e think by this display that he freed himself from
responsibility? Did he hope to turn aside the blow which threatened
Jesus by conceding something to the hatred of the Jews,[1] and by
substituting for the tragic denouement a grotesque termination, to
make it appear that the affair merited no other issue? If such were
his idea, it was unsuccessful. The tumult increased, and became an
open riot. The cry "Crucify him! crucify him!" resounded from all
sides. The priests becoming increasingly urgent, declared the law in
peril if the corrupter were not punished with death.[2] Pilate saw
clearly that to save Jesus he would have to put down a terrible
disturbance. He still tried, however, to gain time. He returned to the
judgment-hall, and ascertained from what country Jesus came, with the
hope of finding a pretext for declaring his inability to
adjudicate.[3] According to one tradition, he even sent Jesus to
Antipas, who, it is said, was then at Jerusalem.[4] Jesus took no part
in these well-meant efforts; he maintained, as he had done before
Kaiapha, a grave and dignified silence, which astonished Pilate. The
cries from without became more and more menacing. The people had
already begun to denounce the lack of zeal in the functionary who
protected an enemy of Caesar. The greatest adversaries of the Roman
rule were suddenly transformed into loyal subjects of Tiberius, that
they might have the right of accusing the too tolerant procurator of
treason. "We have no king," said they, "but Caesar. If thou let this
man go, thou art not Caesar's friend: whosoever maketh himself a king
speaketh against Caesar."[5] The feeble Pilate yielded; he foresaw the
report that his enemies would send to Rome, in which they would accuse
him of having protected a rival of Tiberius. Once before, in the
matter of the votive escutcheons,[6] the Jews had written to the
emperor, and had received satisfaction. He feared for his office. By a
compliance, which was to deliver his name to the scorn of history, he
yielded, throwing, it is said, upon the Jews all the responsibility of
what was about to happen. The latter, according to the Christians,
fully accepted it, by exclaiming, "His blood be on us and on our
children!"[7]

[Footnote 1: Luke xxiii. 16, 22.]

[Footnote 2: John xix. 7.]

[Footnote 3: John xix. 9. Cf. Luke xxiii. 6, and following.]

[Footnote 4: It is probable that this is a first attempt at a "Harmony
of the Gospels." Luke must have h