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ハッカーの学校 個人情報調査の教科書 Ipusiron full chapter download PDF
ハッカーの学校 個人情報調査の教科書 Ipusiron full chapter download PDF
ハッカーの学校 個人情報調査の教科書 Ipusiron full chapter download PDF
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IPUSIRON著
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氏名、
住所、電話番号、
ログ、
デジタルのあらゆ い
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個人情報調
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まえが き
容易 さ ①
一 般性 ― ②
成 功率 ― ③
脅威度 ― ④
総合 ― ⑤
―
①容易 さは、その攻撃 を実行するために必要な手間や ス キ ルが少ないことを示 します。
例 えば、マ ウスの操作 だけで完結で きる攻撃であれば、容易 さは高 くな ります。一方、
コマ ン ド操作で、なおかつ複雑 なオプ ション操作や、別 の ファイルの準備 な どが必要で
あれば、容易 さは低 くな ります。
個人情報調査とソーシャルエンジエアリング
は じめに 24
情報の分類 24
公開かどうかによる分類 24
個人情報の調査 26
調 査 の分 類 26
ソーシャルエンジエアリング 27
ソーシャルエンジエアリングによる情報調査 28
ソーシャルエンジニアリングの目的 28
ソーシャルエンジエアリングのモチベーション 28
ソーシャルエンジニアリングを有利に導く要素 29
情 報 ……29/演 技 力 … 29/話 術・……30/電 話機・……30
郵便 (葉 書 または封書 ・¨…30/コ ネ… …30/環 境 に合 った服装・
) 30
色気 ……31
ソーシャルエンジニアリングの分類 31
ヒューマンベースのソーシャルエンジエアリング 31
標的型攻撃・……36
ヒューマンベースのソーシャルエンジエアリング
は じめに 40
聞き込みによる情報調査 40
情報を引 き出す相手 40
対面による聞き込み 4■
聞 き込 みの プロセス・……41/聞 き込 み時 のテ クニ ック・…… 42
通信機器を介する聞 き込み 43
なりすます対象 を考察する……43
心 理 学 を応用 した ソー シ ャル エ ン ジ ニ ア リング 45
役所 か ら情報 を聞 き出す・…・
・I17
サ ー ビスの利用 ユ ーザ ーに な りす ま して住所 を聞 き出 す 。
¨¨・118
タ ー ゲ ッ トの電話番号 を確 実 に特 定 す る ……・119
大学 の職 員 に な りす ま して進路 を聞 き出す …… 120
上 司 にな りす ま して情報 を聞 き出す …… 120
ターゲ ッ トの協 力 に よ り電話番号 を特定 す る…… 122
ク レジ ッ トカー ド会社 か ら情 報 を聞 き出す …… 122
初 心 者 にな りす ま して情報 を聞 き出す 。
…… 124
張り込みによる情報調査 135
張 り込みの準備 136
ターゲ ッ トの風体 を把握 す る…… 136/監 視対象 の建 物 を把握 す る 136
交通手段 を把握 す る……・138/周 囲 の 環境 に溶 け込 む… … 138
張 り込みを支援する機材や道具 139
寝袋 や防寒具・……139/発 信機・……139/受 信機・……139/懐 中電灯 ・・・139
双 眼鏡 …・…139/ナ イ トス コー プ…・¨140/リ バ ース ドア ス コープ… 140
食料 …… 140
内張 りと外張 り 140
内張 り………140/外 張 り…… 141
面取 り 141
面取 りの成功度 を高 め る方法 …… 141
ターゲ ッ トの写真 が ない場合の張 り込 み ¨¨¨142
張 り込みの基本 143
集合住宅の張 り込み 144
戸建て住宅の張 り込み 145
盗聴器 を利用 した戸建 て住宅 の張 り込 み …… 145
住 宅地 の張 り込 み 147
複数 人 による住宅地 の張 り込 み・……147
事務 所 の張 り込 み 148
1人 による事務 所 の張 り込 み …… 148
喫茶店の張 り込み 149
車での張 り込み 151
尾行 による情報調査 152
尾行 の基本 52
失尾 しやすい場所を認識 してお く 52
尾行の事前準備 53
機材や道具の準備 53
電車による尾行 175
すいてい る電 車 の場合 …… 175/満 員電車 の 場合 …… 175
女性 専用車両 の場合・……175/新 幹線 の場 合・…… 176
バスに よる尾行 176
車による尾行 176
交 通量 が少 ない場合・……1%/交 通量 が多 い場合・……178
ターゲ ッ トが路地 に入 った場 合・
・…・178
ター ゲ ッ トが高速道路 に入 った場合・……179
ターゲ ッ トが タ クシーに乗 った場合・……179
ETCか ら行動履歴 を把 握 す る・……180
カーナ ビか ら行動履歴 を把握 す る・……181/車 両追跡発信機 に よる尾行 182
自 182
バイクによる尾行 ■83
尾行 における撮影術 188
撮影 の注意点 …・…188/撮 影 の証拠性 を高 め る…・…188/撮 影方 法 189
浮気調査 にお ける尾行 と撮影・…… 189
変装による情報調査 189
変装の例 190
張 り込 み・……190/尾 行 …・…190/ト ラ ッシ ング…… 191
な りす ま しに よる物理 的侵 入 …… 191/対 面 による聞 き込 み 192
変装 の基 本 192
帽子 …・¨193/眼 鏡・ 193/上 着・…… 193/服 装―般・……194/靴・…… 195
髪型・
・・… 195
小道具 ■95
窓の突破 201
こ じ破 りに よる窓 の突破 …… 202/打 ち破 りに よる窓 の突破 203
その他 の手 法 によ る窓 の 突破 ……203
面格子の突破 204
雨戸の突破 2 05
窓 シャッターの突破 2 06
シヤツターの突破 20 6
エ クステ リアの突破 20 7
警備 業務 208
盗 撮器 の分 類 227
有線式盗撮器 … 227/無 線 式盗撮器 …… 227
盗 聴等 の リス ク 228
無線式 での盗聴 ……228/電 話 の盗聴 228/盗 聴器 の 設 置 ……229
卑猥 目的 の盗撮行為 …… 229
VOX機 能 229
∨OR機 能 と SVOS機 有ヒ
・・ ・229/ン S∨ OS機 育ヒ………230
・…
固定 電話 の盗聴 230
電話盗聴器 の設置 の概要 … … 230/端 子函 内 の盗 聴器 の設置 … …231
モ ジュラー ジ ャック型盗聴器 に よる電話盗聴 ……231
保 安器 内 の盗聴器 の設 置 ¨¨…233/電 話機 内の盗聴器 の設置 234
MDF内 の盗 聴器 の設置 …… 235
広帯域 受信機 によるコー ドレス電話の盗聴 ……236
無線 式盗 聴 器 に よる盗 聴 237
盗聴 波 の変 調方式 …… 237/WFM変 調 と NFM変 調 ……238
1に よ る盗聴 ……239/∪ LX-40に よる盗聴 ……241
T× ‐
スマホによる盗聴 247
iPhoneを 盗聴器にする・……247//Androidを 盗聴器 にする……248
コンクリー トマイクによる盗聴 248
無線式 の コンク リー トマ イ ク・……250
iCレ コー ダーによる盗聴 250
赤外線カメラによる盗撮 251
赤外線 フィルターによる盗撮 ……251
Tiny Sim Card Spy Earに よる盗聴 252
盗聴 の妨 害 252
TB‐ 1000に よる盗聴妨 害 …… 252
コン ク リー トマ イク妨害機 に よる コンク リー トマ イ クの盗聴妨害 …… 253
トラツシングの練習 274
トラ ッシ ングの時期 ……274/ト ラ ッシングの 時間帯 ¨¨…274
トラ ッシ ングの場所 …… 274
トラッシングで得られたゴミの分析 274
買 い物 の レシー ト……274/ダ イ レク トメール … …275/宅 急便 の送 り状 ……275
クレジ ッ トカー ドの請求 明細書 ……276
携帯電話 の 明細書 ……277/保 険 の契約内容の お知 らせ ……277
N丁 丁の通 話明細 内訳書 …… 277/公 共料金 の支 払票 、明細書・……279
個 人の場合・……285/会 社 の場 合・……286
トラツシングのためのヒン ト 28 7
287
携帯電話のシ ョルダ…ハ ッキング 287
その他の個人情報調査 289
住民票 289
住 民票 に記載 されてい る内容 ……289/住 民票 の取得 と閲覧 … …290
金銭消 費契約書 による住 民票 の請求 ……290/訴 状 に よる住 民票 の請求 291
戸籍 292
戸籍 と住 民票 の違 い ……292/筆 頭者 ……292/本 籍地 を移 す ……292
…… 293/戸 籍 を さかの ぼる
戸籍 か ら結婚歴 を消 す 。 293
虚偽 の婚姻届 による戸籍 の編成 …… 294
少額訴訟 申立書 に よ る移 転履歴 の取 得 … …294
不動産 登 記 簿 295
全部事項 証明書 … …295/タ ーゲ ッ トの土地 ・建物 の情報 を得 る 295
登記情 報提供 サー ビス に よる登記情 報 の取 得 ……297
共 同担保 目録 によ る不 動産情報 の取 得 …… 297
名寄 せ に よる不動産情 報 の取得・……297/抵 当権 の調査・……298
生前贈与 の調査 …… 299
2 99
商業登記簿
登記事項証明書 …… 299/履 歴事項証 明書 による情報調査 ……300
過去 の履歴 の調査 … …303/会 社 名 の特 定・……303
コンピュータベースのソーシャルエンジエアリング
はじめに 328
328
インターネットが普及 し始めた頃 328
現在 330
まとめ 3 31
Cree. 356
Cree.pyの 初期設定 35 6
ハ ・ ― エ ロ ― による情報 368
ハー ドウェア型キーロガーのメリット 369
ハー ドウェア型キーロガーのデメリツト 370
まとめ 371
iCカ ー ド 用に 371
券売機 に よる Suicaの 履 歴 表 示 と印 字 371
PaSoRiに よる lCカ ー ドの履歴表 示 372
・872
PaSoRiに よる Suicaの 履歴表示 …・
PaSoRiに よる Edyの 履歴表示 ……373
:こ 375
遠隔操作 アプ リによる情報調査 375
各種 ア プ リの紹介 ……376/1Phoneア ナ ライザー ・379
電話 番 号 か ら住ん で い る 地 域 や キ ャ リア の調 査 384
電話番号か らキャリアの特定 384
ドコモ遠 隔操作番号 に よ るキ ャリアの特 定 ……384
呼 び出 し音の違 いに よる キ ャ リアの特 定 … …384
携帯電話や スマホの暗証番号を特定する 3 85
L!NE電 話 の発 信 者 番 号 の偽装 4 03
LiNEの メッセ…ジに既読を付けずに読む 4 03
サイ ト閲覧時の匿名アクセス 430
Webペ ー ジのアクセスにおいて身元がばれる理 由 4 31
Torに よる匿名アクセス 4 34
その他の情報調査 437
電話帳サー ビス 43 7
Web掲 示板 に よる情 報 調 査 4 45
Picasaに よる画像取得 4 46
recALL 4 46
付録
個人情報の 一 覧 454
本人関する事項 454
あ とが き 460
著者 プロフ ィール 461
本書の出版 にあたって
本書は、ハ ッカーが実際に行 う手口を徹底的に公開す ることによ り、現実社会での行動や コンピュータ
使用にお いての 自己防衛術を身に付けることを目的 としています。
本書の 内容 を不正に利用 して犯罪行為を行った場合は次の法律に抵触する可能性があ ります。本書で得
た知識やプログラム等を絶対に不正な目的で使用 されないようにお願 いいたします。
1 0年 以 下の 懲役 (未 遂 も含む).
・ 軽犯罪 1拘 留 、もしくは科料
著作権違反罪 著作権法規定 に よる
商標 について
本書に掲載されているシステムの名称、ソフ トの名称、製品の名称等は一般にその開発元、発売元の商
標、または登録商標です。
本書では、本書を制作する目的でのみ、それら商品名、団体名を記載しており出版社 としては、その商
標権を侵害する意志、目的等はありません。
ョ由 E
lξ 諄
“
個人情報調査と
ソーシ ャルエ ンジエアリング
本 章 では、個 人情 報 の調 査 の基 本、 ハ ッ
キ ン グの基礎 と もい え る ソ ー シ ャル エ ン
ジ エ ア リン グの手 口の 概 要 につ い て解 説
します。
1章 個人情報調査とソーシャルエンジエア リング
は じめに
イ ンター ネ ッ トの普及や スマ ー トフォンの登場 によ り、個人情報が様 々 な場面で活用
されてい ます。近年は ビ ッグデー タとい う用語 をよく耳にするようにな りました。 ビッ
グデー タとは巨大で複雑 なデ ー タ集合 の集積物 です。それだけ情報が膨大にな り、それ
らを活用す る動 きが ます ます大 きくなって いることを意味 して い ます。 また、個人情報
の流 出事故 はたびたび発生 してお り、年 々そ の流出件数は更新 しています。 この ように
膨大 なデー タが扱われるこ とにより、相対的 に 1件 当た りの価値 は下が りつつ あ ります。
しか しなが ら、巨大なデ ー タを構成す るものは個 々人のデー タです。 い くら価値が下
がった といえ、 当人にとっては大事なデー タです。そのデー タを喉か ら手が出るほ ど欲
しが っているス トーカーが いるか もしませ ん。 ス トー カーがデー タを入手 して しまえば、
該当す る本人だけでな く、周囲の者 たちに も危害が及ぶか もしれ ません。
本書 では個人情報の調査方法 を解説 して い ます。アナ ログ・ デジタル、 ロー テク・ハ
イテクといった様 々な方法 に加 えて、 これ らを組み合わせ た調査 方法 も解説 してい ます。
調査方法 を理解することに よ り、ス トーカーやア タッカーか らの攻撃か ら、 自分 自身や
大事な人 を守 る方法を身 に付 けることがで きます。
まずは、個人情報 の調査方法 の前に、個人情報 について簡単 に解説 します。本書 は学
術書ではないので、厳密性 よ りわか りやす い解説 を重視 しました。
情報の分類
本書 の テ ーマ は個 人情報 の 調査 です。調査 の 方法 を説明す る前 に、個 人情報 につ いて
知 っておか なけれ ばな りませ ん。
個人情報に限らず、情報は一般に次のように分類されます。
・ ・・ .│ヽ
公開かどうかによる分類 '
情報を公開されているかどうかによって分類すると、次のようになります。
。公然情報 (オ ープン情報)
。非公然情報 (ク ローズ ド情報)
公然情報
公然情 報 (オ ー プ ン情 報 )は 一般 に公 開 され ている情報 です。例 えば、 イ ンター ネ ッ
トの検索 、官報 、電話 帳、 国会 図書館 で得 られ る情 報 な どで す。
非公然情報
非 公然情報 (ク ローズ ド情 報 )は ターゲ ッ トあ るいはその関係者 しか知 らない情報 の
こ とです。例 えば、 パ ス ワー ド、暗証番号、PINコ ー ドな どで す 。住所 や電話番号 をイ
ンター ネ ッ ト上 で公 開 して い な い場合 は、 これ らも非 公然情報 に該 当 します。
信憑性による分類 ‐ │
情 報 を信憑性 に よって分類す る と、次の ように な ります。調 査 で得 られ る情報 はこれ
らの情 報が混 在 してお り、 どれ に該 当す るかの見極 めが重要 とな ります .そ して、最終
的 にはす べ て の情 報 に裏付 けが必要 にな りますぃ
・ 確認情 報
・ 未確 認情報
。虚偽情報
確認情報
事実 であることを確認 された情報 のことです。例 えば、張 り込み、尾行、 トラツシ ン
グな どで得 られた情報です。特 に尾行か ら得 られた情報は確実性 が高 くな ります。
未確認情報
事実 であ ることを確認 されて い ない情報 の こ とです。裏付 けを行 うことで、未確認
情報 を確認情報 にす ることがで きます。例 えば、 イ ンター ネ ッ ト上の個人が運営す る
Webペ ー ジの情 報、聞 き込み な どで得 られた情報 な どです。 聞 き込み した相手が勘違
い をしている情報であれば、確実性 は低 いためです。
トラツシ ングで得 られた情報が確認情報か どうかは、 ターゲ ッ トの家族構成や取得物
の種類 によります。 レシー トであれば、 ターゲ ッ トが独 り暮 らしな らば確認情報ですが、
家族 と暮 らしているならば未確認情報 です。氏名が記載された明細書であれば家族暮 ら
しであって も確認情報 として扱 うことがで きます。
虚偽情報
事実ではない情報 のことです。意図 した虚偽情報 もあれば、意図 しない虚偽情報 もあ
ります。前者 は調査者 をか く乱す るために伝 えられ ます。後者 は勘違 いや誤解 により伝
わ ります。誇張 された情報 は後者に属 します。
特 に、聞 き込みでは意図 して偽 の情報 を流す者 もい ます。例 えば、聞 き込みの相手が
失踪者 の考 えに賛同 してお り、失踪者をか くまう気持 ちがある場合、本当の失踪者 の情
報 を得 ることは困難です。
また、 ター ゲ ッ トの履歴書 か ら基本情報を知 ることがで きた として も、その内容が真
実 とは限 りません。履歴書 の 内容 と調査で得 られた内容を比較 して、不一致であれば要
注意です。
1章 個人情報調査とソーシャルエンジエア リング
個人情報 の調査
調査活動 とは情報 を調べ る行 為 です。情報 を入手す るだけで はな く、情 報 の 裏付 け を
行 った り、情 報 の分析 を行 った りす るこ とも含 み ます。
調査 の分類
調査は次 の 2つ に大別 され ます。
・ ァ スク・ リサ ー チ
・ フ ィール ド・ リサ ーチ
デスク・ リサーチ
机 上 で行 われ る調査 の こ とです。例 えば、 イ ンター ネ ッ トを利用 した情 報調査、図書
館 な どを利用 した情報調査 な どで す。電話や メー ルに よる ソー シャルエ ンジニ ア リング、
遠隔地 か らター ゲ ッ トの行動 を追跡す るこ とも該 当 します。調査 の結果 や クライア ン ト
か ら得 られ た情報が正 しい か ど うか を確認す るため に電話 を用 いれ ば、 これ もデ ス ク・
リサ ー チ にな ります。
フィール ド・ リサーチ
社外 で行 われ る調査 の こ とで す。例 えば、近 隣聴取 (タ ー ゲ ッ トの 自宅周辺 の 聞 き込
み )、 張 り込 み、尾 行、 トラ ッシ ング、物 理 的侵入 な どで す。行政機 関 に出 向 いて調 査
に必要 な書類 を取得す るこ とも該 当 します。
普段通 りに振る舞 う.
ターゲ ッ トが家族や同居人の場合 には、個人情報 の調査時で も普段通 りに振 る舞 わな
ければな りません。
例 えば、夫 の浮気を疑 っている奥 さんが いた とします。夫 の帰 りが遅 ければ、日うる
さ く注意 してい ました。 ところが、浮気調査 を依頼 した多 くの奥 さんは、 ターゲ ッ トで
ある夫に対 して急 に優 しくな ります。調査報告書が提 出されるまでは大入 しくしてお こ
うとい う心理が働 くか らです。 このように態度が一変 して しまうと、 カンのよい夫は何
かあると感づいて しまうか もしれ ません。
よって、調査 を依頼 した り、あ るいは自分で調査 をした りして も、 日常通 りに振 る舞
い ます。
情報 を照含する
公 開 され て い る情 報 が不統 一 の場合 は、何 らか の 問題が あ るケ ース が多 い とい え ま
す。例 えば、 ホ ー ムペー ジに載 っている経営 者 の プ ロフ ィール と帝 国年鑑 にお け るプ ロ
フ ィー ルが 異 なって いた場合 や、名刺交換 で の話 の 内容 と雑誌 や マ ス コ ミでの 内容 が異
なって い た場 合 な どです。
こ うした不統 一 が存在す る場 合 には、ター ゲ ッ トは「思 いつ きで行動 。
判 断 して い る」
「信 念 に揺 らぎが あ る」「 リー ダー シ ップが 取 れ て い ない」「虚 勢 を張 って い る」「 隠蔽
しよ うと して い る」 な どが考 え られ ます。
ソーシャルエンジエアリング
ソー シ ャ ルエ ン ジニ ア リ ング (sOcial engineering:社 会 工 学 )と は、人 間 の 心 理 的
な隙 を突 き、攻撃者 の意 図 した行為 を取 る よ うに標 的 を誘導す る攻撃 です。広義 で は、
日常生活 にお いて 、相手 の行 動 を調査・ 観察 してお き、相手 の心理 を突破 口 として言葉
巧 み に筋 を通 し、 目的 の情報 を得 た り、行動 を行 わせ た りす る行為 を指 します。狭 義 で
は、 ネ ッ トヮー ク システムヘ の 不 正侵入 を達 成す るため に、必 要 な IDや パ ス ワー ドを
物理 的手段 に よって獲得す る行為 を指 します 。 ター ゲ ッ トの信 頼 を得 て、 求 め てい る情
報 を聞 き出す わけ な ので 、 一 言 で い えば「信 用 詐欺」 です。
ソー シャル エ ンジニ ア リ ング を実行す る人の こ とを本書では ソー シャルエ ンジニ ア と
呼 び ます。
ソー シヤルエンジエアリングによる情報調査
多 くの大企業は コンピュー タシステムに コス トを費や して、高いセ キ ュ リテ ィを確保
しようとしています。 しか しなが ら、ソー シャルエ ンジニ ア リングか ら完全 に守 ること
は難 しく、免疫がほ とん どあ りません。 まして、中小企業や個人はなお さらです。
よって、 ソー シャルエ ンジニ アリングは企業 ・組織・ 個人の情報 セキ ュ リテイに大 き
な影響 を与 えます。場合に よっては、ソー シャルエ ンジニ アリングの 目立たない攻撃が、
高度なセキ ュ リテ ィシステムを転覆 させて しまうことに繋 が ります。
ソー シャル エ ンジエアリングの 目的
ソー シャルエ ンジニ アリングの主な目的は情報 を得 る とい うことです。最終的な目的
が システムを乗 っ取 った り、金銭 を入手 した りす ることであったとして も、そのプロセ
ス内で情報 の奪取が行われ ます。
ヽ
.. ,
ソTシ ャルエンジエアリングのモチベーション
ソー シャルエ ンジニ ア リ ングを行 うモ チ ベ ー シ ョンは次 の 通 りです。
・ ス トー キ ング
・ 好奇心
・ 復讐
・ 自己満 足
。金銭 的利 益
・ 情報
・ 演技 力
・ 話術
。電話機
・ 郵便 (葉 書 または封書 )
・ コネ
・ 環境 に合 った服 装
・ 色気
囀
雪幸晨
事前 に相手の情報 を可能な限 り調べ てお くと、 ソー シャルエ ンジニ アリングで情報 を
聞 き出す際に柔軟 に対応 で きます。例 えば、 ソー シャルエ ンジニ ア リ ングによ り、 ター
ゲ ッ トの性格や好みを把握 しておけば、 ターゲ ッ トの好む話題で信頼性 を高めることが
で きます。信頼性が高まってか らであれば、情報 を聞き出せ る成功率 は高 ま ります。
演技力
絶対 に必要な条件 です。その人物 にな りきって ください。 自分 自身が心か ら信 じて し
まえば、それは嘘でな くな ります。本来、 これだ けあれば ソー シャルエ ンジエ ア リ ング
は可能です。逆 に言 うと、 この演技力がない方 は ソーシャルエ ンジニ アリングには向か
ない といえます。俗 に言 う「 ハ ッタリ」「 カマ シ」 です。人を踊す には、事実や真実が
必要なわけではな く、真実 っぽさが必要 なのです。
話術
相手 のオペ レー ターに「パ スワー ドを忘れたので、パ スワー ドを教 えて ください」「住
所 を確認 したいのですが、 よろ しいで しょうか」な どと伝 えると、相手 はルールに基づ
き本人確認 を行 うで しょう。その本人確認 を突破で きるのであれば、知 りたい情報 を単
刀直入 に聞いて もよいで しよう。そ ういったルールが ないにして も、 目的 とする情報を
直接尋ねる と、相手は警戒 して しまい ます。
そ こで、相手が まるで軽 く付 け足 し程度に答えをい うように、話を誘導するのがエ レ
ガン トとい えます。相手は生身の人間である限 り、情報 を引 き出す術 はあ ります。
電話機
ターゲ ッ トの電話番号 を知 っている場合、電話機 を利用 して ターゲ ッ トの本名や住所
などについて知 ることがで きます。電話は顔 を見 られないため、な りす ましに最適です。
本書では電話 を使 ったソー シャルエ ンジニ アリングの例 をた くさん紹介 してい ます。
しか し、非言語 コ ミュニ ケー ション (ボ ディー ラ ンゲー ジなど)を 相手 に見せ ること
ができず、会話 に集 中 しなければな らないため、話の矛盾点や間違いに気付かれやす い
といえます。 よって、対面 で ソー シャルエ ンジニ ア リングす るよ り、電話 でソー シャル
エ ンジエ アリ ングをする場合 の方が相手を説得 ・納得 させ ることが難 しくなる場合があ
ります。
郵便 (葉 書 または封書 )
文書 によって ソー シャルエ ンジニアリングを行 う場合 に必要 とな ります。一般 に人は
印刷物 を信頼す る習慣があ ります。 また、盗聴 されない とい う点 において、電話 よ り有
利な場合があ ります。
手書 きの文書でソー シャルエ ンジニアリングを行 う場合 は指紋 と筆跡 に注意す る必要
があ ります。
コネ
コネがあれば交渉 を有利 に導 きやす くな ります。例 えば コネを持 っていないよ り、 コ
ネを持 っていた方が ター ゲ ッ トはあなたのことを信用す る可能性 は高 いで しょう。 コネ
がない場合 は コネがあるように演技することもあ ります。
環境 に合 つた服装
張 り込み 。尾行 の際には周囲に溶け込む よ うな服装 を します。 また、社員や清掃員に
な りす ます場合に も、服装 に気 を付 けます。詳細 は「変装によるソー シャルエ ンジニ ア
リング」で解説 しています。
色気
特 にターゲ ッ トが男性の場合 に有効 です。色気 を利用 して、相手か らの好意を容易 に
得 ることがで きます。男女の関係 で秘密事項が漏洩 した事例 は後 を絶ちません。このよ
うに性的関係 を利用 して情報収集す ることをハニー トラップ (honey trap)と いい ます。
な りすま し
最 も典型的なソー シャルエ ンジニ アリングの手法 です。他人 にな りす まし、相手 を説
得す ることで、情報 を取得 した り、変更させた りします。
ネ ッ トワー クの世界では相手 を用 してパスワー ドを取得す る行為が該当 します。 また、
現実世界では、ター ゲ ットに電話 をかけて、 住所や氏名な どを聞 き出す ことが該 当します。
物理的侵入 (構 内侵入)
ターゲ ッ トの施設 内 に物理 的 に侵入 します。 内部 に侵入 した ら、 内部 の コ ンピュー タ
か ら直接 内部 の ネ ッ トワー クに侵 入 した り、 トラ ッシ ングを行 った りす るこ とがで きま
す。
ネ ッ トワー クのセ キ ュ リテ ィが堅牢だが、物 理 的 な侵入 には無 頓着 な会社 は しば しば
存在 します。 そ うい った場合 に有効 な手段 です。 また、盗聴器 で ター ゲ ッ トの情報 を収
1章 個人情報調査とソーシャルエンジニアリング
盗聴 ・ 盗撮
電話 の通話や ネ ッ トワー クの通信 を傍受 し、情 報 を収集 します。や り取 りされ てい る
情 報が暗号化 されて い な い場 合 は、有益 な情報 を拾 い 出す こ とが で きます 。 しか しなが
ら、暗号化 されて いる場合 は、 暗号 を解読 しなけれ ば、有益 な情 報 を得 る こ とはで きま
せ ん。例 えば、電話 の通 話が暗号化 されて い る場 合 には、 部屋 の 中 の 会話 を盗聴 します 。
こ うす るこ とで、 暗号 を解 読 す る手 間を省 け ます。 ただ し、電話 の通 話 は両者 の会話 の
通信 が流 れてい ますが、部屋 の 中 の発 言 は電話 の通話 の片側 だけにな ります。 この 点 を
考慮 して、盗聴 を使 い分 け ます。
なお、集音器 で遠距離か らター ゲ ッ トの 会話 を盗 み聞 きた り、 コ ンク リー トマ イクで
隣 の部屋 の会話 を盗み 聞 いた りす るこ とも、広 い 意味では盗聴 に分類 され ます。
張 り込み
ター ゲ ッ トが建物か ら出て くる こ とを見張 る行 為 です。探 偵 の仕事 で最 も多 くの 時 間
を費やす のが 張 り込み だ ともい われてい ます 。張 り込み には、体 力や忍 耐 だけで はな く、
集 中力 も要求 され ます。 ター ゲ ッ トらしき人が建物 か ら現 れて も、 ター ゲ ッ ト本人か ど
うかの確証が得 られなければ、す ぐに接近 して確認 しなければな りません。つ まり、常
時 ス タンバ イ状態で監視 しなければな らないのです。
張 り込みは尾行 の起点 となるため、張 り込みが失敗す れば尾行の失敗 を意味 します。
張 り込み と尾 行 は両方 とも重要ですが、探偵 の世界では張 り込みが最 も重要 といわれて
い ます。
尾行
尾行 とは ター ゲ ッ トを追跡す る こ とです。 ター ゲ ッ トの行動、移動先 、接触者 を特 定
す るため に用 い られ ます。ター ゲ ッ トにばれ な い よ うにす るこ とは当然 ですが、ター ゲ ッ
トの 行動 パ ター ンを逐 一 記録 す るためのスキ ル 、決定的 な証拠 を撮 影 す るスキ ル な ど と
い った多 様 な スキルが 要求 され ます。場合 に よって は ター ゲ ッ トが突然 タク シー や新 幹
線 で移動す る こ ともあ り、状 況 が刻 々 と変 わ ります。 そのため、状 況判 断力 も必要です。
聞き込み
ター ゲ ッ トを知 る人物 か ら ター ゲ ッ トの情 報 を聞 きとる こ とです 。場 合 に よって は
ター ゲ ッ ト本 人か ら聞 きとる こ ともあ ります。 な りす ま しと組 み合 わせ て実行す るこ と
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praise God, with a loud voice, for all the mighty works that they had
seen; saying, “Blessed be the King of Israel, that cometh in the
name of the Lord! Peace in heaven! Glory in the highest! Blessed be
the kingdom of our father David! Hosanna!” These acclamations
were raised by the disciples, and heartily joined in by the multitudes
who knew his wonderful works, and more especially those who were
acquainted with the very recent miracle of raising Lazarus. A great
sensation of wonder was created throughout the city, by such a burst
of shouts from a multitude, sweeping in a long, imposing train, with
palm branches in their hands, down the mountain, on which they
could have been seen all over Jerusalem. As he entered the gates,
all the city was moved to say, “Who is this?” And the rejoicing
multitude said, “This is Jesus, the prophet of Nazareth in Galilee.”
What scorn did not this reply awaken in many of the haughty
aristocrats of Jerusalem, to learn that all this solemn parade had
been got up for no better purpose than merely to honor a dweller of
that outcast region of mongrels, Galilee! And of all places, that this
prophet, so called, should have come from Nazareth! A prophet from
Galilee, indeed! Was it from this half-heathen district, that the
favored inhabitants of the capital of Judaism were to receive a
teacher of religion? Were the strict faith, and the rigid observances of
their learned and devout, to be displaced by the presumptuous
reformations of a self-taught prophet, from such a country? Swelling
with these feelings, the Pharisees could not repress a remonstrance
with Jesus, against these noisy proceedings. But he, evidently
affected with pleasure at the honest tribute thus wrung out in spite of
sectional feeling, forcibly asserted the propriety and justice of this
free offering of praise. “I tell you, that if these should hold their
peace, the stones would immediately cry out.”
With palm-branches in their hands.――This tree, the emblem of joy and triumph in every
part of the world where it is known, was the more readily adopted on this occasion, by those
who thronged to swell the triumphal train of Jesus of Nazareth, because the palm grew
along the way-side where they passed, and the whole mount was hardly less rich in this
than in the far famed olive from which it drew its name. A proof of the abundance of the
palm-trees on Olivet is found in the name of the village of Bethany, בית חיני, (beth-hene,)
“house of dates,” which shows that the tree which bore this fruit must have been plentiful
there. The people, as they passed on with Jesus from this village whence he started to
enter the city, would therefore find this token of triumph hanging over their heads, and
shading their path every where within reach, and the emotions of joy at their approach to
the city of God in the company of this good and mighty prophet, prompted them at once to
use the expressive emblems which hung so near at hand; and which were alike within the
reach of those who journeyed with Jesus, and those who came forth from the city to meet
and escort him in. The presence of these triumphal signs would, of course, remind them at
once of the feast of the tabernacles, the day on which, in obedience to the Mosaic statute,
all the dwellers of the city were accustomed to go forth to the mount, and bring home these
branches with songs of joy. (Leviticus xxiii. 40, Nehemiah viii. 15, 16.) The remembrance of
this festival at once recalled also the beautifully appropriate words of the noble national and
religious hymn, which they always chanted in praise of the God of their fathers on that day,
(see Kuinoel, Rosenmueller, Wolf, &c.) and which was so peculiarly applicable to him who
now “came in the name of the Lord,” to honor and to bless his people. (Psalm cxviii. 26.)
The descent of the Mount of Olives.――To imagine this scene, with something of the
force of reality, it must be remembered that the Mount of Olives, so often mentioned in the
scenes of Christ’s life, rose on the eastern side of Jerusalem beyond the valley of the
Kedron, whose little stream flowed between this mountain and Mount Moriah, on which the
temple stood. Mount Olivet was much higher than any part of the city within the walls, and
the most commanding and satisfactory view of the holy city which modern travelers and
draughtsmen have been able to present to us in a picture, is that from the more than classic
summit of this mountain. The great northern road passing through Jericho, approaches
Jerusalem on its north-eastern side, and comes directly over the top of Olivet, and as it
mounts the ridge, it brings the holy city in all its glory, directly on the traveler’s view.
Hosanna.――This also is an expression taken from the same festal hymn, (Psalm cxviii.
25,) ( הושיעה־נאhoshia-na) a pure Hebrew expression, as Drusius shows, and not Syriac,
(See Poole’s Synopsis on Matthew xxi. 9,) but corrupted in the vulgar pronunciation of this
frequently repeated hymn, into Hosanna. The meaning of the Hebrew is “save him” or “be
gracious to him,” that is in connection with the words which follow in the gospel story, “Be
gracious, O Lord, to the son of David.” This is the same Hebrew phrase which, in the psalm
above quoted, (verse 25,) is translated “Save now.” The whole expression was somewhat
like the English “God save the king,” in its import.
Nazareth.――This city, in particular, had an odious name, for the general low character
of its inhabitants. The passage in John i. 46, shows in what estimation this city and its
inhabitants were held, by their own neighbors in Galilee; and the great scorn with which all
Galileans were regarded by the Jews, must have redoubled their contempt of this poor
village, so despised even by the despicable. The consequence was that the Nazarenes
acquired so low a character, that the name became a sort of byword for what was mean and
foolish. (See Kuinoel on Matthew ii. 23, John i. 46. Also Rosenmueller on the former
passage and Bloomfield on the latter.)
Galilee.――In order to appreciate fully, the scorn and suspicion with which the Galileans
were regarded by the citizens of Jerusalem, a complete view of their sectional peculiarities
would be necessary. Such a view will hereafter be given in connection with a passage which
more directly refers to those peculiarities, and more especially requires illustration and
explanation.
In preparing his disciples for the great events which were to take
place in a few years, and which were to have a great influence on
their labors, Jesus foretold to them the destruction of the temple. As
he was passing out through the mighty gates of the temple on some
occasion with his disciples, one of them, admiring the gorgeous
beauty of the architecture and the materials, with all the devotion of a
Jew now visiting it for the first time, said to him, “Master, see! what
stones and what buildings!” To him, Jesus replied with the awful
prophecy, most shocking to the national pride and religious
associations of every Israelite,――that ere long, upon that glorious
pile should fall a ruin so complete, that not one of those splendid
stones should be left upon another. These words must have made a
strong impression of wonder on all who heard them; but no farther
details of the prophecy were given to the disciples at large. Not long
afterwards, however, as he sat musingly by himself, in his favorite
retirement, half-way up the Mount of Olives, over against the temple,
the four most loved and honored of the twelve, Peter, James, John
and Andrew, came to him, and asked him privately, to tell them when
these things should be, and by what omen they should know the
approach of the great and woful ruin. Sitting there, they had a full
view of the enormous pile which rose in immense masses very near
them, on the verge of mount Moriah, and was even terraced up, from
the side of the slope, presenting a vast wall, rising from the depths of
the deep ravine of Kedron, which separated the temple from mount
Olivet, where they were. It was morning when the conversation took
place, as we may fairly guess, for this spot lay on the daily walk to
Bethany, where he lodged;――the broad walls, high towers, and
pillars of the temple, were doubtless illuminated by the full splendors
of the morning sun of Palestine; for Olivet was directly east of
Jerusalem, and as they sat looking westward towards the temple,
with the sun behind them, the rays, leaving their faces in the shade,
would shine full and bright on all which crowned the highth beyond. It
was at such a time, as the Jewish historian assures us, that the
temple was seen in its fullest grandeur and sublimity; for the light,
falling on the vast roofs, which were sheeted and spiked with pure
gold, brightly polished, and upon the turrets and pinnacles which
glittered with the same precious metal, was reflected to the eye of
the gazer with an insupportable brilliancy, from the million bright
surfaces and shining points which covered it. Here, then, sat Jesus
and his four adoring chosen ones, with this splendid sight before
them crowning the mountain, now made doubly dazzling by contrast
with the deep gloom of the dark glen below, which separated them
from it. There it was, that, with all this brightness and glory and
beauty before them, Jesus solemnly foretold in detail the awful, total
ruin which was to sweep it all away, within the short lives of those
who heard him. Well might such words sink deep into their
hearts,――words coming from lips whose perfect and divine truth
they could not doubt, though the things now foretold must have gone
wofully against all the dreams of glory, in which they had made that
sacred pile the scene of the future triumphs of the faith and followers
of Christ. This sublime prophecy, which need not here be repeated
or descanted upon, is given at great length by all the first three
evangelists, and is found in Matthew xxiv. Mark xiii. and Luke xxi.
The view of the temple.――I can find no description by any writer, ancient or modern,
which gives so clear an account of the original shape of Mount Moriah, and of the
modifications it underwent to fit it to support the temple, as that given by Josephus. (Jewish
War, book V. chapter v.) In speaking of the original founding of the temple by Solomon,
(Antiquities book VIII. chapter iii. section 2,) he says, “The king laid the foundations of the
temple in the very depths, (at the bottom of the descent,) using stones of a firm structure,
and able to hold out against the attacks of time, so that growing into a union, as it were, with
the ground, they might be the basis and support of the pile that was to be reared above, and
through their strength below, easily bear the vast mass of the great superstructure, and the
immense weight of ornament also; for the weight of those things which were contrived for
beauty and magnificence was not less than that of the materials which contributed to the
highth and lateral dimension.” In the full description which he afterwards gives in the place
first quoted, of the later temple as perfected by Herod, which is the building to which the
account in the text refers, he enters more fully into the mode of shaping the ground to the
temple. “The temple was founded upon a steep hill, but in the first beginning of the structure
there was scarcely flat ground enough on the top for the sanctuary and the altar, for it was
abrupt and precipitous all around. And king Solomon, when he built the sanctuary, having
walled it out on the eastern side, (εκτειχισαντος, that is, ‘having built out a wall on that side’
for a terrace,) then reared upon the terraced earth a colonnade; but on the other sides the
sanctuary was naked,――(that is, the wall was unsupported and unornamented by
colonnades as it was on the east.) But in the course of ages, the people all the while
beating down the terraced earth with their footsteps, the hill thus growing flat, was made
broader on the top; and having taken down the wall on the north, they gained considerable
ground which was afterwards inclosed within the outer court of the temple. Finally, having
walled the hill entirely around with three terraces, and having advanced the work far beyond
any hope that could have been reasonably entertained at first, spending on it long ages,
and all the sacred treasures accumulated from the offerings sent to God from the ends of
the world, they reared around it, both the upper courts and the lower temple, walling the
latter up, in the lowest part, from a depth of three hundred cubits, (450 feet,) and in some
places more. And yet the whole depth of the foundations did not show itself, because they
had greatly filled up the ravines, with a view to bring them to a level with the streets of the
city. The stones of this work were of the size of forty cubits, (60 feet,) for the profusion of
means and the lavish zeal of the people advanced the improvements of the temple beyond
account; and a perfection far above all hope was thus attained by perseverance and time.
“And well worthy of these foundations were the works which stood upon them. For all the
colonnades were double, consisting of pillars twenty-five cubits (40 feet) in highth, each of a
single stone of the whitest marble, and were roofed with fretwork of cedar. The natural
beauty of these, their high polish and exquisite proportion, presented a most glorious show;
but their surface was not marked by the superfluous embellishments of painting and
carving. The colonnades were thirty cubits broad, (that is, forty-five feet from the front of the
columns to the wall behind them;) while their whole circuit embraced a range of six stadia,
(more than three-quarters of a mile!) including the castle of Antonia. And the whole
hypethrum (ὑπαιθρον, the floor of the courts or inclosures of the temple, which was exposed
to the open air, there being no roof above it) was variegated by the stones of all colors with
which it was laid,” (making a Mosaic pavement.) Section 1.
“The outside of the temple too, lacked nothing that could strike or dazzle the mind and
eye. For it was on all sides overlaid with massy plates of gold, so that in the first light of the
rising sun, it shot forth a most fiery splendor, which turned away the eyes of those
who compelled themselves (mid. βιαζομενους) to gaze on it, as from the rays of the sun
itself. To strangers, moreover, who were coming towards it, it shone from afar like a
complete mountain of snow: for where it was not covered with gold it was most dazzlingly
white, and above on the roof it had golden spikes, sharpened to keep the birds from lighting
on it. And some of the stones of the building were forty-five cubits long, five high, and six
broad;”――(or sixty-seven feet long, seven and a half high, and nine broad.) Section 6.
“The Antonia was placed at the angle made by the meeting of two colonnades of the
outer temple, the western and the northern. It was built upon a rock, fifty cubits high, and
precipitous on all sides. It was the work of king Herod, in which, most of all, he showed
himself a man of exalted conceptions.” Section 8.
In speaking of Solomon’s foundation, he also says, (Antiquities book VIII. chapter iii.
section 9,)
“But he made the outside of the temple wonderful beyond account, both in description
and to sight. For having piled up huge terraces, from which, on account of their immense
depth, it was hardly possible to look down, and reared them to the highth of four hundred
cubits, (six hundred feet!) he made them on the same level with the hill’s top on which the
shrine (ναος) was built, and thus the open floor of the temple (ἱερον, or the outer court’s
inclosure) was level with the shrine.”
I have drawn thus largely from the rich descriptions of this noble and faithful describer of
the old glories of the Holy Land, because this very literal translation gives the exact naked
detail of the temple’s aspect, in language as gorgeous as the most high-wrought in which it
could be presented in a mere fancy picture of the same scene; and because it will prove
that my conception of its glory, as it appeared to Christ and the four disciples who “sat over
against it upon the Mount of Olives,” is not overdrawn, since it is thus supported by the
blameless and invaluable testimony of him who saw all this splendor in its most splendid
day, and afterwards in its unequaled beauty and with all its polished gold and marble,
shining and sinking amid the flames, which swept it utterly away from his saddening eyes
forever, to a ruin the most absolute and irretrievable that ever fell upon the works of man.
This was the temple on which the sons of Jonah and Zebedee gazed, with the awful
denunciation of its utter ruin falling from their Lord’s lips, and such was the desolation to
which those terrible words devoted it. This full description of its location shows the manner
in which its terraced foundations descended with their vast fronts, six hundred feet into the
valley of Kedron, over which they looked. To give as clear an idea of the place where they
sat, and its relations to the rest of the scene, I extract from Conder’s Modern Traveler the
following description of Mount Olivet.
“The Mount of Olives forms part of a ridge of limestone hills, extending to the north and
the south-west. Pococke describes it as having four summits. On the lowest and most
northerly of these, which, he tells us, is called Sulman Tashy, the stone of Solomon, there is
a large domed sepulcher, and several other Mohammedan tombs. The ascent to this point,
which is to the north-east of the city, he describes as very gradual, through pleasant corn-
fields planted with olive-trees. The second summit is that which overlooks the city: the path
to it rises from the ruined gardens of Gethsemane, which occupy part of the valley. About
half way up the ascent is a ruined monastery, built, as the monks tell us, on the spot where
the Savior wept over Jerusalem. From this point the spectator enjoys, perhaps, the best
view of the Holy City. (Here Jesus sat, in our scene.)
“The valley of Jehoshaphat, which lies between this mountain and the hills on which
Jerusalem is built, is still used as a burial-place by the modern Jews, as it was by their
ancestors. It is, generally speaking, a rocky flat, with a few patches of earth here and there,
about half a mile in breadth from the Kedron to the foot of Mount Olivet, and nearly of the
same length from Siloa to the garden of Gethsemane. The Jews have a tradition, evidently
founded on taking literally the passage Joel iii. 12, that this narrow valley will be the scene
of the final judgment. The prophet Jeremiah evidently refers to the same valley under the
name of the valley of the Son of Hinnom, or the valley of Tophet, the situation being clearly
marked as being by the entry of the east gate. (Jeremiah xix. 2, 6.) Pococke places the
valley of Hinnom to the south of Jerusalem, but thinks it might include part of that to the
east. It formed part of the bounds between the tribes of Benjamin and Judah, (Joshua xv. 8.
xviii. 16,) but the description is somewhat obscure.” [Modern Traveler Palestine, pp. 168,
172.]
MOUNT MORIAH.
Shortly after, in the same place and during the same meeting,
Jesus speaking to them of his near departure, affectionately and
sadly said, “Little children, but a little while longer am I with you. Ye
shall seek me; and as I said to the Jews, ‘whither I go, ye cannot
come,’――so now I say to you.” To this Simon Peter soon after
replied by asking him, “Lord whither goest thou?” Jesus answered
him, “Whither I go thou canst not follow me now, but thou shalt follow
me afterwards.” Peter, perhaps beginning to perceive the mournful
meaning of this declaration, replied, still urging, “Lord, why cannot I
follow thee now? I will lay down my life for thy sake.” Jesus
answered, “Wilt thou lay down thy life for my sake? I tell thee
assuredly, the cock shall not crow till thou hast denied me
thrice.”――Soon after, at the same time and place, noticing the
confident assurance of this chief disciple, Jesus again warned him of
his danger and his coming fall. “Simon! Simon! behold, Satan has
desired to have you (all) that he may sift you as wheat; but I have
prayed for thee (especially) that thy faith fail not; and when thou art
converted, strengthen thy brethren.” Never before had higher and
more distinctive favor been conferred on this chief apostle, than by
this sad prophecy of danger, weakness and sin, on which he was to
fall, for a time, to his deep disgrace; but on him alone, when rescued
from ruin by his Master’s peculiar prayers, was to rest the task of
strengthening his brethren. But his Master’s kind warning was for the
present lost on his immovable self-esteem; he repeated his former
assurance of perfect devotion through every danger, “Lord, I am
ready to go with thee into prison and to death.” Where was
affectionate and heroic devotion ever more affectingly and
determinedly expressed? What heart of common man would not
have leaped to meet such love and fidelity? But He, with an eye still
clear and piercing, in spite of the tears with which affection might dim
it, saw through the veil that would have blinded the sharpest human
judgment, and coldly met these protestations of burning zeal with the
chilling prediction again uttered, “I tell thee, Peter, the cock shall not
crow this day, before thou shalt thrice deny that thou knowest me.”
Then making a sudden transition, to hint to them the nature of the
dangers which would soon try their souls, he suddenly reverted to
their former security. “When I sent you forth without purse, or scrip,
or shoes, did ye need any thing?” And they said “Nothing.” Then said
he to them “But now, let him that has a purse, take it, and likewise
his scrip; and let him that has no sword sell his cloak and buy one.”
They had hitherto, in their wanderings, every where found friends to
support and protect them; but now the world was at war with them,
and they must look to their own resources both for supplying their
wants and guarding their lives. His disciples readily apprehending
some need of personal defense, at once bestirred themselves and
mustered what arms they could on the spot, and told him that they
had two swords among them, and of these it appears that one was in
the hands of Peter. It was natural enough that among the disciples
these few arms were found, for they were all Galileans, who, as
Josephus tells us, were very pugnacious in their habits; and even the
followers of Christ, notwithstanding their peaceful calling, had not
entirely laid aside their former weapons of violence, which were the
more needed by them, as the journey from Galilee to Jerusalem was
made very dangerous by robbers, who lay in wait for the defenseless
traveler wherever the nature of the ground favored such an attack.
Of this character was that part of the road between Jerusalem and
Jericho, alluded to in the parable of the wounded traveler and the
good Samaritan,――a region so wild and rocky that it has always
been dangerous, for the same reasons, even to this day; of which a
sad instance occurred but a few years ago, in the case of an eminent
English traveler, who going down from Jerusalem to Jericho, fell
among thieves and was wounded near the same spot mentioned by
Christ, in spite of the defenses with which he was provided. It was in
reference to such dangers as these, that two of his disciples had
provided themselves with hostile weapons, and Peter may have
been instigated to carry his sword into such a peaceful feast, by the
suspicion that the danger from the chief priests, to which Christ had
often alluded, might more particularly threaten them while they were
in the city by themselves, without the safeguard of their numerous
friends in the multitude. The answer of Jesus to this report of their
means of resistance was not in a tone to excite them to the very
zealous use of them. He simply said, “It is enough,” a phrase which
was meant to quiet them, by expressing his little regard for such a
defense as they were able to offer to him, with this contemptible
armament.
Some have conjectured that this washing of feet (page 97) was a usual rite at the
Paschal feast. So Scaliger, Beza, Baronius, Casaubon and other learned men have
thought. (See Poole’s Synopsis, on John xiii. 5.) But Buxtorf has clearly shown the falsity of
their reasons, and Lightfoot has also proved that it was a perfectly unusual thing, and that
there is no passage in all the Rabbinical writings which refers to it as a custom. It is
manifest indeed, to a common reader, that the whole peculiar force of this ablution, in this
instance, consisted in its being an entirely unusual act; and all its beautiful aptness as an
illustration of the meaning of Jesus,――that they should cease their ambitious strife for
precedence,――is lost in making it anything else than a perfectly new and original
ceremony, whose impressiveness mainly consisted in its singularity. Lightfoot also illustrates
the design of Jesus still farther, by several interesting passages from the Talmudists,
showing in what way the ablution would be regarded by his disciples, who like other Jews
would look upon it as a most degraded action, never to be performed except by inferiors to
superiors. These Talmudic authorities declare, that “Among the duties to be performed by
the wife to her husband, this was one,――that she should wash his face, his hands and his
feet.” (Maimonides on the duties of women.) The same office was due from a son to his
father,――from a slave to his master, as his references show; but he says he can find no
precept that a disciple should perform such a duty to his teacher, unless it be included in
this, “The teacher should be more honored by his scholar than a father.”
He also shows that the feet were never washed separately, with any idea of legal
purification,――though the Pharisees washed their hands separately with this view, and the
priests washed their hands and feet both, as a form of purification, but never the feet alone.
And he very justly remarks upon all this testimony, that “the farther this action of Christ
recedes from common custom, the higher its fitness for their instruction,――being
performed not merely for an example but for a precept.” (Lightfoot’s Horae Hebraica in
Gospel of John xiii. 5.)
Laid aside his garments.――The simple dress of the races of western Asia, is always
distinguishable into two parts or sets of garments,――an inner, which covered more or less
of the body, fitting it tightly, but not reaching far over the legs or arms, and consisted either
of a single cloth folded around the loins, or a tunic fastened with a girdle; sometimes also a
covering for the thighs was subjoined, making something like the rudiment of a pair of
breeches. (See Jahn Archaeologia Biblica § 120.) These were the permanent parts of the
dress, and were always required to be kept on the body, by the common rules of decency.
But the second division of the garments, (“superindumenta,” Jahn,) thrown loosely over the
inner ones, might be laid aside, on any occasion, when active exertion required the most
unconstrained motion of the limbs. One of these was a simple oblong, broad piece of cloth,
of various dimensions, but generally about three yards long, and two broad, which was
wrapped around the body like a mantle, the two upper corners being drawn over the
shoulders in front, and the rest hanging down the back, and falling around the front of the
body, without any fastenings but the folding of the upper corners. This garment was called
by the Hebrews שמלהor שלמה, (simlah or salmah,) and sometimes ( ;בגדbegedh;)――by the
Greeks, ἱματιον. (himation.) Jahn Archaeologia Biblica. This is the garment which is always
meant by this Greek word in the New Testament, when used in the singular
number,――translated “cloak” in the common English version, as in the passage in the text
above, where Jesus exhorts him that has no sword to sell his cloak and buy one. When this
Greek word occurs in the plural, (ἱματια, himatia,) it is translated “garments,” and it is
noticeable that in most cases where it occurs, the sense actually requires that it should be
understood only of the outer dress, to which I have referred it. As in Matthew xxi. 8, where it
is said that the people spread their garments in the way,――of course only their outer ones,
which were loose and easily thrown off, without indecent exposure. So in Mark xi. 7, 8: Luke
xix. 35. There is no need then, of supposing, as Origen does, that Jesus took off all his
clothes, or was naked, in the modern sense of the term. A variety of other outer garments in
common use both among the early and the later Jews, are described minutely by Jahn in
his Archaeologia Biblica, § 122. I shall have occasion to describe some of these, in
illustration of other passages.
My exegesis on the passage “He that is washed, needs not,” &c. may strike some as
rather bold in its illustration, yet if great authorities are necessary to support the view I have
taken, I can refer at once to a legion of commentators, both ancient and modern, who all
offer the same general explanation, though not exactly the same illustration. Poole’s
Synopsis is rich in references to such. Among these, Vatablus remarks on the need of
washing the feet of one already washed, “scil. viae causa.” Medonachus says of the feet,
“quos calcata terra iterum inquinat.” Hammond says, “he that hath been initiated, and
entered into Christ, &c. is whole clean, and hath no need to be so washed again, all over.
All that is needful to him is the daily ministering of the word and grace of Christ, to cleanse
and wash off the frailties, and imperfections, and lapses of our weak nature, those feet of
the soul.” Grotius says, “Hoc tantum opus ei est, ut ab iis se purget quae ex occasione
nascuntur. Similitudo sumpta ab his qui a balneo nudis pedibus abeunt.” Besides these and
many others largely quoted by Poole, Lampius also (in commentary in Gospel of John) goes
very fully into the same view, and quotes many others in illustration. Wolfius (in Cur.
Philology) gives various illustrations, differing in no important particular, that I can see, from
each other, nor from that of Kuinoel, who calls them “contortas expositiones,” but gives one
which is the same in almost every part, but is more fully illustrated in detail, by reference to
the usage of the ancients, of going to the bath before coming to a feast, which the disciples
no doubt had done, and made themselves clean in all parts except their feet, which had
become dirtied on the way from the bath. This is the same view which Wolf also quotes
approvingly from Elsner. Wetstein is also on this point, as on all others, abundantly rich in
illustrations from classic usage, to which he refers in a great number of quotations from
Lucian, Herodotus, Plato, Terence and Plutarch.
Sift you as wheat.――The word σινιαζω (siniazo) refers to the process of winnowing the
wheat after threshing, rather than sifting in the common application of the term, which is to
the operation of separating the flour from the bran. In oriental agriculture the operation of
winnowing is performed without any machinery, by simply taking up the threshed wheat in a
large shovel, and shaking it in such a way that the grain may fall out into a place prepared
on the ground, while the wind blows away the chaff. The whole operation is well described
in the fragments appended to Taylor’s editions of Calmet’s dictionary, (Hund. i. No. 48, in
Vol. III.) and is there illustrated by a plate. The phrase then, was highly expressive of a
thorough trial of character, or of utter ruin, by violent and overwhelming misfortune, and as
such is often used in the Old Testament. As in Jeremiah xv. 7. “I will fan them with a fan,”
&c. Also in li. 3. In Psalm cxxxix. 2. “Thou winnowest my path,” &c.; compare translation
“Thou compassest my path.” The same figure is effectively used by John the Baptist, in
Matthew iii. 12, and Luke iii. 17.
Galilean pugnacity.――Josephus, who was very familiar with the Galileans by his
military service among them, thus characterizes them. “The Galileans are fighters even from
infancy, and are every where numerous, nor are they capable of fear.” Jewish War, book III.
chapter iii. section 2.
From Jerusalem to Jericho.――The English traveler here referred to, is Sir Frederic
Henniker, who in the year 1820, met with this calamity, which he thus describes in his
travels, pp. 284‒289.
“The route is over hills, rocky, barren and uninteresting; we arrived at a fountain, and
here my two attendants paused to refresh themselves; the day was so hot that I was
anxious to finish the journey, and hurried forwards. A ruined building situated on the summit
of a hill was now within sight, and I urged my horse towards it; the janissary galloped by me,
and making signs for me not to precede him, he rode into and round the building, and then
motioned me to advance. We next came to a hill, through the very apex of which has been
cut a passage, the rocks overhanging it on either side. Quaresmius, (book vi. chapter 2.)
quoting Brocardus, 200 years past, mentions that there is a place horrible to the eye, and
full of danger, called Abdomin, which signifies blood; where he, descending from Jerusalem
to Jericho, fell among thieves. I was in the act of passing through this ditch, when a bullet
whizzed by, close to my head; I saw no one, and had scarcely time to think, when another
was fired some distance in advance. I could yet see no one,――the janissary was beneath
the brow of the hill, in his descent; I looked back, but my servant was not yet within sight. I
looked up, and within a few inches of my head were three muskets, and three men taking
aim at me. Escape or resistance were alike impossible. I got off my horse. Eight men
jumped down from the rocks, and commenced a scramble for me; I observed also a party
running towards Nicholai. At this moment the janissary galloped in among us with his sword
drawn.
“A sudden panic seized the janissary; he cried on the name of the Prophet, and galloped
away. As he passed, I caught at a rope hanging from his saddle. I had hoped to leap upon
his horse, but found myself unable;――my feet were dreadfully lacerated by the honey-
combed rocks――nature would support me no longer――I fell, but still clung to the rope. In
this manner I was drawn some few yards, till, bleeding from my ancle to my shoulder, I
resigned myself to my fate. As soon as I stood up, one of my pursuers took aim at me, but
the other casually advancing between us, prevented his firing; he then ran up, and with his
sword, aimed such a blow as would not have required a second; his companion prevented
its full effect, so that it merely cut my ear in halves, and laid open one side of my face; they
then stripped me naked.
“It was now past mid-day, and burning hot; I bled profusely,――and two vultures, whose
business it is to consume corpses, were hovering over me. I should scarcely have had
strength to resist, had they chosen to attack me. At length we arrived about 3 P. M. at
Jericho.――My servant was unable to lift me to the ground; the janissary was lighting his
pipe, and the soldiers were making preparations to pursue the robbers; not one person
would assist a half-dead Christian. After some minutes a few Arabs came up and placed me
by the side of the horse-pond, just so that I could not dip my finger into the water. This pool
is resorted to by every one in search of water, and that employment falls exclusively upon
females;――they surrounded me, and seemed so earnest in their sorrow, that,
notwithstanding their veils, I almost felt pleasure at my wound. One of them in particular
held her pitcher to my lips, till she was sent away by the Chous;――I called her, she
returned, and was sent away again; and the third time she was turned out of the yard. She
wore a red veil, (the sign of not being married,) and therefore there was something
unpardonable in her attention to any man, especially to a Christian; she however returned
with her mother, and brought me some milk. I believe that Mungo Park, on some dangerous
occasion during his travels, received considerable assistance from the compassionate sex.”
After much more conversation and prayer with his disciples in the
supper-room, and having sung the hymn of praise which usually
concluded the passover feast among the Jews, Jesus went with
them out west of the city, over the brook Kedron, at the foot of the
Olive mount, where there was a garden, called Gethsemane, to
which he had often resorted with his disciples, it being retired as well
as pleasant. While they were on the way, a new occasion happened
of showing Peter’s self-confidence, which Jesus again rebuked with
the prediction that it would too soon fail him. He was telling them all,
that events would soon happen that would overthrow their present
confidence in him, and significantly quoted to them the appropriate
passage in Zechariah xiii. 7. “I will smite the shepherd, and the
sheep shall be scattered.” Peter, glad of a new opportunity to assert
his steadfast adherence to his Master, again assured him that,
though all should be offended, or lose their confidence in him, yet
would not he; but though alone, would always maintain his present
devotion to him. The third time did Jesus reply in the circumstantial
prediction of his near and certain fall. “This day, even this night,
before the cock crow twice, thou shalt deny me thrice.” This repeated
distrustful and reproachful denunciation, became, at last, too much
for Peter’s warm temper; and in a burst of offended zeal, he declared
the more vehemently, “If I should die with thee, I will not deny thee in
any wise.” To this solemn protestation against the thought of
defection, all the other apostles present gave their word of hearty
assent.
They now reached the garden, and when they had entered it,
Jesus spoke to all the disciples present, except his three chosen
ones, saying, “Sit ye here, while I go and pray yonder.” He retired
accordingly into some recess of the garden, with Peter and the two
sons of Zebedee, James and John; and as soon as he was alone
with them, begun to give utterance to feelings of deep distress and
depression of spirits. Leaving them, with the express injunction to
keep awake and wait for him, he went for a short time still farther,
and there, in secret and awful woe, that wrung from his bowed head
the dark sweat of an unutterable agony, yet in submission to God, he
prayed that the horrible suffering and death to which he had been so
sternly devoted, might not light on him. Returning to the three
appointed watchers, he found them asleep! Even as amid the lonely
majesty of Mount Hermon, human weakness had borne down the
willing spirit in spite of the sublime character of the place and the
persons before them; so here, not the groans of that beloved
suffering Lord, for whom they had just expressed such deep regard,
could keep their sleepy eyes open, when they were thus exhausted
with a long day’s agitating incidents, and were rendered still more
dull and stupid by the chilliness of the evening air, as well as the
lateness of the hour of the night; for it was near ten o’clock. At this
sad instance of the inability of their minds to overcome the frailties of
the body, after all their fine protestations of love and zeal, he mildly
and mournfully remonstrates with Peter in particular, who had been
so far before the rest in expressing a peculiar interest in his Master.
And he said to Peter, “Simon! sleepest thou? What! could ye not
watch with me one hour? Watch ye and pray, lest ye enter into
temptation. The spirit indeed is willing, but the flesh is weak.” Well
might he question thus the constancy of the fiery zeal which had so
lately inspired Peter to those expressions of violent attachment.
What! could not all that warm devotion, that high pride of purpose,
sustain his spirit against the effects of fatigue and cold on his body?
But they had, we may suppose, crept into some shelter from the cold
night air, where they unconsciously forgot themselves. After having
half-roused them with this fruitless appeal, he left them, and again
passed through another dreadful struggle between his human and
divine nature. The same strong entreaty,――the same mournful
submission,――were expressed as before, in that moment of solitary
agony, till again he burst away from the insupportable strife of soul,
and came to see if yet sympathy in his sorrows could keep his
sleepy disciples awake. But no; the gentle rousing he had before
given them had hardly broken their slumbers. For a few moments the
voice of their Master, in tones deep and mournful with sorrow, might
have recalled them to some sense of shame for their heedless
stupidity; and for a short time their wounded pride moved them to an
effort of self-control. A few mutual expostulations in a sleepy tone,
would pass between them;――an effort at conversation perhaps,
about the incidents of the day, and the prospect of coming danger
which their Master seemed to hint;――some wonderings probably,
as to what could thus lead him apart to dark and lonely
devotion;――very likely too, some complaint about the cold;――a
shiver――a sneeze,――then a movement to a warmer attitude, and
a wrapping closer in mantles;――then the conversation languishing,
replies coming slower and duller, the attitude meanwhile declining
from the perpendicular to the horizontal, till at last the most wakeful
waits in vain for an answer to one of his drowsy remarks, and finds
himself speaking to deaf ears; and finally overcome with impatience
at them and himself, he sinks down into his former deep repose, with
a half-murmured reproach to his companions on his lips. In short, as
every one knows who has passed through such efforts, three sleepy
men will hardly keep awake the better for each other’s company; but
so far from it, on the contrary, the force of sympathy will increase the
difficulty, and the very sound of drowsy voices will serve to lull all the
sooner into slumber. In the case of the apostles too, who were
mostly men accustomed to an active life, and who were in the habit
of going to bed as soon as it was night, whenever their business
allowed them to rest, all their modes of life served to hasten the
slumbers of men so little inured to self-control of any kind. These
lengthy reasons may serve to excite some considerate sympathy for
the weakness of the apostles, and may serve as an apology for their
repeated drowsiness on solemn occasions; for a first thought on the
subject might suggest to a common man, the irreverent notion, that
those who could slumber at the transfiguration of the Son of God on
Mount Hermon, and at his agony in Gethsemane, must be very