abuyah the son of Elishah heard it, he said that this was according to the Scripture and the Traditions, and that it should be so. But Eliezer the son of Arak said that it should not be so; for that it was in no wise certain that a magician could not work a sign in heaven, or at the least, a sign that should appear to be in heaven. But if he could, said Abuyah, then, though the sign should not really be in heaven, yet if it appeared to be therein, all the foolish rabble, even the people of the land, would be drawn after Jesus, and the Pharisees also would be obliged to submit to him. “For,” added he, “I have heard of magicians which can make statues walk, and can knead loaves of stones; and of others that can become serpents, and transform themselves into goats, and can open locked gates, and can melt iron in a moment of time; but if they can do things so wonderful, think ye they cannot likewise perform signs which shall appear to be signs in heaven?”

Others also protested to the same effect, and one said that he had been present when a certain magician had been smitten right through his body with the sword, but behold, the sword had passed through him as through smoke, and he had taken no hurt; and another said that he had seen an enchanter at a banquet create all manner of images, and cause dishes to be borne of themselves to wait upon the guests, no bearers being seen. At the last Abuyah himself confessed that he also had once seen a certain magician roll himself on the fire, and yet not burned; and the same man also to fly in the air. “Wherefore,” said he, “true it is, as Eliezer saith, that one flying high enough in the air, might seem to fly down from heaven, and so to perform some sign in heaven; and thus might he lead away the common people, which know not the Law.” All this I heard from a certain Scribe, a friend of Jonathan the son of Ezra; his name was Eleazar the son of Azariah, and he was present at the meeting of the Scribes.

The same Eleazar also told me that whilst the Scribes were yet debating what they should do, a message was brought, as from one that had spoken with the chosen disciples of Jesus, saying that Jesus would certainly not work a sign in heaven; for that he had refused to do this, though he had been besought by his disciples. When they heard this, they rejoiced greatly; and Eliezer the son of Arak rose up and straightway gave his judgment that they should now change their policy. “For,” said he, “the Lord having revealed this new thing unto us, meet it is that we change our path accordingly, neither harden our faces against the will of God. Wherefore my judgment now is, that we ask this Jesus to work a sign in heaven before the face of the whole congregation in the synagogue. For when it shall be perceived that he cannot work a sign in heaven, all men will go from him; for they will know that he is a false prophet.” And thereto the rest agreed, and it was so resolved. But I knew not thereof till many days after.

It was the intent of the Scribes to have asked Jesus to work a sign in heaven on the next Sabbath; but in the meantime, lights having been held up by night in Tiberias (on I know not what report or rumour of some danger intended to Jesus by Herod, or some marching forth of the Thracian guard), Jesus gave command to pass over again unto the other side of the lake. We accompanied him, albeit sorely against our will; for there seemed to be no end unto these wanderings or flights; and each new flight was like to turn the hearts of the people more and more from Jesus. Moreover, the manner of Jesus at this time disquieted us, and made some of us to doubt. Not that he seemed to fear; for fear had no part in him, neither did he seem to know what fear meant. But he appeared again (as in former days) like unto one waiting for a message and marvelling somewhat that the message came not.

During these days, and these wanderings to and fro, the words of the prophet Jonah were often in his mouth, and he seemed as if he discerned a certain likeness between that prophet and himself; but what it was we understood not. For sometimes he spake of Nineveh, and how Jonah thought only of his own people, and had no compassion upon that great city of the Gentiles, yea, and fought against the voice of the Lord, who bade him go prophesy unto them; and how he wandered hither and thither, if perchance he could flee from the voice of the Lord. But at other times he spake how Jonah cried unto the Lord even from the belly of hell, and how the Lord inclined His ear unto him, and heard him, and raised him up to prophesy unto the Gentiles; and he quoted oftentimes the words of the prayer of the prophet, “I went down to the bottoms of the mountains; the earth with her bars was about me for ever; yet hast thou brought up my life from corruption, O Lord my God.” Likewise he made mention of some sign of Jonah, which he said should be manifested to this generation; but whether he meant that he should be sent far away unto the Gentiles, or that he should be cast into the depths, and delivered again, as Jonah was, this we understood not, and the saying was hidden from us.

Now it came to pass, when we had journeyed now many days on the other side of the lake, we came nigh to the mountain of Hermon. Snows cover the top of this mountain both summer and winter; and when the sun in his strength shineth on the snows thereof, it is as though the glory of the Lord had come down from heaven. Towards this mountain Jesus had set his face as though he had an errand thither from the Lord; and as we journeyed towards it, he gazed often thereon and rejoiced greatly. But it came to pass, as we now drew nigh unto the mountain, we journeyed through a certain village of the country; and because we were in haste and Jesus desired that none should know him, we were to have passed quickly through the village before dawn. For the fame of Jesus, how he could cast out unclean spirits, was spread abroad even in that country. But as we passed through the village, we heard sounds as of one calling after us: and some thought they heard shrieks. Howbeit we turned not back, but journeyed forward the more quickly.

Now a certain woman in this village (a worshipper of idols, after the manner of the people of that land) had a daughter possessed with an unclean spirit, which, whensoever it took her, drove her to all manner of wickedness, even to the attempting of her mother’s life. So the woman had resolved in her own mind that when Jesus passed by (for he must needs come through that village), she would beseech Jesus to heal her daughter, and she had told her daughter of her purpose, and likewise all her friends and acquaintance; and she had been advised of the approach of Jesus and was watching for us. Therefore seeing us pass quickly through her village, she adventured to bring out her daughter unto Jesus: but her daughter would not come. For even then, at the hearing of the name of Jesus, the devil took her, and she shrieked aloud and strove against her mother, and would have slain her: but her mother ran forth from the house and followed Jesus, calling and crying aloud and piteously lamenting.

Now to us it seemed a strange thing and an unseemly, that a prophet of Israel should thus be beset and importuned by an heathen woman. So we expected that Jesus should have at once sent the woman away. But Jesus uttered never a word, nor so much as turned his face towards her, but journeyed steadfastly forward. And even as one running a race towards a goal settleth his soul upon the prize that is before him, even so seemed Jesus to settle his soul upon the snows of the mountain of Hermon: for they shone in the light of the rising sun, like unto a dove sent from God, whose breast-feathers are as silver, and whose wings like unto fine gold. But the woman ceased not from her following and lamenting, and poured forth before Jesus all the story of her troubles.

At last we adventured to accost Jesus, and we besought him to send her away. But he answered us, still not turning his face, “I am not sent but unto the lost sheep of the house of Israel.” Yet as he spake, he slackened his going, and spake, as it were, like unto one doubting somewhat, and willing to have his words amended. Now came the woman in haste up to him, and threw herself before his feet and said, “Lord, help me.” Then Jesus stayed. Yet did he still keep his eyes fixed on that which he saw afar off; and for a brief space he was silent; but then he said, as though he were asking a question of his own soul, “It is not meet to take the children’s bread, and to cast it unto the dogs?” But the woman answered, “Truth, O Master, yet the dogs eat of the crumbs which fall from their master’s table.”

When Jesus heard these words he turned his face straightway from the glory of the mountain and looked down on the woman; and behold, he rejoiced more because of that which he beheld nigh unto him, than because of the glory that was afar off. For the fashion of his countenance was changed so as I cannot describe it. And immediately he stooped down, and took the woman by the hand and raised her up, and said unto her, “O woman, great is thy faith; be it unto thee even as thou wilt.”

Now when the woman ran back to her house, she found the child on a bed, struggling, and scarce held of her friends; who stood by, weeping and supposing the child to be possessed, not now with one devil but with many. Then she cried aloud for joy, and told her acquaintance how that Jesus had granted her prayer. And straightway, when the devil heard this saying, even at the mention of the name of Jesus, he tare the child, and departed, leaving her, as it seemed, lifeless. But presently she rose up whole and sound, being delivered from the devil; nor was she ever again afflicted. All this was done by the word of Jesus spoken by the Syrophœnician woman; for he was not present to heal the girl; albeit (as I gathered) the girl had before heard oftentimes of her mother that Jesus was to come to heal her, and how great things he had done for others that were possessed. But when Jesus had heard the words of the Syrophœnician woman, he was no longer minded to journey towards the north, but went back into the village where was the girl afflicted with the unclean spirit. Now the people would fain have constrained him to tarry with them; but he would not, but set his face southward again to go toward the Sea of Galilee. For the faith of the Syrophœnician had strangely moved him, insomuch that he spake as if the Redemption were nearer than it had been before; and, as I judge, he desired to make one more proof of the Pharisees, whether they also would not have faith in him. And straightway he crossed over and came again to Capernaum.

As we rowed across the lake back to Capernaum we rejoiced greatly; for we thought that the time was at hand when the Galileans (for of the intent of the Pharisees we knew naught) would ask Jesus to work a sign in heaven, and Jesus would now grant their request. But when Jesus had done this, we trusted that the whole nation should have believed in him, and that the time should have come that he should redeem Israel. Howbeit certain of the disciples (and more especially Judas of Kerioth) took it ill that Jesus should have listened to the prayer of an heathen woman which was an idolater. For although Esaias saith that the Gentiles are to come to the rising of the Lord, and that the Gentiles shall seek to the Deliverer of Israel, yet had it been always fixed and rooted in our hearts that the deliverance of the Gentiles (if it should come to pass at all) must come by the uprising of the children of Israel, who should be princes and kings, conquering and triumphing over the nations of the earth. And then the Gentiles were to seek to Israel and to become proselytes, entering into the true fold. And this belief Jesus had confirmed in our hearts in that he had bidden us to go not to the Samaritans nor to the Gentiles, but only to the lost sheep of the house of Israel. Which saying Jesus himself now seemed to contradict, having thus healed the Syrophœnician maiden. But whether it had been revealed to our Master, through the words of the Syrophœnician, that the deliverance of the Gentiles should come more speedily than had been supposed, and not by fetching a compass, as it were, round all the borders of Israel, but by a more direct course, concerning this I know nothing: but Quartus judgeth that it was so.

CHAPTER XIX

Gorgias the son of Philip exceeded the rest of us in his rejoicing at the return of Jesus, and in the largeness of his expectation, saying that it could not be that our Master, when he adventured to work a sign, would suffer himself to be surpassed by any, albeit the most cunning magicians. “Now,” said he, “I have heard an Alexandrine say that there are certain magicians which, in the middle of the market-place, in return for a few obols, will drive out demons and diseases, and call up the souls of heroes, and costly banquets, tables, dishes, and dainties, all as though ready for a feast; all which at the magician’s wand shall vanish away. If therefore a common magician can do such things for hire, how much more can Jesus do greater things than these for the Redemption of Israel!” Judas also spake after the same manner, and he said that perchance it was well done of Jesus not to work a sign in heaven at first; for had he worked the sign too early, it would have been counted cheap, and would have been despised. “Much wiser,” continued he, “to hold the sign back till the people crave for it, and till the Pharisees (supposing forsooth that he cannot do it) venture to promise obedience to Jesus on the condition that he work a sign in heaven. For thus shall they be taken in their own snare.” Only John was doubtful, saying to Judas, “Hast thou then forgotten how once in our presence our Master said he should work no sign in heaven?” But Judas replied that our Master had more than once changed his course, suiting it to the needs of the time; “And,” said he, “when he shall once perceive that the Redemption of Sion dependeth upon the working of a sign in heaven, then, trust me, the sign will not long be wanting. And so strongly am I assured thereof, that it would even seem to me to be a friendly deed to tell the Pharisees how Jesus hath said that he will never work the sign, and in this way to move them to ask Jesus to work the sign; to the intent that they may dig a pit for Jesus and fall into it themselves.”

Now this he spake jesting; but (as I afterwards learned) Judas had indeed moved the Pharisees even, as he said, to ask Jesus to work a sign in heaven. And Judas it was that had sent to Eliezer that message whereof I have before made mention. But these things Judas did, not because he desired (at that time) to harm Jesus, but wishing to help him, and supposing that he should help him by forcing him to do that which, of himself, Jesus would not do. Howbeit of all these things we, at this present, knew nothing; and we took the words of Judas as if spoken in jest. But John shook his head and made no answer.

It was in the winter, in the month called Chisleu, that we returned to Capernaum. But it came to pass, on the first Sabbath day after that we had returned, we went into the synagogue after our custom, and Jesus taught the people; and the hand of the Lord was present among them, and the people were very attentive to hear him. But when he had ended his words there rose up Abuyah the son of Elishah; and he spake after the manner of the Galileans, saying that it was not right that Israel should be any more divided against itself, but that all should confess that Jesus was the Anointed or Christ, if indeed he could shew that he was the Christ. “But the proof,” said he, “is, as we all know, the working of a sign in heaven. For signs on earth and in the deep, false prophets can work; but not in heaven. Now, therefore, this is the sum of the matter: thou wouldst have us, the Scribes and teachers of Israel, to believe in thee and to follow thee. Our answer is, Work a sign in heaven such as Elias worked, and straightway we follow thee.”

While Abuyah was speaking his last words, a hesitation and a gasping overcame him, so that he was almost speechless. For he was abashed by the aspect of Jesus and by the stillness of the multitude. And, to say the truth, when Abuyah spake those words, “such as Elias worked,” we held our breath; expecting when the fire of heaven should come down, as in the days of Elias, and should consume Abuyah, and Eliezer, and all the enemies of Jesus; or else we thought that the earth should have opened and swallowed them up, as the earth swallowed up Korah and his fellows. But when Eliezer had ended all his words, and no gulf yawned nor fire came down from heaven, then indeed our hearts sank within us. But Abuyah and Eliezer began to be of good cheer; for they perceived that they had been well advised, and that Jesus would work no sign in heaven.

When Jesus made answer to Abuyah, the people listened to him and were silent; but their hearts no longer inclined unto him as before. For indeed his words were not easy to understand. But he bade the Pharisees note the signs of the times, even as they noted the signs of the weather, and therein, he said, they should find proof enough. Moreover he spake those same strange words which he had spoken before to us privately, to wit, that they should have no sign but the sign of the prophet Jonah. Having said these words he departed from the synagogue; and at sunset, finding that the hearts of all men were turned from him, he gave command once again to launch the boat and to pass over unto the other side.

Never before were the minds of the disciples so troubled as now: for we had all been assured, in the very depth of our hearts, that Jesus had even for this cause returned to Capernaum, because he purposed now at last to work a sign in heaven. Neither could we in any way understand why he should thus suffer the slanderers to triumph, delaying so long the Redemption of Sion. Judas especially inflamed our grief, saying that all was now lost, and that one sign in heaven would have been better worth than a thousand discourses about the Kingdom of Heaven.

But suddenly we were silent; for we heard the voice of Jesus speaking; and he told us that he had formerly been tempted in a like fashion, even as the Pharisee had tempted him; for he had been led by the Spirit into a wilderness, and there in some vision the Evil Spirit had placed him upon the battlements of the Holy Temple, bidding him cast himself down as a sign unto the multitudes of them which were walking in the courts of the Temple; and the Evil One had said unto him, “If thou be the Son of God, cast thyself down: for it is written, He shall give His angels charge concerning thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.” But Jesus had made answer, saying, “It is written again, Thou shalt not tempt the Lord thy God.” Now therefore we all understood (after a dark fashion, and, as it were, obliquely) that Jesus esteemed the temptation to perform a sign in heaven to be a temptation from Satan. But why he so esteemed it, was hid from the most of us, and we feared to ask him thereof.

When Jesus lay down on the sleeping-cushion, I questioned Nathanael why Jesus would work no sign in heaven. “For,” said I, “signs on earth and in the bodies of men he daily worketh; as but now, when he raised up the daughter of Jairus (all men supposing her to be dead): and again, at another time, albeit he neither said nor did aught, a woman was healed, though she did but touch him, and that too in a throng: so powerful was the mere garment of our Master to work healing. And when Jesus perceived the woman (discerning the pressure of her hand, albeit in the midst of the throng), then, as thou rememberest, he was neither wroth nor chid the woman for thus, as it were, stealing a miracle; but bade her go in peace, and be healed of her disease. Wherefore then worketh he no sign in heaven? Did not Moses and Elias work signs in heaven? Yet our Master is greater than they.” To these words Nathanael made no answer for a while; but at last he said, “Concerning Moses and Elias, and concerning what they did or did not, I am not able to speak. But as touching Jesus of Nazareth, thus much I know, that he lightly esteemeth all signs, both in heaven and in earth, except they reveal the mercifulness of God. For he teacheth that heaven and earth shall pass away, but his words shall remain for ever. And assuredly he seemeth to me to be greater than Moses and Elias, yea, though he should work no sign at all. For he moveth upon the face of the earth like unto the Son of God, and looketh upon all things that are, as being the servants of his Father. But seeing that they are the servants of his Father, he loveth them; yea, he cherisheth even the flowers of the fields; the sky also, and the winds, and the waters seem to him as the ministers of his Father; and the more he loveth the Father, the more he loveth his Father’s servants; neither will he check them nor chide them save according to his Father’s will, but submitteth himself unto them even more willingly than others submit themselves. For this cause he endureth to be cold, and an-hungered, and athirst, and homeless; neither doth he chide the frost, nor stamp on the ground to make the wheat spring up for him; nor strike waters from the rock; nor bid the stones come together at his word for to build him an house.” “But is not this patience,” asked I, “the condition of a slave?” “Yes, truly is it,” replied Nathanael, “but what saith our Master? He that is to be greatest among men must be as he that is least; he that is to rule must be as he that ministereth; he that is to be king over all must be as the slave of all. Only it is needful that we serve not unwillingly, but willingly. But whoso serveth the Lord in all things willingly, he is no slave, but a son.

“For this cause, in part methinks, Jesus calleth himself the Son of man; as if to shew that he is willingly subject to all the fleshly weaknesses wherewith the All-Wise hath encompassed the souls of men to the end that they may depend on Him. For he teacheth that he, being the weakness of man, shall be made strength and exalted to the very throne of God, and we with him; so that we shall reign with God, and the Kingdom of God shall also be a Kingdom of man, according as it is said, ‘What is man that thou art mindful of him, and the son of man that thou visitest him? Thou madest him to have dominion over the works of thy hands: thou hast put all things in subjection under his feet.’ ”

“Yea, but,” said I, “the Psalmist speaketh only of the things of the earth, to wit, the ‘sheep and oxen and the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.’ ”

But to this Nathanael made answer, “In the Kingdom of God the Son of man shall be Lord over all things in heaven and earth, not on earth merely; yea, over death itself, and over the Evil Nature in man. For this cause, even as an earnest of that which is to come, our Master checketh and chideth diseases and devils in them which be possessed. For our Master hateth the devils and diseases even as he hateth the sins of men, esteeming them as the work of Satan, and not as the work of his Father. But the course and appointed order of the world he esteemeth as the vesture of God, whereof he would not disturb one single fold.”

Now herein Nathanael spake truly. For once only (as I have heard) did Jesus so much as appear to adventure to alter the course of the world. It was on a winter evening, and the disciples were on the lake; but I was not with them. A great storm had suddenly come down on them (as storms are wont to come down from the mountains round about the lake) and the boat was now well-nigh filled with the waves and like to sink. Then the disciples lifted up their voices for fear, and ran to Jesus as he slept upon the cushion, and besought him, saying, “Master, carest thou not that we perish?” Then he arose in grief for them, as it seemed, that they should, after so cowardly a fashion, tremble before the winds; and he opened his mouth to rebuke them. “And all this while,” said Matthew (for he was present), “the winds yet raged, and the waves beat in upon the deck, and in another instant, methought, we had been all dead men. But Jesus, noting this, turned himself from us toward the sea, and then (as if it were revealed to him that he, being the safety of the world, could not be wrecked by any turbulence of winds or waves, and therefore that the storm was to cease), behold, he stretched out his hands to the tempest, praying; and straightway the storm seemed to abate a little; and then, perceiving the will of the Father, he stood up like some great king or emperor, and rebuked the storm, bidding it be still; and immediately there was a great calm.”

Now on this only occasion did our Master appear to change the course of the world; and methinks, even here, he did it only in appearance. For he spake as he was moved by the Holy Spirit, it being revealed to him that the storm must needs cease lest the fortunes of the world should be shipwrecked, if the Son of man should perish. But if Xanthias findeth fault with this story, saying that on this only occasion our Master spake after the manner of a Mænad, and not worthily of himself, to this I reply that, if Jesus of Nazareth was the Son of God (as I doubt not), then it was fit that he should feel faith, yea, a singular faith in God his Father. And if Caius Cæsar, the first Emperor, could be assured that he was not to be drowned, saying to the boatmen that they must be of good cheer because they carried Cæsar and his Fortune; how much more might the true Emperor of men be assured that the Fortune of mankind should not be shipwrecked, yea, and rather than this should come to pass, that the storm must cease? For this cause I incline not to the opinion of Xanthias; who saith that Jesus rebuked not the storm, but the disciples, bidding them not be fearful and of little faith. And, though I was not myself present, yet was the matter reported to me afterwards by one that had heard the relation thereof from Matthew the son of Levi, as I said above.

While I spake with Nathanael, there came into my mind certain words of my Greek friend, whom I had met at Capernaum (I mean the Alexandrine merchant), how he had praised Jesus in that he breathed a spirit of soberness and peace, so that, wheresover he might be, he seemed happy and at home; and I told this to Nathanael. But he said, “Thy friend said well; for to Jesus the world is as a great instrument of music giving forth sounds which we hear not, but he both heareth and enjoyeth. And well I remember how once, in the presence of Jesus, there arose a dispute between a musician and another, concerning the sense of hearing and the sense of sight; and the other said, jesting at the musician, ‘To believe thee, the sun should have a voice if it is to be perfect.’ ‘Nay,’ said the musician, ‘but the sun hath indeed a voice to those which have ears to hearken; for when it riseth in the east, it is not a large round shining shekel, but it is a minister of God and crieth with ten thousand times ten thousand voices, Holy, Holy, Holy is the Lord God Almighty.’ And thereat Jesus smiled and said that it was even so, and that in the time to come there would dwell this power of sound not in the lights of heaven alone, but also in the earth, and all that therein is; insomuch that the vine-twigs and grape-clusters should have voices of their own and commune with the children of men.”⁹

By this time we had reached the coast, and we went forth from the vessel, and took our way to a little village lying in the road which leadeth unto Cæsarea Philippi. And as Nathanael had been sent on before the rest to prepare lodging for us, I could find no more occasion that day to converse with him. But my mind was still beating on the dark saying of Jesus touching the temptation of Satan, and I still assayed to understand why Jesus would not work a sign in heaven: for the words of Nathanael had not sufficed to make the matter clear unto me.