§ 5. OF THE ANCIENT HISTORIES OF THE JEWS.
“ONESIMUS TO ARTEMIDORUS, HEALTH.
“The further I proceed, my dear Artemidorus, searching into the history of this strange sect, and always bearing in mind your proverb that ‘incredulity is the philosopher’s security,’ the more I perceive the difficulty of the task you have laid upon me. For I now find that these very people who profess to worship Christus and who recognize in him the fulfilment of ancient prophecies, nevertheless neglect, and I might almost say, despise all modern writings and records, insomuch that even at this present time no account of his words and deeds is committed to paper. Of this strange neglect there are several strange causes, and the first the strangest of all. You must know then that these people commonly believe (even the wisest or least foolish of them) that Christus will speedily return enthroned upon the clouds to make himself governor over the whole world; so that it is needless to write the words of one who himself will soon be speaking upon earth. The second cause is, that there is a tradition among the Jews, current now for many hundreds of years, not to write new sacred books, but to hand down by word of mouth from teacher to pupil, through many generations, such traditions as may be needful. A third cause is, that, Christus having given unto them no clear and definite law nor even many distinct precepts, his followers stand not upon his exact commandments; and indeed some fear not to say openly that they care little for the letter of his commandments, for that he himself promised to send them a certain good demon or Spirit (even such a one as Socrates had) which should prompt and warn them what to do and what to avoid, and teach them how to defend themselves against their persecutors and before their judges. I have omitted a fourth and last cause which is not the least important; namely, that most of the followers of Christus have been, from the first beginning of the sect, men of no education, but illiterate and scarce able to write at all, so that they naturally preferred speaking to writing.
“So much for the books or no books of the Christians. But there is yet another obstacle in the way of my search. You have been wont to hold up to me Thucydides the historian as a pattern of the truth-loving disposition and as the model to all that desire to record that which has happened. But in this nation there neither are, nor ever were, any such historians; nor is it their nature to relate things according to the exact truth. Not that they love falsehood better than truth; but the minds of their writers seem ever on the poise between poetry and prose, between figures of speech and plain sense, between hyperbole and fact; and as in all their histories of their nation they discern evermore (as Homer has it) the ‘accomplishment of the will of Zeus,’ even so their pens lead them ever to speak of their God rather than men, and of things invisible rather than visible, and of the purpose and object of each event, rather than the how, and when, and where of it. Hence it has come to pass that all manner of poetic tales and legends having been embodied and as it were interlaced in their relations, it is impossible to tell where the poem ends and the history begins; and the constant reading of these ancient poems or histories, or history, poems (if you so please to call them) has made them careless of truth, and I might almost say contemptuous of it, unless it abound with marvel. Of which disposition, though I might set down many proofs, take these two only, as patterns of the rest. To this day it is commonly believed among them that, during a certain great victory wherein they gained possession of Palestine, the sun and the moon stood still at the bidding of one of their ancient generals; and that, about the same time, the whole of the wall of a fortified city fell to the ground at the sound of the trumpets of their army.
“Some of these relations of portents have come into their histories from errors. For example, one of their poets speaking, in all likelihood poetically, of a drought which dried up the waters of the river Jordanus so that the ancient Jews passed over easily to the conquest of Palestine, and addressing himself in apostrophe to their God who guided their nation across, uses these words, ‘The waters saw thee, O God, the waters saw thee and were afraid’; which words the historians straightway take up and interpret literally, and behold, a relation, incredible and portentous, how the waters of the river rose up like a wall on this side and on that, so that the whole nation might pass through dry-shod, as if through a defile. I deny not that, in this and some other cases, error may excuse their exaggeration; but my complaint is that all this nation (and the older Jews much more than the Christians) are so given up to hyperbole that there is no trusting anything that they say, that is at all marvellous, without a careful testing of it. For example, among the older Jews, I have heard a certain teacher say that the city of Jerusalem is situate on a river of clear water many furlongs in length, though there be, in truth, no river at all nearer to the city than Jordan, which is one hundred and eighty furlongs distant; and the same man said that the smell of the sacrifices and the sound of the music in Jerusalem goes down to the men of Jericho, which city is distant a full day’s journey; and another affirmed that the twanging of the bow-strings of the multitude of enemies caused the walls of Apamea to fall; and also that a certain Rabbi (for by that title they honor their teachers) was so pious that he emitted from his body flames of fire, insomuch that the beholders marvelled at the splendor, and whatsoever insect approached him, was straightway consumed.
“Judge therefore what kind of history the unwritten traditions of the life of Christus are like to contain when I have sought them out for you. However I will do my best to collect them, and to send you such information as I can obtain about them, together with the answers to your former questions. Having taken brief notes of the discourse of one Lucius of Cyrene, the chief speaker in the synagogue, I purposed to send it to you; but not having yet written it out fully, I will send it at my first leisure; and when you read it, you will more easily understand how much the traditions concerning Christus are in danger to be conformed to the ancient prophecies of the Jews.[1]
[1] This discourse (which should have found place here) was missing from the collection of the papers of Artemidorus, at the time when I was transcribing them; but having chanced upon it some months afterwards, I purpose to set it down at the end of the book.
“This letter I see deals with naught but ‘obstacles’ and ‘difficulties’ and ‘burdens’; yet I beg of you, my dear Artemidorus, not to suppose that I murmur at the task you have imposed on me or that I count the labor wasted. For indeed the more I muse on the matter, the more I judge that this Christus must have been endowed with a truly divine genius, or force of character (or whatever faculty else you may be pleased to call it) to have produced so vast an influence on a nation so perverse and morose as these Jews, not to speak of many thousands of the viler sort of Greeks who after attaching themselves to his sect have turned from vice to virtue. Philemon is well, but still unquiet and hardly to be controlled. Farewell.”