Chapter I

[1.1] Mark xvi. 11; Luke xviii. 34; xxiv. 44; John xx. 9, 24, and
following verses. The contrary opinion in Matt. xii. 40; xxi.
4, 24; xvii. 9, 23; xx. 19; xxxi. 32; Mark viii. 34; ix. 9,
10--31; x. 34; Luke ix. 22; xi. 29, 30; xviii. 31 et seq.;
xxiv. 6-8. Justin, _Pial. cum Tryph._ 106, proceeds from a
source on which, beginning from a certain epoch, considerable
reliance may be placed as to the announcements which Jesus
had made in reference to his resurrection. The synopticals
acknowledge, moreover, that if Jesus spake of it at all, his
disciples understood nothing of it (Mark ix. 10, 32; Luke
xviii. 34: compare Luke xxiv. 8, and John ii. 21, 22).

[1.2] Mark xiii. 10; Luke xxiv. 17, 21.

[1.3] Preceding passages, especially Luke xvii. 24, 25; xviii. 31-34.

[1.4] Talmud of Babylon, _Baba, Bathra,_ 58, a, and the Arabic
extract given by the Abbé Bargès, in the _Bulletin de
l'Œuvre des Pélérinages en terre Sainte_, February 1863.

[1.5] Ibn. Hischam, _Sirot Errasoul_, édit. Wüsdenfeld, 1012, and
following pages.

{1.6} {Luke xxiv, 23; _Acts_ xxv; Jos. _Ant._ xviii. 3.}

{1.7} Ps. xvi. 10. The sense of the original is a little different.
But the received versions thus translate the passage.

{1.8} I. Thess. iv. 12, et seq.; I. Cor. xv., entire; Revelation
xx.-xxii.

{1.9} Matt. xvi. 21, et seq.; Mark viii. 31, et seq.

{1.10} Josephus, _Ant._ XVIII., iii. 3.

{1.11} Carefully reperuse the four stories of the Gospels, and the
passage I. Cor. xv. 4, 8.

{1.12} Matt. xxviii. 1; Mark xvi. 1; Luke xxiv. 1; John xx. 1.

{1.13} John xx. 2, seems to suppose even that Mary was not always
alone.

{1.14} John xx. 1, et seq.; and Mark xvi. 9, et seq. It must be
observed that the Gospel of Mark has, in our printed versions
of the New Testament, two conclusions: Mark xvi. 1-8; Mark
xvi. 9-20, to say nothing of two other conclusions, one of
which has been handed down to us in the manuscript L. of
Paris, and the margin of the Philoxenian version (_Nov.
Test._, edit. Griesbach, Schultz, 1, page 291 note); the
other by St. Jerome, _Adv. Pelag._ l. ii. (vol. iv., 2d
part, col. 250, edit. Martianay.) The conclusion in the
sixteenth chapter, 9th and following verses, are wanting
in the _Codex Sinaïticus_ and in the most important
Greek manuscripts. But, in any case, it is of great antiquity,
and its harmony with the fourth Gospel is a striking
coincidence.

{1.15} Matt. xxvii. 60; Mark xv. 46; Luke xxiii. 53.

{1.16} John xix. 41, 42.

{1.17} See "_Life of Jesus_," p. 38.

{1.18} The Gospel of the Hebrews contained, perhaps, some analogous
circumstance (vide St. Jerome, _de Viris Illustribus_, 2).

{1.19} M. de Vogue, _The Churches of the Holy Land_, pp. 125, 126.
The verb αποκυλίω (Matt. xxviii. 2; Mark xvi. 3, 4; Luke
xxvi. 2) clearly proves that such was the situation of
the tomb of Jesus.

{1.20} In all this, the recital of the fourth Gospel is vastly
superior. It is our principal guide. In Luke xxiv. 12, Peter
alone goes to the tomb. In the conclusion of Mark given in
manuscript L, and in the margin of the Philoxenian version
(Griesbach, _loc. citat._) occur τοῖς περὶ τὸν Πέτρον St. Paul
(I. Cor. xv. 5) similarly introduces Peter only in this first
vision. Further, Luke (xxiv. 24) supposes that many disciples
went to the tomb, which observation probably applies to
successive visits. It is possible that John has here yielded
to the after-thought which betrays him more than once in his
Gospel, of showing that he had, in the history of Jesus, a
first-rate rôle, equal even to that of Peter. Perhaps, also,
the repeated declarations of John, that he was an eye-witness
of the fundamental facts of the Christian faith (Gospel i. 14;
xxi. 24; I. John i. 1-3; iv. 14), should be applied to this
visit.

{1.21} John xx. 1, 10; compare Luke xxiv. 12, 34; I. Cor. xv. 5, and
the conclusion of Mark in the manuscript L.

{1.22} Matt. xxviii. 9; in observing that Matt. xxviii. 9, 10,
replies to John xx. 16. 17.

{1.23} John xx. 11-17, in harmony with Mark xvi. 9, 10; compare the
parallel, but far less satisfactory account of Matt. xxviii.
1-10; Luke xxiv. 1, 10.

{1.24} John xx. 18.

{1.25} Compare Mark xvi. 9; Luke viii. 2.

{1.26} Luke xxiv. 11.

{1.27} Ibid. xxiv. 24.

{1.28} Ibid. xxiv. 34; I. Cor. xv. 5; the conclusion of Mark in the
manuscript L. The fragment of the Gospel of the Hebrews in St.
Ignatius, _Epist. ad Smyrn._, and in St. Jerome, _de Viris
Ill._, 16, seem to place "the vision of Peter" in the evening,
and to confound it with that of the assembled Apostles. But
St. Paul expressly distinguishes between the two visions.

{1.29} Luke xxiv. 23, 24. It results from these passages that the
tidings were separately proclaimed.

{1.30} Mark xvi. 1-8; Matthew xxviii. 9, 10, contradict this. But
this is at variance with the synoptical system, where the
women only see an angel. It seems that the first Gospel was
intended to reconcile the synoptical system with that of the
fourth, wherein one woman only saw Jesus.

{1.31} Matt, xxxviii. 2, et seq.; Mark xvi. 5, et seq.; Luke xxiv.
4, et seq., 23. This apparition of angels is even introduced
into the story of the fourth Gospel (xx. 12, 13), which it
completely deranges, being applied to Mary of Magdala. The
author was unwilling to abandon this traditionary feature.

{1.32} Mark xvi. 8.

{1.33} Luke xxiv. 4, 7; John xx. 12, 13.

{1.34} Matt. xviii. 1, et seq. The story of Matthew is that in which
the circumstances have suffered the greatest exaggeration. The
earthquake and the feature of the guards are probably late
additions.

{1.35} The six or seven accounts which we have of this scene on
Sunday morning (Mark having two or three, and Paul having also
his own, to say nothing of the Gospel of the Hebrews), are in
complete disagreement with each other.

{1.36} Matt. xxvi. 31; Mark xiv. 27; John xvi. 32; Justin, _Apol._
i. 50; _Dial. cum Tryph._, 53, 106. The theory of Justin is
that immediately on the death of Jesus, there was a complete
apostasy on the part of His disciples.

{1.37} Matt. xxviii. 17; Mark xvi. 11; Luke xxiv. 11.

{1.38} Mark xvi. 9; Luke viii. 2.

{1.39} Consult, for example, Calmeil, _De la Folie au Point de Vue
Pathologique, Historique et Judiciaire_. Paris, 1845. 2 vols,
in 8vo.

{1.40} See the _Pastoral Letters_ of Jurieu, 1st year, 7th letter;
Misson, _The Sacred Theatre of Cevennes_ (London, 1707), pp.
28, 34, 38, 102, 103, 104, 107; Memoirs of Court in Sayons,
_History of French Literature_, seventeenth century, i. p.
303. _Bulletin of the French Protestant Historical Society_,
1862, p. 174.

{1.41} Matt. xiv. 26; Mark vi. 49; Luke xxiv. 37; John iv. 19.

{1.42} Mark xvi. 12-13; Luke xxiv. 13-33.

{1.43} Compare Josephus, B. J., vii. vi. 6. Luke places this village
at 60 stadia, and Josephus at 30 stadia from Jerusalem.
Εξήκοντα, which is found in certain manuscripts and editions
of Josephus, is a correction made by some Christian. Consult
the edition of G. Pindorf. The most probable locality of Emmaus
is Kullouvé, a beautiful place at the bottom of a valley, on
the road from Jerusalem to Jaffa. Consult Sepp. _Jerusalem and
the Holy Land_ (1863), I. p. 56; Bourquenoud in the _Studies
of Religious History and Literature_, by the Priests of the
Society of Jesus, 1863, No. 9; and for the exact distances,
H. Zschokke. _The Emmaus of the New Testament_ (Schaffouse,
1865).

{1.44} Mark xvi. 14; Luke xxiv. 33, et seq.: John xx. 19, et seq.:
Gospel of the Hebrews in St. Ignatius, _Epist. ad Smyrn._, 3,
and in St. Jerome, _De Viris Ill._, 16; I. Cor. xv. 5; Justin,
_Dial. cum Tryph._ 106.

{1.45} Luke xxiv. 34.

{1.46} In an island opposite Rotterdam, where the people have
remained attached to the most austere Calvinism, the peasants
are persuaded that Jesus comes to their death-beds to assure
the elect of their justification; many, in fact, see Him.

{1.47} In order to conceive the possibility of similar illusions, it
is sufficient to remember the scenes of our own days, when a
number of persons assembled together unanimously acknowledged
that they heard unreal voices, and that in perfectly good
faith. The expectation, the effort of the imagination, the
desire to believe, sometimes compliances accorded with perfect
innocence, explain such of the phenomena as are not produced
by direct fraud. These compliances proceed, in general,
from persons who are convinced, and who, actuated by a
kindly feeling, are unwilling that the party should break up
unpleasantly, and are desirous of relieving the masters of the
house from embarrassment. When a person believes in a miracle,
he always unwillingly assists in its propagation. Doubt
and denial are impossible in this sort of assemblage. You
would only cause pain to those who do believe, and to those
whom you have invited. And thus it is that these experiences
which succeed so well before small committees, are usually
failures before a paying public, and always so when handled by
scientific commissions.

{1.48} John xx. 22, 23, echoed by Luke xxiv. 49.

{1.49} Matt. xxviii. 17; Mark xvi. 14; Luke xxiv. 39, 40.

{1.50} John xx. 24, 29; compare Mark xvi. 14; and the conclusion of
Mark preserved by St. Jerome, _Adv. Pelag._ ii. (v. above at
page).

{1.51} John xx. 29.

{1.52} It is very remarkable indeed that John, under whose name the
above dictum has been transmitted, had no particular vision
for himself alone. Cf. I. Cor. xv. 5, 8.

{1.53} John xx. 26. The passage xxi. 14 supposes it is true that
there were only two apparitions at Jerusalem before the
assembled disciples. But the passages xx. 30, and xxi. 25,
give us far more latitude. Compare _Acts_ 1, 3.

{1.54} Luke xxiv. 41, 43; Gospel of the Hebrews, in St. Jerome, _De
Viris Illustribus_, 2; conclusion of Mark, in St. Jerome,
_Adv. Pelag._, ii.