Note 97 — Chapter IX · MIRACLES OF JESUS.

We conclude, then, that in the intention of the evangelical writers the instantaneous disappearance of the leprosy in consequence of the word and touch of Jesus, is the fact on which their narratives turn. Now to represent the possibility of this to one’s self is quite another task than to imagine the instantaneous release of a man under the grasp of a fixed idea, or a permanently invigorating impression on a nervous patient. Leprosy, from the thorough derangement of the animal fluids of which it is the symptom, is the most obstinate and malignant of cutaneous diseases; and that a skin corroded by this malady should by a word and touch instantly become pure and healthy, is, from its involving the immediate effectuation of what would require a long course of treatment, so inconceivable,97 that every one who is free from certain prejudices (as the critic ought always to be) must involuntarily be reminded by it of the realm of fable. And in the fabulous region of Oriental and more particularly of Jewish legend, the sudden appearance and disappearance of leprosy presents itself the first thing. When Jehovah endowed Moses, as a preparation for his mission into Egypt, with the power of working all kinds of signs, amongst other tokens of this gift he commanded him to put his hand into his bosom, and when he drew it out again, it was covered with leprosy; again he was commanded to put it into his bosom, and on drawing it out a second time it was once more clean (Exod. iv. 6, 7). Subsequently, on account of an attempt at rebellion against Moses, his sister Miriam was suddenly stricken with leprosy, but on the intercession of Moses was soon healed (Num. xii. 10 ff.). Above all, among the miracles of the prophet Elisha the cure of a leper plays an important part, and to this event Jesus himself refers (Luke iv. 27.). The Syrian general, Naaman, who suffered from leprosy, applied to the Israelitish prophet for his aid; the latter sent to him the direction to wash seven times in the river Jordan, and on Naaman’s observance of this prescription the leprosy actually disappeared but was subsequently transferred by the prophet to his deceitful servant Gehazi (2 Kings v.). I know not what we ought to need beyond these Old Testament narratives to account for the origin of the evangelical anecdotes. What the first Goël was empowered to do in the fulfilment of Jehovah’s commission, the second Goël must also be able to perform and the greatest of prophets must not fall short of the achievements of any one prophet. If then, the cure of leprosy was without doubt included in the Jewish idea of the Messiah; the Christians, who believed the Messiah to have really appeared in the person of Jesus, had a yet more decided inducement to glorify his history by such traits, taken from the Mosaic and prophetic legend; with the single difference that, in accordance with the mild spirit of the New Covenant (Luke ix. 55 f.) they dropped the punitive side of the old miracles.