Watchman Willie Martin Archive

I thought you might like to read some interesting infomation from a book, that a lady friend if mine sent me from the Northwest. One which I am enjoying reading very much and believe you will find some of it of interest as well. I have related two chapters for your review and consideration. Hope you like it.

                                                Chapter II

                                 A short sketch of the Talmuds

The Hebrew word lamod signifies “to teach,” and to “teach by example.” The word example is always understood. To teach; this is what is meant by tradition. It means that the child learns from its father. From this word we get the word Talmud.

We also have the word shanoh, which means “to learn,” and gamor, which means “having learned or having ceased to learn.” The Talmuds are written on parchment or papyrus. The scroll is about twenty inches wide, and wound around roller. From these Talmuds there have been many books written by the Jewish rabbis.

The most important is the Mishna. Its name indicates what it is; the Law. It contains the laws of all nations, or a part of the laws of the various nations of the earth, such as the Jewish Sanhedrim thought were compatible with the laws of god (their god; wich is not the Christian God - insert mine). Its principal teachings are what we would call the moral law of God, that is to say, anything is right if God says it is right, and this is the only reason why it is right (actually it is the twisted and convoluted commentaries on the scriptures - insert mine).

This work has been the great reference-book for the Jewish rabbis in all ages. It was translated and compiled by Hillel, and is a very useful book for scholars.

The next in point of value is the Tosephta. This word in the Hebrew means “treatment,” and contains mainly the ritual of the temple service. It is a very extensive work, and is really a regulator of human life, containing the dealings of husband and wife, parent and child, master and pupil...

Then comes the Mechilta, which means “government” in the Hebrew language. This book tells of the organization of the Sanhedrim and its powers; both the greater and the less, the greater to be composed of seventy and the less of twenty-four. These two legislative bodies had jurisdiction of the whole of the Jewish commonwealth. Although they possessed great power, it was not absolute. There was another court that exercised the highest authority of the nation. That was the court of elders and priests. This court consisted of twelve men, and its chairman was the high priest. It decided all appeals, and could not be appealed from. This is the court that tried Jesus of Nazareth; and although it was a court of appeals, it had exclusive jurisdiction of capital crimes.

I will give the form of a trial of an accused in this court, as it is given in mechilta. At the time that Jesus was tried by this court the Jewish government had been deprived of its executive power. This was one of the concessions in the capitulation to Augustus Cæsar. At this time the Roman Emperor’s consent had to be obtained though he had to use the Jewish soldiers; for the

Romans had only one hundred soldiers at Jerusalem. They were continually engaged in war, and needed all their soldiers at home.

When an accused person was brought before this court of the high priests, they held a preliminary trial, in order, if possible, to force a plea. If they could not, the accused was sentenced and then sent to the Roman authority , or governor, for his approval. The accused was then remanded to the high priest, and from him to the Sanhedrim, with the charges written out and the names of the witnesses by which they had been proved. If they approved the decision of the high priest, the prisoner was sent back to the high priest for his final trial.

This court of twelve men was required by the Jewish law to fast and pray one whole day before the trial commenced; they were then required to bring the urim and thummin out of the holy place where they were kept, and to place them before the high priest. The high priest was closely veiled, so that no one could see him, thus representing God doing his work. Then there was what was called the lactees, consisting of two men, one of whom stood at the door of the court with a red flag in his hand, and the other sat on a white horse some distance on the road that led to the place of execution.

Each of these men continually cried the name of the criminal, his crime, and who were the witnesses, and called upon any person who knew anything in his favor to come forward and testify. After the testimony was taken the eleven men cast lots or voted, and their decision was shown to the high priest. As he was too holy to act by himself, but only as the mouth-piece of God, he went up to a basin or a ewer, as it is called by them, and washed his hands in token of the innocence of the court, thus testifying that the criminal’s own action had brought condemnation on himself. As soon as the (Jewish - insert mine) saw this, they took the man to the place of execution, and there stoned him till he was dead. Not one of them was allowed to speak, not even to whisper, while the execution was going on. Nothing was heard but the pelting of stones and the shrieks of the criminal. To my mind this would be a most awful mode of death, and one that would be likely to deter others from committing crime.

Now, I ask the reader to consider the mode of a roman execution, and see what a beautiful chain of divine Providence is brought out in the execution of Jesus of Nazareth. There was a law in the criminal code of the Romans, enacted by Meeleesen, a philosopher by nature, who taught that if a man was accused of a crime and was tried and found guilty he should be publicly chastised. His reasons were that the man had acted improperly; so much so that he had created suspicion. This would seem to give license to an enemy to work mischief. Bu the same philosopher had a remedy at hand, and that was, that any man who accused another and failed to prove it by two witnesses should suffer the punishment the other would have suffered had he been proven guilty.

After the whipping was over, the Roman officer washed his hands, thereby declaring that the actions of the man had produced his own chastisement. Thus, after Pilate had Jesus scourged he washed his hands, forever clearing the Roman government of the blood of Christ. The reader must remember that the soldiers who brought Jesus from the court of the high priest were Jewish Soldier. They were acquainted with the Jewish custom of washing the hands to condemn. Hence, when they saw Pilate wash his hands they took it for granted that Jesus was to die. One might say that this would relieve the actors of responsibility in this matter. But if a man seeks to injure me, and I by my sagacity avert the injury he intended and change it into a blessing, would that change the guilty intention of the first party?

We also learn from the Mechilta that the Jewish commonwealth was divided into districts, such as Palestine, Galilee, Judea, and so on. Each of these states hd its courts and legislatures, presided over by a high priest. This is the reason we have so many high priests spoken of in the new Testament history. These states were subdivided into smaller divisions, each of which was presided over by a magistrate who was an officiating priest. If any one will read the Mechilta, he will clearly see the government of the United States of North America; and as the laws of the Jewish nation were all dictated by the God of heaven, we should appreciate them the more.

The Saphra means, in the Hebrew language, “corner-stone or foundation rock,” which goes to show that all these laws were founded upon God’s word or authority. This is quite an extended work, and is full of quotations from the various works of the ancient world. I would love to read this carefully for a year and give extracts to the people. I am sure that this little volume will so stir American scholars that these things will be brought before the reading world. But I would advise whoever does it not to trust to the printed copies of the Jewish rabbis, but go as I did to the original manuscript at Byzantium and get it as it was written by its author.

One more book I must call attention to, that is, the Siphri. This is more of a chronological and biographical work than anything else, and is by far the most valuable work of them all. It gives the history of the great events of all of them, and mentions the names of all the actors of those events, giving a detailed account of the birth, lineage, deaths, as well as all the wise sayings of such men as Abraham, Joshua, Moses, David, Solomon, and many others. I would like to give many extracts from this work. They would be of deep interest to the American people, as well as of great benefit to the young and rising generation. There is one extract I must give. It will be read with great interest by the Independent Order of Odd Fellows in America:

“Jacob had twelve sons; and when he saw that there were strife and dissatisfaction among them, he went and got him twelve sticks, and when he had bound them together with strong bands, he gave them to his eldest son, and asked him to break them. He tried, but could not. Then he gave them to the next, and so on until each one down to the youngest had tried to break them. And when they had all failed, the father took the bundle of sticks and untied them. He gave one to the eldest and told him to break it. He did so. And then he gave one to the next, and so on, till all the sticks were broken, and each one had done his part. And Jacob said, ‘Now, my sons, you must learn two lessons from this: The first lesson is, what neither one of you could do, you all combined can do; and the second lesson is, when you are all bound together you cannot be broken!’”

Besides these there are the Pesikta and midrasham. These are all full of interesting items, sermons and extracts of sermons, and wise sayings of great men of all ages, the decisions of the great Sanhedrim on points of law and doctrine, and many other questions of great importance, and would be of deep interest to the readers of this day. Now, the reader must bear in mind that these several books that have been noticed are all taken from the Talmud of the Sanhedrim, which was made at Jerusalem. These books were compiled by Hillel the Second, soon after the destruction of the holy city, and were made so that if the scrolls should be destroyed they might be preserved in these. After these, other translations were made to relieve the necessity of the Jews in their dispersed conditions, such as the Nagad, Kikhil, Midrash, and so on. But, remember, all these works were compiled from the original Talmuds by the Jewish priests, who, of course, would leave out everything that had a tendency to favor the Christian region. In all such works we need not expect to find anything (favorable) about Jesus of Nazareth. But this by no means proves that such records are not to be found. We must go to the original scrolls, and there we may expect to get the truth, as the following work will show. Therefore let the reader red and judge for himself. (The Archko Volume, or the Archeological Writings of the Sanhedrim & Talmuds of the Jews, Chapter Two, Translated by Drs. McIntosh & Twyman of the Antiquarian Lodge, Genoa, Italy, Unabridged Edition,  pp. 52-59)

                                              Chapter VIII

     Valleus’s notes: Acta Pilati, or Pilate’s Report to Caesar of the Arrest, Trial and Crucifixion of Jesus.

Valleus Paterculus, a Roman historian, was nineteen years old when Jesus was born.  His works have been thought to be extinct. I know of but two historians that make reference to his writings, Priscian and Tacitus, who speak of him as a descendant of an equestrian family of Campania. From what we gather from these writers, Valleus must have been a close friend of Caesar, who raised him by degrees until he became one of the great men of Rome, and for sixteen years commanded the army. He returned to Rome in the Year 31 and finished his work, which was called Historia Romania. He held the office of Praeter when Augustus died, and while Vinceus was consul.

Valleus says that in Judea he met a man called Jesus of Nazareth, who was one of the most remarkable characters he had ever seen; that he was more afraid of Jesus than of a whole army, for he cured all manner of diseases and raised the dead, and when he cursed the orchards or fruit-trees for their barrenness, they instantly withered to their roots. After referring to the wonderful works of Jesus, he says that, although Jesus had such power he did not use it to injure any one, but seemed always inclined to help the poor. Valleus says the Jews were divided in their opinion of him, the poorer class claiming him as their king and their deliverer from Roman authority, and that if Jesus should raise an army and give it the power he could sweep the world in a single day; but the rich Jews hated and cursed him behind his back, and called him an Egyptian necromancer, though they were as afraid of him as of death. (Valleus Paterculus, b. 72, found in the Vatican at Rome).

                                            Pilate’s Report:

“To Tiberius Cæsar, Emperor of Rome: Noble Sovereign, Greeting: The events of the last few days in my province had been of such a character that I will give the details in full as they occurred, as I should not be surprised if, in the course of time, they may change the destiny of our nation, for it seems of late that all the gods have ceased to be propitious. I am almost ready to say, Cursed be the day that I succeeded Vallerius Flaceus in the government of Judea; for since then my life has been one of continual uneasiness and distress.

On my arrival at Jerusalem I took possession of the Prætorium, and ordered a splendid feast to be prepared to which I invited the tetrarch of Galilee, with the high priest and his officers. At the appointed hour no guests appeared. This I considered an insult offered to my dignity, and to the whole government which I represent. A few days after the high priest deigned to pay me a visit. His deportment was grave and deceitful. He pretended that his religion forbade him and his attendants to sit at the table of the Romans, and eat and offer libations with them, but this was only a sanctimonious seeming, for his very countenance betrayed his hypocrisy. Although I thought it expedient to accept his excuse, from that moment I was convinced the conquered had declared themselves the enemy of the conquerors; and I would warn the Romans to beware of the high priests of this country. They would betray their own mother to gain office and a luxurious living. It seems to me that, of conquered cities, Jerusalem is the most difficult to govern. So turbulent are the people that I live in momentary dread of an insurrection. I have not soldiers sufficient to suppress it. I had only one centurion and a hundred men at my command. I requested a reinforcement from the perfect of Syria, who informed me that he had scarcely troops sufficient to defend his own province. An insatiate thirst for conquest to extend our empire beyond the means of defending it, I fear, will be the cause of the final overthrow of our whole government. I lived secluded from the masses, for I did not know what those priests might influence the rabble to do; yet I endeavored to ascertain, as far as I could, the mind and standing of the people.

Among the various rumor s that came to my ears there was one in particular that attracted my attention. A young man, it was said, had appeared in Galilee preaching with a noble suction a new law in the name of the God that had sent him. At first I was apprehensive that his design was to stir up the people against the Romans, but my fears were soon dispelled. Jesus of Nazareth spoke rather as a friend of the Romans than of the Jews. One day in passing by the place of Siloe, where there was a great concourse of people, I observed in the midst of the group a young man who was leaning against a tree, calmly addressing the multitude. I was told it was Jesus. This I could easily have suspected, so great was the difference between him and those listening to him. His golden-colored hair and beard gave to his appearance a celestial aspect. He appeared to be about thirty years of age. Never have I seen a sweeter or more serene countenance. What a contrast between him and his hearers (Jews - my insert), with their black beards and tawny complexions!

Unwilling to interrupt him by my presence, I continued my walk, but signified to my secretary to join the group and listen. My secretary’s name is Manlius. He is the grandson of the chief of the conspirators who encamped in Etruria waiting for Cataline. Manlius had been for a long time an inhabitant of Judea, and is well acquainted with the Hebrew language. He was devoted to me, and worthy of my confidence. On entering the prætorium I found Manlius, who related to me the words Jesus had pronounced at Siloe. Never have I heard in the works of the philosophers anything that can compare to the maxims of Jesus. One of the rebellious Jews, so numerous in Jerusalem, having asked Jesus if it was lawful to give tribute to Cæsar, he replied: ‘Render unto Cæsar the things that belong to Cæsar, and unto God the things that are God’s.’

It was on account of the wisdom of his sayings that I granted so much liberty to the Nazarene; for it was in my power to have had him arrested, and exiled to Pontus; but that would have been contrary to the justice which has always characterized the Roman government in all its dealings with men; this man was neither seditious nor rebellious; I extended to him my protection, unknown perhaps to himself. He was at liberty to act, to speak, to assemble and address the people, and to choose disciples, unrestrained by any prætorian mandate. Should it ever happen (may the gods avert the omen!), should it ever happen, I say, that the religion of our forefathers will be supplanted by the religion of Jesus, it will be to this noble toleration that Rome shall owe her premature death, while I, miserable wretch, will have been the instrument of what the Jews call Province, and we call destiny.

This unlimited freedom granted to Jesus provoked the Jews; not the poor, but the rich and powerful. It is true, Jesus was severe on the latter, and this was a political reason, in my opinion, for not restraining the liberty of the Nazarene. ‘Scribes and pharisees,’ he would say to them, ‘you are a race of vipers; you resemble painted sepulchres; you appear well unto men, but you have death within you.’ At other times he would sneer at the aims of the rich and proud, telling them that the mite of the poor was more precious in the sight of god. Complaints were daily made at the prætorium against the insolence of Jesus.

I was even informed that some misfortune would befall him; that it would not be the first time that Jerusalem had stoned those who called themselves prophets; an appeal would be made to Cæsar. However, my conduct was approved by the Senate, and I was promised a reinforcement after the termination of the Parthian war.

Being too weak to suppress an insurrection, I resolved upon adopting a measure that promised to restore the tranquility of the city without subjecting the prætorium to humiliating concession. I wrote to Jesus requesting an interview with him at the prætorium. He came. You know that in my veins flows the Spanish mixed with Roman blood; as incapable of fear as it is weak emotion. When the Nazarene was as calm as innocence itself. When he came up to me he stopped, and by a signal sign he seemed to say to me, ‘I am here,’ though he spoke not a word. For some time I contemplated with admiration and awe this extraordinary type of man, a type of man unknown to our numerous paintes, who have given form and figure to all the gods and heroes. There was nothing about him that was repelling in its character, yet I felt too awed and tremulous to approach him.

‘Jesus,’ said I unto him at last; and my tongue faltered,’ Jesus of Nazareth, for the last three years I have granted you ample freedom of speech; nor do I regret it. Your words are those of a sage. I know not whether you have read Socrates or Plato, but this I know, there is in your discourses a majestic simplicity that elevates you far above those philosophers. The Emperor is informed of it, and I, his humble representative in this country, am glad of having allowed you that liberty of which you are so worthy. However, I must not conceal from you that your discourses have raised up against you powerful and inveterate enemies, and he fell a victim to their hatred. Yours are doubly incensed; against you on account of your discourses being so severe upon their conduct; against me on account of the liberty I have afforded you. They even accuse me of being indirectly leagued with you for the purpose of depriving the Hebrews of the little civil power which Rome has left them. My request; I do not say my order, is, that you be more circumspect and moderate in your discourses in the future, and more considerate of them, lest you arouse the pride of your enemies, and they raise against you the stupid populace, and compel me to employ the instruments of law.’

The Nazarene calmly replied: ‘Prince of the earth, your words proceed not from true wisdom. Say to the torrent to stop in the midst of the mountain-gorge: it will uproot the trees of the valley. The torrent will answer you that it obeys the laws of nature and the creator. God alone knows whither flow the waters of the torrent. Verily I say unto you, before the rose of Sharon blossoms the blood of the just shall be spilt.’

‘Your blood shall not be spilt, ,’ said I, with deep emotion; ‘you are more precious in my estimation on account of your wisdom than all the turbulent and proud Pharisees who abuse the freedom granted them by the Romans. They conspire against Cæsar, and convert his bounty into fear, impressing the unleanred that Cæsar is a tyrant and seeks their ruin. Insolent wretches! They are not aware that the wolf of the Tiber sometimes clothes himself with the skin of the sheep to accomplish his wicked designs. I will protect you against them. My prætorium shall be an asylum, sacred both day and night.’

Jesus carelessly shook his head, and said with a grave and divine smile: ‘When the day shall have come there will be no asylums for the son of man neither in the earth nor under the earth. The asylum of the just is there,’ pointing to the heavens. That which is written in the books of the prophets must be accomplished.’

‘Young man,” I answered, mildly, ‘you will oblige me to convert my request into an order. The safety of the province which has been confided to my care requires it. You must observe more moderation in your discourses. Do not infringe my order. You know the consequences. May happiness attend you; farewell.’

‘Prince of the earth,’ replied Jesus, ‘I come not to bring war into the world, but peace, love, and charity. I was born the same day on which Augustus Cæsar gave peace to the Roman world. Persecutions proceed not from me. I expect it from others, and will meet it in obedience to the will of my Father, who has shown me the way. Restrain, therefore your worldly prudence. It is not in your power to arrest the victim at the foot of the tabernacle of expiation.’

So saying, he disappeared like a bright shadow behind the curtains of the basilie; to my great relief, for I felt a heavy burden on me, of which I could not relieve myself while in his presence.

To Herod, who then reigned in Galilee, the enemies of Jesus addressed themselves, to wreak their vengeance on the Nazarene. Had Herod consulted his own inclinations, he would have ordered Jesus immediately to be put to death; but, though proud of his royal dignity, het he hesitated to commit an act that might lessen his influence with the Senate, or, like me, was afraid of Jesus. But it would never do for a Roman officer to be scared by a Jew. Previously to this, Herod called on me at the prætorium, and, on rising to take leave, after some trifling conversation, asked me what was my opinion concerning the Nazarene. I replied that Jesus appeared to me to be one of those great philosophers that great nations sometimes produced; that his doctrines were by no means sacrilegious, and that the intentions of Rome were to leave him to that freedom of speech which was justified by his actions. Herod smiled maliciously, and, saluting me with ironical respect, departed.

The great feast of the Jews was approaching, , and the intention was to avail themselves of the popular exultation which always manifests itself at the solemnities of a passover. The city was overflowing with a tumultuous populace, clamoring for the death of the Nazarene. My emissaries informed me that the treasure of the temple had been employed in bribing the people. The danger was pressing. A Roman centurion had been insulted. I wrote to the Prefect of Syria for a hundred foot-soldiers and as many cavalry. He declined. I saw myself alone with a handful of veterans in the midst of a rebellious city, too weak to suppress an uprising, and having no choice left but to tolerate it. They had seized upon Jesus, and the seditious rabble, although they had nothing to fear from the prætorium, believing, as their leaders had told them, that I winked at their sedition; continued vociferating: ‘Crucify him! Crucify him!

Three powerful parties had combined together at that time against Jesus: First, the Herodians and the Sadducees, whose seditious conduct seemed to have proceeded from double motives: they hated the Nazarene and were impatient of the Roman yoke. They never forgave me for having entered the holy city with banners that bore the image of the Roman emperor; and although in this instance I had committed a fatal error, yet the sacrilege did not appear less heinous in their eyes. Another grievance also rankled in their bosoms. I had proposed to employ a part of the treasury of the temple in erecting edifices for public use. My proposal was scorned. The Pharisees were the avowed enemies of Jesus. They cared not for the government. They bore with bitterness the severe reprimands which the Nazarene for three years had been continually giving them wherever he went. Timid and too weak to act by themselves, they had embraced the quarrels of the Herodians and the Sadducees. Besides these three parties, I had to contend with the reckless and profligate populace, always ready to join a sedition, and to profit by the disorder and confusion that resulted therefrom.

Jesus was dragged before the High Priest and condemned to death. It was then that the High Priest, Caiaphas, performed a divisonry act of submission. He sent his prisoner to me to confirm his condemnation and secure his execution. I answered him that, as Jesus was a Galilean, the affair came under Herod’s jurisdiction, and ordered him to be sent thither. The wily tetrarch professed humility, and, protesting his deference to the lieutenant of Cæsar, he committed the fate of the man to my hand. Soon my palace assumed the aspect of a besieged citadel. Every moment increased the number of the malcontents. Jerusalem was inundated with crowds from the mountains of Nazareth. All Judea appeared to be pouring into the city.

I had taken a wife from among the Gauls, who pretended to see into futurity. Weeping and throwing herself at my feet she said to me: ‘Beware, beware, and touch not that man; for he is holy. Last night I saw him in a vision. He was walking on the waters; he was flying on the wings of the wind. He spoke to the tempest and to the fishes of the lake; all were obedient to him. Behold, the torrent in Mount Kedron flows with blood, the statutes of Cæsar are filled with gemonide; the columns of the interium have given away, and the sun is veiled in mourning like a vestal in the tomb. Ah! Pilate, evil awaits thee. If thou wilt not listen to the vows of thy wife, dread the curse of a Roman Senate; dread the frowns of Cæsar.’

By this time the marble stair groaned under the weight of the multitude. The Nazarene was brought back to me. I proceeded to the halls of justice, followed by my guard, and asked the people in a severe tone what they demanded.

‘The death of the Nazarene,’ was the reply.

‘For what crime?’

‘He has blasphemed; he has prophesied the ruin of the temple; he calls himself the Son of God, the Messiah, the King of the Jews.’

‘Roman justice,’ said I, ‘punishes not such offences with death.’

‘Crucify him! Crucify him!’ cried the relentless rabble. The vociferations of the infuriated mob shook the palace to its foundations.

There was but one who appeared to be calm in the midst of the vast multitude; it was the Nazarene. After many fruitless attempts to protect him from the fury of his merciless persecutors, I adopted a measure which t the moment appeared to me to be the only one that could save his life. I proposed, as it was their custom to deliver a prisoner on such occasions, to release Jesus and let him go free, that he might be the scapegoat, as they called it; but they said Jesus must be crucified. I then spoke to them of the inconsistency of their course as being incompatible with their laws, showing that no criminal judge could pass sentence on a criminal unless he had fasted one whole day; and that the sentence must have the consent of the Sanhedrim, and the signature of the president of that court; that no criminal could be executed on the same day his sentence was fixed, and the next day, on the day of his execution, the Sanhedrim was required to review the whole proceeding; also, according to their law, a man was stationed at the door of the court with a flag, and another a short way off on horseback to cry the name of the criminal and his crime, and the names of his witnesses, and to know if any one could testify in his favor; and the prisoner on his way to execution had the right to turn back three times, and to plead any new thing in his favor. I urged all these pleas, hoping they might awe them into subjection; but they still cried, ‘Crucify him! Crucify him!’

I then ordered Jesus to be scourged, hoping this might satisfy them; but it only increased their fury. I then called for a basin, and washed my hands in the presence of the clamorous multitude, thus testifying that in my judgement Jesus of Nazareth had done nothing deserving of death; but in vain. It was his life the wretches thirsted for.

Often in our civil commotions have I witnessed the furious anger of the multitude, but nothing could be compared to what I witnessed on this occasion. It might have truly said that all the phantoms of the infernal regions had assembled at Jerusalem. The crowd appeared not to walk, but to be borne off and whirled as a vortex, rolling along in living waves from the portals of the prætorium even unto Mount Zion, with howling screams, shrieks, and vociferations such as were never heard in the seditions of the Pannonia, or in the tumults of the forum.

By degrees the day darkened like a winter’s twilight, such as had been at the death of the great Julius Cæsar. It was likewise the Ides of March, I, the continued governor of a rebellious province, was leaning against a column of my basilie, contemplating athwart the deary gloom these fiends of Tartarus dragging to execution the innocent Nazarene. All around me was deserted. Jerusalem had vomited forth her in dwellers through the funeral gate that leads to Gemonica. An air of desolation and sadness enveloped me.

My guards had joined the cavalry, and the centurion, with a display of power, was endeavoring to keep order. I was left alone, and my breaking heart admonished me that what was passing at that moment appertained rather to the history of the gods than that of men. A loud clamor was heard proceeding from Golgotha, which, borne on the winds, seemed to announce an agony such as was never herd by mortal ears. Dark clouds lowered over the pinnacle of the temple, and setting over the city covered it as with a veil. So dreadful were the signs that men saw both in the heavens and on the earth that Dionysius the Aeropagite is reported to have exclaimed, ‘Either the author of nature is suffering or the universe is falling apart.’

Whilst these appalling scenes of nature were transpiring, there was a dreadful earthquake in lower Egypt, which filled everybody with fear, and scared the superstitious Jews almost to death. It is said Balthazar, an aged and learned Jew of Antioch, was found dead after the excitement was over. Whether he died form alarm or grief is not known. He was a strong friend of the Nazarene.

Near the first hour of the night I threw my mantle around me, and went down into the city toward the gates of Golgotha. The sacrifice was consummated. The crowd was returning home, still agitated, it is true, but gloomy, taciturn, and desperate. What they had witnessed had stricken them with terror and remorse. I also saw my little Roman cohort pass by mournfully, the standard-barer having veiled his eagle in token of grief; and I overheard some of the Jewish soldiers murmuring strange words which I did not understand. Others were recounting miracles very like those which have so often smitten the Romans by the will of the gods. Sometimes groups of men and women would halt, then, looking back toward Mount Calvary, would remain motionless in expectation of witnessing some new prodigy.

I returned to the Prætorium, sad and pensive. On ascending the stairs, the steps of which were still stained with the blood of the Nazarene, I perceived an old man in a suppliant posture, and behind him several Romans in tears. He threw himself at my feet and wept most bitterly. It is painful to see an old man weep, and my heart being already overcharged with grief, we, though strangers, wept together. And in truth it seemed that the tears lay very shallow that day with many whom I perceived in the vast concourse of people. I never witnessed such an extreme revulsion of feeling. Those who betrayed and sold him, those who testified against him, those who cried, ‘Crucify him, we have his blood,’ all slunk off like cowardly curs, and washed their teeth with vinegar. As I am told that Jesus taught a resurrection and a separation after death, if such should be the fact I am sure it commenced in this vast crowd.

‘Father,’ said I to him, after gaining control of my feelings, ‘who are you, and what is your request?’

‘I am Joseph of Arimathea,’ replied he, ‘and am come to beg of you upon my knees the permission to bury Jesus of Nazareth.’

‘Your prayer is granted,’ said I to him; and at the same time I ordered Manlius to take some soldiers with him to superintend the interment, lest it should be profaned.

A few days after the sepulcher was found empty. His disciples proclaimed all over the country that Jesus had risen from the dead, as he had foretold. This created more excitement even than the crucifixion. As to its truth I cannot say for certain, but I have made some investigation of the matter; so you can examine for yourself, and see if I am in fault, as Herod represents.

Joseph buried Jesus in his own tomb. Whether he contemplated his resurrection or calculated to cut him another, I cannot tell. The day after he was buried one of the priests came to the prætorium and said they were apprehensive that his disciples intended to steal the body of Jesus and hide it, and then make it appear that he had risen from the dead, as he had foretold, and of which they were perfectly convinced. I sent him to the captain of the royal guard (Malleus) to tell him to take the Jewish soldiers, place as many around the sepulcher as were needed; then if anything should happen they could blame themselves, and not the Romans.

When the great excitement arose about the sepulcher being found empty, I felt a deeper solicitude than ever. I sent for Malcus, who told me he had placed his lieutenant, Ben Isham, with one hundred soldiers, around the sepulcher. He told me that Isham and the soldiers were very much alarmed at what had occurred there that morning. I sent for this man Isham, who related o me, as near as I can recollect, the following circumstances: He said that at about the beginning of the fourth watch they saw a soft and beautiful light over the sepulcher. He at first thought that the women had come to embalm the body of Jesus, as was their custom, but he could not see how they had gotten through the guards. While these thoughts were passing through his mind, behold, the whole place was lighted up, and there seemed to be crowds of the dead in their grave-clothes. All seemed to be shouting and filled with ecstasy, while all around and above was the most beautiful music he had ever heard; and the hole air seemed to be full of voices praising God. At this time there seemed to be a reeling and swimming of the earth, so that he turned so sick and faint that he could not stand on his feet. He said the earth seemed to swim from under him, and his senses left him, so that he knew not what did occur. I asked him in what condition he was when he came to himself. He said he was lying on the ground with his face down. I asked him if he could not have been mistaken as to the light. Was it not day that was coming in the East? He said at first he thought of that, but at a stone’s cast it was exceedingly dark; and then he remembered it was too early for day. I asked him if his dizziness might not have come from being wakened up and getting up too suddenly, as it sometimes had that effect. He said that he was not, and had not been asleep all night, as the penalty was death for him to sleep on duty. He said he had let some of the soldiers sleep at a time. Some were asleep then. I asked him how long the scene lasted. He said he did not know, but he thought nearly an hour. He said it was hid by the light of day. I asked him if he went to the sepulcher after he had come to himself. He Said no, because he was afraid; that just as soon as relief came they all went to their quarters. I asked him if he had been questioned by the priests. He said he had. They wanted him to say it was an earthquake, and that they were asleep, and offered him money to say that the disciples came and stole Jesus; but he saw no disciples; he did not know that the body was gone until he was told. I asked him what was the private opinion of those priests he had conversed with. He said that some of them thought that Jesus was no man; that he was not a human being; that he was not the son of Mary; that he was not the same that was said to be born of the virgin in Bethlehem; that the same persons had been on the earth before with Abraham and Lot, and at many times and places.

It seems to me that, if the Jewish theory be true, these conclusions are correct, for they are in accord with this man’s life, as is known and testified by both friends and foes, for the elements were no more in his hands than the clay in the hands of the potter. He could convert water into wine; he could change death into life, disease into health; he could calm the seas, still the storms, call up fish with a silver coin in its mouth. Now, I say, if he could do all these thing, which he did, and many more, as the Jews all testify, and it was doing these things that created this enmity against him; he was not charged with criminal offenses, nor was he charged with violating any law, nor of wronging any individual in person, and all these facts are known to thousands, as well by his foes as by his friends, I am almost ready to say, as did Manlius at the cross, ‘Truly this was the Son of God.’

Now, noble Sovereign, this is as near the facts in the case as I can arrive at, and I have taken pains to make the statement very full, so that you may judge of my conduct upon the whole, as I hear that Antipater has said many hard things of me in this matter. With the promise of Faithfulness an good wishes to my noble Sovereign, “I am your most obedient servant, Pontius Pilate.” (The Archko Volume, or the Archeological Writings of the Sanhedrim & Talmuds of the Jews, Translated by Drs. McIntosh & Twyman of the Antiquarian Lodge, Genoa, Italy, Unabridged Edition,  pp. 128-147)

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