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diff --git a/40966-h/40966-h.htm b/40966-h/40966-h.htm index 085817b..3e48346 100644 --- a/40966-h/40966-h.htm +++ b/40966-h/40966-h.htm @@ -3,7 +3,7 @@ <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> - <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> <meta http-equiv="Content-Style-Type" content="text/css" /> <title> The Project Gutenberg eBook of The Trial of Jesus, Vol. I, by Walter M. Chandler. @@ -131,45 +131,7 @@ text-align: justify; text-indent: 2em; line-height: 1em; } </style> </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Trial of Jesus from a Lawyer's -Standpoint, Vol. I (of II), by Walter M. Chandler - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Trial of Jesus from a Lawyer's Standpoint, Vol. I (of II) - The Hebrew Trial - -Author: Walter M. Chandler - -Release Date: October 7, 2012 [EBook #40966] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE TRIAL OF JESUS *** - - - - -Produced by Jeff G., Eleni Christofaki and the Online -Distributed Proofreading Team at http://www.pgdp.net - - - - - - -</pre> - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 40966 ***</div> <div class='tnote'> <h3>Transcriber's notes</h3> @@ -255,9 +217,9 @@ WHICH NO WORDS CAN EXPRESS </tr> <tr><td><span class="smcap"><a href="#ST_MATTHEW">St. Matthew</a></span> (Rembrandt)</td> <td>2</td></tr> -<tr><td><span class="smcap"><a href="#ST_MARK_AND_ST_PAUL">St. Mark and St. Paul</a></span> (Dürer)</td> +<tr><td><span class="smcap"><a href="#ST_MARK_AND_ST_PAUL">St. Mark and St. Paul</a></span> (Dürer)</td> <td>28</td> </tr> -<tr><td><span class="smcap"><a href="#ST_JOHN_AND_ST_PETER">St. John and St. Peter</a></span> (Dürer)</td> +<tr><td><span class="smcap"><a href="#ST_JOHN_AND_ST_PETER">St. John and St. Peter</a></span> (Dürer)</td> <td>52</td></tr> <tr><td><span class="smcap"><a href="#MOSES_AND_THE_LAW">Moses and the Law</a></span> (Michael Angelo)</td> <td>72</td> </tr> @@ -558,10 +520,10 @@ brought before Pilate.</p> <p>(6) In the early morning of April 7th, Jesus was led before Pontius Pilate, who was then stopping in the palace of Herod on the hill of Zion, his customary -residence when he came up from Cæsarea to Jerusalem +residence when he came up from Cæsarea to Jerusalem to attend the Jewish national festivals. A brief trial of Jesus by Pilate, on the charge of high treason -against Cæsar, was then had in front of and within +against Cæsar, was then had in front of and within the palace of Herod. The result was an acquittal of the prisoner by the Roman procurator, who expressed his verdict in these words: "I find in him no @@ -839,7 +801,7 @@ to save it from death and annihilation.</p> <p>But the Christian need have no fear of the results of scientific investigation or historic revelation. Assyriology, -archæology, and paleontology, interpreted +archæology, and paleontology, interpreted and applied by the finest scholarship and the most superb intellects of earth, have spent all their stupendous and concentrated forces in the direction of the @@ -902,7 +864,7 @@ lawyer's standpoint, of the New Testament Gospels. Many have requested an exhaustive handling of Hebrew criminal law. Others have asked for the insertion in this work of the Apocryphal Acts of Pilate. -And still others have expressed a desire to have Græco-Roman +And still others have expressed a desire to have Græco-Roman Paganism dealt with in its relationship to the trial of Jesus. In obedience to these various demands, certain chapters have been incorporated in the general @@ -1219,7 +1181,7 @@ arose, and led him unto Pilate. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute -to Cæsar, saying that he himself is +to Cæsar, saying that he himself is Christ a King. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and @@ -1231,7 +1193,7 @@ He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked -whether the man were a Galilæan. +whether the man were a Galilæan. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also @@ -1382,9 +1344,9 @@ answer.... And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not -Cæsar's friend: whosoever maketh +Cæsar's friend: whosoever maketh himself a king speaketh against -Cæsar. When Pilate therefore heard +Cæsar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the @@ -1397,7 +1359,7 @@ out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king -but Cæsar. Then delivered he him +but Cæsar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away.</p></td> @@ -2097,7 +2059,7 @@ connected with the life and ministry of the founder of their faith. But these same critics do not apply the same tests of credibility to secular writers sustaining similar relationships. The Commentaries -of Cæsar and the Anabasis of Xenophon record the +of Cæsar and the Anabasis of Xenophon record the mighty deeds and brilliant achievements of their authors; but this fact does not destroy their reliability as historical records in the estimation of those who insist @@ -2122,7 +2084,7 @@ has yet seen"; but why not reject this book because of its author's spaniel-like devotion to the man whose life he has written? If Matthew, Mark, Luke, and John are to be repudiated on the ground of bias, why not -repudiate Cæsar, Xenophon, and Boswell? It is respectfully +repudiate Cæsar, Xenophon, and Boswell? It is respectfully <span class="pagenum"><a name="Page_24" id="Page_24">24</a></span>submitted that there is no real difference in logic between the tests of credibility applicable to sacred, and those required in the case of profane writers. @@ -2288,8 +2250,8 @@ as secular histories. The authors of these writings, according to the skeptics, mutually destroy each other.</p> <hr class="l1" /> <div class="figcenter"> -<img src="images/image029.jpg" width="600" height="1421" alt="ST. MARK AND ST. PAUL (DÜRER)" title="ST. MARK AND ST. PAUL (DÜRER)" /> -<p class="caption"><a name="ST_MARK_AND_ST_PAUL" id="ST_MARK_AND_ST_PAUL"></a>ST. MARK AND ST. PAUL (DÜRER)</p> +<img src="images/image029.jpg" width="600" height="1421" alt="ST. MARK AND ST. PAUL (DÃœRER)" title="ST. MARK AND ST. PAUL (DÃœRER)" /> +<p class="caption"><a name="ST_MARK_AND_ST_PAUL" id="ST_MARK_AND_ST_PAUL"></a>ST. MARK AND ST. PAUL (DÃœRER)</p> </div> <hr class="l1" /> <p>In considering this phase of the credibility of the @@ -3073,8 +3035,8 @@ closely compared with the actual occurrences of false."<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a></p> <hr class="l1" /> <div class="figcenter"> -<img src="images/imagefacing052.jpg" width="600" height="1449" alt="ST. JOHN AND ST. PETER (DÜRER)" title="ST. JOHN AND ST. PETER (DÜRER)" /> -<p class="caption"><a name="ST_JOHN_AND_ST_PETER" id="ST_JOHN_AND_ST_PETER"></a>ST. JOHN AND ST. PETER (DÜRER)</p> +<img src="images/imagefacing052.jpg" width="600" height="1449" alt="ST. JOHN AND ST. PETER (DÃœRER)" title="ST. JOHN AND ST. PETER (DÃœRER)" /> +<p class="caption"><a name="ST_JOHN_AND_ST_PETER" id="ST_JOHN_AND_ST_PETER"></a>ST. JOHN AND ST. PETER (DÃœRER)</p> </div> <hr class="l1" /> <p>This principle offers a wide field to the skill of the @@ -3387,7 +3349,7 @@ went backward and fell to the ground."<a name="FNanchor_46_46" id="FNanchor_46_4 where ordinary men have been dazed and paralyzed in the presence of illustrious men against whom they were designing evil. When a Gallic trooper was sent -by Sulla to Minturnæ to put Marius to death, the old +by Sulla to Minturnæ to put Marius to death, the old Roman lion, his great eyes flashing fire, arose and advanced toward the slave, who fled in utter terror from the place, exclaiming, "I cannot kill Caius Marius!"<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a></p> @@ -3852,7 +3814,7 @@ into two component parts: the Mishna, which may be described as the <i>text</i>; and the Gemara, which may be termed the <i>commentary</i>.<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> The Mishna, meaning tradition, is almost wholly law. It was, indeed, of old, -translated as the Second or Oral Law—the <span lang="el" title="Greek: deuterôsis">δευτέρωσιϛ</span>—to +translated as the Second or Oral Law—the <span lang="el" title="Greek: deuterôsis">δευτέρωσιϛ</span>—to distinguish it from the Written Law delivered by God to Moses. The relationship between the Mishna, meaning oral law, and the Gemara, meaning commentary, @@ -3876,7 +3838,7 @@ Temple and the banishment of the Jews from Palestine of their nationality would also be buried the remembrance of their laws. Moved with pity and compassion for the sad condition of his people, Judah the -Holy, called Rabbi for preëminence, resolved to collect +Holy, called Rabbi for preëminence, resolved to collect and perpetuate for them in writing their time-honored traditions. His work received the name Mishna, the same which we have discussed above. @@ -3957,10 +3919,10 @@ and dissertations on the same Mishna of numerous learned doctors living in various places in Babylonia, but chiefly those of the two great schools of Sura and Pumbaditha.<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a> The Babylonian Talmud is -written in "West Aramæan," is the product of six or +written in "West Aramæan," is the product of six or seven generations of constant development, and is about four times as large as that of the Jerusalem Talmud, -which is written in "East Aramæan."<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> It should +which is written in "East Aramæan."<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> It should be kept clearly before the mind that the only difference between these two recensions is in the matter of <span class="pagenum"><a name="Page_82" id="Page_82">82</a></span>commentary. The two sets of doctors whose different @@ -3973,7 +3935,7 @@ in the Jerusalem Talmud are simple, brief, and pointed; while those of the Babylonian Talmud are generally subtle, abstruse, and prolix. The dissertations in the Jerusalem Talmud are filled to overflowing -with archæology, geography, and history, while +with archæology, geography, and history, while the Babylonian Talmud is more marked by legal and religious development.</p> @@ -3995,7 +3957,7 @@ from Pelusium and India, shirts from Cilicia, and veils from Arabia. To the Arabic, Persian, and Indian materials contained, in addition to these, in the Gemara, a bare allusion may suffice. So much we venture -<span class="pagenum"><a name="Page_83" id="Page_83">83</a></span>to predict, that when once archæological and linguistic +<span class="pagenum"><a name="Page_83" id="Page_83">83</a></span>to predict, that when once archæological and linguistic science shall turn to this field, they will not leave it again soon."</p> @@ -4060,7 +4022,7 @@ from time immemorial and were of divine origin. "Jewish tradition traces the bulk of the oral injunctions, <span class="pagenum"><a name="Page_85" id="Page_85">85</a></span>through a chain of distinctly named authorities, to 'Sinai itself.' It mentions in detail how Moses -communicated those minutiæ of his legislation, in +communicated those minutiæ of his legislation, in which he had been instructed during the mysterious forty days and nights on the Mount, to the chosen guides of the people, in such a manner that they @@ -4853,7 +4815,7 @@ Sanhedrin.</p> <p>(7) <i>He must have been pious, strong, and courageous.</i><a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a></p> -<p>Piety was the preëminent qualification of a judge of +<p>Piety was the preëminent qualification of a judge of Israel. Impiety was the negation of everything Israelitish. Strength and courage are attributes that all judges in all ages and among all races have been supposed @@ -6182,7 +6144,7 @@ the exact punishment to administer, is this: The ancient Nazarites made solemn vows of abstemiousness.<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a> And when any Israelite took the Nazarite vow and violated it, he subjected himself to the penalty of flagellation -if he drank a certain measure (¼ log) of +if he drank a certain measure (¼ log) of wine. If he drank several such measures in succession, the question would arise how he was to be punished. Again, the antecedent caution would decide. If the @@ -6400,7 +6362,7 @@ dependent upon this religious observance for jurisdiction in the trial of criminal cases. Other writers hold opposite views, and contend that the morning sacrifice was essential to give jurisdiction to the court. MM. -Lémann consider it an error in the trial of Jesus that +Lémann consider it an error in the trial of Jesus that the morning sacrifice was not offered before the commencement of proceedings.<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a> Certain passages from the Mishna very strongly support this second view: @@ -6938,7 +6900,7 @@ by these writers that the supreme tribunal of the Jews was then abolished and was not restored until subsequent to the crucifixion. Opposed to this assertion, however, is the weight of both reason and authority. -Schürer is of the opinion that Josephus did not mean +Schürer is of the opinion that Josephus did not mean literally "all" (<span lang="el" title="Greek: pantas">πάντας</span>) when he wrote that Herod had destroyed all the members of the Great Sanhedrin; since in the following book he relates that the @@ -7132,7 +7094,7 @@ of life and death arose; and Rome reserved to herself, in such cases, the prerogative of final judicial determination. Both Renan and Salvador hold the view that the Sanhedrin had the right of initiative, the <i>cognitio -causæ</i>; that is, the right to try the case. In the +causæ</i>; that is, the right to try the case. In the <span class="pagenum"><a name="Page_183" id="Page_183">183</a></span>event of the acquittal of the accused the matter was finally ended without Roman interference, but in case of conviction the Roman legate or procurator certainly @@ -7547,7 +7509,7 @@ Martyrdom of Jesus" were right.</p> <p><span class="pagenum"><a name="Page_196" id="Page_196">196</a></span>In this connection, let us now consider another Jewish authority, as able and even more famous than the one just cited. In Salvador's celebrated treatise entitled -"Histoire des Institutions de Moïse," he devotes +"Histoire des Institutions de Moïse," he devotes a chapter to the question of the judgment and condemnation of Jesus. Touching the nature of the charge against Christ and the real cause of His conviction, he @@ -7691,7 +7653,7 @@ of the term "treason" under the governments of Gentile commonwealths. A single statute, 25 Edw. iii. c. 2, defines seven different ways of committing treason against the king of England.<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a> The <i>lex Julia -majestatis</i>, promulgated by Augustus Cæsar, was a single +majestatis</i>, promulgated by Augustus Cæsar, was a single statute which comprehended all the ancient laws that had previously been enacted to punish transgressors against the Roman State.<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a> There was no particular @@ -7939,7 +7901,7 @@ stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God."<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a> Even before this bold declaration of His identity with Jehovah, He had intimated that He was of Heavenly -origin and had enjoyed a divine preëxistence. He had +origin and had enjoyed a divine preëxistence. He had declared that He was the "Bread which came down from Heaven,"<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a> and that "Before Abraham was, I am."<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a> The Jews regarded His statement that He had @@ -8192,7 +8154,7 @@ trial. Others have sought to attack the authenticity of the Gospel narratives and the veracity of the Gospel writers by pointing to the number of errors committed as evidence that no such proceedings ever took place. -As Renan would say, this is a species of "naïve impudence," +As Renan would say, this is a species of "naïve impudence," to assert that a trial was not had, because numerous errors are alleged; as if a Hebrew court could not either intentionally or unintentionally commit @@ -8271,7 +8233,7 @@ the points in order.</p> <h5>LAW</h5> <div class="blockquot"><p class="hang">"Now the Jewish law prohibited <i>all proceedings by -night</i>."—<span class="smcap">Dupin</span>, "Jesus Devant Caïphe et Pilate."</p> +night</i>."—<span class="smcap">Dupin</span>, "Jesus Devant Caïphe et Pilate."</p> <p class="hang">"The testimony of an accomplice is not permissible by Rabbinic law both <i>propter affectum</i> and <i>propter @@ -8410,7 +8372,7 @@ night, upon the part of the Apostles, of everything said by the Master. Peter was anxious to know why he could not follow the Lord. Thomas wanted to know the exact way, evidently failing to comprehend the -figurative language of the Christ. Judas Lebbæus +figurative language of the Christ. Judas Lebbæus also had his doubts. He became muddled by mixing the purely spiritual with the physical powers of sight. "Lord, how is it," he asked, "that thou wilt manifest @@ -8801,7 +8763,7 @@ seeming exception to this rule. Renan describes it with peculiar clearness and succinctness. "The procedure," he says, "against the 'corrupter' (mesith), who sought to attaint the purity of religion, is explained -in the Talmud, with details, the naïve impudence +in the Talmud, with details, the naïve impudence of which provokes a smile. A judicial ambush is therein erected into an essential part of the examination of criminals. When a man was accused of being @@ -8827,7 +8789,7 @@ prepared."<a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnot Talmud, and maintain that it was a Rabbinic invention of post-Apostolic days, and was intended to offer an excuse for the outrageous proceedings against the -Christ. Schürer dismisses the whole proposition with +Christ. Schürer dismisses the whole proposition with contempt. Many Jewish scholars also refuse it the sanction of their authority. But even if it was a Talmudic rule of law in force at the time of Christ, its @@ -8887,7 +8849,7 @@ ILLEGAL</h4> <h5>LAW</h5> <div class="blockquot"><p class="hang">"Now the Jewish law prohibited <i>all proceedings by -night</i>."—<span class="smcap">Dupin</span>, "Jesus Devant Caïphe et Pilate."</p> +night</i>."—<span class="smcap">Dupin</span>, "Jesus Devant Caïphe et Pilate."</p> <p class="hang">"Be not a sole judge, for there is no sole judge but One."—<span class="smcap">Mishna</span>, Pirke Aboth IV. 8.</p> @@ -8897,7 +8859,7 @@ scriptures relates to the two conditions of <i>publicity</i> and liberty. An accused man was never subjected to private or secret examination, lest, in his perplexity, he furnish damaging testimony against -himself."—<span class="smcap">Salvador</span>, "Institutions de Moïse," pp. +himself."—<span class="smcap">Salvador</span>, "Institutions de Moïse," pp. 365, 366.</p></div> <h5>FACT AND ARGUMENT</h5> @@ -9099,7 +9061,7 @@ however, since there is no historical evidence that Annas was restored to the pontificate after his deposition by Valerius Gratus, <span class="small">A.D.</span> 14.<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a> The phrase, "Annas and Caiaphas being high priests," refers to the fifteenth -year of the reign of Tiberius Cæsar, which was <span class="small">A.D.</span> 26.</p> +year of the reign of Tiberius Cæsar, which was <span class="small">A.D.</span> 26.</p> <p>After all, it is here again an historical more than a legal question, whether Annas was an official or not at @@ -9195,7 +9157,7 @@ rests upon four rules: <i>certainty in the indictment</i>; publicity in the discussion; full freedom granted to the accused; and assurance against all dangers or errors of testimony."—<span class="smcap">Salvador</span>, "Institutions de -Moïse," p. 365.</p> +Moïse," p. 365.</p> <p class="hang">"<i>The Sanhedrin did not and could not originate charges</i>; it only investigated those brought before @@ -9308,7 +9270,7 @@ its members were judges, neither could any individual Sanhedrist do so. When the witnesses "agreed not together" in the matter of the charge of sedition, this accusation was abandoned. Caiaphas then deliberately -assumed the rôle of accuser, in violation of the law, +assumed the rôle of accuser, in violation of the law, and charged Jesus, in the form of an adjuration, with blasphemy, in claiming to be "the Christ, the Son of God." Confession and condemnation then followed. @@ -9564,7 +9526,7 @@ sacrifice to the time of the evening sacrifice."—<span class="smcap">Talmu Jerus., Sanhedrin I. fol. 19.</p> <p class="hang">"No session of the court could take place before the -offering of the morning sacrifice."—MM. <span class="smcap">Lémann</span>, +offering of the morning sacrifice."—MM. <span class="smcap">Lémann</span>, "Jesus Before the Sanhedrin," p. 109.</p> <p class="hang">"Since the morning sacrifice was offered at the dawn @@ -9578,7 +9540,7 @@ C. III.</p></div> <p><span class="smcap">The</span> fact that the Sanhedrin convened before the offering of the morning sacrifice constitutes the fifth illegality. This error is alleged upon the authority of -MM. Lémann, who, in their admirable little work +MM. Lémann, who, in their admirable little work entitled "Jesus Before the Sanhedrin," have called attention to it. It is very difficult, however, to determine <span class="pagenum"><a name="Page_261" id="Page_261">261</a></span>whether this was a mere irregularity, or was @@ -10061,8 +10023,8 @@ defenseless and chagrined. Oftentimes in these encounters He proclaimed eternal and universal truths <span class="pagenum"><a name="Page_277" id="Page_277">277</a></span>which other nations and later ages were to develop and enjoy. When, holding in His hand a penny with -Cæsar's image upon it, He said, "Render therefore -unto Cæsar the things which are Cæsar's, and unto +Cæsar's image upon it, He said, "Render therefore +unto Cæsar the things which are Cæsar's, and unto God the things that are God's," he foretold and stamped with approval the immortal principle that was to be embodied in the American constitution and @@ -10475,7 +10437,7 @@ The whole proceedings took place in the former, and from it Christ was brought to Pilate."<a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a> St. John emphatically declares: "Then led they Jesus from Caiaphas into the hall of judgment."<a name="FNanchor_299_299" id="FNanchor_299_299"></a><a href="#Footnote_299_299" class="fnanchor">[299]</a> This -Hall of Judgment was the Prætorium of Pilate.</p> +Hall of Judgment was the Prætorium of Pilate.</p> <p>The first irregularity, then, noted under Point X is that Jesus was tried and condemned in the palace of @@ -10894,7 +10856,7 @@ divine skill. Masterpieces of fine raillery, their features are written in lines of fire upon the flesh of the hypocrite and the false devotee. Incomparable traits worthy of a Son of God! A god alone knows how to -kill in this way. Socrates and Molière only grazed +kill in this way. Socrates and Molière only grazed the skin. The former carried fire and rage to the very marrow."<a name="FNanchor_313_313" id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a></p> @@ -11598,9 +11560,9 @@ a lawgiver from between his feet, until Shiloh come.—<span class="smcap">G xlix. 10.</p> <p class="hang"><span class="pagenum"><a name="Page_325" id="Page_325">325</a></span><span class="smcap">Fulfillment</span>—And he saith unto them, Whose is this -image and superscription? They say unto him, Cæsar's. -Then saith he unto them, Render therefore unto Cæsar -the things which are Cæsar's; and unto God the things +image and superscription? They say unto him, Cæsar's. +Then saith he unto them, Render therefore unto Cæsar +the things which are Cæsar's; and unto God the things that are God's.—<span class="smcap">Matt.</span> xxii. 20, 21.</p> <p>Then said Pilate unto them, Take ye him, and judge @@ -12737,7 +12699,7 @@ morning session of Matthew and Mark, but not to the time when Jesus was first led before the Sanhedrin, which must have been two or three hours before day. Second, The place of the meeting: "They led Him into their council," -<span lang="el" title="Greek: anêgagon auton eis to synedrion heautôn"> +<span lang="el" title="Greek: anêgagon auton eis to synedrion heautôn"> ἀνήγαγον αὐτὸν εἰϛ τὸ συνέδριον ἑαυτῶν</span>. This is rendered by @@ -12747,7 +12709,7 @@ council chamber was the room Gazith at the east corner of the court of the temple, is not certain. Lightfoot (on Matthew xxvi. 3) conjectures that the Sanhedrin was driven from this its accustomed seat half a year or thereabout before the -death of Christ. But if this were so, still the "Tabernæ," +death of Christ. But if this were so, still the "Tabernæ," where it established its sessions, were shops near the gate Shusan, and so connected with the temple. They went up to that room where they usually met. Third, The dissimilarity @@ -12817,7 +12779,7 @@ was virtually a repetition of the first trial. Benny tells us that the second trial was a critical examination of the trial of the first day, in which the questions and answers originally asked and made were -carefully reviewed and reëxamined.<a name="FNanchor_348_348" id="FNanchor_348_348"></a><a href="#Footnote_348_348" class="fnanchor">[348]</a> Is it very +carefully reviewed and reëxamined.<a name="FNanchor_348_348" id="FNanchor_348_348"></a><a href="#Footnote_348_348" class="fnanchor">[348]</a> Is it very strange, then, that at the morning trial described by <span class="pagenum"><a name="Page_361" id="Page_361">361</a></span>St. Luke substantially the same questions are asked and answers given as are found in the reports of the night @@ -13055,7 +13017,7 @@ volume of this work.</p> <div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> P. 1327, edit. 43.</p></div> -<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> "Productique omnes, virgisque cæsi, ac securi percussi," Lib. XI. c. 5.</p></div> +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> "Productique omnes, virgisque cæsi, ac securi percussi," Lib. XI. c. 5.</p></div> <div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> Domit. Cap. X. "Patremfamilias—canibus objecit, cum hoc <i>titulo</i>, Impie locutus, parmularius."</p></div> @@ -13068,11 +13030,11 @@ see Paley's "Evidences of Christianity," pp. 266-68.</p></div> <div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Luke xxii. 44.</p></div> -<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> Tissot, "Traité des Nerfs," pp. 279, 280.</p></div> +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> Tissot, "Traité des Nerfs," pp. 279, 280.</p></div> -<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> Joannes Schenck à Grafenberg, "Observ. Medic.," Lib. III. p. 458.</p></div> +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> Joannes Schenck à Grafenberg, "Observ. Medic.," Lib. III. p. 458.</p></div> -<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Voltaire, "Œuvres complètes," vol. xviii. pp. 531, 532.</p></div> +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> Voltaire, "Œuvres complètes," vol. xviii. pp. 531, 532.</p></div> <div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> De Mezeray, "Histoire de France," vol. iii. p. 306.</p></div> @@ -13182,7 +13144,7 @@ see Paley's "Evidences of Christianity," pp. 266-68.</p></div> <div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> Benny, "The Criminal Code of the Jews," p. 71.</p></div> -<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> Saalschütz, "Das Mosaische Recht," p. 58; Deut. xx. 5, 6.</p></div> +<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> Saalschütz, "Das Mosaische Recht," p. 58; Deut. xx. 5, 6.</p></div> <div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> Luke ii. 46-51.</p></div> @@ -13192,7 +13154,7 @@ see Paley's "Evidences of Christianity," pp. 266-68.</p></div> <div class="footnote"><p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> "The Life and Words of Christ," vol. ii. p. 517.</p></div> -<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> "Archæol." 87.</p></div> +<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> "Archæol." 87.</p></div> <div class="footnote"><p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> Acts xxiv. 1, 2.</p></div> @@ -13215,7 +13177,7 @@ see Paley's "Evidences of Christianity," pp. 266-68.</p></div> <div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> Mendelsohn, p. 101.</p></div> -<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> Schürer, "The Jewish People in the Time of Jesus Christ," 2d Div., 1.</p></div> +<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> Schürer, "The Jewish People in the Time of Jesus Christ," 2d Div., 1.</p></div> <div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> "Sanhedrin," IV. 4.</p></div> @@ -13238,7 +13200,7 @@ see Paley's "Evidences of Christianity," pp. 266-68.</p></div> <div class="footnote"><p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> "Un homme ne jugera jamais seul; cela n'appartient qu'a Dieu." </p><p> "Ne sis judex unus; non est enim unicus judex, nisi unus."—Salvador, -"Institutions de Moïse," L. IV. Chap. II. p. 357.</p></div> +"Institutions de Moïse," L. IV. Chap. II. p. 357.</p></div> <div class="footnote"><p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> "But let not the testimony of women be admitted, on account of the levity and boldness of their sex."—Josephus, "Ant.," IV. 8, 15.</p></div> @@ -13260,17 +13222,17 @@ of their souls."—"Ant.," IV. 8, 15.</p></div> <div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> "Hist. Nat.," Lib. VIII. Cap. XXII.</p></div> -<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> L. 20, Dig. De quæstionibus, xlviii. 18.</p></div> +<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> L. 20, Dig. De quæstionibus, xlviii. 18.</p></div> <div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> Blackstone, iv. 357.</p></div> <div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Con. U. S., Art. III, Sec. 3.</p></div> -<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> "Les lois qui font périr un homme sur la déposition d'un seul témoin, -sont fatales <span class="err" title="original: a">à</span> la liberté. La raison en exige deux; parce qu'un témoin qui -affirme, et un accusé qui nie, font un partage; et il faut un tiers pour le vider. Les Grecs and les Romains exigeaient une voix de plus pour condamner. -Nos lois françaises en demandent deux. Les Grecs prétendaient que leur -usage avait été établi par les dieux; mais c'est le notre."—"De L'Esprit Des +<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> "Les lois qui font périr un homme sur la déposition d'un seul témoin, +sont fatales <span class="err" title="original: a">à </span> la liberté. La raison en exige deux; parce qu'un témoin qui +affirme, et un accusé qui nie, font un partage; et il faut un tiers pour le vider. Les Grecs and les Romains exigeaient une voix de plus pour condamner. +Nos lois françaises en demandent deux. Les Grecs prétendaient que leur +usage avait été établi par les dieux; mais c'est le notre."—"De L'Esprit Des Lois," L. XII. C. III.</p></div> <div class="footnote"><p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> Mishna, "Sanhedrin," C. V. 2.</p></div> @@ -13281,7 +13243,7 @@ Lois," L. XII. C. III.</p></div> <div class="footnote"><p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> "Criminal Jurisprudence of the Ancient Hebrews," p. 29.</p></div> -<div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> Philo Judæus, "De Decalogo," III.</p></div> +<div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> Philo Judæus, "De Decalogo," III.</p></div> <div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> Prov. xi. 10; Mishna, "Sanhedrin," IV. 5.</p></div> @@ -13299,7 +13261,7 @@ Lois," L. XII. C. III.</p></div> <div class="footnote"><p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> Maimonides, Mishna, "Sanhedrin," Chap. IV. 2.</p></div> -<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> Münsterberg, "On the Witness Stand," "Untrue Confessions," pp. +<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> Münsterberg, "On the Witness Stand," "Untrue Confessions," pp. 137-171.</p></div> <div class="footnote"><p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> Rosadi.</p></div> @@ -13329,13 +13291,13 @@ Lois," L. XII. C. III.</p></div> <div class="footnote"><p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> "Einleitung in der Gesetzgebung," p. 4.</p></div> <div class="footnote"><p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> "Jewish Encyc.," vol. vi. p. 260; Benny, "Criminal Code of the Jews," -p. 97; Saalschütz, "Das Mosaische Recht," n. 560.</p></div> +p. 97; Saalschütz, "Das Mosaische Recht," n. 560.</p></div> <div class="footnote"><p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Mishna, treatise Makhoth.</p></div> <div class="footnote"><p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> Mishna, "Capita Patrum," I. 1.</p></div> -<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Salvador, "Institutions de Moïse."</p></div> +<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Salvador, "Institutions de Moïse."</p></div> <div class="footnote"><p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Mishna, "Sanhedrin," IV. 1.</p></div> @@ -13357,9 +13319,9 @@ p. 97; Saalschütz, "Das Mosaische Recht," n. 560.</p></div> <div class="footnote"><p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Josephus, "Ant.," XIV. 9, 4.</p></div> -<div class="footnote"><p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> Schürer, 2d div., vol. i. p. 175.</p></div> +<div class="footnote"><p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> Schürer, 2d div., vol. i. p. 175.</p></div> -<div class="footnote"><p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Schürer, 2d div., vol. i. p. 184.</p></div> +<div class="footnote"><p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> Schürer, 2d div., vol. i. p. 184.</p></div> <div class="footnote"><p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> "Life and Times of Jesus the Messiah," vol. ii. p. 556.</p></div> @@ -13466,7 +13428,7 @@ p. 510.</p></div> <div class="footnote"><p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> John xviii. 9.</p></div> -<div class="footnote"><p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> "Jesus Devant Caïphe et Pilate."</p></div> +<div class="footnote"><p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> "Jesus Devant Caïphe et Pilate."</p></div> <div class="footnote"><p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> Acts iv. 3.</p></div> @@ -13612,7 +13574,7 @@ Bab., "Sanhedrin," C. IV. fol. 37, recto.</p></div> <div class="footnote"><p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> John xviii. 28.</p></div> -<div class="footnote"><p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> MM. Lémann, "Jesus Before the Sanhedrin," p. 140.</p></div> +<div class="footnote"><p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> MM. Lémann, "Jesus Before the Sanhedrin," p. 140.</p></div> <div class="footnote"><p><a name="Footnote_301_301" id="Footnote_301_301"></a><a href="#FNanchor_301_301"><span class="label">[301]</span></a> Mark xiv. 63, 64.</p></div> @@ -13710,7 +13672,7 @@ Before the Sanhedrin," pp. 54, 55.</p></div> <div class="footnote"><p><a name="Footnote_342_342" id="Footnote_342_342"></a><a href="#FNanchor_342_342"><span class="label">[342]</span></a> John iii. 2.</p></div> -<div class="footnote"><p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> See Friedlieb, Archæol., 87; Dupin, 75; Keim, vol. iii. 327.</p></div> +<div class="footnote"><p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> See Friedlieb, Archæol., 87; Dupin, 75; Keim, vol. iii. 327.</p></div> <div class="footnote"><p><a name="Footnote_344_344" id="Footnote_344_344"></a><a href="#FNanchor_344_344"><span class="label">[344]</span></a> Bab. Sanh. f. 63, 1: "Cum synedrium quemquam moti adjudicavit, ne quidquam degustent illi isto die."</p></div> @@ -13767,12 +13729,12 @@ Sanh. in Friedl., p. 89.</p></div> <li class="in">antiquity of, II, 351</li> <li class="in">text of, II, 351 <i>seq.</i></li> -<li>Æbutius, Publius, part of, in the exposure of Bacchanalian orgies, II, +<li>Æbutius, Publius, part of, in the exposure of Bacchanalian orgies, II, 271 <i>seq.</i></li> -<li>Ædile, Roman, judicial powers of, II, 36</li> +<li>Ædile, Roman, judicial powers of, II, 36</li> -<li>Æsculapius, Græco-Roman divinity, II, 198</li> +<li>Æsculapius, Græco-Roman divinity, II, 198</li> <li>Akiba, Jewish rabbi, Mishna systematized by, I, <a href="#Page_79">79</a></li> @@ -13814,7 +13776,7 @@ II, 225</li> <li>Antecedent Warning, peculiar provision of Hebrew Criminal Law regarding, I, <a href="#Page_147">147</a>-<a href="#Page_152">152</a></li> -<li>Antistius, L., Roman tribune, impeachment of Julius Cæsar by, II, 46</li> +<li>Antistius, L., Roman tribune, impeachment of Julius Cæsar by, II, 46</li> <li>Antoninus Pius, Roman emperor, persecution of Christians by, II, 78</li> @@ -13854,7 +13816,7 @@ heaven, II, 234</li> <li>Augury, modes of, II, 211</li> -<li><a name="Augustus_Caesar" id="Augustus_Caesar"></a>Augustus Cæsar, Roman emperor,</li> +<li><a name="Augustus_Caesar" id="Augustus_Caesar"></a>Augustus Cæsar, Roman emperor,</li> <li class="in">reign and policy of, II, 25, 26</li> <li class="in">care of profligate daughter Julia, II, 83</li> <li class="in">belief of, in omens, II, 215</li> @@ -13912,7 +13874,7 @@ of Christianity by, II, 78</li> <li class="center p2">C</li> -<li>Cæsar, Caius Julius,</li> +<li>Cæsar, Caius Julius,</li> <li class="in">10th legion cowed by, II, 169</li> <li class="in">superstition of, II, 205</li> <li class="in">disbelief of, in immortality, II, 229</li> @@ -13925,7 +13887,7 @@ of Christianity by, II, 78</li> <li class="in">accusation of, against Christ, before Sanhedrin, I, <a href="#Page_190">190</a></li> <li class="in">erratic conduct of, at trial of Christ, I, <a href="#Page_290">290</a></li> -<li class="in">rôle of, in trial of Jesus before Pilate, II, 101</li> +<li class="in">rôle of, in trial of Jesus before Pilate, II, 101</li> <li class="in">biographical note on, II, 295</li> <li class="in">legendary examination of Joseph of Arimathea by, II, 374, 376</li> @@ -13968,7 +13930,7 @@ Christ, II, 344</li> <li class="in">on Roman superstition, II, 221</li> <li class="in">on Roman skepticism, II, 227</li> <li class="in">his divorce of his wife, II, 237</li> -<li class="in">witticism of, upon Cæsar's gallantries, II, 239</li> +<li class="in">witticism of, upon Cæsar's gallantries, II, 239</li> <li>Cities of Refuge, Jewish, internment in, I, <a href="#Page_96">96</a>-<a href="#Page_99">99</a></li> @@ -14019,7 +13981,7 @@ Christ, II, 344</li> <li>Demosthenes, on the women of Athens, II, 242</li> -<li><span class="err" title="original: Derembourg"><a name="Derembourg" id="Derembourg"></a>Dérembourg</span>, Joseph, on the Jewish priestly families, II, 294</li> +<li><span class="err" title="original: Derembourg"><a name="Derembourg" id="Derembourg"></a>Dérembourg</span>, Joseph, on the Jewish priestly families, II, 294</li> <li>Deutsch, Emanuel,</li> <li class="in">on the Talmud, I, <a href="#Page_74">74</a>, <a href="#Page_80">80</a></li> @@ -14034,7 +13996,7 @@ Christ, II, 344</li> <li class="in">among the Romans, II, 236-239</li> <li class="in">trivial pretexts for, II, 237, 238</li> -<li>Döllinger,</li> +<li>Döllinger,</li> <li class="in">on the Roman view of Christianity and high treason, II, 77</li> <li class="in">on divorce, and the profligacy of Roman matrons, II, 236</li> <li class="in">on the effect of art in corrupting Greek and Roman manners, II, 268</li> @@ -14147,7 +14109,7 @@ of Christ, I, <a href="#Page_181">181</a></li> <li class="in">relation of, to Mishna, I, <a href="#Page_83">83</a>. See also <a href="#Talmud">Talmud</a> and <a href="#Mishna">Mishna</a></li> <li>Germanicus,</li> -<li class="in">Cæsar temples profaned on death of, II, 222</li> +<li class="in">Cæsar temples profaned on death of, II, 222</li> <li class="in">exposure of children born on day of death of, II, 254</li> <li>Gestas, legendary name of one of thieves crucified with Jesus, II, 364</li> @@ -14181,7 +14143,7 @@ Christ, I, <a href="#Page_181">181</a></li> <li class="in">Bacchanalian orgies introduced by, II, 270</li> <li class="in">invective of Juvenal against, II, 284</li> -<li>Greenidge, on the interpretation of native law by Roman proprætors, +<li>Greenidge, on the interpretation of native law by Roman proprætors, II, 31</li> <li>Greenleaf, Simon, American jurist,</li> @@ -14433,7 +14395,7 @@ stage, II, 267</li> <li class="in">slaves released at, II, 130</li> <li class="in">indecencies of, II, 218</li> -<li><a name="Lemann" id="Lemann"></a><span class="err" title="original: Lemann">Lémann</span>, extract from work of, on Sanhedrin, II, 291</li> +<li><a name="Lemann" id="Lemann"></a><span class="err" title="original: Lemann">Lémann</span>, extract from work of, on Sanhedrin, II, 291</li> <li>Lepidus, Marcus, Roman patrician, magnificence of, II, 246</li> @@ -14533,13 +14495,13 @@ subject peoples, II, 15</li> <li>Mosaic Code, the, a basis of Hebrew Criminal Law, I, <a href="#Page_73">73</a>, <a href="#Page_84">84</a>, <a href="#Page_85">85</a></li> -<li>Müller, Johannes, explodes legend of Pilate and Lake Lucerne, II, 95</li> +<li>Müller, Johannes, explodes legend of Pilate and Lake Lucerne, II, 95</li> <li class="center p2">N</li> <li>Nachum Halbalar, Jewish scribe, biographical note on, II, 314</li> -<li>Nævius, Marcus, accusation of Scipio Africanus by, II, 41</li> +<li>Nævius, Marcus, accusation of Scipio Africanus by, II, 41</li> <li>Napoleon I,</li> <li class="in">fickleness of populace toward, I, <a href="#Page_63">63</a>, <a href="#Page_64">64</a></li> @@ -14586,7 +14548,7 @@ subject peoples, II, 15</li> <li class="center p2">P</li> -<li><a name="Paganism" id="Paganism"></a>Paganism, Græco-Roman,</li> +<li><a name="Paganism" id="Paganism"></a>Paganism, Græco-Roman,</li> <li class="in">conflict of, with Christianity, I, <a href="#Page_16">16</a>; II, 76-79</li> <li class="in">Hellenization of Roman religion, II, 199</li> <li class="in">importation of foreign gods, II, 200</li> @@ -14611,7 +14573,7 @@ subject peoples, II, 15</li> <li>Paley, William, on the discrepancies of the Gospels, I, <a href="#Page_32">32</a>, <a href="#Page_33">33</a></li> -<li>Pan, Græco-Roman divinity, feasts of, II, 265</li> +<li>Pan, Græco-Roman divinity, feasts of, II, 265</li> <li>Paul, St.,</li> <li class="in">on the depravity of Rome, II, 284</li> @@ -14621,7 +14583,7 @@ subject peoples, II, 15</li> <li>Pentateuch, the, a basis of Hebrew jurisprudence, I, <a href="#Page_73">73</a></li> -<li>Permanent Tribunals (quæstiones perpetuæ), mode of trials before, at +<li>Permanent Tribunals (quæstiones perpetuæ), mode of trials before, at Rome, II, 43-52</li> <li>Peter, St.,</li> @@ -14668,7 +14630,7 @@ Rome, II, 43-52</li> <li class="in">washes his hands of Christ's death, II, 137, 364</li> <li class="in">releases Barabbas, II, 138, 363</li> <li class="in">summary of his conduct of Christ's trial, II, 168</li> -<li class="in">conduct of, compared with Cæsar, II, 169; with Sir Edward Coke, II, +<li class="in">conduct of, compared with Cæsar, II, 169; with Sir Edward Coke, II, 170-172</li> <li>Pindar, Greek poet, denunciation of, of vulgar superstitions, II, 224</li> @@ -14688,7 +14650,7 @@ Rome, II, 43-52</li> <li>Polybius, on Roman pederasty, II, 263</li> -<li>Pompeia divorced by Cæsar, II, 238</li> +<li>Pompeia divorced by Cæsar, II, 238</li> <li>Pompey, Cneius, the Great,</li> <li class="in">conquest of Palestine by, II, 11</li> @@ -14697,12 +14659,12 @@ Rome, II, 43-52</li> <li>Pontiffs, Roman, II, 204</li> -<li>Poppæa, wife of Nero, deification of, II, 77</li> +<li>Poppæa, wife of Nero, deification of, II, 77</li> <li>Postumius, Spurius, Roman consul, suppression of Bacchanalians by, II, 270-283</li> -<li>Prætor, Roman, judicial powers of, II, 36</li> +<li>Prætor, Roman, judicial powers of, II, 36</li> <li>Priesthood, Roman. See <a href="#Romans">Roman religion</a></li> @@ -14834,7 +14796,7 @@ of Christ, I, <a href="#Page_177">177</a></li> <li>Schenck, account of, of the bloody sweat of a nun, I, <a href="#Page_59">59</a></li> -<li>Schürer,</li> +<li>Schürer,</li> <li class="in">on the existence of the Sanhedrin at the time of Christ, I, <a href="#Page_176">176</a></li> <li class="in">on the jurisdiction of the Sanhedrin, II, 18</li> <li class="in">on the administration of civil law by Sanhedrin, II, 30</li> @@ -14853,7 +14815,7 @@ of Christ, I, <a href="#Page_177">177</a></li> <li>Scribes, Jewish Chamber of. See <a href="#Sanhedrin">Sanhedrin</a></li> <li>Segnensis, Henricus, anecdote of, -illustrative of mediæval ignorance regarding Talmud, II, 74</li> +illustrative of mediæval ignorance regarding Talmud, II, 74</li> <li>Semiramis, Assyrian queen, origin of crucifixion imputed to, II, 54</li> @@ -14874,7 +14836,7 @@ paraphrasing of anthropomorphic passages in, I, <a href="#Page_237">237</a></li> <li class="in">images of thrown down, II, 73</li> <li class="in">Marcus Aurelius an adorer of, II, 217</li> -<li>Servilia, mistress of Julius Cæsar, II, 239</li> +<li>Servilia, mistress of Julius Cæsar, II, 239</li> <li>Shammai, School of,</li> <li class="in">and the Mishna, I, <a href="#Page_79">79</a></li> @@ -14886,7 +14848,7 @@ paraphrasing of anthropomorphic passages in, I, <a href="#Page_237">237</a></li> <li>Sibylline Books, II, 199, 204</li> -<li>Sibyl, Erythræan, Virgil inspired by, II, 287</li> +<li>Sibyl, Erythræan, Virgil inspired by, II, 287</li> <li><a name="Simon" id="Simon"></a>Simon, Jewish rebel, revolt of, II, 110</li> @@ -14908,7 +14870,7 @@ paraphrasing of anthropomorphic passages in, I, <a href="#Page_237">237</a></li> <li class="in">under Hebrew law, I, <a href="#Page_95">95</a></li> <li class="in">account of, among Romans, II, 250, 251</li> -<li>Social life, Græco-Roman,</li> +<li>Social life, Græco-Roman,</li> <li class="in">marriage and divorce, II, 236-240</li> <li class="in">prostitution, II, 242-244</li> <li class="in">luxury and extravagance, II, 244-249</li> @@ -15019,7 +14981,7 @@ against Jesus, II, 181</li> <li>Three, Jewish Courts of, jurisdiction of, I, <a href="#Page_124">124</a></li> -<li>Tiberius Cæsar, Roman emperor,</li> +<li>Tiberius Cæsar, Roman emperor,</li> <li class="in">sway of, II, 27</li> <li class="in">character of, II, 70</li> <li class="in">prosecutions of, for treason, II, 70, 71</li> @@ -15038,7 +15000,7 @@ Pilate," II, 345 <i>seq.</i></li> <li class="in">during the regal period, II, 35</li> <li class="in">Roman, mode of, in the Comitia Centuriata, II, 37-43</li> <li class="in">mode of, in the Permanent Tribunals, II, 43-52</li> -<li class="in">prosecutor, rôle and selection of, II, 43, 44, 49</li> +<li class="in">prosecutor, rôle and selection of, II, 43, 44, 49</li> <li><a name="Trial_of_Jesus_Hebrew" id="Trial_of_Jesus_Hebrew"></a>Trial of Jesus, Hebrew,</li> <li class="in">nature of charge against Jesus before Sanhedrin, I, <a href="#Page_187">187</a></li> @@ -15107,7 +15069,7 @@ priest, I, <a href="#Page_290">290</a>, <a href="#Page_291">291</a></li> <li>Vitia, Roman matron, executed for treason, II, 71</li> -<li>Voltaire, François de,</li> +<li>Voltaire, François de,</li> <li class="in">account of, of the bloody sweat of Charles IX, I, <a href="#Page_59">59</a></li> <li class="in">on character of Christ, II, 187</li> @@ -15179,396 +15141,21 @@ Christ, I, <a href="#Page_175">175</a>, <a href="#Page_179">179</a></li> <li><a href="#Dysmas">Dysmas</a>, legendary name of one of thieves crucified with Jesus, II, 364</li> <li>Dysmas, legendary name of one of <span class="u">the</span> thieves crucified with Jesus, II, 364</li> <li><a href="#Derembourg">Derembourg</a>, Joseph, on the Jewish priestly families, II, 294</li> -<li><span class="u">Dérembourg</span>, Joseph, on the Jewish priestly families, II, 294</li> +<li><span class="u">Dérembourg</span>, Joseph, on the Jewish priestly families, II, 294</li> <li><a href="#Lemann">Lemann</a>, extract from work of, on Sanhedrin, II, 291</li> - <li><span class="u">Lémann</span>, extract from work of, on Sanhedrin, II, 291</li> + <li><span class="u">Lémann</span>, extract from work of, on Sanhedrin, II, 291</li> <li><a href="#Scipio_Africanus">Scipio Africanus</a>, trial of, before Comitia Centuriata</li> <li>Scipio Africanus, trial of, before Comitia Centuriata<span class="u">, II, 41</span></li> </ul> <p>Footnote <a href="#Footnote_135_135">135</a>:</p> -<ul><li>sont fatales a la liberté.</li> +<ul><li>sont fatales a la liberté.</li> -<li>sont fatales <span class="u">à</span> la liberté.</li> +<li>sont fatales <span class="u">à </span> la liberté.</li> </ul> </div> - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Trial of Jesus from a Lawyer's -Standpoint, Vol. I (of II), by Walter M. 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