preparations,
and deposited the body in the rock-cut tomb before sunset, which, at
that time of the year, was about the twelfth hour. That any one should
die after only six hours' crucifixion could not have been at all in
accordance with Pilate's large experience of the effects of that
method of punishment. It, therefore, quite agrees with what might be
expected, that Pilate "marvelled if he were already dead" and required
to be satisfied on this point by the testimony of the Roman officer
who was in command of the execution party. Those who have paid
attention to the extraordinary difficult question, What are the
indisputable signs of death?--will be able to estimate the value of
the opinion of a rough soldier on such a subject; even if his report
to the Procurator were in no wise affected by the fact that the friend
of Jesus, who anxiously awaited his answer, was a man of influence and
of wealth.

The inanimate body, wrapped in linen, was deposited in a
spacious,[71] cool rock chamber, the entrance of which was closed, not
by a well-fitting door, but by a stone rolled against the opening,
which would of course allow free passage of air. A little more than
thirty-six hours afterwards (Friday 6 P.M., to Sunday 6 A.M., or a
little after) three women visit the tomb and find it empty. And they
are told by a young man "arrayed in a white robe" that Jesus is gone
to his native country of Galilee, and that the disciples and Peter
will find him there.

Thus it stands, plainly recorded, in the oldest tradition that, for
any evidence to the contrary, the sepulchre may have been emptied at
any time during the Friday or Saturday nights. If it is said that no
Jew would have violated the Sabbath by taking the former course, it is
to be recollected that Joseph of Arimathaea might well be familiar with
that wise and liberal interpretation of the fourth commandment, which
permitted works of mercy to men--nay, even the drawing of an ox or an
ass out of a pit--on the Sabbath. At any rate, the Saturday night was
free to the most scrupulous of observers of the Law.

These are the facts of the case as stated by the oldest extant
narrative of them. I do not see why any one should have a word to say
against the inherent probability of that narrative; and, for my part,
I am quite ready to accept it as an historical fact, that so much and
no more is positively known of the end of Jesus of Nazareth. On what
grounds can a reasonable man be a