Ecce Homo! Or, A Critical Inquiry into the History of Jesus of Nazareth / Being a Rational Analysis of the Gospels

by baron d' Paul Henri Thiry Holbach

Some grave authors assure us, that Jesus never laughed, nor even smiled; yet it is very difficult to believe, that the "son of God" could preserve his gravity after performing such a trick. But it did not appear so humorous to the herdsmen, who found this fine miracle so little pleasant that they complained of it to their employers, and ran to the city; where the affair was no sooner known than the proprietors of the swine, far from being converted, bewailed a prodigy so ruinous to them, and maintained that it was a matter of public concern. The Gerasenes went in a body to oppose the entry of Jesus into their city, and, from inability to punish, besought him to leave their territory as soon as possible. Such was the effect which the miracle of sending devils into the swine produced.

This memorable transaction must be true, for it is attested by three evangelists, who, however, vary in some circumstances. Matthew informs us, that the possessed were two in number; Mark and Luke maintain that there was only one; but so furious, according to Mark, that they could not bind him even with fetters. Luke is certain that the devil frequently carried him into the deserts; Mark affirms that he spent his days and nights in the tombs, and on the neighboring mountains. On this occasion Jesus was also proclaimed Christ by the devil. As he was among his friends, or disciples, he did not enjoin silence to Satan. The acknowledgement was useful when given in private, and could not hurt him; but there were occasions on which it might do harm if made in public. It was necessary, therefore, our puissant miracle-worker should be circumspect, especially when he did not perceive himself sufficiently supported.

Unbelievers discover important errors, and evident marks of falsehood in the narrative, which also appears ridiculous, 1st, They are surprised to see devils, who, according to Christians, are condemned to eternal torments in hell, leaving it to take possession of the inhabitants of this earth. 2dly, They are astonished at seeing the devils address prayers to the son of God. It is an article of Christian faith, that to pray, grace is requisite; that the damned cannot pray; and much more, that this grace must be denied to the chief of the damned. 3dly, The incredulous are offended at a miracle by which Jesus benefitted two persons possessed with devils, at the expense of the proprietors of two thousand swine, to whom this miracle cost at least eighteen thousand dollars;—a transaction not quite agreeable to the rules of equity. 4thly, It cannot be conceived how Jews, whom their law inspired with horror towards swine, could have herds of these animals among them, and which they could not even touch without being defiled; and, 5thly, It is indecorous to make the "son of God" enter into a compromise with devils; ridiculous to make them enter into swine; and unjust to make them enter into and destroy other people's property.

We are not informed what became of these devils after being precipitated into the sea. It is not unreasonable to believe, that, in coming out of the swine, they entered into the Jews, to procure the saviour the pleasure of casting them out again; for the curing of people possessed was, of all miracles, that in which he was most expert.

The possessed person cured by Jesus, penetrated with gratitude to his physician, with whom he was perhaps previously acquainted, wanted to follow Jesus, according to Mark; but it was foreseen that his testimony might become suspicious if he put himself in the train of the messiah, who, therefore, chose rather that he should repair to his family, and announce the mercies he had received from the Lord. He was a native of Decapolis, a country, as we have seen, very much disposed to credulity. Accordingly, as soon as the man had there recounted this adventure, every body was transported with admiration. We are, however, astonished at the difference between these folks, so remarkable for a docile faith, and the Gerasenes:—the inhabitants of Decapolis believe all without seeing any thing, whilst the Gerasenes, eye witnesses of the prodigy, are not moved by it, and uncivilly refuse Jesus admittance into their city. We commonly find in the gospel, that to witness a miracle is a very strong reason for not believing it.

The hardness of heart and unbelief of the Gerasenes, and particularly the request they made to the messiah not to come among them, obliged him to re-embark with his disciples and return to Galilee, where he was very kindly received. It is not, however, related whether he preached and performed miracles; even the time he continued there is not accurately known.—The friends of Jesus, and the relations of his disciples and mother, received, it appears, from time to time, intelligence of his wonders, which they took care to circulate; and, on learning that they wanted him, he returned to Capernaum. Scarcely was his arrival known, when the people, always fond of sermons and miracles, resorted to him in crowds. Neither his house nor the space before the door could contain the multitude; he required the voice of a Stentor to make himself heard at the extremities of the crowd; but the idlers, content with following him without knowing why, were very little troubled about understanding his orations.

The Pharisees, to whom Jesus' success began to give umbrage, resolved to satisfy themselves, if there was any reality in what was reported of him. Some doctors of Gallilee, who were not of the number of our missionary's admirers, repaired to him. They heard him preach, and came from his sermons more possessed against him: even his miracles could not convert them, though, according to Luke, the power of the Lord was displayed in their presence in the cure of the sick. But, as has been remarked, the miracles of the messiah were calculated to convince those only who did not see them. Thus it is, that these miracles are believed at present by people who would not credit those performed in their presence.

Four men who carried a paralytic on his bed, unable to penetrate through the crowd, were advised to ascend with the burden to the roof of the house, and, making an opening there, to let down the sick man in his bed, and lay him at the physician's feet. The idea appeared ingenious and new to the latter, and indicated first rate faith; accordingly, addressing the sick man, he said, "My son, be of good courage, thy sins are forgiven thee." This absolution or remission, was pronounced so as to be heard by the emissary doctors, who were highly offended at it. Jesus, divining their dispositions, addressed his discourse to them—"Why do you suffer wicked thoughts to enter into your hearts? which is easier to say to this paralytic, thy sins are forgiven thee; or to say to him, Arise, take up thy bed and walk." This question, boldly proposed in the midst of a fanatical people, the sport of prejudice, embarrassed the doctors, who did not think proper to reply. Jesus, profiting by their embarrassment, said to the paralytic, Arise, take up thy bed, and go into thine house. This prodigy impressed their minds with terror: it especially made our doctors, the spies, tremble, while the people exclaimed, "Never have we seen before anything so wonderful." But if the doctors were afraid, they were not converted; and notwithstanding the cure of the paralytic, they had no faith in the absolution granted by Jesus. It may, therefore, be supposed, that this miracle was attended with circumstances which rendered it suspicious: perhaps the gospel will enable us to discover them.

When the same fact is differently related by different historians equal in authority, we are constrained to doubt it; or, at least, are entitled to deny that it happened in the manner supposed. This principle of criticism must apply to the narratives of the gospel writers, as well as to those of others. Now, Matthew merely tells us, that a paralytic was presented to Jesus, who cured him, without relating the wonderful circumstance of the roof being perforated, and the other ornaments with which Mark and Luke embellished their narratives. Thus, either we are in the right in suspending our belief as to this fact, or we may believe that it has not occurred in the manner related by the two last evangelists. Again, Mark and Luke, who say that the sick man was elevated on his bed to the top of the house, having previously informed us the crowd was so great that the bearers of the diseased were unable to force their way, suppose, without expressing it in words, another very great miracle. They make the carriers penetrate through the crowd. Arrived, we know not how, at the foot of the wall, they could not singly, and far less loaded with the sick man, climb up to the roof of the house. Luke says they made an opening through it. In that case the people must have perceived them, particularly, those in the inside of the house. During the silent attention they gave to the discourse of Jesus, they must have heard the noise made by the men in raising up a bed to the roof, and afterwards uncovering, or making a hole in it, through which to convey the sick man. This operation became more difficult if the roof, instead of being covered with tiles, was flat. Now, all the houses of the Jews and orientals were, and still are, constructed in this manner. These difficulties furnish sufficient motives for doubting this grand miracle. But it will become more probable, if we suppose that the sick man was already in the house with Jesus; or that things being previously arranged, they let down by a trap-door made on purpose, a paralytic most certain of being cured on command of the messiah. This transaction might appear marvellous to a populace disposed to see prodigies every where; but it made less impression on the doctors, who had come purposely to scrutinize the conduct of our adventurer. They conjectured, that it was dangerous to contradict weak fanatics, though they did not credit the miracle they had witnessed.

Some days thereafter Jesus preached along the sea coast, and passing near the custom-house, perceived Matthew, one of the officers, who sat there. His mien pleased the messiah, on whose invitation the subaltern financier quitted his post, and followed him, after having given a great entertainment to Jesus and his party. Matthew introduced his new master to publicans, and toll collectors, his brethren in trade, and others of similar repute. The Pharisees and doctors, who watched our missionary, came to Matthew's house to be assured of the fact. Jesus, occupied with gratifying his appetite, did not at first observe that he was watched. Some words, however, spoken rather loudly, attracted his attention: it was the doctors who reproached the disciples with eating and drinking with persons of doubtful reputation. "How," probably said they to them, "how dares your master, who constantly preaches up virtue, sobriety, and repentance, show himself publicly in such bad company? How can he associate with knaves, monopolizers, and men whom their extortions render odious to the nation? Why does he have in his train women of bad lives, such as Susan and Jane, who accompany him continually?" The disciples, attacked in this manner, knew not how to reply; but Jesus, without being disconcerted, answered with a proverb:—"It is not the whole," said he, "but the sick who have need of a physician." After this he cited a passage of scripture, which cannot now be found—"Learn," said he, "the truth of this saying, I love mercy better than sacrifice." It appears the doctors did not consider themselves defeated, and Jesus was so transported with zeal as to say, that he "came not to call the righteous but sinners to repentance." In that case, why did he reject the Pharisees and doctors, whom he called whitened sepulchres? If the adversaries of Jesus were not righteous, they were sinners, whom he was come to call to repentance; consequently he ought not to have renounced them.