Scaurus proceeded to the account of the raising of Lazarus. “This narrative,” he said, “is extremely beautiful and may perhaps have had some basis of historical fact. Luke speaks of a Lazarus, who dies, and is carried after death into Abraham’s bosom. Some Christians might take this Lazarus for a historical character. But I do not think any confusion arising from that story can have had very much to do with the story in John. The latter seems to me to have been thrown into allegorical form, so that Lazarus may represent humanity, first, corrupt, mere ‘_flesh and blood_’; secondly, raised up by ‘_the help of God_.’ ‘My God helps’ is the meaning of Eliezer or Lazarus. Philo sees in the name these two associations. Also a Christian writer named Barnabas has some curious traditions that may bear on this name; and so have the Jews. Possibly John may mean—over and above the man Lazarus—the human race, raised up to life by the Messiah at the intercession of two sisters, representing the Jewish and the Gentile Churches of the Christians. Similarly I am told that Christians describe the two sisters Leah and Rachel as representing the Synagogue and the Church. “For my part, having spoken to many physicians, and having investigated some instances of revivification, I have come to the conclusion that Jesus possessed a remarkable power of healing the sick and even perhaps of restoring life to those from whom (to all appearance) life had recently departed. Nay, I am dreamer enough to go beyond anything that physicians would allow, and to suppose that Christ may have had a certain power of what I called above _teliatreia_, ‘healing at a distance,’ producing a corresponding _telepatheia_, or ‘being healed at a distance.’ But there is against this particular narrative the objection—not to be overcome except by very strong evidence indeed—that the other evangelists say nothing about this stupendous miracle. Having in view Christ’s precept to the disciples, ‘Raise the dead,’ I see how easily honest Christians might be led to take metaphor for fact. It is much more easy to explain how the narratives of the widow’s son and of Lazarus may have arisen from misunderstanding in the two latest gospels, than to explain how, though true, they were omitted in the two earliest.”