Note 8 — Chapter VIII · EVENTS IN THE PUBLIC LIFE OF JESUS, EXCLUDING THE MIRACLES.

To begin with the more simple form of legendary influence: Schulz has already complained, that Matthew mentions two instances, in which a league with Beelzebub was imputed to Jesus, and a sign demanded from him; circumstances which in Mark and Luke happen only once.8 The first time the imputation occurs (Matt. ix. 32 ff.), Jesus has cured a dumb demoniac; at this the people marvel, but the Pharisees observe, He casts out demons through the prince (ἄρχων) of the demons. Matthew does not here say that Jesus returned any answer to this accusation. On the second occasion (xii. 22 ff.), it is a blind and dumb demoniac whom Jesus cures; again the people are amazed, and again the Pharisees declare that the cure is effected by the help of Beelzebub, the ἄρχων of the demons, whereupon Jesus immediately exposes the absurdity of the accusation. That it should have been alleged against Jesus more than once when he cast out demons, is in itself probable. It is however suspicious that the demoniac who gives occasion to the assertion of the Pharisees, is in both instances dumb (in the second only, blindness is added). Demoniacs were of many kinds, every variety of malady being ascribed to the influence of evil spirits; why, then, should the above imputation be not once attached to the cure of another kind of demoniac, but twice to that of a dumb one? The difficulty is heightened if we compare the narrative of Luke (xi. 14 f.), which, in its introductory description of the circumstances, corresponds not to the second narrative in Matthew, but to the first; for as there, so in Luke, the demoniac is only dumb, and his cure and the astonishment of the people are told with precisely the same form of expression:—in all which points, the second narrative of Matthew is more remote from that of Luke. But with this cure of the dumb demoniac, which Matthew represents as passing off in silence on the part of Jesus, Luke connects the very discourse which Matthew appends to the cure of the one both blind and dumb; so that Jesus must on both these successive occasions, have said the same thing. This is a very unlikely repetition, and united with the improbability, that the same accusation should be twice made in connexion with a dumb demoniac, it suggests the question, whether legend may not here have doubled one and the same incident? How this can have taken place, Matthew himself shows us, by representing the demoniac as, in the one case, simply dumb, in the other, blind also. Must it not have been a striking cure which excited, on the one hand, the astonishment of the people, on the other, this desperate attack of the enemies of Jesus? Dumbness alone might soon appear an insufficient malady for the subject of the cure, and the legend, ever prone to enhance, might deprive him of sight also. If then, together with this new form of the legend, the old one too was handed down, what wonder that a compiler, more conscientious than critical, such as the author of the first gospel, adopted both as distinct histories, merely omitting on one occasion the discourse of Jesus, for the sake of avoiding repetition.9