_The disease of Judas._
In the number of diseases, I rank the death of Judas, the wicked
betrayer of Christ; of which I shall treat the more willingly, because
very learned interpreters of the holy scriptures have run into
different opinions concerning it. And about fifty years ago, two
famous professors of history in the university of Leyden, Jacobus
Gronovius and Jacobus Perizonius, handled this controversy in print
with too much passion. For polite literature does not always polish
its admirers.
The origin of the dispute was this. Perizonius had published Ælian's
variæ historiæ, with his own notes and those of others; where taking
occasion from what Ælian says of Poliager,[141] he diligently examines
the signification of the verb [Greek: apagchesthai], which saint
Matthew[142] employs in relating the death of Judas; and insists that
that word does not only mean strangling with a halter, but also
sometimes excessive grief, by which a person is brought to the brink
of death, and frequently even destroys himself. This criticism was
taken amiss by Gronovius, who had already published a book _de morte
Judæ_, wherein he had said that the wretch had voluntarily put an end
to his life by a halter; wherefore he drew his pen, in order to refute
his adversary's reasonings, and corroborate his own. Moreover he
quarrels with Perizonius about the phrase [Greek: prênês genomenos],
which he positively affirms ought to be understood not of a dying man,
but solely of one actually dead, or of a dead body cast or tumbled
down. For St. Matthew simply says [Greek: apêgxato],[143] but St. Luke
more fully, [Greek: prênês genomenos elakêse mesos, kai exechythê
panta ta splagchna autou],[144] that is, _falling headlong, he burst
asunder in the midst, and all his bowels gushed out_. Wherefore, if
the verb [Greek: apagchesthai] can bear no other signification than
that _strangling, which is performed by a halter_, it is plain that
the two evangelists do not agree together; unless we say with the
learned Casaubon, that Judas hanged himself, but the rope broke, and
he tumbled headlong down. But this does not explain the manner of his
death; which saint Luke manifestly seems to have intended; but barely
adds a circumstance of little moment, which happen'd after it, or at
the very instant of it. Upon the whole it is certain, that by this
word is not only meant _suffocation by hanging_, but also _excessive
grief_, with which those who are violently overpowered, frequently
compass their own death. For, as Ovid says: _strangulat inclusus
dolor_. And indeed Perizonius has clearly proved this point by a
number of examples, drawn from ancient authors.[145] Nor is it less to
be doubted, but that the expression [Greek: prênês genomenos], may be
used for one, who _voluntarily throws himself headlong down_, as well
as for one, _who falls headlong by some accident_: which he has amply
demonstrated.
[141] _Lib. v. Cap. 8._
[142] _Chap. xxvii. v. 5._
[143] _Ibid._
[144] _Acts, Chap. i. v. 18._
[145] _Vid. dissert. de morte Judæ, & responsones duas ad
Gronovium, Lugd. Bat. 1702 & 3._
This controversy cost more than one dissertation. But after seriously
considering the strength of the arguments produced by both parties; I
am of opinion, that the words of saint Matthew may be reconciled with
the account given by saint Luke from saint Peter's speech, in this
manner. When that most unhappy traitor saw that Christ was condemned
to death, he began to repent of his deed; and being thereupon wreck'd
with grief and despair, or seized with the swimming in the head (which
often happens in such cases) he fell headlong down some precipice; or,
which is more probable, he designedly threw himself down, and his body
chancing to pitch on some large stone or stump of a tree, his bowels
burst forth, and he was killed. Wherefore Matthew declared his
tortures of mind, which made him destroy himself; but Luke has clearly
and properly determined the manner of his death. Thus this kind of
death ought, with good reason, to find a place in the list of
diseases, upon account of the real disorder of the mind.