Chapter 9

_The Palsy._

There are three paralytics recorded in the holy gospels to have been cured by Jesus Christ[91]. The case of one of these, which is the third, having some singularities in it, I shall relate the particulars of it in the words of St. John, "There is (says the Evangelist) at Jerusalem, by the sheep market, a pool, near which lay a great multitude of impotent folk, blind, halt, and withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. And a certain man was there, who had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time _in that case_, he saith unto him, _Wilt thou be made whole_? The impotent man answered him, _Sir, I have no man, when the water is troubled, to put me into the pool; but while I am coming, another steppeth down before me_. Jesus saith unto him: _Rise, take up thy bed, and walk_. And immediately the man was made whole, and took up his bed, and walked."

[91] _See Matthew, Chap. viii. and ix., and John, Chap. v._

This pool, or at least some other in its stead, is shewn to travellers even at this day by the friars who reside there.[92] But, what is much more to the purpose, Eusebius asserts that it actually existed in his time, and had two basons; both of which were filled every year by the rains, at a stated time; and the water of one of them was of a surprizing red colour:[93] which last phoenomenon he attributes, according to the vulgar opinion, to the sacrifices, which were formerly cleansed there. But I am clearly of opinion, that it was owing to a red earth or ocre, which is frequently found in baths, raised up from the bottom at certain times by the rains, and mixing with the water.

[92] _See Cotovici Itinerarium Hierosolymitarum, Lib. ii. Cap. ii. and Maundrell's Journey from Aleppo to Jerusalem, 8vo. p. 107. Oxford 1714._

[93] _Onomasticon urbium & locorum sacræ scripturæ, in voce_ [Greek: Bêzatha].

Commentators find more than one difficulty here. For first they enquire what sort of water this was; next why it could not exert its virtue without being troubled; then what was the nature of this troubling; and lastly, concerning the angel they do not agree, who he was. Wherefore I will offer my opinion, in a concise manner, on these several points.

First then, mineral waters were in high esteem among the ancients for many diseases: they used them inwardly and outwardly, and recommended them for different distempers according to the nature of the mineral, with which they were impregnated. Thus in paralitic cases, Celsus recommends _swimming or bathing in the natural sea or salt water, where it can conveniently be come at; where it cannot, even in water made salt by art_.[94] And Pliny says, _sulphureous water is useful for the nerves, aluminous for paralytics, or other relaxed habits of the body_. He likewise adds; _They use the mud of those fountains with advantage, especially if, when it is rubbed on, it be suffered to dry in the sun_.[95] The same author relates strange things of some springs. _In Boætia_, says he, _there are two springs, one of which retrieves the memory, the other destroys it.[96] In Macedonia two streams meet, one of them extremely wholsome to drink, the other mortal._[97] And other things of the same nature. To these may be added what Lucian, an eye-witness relates of the river Adonis in the country of the Byblii. _The water of that river changes its colour once a year, and turning as red as blood, gives a purple tinge to the sea, into which it runs_: and the cause of this phoenomenon he ascribes to its _passing thro' mount Libanus, whose earth is red_.[98] Nor is it foreign to the purpose to observe, that there are wonderful eruptions of water in some countries. In the province of Conaught in Ireland, there is a fountain of fresh water on the top of a high mountain, which imitates the tide, by sinking and overflowing twice a day.[99] A certain spring in Hungary in the county of Saros, is under the influence of the moon: since it is well known to increase with the moon's increase, to diminish with its decrease, and to run quite dry at the great change or new moon.[100] In fine, medicinal waters were not uncommon in Palestine, the accounts of which are collected by that great master of oriental literature, Hadrian Reland.[101]

[94] _Lib. iii. Cap. xxvii._

[95] _Lib. xxxi. §. 32._

[96] _Ib. §. ii._

[97] _Ib. §. 19._

[98] _De Dea Syria._

[99] _Vid. Ortelii Theatrum orbis terrarum._

[100] _Vid. Geo. Wernher. de admirandis Hungariæ aquis._

[101] _Palæstina ex monument. vet. illustr. p. 300, &c._

Nevertheless those who contend for a miracle in this place, say that there are no baths known, which can cure all distempers; nor any that retain their virtue but one single month in the year: they likewise add, that it was the action of the angel troubling this water, that gave it its sanative qualities. Those who are of a different sentiment, enumerate a number of waters, which become salutary at certain times of the year, by being then charged with metallic salts; the mud of which being brought up from the bottom, has been serviceable in many diseases. Wherefore they say, it is not just to have recourse to a supernatural power for effects, which may be produced by the ordinary course of nature. But as far as I am able to judge of these contradictory opinions, a middle way between them seems to me to come nearest the truth.

For my notion of the matter is, that the water of this pool acquired its medicinal virtues from the mud settled at the bottom, which was charged with metallic salts, perhaps from sulphur, allum, or nitre. And whenever it happened that the water was troubled by any natural cause whatsoever, perhaps a subterraneous heat, or rains; these salts were raised up and mixed with it, and might well be beneficial to those, who went down into the pool, before the metallic particles subsided. Wherefore it is no wonder, that there _lay_, in the porches of this bath, which the evangelist says were five in number, _a great multitude of impotent folk waiting for the moving of the water_; and especially of such as laboured under those diseases, for which it was serviceable, as blindness, palsies, and decays. And it was very natural for every individual person to endeavour to get into it as soon as possible; for fear of being frustrated of their cure by the subsidence of the mud. Wherefore _he who first stept in_, experienced the virtue of the water.

The next circumstance to be observed is, that the fact here related, happened when _there was a feast of the jews_, that is, the pentecost. And we learn from Eusebius, that this method of curing prevailed but once in a year.[102] But it is well known that this feast was celebrated in the month of May or beginning of June: which is a very proper season for the virtues of medicinal waters. Upon which account the patients flock'd thither the more eagerly, that they might catch a medicine, which they could make use of but once a year.

[102] _Loco citato._

Lastly, with relation to the angel, who is said _to have_ troubled the water at a certain season; those who contend for a miracle, attribute the sanative quality of the pool to him. But we have already taken notice, that whenever any thing uncommon or surprizing happened, of which the jews could not investigate the cause, they were accustomed to say, it was done _by the angel of the Lord_. Yet it is possible, that God might have added this miraculous circumstance to natural effects, that this pool should be sanative, at one certain time of the year only, and that too, when the whole nation were assembled to celebrate their solemn festival; and to him only, who first went into it. The reason of which proceeding (if it be allowed to form a conjecture on the divine counsels) might perhaps have been, that God was pleased to testify by so manifest a sign, that he would not, as he had promised, entirely abandon his chosen people; before the coming of the Messias.

Wherefore upon the whole, this salutary virtue of the water, which might be medicinal by nature, seems to be so regulated by God, as at the same time to afford the jews a token of his presence. But the power of Christ, administered to this infirm man, a more noble remedy than that water, his _evil-chasing_[103] word. And this power was the more seasonable in this case, because the disease was of so many years standing, that it could not be removed by a natural remedy: whence his divine virtue shone forth the more brightly.

[103] [Greek: Alexikakon].