JOHN
490
JOHN
the day. He thus learned of the wonders wrought
by Jesus. At this point it cannot be supposed that
John's faith wavered in the least. Some of his
disciples, however, would not be convinced by his
words that Jesus was the Messias. Accordingly, he
sent them to Jesus, bidding them say: "John the
Baptist hath sent us to thee, saying: Art thou he that
art to come; or look we for anotlier? (.\nd in that
same hour, he cured many of their [the people's]
diseases, and hurts, and fevil spirits; and to many
that were blind he gave sight.) And answering,
he said to them: Go and relate to John what you have
heard and seen: the blind see, the lame walk, the
lepers are made clean, the deaf hear, the dead rise
again, to the poor the gospel is preached: and blessed
is he whosoever shall not be scandalized in me"
(Luke, vii, 20-2:3; Matt., xi, .3-6).
How this interview affected John's disciples, we do not know; but we do know the encomium it occa- sioned of John from the lips of Jesus: " And when the messengers of John were departed, he began to speak to the multitudes concerning John. What went ye out into the desert to see? A reed shaken with the wind ? " All knew full well why John was in prison, and that in liis captivity he was more than ever the imdaunted champion of truth and virtue. — "But what went you out to see? A man clothed in soft garments? Behold they that are in costly apparel, and live delicately, are in the houses of kings. But what went you out to see? a prophet? Yea, I say to you, and more than a prophet. This is he of whom it is written: Behold, I send my angel before thy face, who shall prepare thy way before thee. For I say to you: Amongst those that are born of women, there is not a greater prophet than John the Bap- tist" (Luke, vii, 24-28). And continuing, Jesus pointed out the inconsistency of the world in its opinions both of himself and his precursor: "John the Baptist came neither eating bread nor drinking wine; and you say: He hath a devil. The Son of man is come eating and drinking: and you say: Behold a man that is a glutton and a drinker of wine, a friend of publicans and sinners. And wisdom is justified by all her children" (Luke, vii, 33-35).
St. John languished probably for some time in the fortress of Macha?rus; but the ire of Herodias, unlike that of Herod, never abated: she watched her chance. It came at the birthday feast which Herod, after Roman fashion, gave to the "princes, and tribunes, and chief men of Galilee. And when the daughter of the same Herodias [Josephus gives her name: Salome] had come in, and had danced, and pleased Herod and them that were at table with liim, the king said to the damsel: Ask of me what thou wilt, and I will give it thee. . . . Who when she was gone out, said to her mother, what shall I ask? But she said : The liead of John the Baptist. And when she was come in immediately with haste to the king, she asked, saying: I will that forthwith thou give me in a dish, the head of John the Baptist. And the king was struck sad. Yet because of his oath, and be- cause of them that were with him at table, he would not displease her: but sending an executioner, he commanded that his head should be brought in a dish: and gave it to the damsel, and the damsel gave it to her mother" (Mark, vi, 21-28). Thus was done to death the greatest "amongst them that are born of women", the prize awarded to a dancing girl, the toll exacted for an oath rashly taken and crim- inally kept (St. .Augustine). At such an unjustifiable execution even the Jews were shocked, and they attributed to Divine vengeance the defeat Herod sustained afterwards at the hands of Aretas, his rightful father-in-law (Joseph., loc. cit.). John's disciples, hearing of his death, " came, and took his body, and laid it in a tomb" (Mark, vi, 29), "and came and told Jesus" (Matt., xiv, 12).
The lasting impression made by the Precursor upon
those who had come within his influence cannot be
better illustrated than by mentioning the awe which
seized upon Herod when he heard of the wonders
wrought by Jesus who, in his mind, was no other than
John the Baptist come to life (Matt., xiv, 1, 2, etc.).
The Precursor's influence did not die with him. It
was far-reaching, too, as we learn from .'Vets, xviii,
25; xix, 3, where we find that proselytes at Ephesus
had received from Apollo and others the baptism of
John. Moreover, early Cliristian WTiters speak of a
sect taking its name from John and holding only to
his baptism. The date of John the Baptist's death,
29 August, assigned in the liturgical calendars can
hardly be relied upon, because it is scarcely based
upon trustworthy documents. His burial-place has
been fixed by an old tradition at Sebaste (Samaria).
But if there be any truth in Josephus's assertion, that
John was put to death at Machserus, it is hard to
understand why he was buried so far from the
Herodian fortress. Still, it is quite possible that, at
a later date unknown to us, his sacred remains were
carried to Sebaste. At any rate, about the middle
of the fourth century, his tomb was there honoured,
as we are informed on the testimony of Rufinus and
Theodoretus. These authors add that the shrine was
desecrated under Julian the Apostate (c. a. d. 362), the
bones being partly burned. A portion of the rescued
relics was carried to Jerusalem, then to Alexandria;
and there, on 27 May, 395, these relics were laid in the
gorgeous basilica just dedicated to the Precursor on
the site of the once famous temple of Serapis. The
tomb at Sebaste continued, nevertheless, to be
visited by pious pilgrims, and St. Jerome bears wit-
ness to the miracles there wrought. Perhaps some
of the relics had been brought back to Sebaste.
Other portions at different times found their way to
many sanctuaries of the Christian world, and long is
the list of the churches claiming possession of some
part of the precious treasure. What became of the
head of the Precursor is difficult to determine.
Nicephorus (I, i.x) and Metaphrastes say Herodias had
it buried in the fortress of Machserus; others insist
that it was interred in Herod's palace at Jerusalem;
there it was found during the reign of Constantine,
and thence secretly taken to Emesa, in Phoenicia,
where it was concealed, the place remaining unknown
for years, until it was manifested by revelation in
453. In the many and discordant relations concern-
ing this relic, unfortunately much uncertainty pre-
vails; their discrepancies in almost every point render
the problem so intricate as to baffle solution. This
signal relic, in whole or in part, is claimed by several
churches, among them Amiens, Nemours, St-Jean
d'Angeli (France), S. Silvestro in Capite (Rome).
This fact Tillemont traces to a mistaking of one
St. John for another, an explanation which, in certain
cases, appears to be founded on good grounds and
accounts well for this otherwise puzzling multipli-
cation of relics.
The honour paid so early and in so many places to the relics of St. John the Baptist, the zeal with which many churches have maintained at all times their ill-founded claims to some of his relies, the numberless churches, abbeys, towns, and religious families placed under his patronage, the frequency of his name among Christian people, all attest the an- tiquity and witlespread diffusion of the devotion to the Precursor. The commemoration of his Nativity is one of the oldest feasts, if not the oldest feast, introduced into both the Greek and Latin liturgies to honour a saint. But why is the feast proper, as it were, of St. John on the day of his nativity, whereas with other saints it is the day of their death ? Be- cause it was meet that the birth of him who, imlike the rest, was "filled with the Holy (iliost even from his mother's womb", should be .signalized as a
