History records but one touch of mercy as coming from outside the circle of Jesus' immediate followers during this heartrending mistrial before the Roman judgment seat. This touch came not from Annas or Caiaphas representing the priesthood, not from Herod, "that fox" who mocked Jesus, nor even from the more honest Pilate, but from a totally unexpected source outside the official setting of this terrible scene,—from Pilate's wife. One of the gospels mentions her sudden interposition in Jesus' behalf, Matthew writing that Pilate had already taken his seat in the judgement hall, when "his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him." While the male hierarchies remained obdurate through malice or ignorance, a woman had responded to an influence uncomprehended by herself, which made her recognize as a "just man" this unknown Jew, accused of being a malefactor, and the vision of truth made her suffer, because she did not understand its science. Pilate's treatment of Jesus was unquestionably affected for the better by the appeal of his wife.
Religious persecution has never perceptibly varied its modus operandi. The ecclesiastical mind has always planned the punishment and the secular arm has been induced to put it into execution. But behold a new factor is destined to it intervene more and more in behalf of the intended victim. Typified in the past by Pilate's wife, this influence comes from a source as yet unidentified in public thought either with ecclesiastical or secular power,—from woman. The deep compassion inherent in an outwardly proud patrician lady may suddenly divine that the Lamb of God is being sacrificed, or some "elect lady" whom John loves "in the truth" may teach others the quality of mercy, or some Joan of Arc may see visions, or "a lady with a lamp," according to Longfellow's symbolism, may explain the metaphysical meaning of the tragedy of the judgment hall.
Mrs. Eddy, impelled by love and guided by wisdom, has unveiled the true interpretation of Jesus' trial. She has not found it necessary to add to the burden so often heaped upon the name of Pilate as an accomplice, but she places the blame where it actually belongs. On page 48 of Science and Health she writes: "Pale in the presence of his own momentous question, 'What is Truth,' Pilate was drawn into acquiescence with the demands of Jesus' enemies. Pilate was ignorant of the consequences of his awful decision against human rights and divine Love, knowing not that he was hastening the final demonstration of what life is and of what the true knowledge of God can do for man." Then she adds, "The women at the cross could have answered Pilate's question." The gospels picture Pilate's attempt to escape the net cunningly contrived for him by priestcraft. The Roman even recognized the underlying motive of Jesus' persecutors, for we read that "he knew that for envy they had delivered him," and so cried out, "I am innocent of the blood of this just person: see ye to it," going so far as to wash his hands publicly in token of his personal innocence. We read of his resorting to the subterfuge of offering to release Jesus instead of Barabbas; but all in vain, for the Roman governor was face to face with claim of evil which only spiritual understanding fortified by divine Love can neutralize.
