The Life of Jesus Part 7
[Footnote 1: Discourse of Claudius at Lyons, Tab. ii. sub fin. De Boisseau, _Inscr. Ant. de Lyon_, p. 136.]
[Footnote 2: 2 Sam. xxiv.]
[Footnote 3: Talmud of Babylon, _Baba Kama_, 113 _a_; _Shabbath_, 33 _b_.]
[Footnote 4: Jos., _Ant._, XVIII. i. 1 and 6; _B.J._, II. viii. 1; _Acts_ v. 37. Previous to Judas the Gaulonite, the _Acts_ place another agitator, Theudas; but this is an anachronism, the movement of Theudas took place in the year 44 of the Christian era (Jos., _Ant._, XX. v. 1).]
[Footnote 5: Jos., _B.J._, II. xvii. 8, and following.]
Galilee was thus an immense furnace wherein the most diverse elements were seething.[1] An extraordinary contempt of life, or, more properly speaking, a kind of longing for death,[2] was the consequence of these agitations. Experience counts for nothing in these great fanatical movements. Algeria, at the commencement of the French occupation, saw arise, each spring, inspired men, who declared themselves invulnerable, and sent by G.o.d to drive away the infidels; the following year their death was forgotten, and their successors found no less credence. The Roman power, very stern on the one hand, yet little disposed to meddle, permitted a good deal of liberty. Those great, brutal despotisms, terrible in repression, were not so suspicious as powers which have a faith to defend. They allowed everything up to the point when they thought it necessary to be severe. It is not recorded that Jesus was even once interfered with by the civil power, in his wandering career. Such freedom, and, above all, the happiness which Galilee enjoyed in being much less confined in the bonds of Pharisaic pedantry, gave to this district a real superiority over Jerusalem. The revolution, or, in other words, the belief in the Messiah, caused here a general fermentation. Men deemed themselves on the eve of the great renovation; the Scriptures, tortured into divers meanings, fostered the most colossal hopes. In each line of the simple writings of the Old Testament they saw the a.s.surance, and, in a manner, the programme of the future reign, which was to bring peace to the righteous, and to seal forever the work of G.o.d.
[Footnote 1: Luke xiii. 1. The Galilean movement of Judas, son of Hezekiah, does not appear to have been of a religious character; perhaps, however, its character has been misrepresented by Josephus (_Ant._, XVII. x. 5).]
[Footnote 2: Jos., _Ant._, XVI. vi. 2, 3; XVIII. i. 1.]
From all time, this division into two parties, opposed in interest and spirit, had been for the Hebrew nation a principle which contributed to their moral growth. Every nation called to high destinies ought to be a little world in itself, including opposite poles. Greece presented, at a few leagues' distance from each other, Sparta and Athens--to a superficial observer, the two antipodes; but, in reality, rival sisters, necessary to one another. It was the same with Judea.
Less brilliant in one sense than the development of Jerusalem, that of the North was on the whole much more fertile; the greatest achievements of the Jewish people have always proceeded thence. A complete absence of the love of Nature, bordering upon something dry, narrow, and ferocious, has stamped all the works purely Hierosolymite with a degree of grandeur, though sad, arid, and repulsive. With its solemn doctors, its insipid canonists, its hypocritical and atrabilious devotees, Jerusalem has not conquered humanity. The North has given to the world the simple Shunammite, the humble Canaanite, the impa.s.sioned Magdalene, the good foster-father Joseph, and the Virgin Mary. The North alone has made Christianity; Jerusalem, on the contrary, is the true home of that obstinate Judaism which, founded by the Pharisees, and fixed by the Talmud, has traversed the Middle Ages, and come down to us.
A beautiful external nature tended to produce a much less austere spirit--a spirit less sharply monotheistic, if I may use the expression, which imprinted a charming and idyllic character on all the dreams of Galilee. The saddest country in the world is perhaps the region round about Jerusalem. Galilee, on the contrary, was a very green, shady, smiling district, the true home of the Song of Songs, and the songs of the well-beloved.[1] During the two months of March and April, the country forms a carpet of flowers of an incomparable variety of colors. The animals are small, and extremely gentle--delicate and lively turtle-doves, blue-birds so light that they rest on a blade of gra.s.s without bending it, crested larks which venture almost under the feet of the traveller, little river tortoises with mild and lively eyes, storks with grave and modest mien, which, laying aside all timidity, allow man to come quite near them, and seem almost to invite his approach. In no country in the world do the mountains spread themselves out with more harmony, or inspire higher thoughts. Jesus seems to have had a peculiar love for them. The most important acts of his divine career took place upon the mountains. It was there that he was the most inspired;[2] it was there that he held secret communion with the ancient prophets; and it was there that his disciples witnessed his transfiguration.[3]
[Footnote 1: Jos., _B.J._, III. iii. 1. The horrible state to which the country is reduced, especially near Lake Tiberias, ought not to deceive us. These countries, now scorched, were formerly terrestrial paradises. The baths of Tiberias, which are now a frightful abode, were formerly the most beautiful places in Galilee (Jos., _Ant._, XVIII. ii. 3.) Josephus (_Bell. Jud._, III. x. 8) extols the beautiful trees of the plain of Gennesareth, where there is no longer a single one. Anthony the Martyr, about the year 600, consequently fifty years before the Mussulman invasion, still found Galilee covered with delightful plantations, and compares its fertility to that of Egypt (_Itin._, -- 5).]
[Footnote 2: Matt. v. 1, xiv. 23; Luke vi. 12.]
[Footnote 3: Matt. xvii. 1, and following; Mark ix. 1, and following; Luke ix. 28, and following.]
This beautiful country has now become sad and gloomy through the ever-impoverishing influence of Islamism. But still everything which man cannot destroy breathes an air of freedom, mildness, and tenderness, and at the time of Jesus it overflowed with happiness and prosperity. The Galileans were considered energetic, brave, and laborious.[1] If we except Tiberias, built by Antipas in honor of Tiberius (about the year 15), in the Roman style,[2] Galilee had no large towns. The country was, nevertheless, well peopled, covered with small towns and large villages, and cultivated in all parts with skill.[3] From the ruins which remain of its ancient splendor, we can trace an agricultural people, no way gifted in art, caring little for luxury, indifferent to the beauties of form and exclusively idealistic. The country abounded in fresh streams and in fruits; the large farms were shaded with vines and fig-trees; the gardens were filled with trees bearing apples, walnuts, and pomegranates.[4] The wine was excellent, if we may judge by that which the Jews still obtain at Safed, and they drank much of it.[5] This contented and easily satisfied life was not like the gross materialism of our peasantry, the coa.r.s.e pleasures of agricultural Normandy, or the heavy mirth of the Flemish. It spiritualized itself in ethereal dreams--in a kind of poetic mysticism, blending heaven and earth. Leave the austere Baptist in his desert of Judea to preach penitence, to inveigh without ceasing, and to live on locusts in the company of jackals. Why should the companions of the bridegroom fast while the bridegroom is with them? Joy will be a part of the kingdom of G.o.d. Is she not the daughter of the humble in heart, of the men of good will?
[Footnote 1: Jos., _B.J._, III. iii. 2.]
[Footnote 2: Jos., _Ant._, XVIII. ii. 2; _B.J._, II. ix. 1; _Vita_, 12, 13, 64.]
[Footnote 3: Jos., _B.J._, III. iii. 2.]
[Footnote 4: We may judge of this by some enclosures in the neighborhood of Nazareth. Cf. Song of Solomon ii. 3, 5, 13, iv. 13, vi. 6, 10, vii. 8, 12, viii. 2, 5; Anton. Martyr, _l.c._ The aspect of the great farms is still well preserved in the south of the country of Tyre (ancient tribe of Asher). Traces of the ancient Palestinian agriculture, with its troughs, threshing-floors, wine-presses, mills, &c., cut in the rock, are found at every step.]
[Footnote 5: Matt. ix. 17, xi. 19; Mark ii. 22; Luke v. 37, vii. 34; John ii. 3, and following.]
The whole history of infant Christianity has become in this manner a delightful pastoral. A Messiah at the marriage festival--the courtezan and the good Zaccheus called to his feasts--the founders of the kingdom of heaven like a bridal procession; that is what Galilee has boldly offered, and what the world has accepted. Greece has drawn pictures of human life by sculpture and by charming poetry, but always without backgrounds or distant receding perspectives. In Galilee were wanting the marble, the practiced workmen, the exquisite and refined language. But Galilee has created the most sublime ideal for the popular imagination; for behind its idyl moves the fate of humanity, and the light which illumines its picture is the sun of the kingdom of G.o.d.
Jesus lived and grew amidst these enchanting scenes. From his infancy, he went almost annually to the feast at Jerusalem.[1] The pilgrimage was a sweet solemnity for the provincial Jews. Entire series of psalms were consecrated to celebrate the happiness of thus journeying in family companionship[2] during several days in the spring across the hills and valleys, each one having in prospect the splendors of Jerusalem, the solemnities of the sacred courts, and the joy of brethren dwelling together in unity.[3] The route which Jesus ordinarily took in these journeys was that which is followed to this day through Ginaea and Shechem.[4] From Shechem to Jerusalem the journey is very tiresome. But the neighborhood of the old sanctuaries of Shiloh and Bethel, near which the travellers pa.s.s, keeps their interest alive. _Ain-el-Haramie_,[5] the last halting-place, is a charming and melancholy spot, and few impressions equal that experienced on encamping there for the night. The valley is narrow and sombre, and a dark stream issues from the rocks, full of tombs, which form its banks. It is, I think, the "valley of tears," or of dropping waters, which is described as one of the stations on the way in the delightful Eighty-fourth Psalm,[6] and which became the emblem of life for the sad and sweet mysticism of the Middle Ages. Early the next day they would be at Jerusalem; such an expectation even now sustains the caravan, rendering the night short and slumber light.
[Footnote 1: Luke ii. 41.]
[Footnote 2: Luke ii. 42-44.]
[Footnote 3: See especially Ps. lx.x.xiv., cxxii., cx.x.xiii. (Vulg., lx.x.xiii., cxxi., cx.x.xii).]
[Footnote 4: Luke ix. 51-53, xvii. 11; John iv. 4; Jos., _Ant._, XX.
vi. 1; _B.J._, II. xii. 3; _Vita_, 52. Often, however, the pilgrims came by Peraea, in order to avoid Samaria, where they incurred dangers; Matt. xix. 1; Mark x. 1.]
[Footnote 5: According to Josephus (_Vita_, 52) it was three days'
journey. But the stage from Shechem to Jerusalem was generally divided into two.]
[Footnote 6: lx.x.xiii. according to the Vulgate, v. 7.]
These journeys, in which the a.s.sembled nation exchanged its ideas, and which were almost always centres of great agitation, placed Jesus in contact with the mind of his countrymen, and no doubt inspired him whilst still young with a lively antipathy for the defects of the official representatives of Judaism. It is supposed that very early the desert had great influence on his development, and that he made long stays there.[1] But the G.o.d he found in the desert was not his G.o.d. It was rather the G.o.d of Job, severe and terrible, accountable to no one. Sometimes Satan came to tempt him. He returned, then, into his beloved Galilee, and found again his heavenly Father in the midst of the green hills and the clear fountains--and among the crowds of women and children, who, with joyous soul and the song of angels in their hearts, awaited the salvation of Israel.
[Footnote 1: Luke iv. 42, v. 16.]
CHAPTER V.
THE FIRST SAYINGS OF JESUS--HIS IDEAS OF A DIVINE FATHER AND OF A PURE RELIGION--FIRST DISCIPLES.
Joseph died before his son had taken any public part. Mary remained, in a manner, the head of the family, and this explains why her son, when it was wished to distinguish him from others of the same name, was most frequently called the "son of Mary."[1] It seems that having, by the death of her husband, been left friendless at Nazareth, she withdrew to Cana,[2] from which she may have come originally. Cana[3]
was a little town at from two to two and a half hours' journey from Nazareth, at the foot of the mountains which bound the plain of Asochis on the north.[4] The prospect, less grand than at Nazareth, extends over all the plain, and is bounded in the most picturesque manner by the mountains of Nazareth and the hills of Sepphoris. Jesus appears to have resided some time in this place. Here he probably pa.s.sed a part of his youth, and here his greatness first revealed itself.[5]
[Footnote 1: This is the expression of Mark vi. 3; cf. Matt. xiii. 55.
Mark did not know Joseph. John and Luke, on the contrary, prefer the expression "son of Joseph." Luke iii. 23, iv. 22; John i. 45, iv. 42.]
[Footnote 2: John ii. 1, iv. 46. John alone is informed on this point.]
[Footnote 3: I admit, as probable, the idea which identifies Cana of Galilee with _Kana el Djelil_. We may, nevertheless, attach value to the arguments for _Kefr Kenna_, a place an hour or an hour and a half's journey N.N.E. of Nazareth.]
[Footnote 4: Now _El-b.u.t.tauf_.]
[Footnote 5: John ii. 11, iv. 46. One or two disciples were of Cana, John xxi. 2; Matt. x. 4; Mark iii. 18.]
He followed the trade of his father, which was that of a carpenter.[1] This was not in any degree humiliating or grievous. The Jewish customs required that a man devoted to intellectual work should learn a trade. The most celebrated doctors did so;[2] thus St. Paul, whose education had been so carefully tended, was a tent-maker.[3]
Jesus never married. All his power of love centred upon that which he regarded as his celestial vocation. The extremely delicate feeling toward women, which we remark in him, was not separated from the exclusive devotion which he had for his mission. Like Francis d'a.s.sisi and Francis de Sales, he treated as sisters the women who were loved of the same work as himself; he had his St. Clare, his Frances de Chantal. It is, however, probable that these loved him more than the work; he was, no doubt, more beloved than loving. Thus, as often happens in very elevated natures, tenderness of the heart was transformed in him into an infinite sweetness, a vague poetry, and a universal charm. His relations, free and intimate, but of an entirely moral kind, with women of doubtful character, are also explained by the pa.s.sion which attached him to the glory of his Father, and which made him jealously anxious for all beautiful creatures who could contribute to it.[4]
[Footnote 1: Mark vi. 3; Justin, _Dial. c.u.m Tryph._, 88.]
[Footnote 2: For example, "Rabbi Johanan, the shoemaker, Rabbi Isaac, the blacksmith."]
[Footnote 3: _Acts_ xviii. 3.]
[Footnote 4: Luke vii. 37, and following; John iv. 7, and following; viii. 3, and following.]
What was the progress of the ideas of Jesus during this obscure period of his life? Through what meditations did he enter upon the prophetic career? We have no information on these points, his history having come to us in scattered narratives, without exact chronology. But the development of character is everywhere the same; and there is no doubt that the growth of so powerful individuality as that of Jesus obeyed very rigorous laws. A high conception of the Divinity--which he did not owe to Judaism, and which seems to have been in all its parts the creation of his great mind--was in a manner the source of all his power. It is essential here that we put aside the ideas familiar to us, and the discussions in which little minds exhaust themselves. In order properly to understand the precise character of the piety of Jesus, we must forget all that is placed between the gospel and ourselves. Deism and Pantheism have become the two poles of theology.
The paltry discussions of scholasticism, the dryness of spirit of Descartes, the deep-rooted irreligion of the eighteenth century, by lessening G.o.d, and by limiting Him, in a manner, by the exclusion of everything which is not His very self, have stifled in the breast of modern rationalism all fertile ideas of the Divinity. If G.o.d, in fact, is a personal being outside of us, he who believes himself to have peculiar relations with G.o.d is a "visionary," and as the physical and physiological sciences have shown us that all supernatural visions are illusions, the logical Deist finds it impossible to understand the great beliefs of the past. Pantheism, on the other hand, in suppressing the Divine personality, is as far as it can be from the living G.o.d of the ancient religions. Were the men who have best comprehended G.o.d--Cakya-Mouni, Plato, St. Paul, St. Francis d'a.s.sisi, and St. Augustine (at some periods of his fluctuating life)--Deists or Pantheists? Such a question has no meaning. The physical and metaphysical proofs of the existence of G.o.d were quite indifferent to them. They felt the Divine within themselves. We must place Jesus in the first rank of this great family of the true sons of G.o.d. Jesus had no visions; G.o.d did not speak to him as to one outside of Himself; G.o.d was in him; he felt himself with G.o.d, and he drew from his heart all he said of his Father. He lived in the bosom of G.o.d by constant communication with Him; he saw Him not, but he understood Him, without need of the thunder and the burning bush of Moses, of the revealing tempest of Job, of the oracle of the old Greek sages, of the familiar genius of Socrates, or of the angel Gabriel of Mahomet. The imagination and the hallucination of a St. Theresa, for example, are useless here. The intoxication of the Soufi proclaiming himself identical with G.o.d is also quite another thing. Jesus never once gave utterance to the sacrilegious idea that he was G.o.d. He believed himself to be in direct communion with G.o.d; he believed himself to be the Son of G.o.d. The highest consciousness of G.o.d which has existed in the bosom of humanity was that of Jesus.
We understand, on the other hand, how Jesus, starting with such a disposition of spirit, could never be a speculative philosopher like Cakya-Mouni. Nothing is further from scholastic theology than the Gospel.[1] The speculations of the Greek fathers on the Divine essence proceed from an entirely different spirit. G.o.d, conceived simply as Father, was all the theology of Jesus. And this was not with him a theoretical principle, a doctrine more or less proved, which he sought to inculcate in others. He did not argue with his disciples;[2] he demanded from them no effort of attention. He did not preach his opinions; he preached himself. Very great and very disinterested minds often present, a.s.sociated with much elevation, that character of perpetual attention to themselves, and extreme personal susceptibility, which, in general, is peculiar to women.[3] Their conviction that G.o.d is in them, and occupies Himself perpetually with them, is so strong, that they have no fear of obtruding themselves upon others; our reserve, and our respect for the opinion of others, which is a part of our weakness, could not belong to them. This exaltation of self is not egotism; for such men, possessed by their idea, give their lives freely, in order to seal their work; it is the identification of self with the object it has embraced, carried to its utmost limit. It is regarded as vain-glory by those who see in the new teaching only the personal phantasy of the founder; but it is the finger of G.o.d to those who see the result. The fool stands side by side here with the inspired man, only the fool never succeeds. It has not yet been given to insanity to influence seriously the progress of humanity.