« New Insights on Life of Jesus »

These revelations were received by Anna Katharine Emmerich, a German nun. They were made public January 18, 2002. See how many outrageous and outright false observations and claims our nun makes.

Chapter 0: The Creation .
1: The Old Testament .
2: The New Testament: The Family .
3: The Birth .
4: Time before Baptized .
5: John the Baptist .

1:0:0. The Creation . .
1.0.1. Fall of the Angels .
1.0.2. Creation of the Earth .
1.0.3. Adam and Eve .
1.0.4. The Tree of Life and the Tree of Knowledge .

The Old Testament.

1.1.1. The Fall
1.1.2. The Promise of the Redeemer
1.1.3. Adam and Eve Driven from Paradise
1.1.4. The Family of Adam
1.1.5. Cain. The Children of God. The Giants
1.1.6. Noah and His Posterity. Horn and Dsemschid, Leaders of the People
When the ark rose on the waters
1.1.7. The Tower of Babel
1.1.8. Derketo
1.1.9. Semiramis
1.1.10. Melchisedec
1.1.11. Job
1.1.12. Abraham
1.1.13. Melchisedec Sacrifice of Bread and Wine
1.1.14. Abraham Receives the Sacrament of the Old Covenant.
1.1.15. Jacob
1.1.16. Joseph and Aseneth
1.1.17. The Ark of the Covenant

The New Testament: The Family

1.2.1. Genealogy, Birth and Marriage of St. Anne
1.2.2. The Holy and Immaculate Conception of Mary
1.2.3. Symbols of the Mystery of the Immaculate Conception
1.2.4. Symbolical Vision
1.2.5. Eve of Marys Birth
1.2.6. Birth of Mary
1.2.7. The Child Receives the Name of Mary
1.2.8. Preparations for Marys Presentation
1.2.9. The Journey to the Temple
1.2.10. The Entrance into Jerusalem
1.2.11. Marys Entrance into the Temple and Her Offering
1.2.12. A Glance at the Obduracy of the Pharisees
1.2.13. John Promised to Zachary
Healing by the Essenians
…

The Birth .

1.3.1. Mary Espoused to St. Joseph .
1.3.2. The Holy House of Nazareth .
1.3.3. Marys Annunciation .
1.3.4. Marys Visitation .
1.3.5. Feast Pictures .
1.3.6. The Blessed Virgins Preparations for the Birth of Christ. Journey to Bethlehem .
1.3.7. The Arrival in Bethlehem .
1.3.8. Birth of the Child Jesus .
1.3.9. Adoration of the Shepherds. Devout Visits to the Crib .
1.3.10. The Circumcision .
1.3.11. Journey of the Three Kings to Bethlehem .
1.3.12. Genealogy of the Kings .
1.3.13. The Kings before Herod .
1.3.14. The Kings Arrive at Bethlehem .
1.3.15. The Second Day of the Kings at the Crib. Their Departure .
1.3.16. The Return of St. Anne .
1.3.17. Marys Purification .
1.3.18. Feast Picture .
1.3.19. Death of Holy Simon .
1.3.20. Return of the Holy Family to Nazareth .
1.3.21. The Flight into Egypt .
1.3.22. The Holy Family among Robbers .
1.3.23. The Balsam Garden .
1.3.24. The Holy Family Reach Heliopolis .
1.3.25. The Murder of the Innocent Children .
1.3.26. The Holy Family Go to Matarea .
1.3.27. The Return of the Holy Family from Egypt .
1.3.28. John as a Child Growing up in the Desert .
1.3.29. Feast Picture of John the Baptist .
1.3.30. The Holy Family at Nazareth. Jesus at the Age of Twelve in the Temple of Jerusalem .
1.3.31. Death of St. Joseph. Jesus and Mary in Capernaum .

Time before Baptized .

1.4.1. Jesus on His Way to Hebron
1.4.2. The Family of Lazarus
1.4.3. Jesus in Hebron, Dothain and Nazareth
1.4.4. Jesus Journeys over Libanus to Sidon and Sarepta
1.4.5. Jesus in Bethsaida and Capernaum
1.4.6. Jesus in Sephoris, Bethulia, Cedes and Jezrael
1.4.7. Jesus among the Publicans
1.4.8. Jesus in Kisloth-Tabor
1.4.9. Jesus in the Shepherd Village of Chimki
1.4.10. Jesus in a Shepherd Village Near Nazareth
1.4.11. Jesus with Eliud, the Essenian
1.4.12. Jesus Discourses with Eliud, the Essenian, upon the Mysteries of the OldTestament and the Most Holy Incarnation
1.4.13. Jesus and Eliud Walking and Conversing Together
1.4.14. Jesus in Nazareth
1.4.15. Jesus Rejects Three Rich Youths. He Confounds Many Learned Men in the Synagogue of Nazareth
1.4.16. Jesus with Eliud in the Leper Settlement
1.4.17. Jesus Transfigured before Eliud
1.4.18. A Glance at the Disciples Going to the Baptism
1.4.19. Jesus in Gophna
1.4.20. Jesus Condemns Herods Adultery. The Journey of the Holy Women
1.4.2. Jesus in Bethania
1.4.2. Jesus Interview with Silent Mary. His Conversation with His Mother
1.4.2. Jesus Journeys with Lazarus to the Place of Baptism

John the Baptist .

1:5:1. John Leaves the Desert .
1:5:2. Herods Soldiers. Deputies from the Sanhedrin. Crowds of Neophytes Come to John .
1:5:3. John Receives an Admonition to go to Jericho .
1:5:4. Herods Interview with John. The Celebration of a Festival at the Place of Baptism .
1:5:5. The Island upon which Jesus Received Baptism Rises out of the Jordan .
1:5:6. New Embassy from Jerusalem. Herod Again Seeks an Interview with John .
1:5:7. Jesus Baptized by John .
1:5:8. Jesus Travels over Luz and Ensemes to Visit the Two Inns at which the Holy Family Rested on Their Journey to Bethlehem and Their Flight into Egypt .
1:5:9. Jesus in the Valley of Shepherds near Bethlehem .
1:5:10. The Crib Cave, a Place of Devotion among the Shepherds .
1:5:10b. Jesus Visits Certain Inns, the Halting Places of the Holy Family on Their Flight into Egypt .
1:5:11. Jesus Goes toward Maspha to Visit a Relative of St. Joseph .
1:5:12. Jesus Visits an Inn at which Mary Stopped on Her Journey to Bethlehem .
1:5:13. “Behold The Lamb of God” .
1:5:14. Jesus in Gilgal, Dibon, Socoth, Aruma and Bethania .

LIFE OF OUR LORD JESUS CHRIST

THE CREATION..

INTRODUCTORY REMARKS

Of the visions of her childhood She tells us: When in my sixth year I reflected on the first article of the Apostles Creed, “I believe in God, the Father Almighty, Creator of Heaven and earth,” there passed before my soul innumerable pictures of the creation of Heaven and earth.

I saw the Fall of the angels, the creation of the earth and Paradise, that of Adam and Eve and the Fall of man. I thought everyone saw this as we do other things around us, and I spoke of it freely to my parents, brothers, sisters and playmates. But they laughed at me. They asked me whether I had a book containing all these things, and so I began to keep silence concerning them. I thought, though without much reflection, that perhaps it was not proper to speak on such subjects.

I had these visions by night and by day, in the fields, in the house, sitting or walking, and when engaged in all kinds of employments. One day at school, I happened to speak of the Resurrection, describing it differently from what we had been taught. I felt certain that everyone knew it just as I did. I did not dream that there was anything peculiar in my account of it. But the children gazed at me in wonder and laughed, while the master reproved me gravely, and warned me not to indulge such imaginations.

My visions continued, but I kept them to myself. I was like a child looking at a picture book, explaining the pictures in its own way, but not thinking much about their meaning. They represented the saints or scenes from Sacred History, sometimes in one way, sometimes in another. They produced no change in my faith, they were merely my picture book. I gazed upon them quietly and always with the good thought: All to the greater glory of God!

In spiritual things, I have never put faith in anything but what God the Lord has revealed to the Catholic Church for our belief, whether it be written or not. I have never believed so firmly what I have seen in vision. I looked upon the latter as I devoutly regard, here and there, the various Cribs at Christmas. I feel no annoyance at their difference in style, for in each I adore the same dear little Infant Jesus. And so it is with those pictures of the creation of Heaven, earth and man. In them I adore God the Lord, the Almighty Creator of Heaven and earth.

1. FALL OF THE ANGELS

I saw spreading out before me a boundless, resplendent space, above which floated a globe of light shining like a sun. I felt that It was the Unity of the Trinity. In my own mind, I named It the ONE VOICE, and I watched It producing Its effects. Below the globe of light arose concentric circles of radiant choirs of spirits, wondrously bright and strong and beautiful. This second world of light floated like a sun under that higher Sun.

These choirs came forth from the higher Sun, as if born of love. Suddenly I saw some of them pause, rapt in the contemplation of their own beauty. They took complacency in self, they sought the highest beauty in self, they thought but of self, they existed but in self.

At first all were lost in contemplation out of self, but soon some of them rested in self. At that instant, I saw this part of the glittering choirs hurled down, their beauty sunk

in darkness, while the others, thronging quickly together, filled up their vacant places. And now the good angels occupied a smaller space. I did not see them leaving their places to pursue and combat the fallen choirs. The bad angels rested in self and fell away, while those that did not follow their example thronged into their vacant places. All this was instantaneous.

Then rising from below, I saw a dark disc, the future abode of the fallen spirits. I saw that they took possession of it against their will. It was much smaller than the sphere from which they had fallen, and they appeared to me to be closely crowded together.

I saw the Fall of the angels in my childhood and ever after, day and night, I dreaded their influence. I thought they must do great harm to the earth, for they are always around it. It is well they have no bodies, else they would obscure the light of the sun. We should see them floating around us like shadows.

Immediately after the Fall, I saw the spirits in the shining circles humbling themselves before God. They did homage to Him and implored pardon for the fallen angels.

At that moment I saw a movement in the luminous sphere in which God dwelt. Until then it had been motionless and, as I felt, awaiting that prayer.

After that action on the part of the angelic choirs, I felt assured that they would remain steadfast, that they would never fall away. It was made known to me that God in His judgment, in His eternal sentence against the rebel angels, decreed the reign of strife until their vacant thrones are filled. But to fill those thrones seemed to me almost impossible, for it would take so long. The strife will, however, be upon the earth. There will be no strife above, for God has so ordained.

After I had received this assurance, I could no longer sympathize with Lucifer, for I saw that he had cast himself down by his own free, wicked will. Neither could I feel such anger against Adam. On the contrary, I felt great sympathy for him because I thought: It has been thus ordained.

2. CREATION OF THE EARTH

Immediately after the prayer of the faithful choirs and that movement in the Godhead, I saw below me, not far from and to the right of the world of shadows, another dark globe arise.

I fixed my eyes steadily upon it. I beheld it as if in movement, growing larger and larger, as it were, bright spots breaking out upon it and encircling it like luminous bands. Here and there, they stretched out into brighter, broader plains, and at that moment I saw the form of the land setting boundaries to the water. In the bright places I saw a movement as of life, and on the land I beheld vegetation springing forth and myriads of living things arising. Child that I was, I fancied the plants were moving about.

Up to this moment, there was only a grey light like the sunrise, like early morn breaking over the earth, like nature awakening from sleep.

And now all other parts of the picture faded. The sky became blue, the sun burst forth, but I saw only one part of the earth lighted up and shining. That spot was charming, glorious, and I thought: There’s Paradise!

While these changes were going on upon the dark globe, I saw, as it were, a streaming forth of light out of that highest of all the spheres, the God-sphere, that sphere in which God dwelt.

It was as if the sun rose higher in the heavens, as if bright morning were awakening. It was the first morning. No created being had any knowledge of it, and it seemed as if all those created things had been there forever in their unsullied innocence. As the sun rose higher, I saw the plants and trees growing larger and larger. The waters became clearer and holier, colours grew purer and brighter everything was unspeakably charming. Creation was not then as it is now. Plants and flowers and trees had other forms. They are wild and misshapen now compared with what they were, for all things are now thoroughly degenerate.

When looking at the plants and fruits of our gardens, apricots, for instance, which in southern climes are, as I have seen, so different from ours, so large, magnificent and delicious, I often think: As miserable as are our fruits compared with those of the South, are the latter when compared with the fruits of Paradise. I saw there roses, white and red, and I thought them symbols of Christ’s Passion and our Redemption. I saw also palm trees and others, high and spreading which cast their branches afar, as if forming roofs.

Before the sun appeared, earthly things were puny; but in his beams they gradually increased in size, until they attained full growth.

The trees did not stand close together. Of all plants, at least of the largest, I saw only one of each kind, and they stood apart like seedlings set out in a garden bed. Vegetation was luxuriant, perfectly green, of a species pure, sound, and exempt from decay.

Nothing appeared to receive or to need the attention of an earthly gardener. I thought: How is it that all is so beautiful, since as yet there are no human beings! Ah’! Sin has not yet entered. There has been no destruction, no rending asunder. All is sound, all is holy. As yet there has been no healing, no repairing. All is pure, nothing has needed purification.

The plain that I beheld was gently undulating and covered with vegetation. In its centre rose a fountain, from all sides of which flowed streams, crossing one another and mingling their waters. I saw in them first a slight movement as of life, and then I saw living things.

After that I saw, here and there among the shrubs and bushes, animals peeping forth, as if just roused from sleep. They were very different from those of a later day, not at all timorous. Compared with those of our own time, they were almost as far their superior as men are superior to beasts. They were pure and noble, nimble, and joyous. Words cannot describe them. I was not familiar with many of them, for I saw very few like those we have now.

I saw the elephant, the stag, the camel, and even the unicorn. This last I saw also in the ark. It is remarkably gentle and affectionate, not so tall as a horse, its head more rounded in shape. I saw no asses, no insects, no wretched, loathsome creatures. These last I have always looked upon as a punishment of sin. But I saw myriads of birds and heard the sweetest notes as in the early morning. There were no birds of prey that I could see, nor did I hear any animals bellowing.

Paradise is still in existence, but it is utterly impossible for man to reach it. I have seen that it still exists in all its splendour. It is high above the earth and in an oblique direction from it, like the dark globe of the angels fallen from Heaven.

3. ADAM AND EVE

I saw Adam created, not in Paradise, but in the region in which Jerusalem was subsequently situated. I saw him come forth glittering and white from a mound of yellow earth, as if out of a mould. The sun was shining and I thought (I was only a child when I saw it) that the sunbeams drew Adam out of the hillock. He was, as it were, born of the virgin earth. God blessed the earth, and it became his mother. He did not instantly step forth from the earth. Some time elapsed before his appearance. He lay in the hillock on his left side, his arm thrown over his head, a light vapour covering him as with a veil.

I saw a figure in his right side, and I became conscious that it was Eve, and that she would be drawn from him in Paradise by God. God called him. The hillock opened, and Adam stepped gently forth. There were no trees around, only little flowers. I had seen the animals also, coming forth from the earth in pure singleness, the females separate from the males.

And now I saw Adam borne up on high to a garden, to Paradise.

God led all the animals before him in Paradise, and he named them. They followed him and gambolled around him, for all things served him before he sinned. All that he named, afterward followed him to earth. Eve had not yet been formed from him.

I saw Adam in Paradise among the plants and flowers, and not far from the fountain that played in its centre. He was awaking, as if from sleep. Although his person was more like to flesh than to spirit, yet he was dazzlingly white. He wondered at nothing, nor was he astonished at his own existence. He went around among the trees and the animals, as if he were used to them all, like a man inspecting his fields.

Near the tree by the water arose a hill. On it I saw Adam reclining on his left side, his left hand under his cheek. God sent a deep sleep on him and he was rapt in vision. Then from his right side, from the same place in which the side of Jesus was opened by the lance, God drew Eve. I saw her small and delicate. But she quickly increased in size until full-grown. She was exquisitely beautiful. Were it not for the Fall, all would be born in the same way, in tranquil slumber.

The hill opened, and at Adams side arose a crystalline rock, formed apparently of precious stones. At Eves, lay a white valley covered with something like fine white pollen.

When Eve had been formed, I saw that God gave something, or allowed something to flow upon Adam. It was as if there streamed from the Godhead, apparently in human form, currents of light from forehead, mouth, breast, and hands. They united into a globe of light, which entered Adams right side whence Eve had been taken. Adam alone received it. It was the germ of Gods Blessing, which was threefold.

The Blessing that Abraham received from the angel was one. It was of similar form, but not so luminous. Eve arose before Adam, and he gave her his hand. They were like two unspeakably noble and beautiful children, perfectly luminous, and clothed with beams of light as with a veil.

From Adams mouth I saw issuing a broad stream of glittering light, and upon his forehead was an expression of great majesty. Around his mouth played a sunbeam, but there was none around Eves. I saw Adams heart very much the same as in men of the present day, but his breast was surrounded by rays of light.

In the middle of his heart, I saw a sparkling halo of glory. In it was a tiny figure as if holding something in its hand. I think it symbolized the Third Person of the Godhead. From the hands and feet of Adam and Eve, shot rays of light. Their hair fell in five glittering tresses, two from the temples, two behind the ears, and one from the back of the head.

I have always thought that by the Wounds of Jesus there were opened anew in the human body portals closed by Adams sin. I have been given to understand that Longinus opened in Jesus’ Side the gate of regeneration to eternal life, therefore no one entered Heaven while that gate was closed.

The glittering beams on Adams head denoted his abundant fruitfulness, his glory, his connection with other radiations. And all this shining beauty is restored to glorified souls and bodies. Our hair is the ruined, the extinct glory; and as is this hair of ours to rays of light, so is our present flesh to that of Adam before the Fall. The sunbeams around Adams mouth bore reference to a holy posterity from God, which, had it not been for the Fall, would have been effectuated by the spoken word.

Adam stretched forth his hand to Eve. They left the charming spot of Eves creation and went through Paradise, looking at everything, rejoicing in everything. That place was the highest in Paradise. All was more radiant, more resplendent there than elsewhere.

4. THE TREE OF LIFE AND THE TREE OF KNOWLEDGE

In the centre of the glittering garden, I saw a sheet of water in which lay an island connected with the opposite land by a pier. Both island and pier were covered with beautiful trees, but in the middle of the former stood one more magnificent than the others. It towered high over them as if guarding them. Its roots extended over the whole island as did also its branches, which were broad below and tapering to a point above.

Its boughs were horizontal and from them arose others like little trees. The leaves were fine, the fruit yellow and sessile in a leafy calyx like a budding rose. It was something like a cedar. I do not remember ever having seen Adam, Eve, or any animal near that tree on the island. But I saw beautiful noble-looking white birds and heard them singing in its branches. That Tree was the Tree of Life.

Just before the pier that led to the island, stood the Tree of Knowledge. The trunk was scaly like that of the palm. The leaves, which spread out directly from the stem, were very large and broad, in shape like the sole of a shoe. Hidden in the forepart of the leaves, hung the fruit clustering in fives, one in front, and four around the stem.

The yellow fruit had something of the shape of an apple, though more of the nature of a pear or fig. It had five ribs uniting in a little cavity. It was pulpy like a fig inside, of the colour of brown sugar, and streaked with blood-red veins. The tree was broader above than below, and its branches struck deep roots into the ground.

I see a species of this tree still in warm countries. Its branches throw down shoots to the earth where they root and rise as new trunks. These in turn send forth branches, and so one such tree often covers a large tract of country. Whole families dwell under the dense foliage.

At some distance to the right of the Tree of Knowledge, I saw a small, oval, gently sloping hill of glittering red grains and all kinds of precious stones. It was terraced with crystals. Around it were slender trees just high enough to intercept the view. Plants and herbs grew around it and they, like the trees, bore colored blossoms and nutritious fruits.

At some distance to the left of the Tree of Knowledge, I saw a slope, a little dale. It looked like soft clay, or like mist, and it was covered with tiny white flowers and pollen. Here too were various kinds of vegetation, but all colorless, more like pollen than fruit.

It seemed as if these two, the hill and the dale, bore some reference to each other, as if the hill had been taken out of the dale, or as if something from the former was to be transplanted into the latter. They were to each other what the seed is to the field. Both seemed to me holy, and I saw that both, but especially the hill, shone with light. Between them and the Tree of Knowledge arose different kinds of trees and bushes. They were all, like everything else in nature, transparent as if formed of light.

These two places were the abodes of our first parents. The Tree of Knowledge separated them. I think that God, after the creation of Eve, pointed out those places to them.

I saw that Adam and Eve were little together at first. I saw them perfectly free from passion, each in a separate abode. The animals were indescribably noble looking and resplendent, and they served Adam and Eve. All had, according to their kind, certain retreats, abodes and walks apart. The different spheres contained in themselves some great mystery of the Divine Law, and all were connected with one another.

.

The Fall

SIN AND ITS CONSEQUENCES

1. THE FALL

I saw Adam and Eve walking through Paradise for the first time. The animals ran to meet and follow them, but they appeared to be more familiar with Eve than with Adam. Eve was in fact more taken up with the earth and created things. She glanced below and around more frequently than Adam. She appeared the more inquisitive of the two. Adam was more silent, more absorbed in God.

Among the animals was one that followed Eve more closely than the others. It was a singularly gentle and winning, though artful creature. I know of none other to which I might compare it. It was slender and glossy, and it looked as if it had no hones. It walked upright on its short hind feet, its pointed tail trailing on the ground. Near the head, which was round with a face exceedingly shrewd, it had little short paws, and its wily tongue was ever in motion.

The color of the neck, breast, and lower part of the body was pale yellow, and down the back it was a mottled brown very much the same as an eel. It was about as tall as a child of ten years. It was constantly around Eve, and so coaxing and intelligent, so nimble and supple that she took great delight in it. But to me there was something horrible about it. I can see it distinctly even now.

I never saw it touch either Adam or Eve. Before the Fall, the distance between man and the lower animals was great, and I never saw the first human beings touch any of them. They had, it is true, more confidence in man, but they kept at a certain distance from him.

When Adam and Eve returned to the region of shining light, a radiant Figure like a majestic man with glittering white hair stood before them. He pointed around, and in few words appeared to be giving all things over to them and to be commanding them something. They did not look intimidated, but listened to him naturally.

When he vanished, they appeared more satisfied, more happy. They appeared to understand things better, to find more order in things, for now they felt gratitude, but Adam more than Eve. She thought more of their actual bliss and of the things around them than of thanking for them. She did not rest in God so perfectly as did Adam, her soul was more taken up with created things. I think Adam and Eve went around Paradise three times.

Again I saw Adam on the shining hill upon which God had formed the woman from a rib of his side as he lay buried in sleep. He stood alone under the trees lost in gratitude and wonder. I saw Eve near the Tree of Knowledge, as if about to pass it, and with her that same animal more wily and sportive than ever. Eve was charmed with the serpent; she took great delight in it. It ran up the Tree of Knowledge until its head was on a line with hers. Then clinging to the trunk with its hind feet, it moved its head toward hers and told her that, if she would eat of the fruit of that tree, she would no longer be in servitude, she would become free, and understand how the multiplication of the human race was to be effected. Adam and Eve had already received the command to increase and multiply, but I understood that they did not know as yet how God willed it to be brought about. I saw, too, that had they known it and yet sinned after that knowledge, Redemption would not have been possible. Eve now became more thoughtful. She appeared to be moved by desire for what the serpent had promised. Something degrading took possession of her. It made me feel anxious. She glanced toward Adam, who was still quietly standing under the trees. She called him, and he came.

Eve started to meet him, but turned back. There was a restlessness, a hesitancy about her movements. Again she started, as if intending to pass the tree, but once more hesitated, approached it from the left, and stood behind it, screened by its long, pendent leaves. The tree was broader above than below, and its wide, leafy branches drooped to the ground. Just within Eves reach hung a remarkably fine bunch of fruit.

And now Adam approached. Eve caught him by the arm and pointed to the talking animal, and he listened to its words. When Eve laid her hand on Adams arm, she touched him for the first time. He did not touch her, but the splendor around them grew dim.

I saw the animal pointing to the fruit, but he did not venture to snap it off for Eve. But when the longing for it arose in her heart, he broke off and handed her the central and most beautiful piece of the clustering five.

And now I saw Eve draw near to Adam, and offer him the fruit. Had he refused it, sin would not have been committed. I saw the fruit break, as it were, in Adams hand. He saw pictures in it, and it was as if he and Eve were instructed upon what they should not have known. The interior of the fruit was blood-red and full of veins. I saw Adam and Eve losing their brilliancy and diminishing in stature. It was as if the sun went down. The animal glided down the tree, and I saw it running off on all fours.

I did not see the fruit taken into the mouth as we now take food in eating, but it disappeared between Adam and Eve.

I saw that while the serpent was still in the tree, Eve sinned, for her consent was with the temptation. I learned also at that moment what I cannot clearly repeat; namely, that the serpent was, as it were, the embodiment of Adam and Eves will, a being by which they could do all things, could attain all things. Here it was that Satan entered.

Sin was not completed by eating the forbidden fruit. But

that fruit from the tree which, rooting its branches in the earth thus sent out new shoots, and which continued to do the same after the Fall, conveyed the idea of a more absolute propagation, a sensual implanting in self at the cost of separation from God. So, along with disobedience, there sprang from their indulgence that severing of the creature from God, that planting in self and through self, and those selfish passions in human nature. He that uses the fruit solely for the enjoyment it affords, must accept as the consequence of his act the subversion, the debasement of nature as well as sin and death.

The blessing of a pure and holy multiplying out of God and by God, which Adam had received after the creation of Eve was, in consequence of that indulgence, withdrawn from him; for I saw that the instant Adam left his hill to go to Eve, the Lord grasped him in the back and took something from him. From that something, I felt that the worlds salvation would come.

Once on the Feast of the Holy and Immaculate Conception, God gave me a vision of that mystery. I saw enclosed in Adam and Eve the corporal and spiritual life of all mankind. I saw that by the Fall it became corrupted, mixed up with evil, and that the bad angels had acquired power over it. I saw the Second Person of the Godhead come down and, with something like a crooked blade, take the Blessing from Adam before he had sinned. At the same instant, I saw the Virgin issuing from Adams side like a little luminous cloud, and soaring all resplendent up to God.

By the reception of the fruit, Adam and Eve became, as it were, intoxicated, and their consent to sin wrought in them a great change. It was the serpent in them. Its nature pervaded theirs, and then came the tares among the wheat.

As punishment and reparation, circumcision was instituted. As the vine is pruned that it may not run wild, may not become sour and unfruitful, so must it be done to man that he may regain his lost perfection. Once when the reparation of the Fall was shown me in symbolical pictures, I saw Eve in the act of issuing from Adams side, and even then stretching out her neck after the forbidden fruit. She ran quickly to the tree and clasped it in her arms. In an opposite picture, I saw Jesus born of the Immaculate Virgin. He ran straight to the Cross and embraced it. I saw posterity obscured and ruined by Eve, but again purified by the Passion of Jesus. By the pains of penance must the evil love of self be rooted out of the flesh. The word of the Epistle that the son of the handmaid shall not be joint heir, I always understood to mean the flesh and slavish subjection thereto, typified under the figure of the handmaid. Marriage is a state of penance. It calls for prayer, fasting, alms - deeds, renunciation, and the intention to increase the Kingdom of God.

Adam and Eve before sin were very differently constituted from what we, poor, miserable creatures now are. With the reception of the forbidden fruit, they imbibed a material existence. Spirit became matter; flesh, an instrument, a vessel. At first they were one in God, they sought self in God; but afterward they stood apart from God in their own will. And this self-will is self-seeking, a lusting after sin and impurity. By eating the forbidden fruit, man turned away from his Creator. It was as if he drew creation into himself. All creative power, operations, and attributes, their commingling with one another and with all nature, became in man material things of different forms and functions.

Once man was endowed with the kingship of nature, but now all in him has become nature. He is now one of its slaves, a master conquered and fettered. He must now struggle and fight with nature - but I cannot clearly express it. It was as if man once possessed all things in God, their Creator and their Center; but now he made himself their center, and they became his master.

I saw the interior, the organs of man as if in the flesh, in corporeal, corruptible images of creatures, as well as their relations with one another, from the stars down to the tiniest living thing. All exert an influence on man. He is connected with all of them; he must act and struggle against them, and from them suffer. But I cannot express it clearly since I, too, am a member of the fallen race.

Man was created to fill the choirs of the fallen angels. Were it not for the Fall of Adam, the human race would have increased only till the number of the fallen angels was reached, and then the world would have come to an end. Had Adam and Eve lived to see even one sinless generation, they would not have fallen. I am certain that the world will last until the number of the fallen angels has been filled, until the wheat shall have been reaped from the chaff.

Once I had a great and connected vision of sin and the whole plan of Redemption. I saw all mysteries clearly and distinctly, but it is impossible for me to put all into words. I saw sin in its innumerable ramifications from the Fall of the angels and from Adams Fall down to the present day, and I saw all the preparations for the repairing and redeeming down to the coming and death of Jesus. Jesus showed me the extraordinary blending, the intrinsic uncleanness of all creatures, as well as all that He had done from the very beginning for their purification and restoration.

At the Fall of the angels, myriads of bad spirits descended to earth and into the air. I saw many creatures under the influence of their wrath, possessed by them in many ways.

The first man was an image of God, he was like Heaven; all was one in him, all was one with him. His form was a reproduction of the Divine Prototype. He was destined to possess and to enjoy earth and all created things, but holding them from God and giving thanks for them. Man was, however, free; therefore was he subjected to trial, therefore was he forbidden to eat of the Tree of Knowledge. In the beginning, all was smooth and level. When the little mound, the shining hill upon which Adam stood arose, when the white, blooming vale by which I saw Eve standing was hollowed out, the corrupter was already near.

After the Fall, all was changed. All forms of creation were produced in self, dissipated in self. What had been one became many, creatures no longer looked to God alone, each was concentrated in self.

Mankind at first numbered two, then three, and at last they became innumerable. They had been images of God; but after the Fall, they became images of self, which images originated in sin. Sin placed them in communication with the fallen angels. They sought all their good in self and the creatures around them with all of whom the fallen angels had connection; and from that interminable blending, that sinking of his noble faculties in self and in fallen nature, sprang manifold wickedness and misery.

My Affianced showed me this clearly, distinctly, intelligibly, more clearly than one beholds the things of daily life. At the time, I thought that a child might comprehend it, but now I cannot repeat it. He showed me the whole plan of Redemption with the way in which it was to be effected, as also all that He Himself had done. I saw that it is not right to say that God need not have become man, need not have died for us upon the Cross; that He could, by virtue of His omnipotence, have redeemed us otherwise. I saw that He did what He did in conformity with His own infinite perfection, His mercy, and His justice; that there is indeed no necessity in God, He does what He does, He is what He is!

I saw Melchisedec as an angel and a type of Jesus, as a priest upon the earth; inasmuch as the priesthood is in God, he was an angel priest of the eternal hierarchy. I saw him preparing, founding, building up, and separating the human family, and acting toward them as a guide. I saw too, Enoch and Noah, what they represented, what they effected; on the other side, I saw the ever-active empire of Hell and the infinitely varied manifestations and effects of an earthly, carnal, diabolical idolatry. And I saw in all these manifestations similar pestiferous forms and figures leading, so to say, by a secret, inborn necessity and an uninterrupted process of dissolution to sin and corruption. In this manner, I saw sin and the prophetic, foreshadowing figures of Redemption which, in their way, were images of divine power as man himself in the image of God. All were shown me from Abraham to Moses, from Moses to the Prophets, also the way in which they were connected and their reference to similar types in our own day. Thus, for instance, with these visions of the Old Testament was connected the instruction I received upon the reason priests no longer relieve or cure, why it is either not in their power, or why it is now effected so differently from what it used to be. I saw this gift of the priesthood possessed by the Prophets, and the signification of the form under which it was exercised was shown me. I saw, for example, the history of Elijah giving his staff to Giezi to lay upon the dead child of the Sunamitess. In this staff lay spiritually Elijahs mission and power. It was, as it were, his arm, the prolongation of his arm. And here I saw the interior signification and power of a Bishops crozier and a monarchs scepter. If used with faith, they unite both Bishop and monarch in a certain way with Him from whom they hold their dignity, with God, marking them out at the same time as distinct from all others. But Giezis faith was not firm, and the mother thought that only through Elijah himself could help be obtained; and so between Elijahs power from God and his staff, the questionings of human presumption intervened, and the staff cured not. Then I saw Elijah praying arid stretching himself, hand to hand, mouth to mouth, breast to breast, upon the boy, and the soul of the boy returned to his body. It was explained to me that this manner of healing referred to and prefigured the death of Jesus. In Elijah, by faith and the power conferred by God, were opened again in man all the avenues of grace and expiation that had been closed after the Fall: viz., the head, the breast, the hands, and the feet. Elijah stretched himself as a living, symbolical cross upon the dead, closed cross of the boys form, and through his prayer of faith life was restored. He expiated, he atoned for the sins the parents had committed by their head, heart, hands, and feet*ins that had brought death to their boy. Side by side with the above, I saw pictures of the Wounds of Jesus and of His death upon the Cross, by which I traced the harmony between Jesus and His Prophet. Since the Crucifixion of Jesus, the gift of healing and repairing has existed in full measure among the priests of His Church and in general among faithful Christians; for in the same proportion as we live in Him and are crucified with Him, are those avenues of grace, His Sacred Wounds, opened to us. I learned many things of the imposition of hands, the efficacy of a benediction, and the influence exerted by the hand, even at a distance all was explained by the staff of Elijah, which symbolized the hand. That priests of the present day so seldom cure and bless, was shown me in an example significant to that conformity to Jesus upon which depend all such effects. I saw three artists making figures of wax. The first used beautiful white wax, and he was both skillful and intelligent. But he was self - conceited, the image of Christ was not in him, and his work was of no value. The second used wax not so white as that of the first, and his indolence and self-will spoiled all. He did nothing at all. The third was awkward and unskillful; but he worked away in his simplicity and with great diligence on common yellow wax. His work was excellent, a speaking likeness, although the features were coarse. I saw renowned preachers vaunting their worldly wisdom, but effecting nothing; while many a poor, unlettered man exercises by the priestly power alone the gift of healing and blessing.

It seemed to me, while all this was shown me, that I was in school. My Affianced made me see how He had suffered from His conception to His death, always expiating, always satisfying for sin. I saw this in distinct visions of His life. I saw too that, by prayer and the offering of sufferings for others, many souls that have done no good upon earth may be converted and saved at the hour of death.

I saw also that the Apostles were sent over the greater part of the earth to crush the power of Satan and to scatter benedictions. It was just those regions into which they went that had been most thoroughly infected by the evil one. Jesus, by His perfect atonement, acquired that power against Satan for such as had received or such as would receive His Holy Spirit, and He secured it to them forever. I was given to understand that the power to withdraw various regions of the earth from Satans dominion by means of a blessing, is signified by the words: “Ye are the salt of the earth.” For the same reason is salt one of the ingredients of holy water.

I saw, too, in this vision that the punctilios of sensual, worldly life are most scrupulously observed. I saw the malediction following the reversed blessing. I saw the pretended miracles in the kingdom of Satan. I saw that the worship of nature, superstition, magic, mesmerism, worldly arts and science, and all the means employed to smooth death over, to make sin attractive, to lull the conscience, are practiced with rigorous exactitude, even with fanaticism by the very men who regard the ceremonies of the Holy Church as superstitious forms, for which any other may be indifferently substituted. And yet these men subject their whole life and all their actions to certain ceremonious observances. It is only of the kingdom of the God-Man that they make no account. The world is served with perfection, but the service of God is shamefully neglected!

2. THE PROMISE OF THE REDEEMER

After the Fall of Man, God made known to the angels His plan for the restoration of the human race.

I saw the throne of God. I saw the Most Holy Trinity and a movement in the Divine Persons. I saw the nine choirs of angels and God announcing to them the way by which He would restore the fallen race. I saw the inexpressible joy and jubilation of the angels at the announcement.

I saw Adams glittering rock of precious stones arise before the throne of God, as if borne up by angels. It had steps cut in it, it increased in size, it became a throne, a tower, and it extended on all sides until it embraced all things. I saw the nine choirs of angels around it, and above the angels in Heaven, I saw the image of the Virgin. It was not Mary in time; it was Mary in eternity, Mary in God. The Virgin entered the tower, which opened to receive her, and she appeared to become one with it. Then I saw issuing from the Most Holy Trinity an apparition which, likewise, went into the tower.

Among the angels, I noticed a kind of ostensorium at which all were working. It was in shape like a tower, and on it were all kinds of mysterious carving. Near it on either side stood two figures, their joined hands embracing it. At every instant it became larger and more magnificent. I saw something from God passing through the angelic choirs and going into the ostensorium. It was a shining Holy Thing, and it became more clearly defined the nearer it drew to the ostensorium. It appeared to me to be the germ of the divine Blessing for a pure offspring which had been given to Adam, but withdrawn when he was on the point of listening to Eve and consenting to eat the forbidden fruit. It was the Blessing that was again bestowed upon Abraham, withdrawn from Jacob, by Moses deposited in the Ark of the Covenant, and lastly received by Joachim, the father of Mary, in order that Mary might be as pure and stainless in her Conception as was Eve upon coming forth from the side of the sleeping Adam. The ostensorium, likewise, went into the tower.

I saw too, a chalice prepared by the angels. It was of the same shape as that used at the Last Supper, and it also went into the tower. To the right of the tower, I saw, as if on the edge of a golden cloud, grapevines and wheat intertwining like the fingers of clasped hands. From them sprang a branch, a whole genealogical tree upon whose boughs were little figures of males and females reaching hands to one another. Its highest blossom was the Crib with the Child.

Then I saw in pictures the mystery of Redemption from the Promise down to the fullness of time, and in side pictures I saw counteracting influences at work. At last, over the shining rock, I saw a large and magnificent church. It was the One, Holy, Catholic Church, which bears living in itself the salvation of the whole world. The connection of these pictures one with another and their transition from one to another was wonderful. Even what was evil and opposed to the end in view, even what was rejected by the angels as unfit, was made subservient to the development of Redemption. And so, I saw the ancient Temple rising from below; it was very large and like a church, but it had no tower. It was pushed to one side by the angels, and there it stood slanting. I saw a great mussel shell (Symbol of pagan worship and mythology) make its appearance and try to force its way into the old Temple; but it, too, was hurried aside.

I saw appear a broad, lopped-off tower (An Egyptian pyramid) through whose numerous gateways figures like Abraham and the children of Israel entered. It was significant of their bondage in Egypt. It was shoved aside, as well as another Egyptian tower in staircase form. The latter was symbolical of astrology and soothsaying. Then appeared an Egyptian temple. It was pushed aside like the others, and remained standing crooked.

At last, I saw a vision on earth such as God had shown to Adam; viz., that a Virgin would arise and restore to him the salvation he had forfeited. Adam knew not when it would take place, and I saw his deep sadness because Eve bore him only sons. But at last she had a daughter.

I saw Noah and his sacrifice at the time in which he received from God the Blessing. Then I had visions of Abraham, of his Blessing, and of the promise of a son Isaac. I saw the Blessing descending from firstborn to firstborn, and always transmitted with a sacramental action. I saw Moses on the night of Israels departure from Egypt, getting possession of the Mystery, the Holy Thing, of which none other knew save Aaron. I saw It afterward in the Ark of the Covenant. Only the High Priests and certain saints, by a revelation from God, had any knowledge of it. I saw the transmitting of this Mystery through the ancestry of Jesus Christ down to Joachim and Anne, the purest and holiest couple that ever existed, and from whom was born Mary, the spotless Virgin. And then I saw Mary becoming the living Ark of Gods Covenant.

3. ADAM AND EVE DRIVEN FROM PARADISE

After some time, I saw Adam and Eve wandering about in great distress. They were no longer beaming with light, and they went about, one here, the other there, as if seeking something they had lost. They were ashamed of each other. Every step they took led them downward, as if the ground gave way beneath their feet. They carried gloom wherever they went; the plants lost their bright colors and turned gray, and the animals fled before them. They sought large leaves and wove them into a cincture for their loins. They always wandered about separate.

After they had thus fled for a considerable time, the region of refulgent light whence they had come began to look like the summit of a distant mountain. Among the bushes of a gloomy-looking plain, they hid themselves, but apart. Then a voice from above called them, but they would not obey the call. They were frightened, they fled still further, and hid still deeper among the bushes. It made me sad to see that. But the voice became more imperative, and, in spite of their desire to flee and hide, they were compelled to come forth.

The majestic Figure shining with light again appeared. Adam and Eve with bowed head stepped from their hiding places, but they dared not look upon their Lord. They glanced at each other, and both acknowledged their guilt.

And now God pointed out to them a plain still lower than the one on which they stood. On it were bushes and trees. On reaching it, they became humble, and for the first time, rightly understood their miserable condition. I saw them praying when left there alone. They separated, fell on their knees, and raised up their hands with tears and cries. I thought as I gazed upon them how good it is to be alone in prayer.

Adam and Eve were at this time clothed in a garment that reached from the shoulders to the knee, and which was girded at the waist by a strip of the inner bark of a tree.

While our first parents were descending lower and lower from the place of their creation, Paradise itself appeared, like a cloud, to be mounting higher and higher above them. Then a fiery ring, like the circle sometimes seen around the sun and moon, came down from Heaven and settled around the height upon which was Paradise.

Adam and Eve had been only one day in Paradise. I now see Paradise far, far off like a strip of land directly under the point of sunrise. When the sun rises, it mounts up from the right of that strip of land which lies east of the Prophet Mountain and just where the sun rises. It looks to me like an egg hanging over indescribably clear water which separates it from the earth. The Prophet Mountain is, as it were, a promontory rising up through that water. On that mountain, one sees extraordinarily verdant regions broken here and there by deep abysses and ravines full of water. I have, indeed, seen people climbing up the Prophet Mountain, but they did not go far.

I saw Adam and Eve reach the earth, their place of penance. Oh, what a touching sight - hose two creatures expiating their fault upon the naked earth! Adam had been allowed to bring an olive branch with him from Paradise, and now he planted it. Later on, the Cross was made from its wood. Adam and Eve were unspeakably sad. Where I saw them, they could scarcely get a glimpse of Paradise, and they were constantly descending lower and lower. It seemed as if something revolved and they came at last, through night and darkness, to the wretched, miserable place upon which they had to do penance.

4. THE FAMILY OF ADAM

It was to the region of Mount Olive that I saw Adam and Eve come. The country was very different from what it is at present, but I was assured that it was the same. I saw Adam and Eve living and doing penance on that part of Mount Olive upon which Jesus sweat Blood. They cultivated the soil. I saw them surrounded by sons. They were in great distress, and they implored God to bestow upon them a daughter, for they had received the Promise that the womans seed should crush the serpents head.

Eve bore children at stated intervals. After each birth a number of years was always devoted to penance. It was after seven years of penance that Seth, the child of promise, was born of Eve in the Grotto of the Crib, where, also, an angel announced to Eve that Seth was the seed given her by God in the place of Abel. For a long time, Seth was concealed in that Grotto, likewise in the cave in which Abraham was afterward suckled, for his brothers like those of Joseph sought his life.

Once I saw about twelve people: Adam, Eve, Cain, Abel, two sisters, and some young children. All were clothed in skins thrown over their shoulders like a scapular and girded at the waist. The female dress was large and full around the breast where it served as a pocket. It fell down around the limbs, and was fastened at the sides and once under the arm. The men wore shorter dresses, which had a pocket fastened to them. The skins from which their dresses were made were, from the neck to the elbow, exceedingly fine and white. They all looked very noble and beautiful in their clothing. They had huts in those days, partly sunk in the earth and covered with plants. Their household was quite well-arranged. I saw orchards of low, but tolerably vigorous fruit trees. There was grain also, such as wheat, which God had given to Adam for seed.

I do not remember having seen either grapevines or wheat in Paradise. None of the productions of Paradise had to be prepared for eating. Such preparation is a consequence of sin and, therefore, a symbol of labor and suffering. God gave to Adam whatever it was necessary for him to sow. I remember having seen men who looked like angels, taking something to Noah when he went into the ark. It appeared to me to be a vine branch stuck in an apple.

A certain kind of grain grew wild at that time, and among it Adam had to sow the good wheat. That improved it for awhile, but it again degenerated and became worse and worse. The wild grain was excellent in those early times. It was most luxuriant further to the east, in India or China, where as yet there were but few inhabitants. It does not thrive where wine is largely made and fish abound.

The milk of animals was drunk in those days, and they likewise ate cheese dried in the sun. Among the animals, I noticed sheep in particular. All that Adam had named followed him from Paradise, but afterward they fled from him. He had to entice them back with food, that is the domestic animals, and familiarize them to himself. I saw birds hopping about, little animals running around, and all sorts of bounding creatures, such as antelopes, deer, etc.

The household order was quite patriarchal. I saw Adams children in their separate huts, reclining around a stone at meals. I saw them also praying and giving thanks.

God had taught Adam to offer sacrifice; he was the priest in his family. Cain and Abel also were priests. I saw that even the preparations for their sacrifice took place in a separate hut.

On the head, they wore caps made of leaves and their stalks woven together. They were shaped like a ship and had a rim in front by which they could be raised from the head. Those first human beings had beautiful skin of a yellowish tinge, which shone like silk, and their hair was reddish-yellow like gold. Adam wore his hair long. His beard was short at first, but later he let it grow. Eve at first wore her long hair hanging around her; but later on she wound it around her head in a coil like a cap.

Fire I always saw like a hidden flame, and it appeared to be in the earth. It was given to man from Heaven, and God Himself taught him the use of it. They burned for fuel a yellow substance that looked like earth. I saw no cooking going on. In the beginning. the food was merely dried in the sun; and the wheat after being crushed, was exposed under twisted covers to the heat of the sun to dry.

God gave them wheat, barley, and rye, and taught them how to cultivate them. He guided man in all things.

I saw no large rivers in the beginning as, for instance, the Jordan; but fountains sprang forth whose waters were conducted into reservoirs.

Flesh meat was not eaten before Abel’s death.

I once had a vision of Mount Calvary. I saw on it a prophet, the companion of Elias. The mount was at that time full of caves and sepulchres. The prophet entered one of the caves and from a stone coffin filled with bones he took up the skull of Adam. Instantly an angel appeared before him, saying: “That is Adams skull,” and he forbade its removal. Scattered over the skull was some thin yellow hair. From the prophets account of what had occurred, the spot was named “The Place of Skulls” (Calvary). Christ’s Cross stood in a straight line above that skull at the time of His Crucifixion. I was interiorly instructed that the spot upon which the skull rests is the middle point of the earth. I was told the distance east, south, and west in numbers, but I have forgotten them.

5. CAIN. THE CHILDREN OF GOD. THE GIANTS

I saw that Cain conceived on Mount Olive the design to murder Abel. After the deed, he wandered about the same spot frightened and distracted planting trees and tearing them up again. Then I saw a majestic Figure in the form of a man refulgent with light appear to him. “Cain,” He said, “where is thy brother Abel?” Cain did not at first see the Figure; but when he did, he turned and answered:

“I know not. He has not been given in charge to me.” But when God replied that Abels blood cried to Him from the earth, Cain grew more troubled, and I saw that he disputed long with God. God told him that he should be cursed upon the earth, that it should bring forth no fruit for him, and that he should forthwith flee from the land in which he then dwelt. Cain responded that everywhere his fellow men would seek to kill him. There were already many people upon the earth. Cain was very old and had children. Abel also left children, and there were other brothers and sisters, the children of Adam. But God replied that it would not be so; that whoever should kill Cain should himself be punished sevenfold, and He placed a sign upon him that no one should slay him. Cains posterity gradually became colored. Hams children also were browner than those of Shem. The nobler races were always of a lighter color. They who were distinguished by a particular mark engendered children of the same stamp; and as corruption increased, the mark also increased until at last it covered the whole body, and people became darker and darker. But yet in the beginning there were no people perfectly black; they became so only by degrees.

God pointed out to Cain a region to which he should flee. And because Cain said: “Then, wilt Thou let me starve?” - (the earth was for him accursed) - God answered no, that he should eat the flesh of animals. He told him likewise that a nation would arise from him, and that good also would come from him. Before this men ate no flesh.

Cain went forth and built a city, which he named after his son Enoch.

Abel was slain in the valley of Josaphat opposite Mount Calvary. Numerous murders and evil deeds took place there at a subsequent period. Cain slew Abel with a kind of club that he used to break soft stones and earth when planting in the fields. The club must have been of hard stone, for it was shaped like a pickax, the handle of wood.

We must not picture to ourselves the earth before the Deluge as it is now. Palestine was by no means so broken up by valleys and ravines. Plains were far more extensive, and single mountains less lofty. The Mount of Olives was at that time only a gentle rising. The Crib Cave of Bethlehem was as later a wild cavern, but the surroundings were different.

The people of those early times were larger, though not out of proportion. We would regard them with astonishment, but not with fright, for they were far more beautiful in form than people of a later period. Among the old marble statues that I see in many places lying in subterranean caves, may be found similar figures.

Cain led his children and grandchildren to the region pointed out to him, and there they separated. Of Cain himself, I have never seen anything more that was sinful. His punishment appeared to consist in hard, but fruitless labor. Nothing in which he was personally engaged succeeded. I saw that he was mocked and reviled by his children and grandchildren, treated badly in every way. And yet they followed him as their leader, though as one accursed. I saw that Cain was severely punished, but not damned.

One of Cains descendants was Tubalcain, (Genesis 4:22.) the originator of numerous arts, and the father of the giants. I have frequently seen that, when the angels fell, a certain number had a moment of repentance and did not in consequence fall as low as the others. Later on, these fallen spirits took up their abode on a high, desolate, and wholly inaccessible mountain whose site at the time of the Deluge became a sea, the Black Sea, I think. They were permitted to exercise their evil influence upon men in proportion as the latter strayed further from God. After the Deluge they disappeared from that region, and were confined to the air. They will not be cast into Hell before the last day.

I saw Cains descendants becoming more and more godless and sensual. They settled further and further up that mountain ridge where were the fallen spirits. Those spirits took possession of many of the women, ruled them completely, and taught them all Sorts of seductive arts. Their children were very large. They possessed a quickness, an aptitude for everything, and they gave themselves up entirely to the wicked spirits as their instruments. And so arose on this mountain and spread far around, a wicked race which by violence and seduction sought to entangle Seths posterity likewise in their own corrupt ways. Then God declared to Noah His intention to send the Deluge. During the building of the ark, Noah had to suffer terribly from those people.

I have seen many things connected with the race of giants. They could with ease carry enormous stones high up the mountain, they could accomplish the most stupendous feats. They could walk straight up trees and walls just as I have seen others possessed by the devil doing. They could effect the most wonderful things, they could do whatever they wished; but all was pure jugglery and delusion due to the agency of the demon. It is for that reason that I have such horror of every species of jugglery and fortune telling. These people could form all kinds of images out of stone and metal; but of the knowledge of God they had no longer a trace. They sought their gods in the creatures around them. I have seen them scratch up a stone, form it into an extravagant image, and then adore it. They worshipped also a frightful animal and all kinds of ignoble things. They knew all things, they could see all things, they were skilled in the preparing of poisons, they practiced sorcery and every species of wickedness. The women invented music. I saw them going around among the better tribes trying to seduce them to their own abominations. They had no dwelling houses, no cities, but they raised massive round towers of shining stone. Under those towers were little structures leading into great caverns wherein they carried on their horrible wickedness. From the roofs of these structures, the surrounding country could be seen, and by mounting up into the towers and looking through tubes, one could see far into the distance. But it was not like looking through tubes made to bring distant objects into view. The power of the tubes to which I here allude, was effected by satanic agency. They that looked through them could see where the other tribes were settled. Then they marched against them, overcame them, and lawlessly carried all before them. That same spirit of lawlessness they exercised everywhere. I saw them sacrificing children by burying them alive in the earth. God overthrew that mountain at the time of the Deluge.

Enoch, Noahs ancestor, opposed that wicked race by his teachings. He wrote much. Enoch was a very good man and one very grateful to God. In many parts of the open fields, he raised altars of stone and there the fruits of the earth flourished. He gave thanks to God and offered sacrifice to Him. Chiefly in his family was religion preserved and handed down to Noah. Enoch was taken up to Paradise. There he waits at the entrance gate, whence with another (Eliot) he will come again before the last day.

Hams descendants likewise had similar relations with the evil spirits after the Deluge, and from such connection sprang so many demoniacs and necromancers, so many mighty ones of the world, so many great, wild, daring men.

Semiramis herself was the offspring of demoniacs, consequently she was apt at everything save the working out of her salvation.

Later on, there arose another people esteemed as gods by the heathens. The women that first allowed themselves to be ruled by evil spirits were fully conscious of the fact, though others were ignorant of it. These women had it (the principle of possession) in them like flesh and blood, like original sin.

6. NOAH AND HIS POSTERITY. HAM AND DSEMSCRID, LEADERS OF THE PEOPLE

I saw Noah, a simple-hearted old man, clothed in a long white garment. He was walking about in an orchard and pruning the trees with a crooked bone knife. A cloud hovered over him and in it was a human Figure. Noah fell on his knees. I saw that he was, then and there, interiorly instructed upon Gods design to destroy mankind, and he was commanded to build an ark. I saw that Noah grew sad at the announcement, and that he prayed for the punishment to be averted. He did not begin the work at once. Again the Lord appeared to him, twice in succession, commanding him to begin the building, otherwise he should perish with the rest of mankind.

At last, I saw Noah removing with all his family to the country in which Zoroaster, the Shining Star, subsequently dwelt. Noah settled in a high, woody, solitary region where he and his numerous followers lived under tents. Here he raised an altar and offered sacrifice to the Lord. Neither Noah nor any of his family built permanent houses, because they put faith in the prophecy of the Deluge. But the godless nations around laid massive foundations, marked off courts, and erected all kinds of buildings designed to resist the inroads of time and the attacks of an enemy.

There were frightful deeds upon the earth in those days. Men delivered themselves up to all kinds of wickedness, even the most unnatural. They plundered one another and carried off whatever suited them best, they laid waste homes and fields, they kidnapped women and maidens. In proportion to their increase in numbers, was the wickedness of Noahs posterity. They even robbed and insulted Noah himself. They had not fallen into this state of base degradation from want of civilization. They were not wild and barbarous; rather, they lived commodiously and had well ordered households - but they were deeply imbued with wickedness.

They practiced the most shameful idolatry, everyone making his own god of whatever pleased him best. By diabolical arts, they sought to seduce Noahs immediate family. Mosoch, the son of Japheth and grandson of Noah, was thus corrupted after he had, while working in the field, taken from them a poisonous beverage which intoxicated him. It was not wine, but the juice of a plant which they were accustomed to drink in small quantities during their work, and whose leaves and fruit they chewed. Mosoch became the father of a son, who was named Rom.

When the child was born, Mosoch begged his brother Tubal to take it, and thus hide his guilt. Tubal did so out of fraternal affection. The child, with the stalks and sprouts of a certain viscous root, was laid by his mother before Tubals tent. She hoped thereby to acquire a right over his inheritance; but the Deluge was already at hand, and so her plans were fruitless. Tubal took the boy and had him reared in his family without betraying his origin.

And so it happened in this way that the child was taken into the ark. Tubal called the boy Rom, the name of the root whose sprouts lay near him as the only sign. The child was not nourished with milk, but with the same root. If that plant is allowed to grow up straight, it will reach the height of a man; but when it creeps along the ground, it sends up shoots like the asparagus, hard with tender tops.

It is used as food and as a substitute for milk. The root is bulbous, and from it rises a crown of a few brown leaves. Its stern is tolerably thick and the pith is used as meal, cooked like pap or spread in thin layers and baked. Wherever it thrives, it grows luxuriantly and covers leagues of ground. I saw it in the ark.

It was long before the ark was completed, for Noah often discontinued it for years at a time. Three times did God warn him to proceed with it. Each time Noah would engage workmen, recommence and again discontinue in the hope that God would relent. But at last the work was finished. I saw that in the ark, as in the Cross, there were four kinds of wood: palm, olive, cedar, and cypress. I saw the wood felled and hewed upon the spot, and Noah bearing it himself upon his shoulders to the place of building, just as Jesus afterward carried the wood of His Cross. The spot chosen for the construction of the ark was a hill surrounded by a valley. First the bottom was put in.

The ark was rounded in the back and the keel, shaped like a trough, was smeared with pitch. It had two stories supported on hollow posts, which stood one above another. These posts were not round trunks of trees; they were in oval sections filled with a white pith which became fibrous toward the center. The trunk was knotty, or furrowed, and the great leaves grew around it without branches. (Probably a species of palm.) I saw the workmen punching the pith out with a tool. All other trees were cut into thin planks. When Noah had carried all the materials to the appointed spot and arranged them in order, the building was begun.

The bottom was put in and pitched, the first row of posts raised, and the holes in which they stood filled up with pitch. Then came the second floor with another row of posts for the third floor, and then the roof. The spaces between the posts were filled in with brown and yellow laths placed crosswise, the holes and chinks being stuffed with a kind of wool found on certain trees and plants, and a white moss that grows very abundantly around some trees. Then all was pitched inside and outside. The roof was rounded.

The entrance between the two windows was in the center of one side, a little more than halfway up. In the middle of the roof likewise was a square aperture. When the ark had been entirely covered with pitch, it shone like a mirror in the sun. Noah went on working alone and for a long time at the different compartments for the animals, as all were to be separate. Two passages extended through the middle of the ark, and back in the oval part, concealed by hangings, stood a wooden altar, the table of which was semicircular.

A little in the front of the altar was a pan of coals. This was their fire. Right and left, were spaces partitioned off for sleeping apartments. All kinds of chests and utensils were carried into the ark, and numerous seeds, plants, and shrubs were put into earth around the walls, which were soon covered with verdure. I saw something like vines carried in, and on them large yellow grapes, the bunches as long as ones arm.

No words can express what Noah endured from the malice and ill will of the workmen during the whole time that the ark was building. They mocked him, they insulted him in every way, they called him a fool. He paid them well in cattle, but that did not prevent their reviling him. No one knew why he was building the ark, therefore did they ridicule him. When all was finished, I saw Noah giving thanks to God, who then appeared to him. He told him to take a reed pipe and call all the animals from the four corners of the globe.

The nearer the day of chastisement approached, the darker grew the heavens. Frightful anxiety took possession of the whole earth; the sun no longer showed his face, and the roar of the thunder was unceasingly heard. I saw Noah going a short distance north, south, east, and west, and blowing upon his reed pipe. The animals came nocking at the sound and entered the ark in order, two by two, male and female. They went in by a plank laid from the entrance to the ground. When all were safe inside, the plank also was hoisted in.

The largest animals, white elephants and camels, went in first. They were restless as at the approach of a storm, and it took several days for them all to enter. The birds new in through the skylight and perched under the roof on poles and in cages, while the waterfowl went into the bottom of the vessel. The land animals were in the middle story. Of such as are slaughtered, there were seven couples.

The ark, lying there by itself on the top of the hill, shone with a bluish light. At a distance, it looked as if it were descending from the clouds. And now the time for the Deluge drew nigh. Noah had already announced it to his family. He took with him into the ark Shem, Ham, and Japheth with their wives and their children. There were in the ark grandsons from fifty to eighty years old with their children small and large. All that had labored at its construction and who were good and free from idolatry, entered with Noah.

There were over one hundred people in the ark, and they were necessary to give daily food to the animals and to clean after them. I must say, for I always see it so, that Shems, Hams and Japheths children all went into the ark. There were many little boys and girls in it, in fact all of Noahs family that were good. Holy Scripture mentions only three of Adams children, Cain, Abel, and Seth; and yet I see many others among them, and I always see them in pairs, boys and girls.

And so too, in I Peter 3:20, only eight souls are mentioned as saved in the ark; viz., the four ancestral couples by whom, after the Deluge, the earth was to be peopled. I also saw Ham in the ark. The child was fastened by a skin into a bark cradle formed like a trough. I saw many infants cradled in a similar way, floating on the waters of the Deluge.

When the ark rose on the waters, when crowds of people upon the surrounding mountains and in the high trees were weeping and lamenting, when the waters were covered with the floating bodies of the drowned and with uprooted trees, Noah and his family were already safe inside.

Before he and his wife, his three sons and their wives entered the ark, he once more implored Gods mercy. When all had entered, Noah drew in the plank and made fast the door. He left outside near relatives and their families who, during the building of the ark, had separated from him.

Then burst forth a fearful tempest. The lightnings played in fiery columns, the rains fell in torrents, and the hill upon which the ark stood soon became an island. The misery was great, so great that I trust it was the means of many a souls salvation. I saw a devil, black and hideous, with pointed jaws and a long tail, going to and fro through the tempest and tempting men to despair. Toads and serpents sought a hiding place in the crevices of the ark. Flies and vermin I saw not. They came into existence later to torment men.

I saw Noah offering sacrifice in the ark upon an altar covered with red over which was a white cloth. In an arched chest were preserved the bones of Adam. During prayer and sacrifice, Noah laid them on the altar. I saw on the altar, likewise, the Chalice of the Last Supper which, during the building of the ark, had been brought to Noah by three figures in long white garments. They looked like the three men that announced to Abraham the birth of a son.

They came from a city that was destroyed at the time of the Deluge. They addressed Noah as one whose fame had reached them, and told him that he should take with him into the ark a mysterious something that they gave him, in order that it might escape the waters of the Deluge.

The mysterious thing was that Chalice. In it lay a grain of wheat, large as a sunflower seed, and a vine branch. Noah stuck both into a yellow apple and put it into the Chalice. The Chalice had no cover, for the branch was to grow out of it. After the dispersion of men at the building of the Tower of Babel, I saw that Chalice in the possession of one of Shems descendants in the country of Semiramis. He was the ancestor of the Samanenses, who were established at Canaan by Melchisedec. Hither they took the Chalice.

I saw the ark driving over the waters, and dead bodies floating around. It rested upon a high rocky peak of a mountain chain far to the east of Syria, and there it remained for a long time. I saw that land was already appearing. It looked like mud covered with a greenish mold.

Immediately after the Deluge, fish and shellfish began to be eaten. Afterward, as people multiplied, they ate bread and birds. They planted gardens, and the soil was so fruitful that the wheat which they sowed produced ears as large as those of maize. The root from which Ham received his name was also planted. Noahs tent stood on the spot where, at a later period, was that of Abraham. In the plain and in the surrounding country, Noahs sons had their tents.

I saw the cursing of Ham. But Shem and Japheth received from Noah on their knees the Blessing. It was delivered to them with ceremonies similar to those used by Abraham when giving over the same Blessing to Isaac. I saw the curse pronounced by Noah upon Ham moving toward the latter like a black cloud and obscuring him. His skin lost its whiteness, he grew darker. His sin was the sin of sacrilege, the sin of one who would forcibly enter the Ark of the Covenant. I saw a most corrupt race descend from Ham and sink deeper and deeper in darkness. I see that the black, idolatrous, stupid nations are the descendants of Ham. Their color is due, not to the rays of the sun, but to the dark source whence those degraded races sprang.

It would be impossible for me to say how I beheld the nations increasing and extending and, in many different ways, falling into darkness and corruption. But with all that, many luminous rays streamed forth from them and sought the light.

When Tubal, the son of Japheth, with his own children and those of his brother Mosoch, sought counsel of Noah as to the country to which they should migrate, they were fifteen families in number, Noahs children already extended far around, and the families of Tubal and Mosoch also dwelt at some distance from Noah. But when Noahs children began to quarrel and oppress one another, Tubal desired to remove still farther off. He wanted to have nothing to do with Hams descendants, who were already thinking of building the Tower. He and his family heeded not the invitation received later to engage in that undertaking, and it was declined also by the children of Shem.

Tubal with his troop of followers appeared before Noahs tent, asking for directions as to whither he should go. Noah dwelt upon a mountain range between Libanus (Lebanon) and Caucasus. He wept when he saw Tubal and his followers, for he loved that race, because it was better, more God - fearing than others. He pointed out a region toward the northeast, charged them to be faithful to the commands of God and to the offering of sacrifice, and made them promise to guard the purity of their descent, and not to intermingle with the descendants of Ham. He gave them girdles and breast pieces that he had had in the ark.

The heads of the families were to wear them when engaged in divine service and performing marriage ceremonies, in order to guard against malediction and a depraved posterity. The ceremonies used by Noah when offering sacrifice, reminded me of the Holy Sacrifice of the Mass. There were alternate prayers and responses, and Noah moved from place to place at the altar and bowed reverently. He gave them likewise a leathern bag containing a vessel made of bark, in which was an oval golden box enclosing three other smaller vessels. They also received from him the roots or bulbs of that Ham plant, rolls of bark or skins upon which were written characters, and round wooden blocks upon which signs were engraved.

These people were of a bright, reddish-yellow complexion, and very beautiful. They were clothed in skins and woolen garments girdled at the waist, the arms alone bare. The skins they wore were scarcely drawn from the animal when they were clapped, still bloody, on the limbs. They fitted so tightly that my first thought was: Those people are hairy. Not so however, for their own skin was smooth as satin.

With the exception of various kinds of seed, they did not take much baggage with them, since they were departing for a high region toward the northeast. I saw no camels, but they had horses, asses, and animals with spreading horns like stags. I saw them, Tubals followers, on a high mountain where they dwelt one above another in long, low huts like arbors. I saw them digging the ground, planting, and setting out trees in rows. The opposite side of the mountain was cold.

Later on, the whole region became much colder. In consequence of this change in the climate, one of the grandsons of Tubal, the ancestor Dsemschid, led them further toward the southwest. With a few exceptions, all who had seen Noah and had taken leave of him died in this place, that is, on the mountain to which Tubal had led them. They who followed Dsemschid were all born on the same mountain. They took with them the few surviving old men who had known Noah, carrying them very carefully in litters.

When Tubal with his family separated from Noah, I saw among them that child of Mosoch, Ham, who had gone with Tubal into the ark. Ham was already grown, and later on I saw him very different from those around him. He was of large stature like a giant, and of a very serious, peculiar turn of mind. He wore a long robe, he was like a priest. He used to go alone to the summit of the mountain and there spend night after night. He observed the stars and practiced magic.

He was taught by the devil to arrange what he saw in vision into a science, a religion, and thereby he vitiated and counteracted the teaching of Enoch. The evil inclinations inherited from his mother mingled in him with the pure hereditary teachings of Enoch and Noah, to which the children of Tubal clung. Ham, by his false visions and revelations, misinterpreted and changed the ancient truth. He studied and pondered, watched the stars and had visions which, by Satans agency, showed him deformed images of truth.

Through their resemblance to truth, his doctrine and idolatry became the mothers of heresy. Tubal was a good man. Hams manner of acting and his teaching were very displeasing to Tubal, who was greatly grieved to see one of his sons, the father of Dsemschid, attach himself to Ham. I heard Tubal complaining: “My children are not united. Would that I had not separated from Noah!”

Ham conducted the waters of two springs from the higher part of the mountain down to the dwellings. They soon united into one stream which, after a short course, swelled into a broad torrent. I saw Dsemschid and his followers crossing it at their departure. Ham received almost divine homage from his followers. He taught them that God exists in fire. He had also much to do with water, and with that viscous root from which he derived his name. He planted it, and solemnly distributed it as a sacred medicine and nourishment. This distribution at last, became a ceremony of religion.

He carried its juice or pap around with him in a brown vessel like a mortar. The axes were of the same material. They got them from people of another tribe that lived far away in a mountainous country and forged such implements by means of fire. I saw them on a mountain from which fire burst forth, sometimes in one place, sometimes in another. I think the vessel which Ham carried around with him was made out of the melted metal or rock that flowed from the mountain, and which was caught in a mold. Ham never married nor did he live to be very old. He published many of his visions referring to his own death.

He himself put faith in them as did also Derketo and his other followers at a later period. But I saw him dying a frightful death, and the evil one carried him off body and soul; nothing remained of him. For that reason his followers thought, that, like Enoch, he had been taken up to a holy dwelling place. The father of Dsemschid had been a pupil of Ham, and Ham left him his spirit in order that he might then be the one who would succeed him.

On account of his knowledge, Dsemschid became the leader of his people. They soon became a nation, and were led by Dsemschid still further south. Dsemchid was very distinguished; he was well-educated, and had embraced Hams teachings. He was unspeakably lively and vigorous, much more active and better also than Ham, who was of a dark, rigid disposition. He practiced the religion formulated by Ham, added many things of his own thereto, and gave much attention to the stars.

His followers regarded fire as sacred. They were all distinguished by a certain sign which denoted their race. People at that time kept together in tribes; they did not intermingle then as now. Dsemschids special aim was to improve the races and maintain them in their original purity; he separated and transplanted them as seemed best to him. He left them perfectly free, and yet they were very submissive to him.

The descendants of those races, whom I now see wild and barbarous in distant lands and islands, are not to be compared with their progenitors in point of personal beauty or manly character; for those early nations were noble and simple, yet withal most valiant. The races of the present day are also far less skillful and clever, and possess less bodily strength.

On his marches, Dsemschid laid the foundations of tent cities, marked off fields, made long roads of stone, and formed settlements here and there of certain numbers of men and women, to whom he gave animals, trees, and plants.

He rode around large tracks of land, striking into the earth with an instrument which he always carried in his hand, and his people then set to work in those places, grubbing and hacking, making hedges and digging ditches. Dsemschid was remarkably strict and just. I saw him as a tall old man, very thin and of a yellowish-red complexion. He rode a surprisingly nimble little animal with slender legs and black and yellow stripes, very much like an ass.

Dsemschid rode around a tract of land just as our poor people go around a field on the heath by night, and thus appropriated it for cultivation. He paused here and there, plunged his grubbing axe into the ground or drove in a stake to mark the sites of future settlements. The instrument, which was afterward called Dsemschids golden plough share, was in form like a Latin cross.

It was about the length of ones arm and, when drawn out, formed with the shaft a right angle. With this instrument, Dsemschid made fissures in the earth. A representation of the same appeared on the side of his robe where pockets generally are. It reminded me of the symbol of office that Joseph and Aseneth always carried in Egypt, and with which they also surveyed the land, though that of Dsemschid was more like a cross. On the upper part was a ring into which it could be run.

Dsemschid wore a mantle that fell backward from the front. From his girdle to the knee hung four leathern naps, two behind and two before, strapped at the side and fastened under the knee. His feet were bound with leather and straps. He wore a golden shield on his breast. He had several similar breastplates to suit various solemnities. His crown was a pointed circlet of gold. The point in front was higher and bent like a little horn, and on the end of it waved something like a little nag.

Dsemschid constantly spoke of Enoch. He knew that he had been taken away from the earth without undergoing death. He taught that Enoch had delivered over to Noah all goodness and all truth, had appointed him the father and guardian of all blessings, and that from Noah all these blessings had passed over to himself. He wore about him a golden egg-shaped vessel in which, as he said, was contained something precious that had been preserved by Noah in the ark, and which had been handed down to himself.

Wherever he pitched his tent, there the golden vessel was placed on a column, and over it, on elegant posts carved with all kinds of figures, a covering was stretched. It looked like a little temple. The cover of the vessel was a crown of filigree work. When Dsemschid lighted fire, he threw into it something that he took out of the vessel.

The vessel had indeed been used in the ark, for Noah had preserved the fire in it; but it was now the treasured idol of Dsemschid and his people. When it was set up, fire burned before it to which prayers were offered and animals sacrificed, for Dsemschid taught that the great God dwells in light and fire, and that He has many inferior gods and spirits serving Him.

All submitted to Dsemschid. He established colonies of men and women here and there, gave them herds and permitted them to plant and build. They were now allowed to follow their own pleasure in the matter of marriage, for Dsemschid treated them like cattle, assigning wives to his followers in accordance with his own views. He himself had several.

One was very beautiful and of a better family than the others. Dsemschid destined his son by her to be his successor. By his orders, great round towers were built, which were ascended by steps for the purpose of observing the stars. The women lived apart and in subjection. They wore short garments, the bodice and breast of material like leather, and some kind of stuff hung behind.

Around the neck and over the shoulders they wore a full, circular cloak, which fell below the knee. On the shoulders and breast, it was ornamented with signs or letters. From every country that he settled, Dsemschid caused straight roads to be made in the direction of Babel.

Dsemschid always led his people to uninhabited regions, where there were no nations to expel. He marched everywhere with perfect freedom, for he was only a founder, a settler. His race was of a bright reddish yellow complexion like ochre, very handsome people. All were marked in order to distinguish the pure from these of mixed descent. Dsemschid marched over a high mountain covered with ice.

I do not remember how he succeeded in crossing, but many of his followers perished. They had horses or asses; Dsemschid rode on a little striped animal. A change of climate had driven them from their country. It became too cold for them, but it is warmer there now. Occasionally he met on his march a helpless tribe either escaping from the tyranny of their chief, or awaiting in distress the advent of some leader. They willingly submitted to Dsemschid, for he was gentle, and he brought them grain and blessings.

They were destitute exiles who, like Job, had been plundered and banished. I saw some poor people who had no fire and who were obliged to bake their bread on hot stones in the sun. When Dsemschid gave them fire, they looked upon him as a god. He fell in with another tribe that sacrificed children who were deformed or who did not reach their standard of beauty.
The little ones were buried up to the waist, and a fire kindled around them. Dsemschid abolished this custom. He delivered many poor children, whom he placed in a tent and confided to the care of some women. He afterward made use of them, here and there, as servants. He was very careful to keep the genealogical line pure.

Dsemschid first marched in a southwesterly direction, keeping the Prophet Mountain to the south on his left; then he turned to the south, the mountain still on his left, but to the east. I think he afterward crossed the Caucasus. At that period, when those regions were swarming with human beings, when all was life and activity, our countries were but forests, wildernesses, and marshes; only off toward the east might be met a small, wandering tribe.

The Shining Star (Zoroaster), who lived long after, was descended from Dsemschids son, whose teachings he revived. Dsemschid wrote all kinds of laws on bark and tables of stone. One long letter often stood for a whole sentence. Their language was as yet the primitive one, to which ours still bears some resemblance. Dsemschid lived just prior to Derketo and her daughter, the mother of Semiramis. He did not go to Babel himself, though his career ran in that direction.

I saw the history of Ham and Dsemschid as Jesus spoke of it before the pagan philosophers, at Lanifa in the isle of Cyprus. These philosophers had in Jesus presence spoken of Dsemschid as the most ancient of the wise kings who had come from far beyond India. With a golden dagger received from God, he had divided off and peopled many lands, and had scattered blessings everywhere.

They questioned Jesus about him and the various wonders related to him. Jesus responded to their questions by saying that Dsemschid was by nature a prudent man, a man wise according to flesh and blood; that he had been a leader of the nations; that upon the dispersion of men at the building of the Tower of Babel, he had led one race and settled countries according to a certain order; that there had been other leaders of that kind who had, indeed, led a worse life than he, because his race had not fallen into so great ignorance as many others.

But Jesus showed them also what fables had been written about him and that he was a false side picture, a counterfeit type of the priest and king Melchisedec. He told them to notice the difference between Dsemschids race and that of Abraham. As the stream of nations moved along, God had sent Melchisedec to the best families, to lead and unite them, to prepare for them lands and abiding places, in order that they might preserve themselves unsullied and, in proportion to their degree of worthiness, be found more or less fit to receive the grace of the Promise.

Who Melchisedec was, Jesus left to themselves to determine (I (Jan Wind) believe he is God the Father); but of one thing they might be certain, he was an ancient type of the future, but then fast approaching fulfillment of the Promise. The sacrifice of bread and wine which he had offered would be fulfilled and perfected, and would continue till the end of time.

7. THE TOWER OF BABEL

The building of the Tower of Babel was the work of pride. The builders aimed at constructing something according to their own ideas, and thus resist the guidance of God. When the children of Noah had become very numerous, the proudest and most experienced among them met to resolve upon the execution of some work so great and so strong as to be the wonder of all ages to come and cause the builders to be spoken of as the most skillful, the most powerful of men.

They thought not of God, they sought only their own glory. Had it been otherwise, as I was distinctly told, God would have allowed their undertaking to succeed. The children of Shem took no active part in the work. They dwelt in a level country where palm trees and similar choice fruit grow. They were, however, obliged to contribute something toward the building, for they did not dwell so far distant at that period as they did later. The descendants of Ham and Japheth alone were engaged in the work; and because the Semites refused to join them, they called them a stupid race.

The Semites were less numerous than the children of Ham and Japheth, and among them the family of Heber and the ancestors of Abraham studiously refrained from encouraging the enterprise. Upon Heber who, as we have said, took no part in the work, God cast His eyes; and amid the general disorder and corruption, He set him and his posterity apart as a holy nation. God gave him also a new and holy language possessed by no other nation, that thereby his race should be cut off from communication with all others.

This language was the pure Hebrew, or Chaldaic. The first tongue, the mother tongue, spoken by Adam, Shem, and Noah, was different, and it is now extant only in isolated dialects. Its first pure offshoots are the Zend, the sacred tongue of India, and the language of the Bactrians. In those languages, words may be found exactly similar to the Low German of my native place.

The book that I see in modern Ctesiphon, on the Tigris, is written in that language. Heber was still living at the time of Semiramis. His grandfather Arphaxad was the favorite son of Shem. He was a man of great judgment and full of profound wisdom. But a good deal of idolatrous worship and sorcery may have been handed down by him. The Magi derive their origin from him.

The Tower of Babel was built upon rising ground, about two leagues in circumference, around which lay an extensive plain covered with fields, gardens, and trees. To the foundations of the Tower, that is up to its first story, twenty-five very broad stone walks led from all sides of the plain. Twenty-five tribes were engaged in the building, and each tribe had its own road to the Tower.

Off in the distance, where these roads began, each tribe had its own particular city that, in time of danger or attack, they might nee to the Tower for shelter. The Tower was intended likewise to serve as a temple for their idolatrous worship. The stone roads were, where they took their rise in the plain, tolerably far apart; but around the Tower, they lay so close that the intervening spaces were not greater than the breadth of a wide street. Before reaching the Tower, they were connected by cross arches, and between every two there opened a gateway about ten feet wide into its base.

When these gently inclined roads had reached a certain height, they were pierced by single arcades. Near the Tower the arcades were double, one above the other, so that through them one could make the circuit of the building, even around the lowest part, under all the roads. Above the arches that connected the inclined roads were walks, or streets, running horizontally around the Tower.

Those gently rising roads extended like the roots of a tree. They were designed in part, as supporting counter-pillars to strengthen the foundation of the immense building, and partly as roads for the conveyance from all points of building materials and other loads to the first story of the Tower.

Between these extended bases were encampments upon substructures of stone. In many places the tops of the tents rose above the roads that ran through them. From every encampment, steps cut in the walls led up to the walks. One could go all around the Tower through the encampments and arches and under the stone roads.

Besides the occupants of the encampments, there were others who lived in the vaults and spaces on either side of the stone roads. In and around the whole building swarmed innumerable living beings. It was like a huge anthill. Countless elephants, asses, and camels toiled up and down the roads with their heavy burdens. Although these burdens were far broader than the animals themselves, yet several could with ease pass one another on the roads.

On them were halting places for feeding and unloading the animals, also tents on the level spaces and even factories. I saw animals without a guide bearing their burdens up and down. The gateways in the basement of the Tower led into a labyrinth of halls, passages, and chambers.

From this lower part of the Tower, one could mount by steps cut out on all sides. A spiral walk wound from the first story around the exterior of the polygonal building. The interior at this point consisted of cellars, immense and secure, covered chambers and passages.

The building was begun on all sides at once. All tended to one central point where at first stood a large encampment. They used tiles, also immense hewed stones, which they hauled to the site. The surface of the walks was quite white, and it glistened in the sun. At a distance, the sight it presented was wonderful. The Tower was planned most skillfully. I was told that it would have been finished and would now be standing as a magnificent monument of human skill, had it been erected to the honor of God. But the builders thought not of God. Their work was the offspring of presumption.

The names of those that had contributed to the grandeur and magnificence of the building were inscribed with words of praise in the vaults and on the pillars; in the former by means of different colored stones, and on the latter in large characters. There were no kings, but only the heads of the different families, and they ruled according to common counsel. The stones employed in the building were skillfully wrought.

They fitted into one another, held one another together. There were no raised figures on the building, but many parts of it were inlaid with colored stones and, here and there, were figures hewn in niches. Canals and cisterns were constructed for water supplies. All lent a helping hand, even the women trod the clay with their feet. The men worked with breast and arms bare, the most distinguished wearing a little cap with a button. Even in very early times, women kept the head covered.

The building so increased in bulk and height that, on account of the shade it cast, it was quite cold on one side, while on the other the reflection of the suns rays made it very hot. For thirty years, the work went on. They were at the second story. They had already encircled and walled in the interior with towerlike columns, had already recorded their names and races thereon in colored stones when the confusion broke forth.

I saw one sent by God, Melchisedec, going around among the leaders and the masters of the building. He called upon them to account for their conduct, and he announced to them the chastisement of God. And now began the confusion. Many who had up to this time worked on peaceably, now boasted their skill and the great services they had rendered in the undertaking. They formed parties, they laid claim to certain privileges.

This occasioned contradictions, animosities, and rebellion. There were at first only two tribes among the disaffected and these, it was resolved, should be put down; but soon it was discovered that disunion existed among all. They struggled among themselves, they slew one another, they could no longer make themselves understood by one another, and so at last they separated and scattered over the whole earth.

I saw Shems race going farther southward where later on was Abrahams home. I saw one of Shems race. He was a good man, but he did not follow his leader. On account of his wife, he preferred staying among the wicked ones of Babel He became the leader of the Samanenses, a race that always held themselves aloof from others. Under the cruel Semiramis, Melchisedec transplanted them to Palestine.

When in my childhood I had the vision of the building of the Tower, I used to reject it because I could not understand it. I had, of course, seen nothing like it no buildings but our farmhouses whence the cows go out by the chimney, (That is, where the door serves as an egress for the smoke, as well as for the cows.) and the city of Coesfeld. More than once I thought it must be Heaven. But I had the vision again and again, and always in the same way I see it still, and I have also seen how it looked in Jobs time.

One of the chief leaders in the Tower building was Nimrod. He was afterward honored as a deity under the name of Belus. He was the founder of the race that honored Derketo and Semiramis as goddesses. He built Babylon out of the stones of the Tower, and Semiramis greatly embellished it. He also laid the foundation of Nineveh, and built substructures of stones for tent dwellings. He was a great hunter and tyrant.

At that period savage animals were very numerous, and they committed fearful ravages. The hunting expeditions fitted out against them were as grand as military expeditions. They who slew these wild animals, were honored as gods. Nimrod also drove men together and subdued them. He practiced idolatry, he was full of cruelty and witchcraft, and he had many descendants.

He lived to be about two hundred and seventy years old. He was of sallow complexion, and from early youth he had led a wild life. He was an instrument of Satan and very much given to star worship. Of the numerous figures and pictures that he traced in the planets and constellations, and according to which he prophesied concerning the different nations and countries, he sought to reproduce representations, which he set up as gods. The Egyptians owe their Sphinx to him, as also their many armed and many - headed idols.

For seventy years, Nimrod busied himself with the histories of these idols, with ceremonial details relative to their worship and the sacrifices to be offered them, also with the forming of the pagan priesthood. By his diabolical wisdom and power, he had subjected the races that he led to the building of the Tower.

When the confusion of tongues arose, many of those tribes broke away from him, and the wildest of them followed Mesraim into Egypt. Nimrod built Babylon, subjected the country around, and laid the foundation of the Babylonian Empire. Among his numerous children were Ninus and Derketo. The last-mentioned was honored as a goddess.

8. DERKETO

From Derketo to Semiramis, I saw three generations of daughters. Derketo was a tall, powerful woman. I saw her clothed in skins with numerous straps and animals tails hanging about her. Her head was covered by a cap made of the feathers of birds. I saw her with a great train of followers, male and female, sallying forth from the neighborhood of Babylon. She was constantly in vision, or engaged in prophesying, offering sacrifice, founding cities, or roving about. She and her followers drove before them scattered tribes with their herds, prophesied on the subject of good dwelling places, piled up stones some of which were immense, offered sacrifice, and practiced all kinds of wickedness. She drew all to herself. She was sometimes here, sometimes there. She was everywhere honored. She had in her old age a daughter, who played a part similar to her own. I saw this vision in a plain, by which was signified the origin of the abomination.

Lastly, I saw Derketo as a frightful old woman in a city by the sea. She was again carrying on her sorcery by the seashore. She was in a state of diabolical ecstasy, and she was proclaiming to her people that she must die for them, give her life for them. She told them that she could remain with them no longer, but that she would be transformed into a fish and as such be always near them.

She gave directions for the worship to be paid her and, in presence of the assembled multitude, plunged into the sea. Soon after a fish arose above the waves, and the people saluted it with sacrifices and abominations of all kinds. Their divinations were full of mysteries, signs, etc., connected with water. Through Derketos instrumentality, an entire system of idolatry arose.

After Derketo, I saw another woman, the daughter of Derketo. She appeared to me on a low mountain, which signified that her position was more powerful than that of her mother. This was still in Nimrods time, for they belonged to the same age. I saw this daughter leading a life even wilder and more violent than her mothers had been.

She was engaged most of her time in hunting, attended by crowds of followers. She often went to a distance of three hundred miles, pursued wild animals, offered sacrifice, practiced witchcraft, and prophesied. In this way numerous places were founded and idolatrous worship established. I saw this woman fall into the sea while struggling with a hippopotamus.

Her daughter Semiramis I saw upon a lofty mountain surrounded by all the kingdoms and treasures of the world, as if Satan were showing them to her, giving them to her. I saw that Semiramis put the finishing touch to every abomination of the Babylonian race.

In the earliest times power over others was held more peaceably and was vested in many; later on unlimited jurisdiction was possessed by single individuals. These latter then became the leaders, the gods of their followers, and they formulated various systems of idolatrous worship, each according to his own ideas. They could also perform wonders of skill, valor, and invention, for they were full of the spirit of darkness. Thence arose whole tribes, first rulers and priests combined, later of priests alone. I have seen that, in those days, women of this stamp were more numerous than men.

They were all in interior communication, connected with one another by feelings, thoughts, and influence. Many things narrated of them are imperfect recitals of their ecstatic, or mesmeric expressions relative to themselves, their origin, their doings uttered sometimes by themselves, at others by their devilish clairvoyants. The Jews also had many secret arts in Egypt. But Moses, the seer of God, rooted them out. Among the rabbis, however, many such things existed as points of learning.

Later on these secret arts became low, vulgar practices among wandering tribes, and they still exist in witchcraft and superstition. But they have all sprung from the same tree of corruption, from the same low kingdom of darkness. I see the visions of all that engage in such practices either just above or entirely under the earth. There is an element of the same in magnetism.

Water was held specially sacred by those early idolaters. It entered into all their service. Whether divinations or ecstasies, they always began by a gazing into water. They had ponds consecrated to that purpose. After some time, their ecstatic state became habitual, and even without the aid of water they had their evil visions. I have seen the way in which they had those visions and it was indeed singular.

The whole earth with all that it contains seemed to be once more under water, but veiled as in a dark sphere. Tree stood under tree, mountain under mountain, water under water. I saw that those enchantresses beheld all that was going on: wars, nations, perils, etc., just as is done at the present day, only with this difference that the former put what they saw into effect, made good what they saw.

Here was a nation to be subdued, here one to be taken by surprise, there a city to be built. Here were famous men and women, and there was the plan by which they might be outwitted; in fine, every item of their diabolical worship was seen before reduced to practice by those females. Derketo saw in vision that she should cast herself into the sea and be transformed into a fish, and what she saw, she hesitated not to carry into effect. Even the abominations practiced in their worship, were all mirrored in the water before they put them into execution.

In the age in which Derketos daughter lived, dikes and roads began to be constructed. She raided down into Egypt itself. Her whole life was one series of moving and hunting expeditions. Her adherents belonged to the tribe that had plundered Job in Arabia. The diabolical worship of Derketos people became systematized first in Egypt. Here it took such hold that, while the witches sat in the temples and in chambers on strange-looking seats before various kinds of mirrors, their visions, communicated while actually seen, were reported by the priests to hundreds of men who engraved them upon the stone walls of caverns.

Strange that I should see all those abominable chief instruments of darkness always in unconscious communion with one another! I saw similar actions and things going on in different places among similar instruments of the evil one. The only difference among them was that which arose from the diversity of manners and customs among the several nations and the different degrees of depravity into which they had fallen. Some had not as yet sunk so

deep in these abominations, and were not so far removed from the truth; those, for instance, from whom the family of Abraham and the races of Job and the Three Kings sprang, as also the star worshipers of Chaldea, and they that had the Shining Star (Zoroaster).

When Jesus Christ came upon earth, when the earth was soaked with His Blood, the fierce influence of such practices was considerably diminished, and witchcraft lost much of its power. Moses was a seer from his cradle, but he was according to God and he always practiced what he saw.

Derketo, her daughter, and her granddaughter Semiramis lived to be very old, according to the general age of that time. They were tall, powerful, mighty, such as would almost frighten us in our day. They were inconceivably bold, fierce, shameless, and they carried out with astonishing assurance whatever the evil one had shown them in vision. They felt their own power, they thought themselves divinities; they were facsimiles of those furious sorcerers on the high mountain that perished in the Deluge.

It is touching to see how the holy patriarchs, although they had frequent revelations from God, had nevertheless to suffer and to struggle unremittingly in order to keep clear of the abominations that surrounded them. And again, is it affecting to remember in what secret, what painful ways salvation at last came upon earth, while all went well with demonolatry, while all things were made to subserve its interests.

When I saw all this, the immense influence exercised by those goddesses and the high worship they received over all the earth; and, on the other side, when I contemplated Marys little band with whose symbolical picture in the cloud of Elias, the philosophers of Cyprus sought to couple their lying abominations; when I saw Jesus, the Fulfillment of all promises, poor and patient, standing before them teaching and afterward going to meet His Cross - ah, that made me inexpressibly sad! But after all, this is the history of the truth and the light ever shining in the darkness, and the darkness not comprehending it. And so it has been and so it is still, the same old story even down to our own day.

But the mercy of God is infinite. I have seen that at the time of the Deluge, many, very many were saved from eternal punishment. Fright and anguish converted them to God. They went to Purgatory, and Jesus freed them on His descent into Hell.
Numbers of trees escaped being uprooted by the waters of the Deluge. I saw them thriving again, but most of them were covered, choked up by mud.

9. SEMIRAMIS

The mother of Semiramis was born in the region of Nineveh. Outwardly demur, in secret she was cruel and dissolute. The father of Semiramis was a native of Syria and, like her mother, sunk in the most detestable idolatry. He was put to death after the childs birth, his murder being in some way connected with, or in consequence of their divinations.

Semiramis was born far away at Ascalon, in Palestine, and then taken by pagan priests to some shepherds in a wilderness. She spent much of her time during her childhood alone on a mountain. I saw her mother and the pagan priests turning aside, when on their hunting expeditions, to visit her. I saw too the devil under various forms playing with her, like John in the desert going around with angels.

I saw near her birds of brilliant plumage. They brought her all kinds of curious toys. I do not remember all that went on connected with her, but it was the most horrible idolatry. She was beautiful, full of intelligence and seductive arts, and everything succeeded with her. In obedience to certain divinations, she became the wife of one of the chief shepherds of the King of

Babylon, and later on she married the King himself. This King had conquered a nation far to the north, and had dragged a part of them to his own country as slaves. Some time after when Semiramis reigned alone, many of them were oppressed by her and forced to labor at her extravagant buildings. Semiramis was looked upon as a goddess by her nation.

The hunting expeditions carried on by Semiramiss mother were wilder than those which she herself conducted. She, the mother, went about with a little army mounted on camels, striped asses, and horses. Once I saw them in Arabia toward the Red Sea, on a great hunt, at the time when Job dwelt in his city there. The huntresses were very dexterous, and they sat on horseback like men.

They were fully clothed to the knee, below which the limbs were laced with straps. On the feet they wore soles with two high heels upon which were colored figures. They wore short, closely fitting jackets made of fine feathers of the most diverse hues and patterns. Crossed over the arms and breast were straps trimmed with feathers. The shoulders were covered with a cape, likewise of feathers, and set with glittering stones and pearls. On the head, they wore a kind of hat of red silk or wool. Over the face fell a veil in two halves, either of which could be used as a protection from wind and dust. A short mantle completed their costume.

Their hunting weapons consisted of spears, bows, and arrows; at their side hung a shield. The savage animals had multiplied astonishingly. The hunters drove them together from all parts of immense districts and slew them. They also dug pits and covered them as snares. When the beasts fell into them, they were soon dispatched with hatchets and clubs.

I saw the mother of Semiramis hunting the animal described by Job under the name of behemoth (Job 41 & 42 crocodile?), also tigers, lions, etc. I saw no monkeys in those early times. I saw similar hunts upon the water, upon which idolatry and numerous abominations were generally practiced. The mother was outwardly not so dissolute as Semiramis, but she possessed a diabolical nature with amazing strength and temerity.

What a frightful thing, to plunge into the sea in her struggle with that mighty monster! (A hippopotamus.) Mounted on a dromedary, she pursued the animal, until dromedary and rider plunged into the waves. She was honored as the goddess of the chase and a benefactress to mankind.

Semiramis returning home from Africa after one of her hunting or military expeditions, went to Egypt. This kingdom had been founded by Mesraim, the grandson of Ham, who at his coming had found there already several scattered tribes of degenerate neighboring races. Egypt was peopled by several races, and ruled sometimes by one, sometimes by another.

When Semiramis went to Egypt four cities were in existence. The oldest was Thebes where a lighter, a more slender, and agile race lived than in the city of Memphis, whose inhabitants were short and thickset. It lay upon the left bank of the Nile, over which was a long bridge. On the right bank was the place where in Mosess time Pharaohs daughter lived. The darker inhabitants with woolly hair were even in those first ages, slaves, and they had never ruled in Egypt. They that first went thither and built Thebes came, I think, from Africa; the others from over the Red Sea and from where the Israelites entered. A third city was called Chume, later Heliopolis. It lies toward the north below Thebes.

When Mary and Joseph fled to Egypt with Jesus, I saw extraordinarily large buildings still around this city. Lower down than Memphis, not very far from the sea, lay the city of Sais. I think it is still older than Memphis. Each of these four cities had its own king.

Semiramis was very highly honored in Egypt where, by her intrigues and diabolical arts, she greatly contributed to the spread of idolatry. I saw her in Memphis, where human sacrifices were common, plotting and practicing magic and astrology. I did not at this period see the bull Apis, but I saw idols with tails and a head like the sun. It was Semiramis who here planned the first pyramid; it was built on the eastern bank of the Nile, not far from Memphis. The whole nation had to assist at its construction. When it was completed, I saw Semiramis again journeying thither with about two hundred followers. It was for the consecration of the building. Semiramis was honored almost as a divinity.

The pyramid happened to be constructed on marshy ground; consequently a foundation of stupendous pillars was built for it. It was like an immense broad bridge. The pyramid was raised upon it. One could go around under it, as if into an immense temple formed of columns. It was divided off into innumerable rooms, dungeons, and spacious halls. The pyramid itself up to the very summit also contained numerous apartments, large and small, with openings like windows from which I saw nags of cloth hanging and waving.

All around the pyramid were baths and gardens. This building was the real center of Egyptian idolatry, astrology, witchcraft, and abominable impurity. Here children and the aged were offered in sacrifice. Astrologers and necromancers dwelt in the pyramid and there had their diabolical visions. Near the baths was immense machinery for purifying the muddy waters of the Nile. The baths witnessed the most infamous horrors of idol worship. I saw later on Egyptian women practicing the greatest abominations in them. This pyramid did not long exist; it was destroyed.

The nation was frightfully superstitious. The pagan priests were in darkness so great and so given to divination that in Heliopolis, even the dreams of the people were collected, recorded, and referred to the stars. Numerous mesmerists arose who, in their diabolical visions, confounded truth with falsehood. According to their visions, idolatry was formulated, and even the cycles of time computed. I saw that the idols Isis and Osiris were no other than Joseph and Aseneth whose coming into Egypt the astrologers foresaw in their demoniacal visions. They consequently incorporated them into their religion. When they did come, they were honored as divinities. I saw that Aseneth wept over such impiety, and wrote against it.

The scholars of the present day who write about Egypt are in gross error. They accept so many things concerning the Egyptians as history, science, and learning, which nevertheless have no other foundation than astrology and false visions. That any nation could remain as stupid and beastly as the Egyptians is a proof of it. But these savants reject such demoniacal inspirations and practices as impossible. They esteem the Egyptians more ancient than they really are, because in those early times they appear to have possessed such knowledge of abstruse and hidden things.

But I saw that, even at the coming of Semiramis to Memphis, these people, in their pride had designedly confused their calendar. Their ambition was to take precedence of all other nations in point of time. With this end in view, they drew up a number of complicated calendars and royal genealogical tables. By this and frequent changes in their computations, order and true chronology were lost. That this confusion might be firmly established, they perpetuated every error by inscriptions and the erection of great buildings.

For a long time they reckoned the ages of father and son, as if the date of the formers demise were that of the latters birth. The kings, who waged constant war with the priests on the subject of chronology, inserted among their forefathers the names of persons that never existed. Thus the four kings of the same name who reigned simultaneously in Thebes, Heliopolis, Memphis, and Sais, were in accordance with this design, reckoned one after the other. I saw too that once they reckoned nine hundred and seventy days to a year, and again, years were computed as months. I saw a pagan priest drawing up a chronological table in which for every five hundred years, eleven hundred were set down.

I saw these false computations of the pagan priests at the same time that I beheld Jesus teaching on the Sabbath at Aruma. Jesus, speaking before the Pharisees of the Call of Abraham and his sojourn in Egypt, exposed the errors of the Egyptian calendar. He told them that the world had now existed 4028 years. When I heard Jesus say this, He was Himself thirty one years old.

I saw in those times, also, a people who honored Seth as a god. They made distant and perilous journeys into Arabia where they supposed his grave to be. It seems to me that the descendants of this people are still in existence, and that the Turks suffer them to pass freely through their territory on their pilgrimages to that grave.

10. MELCHISEDEC

I have often seen Melchisedec, but never as a human being. I have always seen him as a being of another nature, as an angel, as one sent by God. I have never at any time seen any determinate dwelling place, any home, any family, any associates connected with him. I never saw him eating, drinking, or sleeping, and never did the thought occur to me that he was a mortal.

He was clothed as no priest at the time on the earth, but like the angels in the heavenly Jerusalem. His robes were such as Moses, upon the command of God, afterward ordained the priestly vestments should be. I have seen Melchisedec appearing here and there, interposing and legislating the affairs of nations; as, for instance, at the celebration of victories after war, at that time waged with such cruelty.

Wherever he appeared, wherever he was, he exercised an irresistible influence by his mere presence. No one opposed him, and yet he never resorted to harsh measures; even the idolaters cheerfully accepted his decisions and acted upon his advice. He had no companion of his own nature; he was entirely alone. Sometimes he had two hired couriers. They were clothed in short white garments, and they ran on before him to announce his coming. He dismissed them when their mission was over.

All that he needed, he had without trouble of acquiring. They from whom he received anything could always spare what they gave. They bestowed it upon him with joy. They regarded him with reverential fear, but esteemed themselves happy to be in his company.

Although the wicked found fault with him, yet they humbled themselves in his presence. Melchisedec, that being of a higher order, was regarded by the great ones of the pagan world, those sensuous, godless men, in much the same light that an extraordinarily holy man would be looked upon at the present day, if he suddenly appeared amongst us as a stranger doing good to all around.

Thus I saw Melchisedec at the court of Semiramis in Babylon, where she reigned with indescribable grandeur and magnificence. She caused immense buildings to be erected by her slaves, whom she oppressed far more severely than did Pharaoh the children of Jacob in Egypt. The most horrible idolatry was practiced among the Babylonians.

Human victims were buried up to the neck in the earth, and thus offered in sacrifice. It is hardly credible to what a degree all kinds of luxury, magnificence, opulence, and the arts were carried. Semiramis also waged great wars; her armies were composed of countless warriors. But these wars were almost always against nations off toward the east. She went not much westward. The nations toward the north were dark and sinister - looking people.

As time went on, there arose in the kingdom of Semiramis a numerous people of the Semitic race. After the building of the Tower, their ancestors had remained in Babylon. They lived as a little pastoral tribe under tents, raised cattle, and celebrated their religious ceremonies by night, either in an open tent or under the starry sky. Many blessings attended them, they were prosperous in all things, and their cattle was always remarkably fine. Semiramis, the diabolical woman, resolved to exterminate this tribe and she had already destroyed a great many belonging to it. She knew from the blessing attending them that God had merciful designs over them; therefore would she, as an instrument of the devil, oppress them. When the distress of these people was at its height, Melchisedec appeared. He went to Semiramis, demanded permission for them to depart, and rebuked her for her cruelty. Semiramis yielded to his desires, and he led them in different bands toward Palestine. Melchisedec dwelt in a tent near Babylon, and here he broke that bread to the good people from which they received strength to depart. He pointed out to them, here and there in Canaan, places suitable for settlements, and they received from him lands of various quality. He divided them off according to their purity in order that they should not mix with others. Their name sounded like Samanen, or Semanen. Melchisedec pointed out to some of them as suitable for a settlement the region which was afterward the site of the Dead Sea, but their city was destroyed with Sodom and Gomorrha.

Semiramis received Melchisedec with great reverence. She secretly dreaded him on account of his wisdom. He appeared before her as the King of the Morning Star, that is of the most distant eastern land. She fancied that he might perhaps woo her for his bride. But he spoke to her sternly, reproached her with her cruelty, and foretold to her the destruction of her pyramid at Memphis. Semiramis grew speechless from terror, and I saw the punishment that fell upon her. She became like a beast. She was for a long time penned up, and they cast to her in derision grass and straw in a manger; only one servant was faithful to her and furnished her with food. She was freed from the chastisement, but she carried on her disorders anew. She came at last to a frightful end, her intestines being torn from her body. She was aged one hundred and seventeen years.

Melchisedec came to be regarded as a prophet, as a teacher, as a being from a higher sphere, with whom all things succeeded. There were at that time, as also later, many such apparitions of beings of a higher order. They were to the people of that age as familiar as were the angels in Abrahams time. But diabolical apparitions also were frequent, in the same way as false prophets rose up by the side of the true. The departure of the Semitic race from Babylon bears some analogy to that of the Israelites from Egypt, although the former were by no means so numerous as the latter.

Of the Samanenses whom Melchisedec settled in Palestine, I saw long before the coming of Abraham three men on the so called Bread Mountain, in the neighborhood of Tabor. They lived in caves. They were of a browner complexion than Abraham, and were clothed in skins. They bound a great leaf on their head to protect them from the sun. Their life, modeled on that of Enoch, was a holy one. Their religion was simple, though full of mysterious signification, and they had visions and revelations which they easily interpreted. Their religion taught that God would unite Himself with man and for that union they must prepare in every possible way. They also offered sacrifice. A third part of their daily allowance they exposed to the sun, either to be consumed by it or, perhaps, for the benefit of other needy creatures. That the latter was the case, I also saw. These people lived quite solitary, apart from the rest of the inhabitants of the country. The latter were not yet numerous and lived scattered, here and there, in abodes built in the style of fortified tent cities. I saw those three men going through the country digging wells, cutting down forests, and laying the foundations of subsequent cities. I saw them driving the evil spirits from the air around whole regions and banishing them to other places, to poor, swampy, foggy districts. I saw again that the wicked spirits prefer such wretched abodes. I often saw these men wrestling with them. At first, I wondered how cities could arise where they laid stones, which so soon became overgrown, and then I had another vision in which I was shown a number of places built on these sites; for instance, Saphat, Bethsaida, Nazareth (where those three men worked on the spot upon which afterward stood the house in which the angel delivered the message to Mary); Gathepher, Sephoris (in the region near Nazareth, where Annes house afterward stood); Mageddo, Naim, Ainon, the caves of Bethlehem and Hebron. I also saw them founding Machmethat and many other places that I have now forgotten.

I saw them every month assembling on this mountain where Melchisedec broke a large four-cornered loaf (three feet square, perhaps, and tolerably thick) into numerous little pieces which he divided among them. The loaf was of a brownish color and had been baked in the ashes. I saw that Melchisedec always went to them without a companion. Sometimes he bore the loaf quite lightly, as if it merely floated above his hand; and again when he drew near to the mountain, I saw it as a weight upon his shoulders. I think he took this precaution on approaching them that they might look upon him as merely a man. Still they met him with great reverence, prostrating before him. He taught them how to plant vines on Tabor. He also gave them all kinds of seeds, which they scattered in many parts of the country and which now grow wild there. I saw these people every day cutting a piece off the loaf with the brown spades they used at work. They also ate birds, which flew toward them in great numbers. They had festival days, and they were familiar with the stars. They celebrated the eighth day with prayer and sacrifice, also some days in the course of the year. I saw them also making numerous roads through the still wild country to the places where they had laid foundations, dug wells, and sowed seed. This they did that the people coming after them might, by following these roads, make settlements near the wells and fertile places prepared for them. I saw these three men often surrounded while at work by crowds of evil spirits, whom they could see. I saw these spirits, by prayer and the word of command, banished to swampy wastes. They departed instantly, and the men went quietly on with their work, clearing and purifying.

They made roads to Cana, Mageddo, and Naim, and in this way they prepared the birthplace of most of the Prophets. They laid the foundations of Abelmahula and Dothain, and dug out the beautiful baths at Bethulia. Melchisedec still scoured the country alone and as a stranger; no one knew where he lived.

The three Samanenses were old, but still very active. On the site of the Dead Sea and in Judea, cities already existed. There were some also further north but none as yet in the central regions.

The Samanenses dug their own graves and sometimes stretched themselves in them; one made his near Hebron, another on Tabor, and the third in the caves not far from Saphet. They were, in a certain sense, for Abraham what John was for Jesus. They purified the country, they prepared the land and the ways, they sowed good fruit, and they brought water for the leader of Gods people. But John prepared the heart for penance and for a second birth in Jesus Christ. The Samanenses did for Israel what John did for the Church. I have seen such men in other places also, where they had been introduced by Melchisedec.

I often saw Melchisedec as he appeared in Palestine long before the time of Semiramis and Abraham, when the country was still a wilderness. He seemed to be laying it out, marking off and preparing certain districts. I saw him entirely alone, and I thought: What is this man doing here so early? There is not a human being in this place! I saw him near a mountain, boring a well. It was the source of the Jordan. He had a long fine instrument which, like a ray of light, pierced the mountainside. I saw him in the same way opening fountains in different parts of the earth. In those early times, that is, before the Deluge, I never saw the rivers gushing forth and flowing as they do now, but I saw volumes of water pouring down from a high mountain in the east.

Melchisedec took possession of many parts of Palestine by marking them off. He measured off the site for the Pool of Bethsaida, and long before Jerusalem existed he laid a stone where the Temple was to stand. I saw him planting in the bed of the Jordan the twelve precious stones upon which the priests stood with the Ark of the Covenant at the departure of the children of Israel. He planted them like seeds, and they increased in size.

I always saw Melchisedec alone, save when he had to busy himself with the uniting, the separating, or the guiding of nations and families.

I saw that Melchisedec built a castle at Salem. But it was rather a tent with galleries and steps around it, like the castle of Mensor, in Arabia. The foundation alone was solid, for it was of stone. I think the four corners where the principal posts stood, were still to be seen even in Johns time. It had only a very strong foundation of stone, which looked like a fortification overrun with verdure. John had there his little hut of rushes.

That tent castle was a resort for strangers and travelers, a kind of safe and convenient inn near the pleasant waters. Perhaps Melchisedec, whom I have always seen as the guide and counselor of the still unsettled races and nations, kept this castle as a place in which to harbor and instruct them. But even at that time, it bore some reference to Baptism.

This was Melchisedec central point. From it he started on his journeys to lay out Jerusalem, to visit Abraham, and to go elsewhere. Here also he gathered together and distributed families and peoples, who settled in various places. All this took place previously to the offering of bread and wine which, I think, was made in a valley south of Jerusalem. Melchisedec built Salem before he built Jerusalem. Wherever he labored and constructed, he seemed to be laying the foundation of a future grace, to be drawing attention to that particular place, to be beginning something that would be perfected in the future.

Melchisedec belongs to the choir of angels that are set over countries and nations, that brought messages to Abraham and the other Patriarchs. They stand opposite the archangels Michael, Gabriel, and Raphael.

11. JOB

The father of Job, a great leader of the nations, was brother to Phaleg, the son of Heber. Shortly before his time occurred the dispersion of men at the building of the Babylonian Tower. Job was the youngest of thirteen sons. They dwelt north of the Black Sea near a mountain chain which was warm on one side, and on the other cold and covered with ice. Job was forefather of Abraham. Abrahams mother was a great granddaughter of Job, who had married into the family of Heber. Job may have still been alive at the time of Abrahams birth. He dwelt in different places, and his afflictions came upon him in three different abodes. Between the first and the second, there intervened a period of nine years prosperity; between the second and the third, seven years; and after the third, twelve years. His sufferings always befell him in a different dwelling place. But he never was so absolutely ruined as to have nothing left; he merely became quite poor when compared with his former circumstances. He always had enough left to pay all his debts.

Job could not remain in his parents house. His ideas and inclinations did not accord with theirs. Job adored in nature the one only God, especially in the stars and in the change from day to night. He spoke frequently of Gods wonderful works, and offered to Him a worship purer than that of those around him. He moved with his followers northward from the Caucasus to a very miserable swampy region. I think it is now inhabited by a nation distinguished by their flat noses, high cheekbones, and small eyes. Here Job first settled, and things went well with him. He gathered around him all kinds of poor, abandoned creatures who dwelt in caves and bushes, and who lived exclusively upon the raw flesh of birds and animals taken in hunting. Job was the first who taught them how to cook their food. With their help he dug up and cultivated the land. He and his people wore at that time but little clothing and they dwelt in tents. Job soon found himself the owner of immense herds in this place, among them numerous striped asses and spotted animals. Once three sons were born to him at one birth, and three daughters at another. He had as yet no city here, but went around among his fields which extended to a distance of seven leagues. No grain was cultivated in those marshy districts; but they raised a large sedge, which grows also in water, and whose pith was eaten either boiled or roasted. They dried their meat in holes dug in the earth, and exposed to the sun, until Job taught them how to cook it. They planted many species of gourds for food.

Job was unspeakably gentle, affable, just, and benevolent. He assisted all in need. He was, too, exceedingly pure and very familiar with God, who communicated with him through an angel, or “a white man,” as the people of that period expressed it. These angelic apparitions were like radiant, but beardless, youths in long white garments that fell in heavy folds or strips around them, I could not distinguish which. They were girded, and they took food and drink. God consoled Job during his sufferings by means of these apparitions, and they passed sentence on his friends, his nephews, and his other relatives. He did not, like the nations around him, worship idols. They made for themselves images of all kinds of animals and adored them. But Job fabricated for himself a representation of the Almighty God, the figure of a child crowned with rays. The hands were held one above the other, and in one was a globe upon which was depicted a little vessel riding on the waves. I think it was to represent the Deluge of which, as well as of the wisdom and mercy of God, Job often spoke to his two confidential servants. The figure was portable and shone like metal. Job prayed before it, and burned grain before it as a sacrifice. The smoke arose from the top of it as through a funnel. It was in this place that Jobs first affliction befell him. The time that intervened between the different misfortunes recorded of him, was not for him a time of peace. He always had to combat and struggle against the wicked races by whom he was surrounded. After his first affliction, he removed further up the mountain range, the Caucasus, where he again began anew and where prosperity again followed him. He and his followers now began to clothe themselves less scantily, and their mode of life exhibited more refinement.

From this, his second dwelling place, Job went, accompanied by a numerous train of followers, to Egypt where at that time strangers called shepherd kings, and who were from his own native land, governed a part of the country. These shepherd kings were afterward expelled by an Egyptian monarch. Jobs mission to Egypt was to conduct thither one of his own relatives, who was to be the bride of one of the shepherd kings. He took with him rich presents, about thirty camels, and many servants. When I saw him in Egypt, Job was a large, powerful man of agreeable appearance; he had a yellowish-brown complexion and reddish hair. Abraham was fairer. The Egyptians were of a dirty brown. Job was not contented in Egypt. I used to see him looking back longingly toward the east, toward his fatherland which lay more to the south than the most distant country of the Three Kings. I heard him complaining bitterly to his servants telling them that he would rather live with wild beasts than with the people of Egypt. The horrible idolatry that everywhere prevailed in that country afflicted him. The Egyptians worshipped a frightful idol with an upraised head, like that of an ox, and broad open jaws. They heated it intensely, and laid living children as offerings on its glowing arms.

The shepherd king, for whose son Job conducted the bride into Egypt, would fain have kept him there, and he assigned to him Matarea as a dwelling place. The region was at that time very different from what it was at a later period when the Holy Family sojourned there. Still I saw that Job dwelt on the spot afterward occupied by them, and that the Fountain of Mary was already shown him by God. When Mary discovered this well, it was already lined with stone, though still covered over. Job used the stone by the well for religious worship. By prayer he freed the country around his dwelling place from wild and venomous animals. Visions referring to mans salvation were vouchsafed him here, and he saw, too, the trials in store for him. With burning zeal he exclaimed against the infamous practices of the Egyptians and their human sacrifices. I think these latter were in consequence abolished.

When Job had returned to his native country, his second misfortune overtook him; and when, after twelve

years of peace, the third came upon him, he was living more toward the south and directly eastward from Jericho. I think this country had been given to him after his second calamity, because he was everywhere greatly revered and loved for his admirable justice, his knowledge, and his fear of God. This country was a level plain, and here Job began anew. On a height, which was very fertile, noble animals of various kinds were running around, also wild camels. They caught them in the same way as we do the wild horses on the heath.

Job settled on this height. Here he prospered, became very rich, and built a city. The foundations were of stone; the dwellings were tents. It was during this period of great prosperity that his third calamity, his grievous distemper, overtook him. After enduring this affliction with great wisdom and patience, he entirely recovered, and again became the father of many sons and daughters. I think Job did not die till long after, when another nation intruded itself into the country

Although in the Book of Job this narrative is given very differently, yet many of Jobs own words are therein recorded. I think I could distinguish them all. Where the story says that the servants came quickly one after another to Job with news of his losses, it must be remarked that the words: “And as he still spoke of it,” signify, “And while the last calamity was not yet effaced from the mind of men, etc.

That Satan appeared before God with the sons of God and brought an action against Job, is told in this way only for the sake of brevity. There was at that time much communication between the evil spirits and idolaters to whom they appeared in angelic form. In this way, Satan incited his wicked neighbors against Job, and they calumniated him. They said that he did not serve God properly, that he had a superfluity of possessions, and that it was very easy for him to be good. Then God resolved to show that afflictions are often only trials, etc. The friends who spoke around Job symbolized the reflections of his kinsmen upon his fate. But Job longingly awaited the Savior, and he was one of the ancestors of the race of David. He was to Abraham, through the mother of the latter (who was one of his descendants), what the ancestors of Anne were to Mary.

The history of Job, together with his dialogues with God, was circumstantially written down by two of his most trusty servants who seemed to be his stewards. They wrote upon bark, and from Jobs own dictation. These two servants were named respectively Hai and Uis, or Ois. These narratives were held very sacred by Jobs descendants. They passed from generation to generation down to Abraham. In the school of Rebecca, the Canaanites were instructed in them on account of the lessons of submission under trials from God that they inculcated.

Through Jacob and Joseph, they descended to the children of Israel in Egypt. Moses collected and arranged them differently for the use of the Israelites during their servitude in Egypt and their painful wanderings in the wilderness; for they contained many details that might not have been understood, and which would have been of no service in his time. But Solomon again entirely remodelled them, omitting many things and inserting many others of his own. And so, this once authentic history became a sacred book made up of the wisdom of Job, Moses, and Solomon. One can now only with difficulty trace the particular history of Job, for the names of cities and nations were assimilated to those of the land of Canaan, on which account Job came to be regarded as an Edomite.

12. ABRAHAM

Abraham and his forefathers belonged to a very peculiar type of a mighty race. They led a pastoral life.

They were not really natives of Ur, in Chaldea, but they had removed there. They exercised special authority and jurisdiction. Here and there, they took possession of certain regions where good pasturage was found. They marked off the boundaries, erected an altar of stones, and the land thus enclosed became their property. Something happened to Abraham in his early childhood similar to that which occurred to the child Moses by which his nurse saved his life.

It had been prophesied to the ruler of the country that a wonderful child would be born whose birth would be very fatal to his interests. The ruler took measures accordingly, on which account Abrahams mother concealed herself before his birth in the same cave in which Seth had been hidden by Eve. There Abraham was born, and there secretly reared by his nurse, Maraha. She passed for a poor slave who worked in the wilderness. Her hut was near this cave, which was named after her the Milk Cave. She was, after her death and in accordance with her own request, buried there by Abraham.

Abraham was a remarkably large child. When, on account of his unusual size, he was of an age to pass for a child born before the prophecy alluded to, his parents took him home. But his precocious wisdom exposed him to danger, so the nurse fled with him, and again concealed him a long time in the same cave. Many children of his age were massacred at that time.

Abraham tenderly loved Maraha, his nurse. In after years, in all his peregrinations he took her with him on a camel. She also dwelt with him at Socoth. She died at the age of one hundred years. Abraham hewed out a tomb for her in the white stone which, like a hill, enclosed the cave in which he was born. The cave became a place of devotion, especially for mothers. Throughout the whole of this history, we discover a mysterious prefiguring of the early persecutions which Mary with the Child Jesus had to endure. It was, too, in this same cave that they hid from Herods soldiers when they sought the Child.

The father of Abraham received great graces from Heaven, and understood many mysteries. His race possessed the gift of discovering gold in the earth, and he fabricated out of it little idols similar to those that Rachel purloined from Laban. Ur is a place in the north of Chaldea. I perceived in many parts of this region, on mountains and plains, white flames arising, as if the ground were on fire. I know not whether this fire was spontaneous or kindled by man.

Abraham was a great astronomer. He understood the properties of things, and the influence of the stars upon birth. He saw all kinds of things in the stars, but he turned all to God. He followed God in all things and served Him alone. He imparted his knowledge to others in Chaldea, but he traced all back to God.

I saw that in a vision he received from God the order to depart from his own country. God showed him another land, and Abraham next morning, without asking any questions, led forth all his people and departed. I afterward saw him pitching his tent in a region of Palestine which seemed to me to lie around the place where Nazareth subsequently stood.

Abraham himself erected here an oblong altar of stone with a tent over it. Once when kneeling before the altar, a light descended from Heaven upon him. An angel, a messenger from God, appeared, said something to him, and presented to him a shining, transparent gift. The angel spoke with Abraham, and the latter received the mysterious Blessing, the Holy Thing from Heaven; he opened his garment and laid it upon his breast. I was told that this was the Sacrament of the Old Testament.

Abraham, as yet, knew not what it contained. It was hidden from him, as from us is concealed the substance of the Most Holy Sacrament. But it was given to him as a sacred thing, as a pledge of the promised posterity. The angel was exactly of the same kind as the one that announced to the Blessed Virgin the conception of the Messiah. He was also as gentle and tranquil as Gabriel in the execution of his commission, not so hasty and rapid as I see other angels under similar circumstances. I think Abraham always carried the mysterious gift about with him. The angel spoke to him of Melchisedec who was to celebrate before him the sacrifice which, after the coming of the Messiah, would be accomplished, and which should be continued forever.

Abraham then took from a casket five large bones which he laid upon the altar in the form of a cross. A light burned before it, and he offered sacrifice. The fire burned like a star, the center white and the rays red.

I also saw Abraham with Sara in Egypt. He went thither in obedience to a command from God; first, on account of the famine; and, secondly, to take possession of a treasure which had been carried there by one of Saras relatives. The treasure consisted of triangular pieces of gold strung together to form a genealogical table of the children of Noah, and especially of Shem down to Abrahams own time. It had been taken into Egypt by a daughter of Saras maternal aunt, who had gone thither with a pastoral tribe, some of Jobs lateral descendants, who afterward degenerated into a wild state. She had there hired herself as a servant. She had stolen that treasure as later on Rachel did the gods of Laban. The genealogical table was made like the scales of a balance hanging on cords. The latter consisted of small triangular pieces strung together, and from them depended single collateral strings. On the gold pieces were figures and letters denoting Noahs, and especially Shems descendants. When the cords were let down, the various pieces all lay together in the dish. I heard, but I have forgotten, the number of shekels (so the sum is called) to which the whole amounted. This family register had fallen into the hands of Pharaoh and the priests. They made on it various reckonings connected with their own unending chronological calculations, but they never rightly understood it.

When Pharaoh was visited by heavy afflictions he consulted with his idolatrous priests, and granted to Abraham all he demanded.

Upon Abrahams return to Palestine, I saw Lot by him in a tent. Abraham was pointing all around with his hand. In his bearing there was something of the deportment of the Three Kings. He wore a long white, woolen garment with sleeves; a plaited white girdle with tassels; and a sort of cowl hanging down the back. On his head was a small cap, and upon his breast a shield in the shape of a heart made of metal or precious stones. His beard was long. I have no words to say how kind and generous Abraham was. If he had anything that pleased another, especially if it were cattle, he offered it to him at once, for he was a declared enemy to envy and covetousness. Lots clothing was almost like that of Abraham, but he was not so tall, nor so noble-looking. He was indeed, good, but at the same time a little covetous. I often saw the servants of the two disputing, and I saw Lot separating from Abraham. But as he went, I saw him enveloped in fog. Over Abraham, I saw light. I saw him take down his tents and wander about. He built an altar of field stones, and raised a tent over it. The people of that time were skillful in building out of rough stones, and the master with the servant put his hand to the work. The altar just mentioned was in the region of Hebron, the subsequent dwelling place of Zechariah, the father of the Baptist. The region to which Lot removed was very good, as was all this part of the country toward the Jordan. I saw the cities around Lots dwelling place plundered, and Lot himself with all his goods and chattels carried off. I saw a fugitive bear the news to Abraham, who immediately invoked the aid of Heaven. Then gathering his servants together, he surprised the enemy and freed his brother. The latter

thanked him gratefully, and was full of regret for having separated from him. The enemy and the warriors in general, especially the giants, were not clothed like Abrahams followers. Their garments were narrower and shorter; their dress was in many pieces, covered with buttons, stars, and other ornaments. The giants were extraordinarily large people. They brutally and insolently carried off all they could lay their hands upon, but they were often obliged to yield their booty to others who plundered them in turn.

13. MELCHISEDEC’S SACRIFICE OF BREAD AND WINE

I often saw Melchisedec with Abraham. He appeared to him in the same way as did the angels at different times. Once he commanded him a triple sacrifice of doves and other birds, and he prophesied concerning Sodom and Lot. He told him that he would come to him again to sacrifice bread and wine, and he indicated to him, also, for what he should pray to God. Abraham was full of reverence before Melchisedec, and he eagerly awaited the promised sacrifice. As a preparation for it, he built a very beautiful altar and surrounded it with an arbor. When about to come for the sacrifice of bread and wine, Melchisedec sent messengers to command Abraham to make his coming known and to announce him as the King of Salem. Abraham went out to meet him. He knelt before him and received his blessing. This took place in a valley southward from the fertile vale that lies toward Gaza.

Melchisedec came from the region where Jerusalem afterward stood. He had with him a very nimble animal of a gray color. It had a short, broad neck, and it was laden on both sides. On one was a vessel of wine, flat on the side that lay against the beast; on the other, was a box containing rows of flat, oval loaves, likewise the Chalice that I afterward saw used at the Last Supper for the institution of the Blessed Sacrament. It had cups in the shape of little barrels. These vessels were neither of gold nor silver, but transparent as of brownish precious stones. They did not appear to me to have been fabricated by man, they looked as if they had grown. The impression made by Melchisedec was similar to that produced by the Lord during His teaching life. He was very tall and slight, remarkably mild and earnest. He wore a long garment so white and shining that it reminded me of the white raiment that surrounded the Lord at His Transfiguration. Abrahams white garment was quite dingy compared with it. He wore also a girdle with letters similar to that worn later by the Jewish priests, and like them his head was covered with a small gothic miter during the sacrifice. His hair was shining yellow like long glittering strands of silk, and his countenance was luminous.

Upon Melchisedec arrival, he found the King of Sodom already with Abraham in his tent, and around were numbers of people with animals, sacks, and chests. All were very grave and solemn, full of reverence for Melchisedec whose presence inspired awe. He stepped to the altar, which was a kind of tabernacle, wherein he placed the Chalice. There was also a recess in it, I think for the sacrifice. Abraham had laid upon the altar the bones of Adam which Noah had had in the Ark. They now prayed before them that God would fulfill the Promise made to Adam of a future Messiah. Melchisedec spread upon the altar first a red cover, which he had brought with him, and over that a white transparent one. The ceremony reminded me of the Holy Mass. I saw him elevate the bread and wine, offer, bless, and break. He reached to Abraham the Chalice used afterward at the Last Supper in order that he might drink. All the rest of those present drank from the little vessels which were handed around by Abraham and the most distinguished personages. The bread, too, was passed around in morsels larger than those given at Holy Communion in the early times. I saw these morsels shining. They had only been blessed, not consecrated. The angels cannot consecrate. All that partook of the food were filled with new life and drawn nearer to God.

Melchisedec gave bread and wine to Abraham, the former more luminous than that received by the others. Abraham derived from it great strength and such energy of faith that later on at the command of God, he did not hesitate to sacrifice his child of promise. He prophesied in these words: “This is not what Moses upon Sinai gives the Levites.” I know not whether Abraham also offered the sacrifice of bread and wine, but I do know that the Chalice from which he drank was the same used by Jesus at the institution of the Most Holy Sacrament.

When Melchisedec at the sacrifice of bread and wine blessed Abraham, he at the same time ordained him a priest. He spoke over him the words: “The Lord said to my Lord, sit thou at My right hand. Thou art a priest forever according to the order of Melchisedec. The Lord hath sworn, and He will not repent.”

He laid his hands upon Abraham, and Abraham gave him tithes. I understood the deep signification of Abrahams giving tithes after his ordination. But the reason of its importance, I no longer recollect. (Hebrew 7. )

I saw also that David, when composing this Psalm, had a vision of Abrahams ordination by Melchisedec, and that he repeated the last words prophetically. The words, “Sit thou at my right hand,” have a peculiar signification. When the eternal generation of the Son from the Father was shown me in vision, I saw the Son issuing from the right side of the Father as a luminous form surrounded by a triangle, as the Eye of God is depicted, and in the upper corner I saw the Holy Ghost. But it is inexpressible!

I saw that Eve came from the right side of Adam, that the Patriarchs carried the Blessing in their right side, and that they placed the children to whom they delivered it upon their right. Jesus received the stroke of the lance in His right side, and the Church came forth from the same right side. When we enter the Church, we go into the right side of Jesus, and we are in Him united to His Heavenly Father.

I think that Melchisedecs mission upon earth was ended with this sacrifice and the ordination of Abraham, for after that I saw him no more. The Chalice with the six cups he delivered to Abraham.

14. ABRAHAM RECEIVES THE SACRAMENT OF THE OLD COVENANT

Abraham sat in front of his tent under a large tree by the roadside. He was in prayer. He often sat thus waiting to show hospitality to travelers. As he prayed, he raised his eyes to Heaven and saw, as in a sunbeam, an apparition from God that announced to him the coming of the three white men. He arose and sacrificed a lamb on the altar, before which I saw him kneeling in ecstasy begging for the Redemption of mankind. The altar stood to the right of the large tree in a tent open at top. Further on was a second tent in which the vessels and other utensils for sacrifice were kept. It was to this last that Abraham generally retired when superintending the shepherds who dwelt around here. Still further on, and on the opposite side of the road, was the tent of Sara and her household. The females always lived apart.

Abrahams sacrifice was almost accomplished when he beheld the three angels appear on the high road. On they came in their girded garments, one after another, an even distance between them. Abraham hurried out to meet them. Bowing low before God, he saluted them, and led them to the tent of the altar. Here they let down their garments and commanded Abraham to kneel. I saw the wonderful things that now happened to Abraham through the ministry of the angels. He was in ecstasy, and all the actions were rapid, as is usual in such states. He heard the first angel announce to Abraham as he knelt that God would bring forth from his posterity a sinless, an immaculate maiden who, while remaining an inviolate virgin, should be the mother of the Redeemer, and that he was now to receive what Adam had lost through sin. Then the angel offered him a shining morsel and made him drink a luminous fluid out of a little cup. After that he blessed him, drawing his right hand in a straight line down from Abrahams forehead, then from the right and the left shoulder respectively down under the breast, where the three lines of the blessing united. Then with both hands the angel held something like a little luminous cloud toward Abrahams breast. I saw it entering into him, and I felt as if he were receiving the Blessed Sacrament.

The second angel told Abraham that he should before his death impart the Mystery of this Blessing to Saras firstborn, in the same way that he had himself received it. He informed him also that his future grandson, Jacob, would be the father of twelve sons from whom twelve tribes should spring. The angel told him also that this Blessing would be withdrawn from Jacob; but that after Jacob had become a nation, it should be again restored and placed in the Ark of the Covenant as a Holy Thing belonging to the whole nation. It should be theirs as long as they gave themselves to prayer. The angel explained to Abraham that, on account of the wickedness of men, the Mystery would be removed from the Ark and confided to the Patriarchs and that at last it would be given over to a man who would be the father of the promised Virgin. I heard also in this promise that by six prophetesses and through star pictures it had been made known to the heathens that the Redemption of the world should be accomplished through a virgin.

All this was made known to Abraham in vision, and he saw the Virgin appear in the heavens, an angel hovering at her right and touching her lips with a branch. From the mantle of the Virgin issued the Church.

The third angel foretold to Abraham the birth of Isaac. I saw Abraham so full of joy over the promised holy Virgin and the vision he had had of her that he gave no thought to Isaac, and I think that this same promise made the command he subsequently received to sacrifice Isaac easy to him. After these holy communications, I saw first the entertainment of the angels and then the laughing of Sara. I saw Abraham escorting the angels at their departure, and I heard him supplicating for Sodom.

When Abraham awoke from ecstasy, he led the angels under the tree and placed stools around it. The angels sat down, and he washed their feet. Then Abraham hurried to Saras tent to tell her to prepare a meal for his guests. This she did and, veiling herself, she carried it halfway to them. The meal over, Abraham accompanied the angels a short distance on their journey. It was then that Sara heard them speak to him of the birth of a son. She had approached them behind the enclosure of the tent. She laughed. I saw numbers of doves tame as hens before the tents. The meal consisted of the same kind of birds, round loaves, and honey.

Abraham at his departure from Chaldea had already received the Mystery of the Blessing from an angel, but it was given to him in a veiled manner, and was more like a pledge of fulfillment of the promise that he should be the father of an innumerable people. Now, however, the Mystery was resuscitated in him by the angels, and he was enlightened upon it.

15. JACOB

Rebecca knew that Esau had no share in the Divine Mystery. Esau was dull, rough, and slothful; Jacob was very active and shrewd, more like his mother. Isaac, however, was more partial to Esau as his firstborn. Esau was often away from home hunting. Rebecca often pondered how she could procure the birthright, the Blessing, for Jacob, and she taught him how to go about buying it. The mess of pottage for which Esau sold it was composed of vegetables, meat, and green leaves like lettuce. Esau came home tired from the chase. Jacob coaxed him, and received the surrender of the birthright.

Isaac was at this time very old and blind. He feared he would soon die, and consequently he was anxious to give his Blessing over to Esau. Rebecca, who knew that Jacob should and must have it, could not persuade Isaac to give it to him. She was on that account very much afflicted, and went around quite anxious. When she found that Isaac would no longer be withheld from imparting the Blessing, and that he called to him Esau who was in the neighborhood, she laid her plans. She told Jacob to hide when his brother came in that he might not be seen. Isaac ordered Esau to go bring him something of his hunting. Then Rebecca sent Jacob to get a kid from the flock, and hardly was Esau gone when the dish for Isaac was prepared.

Esaus best clothes, which Rebecca now put upon Jacob, consisted of a jacket very like Jacobs own, only stiffer and embroidered on the breast in colors. Esaus arms and breast were covered with thick, black hair like wool, his skin being like the skin of an animal; therefore Rebecca wrapped a part of the kids skin around Jacobs arms and put a piece upon his breast where the jacket lay open. This jacket differed from the one usually worn only by the amount of work upon it. It was slit at the sides, and passed over the head by a hole which was bound with soft, brownish leather. The side slits were fastened together with leather strings, and when a girdle was worn over it, the fullness around the breast served as a pocket. No garment was worn under this jacket, which was sleeveless and left the breast bare. The headgear and apron worn with the jacket were brownish, or gray.

I saw Isaac feeling Jacobs breast and hands where Esau was full of hair. I saw that he wavered a little, he was troubled and doubting. But then came the thought that, notwithstanding his doubts, it was certainly Esau and that God willed him to have the Blessing. And so he made over to Jacob that Blessing which he had received from Abraham, and Abraham from the angel. He had, with Rebeccas assistance, previously prepared something mystical which was connected with it; viz., a drink in a cup.

The other children of the Patriarchs knew not of it. Only the one that received the Blessing knew of the Mystery which, however, still remained to him, as to us the Blessed Sacrament, a mystery. The cup was rather flat on one side. It was transparent and shone like mother of pearl. It was filled with something. red, something like blood, and I felt that it was Isaacs blood. Rebecca had helped to prepare it.

When Isaac blessed Jacob, they were alone. Jacob bared his breast and stood before his father. Isaac drew the hand with which he gave the Blessing from Jacobs forehead straight down to the abdomen, from the right shoulder to the same point, and the same from the left shoulder. Then he laid his right hand on Jacobs head and his left upon the pit of his stomach, and Jacob drank the contents of the little cup. And now it seemed as if Isaac delivered to him all things, all power, all strength, while with both hands he took, as it were, something out of his own person and placed it in that of Jacob. I felt that this something was his own strength, that it was the Blessing. All this time, Isaac was praying aloud. While giving over the Blessing, Isaac sat erect on his couch; he became animated, and rays of light streamed from him. When Isaac drew his hand down in giving the Blessing, Jacob held both of his open and half-raised, as the priest does at the Dominus vobiscum; but when the father merely prayed, Jacob kept them crossed on his breast. When Isaac delivered the Blessing to Jacob, the latter received it and crossed his hands under his breast like one who is holding something. At the close of the ceremony, Isaac laid his hands upon Jacobs head and upon the region of the stomach, and then Jacob received the cup out of which he had drunk.

When the imparting of the Blessing had been accomplished, I saw Isaac swooning, either from exertion or from having actually given over and parted with his strength. But Jacob was radiant, quickened, full of life and strength. And now came Esau from the hunt.

When Isaac discovered that the Blessing had been transferred to the wrong one, he had no regret, he recognized it to be Gods will. But Esau was mad with rage, he tore his hair. Still, in his fury there seemed to be more envy of Jacob than grief for the lost Blessing.

Both Esau and Jacob were full-grown men, over forty years old at the time of the transfer of the Blessing. Esau already had two wives who were not much liked by his parents. When Rebecca saw Esaus rage, she sent Jacob away secretly to her brother Laban. I saw his departure. He wore a jacket that reached to the waist, an apron as far as the knees, sandals on his feet, and a band wrapped round his head. In his hand was a shepherds staff, a small sack containing bread hung from his shoulder, and under his arm was a flask. This was all he took with him. I saw him hurrying off followed by the tears of his mother. Isaac had blessed him a second time, and commanded him to go to Laban, and to take a wife in his new home. Isaac and Rebecca had much to endure from Esau. Rebecca especially had much sorrow.

I saw Jacob, on his journey to Mesopotamia, lying asleep on the spot where Bethel afterward stood. The sun had set. Jacob lay stretched on his back, a stone under his head, his staff resting on his arm. Then I saw the ladder that Jacob beheld in his dream, and which in the Bible is described as “standing upon the earth, and the top thereof touching heaven.” I saw this ladder rising up to heaven from Jacob where he lay upon the earth. It was like a living genealogical tree of his posterity. I saw below on the earth, just as those genealogical trees are represented, a green trunk as if growing out of the sleeping Jacob. It divided into three branches which arose in the form of a triangular pyramid whose apex reached the heavens. The three branches were connected by other smaller ones that formed a three-sided pyramidal ladder. I saw this ladder surrounded by numerous apparitions. I saw on it Jacobs descendants, one above another; they formed the ancestry of Jesus according to the flesh. They often crossed over from side to side, stepping past and even before one another. Some stood back and others from the opposite side stepped before them, according as the germ of the Sacred Humanity was clouded by sin and then again purified by continence until at last the pure flower, the Holy Virgin in whom God willed to become Man appeared on the highest point of the ladder touching the heavens. I saw Heaven open above her and disclose the splendor of God. God spoke thence to Jacob.

I saw Jacob awake the next morning. First, he built a round foundation of stone on which he laid a flat stone, then he raised upon this the stone which he had placed under his head the preceding night. Lastly he made a fire and offered something in sacrifice; he also poured something into the fire on the stone. He knelt while praying, and I think he kindled the fire as the Three Kings did, that is, by friction.

I saw Jacob in many other places also, at Bethel for instance, as he journeyed to Laban, staff in hand. I saw him at Ainon where he had been before and where he repaired a cistern which later on became Johns fountain of baptism. I saw him even at that early period, praying at the spot Mahanaim. He begged Almighty God to protect him and also to keep his clothes from becoming shabby lest, on his arrival in Mesopotamia, his uncle Laban on account of his miserable appearance might not acknowledge him. Then he beheld two troops of angels hovering on either side of him like two armies. This was shown him as a sign of Gods protection over him, and of the power which should be given unto him. The fulfillment of this vision, he saw on his return journey.

Then I saw him going further eastward, along the south side of the river Jabok, and passing a night on the spot where he afterward wrestled with the angel. Here too, he had a vision.

On Jacobs return from Mesopotamia, his encampment lay east of the encampment of the subsequent Jabesh Gilead. I saw Laban, his father-in-law, following him in pursuit of his lost idols. He overtook him, and words ran high between them on the score of the idols, for Jacob did not know that Rachel had secretly brought them with her. When Rachel saw that her father, who had been searching the whole encampment for his lost treasures, would soon reach her tent, she took the stolen idols and hid them under a heap of fodder not far from her own tent. The idols were metal dolls, about two and a half arms long in swaddling clothes. The heaps of fodder were on a slope of the valley south of the Jabok, and were for the use of the camels. Rachel muffled herself up and sat down on one of them, as if she were sick and had retired for awhile. Many other women sat like her on the other heaps. On a similar, though somewhat larger straw heap, I have seen the leprous Job sitting. That on which Rachel sat was of the size of a full harvest wagon. They brought quantities of fodder with them on the camels, and on the way often laid in fresh supplies of it. These idols had long been a subject of scandal to Rachel, and she carried them off merely to disengage her father from them.

Jacob had sent messengers to Esau, of whom he was in dread. They returned with the news that Esau was at hand with four hundred men. Then Jacob divided his whole train into two bands. His best flocks he divided into several and sent them on to Esau. He led his followers to Mahanaim where he had for the second time the vision which he had seen on his setting out; viz., the vision of the angelic armies. He said: “With my staff did I set out, but I am now richer by two armies.” He now understood the signification of that first vision.

When his whole train had crossed the Jabok, Jacob sent his wives and children over by night, and remained alone. Then he ordered his tent to be erected on the spot where, on his journey from Palestine, he had seen the face of God. He wanted to pray there by night. He ordered his tent to be closed on all sides, and bade his servants retire to some distance. Then I saw him crying with his whole heart to God. He laid all things before Him, especially his great anxiety with regard to Esau. The tent was open above, that he might better send forth his sighs to Heaven.

Then I saw him wrestling with the angel. It took place in a vision. Jacob arose and prayed. Then there descended from above a light in which was a great luminous figure, which began to wrestle with Jacob, as if wanting to push him out of the tent. They wrestled here and there, up and down, in all directions through the tent. The apparition acted as if wanting to draw Jacob toward all the cardinal points, but Jacob always faced about to the center of the tent. This struggle prefigured the fact that Israel, though pressed on all sides, should not be forced from Palestine.

But when Jacob once again faced to the middle of the tent, the angel grasped him by the hip. I saw this took place when Jacob, who was wrestling in vision, wanted to cast himself upon his couch, or sink back upon it. When the angel touched Jacobs hip and at the same time did what he wanted to do, he said to the latter who was holding him fast: “Let me go, for the dawn is breaking!” Then Jacob ceased struggling and awoke from his vision. Seeing the angel of God still standing before him, he cried: “No, I will not let thee go until thou bless me!” He felt the need of Gods blessing, for he knew that strength had departed from him and that Esau was at hand. Then spoke the angel: “How art thou called?” (This belonged to the Blessing. Abram also at his Blessing was named Abraham). He answered: “Jacob.” Then said the angel:

“Thou shalt be called Israel, for thou hast wrestled with God and men and hast not been vanquished.” Then Jacob said: “How art thou called?” And the angel answered:

“Why doesn’t thou ask me how I am called?”-which words signified: “Doesn’t thou not know me? Hast thou not already learned who I am?” And Jacob knelt before him, and received the blessing. The angel blessed him as Abraham had been blessed by God, as Abraham had imparted the blessing to Isaac, and Isaac to Jacob; viz., in three lines. This blessing was especially to ensure patience and perseverance. And now the angel vanished. Jacob saw that the dawn was breaking, and he named the place Phanuel. He ordered his tent to be taken down, and he crossed the Jabok to his family. And now the sun arose upon him. He limped on the right side, for he had there been deprived of strength.

When Esau turned off, Jacob went with all his family, his servants, and his herds, to Mahanaim and took possession of the country from Socoth to the hill Ainon. He dwelt ten years at Ainon. He afterward extended his settlement westward from Ainon and over the Jordan to Salem. His tents reached to where Sichem dwelt, for there he bought a field.

I saw Dma walking around there with her maids, and conversing out of curiosity with the Sichemites. I saw Sichem caressing her, for which reason her maids went away, and he took her with him into the city. This was the cause of great sorrow to Dma while bloodshed and slaughter accrued from it to the Sichemites. Sichar’ at that time was not yet a great city. It was built of large, square stones and had only one gate.

The Patriarchs, Abraham, Isaac, and Jacob, had more strength in their right side than in their left; it was not, however, noticeable, for their garments were wide and full. There was in their right side a certain fullness like a swelling. It was the Holy Thing, the Blessing, the Mystery. It was luminous, in shape like a bean, and it contained a germ. The firstborn received it from the father, hence the prerogatives of primogeniture. Jacob received it instead of Esau, because Rebecca knew that he was the one destined for it. In his struggle with the angel, it had been taken away from Jacob, though without producing a wound. It was like a drying up of the swelling. But after the removal of the Blessing, Jacob no longer lived so securely, so immediately under Gods protection. While he possessed the Blessing, he was like one strengthened by a Sacrament; afterward, however, he felt himself humiliated, he was careworn and he experienced great troubles. He was conscious of the Blessings having been withdrawn from him, therefore he would not let the angel go until, by a benediction, he had strengthened him. Joseph later on, when in the prison of Pharao, in Egypt, received that same Blessing from an angel.

I. Sichem.

16. JOSEPH AND ASENETH

Joseph was sixteen years old when he was sold into Egypt. He was of middle height, very slender and agile, active both in body and mind. He was indeed very different from his brothers, and all felt drawn to love him. Were it not for the marked preference shown him by his father, his brothers also would have loved him. Reuben was of a more lively disposition than the others. Benjamin was a large, ungainly man, but very good-natured, easily led. Joseph wore his hair divided into three, one part on either side of his head, the third falling down behind in long curls. When ruler over Egypt, he wore it short, but afterward allowed it again to grow.

When Jacob bestowed the manycolored coat upon Joseph, he gave over to him also some of the bones of Adam, without telling him, however, what they were. Jacob gave them to Joseph as a precious talisman, for he knew well that his brothers did not love him. Joseph carried the bones on his breast in a little leathern bag rounded on top. When his brothers sold him, they took from him only the colored coat and his customary outer garment, but left the band and a sort of scapular on his breast beneath which he had hung the little bag.

The colored coat was white with broad red stripes. It had on the breast three rows of black cord crossing one another, in the center of which were yellow ornaments. It was full around the breast. When bound at the waist, the fullness served as a pocket. It was narrower toward the lower part of the skirt and had slits at the side, to render motion easier. It fell below the knee, was somewhat longer in the back and open in front. Josephs ordinary dress did not reach to the knees.

Joseph was known to Pharao and his wife before his imprisonment. Putiphars affairs were so flourishing under Josephs management, Putiphar himself was so blessed during Josephs stay under his roof, since he conducted all things so well for Pharao, that the latter was eager to see the faithful servant. Pharaos wife, who was religiously inclined and very desirous of salvation and who had, at the same time, like all the Egyptians, a great hankering after new gods, was so astounded at the wise, intelligent, extraordinary young stranger, that she honored him interiorly as a divinity. She said repeatedly to Pharao: “This man has been sent by our gods. He is not a human being like ourselves.” Hence it came to pass that he was thrown, not into the common dungeon, but into the prison reserved for the nobility, and there he was made the overseer. Pharaos wife sincerely deplored his conviction as a malefactor, and thought that she had been mistaken in him. But when he was liberated and again appeared at court, she treated him with great distinction. The cup that Joseph ordered to be placed in Benjamins sack was the first present the queen had made to him. I know it well; it had two handles, but no foot. It seemed to have been cut out of one precious stone or one solid transparent mass, I know not which, and was in shape exactly like the upper part of the Chalice used at the Last Supper. It was also among the vessels that the children of Israel took away with them from Egypt, and it was afterward preserved in the Ark of the Covenant.

Joseph was seven years in prison. During his greatest affliction, he received the mysterious Blessing of Jacob in the same manner as the Patriarchs had done. He had a vision also of a numerous posterity.

I know all about Putiphars wife. I saw how desirous she was to pervert Joseph, but after his elevation, she did penance and became chaste and devout. She was a tall, powerful woman, her skin of a yellowish-brown and shining like silk. She wore a colored robe over which was one of figured gauze. The lower one shone through it as if through lace. Joseph was thrown much with her, since his masters affairs were all entrusted to him. But when he became aware of the fact that she had grown more familiar in her manner toward him, he no longer remained in the house overnight during his masters absence. She often intruded herself upon him when he was busy at his writing. Once I saw her enter his presence in immodest attire. He was standing writing in one corner of a hall. (In those days, they used to write upon rolls of parchment which hung on the wall. The writer either sat or stood before them). She addressed him and he replied. Then she grew bolder, seeing which he turned hurriedly away. She grasped his mantle, but he fled leaving it in her hand.

I saw Joseph with Putiphars pagan priests at Heliopolis. Aseneth, the daughter of Dma and the Sichemite, lived with them as a prophetess and a decorator of the idols. Seven other maidens were her companions. Putiphar had bought her from her nurse in her fifth year. This nurse had fled with her to the Red Sea by order of Jacob, that the child might not be murdered by his sons. Aseneth possessed the spirit of prophecy, and was esteemed by Putiphar as a prophetess. Joseph knew her, but he knew not that she was his niece. She was of a very earnest character, she sought seclusion, and in spite of her great beauty, she abhorred the society of men. She was favored with significant visions, was familiar with the Egyptian star worship, and had a secret presentiment of the religion of the Patriarchs. I saw no witchcraft connected with her. She saw in vision the whole mystery of life, the transplanting, the coming to, and the departure of Israel from Egypt, even the long journey through the wilderness. She wrote many rolls on the leaves of a waterplant or on skin. The letters were strange-looking, they were like the heads of birds and animals. These writings were, even during her lifetime, misunderstood by the Egyptians and misconstrued into a sanction for their wicked abominations. Aseneth grieved deeply over this misconception brought about by the evil one, and she shed many tears. She had more numerous visions than any other of her time, and she was filled with wondrous wisdom. She conducted herself gravely, and refused advice to none. She could weave also and embroider. Her enlightened spirit detected mans corruption of truth, therefore was she grave, reserved, retiring, and silent.

I saw that the misconception of Aseneths visions and writings led to her being worshipped under the name of Isis, and Joseph under that of Osiris. This perhaps was the cause of her abundant tears. She also wrote against their erroneous conception of her visions which had led to their proclaiming her the mother of all the gods.

When Putiphar offered sacrifice, Aseneth ascended a tower upon which she seemed to be, as it were, in a little garden. Here she gazed upon the stars by moonlight. She fell into ecstasy, and read all things clearly in the stars. The truth was shown her in pictures, because she was chosen of God. I have seen the pagan priests introduced into strange, diabolical worlds where they beheld the most abominable things. By such diabolical visions were the secret communications of Aseneth disfigured and made to contribute to the abominations of idolatry.

Aseneth introduced many useful arts and domestic animals into Egypt, among the latter, for irstance, the cow. She taught the art of making cheese, that of weaving, and many others hitherto unknown to the inhabitants. She also healed many diseases. The plow was introduced by Joseph, who was himself skilled in its use. There was one thing that seemed truly wonderful to me. Aseneth ordered the flesh of the numerous animals slaughtered for sacrifice to be boiled down until it became a gelatinous mass, which served for food on campaigns and in times of scarcity. The operation was carried on in the open air and in caldrons in the earth. The Egyptians were rejoiced and amazed at this new mode of procuring food.

When Joseph met Aseneth at the pagan priests dwelling, she approached to embrace him. This she did not through boldness, but impelled by the Spirit. It was in her a kind of prophetic action, and took place in presence of the pagan priest. Aseneth was looked upon as holy. But I saw Joseph keep her off with outstretched hand and address earnest words to her. Then Aseneth, deeply agitated, retired to her own room where she remained in tears and penance.

I saw her in her chamber. She stood concealed by a curtain, her wealth of long and beautiful hair falling around her and curling at the ends. There was impressed on the skin of the pit of her stomach a wonderful sign. In a figure like a heart-shaped shell stood a child with outstretched arms, holding in one hand a small dish, in the other a cup, or chalice. In the dish, were three young ears of corn that appeared to be just breaking out of the husk, and the figure of a dove which seemed to peck after the grapes in the cup held by the child. Jacob knew of this sign; but notwithstanding, he had to send the child away in order to shield her from the rage of his sons. But when he came down into Egypt, and Joseph told him all things, he recognized his granddaughter by this mark. Joseph, too, had a mark of the same kind upon his breast, a very full bunch of grapes.

Now I saw an angel appear in resplendent raiment, holding a lotus in his hand. He saluted Aseneth. She glanced at him and drew her veil around her. He commanded her to dry her tears, to adorn herself in festal robes, and he also requested her to bring him food. She left the room and returned adorned as directed, bringing with her a low table, small and light, upon which were wine and little flat loaves that had been baked in ashes. Aseneth evinced no fear. She was not shy, but simple and humble, just like Abraham and the other Patriarchs when treating with apparitions. When the angel now spoke to her, she unveiled. He asked her for some honey, but she replied that, unlike other maidens who are fond of it, she had none. Thereupon the angel told her that she would find some among the idols that stood in the chamber. These idols were of various forms; they had heads of animals and for bodies serpents coiled downward.

Aseneth looked, and found a beautiful, coarse-celled honeycomb, white as the Host of our altars. She set it before the angel, who bade her eat of it. He blessed it, and I saw it shining and flashing between them. I cannot now express the signification of this heavenly honey; for when one sees such things, it is just as they actually are, one knows all. But now, when I try to recall it, the honey appears to be what is called honey, yet I know not what the flowers, the bees, and the honey properly signified. I can only say this much: Aseneth really possessed in herself only bread and wine (or that which is typified by bread and wine), but she had no honey. By the reception of this honey, she issued from idolatry into the light of Israel, into salvation through the Old Law. It signified also that she should aid many souls, that many like bees should build around her. I heard her say that she would drink no more wine, for that now she was more in need of honey. I saw numbers of bees and vast stores of honey in Midian near Jethro.

In blessing the honeycomb, the angel directed his finger toward all regions of the world, which signified that, by her presence, her types, and the mystery of its own, the honeys signification, Aseneth should be a mother and a leader. When later on she was honored as a divinity and represented with numerous breasts, it was in consequence of the misconception of her vision that she should nourish many.

The angel told her that she was destined to be united with Joseph, that she should be his bride, and he blessed her as Isaac had blessed Jacob and as the angel had blessed Abraham. The three lines that constituted the formula of the blessing, were drawn upon her twice, once to the pit of the stomach and once to the abdomen.

After this, I saw in vision Joseph going to Putiphar to demand Aseneth for his wife; but I can only remember that, like the angel, he carried a lotus in his hand. Joseph knew of Aseneths wonderful wisdom, but their mutual relationship was hidden from both.

I saw that Pharaos son likewise was in love with Aseneth, on which account she had to remain secluded. He had persuaded Dan and Gad to espouse his cause, and all three lay in ambush to slay Joseph. But Juda (obeying a divine inspiration, I think) warned Joseph to take another route. Benjamin also conducted himself nobly in this affair, and defended Aseneth. Dan and Gad were punished by the death of their children; for even before it was known to anyone, they had been warned not to enlist in the murderous design.

When Joseph and Aseneth appeared in public, like the pagan priests of Putiphar, they bore in their hand a sign regarded as sacred and emblematic of the highest authority. The upper part was a ring; the lower, a Latin cross, a T. It served as a seal, and when grain was measured and divided the heaps were marked with it. It was used in the same way for the building of granaries and canals, also for the rising and falling of the Nile. Writings were sealed with it after they had first been marked with a red vegetable juice. When Joseph discharged any official duty, this symbol of authority, the cross being clasped in the ring, lay on a cushion at his side. It seemed to me also like a distinctive sign of the mystery of the Ark of the Covenant still enclosed in Joseph.

Aseneth also had an instrument like a wand. When in vision, she followed wherever it led. Where it quivered she struck the earth, and so discovered springs and water. It was made under the influence of the stars.

In the processions of high festivals, Joseph and Aseneth rode upon a glittering chariot. Aseneth wore an ancient shield which enclosed the whole person from below the arms. On it were numerous signs and figures. Her dress reached to her knees, below which the limbs were tightly laced. A wide mantle fell over the back, the sides of which were clasped together over the knees. The toes of her shoes were turned up like skates, and her headdress of colored feathers and pearls was shaped like a helmet.

Joseph wore a tight-fitting coat with sleeves, and over it a golden breastplate covered with figures. Straps with golden knots were crossed around the hips, and from his shoulders fell a mantle. His head ornament was of feathers and precious stones.

When Joseph went to Egypt, New Memphis was being built about seven leagues north of Old Memphis. Between the two cities, built on a dyke, was a highway with walks. Scattered among the trees were idols with grave, sad female faces and bodies of dogs. They sat upon stone slabs. There were as yet no beautiful buildings, only great, long ramparts and artificial stone mountains (pyramids) full of vaults and chambers. The dwellings were slight with a superstructure of wood. There were still great forests and morasses all around. At the flight of Mary into Egypt, the Nile had already changed its course.

The Egyptians worshipped all kinds of animals, toads, serpents, crocodiles. They looked on quite coolly while a person was being devoured by a crocodile. At Josephs coming, the worship of the bull had not yet come into practice. It was introduced in consequence of Pharaos dream of the seven fat and the seven lean cows. They had numerous kinds of idols; some like swaddled children, others like coiled serpents, some of which could be made longer or shorter at pleasure. A great many of the idols were adorned with breastplates on which the plans ot cities and the course of the Nile were curiously inscribed. These shields were made in accordance with the pictures which the pagan priests traced in the stars, and after whose plan they built cities and canals. New Memphis was founded in this way.

The evil spirits at that time must have possessed a different, a more material power, for I saw that Egyptian sorcery came out of the earth, out of the abyss. When a pagan priest began his enchantments, I saw figures of all kinds of ugly animals arise out of the ground around the sorcerer and enter his mouth in a current of black vapor. He became thereby entranced and clear-sighted. It was as if, at the entrance of each spirit, a world hitherto closed was opened up to him and he saw things far and near, the abysses of the earth, countries, human beings, in fine, all things over which each particular spirit exerted an influence. Modern witchcraft always appears to me to be more under the influence of the spirits of the air. What the wizard saw by the aid of these spirits appeared like a delusion, a mirage, which they conjured up before him. I could see far beyond these pictures, for they were like shadows. It was as if one looked behind a curtain.

When the Egyptian pagan priests intended to read the stars, they fasted as a preparation, performed certain purifications, clothed themselves in sackcloth, and sprinkled themselves with ashes. While they gazed upon the stars from their tower, sacrifices were offered. The pagans of those times had a confused knowledge of the religious mysteries of the true God which had been handed down from Seth, Henoch, Noe, and the Patriarchs to the chosen people, therefore were there so many abominations in their idolatry. The devil made use of them, as later on of heresy, to weave the pure, unclouded, authentic revelations of God into a snare for mans destruction. Therefore God enveloped the Mystery of the Ark of the Covenant in fire in order to preserve it.

The women of Egypt in Josephs time were still clothed like Semiramis.

When Jacob went into Egypt to Joseph, he pur5ued the same route through the wilderness by which later on Moses journeyed to the Promised Land. Jacob knew that he would see Joseph again; he always had a presentiment of this in his heart. He had even on this journey to Mesopotamia at the place upon which he erected the altar (not where he saw the ladder) a vision of his future sons. One he saw, in the region where Joseph was sold, sink from sight and like a star rise again in the south. He exclaimed therefore when they brought him the bloodstained coat, the foregoing circumstance almost forgotten recurring to him: “I shall weep for Joseph until I find him again.”

Jacob had, through Reuben, made many inquiries as to whom Joseph had married, but had not yet been entirely enlightened on the point that Josephs wife was his own niece. Rueben and Potiphar were old acquaintances. Owing to the influence of the former, the latter received circumcision and served the God of Jacob.

Jacob dwelt about a days journey distant from Joseph. When he fell sick, Joseph drove in a chariot to see him. Jacob questioned him closely about Aseneth and, when he heard of the sign on her person, he exclaimed: “She is flesh of thy flesh. She is bone of thy bone!” and he revealed to Joseph who she was. Joseph was so deeply affected that he almost lost consciousness. On his return home, he told his wife, and both shed tears to their hearts content over the news.

Some time after, Jacob grew worse, and Joseph was again by his side. Jacob put his feet from the couch to the floor, and Joseph had to lay his hand under his fathers hip, and swear to bury him in Canaan. While Joseph swore, Jacob adored the Blessing hidden in him, for he knew that Joseph had received from an angel the Blessing that had been withdrawn from himself. Joseph bore this Blessing in his right side until death. Even after death, it lay enclosed in his body until the night before the departure of the Israelites, when Moses took possession of it and placed it in the Ark of the Covenant, together with the remains of Joseph, as the Sacred Thing of the chosen people.

Three months after his visit, Jacob died. Both Jews and Egyptians celebrated his obsequies and sounded his praises, for he was greatly loved.

Aseneth bore to Joseph first Manasses and Ephraim, then other children, in all eighteen, among them several twins. She died three years before Joseph, and was embalmed by Jewish women. As long as Joseph lived, her body stood in his own monument. But the ancients of the people had taken some part of her intestines which they preserved in a little golden figure; and as the Egyptians also aspired to its possession, it was entrusted to the Jewish midwives. One of these women placed it in a reed box smeared with pitch and concealed it in the bulrushes near the canal. On the night of the Departure, a nurse of the tribe of Aser brought this secret thing to Moses. The womans name was Sara.

Joseph, at his death, was embalmed by the Jews in presence of the Egyptians. Then were placed together the remains of Joseph and Aseneth in compliance with the notes that the latter had made from her visions and had left to the Jews. The Egyptian priests and astrologers had placed Joseph and Aseneth among their own divinities. They had some inkling of the notes left by Aseneth and a presentiment of the high influence, the blessing that she and Joseph would be for Israel. But that blessing they coveted for themselves, and therefore, they sought to oppress Israel. It was on this account that the Israelites, who multiplied astonishingly after Josephs death, were so harrassed by Pharao. The Egyptians knew well that the Israelites would not leave the country without the bones of Joseph; consequently at several different times they stole some of the remains of Joseph and at last got entire possession of them. The Jewish people at large knew only of Josephs corpse, but not of the Mystery that it contained. That was known to only a few. But the entire nation grieved deeply when the ancients found out and made known to them that the Holy Thing upon which the Promise rested had been stolen. Moses, who had been reared at Pharaos court in all the Egyptian wisdom, visited his people and learned the cause of their grief. When he murdered the Egyptian, God ordained that as a fugitive he should go to Jethro, since the latter by his connection with Syble Segola would be able to help him to discover the purloined Mystery. Moses had, also, at the command of God, married Sephora in order to incorporate that family into the house of Israel.

Segola was the natural daughter of Pharao by a Jewish mother. Although reared in the Egyptian star worship, she was very fond of the Jews. It was she that had divulged to Moses while still at court that he was not a son of Pharao.

Aaron, after the death of his first wife, had to marry a daughter of this Segola, in order that the mothers influence with the Israelites might be increased. The children of this marriage went with the Israelites at their departure from Egypt. But Aaron was obliged to separate from his wife that the Aaronic priesthood might spring from a purely Jewish stock. Segolas daughter, after her separation from Aaron, married again. Her descendants, at the time of the Saviour, dwelt at Abila whither her mummy had been brought by them.

Segola was very enlightened and possessed great influence over Pharao. She had on her forehead a bump such as many of the Prophets had in olden times. She was led by the Spirit to procure numerous favors and gifts for the Israelites.

On the night upon which the angel of the Lord struck the firstborn of the Egyptians, Segola wrapped in her veil accompanied Moses, Aaron, and three other Israelites to two sepulchral mounds which were separated by a canal over which lay a bridge. The canal flowed between Memphis and Gosen into the Nile. The entrance into the mounds was under the bridge and below the surface of the water. Steps led from the bridge down to it. Segola descended alone with Moses. She cast into the water a scrap of paper upon which was inscribed the name of God. The water retreated and left the entrance to the monument free. They struck on the stone door and it opened inward. Then they called to the others to come down. When they did so, Moses bound their hands together with his stole and made them swear to protect the Mystery. After the oath, he loosed their hands, and all entered the vault where they struck a light, which showed all kinds of passages with images of the dead standing therein.

Josephs body, with the remains of Aseneth, lay in an Egyptian tauriform, metal coffin, which shone like polished gold. The back formed a cover. This they lifted off, and Moses took the Mystery out of the hollow body of Joseph, wrapped it in cloths, and handed it to Segola who carried it in her arms concealed under her garments. The remaining bones were placed together upon a stone, wrapped in cloths, and carried away by the men. Now that they had gained possession of the Sacred Thing, Israel could depart from the country. Segola wept, but Israel was full of joy.

Moses concealed a relic of Josephs body in the top of his staff. This top was in form like a medlar, or persimmon; it was yellowish and surrounded by leaves. It was different from the shepherds staff that Moses was commanded to cast on the ground before God and which was there changed to a serpent. It was a reed, the upper and the lower end could be pushed in and drawn out. With the lower point, which appeared to me to be of metal and which was in form like a sharp pencil, Moses touched the rock as if tracing words upon it. The rock opened under the point, and water gushed forth. Water flowed also from the sand wherever Moses made signs upon it with this staff. The upper part of the reed staff, in shape like a medlar, could be pushed in and drawn out; before it the Red Sea divided.

From Josephs death to the departure of Israel from Egypt, there were about one hundred and seventy years according to our manner of reckoning. But they had at that time another way of reckoning, other weeks and years. This was often explained to me, but I cannot now recall it.

While the Israelites lived in Egypt, they had no temple, but only tents. They piled up stones, poured oil over them, sacrificed grain and lambs, sang, and prayed.

17. THE ARK OF THE COVENANT

On the same night that Moses took possession of the Holy Thing, a golden casket shaped like a coffin was prepared, in which at their departure the Israelites took it with them. It must have been large enough for a man to rest in it, for it was to become a church, a body. This was the night upon which the doorposts were signed with blood. As I witnessed the rapid working at the chest, I thought of the Holy Cross which, too, was hurriedly put together on the night before the death of Jesus. The chest was of gold plate and shaped like an Egyptian mummiform coffin, broad above and narrow below. On the upper part was a picture of a face surrounded by beams. On the sides were marked the length of the arms and the position of the ribs.

In the center of this coffin-like chest, was placed a little golden casket wherein was contained the Holy Thing which Segola had taken out of the sepulchral vault. In the lower part of the chest were sacred vessels, among them the chalice and cups of the Patriarchs which Abraham had received from Melchisedech and which with the Blessing had been entailed upon the firstborn. This was the first form of the Ark of the Covenant, and these were its first contents. It had two covers, the lower one red, the upper one white.

Only afterward on Mount Sinai, was made the chest inlaid with gold inside and outside, and in it the golden mummiform coffin with the Holy Thing was placed. The coffin did not fill the chest. It reached only about halfway up the chest and it was not so long; for at the head and foot there was still room for two small compartments in which were placed relics of Jacobs and Josephs family and later on the rod of Aaron. When the Ark of the Covenant was placed in the Temple upon Sion, its interior had undergone a change. The golden mummiform coffin had been removed, and in its place was a little mass of whitish substance shaped like the coffin.

Even when a child, I often saw the Ark of the Covenant. I saw it inside and outside, and I knew of all that was put into it from time to time. All the precious holy things that the Israelites preserved were kept in it, but it could not have been heavy, since it was easily carried.

The chest was longer than broad, its height being equal to its width. It had below a projecting ledge. The top was wrought skillfully in gold for about half an ell in breadth: flowers, scrolls, faces, suns, and stars, all in different colors. All was magnificent, although the ornamentation was not very much raised. The apex and leaves arose only a little above the top of the chest. At the corners below this border, at either end, were the two rings through which ran the bars for carrying it. The whole chest was of setim wood covered with gold and beautifully inlaid with figures of different colors. In the middle of the Ark was a small but unnoticeable door, by which the High Priest, when alone in the Most Holy, could take out the Holy Thing for blessing or for prophesying. It opened in two parts toward the interior right and left, and was large enough to admit of the High Priests reaching in easily. Where the bars for carrying it extended over these doors, they were slightly curved. When the doors were opened, the golden casket, in which was preserved the Holy Thing in its precious coverings, also opened like a book.

Above the top of the Ark arose the Throne of Grace. It consisted of a hollow table covered with gold-plate, and in it lay holy bones. It was as large as the roof of the Ark, but only deep enough to rise a little above it. It was fastened to the Ark by eight setim wood screws, four at either end. It did not rest exactly on the Ark; there was space enough between them to afford a sight from side to side. The heads of the screws were of gold and shaped like fruit. The four outer ones fastened the table to the four corners of the Ark, the four inner ones ran into the interior. Each end of the Throne of Grace was concave, and in each cavity was securely fastened a golden cherub about the size of a boy. In the center of the Throne was a round opening by which a tube ran through the roof of the Ark. One could see it in the space between the roof and the hollow table. This basket-shaped opening was surrounded by a golden crown. Four transverse pieces fastened the crown to the rod, which from the Holy Thing in the Ark arose through the tube and the crown and, like the petals of a flower, spread out into seven points. The right hand of one of the cherubs and the left of the other clasped the rod, while their outspread wings, the right of the one and the left of the other, met behind it. The two other wings, only slightly expanded, did not meet, but left the sight of the crown from the front of the Ark free.

Under these wings, the cherubs extended their arms with warning hands. One knee only of each cherub touched the Ark; the other limb was in a hovering attitude. The cherubs turned their face a little to one side with a slightly agitated expression, as if they felt a holy awe before the radiant crown. They were clothed around the middle portions of the body only. On long journeys, they were removed and carried separately.

I saw on the petal4ike points of the rod, flames burning, which had been enkindled by the priests. The substance used for these lights was brown. I think it was a sacred resin. They kept it in boxes. But I have often seen great streams of light shooting up out of the crown, and similar streams descending from Heaven into it, also oblique currents breaking out of it in fine rays. These last signified the route by which the people should journey.

On the lower end of the rod inside the Ark, were hooks from which hung the two Tables of the Law and below them the Holy Thing. Below the latter, though not resting on the floor of the Ark, was a ribbed vessel of gold containing manna. When I looked sidewise into the Ark, I could not see the altar, nor the Holy Thing. I always regarded the Ark of the Covenant as a church, the Holy Thing as the altar with the Most Blessed Sacrament, and the vessel of manna as the lamp before the altar. When I entered a church in my childhood, I used to associate its different parts with the corresponding parts of the Ark of the Covenant. The Mystery, the Holy Thing of the Ark, was to me what the Blessed Sacrament is to us, only not so full of grace, although it was something full of strength and reality. It made upon me a more obscure, a more awe-inspiring impression, but still one very sacred and full of mystery. It always seemed to me that all in the Ark of the Covenant was holy, that all our salvation was in it, as if rolled up in a ball, as if in a germ. The Holy Thing of the Ark was more mysterious than the Most Blessed Sacrament. The former seemed to be the germ of the latter; the latter, the fulfillment of the former. I cannot express it. The Holy Thing of the Ark was a mystery as hidden as is Jesus in the Most Holy Sacrament to us. I felt that only a few of the High Priests knew what it was, that only the pious among them knew it by divine enlightenment and made use of it. To many it was unknown and they profited not by it, just as with us so many graces and wonders of the Church pass unheeded. They are lost as all salvation would be, were it founded on human will and intellect, instead of upon a rock.

I could weep over the sad state, the blindness of the Jews. They once possessed all in the germ; but the fruit, they would not recognize. First, they had the Mystery, the Holy Thing; it was the pledge, the promise. Then came the Law and afterward the grace. When I saw the Lord teaching in Sichar, the people questioned Him as to what had become of the Holy Thing of the Ark of the Covenant. He answered them that mankind had already received a great deal of it, that it was even then among them. The fact of their no longer possessing it as they once did, was a proof that the Messiah was born.

I saw the Mystery, the Holy Thing, in a form, in a kind of veil, as a substance, as an essence, as strength. It was bread and wine, flesh and blood; it was the germ of the Blessing before the Fall. It was the sacramental presence of that holy propagation of man before he fell. It was preserved to man by religion. It was possible for it to be ever more and more realized in subsequent generations by a continuous purification through piety, which purification was perfected in Mary thus rendering her fit to receive through the Holy Spirit the long-looked-for Messiah. Noe, in planting the vineyard, had made the preparation; but here in the Holy Thing were contained already the reconciliation and protection. Abraham had received it in that blessing which I saw bestowed upon him as something tangible, as a substance. It was a Mystery intrusted to one family, therefore the great prerogative of the firstborn.

Before the Departure from Egypt, Moses took possession of the Holy Thing. As before this it had been the religious Mystery of one family, so now it became the Mystery of the whole nation. It was placed in the Ark of the Covenant as the Most Holy Sacrament in the tabernacle and in the ostensorium.

When the children of Israel worshipped the golden calf and fell into gross errors, Moses doubted the power of the Holy Thing. For this he was punished by not being allowed to enter into the Promised Land. When the Ark fell into the hands of the enemy, the Holy Thing, the bond of union among the Israelites, was removed by the High Priest, as was always done when danger threatened. And yet was the Ark still so sacred that the enemy under the pressure of Gods chastising anger were forced to restore it. Few comprehended the Holy Thing or the influence it exerted. It often happened that one man by his sins could interrupt the stream of grace, could break the direct genealogical line that was to end in the Saviour, or rather in that pure vessel that was to receive Him from God. In this way, the Redemption of the human race was long delayed. But penance could again restore continuity to that line. I do not know for certain whether this Sacrament were in itself divine, whether it came forth simply and purely what it was, directly from God, or whether it owed its sacred character to a kind of priestly, supernatural consecration. I think, however, that the first proposition is the true one, for I know for certain that priests often opposed its action and thus retarded Redemption. But they were heavily punished for it, yes, oftentimes even with death itself. When the Holy Thing operated, when prayer was heard, it became bright and increased in size, shining through the cover with a reddish glow. The blessing proceeding from it increased and diminished at different times according to the purity and piety of mankind. By prayer, sacrifice, and penance, it appeared to grow larger.

I saw Moses expose it before the people only twice: at the passage through the Red Sea and at the worshipping of the golden calf, but even then it was covered. It was removed from the golden casket and veiled as the Blessed Sacrament is on Good Friday. Like It, it was carried before the breast, or raised up for a blessing or a malediction, as if exerting its influence even at a distance. By it, Moses restrained many of the Israelites from idolatry and saved them from death.

I often saw the High Priest making use of it when he was alone in the Holy of Holies. He turned it in a certain direction, as if to strengthen, to protect, to shield, sometimes to shower a blessing, to grant a petition, sometimes even to punish. He never touched it with uncovered hands.

The Holy Thing was also plunged by him into water. This he did with a religious intention, and the water was given as a sacred draught. Deborah, the Prophetess, Anna the mother of Samuel in Silo, and Emerentia, the mother of St. Anne, drank of this water. By this holy drink, Emerentia was prepared for the conception of St. Anne. St. Anne drank not of this water, since the Blessing was in her.

Joachim, through an angel, received the Holy Thing out of the Ark of the Covenant, and Mary was conceived under the Golden Gate of the Temple. At her birth, she herself became the Ark of the Holy Thing which then reached its destination, and the wooden Ark in the Temple was deprived of its presence.

When Joachim and Anne met under the Golden Gate, they were surrounded by dazzling light, and the Blessed Virgin was conceived without original sin. A wonderful sound was heard; it was like a voice from God.

Men cannot comprehend this mystery of Marys sinless conception in Anne, therefore is it hidden from them.

The ancestors of Jesus received the germ of the Blessing for the Incarnation of God; but Jesus Christ Himself is the Sacrament of the New Covenant, the Fruit, the Fulfillment of that Blessing, to unite men again to God.

When Jeremias at the time of the Babylonian Captivity hid the Ark of the Covenant and other precious objects on Mount Sinai, the Mystery, the Holy Thing, was no longer in it; only its coverings were buried by him with the Ark. He knew, however, what it had contained and how holy it was. He wanted, therefore, to speak of it publicly and of the abomination of treating it irreverently. But Malachias restrained him, and took charge of the Holy Thing himself. Through him it fell into the hands of the Essenians, and afterward was placed by a priest in the second Ark of the Covenant. Malachias was like Melchisedech an angel, one sent by God. I saw him not as an ordinary man. Like Melchisedech, he had the appearance of a man, differing from him only inasmuch as was suited to his time.

Shortly after Daniels being led to Babylon, I saw Malachias as a boy of seven years, wearing a reddish garment, and wandering around with a staff in his hand. He seemed to have lost his way, and he took shelter with a pious couple at Sapha of the tribe of Zabulon. They thought him a lost child of one of the captive Israelites, and they kept him with them. He was very amiable, and so extraordinarily patient and meek that everyone loved him; he could therefore teach and do what he pleased without molestation. He had much intercourse with Jeremias, whom he assisted with advice when in the greatest perils. It was through him also that Jeremias was freed from prison in Jerusalem.

The ancient Ark of the Covenant, hidden by Jeremias on Mount Sinai, was never again discovered.

The second one was not so beautiful as the first, and it did not contain so many precious things. Aarons rod was in possession of the Essenians on Horeb, where also a part of the Holy Thing was preserved. The family that Moses appointed as the immediate protectors of the Ark of the Covenant, existed till the time of Herod.

All will come to light on the last day. Then will the Mystery become clear, to the terror of all that have made a bad use of it.

THE MOST HOLY VIRGIN..

1:2:1. Genealogy, Birth, and Marriage of St. Anne
2. The Holy and Immaculate Conception of Mary
3. Symbols of the Mystery of the Immaculate Conception
4. Symbolical Vision
5. Eve of Marys Birth
6. Birth of Mary
7. The Child Receives the Name of Mary
8. Preparations for Marys Presentation
9. The Journey to the Temple
10. The Entrance into Jerusalem
11. Marys Entrance into the Temple and Her Offering
12. A Glance at the Obduracy of the Pharisees
13. John Promised to Zachary
Healing by the Essenians
…

THE MOST HOLY VIRGIN

1. GENEALOGY, BIRTH, AND MARRIAGE OF ST. ANNE

The ancestors of St. Anne were Essenians. These extraordinarily pious people were descended from those priests who, in the time of Moses and Aaron, carried the Ark, and who received precise rules in the days of Isaiah and Jeremias. They were not numerous in the beginning. Later on in Palestine they lived in communities occupying a tract about forty-eight miles long and thirty-six wide. ( A German mile equivalent to four and one-half English miles. Some time after, they migrated to the region of the Jordan where they dwelt chiefly on Mount Horeb and on Mount Carmel.

In early times, before Isaias gathered them together, the Essenians lived scattered as pious, ascetic Jews. They neither changed nor repaired their garments until they actually fell to pieces. They married, but observed great continence in the married state. With mutual consent, husband and wife frequently lived apart in distant huts. They also ate apart, first the husband and on his departure the wife. Even in those early times some of the forefathers of Anne and of other members of the Holy Family were found among them. From them sprang those that are called the children of the Prophets. They dwelt in the desert and around Mt. Horeb. There were many of them likewise in Egypt. For a long time war drove them from Mt. Horeb, but they were gathered together again by their Superiors. The Maccabees belonged to this sect. They greatly revered Moses. They had a piece of his garment. He had given it to Aaron, and through the latter it came into the possession of the Essenians. They preserved it as a sacred thing, and I had a vision in which I saw that fifteen of the Essenians had perished in its defense. Their Superiors knew of the Mystery, the Holy Thing, in the Ark of the Covenant. The unmarried among the Essenians formed a special congregation like a religious order. They had to undergo a probation of long years before being admitted to it, and then they were received for a longer or a shorter time as the prophetical inspiration of Superiors might dictate. The married Essenians, who exercised strict vigilance over their children and household, bore to the real Essenian Community the same spiritual relationship that the Franciscan Tertiaries do to the Franciscan Order. In all affairs they were guided by the counsel of their spiritual Superior on Horeb.

The unmarried Essenians were unspeakably chaste and devout. They wore long white garments, which they kept scrupulously clean. They received children to educate. The aspirant to their rigid life had to be fourteen years old. Postulants of advanced piety were kept only one year on probation; others, two years. They lived in perfect chastity and carried on no kind of business; they exchanged their agricultural products for the various necessaries of life. If anyone of their number were so unfortunate as to sin grievously, he was excommunicated, which excommunication was followed by consequences such as attended St. Peters malediction against Ananias who died. The Superior of the Essenians knew by divine inspiration whenever anyone had fallen into sin. I saw also some who lived only to do penance; one, for instance, stood in a sort of stiff coat, with outstretched, inflexible sleeves, lined with prickles.

They had caves on Mt. Horeb which served as cells. Attached to them by wicker-work was a large cave for general assembly. At the eleventh hour all met here for a meal. Each had before him a small loaf and cup. The Superior went around and blessed the loaf of each. The meal over, all returned to their own cells. In the large hall was an altar upon which lay blessed loaves. They were covered and intended for distribution to the poor. There were numbers of tame pigeons around which fed out of the hand. The Essenians used these doves for food, also for religious ceremonies. They uttered some words over them, and they let them fly away. I saw them also performing the same ceremony over lambs; they spoke some words over them and then let them run into the wilderness.

I saw that they went three times every year to the Temple of Jerusalem. They had among them priests, whose special care was the preservation of the sacred vestments; they cleaned them and prepared new ones, to the purchase of which they had contributed. I saw these people engaged in agriculture, in cattle raising, and especially in gardening. That part of Mt. Horeb which lay around their cells was covered with gardens and fruit trees. I saw many of them engaged likewise in weaving and platting, and in embroidering the sacerdotal garments. I saw that they did not manufacture the silk themselves. It came in bundles for sale, and they exchanged their products for it.

In Jerusalem, they had a special dwelling place, also a particular part of the Temple, assigned to them. They were objects of dislike to the other Jews. I saw them sending offerings to the Temple for sacrifice, huge bunches of grapes that two men carried between them on a pole, and lambs. But these lambs were not slaughtered; they were allowed to run. I never saw them bringing offerings for slaughter. Before going up to the Temple, they prepared themselves by prayer, rigid fasting, disciplines, and other penitential exercises. He who, with unatoned sins, ventured to the Temple, might fear a sudden death; and indeed, this happened to some. If on their way to the Temple they met a person sick or helpless, they paused and went no further until they had in some manner assisted him. I saw them gathering herbs and preparing teas. They healed the sick by the imposition of hands, or by stretching themselves upon them with extended arms. I saw them also exerting their healing power at a distance. If a sick person could not go himself to the Essenians, he sent to them another as his representative. All that would have been done for the sick person himself, had he really been present, was done for his representative, and the sick man was cured at the same hour.

The Superior at the time of Annes grandparents was a Prophet named Archos. He had visions in the cave of Elias on Horeb, which visions referred to the coming of the Messiah. Archos knew from what family the Messiah would come and, when he prophesied to Annes grandparents concerning their posterity, he saw that the time was drawing near. He knew not exactly how far off it was nor how it might still be retarded by sin; but he exhorted to penance and sacrifice.

Annes grandfather, an Essenian, was before his marriage called Stolanus; but by his wife and in consideration of her dowry, he received the name Garescha, or Sarziri. Annes grandmother was of Mara in the desert. Her name was Moruni, or Emorun, that is, noble mother. She married Stolanus upon the advice of Archos, the Prophet, who was the Superior of the Essenians for about ninety years. He was a very holy man with whom counsel was always taken by those intending to enter upon the married state, that they might make a good choice. It seemed to me strange that this divinely enlightened Superior always prophesied respecting the female descendants, and that the ancestors of Anne, as well as Anne herself, always had daughters. It was as if the religious education of the pure vessels that were to conceive the holy children destined to be the precursors of the disciples, of the Apostles, and of the Lord Himself, devolved upon them.

I saw Emorun going to Archos before her marriage. She entered the hall on Horeb, passed thence into a side apartment, and conferred with the Superior through a grating like that of a confessional. Then Archos went up a long flight of steps to the summit of the mountain where was found the cave of the Prophet Elias. The entrance was narrow, and a few steps led down into the cave, which was neatly hollowed out. The light fell through an opening in the vaulted roof. I saw by the wall a small stone altar, upon which was the rod of Aaron and a shining chalice as of one precious stone. In this chalice lay a portion of the Ark of the Covenant. The Essenians had come into possession of it at a time when the Ark had fallen into the hands of the enemy. The rod of Aaron stood in a little tree as in a box. The tree had yellowish leaves wreathed in spirals. I cannot say whether this little tree was really growing or whether it was artificial. It was, for instance, something like a root of Jesse. If the Superior prayed concerning a marriage, he took the rod of Aaron into his hand. If the union in 4uestion would contribute to Marys lineage, the rod put forth a bud from which sprang one or more blossoms bearing the sign of the choice. The forefathers of Anne were legitimate descendants of this lineage, and their chosen daughters had been by such signs designated. New blossoms burst forth whenever a chosen daughter was to enter the married state. The little tree with its spiral leaves was like a genealogical table, like the root of Jesse, and by it could be seen how far the advent of Mary was distant. There were on the altar, also, some small bunches of herbs in pots. Their flourishing or withering denoted something. I saw all around on the walls grated compartments wherein were preserved ancient holy bones very beautifully encased in silk and wool. They were the bones of Prophets and holy Israelites who had lived upon the mountain and in its vicinity. I saw such bones in the cells or caves of the Essenians. They used to place lighted lamps and flowers before them, and there offer prayers.

When Archos prayed in this cave, he was vested precisely like the High Priest in the Temple. His clothing consisted of about eight pieces: First, he placed upon his breast a kind of broad scapular such as Moses used to wear next to his person. It had an opening in the middle for the neck and fell in equal length before and behind. Over this, he wore a white alb of twisted silk bound by a cincture that fastened also the wide stole which, crossing on the breast, reached down to the knee. Over the alb was a kind of chasuble of white silk. It reached to the ground behind, and had two little bells at the lower edge. Around the neck was a standing collar buttoned in front. The beard was parted over this collar. Last of all came a small, shining mantle of white untwisted silk. It was fastened in front by three stone clasps upon which something was engraved. From either shoulder toward the breast ran a row of six precious stones, upon which also signs were engraved. On the back of it and in the center, was a shield upon which were inscribed some letters. This mantle was also adorned with fringes, tassels and artificial fruit. On one arm he wore a short maniple. The headdress was of white silk rolled in puffs one above another and ending in a silken tuft. Over the forehead was a plate of gold set with precious stones.

Archos prayed prostrate on the earth before the altar. I saw that he had a vision of a rose tree with three branches springing from Emorun. On each branch was a rose, and that of the second was marked with a letter. He saw also an angel writing letters on the wall. In consequence of this vision, Archos told Emorun that she should marry her sixth suitor, that she should bring forth a chosen child who would bear a sign and who would be a vessel of the approaching Promise. The sixth suitor was Stolanus. The married pair did not dwell long in Mara; they removed to Ephron. Again I saw their daughters, Emerentia and Ismeria, consulting with Archos. He commanded them to embrace the married state, for they also were cooperating vessels of the Promise. The elder one, Emerentia, married a Levite named Aphras, and became the mother of Elizabeth, who gave birth to John the Baptist. A third daughter was named Enue. Ismeria was the second daughter of Stolanus and Emorun. She had at her birth the mark that Archos, in his vision of Emorun, had seen on the rose of the second branch. Ismeria married Eliud, of the tribe of Levi. They were wealthy, as I judged from their great household. They owned many herds, but they kept nothing for themselves, they gave all to the poor. They dwelt in Sephoris, four leagues from Nazareth, where they possessed property. They had property also in the valley of Zabulon whither they used to remove in the warm season. After Ismerias death, Eliud took up his abode there permanently. Joachims father with his family had likewise settled in the same valley.

The eminent chastity and mortification of Stolanus and Emorun had descended to Ismeria and Eliud. Ismerias first daughter was called Sobe. She married Solomon, and became the mother of Mary Salome who married Zebedee and gave birth to the future Apostles, James the Greater and John. When at Sobes birth, the sign of the Promise was not found on her, her parents were greatly troubled. They journeyed to the Prophet on Horeb. He exhorted them to prayer and sacrifice, and promised them consolation. For about eighteen years they were without children, and then Anne was born. Both father and mother had the same vision one night upon their couch. Ismeria saw an angel near her writing on the wall. On awakening she told her husband, who also had had the same vision, and both still saw the written character on the wall. It was the letter M. At her birth Anne brought with her into the world the same sign upon the region of the stomach.

Anne was especially dear to her parents. I saw her as a child. She was not strikingly beautiful, though prettier than some others. Her beauty was not to be compared with Marys, but she was extraordinarily pious, childlike, and innocent. She was the same at every age, as I have seen, as a maiden, as a mother, and as a little old grandmother. Whenever I happened to see a very childlike old peasant woman, I always thought: “She is like Anne.”

When in her fifth year, Anne was taken to the Temple as Mary was later. There she remained twelve years, returning home in her seventeenth year. Meantime, her mother had had a third daughter, whom she named Maraha, and Anne found also in the paternal house a little son of her eldest sister Sobe, who was called Eliud. Maraha afterward inherited the paternal property of Sephoris and became the mother of the subsequent disciples, Arastaria and Cocharia. The young Eliud was afterward the second husband of Maroni, of Naim.

One year later, Ismeria fell sick and died. She called her household around her deathbed, gave them her parting advice, and appointed Anne as their future mistress. Then she spoke alone with Anne, saying that she must marry, for that she was a vessel of the Promise. About eighteen months after, Anne, then in her nineteenth year, married Heli, or Joachim. This she did in obedience to the spiritual direction of the Prophet. On account of the approach of the Saviours advent, she married Joachim of the House of David, for Mary was to belong to the House of David; otherwise she would have had to choose her spouse from among the Levites of the tribe of Aaron, as all of her race had done. She had had many suitors and, at the time of the Prophets decision, she was not yet acquainted with Joachim. She chose him only upon supernatural direction.

Joachim was poor and a relative of St. Joseph. Josephs grandfather Mathan had descended from David through Solomon. He had two sons, Joses and Jacob. The latter was Josephs father. When Mathan died, his widow married a second husband named Levi, descendant of David through Nathan. The fruit of this marriage was Mathat, the father of Heli, or Joachim. Joachim was a short, broad, spare man. St. Joseph, even in his old age, was very handsome compared with him. However, in disposition and morals, Joachim was a superior man. Like Anne, he had something very distinguished about him. Both were true Israelites; but there was something in them that they themselves knew not, a yearning, a wonderful earnestness. I have rarely seen either of them laugh, although in the early part of their married life they were not particularly grave. Both possessed a calm, uniform disposition; even in early youth, they were something like sedate old people.

They were married in a small town that possessed only one obscure school, and only one priest presided at the ceremony. Courtship in those days was carried on very simply. The lovers were very reserved. They consulted each other on the subject and regarded their marriage merely as something inevitable. If the young girl said yes, her parents were satisfied; if no, and could she give good reasons for her refusal, they looked upon the affair as ended. First the matter was settled before the parents, and then the promises were made before the priest in the synagogue. The priest prayed in the sanctuary before the rolls of the Law, the parents in their accustomed place, while the young couple in an adjoining apartment deliberated in private over their intention and contract. When they had taken their determination, they declared it to their parents. The latter again conferred with the priest, who now went to meet the couple outside the sanctuary. The nuptial ceremony was celebrated the next day.

Joachim and Anne lived with Eliud, Annes father. There reigned throughout his household the severe usages and discipline of the Essenians. The house lay in the environs of Sephoris. It formed one of a group of houses of which it was the largest. Here Joachim and Anne dwelt seven years.

Annes parents were in good circumstances. They had numerous herds and a house handsomely furnished with beautiful carpets, table furniture, etc. The servants, men and women, were many. I never saw them engaged in agriculture, but herding cattle on the pasture grounds. Ismeria and Eliud were pious, devout, charitable, and just. They frequently divided their herds and other possessions into three parts: one part for the Temple, whither they drove it themselves and where it was received by the servants of the Temple; a second part they gave to the poor or to their needy relatives, some of whom were generally present to receive it; and the third part they reserved for their own use. They lived very frugally and gave to all that asked help. When I saw all this, even in childhood, I thought: Giving lasts long. He who gives gets back double, for I perceived that the third part again rapidly increased. It was soon so large that it could be again divided into three parts as before. They had many relatives who upon all solemn occasions assembled at their house. But I never even on those occasions saw much feasting. Food was indeed distributed among the poor, but grand entertainments I never saw. At these assemblies the guests generally reclined in circles on the ground, and conversed of God with earnest expectancy. It frequently happened that some of these relatives were bad people. They looked angry and displeased when Eliud and Ismeria, full of heavenly longing, glanced upward as they spoke of God. But to these evil-minded people, the holy couple were ever kind; they never omitted to invite them to their reunions, and they gave twice as much to them as to others. I used to see that they, with bitter feelings, impatiently coveted what Eliud and Ismeria gave them with so much good will. It was no uncommon thing for the holy couple to give sheep, sometimes one, sometimes more, to the poor belonging to them.

Here in her fathers house, Anne gave birth to her first daughter, who was called Mary. I saw her full of joy over her newborn babe. It was a lovely child. I saw it growing stout and strong. It was gentle and pious, and the parents loved it. But yet, there was something about the child that I could not understand, something that indicated that it was not the one looked forward to by the parents as the fruit of their union. There was always a shade of trouble and anxiety about them, as if they had offended God, therefore they did penance, lived in continence, and multiplied their good works. I often saw them going apart to pray.

They had lived in this way with their father, Eliud, seven years (which I could guess by the age of their first child), when they resolved to withdraw from the paternal house. Their design was to live in privacy, to begin their married life anew and, by performing actions pleasing to God, to draw down His benediction upon their union. I saw them take this resolution in the paternal home and I also saw Eliud setting aside a portion of his riches for them. The herds were divided, oxen, asses, and sheep set apart for the new household. The animals named were much larger than those of our country. On the asses and oxen were packed all kinds of movables, furniture and clothing. The good people were as skillful in packing as were the animals ready to receive and carry away their loads.

We do not pack our goods so skillfully on our wagons as these people could upon their beasts. They had beautiful vessels, all more highly ornamented than those of the present day. Beautiful, fragile, curiously-shaped pitchers, upon which were all kinds of ornamentation like carving, were stuffed with moss, enveloped in wrappings, fastened to the ends of a strap, and hung over the back of the animals upon which were laid bundles of colored covers and garments. Some of the covers were embroidered in gold and were very costly. Father Eliud gave the departing couple a small, but heavy lump of something in a bag; it was like a lump of gold, of precious metal. When all was ready, the servant men and maids formed in procession and drove the herds and beasts of burden before them toward the new dwelling, about five or six leagues distant.

The house stood upon a hill between the vale of Nazareth and the valley of Zabulon. A terebinthine walk led to it. In front of it, on a bare, stony foundation, was a courtyard surrounded by a low stone wall, upon or behind which grew a hedge. On one side of this courtyard were sheds for the cattle. The door of the house, which was tolerably large, was in the center of the building and hung upon hinges. Through it one entered a kind of anteroom, which extended the whole breadth of the house. Right and left of the hall were small apartments cut off by lightly woven partitions, or screens, that could be removed at pleasure. It was in this hall that the principal meals were laid on feasts as, for instance, when Mary was taken to the Temple. Opposite the entrance, a light wicker door led from the hall into a passage upon either side of which were four apartments lying right and left. They were separated by movable wicker partitions, the upper part ending in gratings. These partitions were so placed as to form a rounded, or rather a kind of triangular space, in the middle of whose central side, just opposite the door, was the fireplace. Behind the two oblique sides, right and left, were other chambers. In the center of this kitchen there hung from the ceiling a many-branched lamp. Around the house were fields and orchards.

When Joachim and Anne entered their new abode, they found everything in order, owing to the diligence of the domestics who had preceded them. They had unpacked all things as nicely and carefully as they had packed them, and everything was in its place. Annes servants were so handy, they did everything quietly and intelligently. They were not like the servants of our day, who have to be told every single thing.

And now the holy couple began here a new married life. They made a sacrifice to God of all the preceding years, and began again as if they had only just now been united. Their only aim was by a life pleasing to God, to attract upon themselves that blessing for which alone they sighed. I saw them both going to and fro among their herds. They divided them into three parts, and drove the best to the Temple. The poor received the second part, and the worst was retained for themselves. They acted in the same manner with all that belonged to them.

2. THE HOLY AND IMMACULATE CONCEPTION OF MARY

Anne had the assurance, the firm belief that the coming of the Messiah was very near, and that she herself would be of the number of His relatives according to the flesh. Her prayer was continuous and she constantly aimed at greater purity. It had been revealed to her that she was to bring forth a child of benediction. Her firstborn daughter, who had remained with her grandfather Eliud, Anne recognized and loved as her own and Joachims child; but she felt certain that she was not the child whom, by interior enlightenment, she knew that she was to bear. For nineteen years and five months after the birth of this first child, Joachim and Anne were childless. They lived in continued prayer and sacrifice, in mortification and continency. I frequently saw them dividing their herds, which rapidly multiplied again. Joachim often remained far away with his flocks in humble supplication to God.

The anxiety of both and their longing after the promised blessing had reached their height. Many of their acquaintances upbraided them because of their sterility, which they attributed to some wickedness. They said that the child living with Eliud was not really Annes daughter, otherwise she would have it with her. When Joachim, absent with the herds, went again to the Temple to offer sacrifice, Anne used to send servants out to the fields to him with numbers of things, doves, and other birds in baskets and cages. Joachim loaded two asses from the meadow with them, also with three little long-necked animals, white and nimble, and lambs and kids in wicker baskets. He carried a lantern at the end of a stick; it looked like a light in a scooped*ut gourd. I saw him with his offerings journeying over a beautiful green field between Bethania and Jerusalem. I often saw Jesus in the same spot. Toward evening, Joachim reached the Temple. The asses were stabled in the same place as subsequently at Marys Presentation, and the offerings were carried up the steps of the Mount that led to the Temple. When they had been received by the attendants, Joachims servants returned while he himself went on into the hall in which were the water basins for the cleansing of the gifts. Thence he passed through a long corridor to a hall upon the left of the Sanctuary where were the altar of incense, the table of show bread, and the seven-branched candlestick. The hall was filled with those that had brought offerings. Joachim was received in a very contemptuous manner by a priest named Reuben, who would scarcely admit him. He was shoved into a corner behind a grating, and his offerings were not, like those of others, conspicuously placed behind the gratings to the right of the courtyard, but indifferently set on one side. The priests were around the altar of incense, upon which an offering was being made. Lamps were burning, and lights were lit on the seven branched candlestick, but not all seven at once. I have often noticed that different arms of the candlestick were lighted on different occasions.

I saw Joachim leaving the Temple in great trouble. He went from Jerusalem through Bethania, and into the country of Macharus, where he sought consolation in the house of an Essenian. The Prophet Manahem had once dwelt here, and also in the family of an Essenian at Bethania. This Prophet had foretold to Herod while still a child his future kingdom and wickedness. From this place, Joachim went to his most distant herds on Mount Hermon. The way led through the wilderness of Gaddi and over the Jordan. Hermon is a long, narrow, unbroken mountain whose sunny side is green and blooming when the other is still covered with snow. Joachim was so dejected, so mortified that he would not allow his people to inform Anne where he was staying, while the trouble of the latter when she heard how things had gone at the Temple and saw that Joachim did not return home, was indescribable. For five months Joachim thus remained in concealment on Her-mon. I saw him praying and weeping. When he went to look after his flocks and his lambs, he was often so overcome by sadness that he cast himself with covered face prostrate on the ground. His servants questioned him upon the cause of his grief. But he did not tell them that it was because he was childless. Again he divided his magnificent herds into three parts. The best he sent to the Temple, the second to the Essenians, and the least he kept for himself.

Anne, in the midst of her anxiety, had much to endure also from an insolent maid servant who bitterly taunted her with her sterility. She bore with her a long time, but at last she sent her from the house. The maid had requested permission to go to a feast. This was not in accordance with the strict discipline of the Essenians. Anne refused the permission, and then the maid reproached her, telling her that she deserved to be sterile and abandoned by her husband on account of her harsh and unreasonable temper. Then Anne sent her, with gifts and accompanied by two servants, back to her parents, that they might receive her safe and sound as she had come to her. She sent them also the message that she could no longer take charge of their daughter. After the girls departure, Anne went in sadness to her chamber and prayed. When evening closed, she threw a long scarf over her head and enveloped herself entirely in it, took a covered light beneath her mantle, went out under a spreading tree that stood in the courtyard, lit the lamp and prayed. This tree was one of those whose branches strike root again and again, and thus form a whole tract of covered walk under their foliage. Its leaves are very large. I think it was with such that Adam and Eve clothed themselves in Paradise. The whole tree had the characteristics of that of the forbidden fruit. The pear-shaped fruit hung usually in fives at the end of the branches. It was fleshy inside with blood*olored veins; in its center was a hollow space in which reposed the kernel. The Jews made use of the large leaves chiefly at the Feast of Tabernacles. They adorned the walls with them, laying them like the scales of a fish, so that their edges closely fitted together. The tree was surrounded by groves and seats.

When Anne had long besought God not to separate her from Joachim, her pious husband, although He had been pleased to deprive her of children, an angel appeared to her. He hovered above her in the air. He told her to set her heart at rest, for the Lord had heard her prayer; that she should on the following morning go with two of her maid servants to the Temple of Jerusalem; that there under the Golden Gate, entering by the side of the valley of Josaphat, she should meet Joachim, who was even now on his way thither, that Joachims offering would be accepted, that his prayer would be heard, that he (the angel) had appeared also to him. The angel likewise directed Anne to take some doves with her as an offering, and promised that the name of the child she was soon to conceive should be made known to her.

Anne thanked the Lord and returned to the house. When, after her lengthy prayer, she lay on her couch asleep I saw light descending upon her. It surrounded her, yes, even penetrated her. I saw her, upon an interior perception, tremblingly awake and sit upright. Near her, to the right, she saw a luminous figure writing on the wall in large, shining Hebrew characters. I read and understood the writing word for word. It was to this effect: that she should conceive, that the fruit of her womb should be altogether special, and that the Blessing received by Abraham was to be the source of this conception. I saw Annes anxiety as to how she should communicate all that to Joachim; but the angel reassured her by telling her of Joachims vision. I received then a clear explanation of Marys Immaculate Conception. I saw that, in the Ark of the Covenant, a sacrament of the Incarnation, of the Immaculate Conception,. a Mystery for the restoration of fallen humanity was contained. I saw Anne, with surprise and joy, reading the red and golden letters of this luminous writing. Her gladness increased to such a degree that, when she arose to set out for Jerusalem, she looked far younger than before. I saw on Annes person at the instant the angel appeared to her a beam of light and in her a shining vessel. I cannot better describe it than by saying that it was like a cradle, or a tabernacle which had been closed but was now opened, and made ready to receive a holy thing. How wonderfully I saw this, is not to be expressed; for I saw it as if it were the cradle of salvation for the whole human race, and also as a kind of sacred vessel now opened, and the veil withdrawn. I saw it quite naturally as if one and the same holy thing.

I saw, too, the apparition of the angel to Joachim. The angel commanded him to take his offering up to the Temple, promised that his prayer should be heard, and told him that he should pass under the Golden Gate. At this announcement, Joachim was troubled. He felt very timid about going again to the Temple. But the angel assured him that the priests had already been enlightened with regard to him. It was the time of the Feast of Tabernacles. Joachim and his shepherds had already erected their tabernacles. With a large herd of cattle as an offering, Joachim reached Jerusalem on the fourth day of the feast, and put up near the Temple. Anne arrived in Jerusalem also on the fourth day of the feast. She stopped with the family of Zacharias near the fish market, and met Joachim for the first time only at the end of the feast.

When Joachim approached the Temple, two of the priests came out to meet him. They did this acting upon a divine inspiration. Joachim had brought with him two lambs and three kids. His offering was accepted, slaughtered, and burned at the customary place in the Temple. But a part of it was taken and burned at another place to the right of the entrance porch, in the center of which stood the large teachers desk.

When the smoke arose, I saw a beam of light descend upon Joachim and the officiating priest. There was a pause, the beholders looked on in amazement, and I saw two priests go out to Joachim and lead him through the side apartments into the Sanctuary before the altar of incense. Then the priests laid incense upon the altar, not in grains but in the lump; it kindled of itself. The priests immediately retired to a distance and left Joachim alone before the altar. I saw him on his knees, his arms extended, while the incense offering slowly consumed itself. He remained shut up in the Temple all night, praying with great and ardent desires. I saw that he was in ecstasy. A luminous figure appeared to him in the same manner as to Zachary, and gave him a roll written in shining letters. On it were the three names: Helia, Hanna, Mirjam, and near the last one the picture of a little Ark of the Covenant, or a tabernacle. Joachim laid the roll on his breast under his garment. The angel spoke: “Anne will conceive an immaculate child from whom the Redeemer of the world will be born.” The angel told him moreover not to grieve over his sterility which was not a disgrace to him, but a glory, for that what his spouse would conceive should not be from him but through him, a fruit from God, the culminating point of the Blessing given to Abraham. I saw that Joachim could not comprehend these words. Then the angel led him behind the curtain that concealed the grating before the Holy of Holies. The space between the curtain and the grating afforded standing room. Then the angel held up before Joachims face a shining ball that reflected like a mirror. Joachim breathed upon it and gazed into it. When I saw the angel holding the ball so close to Joachims face, I thought of a custom in use at our country weddings, where one kisses a painted head and gives fourteen pennies to the sexton. And now, as if called up by the breath of Joachim, appeared all kinds of pictures in the globe. He saw them clearly, for his breath did not dim them. It seemed to me that the angel then said to him that Anne should conceive although remaining just as unsullied by him as this ball. The angel then took it from Joachim and raised it on high. I saw it hovering in the air and, as if through an opening, innumerable and wonderful pictures went into it. They were like a whole world, one picture growing out of another. Up in the highest point appeared the Most Holy Trinity, and below, to one side, were Paradise, Adam and Eve, the Fall, the Promise of a Redeemer, Noe, the Ark, scenes connected with Abraham and Moses, the Ark of the Covenant, and numerous symbols of Mary. I saw cities, towers, gateways, flowers, all wonderfully connected together by beams of light like bridges. They were all assaulted and combated by beasts and spirits, which, however, were everywhere beaten back by the streams of light that burst upon them.

I saw also a garden enclosed by a dense thornhedge. All kinds of horrible animals were trying to enter, but could not. I saw a tower stormed by numerous warriors who were, however, always repulsed.

And in this way I saw innumerable pictures all bearing some reference to Mary. They were bound together by passages or bridges. In them I saw obstacles, hindrances, struggles, all of which were overcome, and the pictures disappeared successively on the opposite side of the globe, as if they had entered into the Heavenly Jerusalem. But as I gazed at them dissolving in the interior of the globe, the globe itself mounted on high and I saw it no more.

The angel now removed something from the Ark of the Covenant, though without opening the door. It was the Mystery of the Ark, the Sacrament of the Incarnation, the Immaculate Conception, the Consummation of the Blessing of Abraham. I beheld it under the appearance of a luminous body. The angel blessed or anointed Joachims forehead with the tip of his thumb and forefinger; then he slipped the shining body under Joachims garment and it entered into him, how I cannot say. He also gave him something to drink out of a glittering chalice which he held supported by two fingers. The chalice was of the same shape as that used at the Last Supper, but without a foot. Joachim was directed to take it with him and keep it at his home.

I understood that the angel forbade Joachim to reveal anything about this Holy Mystery; and then, too, I understood why Zacharias, the father of the Baptist, was struck dumb after receiving the blessing and the promise of Elizabeths fruitfulness through the Mystery of the Ark of the Covenant. Not till later was this Mystery missed from the Ark by the priests. Then were they at first confounded; afterward they became altogether pharisaical. The angel now led Joachim out of the Holy of Holies and vanished. Joachim lay on the ground like one stupefied.

I saw the priests enter the Sanctuary, lead Joachim out reverently, and place him upon a seat that stood on a raised platform where usually only priests sat. The seat was almost like that used by Magdalen in her grandeur. They bathed his face, held something to his nose, and gave him to drink; in short, they treated him as one in a swoon. Joachim was, by virtue of what he had received from the angel, quite radiant. He looked as if he had returned to the bloom of youth.

Joachim was afterward conducted by the priests to the entrance of the subterranean passage that ran under the Temple and under the Golden Gate. This was a passage set aside for special purposes. Under certain circumstances, penitents were conducted by it for purification, reconciliation, and absolution. The priests parted from Joachim at the entrance, and he went alone into the narrow, gradually widening, and almost imperceptibly descending passage. In it stood pillars twined with foliage. They looked like trees and vines, and the green and gold decorations of the walls sparkled in the rosy light that fell from above. Joachim had accomplished a third part of the way when Anne met him in the center of the passage directly under the Golden Gate, where stood a pillar like a palm tree with hanging leaves and fruit. Anne had been conducted into the subterranean passage through an entrance at the opposite end by the priest to whom she and her maid had brought the offering of doves in baskets, and to whom also she had told what the angel had revealed to her. She was also accompanied by some women, among them the Prophetess Anna.

I saw Joachim and Anne embrace each other in ecstasy. They were surrounded by hosts of angels, some floating over them carrying a luminous tower like that which we see in the pictures of the Litany of Loretto. The tower vanished between Joachim and Anne, both of whom were encompassed by brilliant light and glory. At the same moment the heavens above them opened, and I saw the joy of the Most Holy Trinity and of the angels over the Conception of Mary. Both Joachim and Anne were in a supernatural state. I learned that, at the moment in which they embraced and the light shone around them, the Immaculate Conception of Mary was accomplished. I was also told that Mary was conceived just as conception would have been effected, were it not for the fall of man.

After this, Joachim and Anne, praising God, turned toward the outer gate of the passage. They went under an arch into a space like a chapel where numerous lights were burning. Thence they passed to the gate where they were received by the priests who accompanied them back. The Temple was all thrown open and decorated with garlands of leaves and fruit. Divine service was performed under the open sky. In one place stood eight pillars at some distance from one another, and over them were twined garlands of green.

Joachim and Anne went for awhile to one of the priests houses in Jerusalem, and then immediately journeyed homeward. I saw them in Nazareth holding an entertainment at which many of the poor were fed and presented with alms. Joachim received numerous congratulations upon the acceptance of his offering.

Upon their arrival home, the holy couple published the mercy of God with feeling, joy, and devotion. From that time they lived in perfect continence and in great fear of God. I received at this time an instruction upon the great influence exerted upon children by the purity, the continence, and the mortification of parents.

Four and one-half months less three days after St. Anne had conceived under the Golden Gate, I saw the soul of Mary, formed by the Most Holy Trinity, in movement. I saw the Divine Persons interpenetrating one another. It became a great shining mountain, and still like the figure of a man. I saw something from the midst of the Three

Divine Persons rising toward the mouth and issuing from it like a beam of light. This beam hovered before the face of God and assumed a human shape, or rather it was formed to such. As it took the human form, I saw it, as if by the command of God, most beautifully fashioned. I saw God showing the beauty of this soul to the angels, and from it they experienced unspeakable joy.

I saw that soul united to the living body of Mary in Annes womb. Anne lay asleep upon her couch. I saw a light hovering over her and from it a beam descending toward the middle of her side. I saw that beam enter into her in the form of a small, luminous, human figure. At the same instant Anne sat up. She was entirely surrounded by light, and she had a vision. She saw her own person, open as it were and in it, as if in a tabernacle, a holy, luminous virgin from whom proceeded all salvation. I saw, too, that this was the instant that MarY first moved in her mothers womb.

Anne arose and announced to Joachim what had taken place. Then she went out to pray under the tree beneath which a child had been promised to her. I learned that Marys soul animated her body five days earlier than is customary with ordinary children, and that she was born twelve days sooner.

3. SYMBOLS OF THE MYSTERY OF THE IMMACULATE CONCEPTION

I saw the whole earth parched and dried up. I saw Elias with two servants climbing up Mt. Carmel. They first crossed a high ridge, then went up steps cut in the rock to a terrace; from this terrace they ascended by similar steps to a level place from which arose a hill. The hill contained a cave, and up to this Elias mounted alone. He left his servants on the borders of the level place, that they might look down upon the Sea of Galilee. Its waters were dried up, and its bed lay full of holes, mud, and putrified carcasses. Elias sat down, his head resting upon his knees, covered himself with his mantle and prayed earnestly to God. Seven times did he call to his servants as to whether no cloud out of the sea had yet arisen. At last I saw in the middle of the sea a white vapor out of which came a little black cloud. In the latter was a small, shining figure which, rising on high, gradually increased in size. As the cloud rose, Elias perceived in it the figure of a radiant virgin. Her head was surrounded by rays, her arms were outstretched in the form of a cross, one hand grasping a victors wreath, and her long garments fell as if bound below her feet. She appeared to be hovering over Palestine. In this vision, Elias learned four mysteries relative to the Blessed Virgin. One was that she would come in the seventh age, and another was the family to which she should belong. He also saw on one shore of the sea a low, spreading tree, and on the other a very lofty one whose summit drooped over upon the lower one.

I saw the cloud break up and fall in fleecy vapors upon certain holy places and upon the abodes of certain pious people who were in prayer. These vapors were bordered by rainbow edges, and in them was the blessing like a pearl in its sbell. I was told that this, though typical, was a true representation of how the preparation for the coming of the Blessed Virgin would develop from those various blessed points.

Soon after this vision, Elias enlarged the cave in which he was accustomed to pray. He made new regulations for the prophet children, of whom from that time some in that cave constantly supplicated for the coming of Mary and honored her advent.

Elias had by his prayer called up the clouds, and he directed them according to interior enlightenment; otherwise a sudden and destructive rain gust might have resulted from them. At first I saw these clouds dropping down dew, settling in white plains, forming eddies with rainbow-colored edges, and finally dissolving in drops. I recognized some connection between them and the manna in the desert which in the morning lay brittle and thick like a skin upon the ground. It could be gathered in rolls. I saw the vapors floating along the Jordan. They did not fall in all places indiscriminately, but only here and there, at Salem, for instance, where John baptized at a later period, and at the spot where subsequently his pool of baptism stood. I asked for the signification of the colored edges, and it was explained to me by a certain shell of the sea which, too, has shining colored margins. The shell under the suns rays absorbs the light, reflects its colors at the edges, thus purifying the ray as it were, until in its own center the pure, white pearl is formed. I cannot express it, but I understood that that dew and the rain following it did more than what is commonly signified by a refreshing, a watering of the earth. I received the clear assurance that, without this dew, Marys advent would have been delayed one hundred years longer; while through that watering and blessing of the earth, the different families living on its produce were quickened and enlivened. Thus their flesh received a new blessing by which it became more purified and ennobled by propagation. The vision of the pearl in its shell bore reference to Jesus and Mary.

The drought that I saw was not confined to the earth alone; there was also a great drought, great sterility among men. But the spray of the fructifying dew descended from generation to generation down to the flesh of Mary. I cannot express it. At times, there appeared upon the colored edges of the cloud, one or several pearls, and upon these a human figure, breathing forth something spirit-like which again seemed to amalgamate in the others.

I saw also that, by the great mercy of God, the pious heathens of that age knew that the Messiah would be born of a virgin of Judea. This knowledge was imparted to the star worshippers of Chaldea by the appearance of a vision either in a star or in the heavens. They prophesied concerning it. I saw the same tidings of salvation proclaimed in Egypt.

Elias was commanded by God to bring together into Judea several pious families scattered to the north, east, and south. He sought for three prophet scholars suited to the mission, and he implored a sign from God by which he might recognize them, for it was a distant and very hazardous undertaking.

One went north; the second, east; and the third, south. This last route led to Egypt where Israelites could not enter without risk. I saw the third messenger journeying along the road subsequently traversed by the Holy Family, and also at Heliopolis. He came, at last, to a great pagan temple surrounded by numerous buildings and situated in a wide plain. A live bull was worshipped in this temple, and in it were also the image of a bull and other idols. Deformed children were sacrificed to the animal. As the prophet was passing the temple, he was seized and led before the priests. Fortunately for him, they were exceedingly inquisitive, else perhaps they would have murdered him at once. They questioned him as to whence he came. He answered fearlessly, telling them that a virgin would be born from whom should proceed the salvation of the world, then would all their idols be shattered. They were amazed and impressed by what they heard, and allowed him to go on his way. But they afterward took counsel together and resolved to make the image of a virgin. When it was finished, they placed it high in the center of the temple roof, and in a position as if in the act of floating down. The virgins headdress was like that of so many of the other idols, half-woman, half-lion, that were in the temple. The upper part of the arms was close to the body, the forearms extended as if warding off something. Feathers radiated from both upper and lower arms, two clasping together like crests, or combs; similar feathers ran down the sides and the middle of the body to the tiny feet.

The Egyptians honored this image and offered sacrifice to it, that thereby the virgin might not destroy their god Apis and their other idols. But they still continued in their usual abominations. The only change the prophets communication wrought was that they thenceforth invoked the image of the virgin and honored it according to the various interpretations they put upon his words.

I saw much of the history of Tobias and the marriage brought about by the angel, between young Tobias with Sara. The latter was a type of St. Anne. The old Tobias represented the race of pious Jews that yearned after the Messiah. His blindness signified that he was to be the father of no more children, and that he should devote himself entirely to meditation and prayer. His quarrelsome wife was an image of the vain and troublesome ceremonies of the pharisaical d6ctors of the Law. The swallow, a messenger of spring, heralded the coming salvation. Tobiass blindness chiefly betokened the faithful, though obscure waiting and longing for salvation and the ignorance of whence it should come. The angel had indeed spoken truly when he said that he was Azarias, the son of Ananias, for this word signifies the help of the Lord out of the cloud of the Lord. This angel was the guide of the races, the protector and administrator of the Blessing even unto the Conception of the Blessed Virgin. In the prayer offered together by young Tobias and Sara, and which I saw carried by angels to the throne of God where it was favorably received, I recognized the supplications of the pious Israelites and the daughters of Sion for the coming of the Saviour, also the simultaneous prayers of Joachim and Anne for the child promised to them. The blindness of Tobias and the reproaches of his wife signified also the contempt shown to Joachim and the slighting of his offerings. The seven murdered husbands of Sara represented those among the ancestors of Mary who had placed obstacles to her coming and, consequently, to the salvation of man. They likewise denoted the suitors dismissed by Anne before her marriage with Joachim. The reproaches of Saras maid signified the derision of pagans, of unbelievers, and of godless Jews upon the delay in the coming of the long-looked-for Messiah. Such impious taunts drove the pious to still more earnest prayer. It was also and very particularly a symbol of the scorn that Anne endured from her maid, at which being confused, she had recourse to prayer with so great earnestness that she was heard. The fish about to devour the young Tobias typified the prolonged sterility of Anne; but the removal of its heart, liver, and gall denoted good works and mortification. The little kid brought home by Tobiass wife as the wages of her work, was really a stolen one that the people had given to her cheap. Tobias knew the people as well as the whole transaction, and that was the reason that they despised him. It bore also some signification to the relations that existed between the pious Jews and the Essenians on the one hand, and the Pharisees and merely ceremonious Jews on the other, also the scorn felt by the latter for the former; but what that signification was, I cannot now recall. The gall, by which the blind Tobias was restored to sight, symbolized the suffering and bitterness by which the elect among the Jews arrived at the knowledge of salvation and attained to a participation in the same. It signified the entrance of light into darkness, Jesus entering upon His bitter Passion from His very birth.

4. SYMBOLICAL VISION

I saw a slender pillar arise out of the earth. It was like the stalk of a flower, and like the calyx, or the capsule, of the poppy, I saw the octagonal church upon the top of this pillar. The pillar arose through the center of the church and there, like a tree, divided into several branches. Upon these branches stood the members of the Holy Family and their relatives. They were indeed the central objects of veneration in this vision. They stood as if on the stamens of flowers. Anne stood above between two holy men, Joachim and her father, or some other member of her family. Below St. Annes breast I saw a brilliant space almost in the shape of a heart. In this light, I saw the figure of a shining child unfolding as it were, becoming larger. Its hands were clasped upon its breast, its head inclined, and it constantly shed toward one quarter of the globe numerous rays of light. I noticed with surprise that the rays did not stream in all directions. On the surrounding branches and inclining toward this middle one, were adorers, and all around in the church, in groups and choirs innumerable, were saints inclining in prayer toward the holy central point. The sweetness, fervor, and simplicity of this sacred service can be compared to nothing but a flowery field swayed toward the sun by a gentle breeze, and sending its perfumes and colors to those beams to which all flowers owe their gifts, yes, their existence itself. Above this picture of the Immaculate Conception, arose the stem of grace. It extended above Anne, and upon this stem, crown-like sat Mary and Joseph. Below them in adoration sat Anne. But above them all, on the very summit of the tree sat the Child Jesus in unfading splendor, the imperial globe in His hand. In adoration around these groups, were first the choirs of the Apostles and disciples and, in more distant circles, those of the other saints. High above all, I saw in the brightest light, figures and powers of indeterminate form, and over them something like a half-sun rayed out its beams. This second picture seemed to signify the advent. First I saw the region below and around the pillar, then I saw the church and its adorers, and lastly the child developing in the shining heart. I received at the same time an unspeakable assurance of the sinless Conception. I read it plainly as if in a book, and I comprehended it. I was also informed that a church had once stood on this spot, but on account of its being the scene of many scandalous disputes on the subject of the Immaculate Conception, it had been given over to destruction. The Church Triumphant, however, still celebrates the feast on its site. I heard also the words:

“Every vision contains some mystery until its fulfillment.”

5. EVE OF MARY’S BIRTH

What gladness throughout all nature! Birds are singing, lambs and kids are gamboling, and swarms of doves are fluttering with joy around the spot upon which once stood Annes abode. I see only a wilderness there at the present day … But I had a vision of pilgrims in the far - off times who, girded and with long staves in their hands, wended their way through the country to Mount Carmel. On their head they wore a covering wound around like a turban. They, too, participated in the joy of nature. And when in their astonishment they asked the hermits that dwelt in the neighborhood the cause of this remarkable exultation, they received for answer that such manifestations of gladness were customary. They were always observed upon the eve of the anniversary of Marys birth around that spot where once stood Annes house. The hermits told them of a holy man of the early times who had been the first to notice these wonders in nature. His account gave rise to the celebration of the feast of Marys Nativity which soon became general throughout the Church. And now I, too, beheld how this came to pass.

I saw a pious pilgrim, two hundred and fifty years after Marys death, traversing the Holy Land, visiting and venerating all places connected with the actions of Jesus while on earth. He was supernaturally guided. Sometimes he tarried several days together in certain places in which he tasted extraordinary consolation. There he prayed and meditated, and there also he received revelations from on high. For several years he had, from the seventh to the eighth of September, noticed a great jubilation in nature and heard angelic voices singing in the air. He prayed earnestly to know the meaning of all this, and it was made known to him in a vision that that was the birthnight of the Blessed Virgin Mary. He was on his way to Mount Sinai when he had this vision. In it he was informed also of the existence of a chapel built in Marys honor in a cave of the Prophet Elias. He was told to reveal this, as well as the circumstance of Marys birthnight, to the hermits on Mount Sinai.

I saw him again when he arrived at the mount. Where the convent now stands there dwelt, even at that early period, hermits scattered here and there. It was then as inaccessible from the valley as it is now. To reach the top of the mountain from that side, hoisting machines were used. I saw that in consequence of the pilgrims communication, the eighth of September was here first celebrated in the year 250, and that later it was introduced into other parts of the Church.

I saw hermits accompanying the pilgrim to the cave of Elias to visit the chapel that had been built therein to Marys honor. But it was not easy to find, for the mountain was covered with gardens that still produced magnificent fruits, though long allowed to run wild, and there were numerous caves of hermits and Essenians. The pilgrim who had had the vision told them to send a Jew into the different caves, and that the one out of which he should be thrust would be the cave of Elias. He had been thus instructed in vision. I then saw them sending an old Jew into the caves; but, as often as he tried to enter a certain one that had a narrow entrance built up before it, he was repulsed. By this miracle the cave of Elias was recognized. On entering it they found another cave, the entrance to which had been closed by masonry; this was the chapel in which the Prophet Elias had in prayer honored the future Mother of the Saviour. Many holy relics were still preserved in it, bones of the Prophets and Patriarchs, screens and vessels that had once been used in ceremonies of the Old Law. These latter were appropriated to the use of the Church.

The spot upon which the thombush had stood was called in the language of that country: The Shadow of God. It was entered only barefoot. The Elias chapel was walled up with beautiful large stones through which ran flowerlike veinings. They were afterward employed for the erection of the church. In the vicinity is a mountain entirely of red sand on which, nevertheless, there is very beautiful fruit.

I learned from St. Bridget that if pregnant women fast on the eve of Marys birth and say fervently nine Hail Marys to honor the nine months she passed in Annes womb; if they frequently repeat these prayers during their pregnancy, and especially on the eve of their delivery, receiving then the holy Sacraments devoutly, she will offer their prayer to God herself and bring them through even very critical circumstances to a happy delivery.

I saw the Blessed Virgin on the eve of her nativity. She said to me: “Whoever says this evening,” (Sept. 7th) “nine times the Hail Mary lovingly and devoutly to honor the nine months spent in my mothers womb as also my birth, and continues the same devotion for nine consecutive days, daily gives to the angels nine flowers for a bouquet. This bouquet they bear to Heaven and offer to the Most Holy Trinity to obtain some favor for the one that prays.”

I was transported to a high place between Heaven and earth. I saw the earth below me gray and somber, and above me Heaven where, among the choirs of angels and the orders of the blessed, was the Blessed Virgin before the throne of God. I saw prepared for her two thrones of honor, two buildings of honor, which finally became churches, yet, whole cities, and they were formed out of the prayers of earth. They were built entirely of flowers, leaves, garlands, the various species typical of the different value and characteristics of the prayers of individuals and of whole congregations. Angels and saints took them from the hands of those that offered them and bore them up to Heaven.

6. BIRTH OF MARY

Several days previously, Anne informed Joachim that the time of her delivery was at hand. She sent messengers to her sister Maraha, at Sephoris, also to the widow Enue, Elizabeths sister, in the valley of Zabulon, and to her sister Sobes daughter Salome, the wife of Zebedee, of Bethsaida. The sons of Sobe and Zebedee, James the Greater and John, were not yet born. Anne sent for these three women to come to her. I saw them on their journey. Two of them were accompanied by their husbands, who returned, however, when they had reached the neighborhood of Nazareth. Joachim had sent the men servants off to the herds, and had otherwise disposed of the domestics not absolutely needed in the house. Mary Heli, Annes eldest daughter, now the wife of Cleophas, took charge of the household affairs.

On the evening before the birth of the child, Joachim himself went to his herds in the field nearest his home. I saw him with some of his servants who were related to him. He called them brothers, but they were only his brothers children. The pasture grounds were beautifully divided off and hedged in. In the corners were huts wherein the servants were provided with food supplied from Annes house. There was also a stone altar before which they prayed. Steps led down to it, and the space around it was neatly paved with triangular stones. Behind the altar was a wall with steps at the sides. The whole place was surrounded by trees.

Joachim, after praying here awhile, selected the finest lambs, kids, and bullocks from his herds, and sent them by his servants to the Temple as offerings. He did not return to his home before night.

I saw the three women approaching Annes abode toward evening. When they arrived, they went straight to her apartment back of the fireplace. Anne embraced them, told them that her time drew near, and standing entoned with them a Psalm. “Praise God, the Lord. He has had pity on His people and has freed Israel. Truly, He has fulfilled the promise that He made to Adam in Paradise:

“The seed of the woman shall crush the serpents head.” I do not remember all, verse for verse, but Anne rehearsed the different types of Mary, and said: “The germ that God gave to Abraham has ripened in me. The promise made to Sara and the blossom of Aarons rod are fulfilled in me.” During all this time, Anne was shining with light. The room was full of glory, and over Anne hovered Jacobs ladder. The women around her were amazed, entranced. I think they too saw the ladder.

And now a slight refreshment was placed before the visitors. They ate and drank standing and toward midnight lay down to rest. But Anne remained up in prayer. After awhile, she went and roused the women. She felt that her time was near, and she desired them to pray with her. They all withdrew behind a curtain that concealed an oratory. Anne opened the doors of a little closet built in the wall. In it was a box containing sacred treasures, and on either side lights so contrived that they could be raised in their sockets at pleasure, and rested on upright supports. These lamps were now lighted. At the foot of the little altar was a cushioned stool. The box contained some of

Saras hair, which Anne held in great reverence; some of the bones of Joseph, which Moses had brought with him out of Egypt; something belonging to Tobias, relics of clothing, I think; and the little, white, shining, pear-shaped cup from which Abraham drank when he received the Blessing from the angel, and which was later on taken from the Ark of the Covenant and given to Joachim along with the Blessing. This Blessing was like wine and bread, like a sacrament, like a supernatural, invigorating food. Anne knelt before the shrine, one of the women on either side, and the third behind her. Again I heard them reciting a Psalm. I think that the burning bush on Horeb was mentioned in it. And now a supernatural light began to fill the chamber and to hover around Anne. The three women fell prostrate as if stunned. Around Anne the light took the exact form of the thombush on Horeb, so that I could no longer see her. The flame streamed inward, and all at once I saw Anne receiving into her arms the shining child Mary. She wrapped it in her mantle, pressed it to her heart, laid it on the stool before the relics, and went on with her prayer.

Then I heard the child crying, and I saw Anne drawing forth some linen from under the large veil that enveloped her. She swathed the child first in gray and then in red, leaving the breast, arms, and head bare, and then the luminous thombush vanished. The holy women arose and in glad surprise received the newborn child into their arms. They wept for joy. All entoned a hymn of praise while Anne held the child on high. I saw the chamber again filled with light and myriads of angels. They announced the childs name, singing: “On the twentieth day, this child shall be called Mary.” Then they sang Gloria and Alleluja. I heard all these words.

Anne went to her chamber, and lay down upon her couch. The women bathed and swathed the child, and laid it by the mother. Next to the bed was a little portable basket - crip furnished with wooden pegs, by means of which it could be stuck into holes on the right or left, or at the foot of the bed as might be desired. One of the women went and called Joachim. He entered, knelt by Annes couch, and his tears fell in torrents over the child. Then he took it up, held it aloft, and entoned a canticle of praise like unto that of Zachary. He spoke words expressive of his longing now to die, and he alluded to the germ given by God to Abraham and perfected in himself, also to the root of Jesse. I noticed, though not till afterward, that Mary Heli was not among the first to see the child. She must at this time have been for some years the mother of Mary Cleophas. Still she was not present at Marys birth, because the Jewish custom does not permit the daughter to be with the mother at such a time.

When Mary was born, I saw her at one and the same time before the Most Holy Trinity in Heaven and on earth in Annes arms. I saw the joy of the whole heavenly court. I saw all her gifts and graces in a supernatural way revealed to her. I often have such visions, but they are for me inexpressible, for others unintelligible, therefore am I silent with regard to them. Mary was also instructed in innumerable mysteries. As this vision ended, the child cried upon earth.

I saw the news of Marys birth announced also in Limbo, and I beheld the transports of joy with which it was received by the Patriarchs, especially by Adam and Eve who rejoiced that the Promise made them in Paradise was now fulfilled. I saw also that the Patriarchs increased in grace, their abode became lighter and less constrained, and that they began to exercise a greater influence on earth. It was as if all their good works, all their penance, all the efforts of their life, all their desires and aspirations had at last brought forth fruit.

All nature, animate and inanimate, men and beasts were stirred to joy, and I heard sweet singing. But sinners were filled with anguish and remorse. I saw, especially around Nazareth and in other parts of Palestine, many possessed souls who at the hour of Marys birth became perfectly furious. They uttered horrible cries, and they were tossed and dashed about. The devils cried out of them: “We must withdraw! We must go out!”

My greatest delight was to see the old priest Simeon in the Temple on this night of Marys birth. He was aroused by the fearful cries of the possessed confined in one of the streets on the Temple mountain. Simeon with others had charge of them. He went that night to the house in which they were, and asked the cause of those shrieks that roused everyone from sleep. The possessed man nearest to the entrance cried out fiercely that he must get out. Simeon released him, and then the devil cried out: “I must go forth! We must go forth! A virgin is born, and there are upon earth so many angels who torment us. We must go forth, and never again shall we dare possess a human being!” Then I saw the poor creature horribly tossed to and fro by the devil, who at last went out of him. Simeon was in prayer. I rejoiced greatly at seeing old Simeon then.

I saw, too, Anna, the Prophetess, and another one of Marys future teachers in the Temple aroused and instructed in vision upon the birth of the child. They told each other what had happened. I think they knew of Anne.

In the country of the Three Holy Kings, certain prophetesses had visions of the birth of the Blessed Virgin. They told their priests that a Virgin was born, to welcome whom many spirits had come down upon earth, but that other spirits were troubled. The star-gazing Kings also saw pictures of it in their stars.

In Egypt, on the night of the birth, an idol was hurled from its temple into the sea, and another fell from its place and was dashed to pieces.

Next morning I saw a great crowd from the neighborhood around the house along with Annes servants, male and female. The women in charge showed the child to them. Many of them were very much affected, and many wicked hearts were changed. They had gathered around the house because they had seen a light over it during the night and also because the birth of Annes child was looked upon as a great blessing.

Later on other relatives of Joachim from the valley of Zabulon arrived, also the servants from a distance. The child was shown to all, and a repast was prepared in the house.

On the following days people flocked in numbers to see the child Mary. Her little cradle, which was in the form of a boat, was placed upon a raised pedestal, something like a sawing-jack, in the front apartment. The lower coverlet was red, the upper one white, and on them lay the child swathed up to the armpits in red and transparent white. She had tiny, golden curls.

I saw also Mary Cleophas, the child of Mary Heli and Cleophas, the grandchild of Anne. She was then a little girl of only a few years. She was playing with the infant Mary and caressing her. She was a stout, healthy child. She wore a little white, sleeveless dress bordered with red from which hung tiny red balls, like apples. Around her little bare arms were twined rows of white stuff, maybe feathers or silk or wool. The child Mary had also a little transparent scarf around her neck.

7. THE CHILD RECEIVES THE NAME OF MARY

I saw a great feast in Annes house; all was gladness. The wicker partitions in the front of the house had been taken away, and a large room was thusly made ready. All around it ran a low table upon which stood plates, glasses, etc., but as yet no eatables. In the middle of the room was an altar covered with red and white, and a stand upon which scrolls were laid. A small basket-cradle stood on the altar. It was shaped like a shell, and woven in white and red; the coverlet was sky-blue. Priests from Nazareth were present in their sacred vestments; among them was one robed more magnificently than the rest. Many of the female guests, relatives of Anne, were also in their holiday garments. Among them were Annes eldest daughter Mary Heli, espoused to Cleophas, Annes sister from Sephoris, and others. Several of Joachims relatives also were present. Anne was up, but she did not appear. She remained in her chamber behind the fireplace. Enue, Elizabeths sister, brought the infant Mary, swathed as described in red and transparent white, and gave her to Joachim. The priests approached the altar, the attendants bearing the chief priests train, and prayed from the scrolls. Joachim placed the child on the arms of the chief priest, who held her aloft, prayed for awhile, and then laid her in the little cradle on the altar. Then he took a pair of scissors, furnished with a little box at the end for catching the clippings, (something like a pair of snuffers), and cut a little hair from both sides and from the middle of the childs head. The hair thus removed, he burned it upon a pan of coals. Then he took a box of oil and anointed the five senses of the child. With his thumb, he pressed the ointment upon the ears, the eyes, the nose, the mouth, and the heart of the child. He wrote the name Mary on a scrap of parchment, and laid it on the childs breast. Then the little Mary was, by Joachim, given back to Enue, who took her to Anne. The women stood back during the ceremony, at the end of which other Psalms were sung. I saw then all kinds of table furniture, dishes, etc., that I had not before noticed. There were vessels on the table that were quite light, their covers pierced with holes. I think they were baskets into which flowers were put. On a side table, I saw numbers of little white rods, as if of bone, also spoons. There were also bent tubes lying on it, but I know not for what use. I saw no more of the meal itself.

8. PREPARATIONS FOR MARY’S PRESENTATION

Mary was three years and three months old when she made the vow to join the virgins in the Temple. She was very delicately built and had golden hair inclined to curl at the ends. She was already as tall as a child of five or six here in our country. Mary Helis daughter was a few years older than Mary, and much stronger and stouter. I saw in Annes house the preparations for Marys admittance into the Temple. It was made the occasion of a great feast. Five priests had assembled from Nazareth, Sephoris, and other places, among them Zachary and a son of the brother of Annes father. They were about to perform a sacred ceremony over the child Mary, a kind of examination as to whether she was sufficiently mature in mind to be admitted to the Temple. Besides the priests, there were present Annes sister from Sephoris with her daughter Mary Heli and her child, and several other little girls and relatives.

The robes worn by the child at this feast were cut out by the priests themselves and the different parts quickly sewed together by the women present. The child was clothed in them at certain periods when subjected to a series of interrogatories. The ceremony was in itself very grave and solemn, although the faces of the aged priests were at times lit up by smiles of admiration at the expressions and answers of the little Mary, and it was frequently interrupted by the tears of Joachim and Anne. Three entire suits were prepared for Mary and put on her at different times during the ceremony, the questioning and answering going on in the meantime. All this took place in a large room next to the dining hall. Light entered through a square opening in the center of the roof, which opening was often covered by a net. The floor was covered with a red carpet. In the middle of the room stood a table, intended for an altar, with a red cover, and over that a white transparent one. Upon it lay a case with rolls of writings and a curtain upon which the picture of Moses was either embroidered or laid on and sewed down. He was represented in the large mantle in which he used to pray, the tables of the Law hanging on his arm. I have always seen Moses represented as a tall, broad-shouldered man. He had a high, somewhat pyramidal head, a large hooked nose, and upon his broad, high forehead, were two bumps inclining toward each other and giving him a very remarkable appearance. In his childhood, they were like little warts. His complexion was brown, bright and ruddy, his hair inclined to red. I saw many such protuberances as those possessed by Moses on the foreheads of the ancient Prophets and hermits; sometimes only one such excrescence appeared upon the middle of the forehead.

On the altar lay the three outfits for the child Mary along with various materials, etc., presented by the relatives for her dowry. A kind of throne stood upon steps before the altar. The priests entered the hall with naked feet. Three of them only proceeded to the examination and blessed the child, who was as yet in her usual clothing. Joachim and Anne were present with their relatives; the women stood back, the little girls at Marys side. One of the priests took the garments from the altar, explained their signification, and handed them to Annes sister, from Sephoris, who put them on the child.

First came a little, yellow, knitted robe, and then a colored, laced bodice, which was put on over the head and fastened around the body. It had on the breast something like cords. Over that came a brownish mantle with armholes, from the upper part of which hung lappets. It was cut out around the neck, and closed under the breast.

On her feet were brown sandals with thick, green soles. Her reddish-yellow curls were arranged, and a silken crown with feathers in it placed upon them. The feathers were a finger in length, and they bent over toward the inside of the crown. I know to what bird in that country they belonged. A large square, ash*olored kerchief was thrown over her head like a large veil. It could be drawn together under the arms in such a way that they might rest in it as in slings. It appeared to be a mantle used in time of prayer and penance, also in travelling.

The priests now put to the child all sorts of questions relative to the discipline enforced in the Temple. Among other things, they said to her: “Thy parents, having promised thee to the Temple, have made a vow that thou shouldst drink no wine nor vinegar, shouldst eat no grapes nor figs. Now what wilt thou add to this vow? Think upon this during thy meal.” The Jewish people, and especially the young maidens were accustomed to drink vinegar. Mary, too, was fond of it. On these and similar things, was she interrogated.

And now the second suit was put upon the child. It consisted of a sky-blue body, a mantle of the same color, but of a lighter shade, a richer bodice, and a white veil, glossy like silk, which fell behind in folds something like the consecrated veil of a nun. Over this was a fine, closely-fitting wreath of colored flowerbuds made of silk and intermixed with small green leaves. Then the priests threw over her face a white veil gathered on top like a cap. It was caught by three clasps, one below the other, by means of which the veil could be raised upon the head, either one third, or one half, or even the whole.

The child was instructed upon the use of this veil, when to be raised or lowered in eating or answering questions. In this array, Mary went to table where she sat between two of the priests, the third opposite to her. The women and children sat at one end of the table apart from the men. During the meal, the priests practiced the child in many points upon the use of the veil, asking questions and receiving her answers, and also in many other of the customary ceremonies. They reminded her that she still could partake of everything, and they offered her different dishes, tempting her in order to see how far her abstinence would go. But Mary excited their admiration by all that she did and said. She tasted sparingly of only a few dishes, and answered all their questions with simplicity and wisdom. During the meal and the whole of the examination, I saw angels hovering around her, directing and assisting her in all things.

After the repast, she was clothed anew before the altar in the next room. Annes sister from Sephoris assisted the priest in the ceremony, during which the latter explained the signification of the garments and spoke of spiritual things. The robes now put on the child were the most beautiful of all. A violet-blue bodice, and over it a breast-piece embroidered in colors. The latter was now fastened to the piece that covered the back, caught to the plaited skirt, and fell below in a point. Over this fell a violet-blue mantle, full and magnificent, rounded in the back very much like a chasuble. When it was closed on the breast, it formed puffs on the arms, like arches, wherein they could rest, and yet be exposed to view. It had five rows of gold embroidery down the front, the middle one furnished with the buttons or hooks that fastened the mantle. It was also embroidered around the edge. A large changeable-colored veil was then put on, which glanced from white to violetblue. Upon this veil rested a crown, closed on top by five clasps. It was a thin, broad circlet lined with gold, the upper edge spreading into points tipped with little balls. A network of silk covered the outside, which was ornamented with small roses of the same material in whose center were fastened five pearls. The five points also were of silk and surmounted by a ball. The breastpiece was fastened behind, yet had cords also in front as if for lacing. Her mantle was caught first over the breast by a crossband, which was prevented from pressing upon the breast ornament by a button with a long shank; it closed again under the bodice and fell behind the arms in folds.

In this festive attire, Mary was placed upon the steps before the altar, the little girls at her side. She now repeated her resolve to abstain from flesh, fish, and milk, to make use of only a certain drink prepared from the pith of a reed soaked in water. This was much used by the poor of Palestine, just as here in our own country rice or barley water is drunk by them. To this beverage, Mary proposed to add occasionally some terebinthine juice. This juice is like a white, viscid oil and is very refreshing, though not in the same degree as balsam. Mary expressed her resolution to refrain also from spices and fruits, with the exception of a kind of yellow berry that g*ows in bunches. I know them well. Children and poor people eat them in that country. She said also that she would lie on the bare ground and nightly rise three times to pray. The other maidens rose but once.

Upon hearing this, Anne and Joachim shed tears, and the aged Joachim pressed his child in his arms, saying:

‘Ah, my child, that is too hard! If thou livest so mortified a life, I, thy poor old father, shall never see thee again.” This scene was very affecting.

But the priests replied to the child that she should, like the others, rise once only during the night, and they laid down other and milder conditions for her. Finally, they said, ‘*Many of the other virgins enter the Temple without a dowry or even wherewith to pay their board. On this account and with their parents consent, they engage to wash the blood-besprinkled garments of the priests and the rough woollen cloths. This is a very heavy work, and not accomplished without bleeding hands. But thou wilt never be called upon for such services, since thy parents are able to maintain thee at the Temple.”

But Mary quickly replied that she was ready even for this work, were she esteemed worthy to perform it. At this speech, Joachim again betrayed his emotion.

During these holy ceremonies, I beheld Mary becoming at times so tall that she even rose above the heads of the priests. This was for me a sign of her wisdom and grace. The priests were filled with amazement, at once solemn and joyful.

At last, Mary was blessed by the priests. I saw her radiant with light as she stood on the little altar throne, two priests on either side of her and one opposite. They held rolls of writing, and prayed over the child, their hands outstretched above her. At that moment, I saw a wonderful vision in the child Mary. She seemed, by virtue of the blessing, to become transparent. In her was a glory, a halo of unspeakable splendor, and in that halo appeared the Mystery of the Ark of the Covenant, as if in a glittering crystal vessel. I saw Marys heart open like the doors of a temple, and the Holy Thing of the Ark of the Covenant, around which a tabernacle of precious stones of multiplied signification had been formed like a heavenly throne, going into her heart through that opening, like the Ark of the Covenant into the Holy of Holies, like the ostensorium into the tabernacle. I saw that by this the child Mary was glorified; she hovered above the earth. With the entrance of this Sacrament into Marys heart, which immediately closed over It, the vision faded, and I saw the child all penetrated by glowing fervor. During this wonderful vision, I saw that Zachary received an interior assurance, a heavenly monition that Mary was the chosen vessel of the Mystery. From it he had received a ray that had appeared figuratively in Mary.

And now the priests led the child to her parents. Anne caught her child to her breast and kissed her, but Joachim - deeply affected - reverenced Mary and only took her hand. The elder sister Mary Heli embraced the favored child with much more gaiety than did Anne, who was a very serious, practical, moderate, and self - possessed woman. The little niece, Mary Cleophas, acted as any child would, and fondly embraced the little Mary.

Then the priests took the child again, disrobed her, and led her forth in her customary dress. I saw them standing drinking out of a cup, and then departing.

9. THE JOURNEY TO THE TEMPLE

I saw Joachim, Anne, and their elder daughter busied during the night packing and preparing for a journey. A lamp with several wicks was burning, and I saw Mary Heli busily going about with a light. Some days before, Joachim had sent his servants up to the Temple with offerings of cattle, five of the finest of every kind. They made a nice herd. Now he saddled two of the beasts of burden, and loaded them with all kinds of baggage: clothes for the child and presents for the Temple. A broad package was laid on the back of each beast, and formed a comfortable seat. The baggage was all in bundles. On both sides of one of the beasts platter-shaped baskets with arched covers were fastened. In them were birds as large as partridges. There were also oval baskets containing fruit. A cover with heavy tassels was thrown over the whole load.

Two of the priests were still present. One was very old. He wore a cap pointed on the forehead and with lappets over the ears. His upper garment was shorter than the under one, and over it was a kind of stole. He had much to do with the child. The other priest was younger.

I saw also two boys present. They were not human. They appeared there supernaturally and with a spiritual signification. They carried long standards rolled upon staffs furnished with knobs at both ends. The larger of the two boys came to me with his standard unfurled, read, and explained it to me. The writing appeared entirely strange to me, the single, golden letters all inverted. One letter represented a whole word. The language sounded unfamiliar, but I understood it all the same. He showed me in his roll the passage referring to the burning thombush of Moses. He explained to me how the thombush burned, and yet was not consumed; so now was the child Mary inflamed with the fire of the Holy Spirit, but in her humility she knew nothing of it. It signifies also the Divinity and Humanity in Jesus, and how Gods fire united with the child Mary. The putting-off of the shoes, he explained thus: “The Law will now be fulfilled. The veil is withdrawn and the essence appears.” By the little standard on his staff was signified, as he told me, that Mary now began her course, her career, to become the Mother of the Redeemer. The other boy seemed to be playing with his standard. He jumped about and ran around with it. By this was signified Marys innocence. The great Promise is to be fulfilled in her, rests upon her, and yet she plays like a child in this holy destiny. I cannot express the loveliness of those boys. They were different from all others present, and these latter did not appear to see them.

There were besides Anne about six female relatives with their children and some men who accompanied them. Joachim guided the beast, upon which the child Mary sometimes rode. He carried a light, for it was still dark when they set out. A servant led the other. The little procession was also accompanied by the other apparitions of the Prophets. As Mary hastened from the house, they pointed out to me a place in their rolls, wherein it was declared that, although the Temple was indeed magnificent, yet Mary contained in herself still greater magnificence. Mary wore the little yellowish gown and the large veil so fastened around her that her arms could rest in it.

When she rode, the Prophet boys followed behind her; but when she walked, they were at her side, singing the Psalms 44 and 49. I knew that the same would be sung at her reception in the Temple. The child Mary saw those boys, but she said nothing about it. She was perfectly silent, wholly recollected in self.

The journey was difficult, over mountain and valley. In the latter lay chilling mists and dew. Once I saw the travellers resting at a fountain under some balsam trees, and again stopping overnight at an inn at the foot of a mountain.

Twelve leagues from Jerusalem, they came up at an inn with the herd that had been sent on in advance as an offering, and which was just about starting anew. Joachim was well known here, and was quite at home. When taking his offerings up to Jerusalem, he had always stopped at this inn; and when, from his penitential stay among the shepherds he returned to Nazareth, he had also put up here.

I again saw the holy travellers in the city Bethoron, six leagues from Jerusalem. They had crossed a rivulet, had passed Gophna and Ozensara, and were still distant about two leagues from a road whence Jerusalem could be descried. At Bethoron, they put up at a Levitical school. Relatives of Joachim and Anne from Nazareth, Sephoris, Zabulon, and the country around, had come hither with their daughters, and there was quite a little festival in Marys honor. She was conducted with many other children to a hall in which a special place had been prepared for her on an elevated seat like a throne. She was then crowned. The teachers questioned her, and were struck with all her answers. Mention was made of the wisdom of another maiden who not long since had returned from the Temple to her home at Gophna. She was called Susanna, and I think that it was her place Mary was going to take in the Temple. Susanna was then fifteen; later, she joined the holy women that followed Jesus.

Mary rejoiced at being now so near to the Temple. Joachim embraced her, weeping and saying, “I shall never see thee again!” During the repast, Mary went here and there. Several times she reclined by Annes side at table, or stood behind her with her arm around her neck.

On the following day, accompanied by the teacher of the Levitical school and his family, they started very early for Jerusalem. The young girls carried beautiful fruits and garments as presents for the child. It looked to me as if there was going to be a real feast in Jerusalem. The nearer they approached the Holy City, the more eager and desirous became Mary. She generally ran on before her parents.

I saw the arrival of the procession in Jerusalem, and also beheld the roads and paths and buildings more distinctly than I had done for a long time. Jerusalem was a very singular-looking city. We must not represent it to ourselves with its streets thronged as the great cities of the present day. Many steep and hilly streets ran around behind the city walls, from which no gates led. The houses lying high behind those walls faced the opposite side, for many parts of the city were built at subsequent periods, new ridges of hills being taken in accordingly. The old city walls, however, were always allowed to remain standing. Many of the deep valleys were spanned by massive stone arches. The courtyards and rooms of the houses all opened toward the back of the building, the entrance only being on the street. The walls were surmounted by terraces or balconies. The houses were kept closed the greater part of the time. When the inhabitants had no affairs to call them to the public places of the city or to the Temple, they remained for the most part in their own houses and courts. It was tolerably quiet on the streets, excepting in the neighborhood of the markets and palaces where there was much going to and fro of soldiers and travelers. On certain days, at the time when all were gathered in the Temple for worship, the city in many localities was entirely deserted. On this account and the seclusion of the people in their houses, Jesus and His disciples were enabled to go undisturbed through the solitary streets and deep valleys. Water was not plentiful in the city; one often sees high buildings to and from which it was conveyed, also towers in which it was pumped. They were very careful of water at the Temple where such quantities were needed for washing and purifying the various vessels, etc. They had great engines for pumping it up. There were numbers of shopkeepers and merchants in the city; they had their booths all together in the markets and open squares. So stood, for instance, not far from the sheep gate, many dealers in all kinds of gold trinkets and shining stones. Their booths were round and light, and quite brown as if streaked with something, pitch or resin, probably. Though light, they were very strong. There they carried on their business and, under tents stretched from one to another, they exposed their different wares. There were also certain localities, near the palaces for instance, where there was more life in the streets, where it was more brisk. Old Rome was indeed more pleasantly situated. It was not so steep, and its streets were more lively. On one side of the mountain upon which the Temple was situated, the declivity was more gentle. Here there were several streets upon terraces and on top of the thick walls, where some of the priests and servants of the Temple dwelt, as did some laboring people who performed the lowest services, such as purifying the ditches wherein was thrown the offal of the cattle slaughtered for the Temple. On the other side, the mountain was very steep, and the ditch quite black. Around the summit of the mountain was a green ledge whereon the priests had all kinds of little gardens. Even in Christs time, there was upon certain parts of the Temple work constantly going on.

There were quantities of ore in the mountain upon which stood the Temple, and much was dug out and used in the building. Inside the meadow were numbers of smelting vaults and furnaces. I never felt at home in the Temple, for I never could find in it a place well-suited for prayer. It was all so immensely solid, so massive, so high, the numerous courts were so narrow, dark, and obstructed by so many elevated platforms and seats, that, when the people were in it, it presented a somewhat frightful spectacle, and even looked confined with its high, massive walls and lofty pillars. The constant slaughtering going on and the quantities of blood flowing in consequence, I found most repulsive, though words cannot express the wonderful order and cleanliness that reigned in everything connected with it.

10. THE ENTRANCE INTO JERUSALEM

I saw the caravan that conducted Mary approaching Jerusalem from the north, and winding toward the east around the outlying gardens and palaces of the city. They crossed the valley of Josaphat and, leaving the road to Bethania on the left, entered the city by the sheep gate leading to the cattle market. There was a pool here in which the sheep were washed. Thence their way turned to the right and ran between walls to another section of the city. Then they followed a long road through a valley, and at last reached the neighborhood of the fish market at the west side of the city. Here stood the house at which Zachary, when engaged in the service of the Temple, always put up. Out of this inn came men, women, and children with garlands to meet the caravan and to conduct them in ceremony to the house, about a quarter of an hours distance, at which they were to stop. Zachary was not present, but I saw a very old man there, his fathers brother I think; and among those that came out to welcome Mary, were relatives with their children from the country around Hebron and Bethlehem. There was a fine feast prepared for them in the house at which they stopped. The child Mary wore the second festival suit with the little blue mantle.

Zachary called here for them, in order to take them to the feast inn that he had hired for them. This was an inn which could be hired on festival occasions like the present. There were four such inns on the northeast side of the mountain on which stood the Temple. That hired by Zachary was very large. Four halls surrounded a large court, along whose walls were sleeping places and long, low tables. A spacious saloon and a kitchen were also prepared for the guests. On two sides of this feast inn, dwelt some of the servants of the Temple, whose duty it was to see to the animals intended for sacrifice. The court wherein was placed the herd that Joachim had brought as an offering, lay hard by.

A procession was formed when Zachary was about to lead the travelers into the inn hired for the feast. He himself walked first with Joachim and Anne; then came Mary surrounded by four little girls in white, and followed by the other children and relatives. Their way led to Herods palace and passed that of the Roman governor, leaving the citadel of Antonia behind; at last they reached a high wall, up which there was a flight of more than fifteen steps. Mary, to the astonishment of all, mounted them without assistance. Her friends wanted to help her, but she refused. Upon their entrance into the inn, their feet were washed. Then they were shown into a large hall in the center of which a lamp was suspended from the ceiling over a large, metal basin of water. Here they washed their face and hands.

Joachim and Anne then went up with Mary to the dwelling of some of the priests, Here, likewise urged by an interior spirit, the child hurried to mount the steps. The two priests cordially received them into the house. Both had been present at Marys examination in Nazareth. They called one of the women belonging to the Temple, where she executed all kinds of works common to females, and educated little girls. Her abode was at some distance from the Temple, among the added rooms forming the sleeping apartments of the Temple virgins. Out of these rooms, one could-unseen-look down into the sanctuary. The widow was so enveloped in her mantle that one could see only a little of her face. The priests and the parents delivered the child Mary over to her as her future pupil. She received her gravely, but cordially, while the child was all submission and reverence. She (the widow) accompanied the party to the feast inn, and received a package as the childs dowry.

The following day was taken up with preparations for Joachims sacrifice and for Marys entrance into the Temple.

Joachim went early with his offering of cattle to the Temple, in front of which the animals for the sacrifice were selected. Those not chosen were at once led back to the cattle market. Joachim had to lay his hand upon the head of each animal before it was slaughtered and he afterward received some of the flesh and blood of each. There were in this place many pillars, tables, and vessels, where the sacrifices were cut up, divided, and arranged. The scum of the blood was put aside, the fat, the spleen, and the liver separated, and all parts were salted. The entrails of the lambs were cleaned, filled with something, and again restored to the animal so that it looked like a whole lamb. The feet were bound crosswise. A great portion of the meat was taken to a court in which were some of the Temple virgins. They seemed to have something to do connected with it; perhaps they had to prepare it either for themselves or for the priests. All was carried on with indescribable order. The priests and Levites came and went, two and two; and during the difficult and multifarious work, all progressed as if by line and level. The pieces prepared for sacrifice lay over till the next day.

In the inn was held a feast, and there was also a repast, at which about one hundred people assisted along with the children, among them twenty-four girls of different ages. Among others, I saw Seraphia, who was called Veronica after the death of Jesus. She was already well-grown, probably from ten to twelve years old. They prepared garlands and wreaths for Mary and her companions, and ornamented for them seven scepter-shaped lamps on whose summit burned a flame. During the feast many priests and Levites went in and out of the inn, taking part also in the repast. When they expressed surprise at the greatness of Joachims offering, he bade them recall the ignominy he had endured at the Temple when his former offerings were rejected, and the great mercy of God who had heard his supplications, and he asked them whether he should not now express his gratitude according to the extent of his power. I saw the child Mary and the other girls taking a walk in the neighborhood of the house.

11. MARY’S ENTRANCE INTO THE TEMPLE AND HER OFFERING

Zachary and the other men had already gone to the Temple, and now Mary was led thither by the women and the virgins. Anne and her elder daughter Mary Heli, with the little daughter of the latter, Mary Cleophas, walked first; then came Mary in her second suit, the sky-blue dress and mantle, her neck and arms adorned with garlands, and the flower-wreathed candlestick in her hand. On either side walked three little maidens with similarly trimmed candlesticks. They were dressed in white

embroidered with gold, and wore bluish mantles. They were quite covered with garlands, even their arms were twined with flowers. Then followed the other virgins and little girls about twenty in number, all dressed beautifully, but somewhat differently though all wore mantles. Then came the elderly females. They could not proceed straight to the Temple from this point; they had to take a circuitous route of nearly half an hour. They passed through some streets and before Veronicas house. From many of the dwellings the procession was saluted, the spectators gazing in wonder at the child and her beautiful train of attendants. There was something very extraordinary in Marys appearance. At the Temple, men were busy opening a large and wonderfully beautiful gate upon which were carved grapevines, ears of wheat, and heads of various kinds. It was the Golden Gate. The priests led the Holy Virgin up numerous steps to this gate. Joachim and Zachary met them at the gate, which opened into a long archway, and led them through several passages into a hall. Here Mary was again questioned by the priests, after which she was clothed in the third holiday suit, the violet-blue, embroidered one.

And now Joachim went with the priests to offer sacrifice. He took fire from a certain place and stood between two priests at the altar. The approach to the altar from three sides was free, but not so on the fourth. At the four corners of the altar, stood small copper pillars and a pipe of the same metal, shaped like a large inverted funnel, which ended in a spiral tube. By this arrangement the smoke from the burning sacrifice rose and escaped over the head of the priest. On three sides of the altar a shelf could be drawn out to receive what was to be laid on the middle of it, since to reach that far would be impossible.

When the sacrifice was kindled, Mary went with the women and children to her place of prayer in the womens porch, where she and her young companions stood in the front row. The porch was separated from the court of the altar of burnt offerings by a wall, in which was a gate with a grating above. Through this gate Joachim entered the subterranean passage when, upon the day of Marys Immaculate Conception, he met Anne under the Golden Gate. The women back in the court could see the altar better, when mounted on steps raised in tiers. In another court was standing a crowd of white-robed boys belonging to the Temple, playing upon flutes and harps.

After the sacrifice, a portable altar was set up under the arched gateway, and before it were placed a couple of steps. Zachary and Joachim, with some priests and two Levites, entered from the court of the altar of burnt offerings, carrying rolls and writing materials, while Anne led Mary to the steps before the altar. Mary knelt upon the steps, while Joachim and Anne, laying their hands on her head, uttered some words bearing reference to the offering of their child, which words were written down by the two Levites. Then one of the priests cut a lock of hair from the childs head, and cast it upon a pan of live coals, after which he threw around her a brown veil. During this ceremony, the girls sang Psalm 44, Eructavit cor meum; the priests, Psalm 49, Deus deorum Dominus; and the boys played on their musical instruments.

And now the priests led the Holy Virgin up a long flight of steps in the wall that separated the sanctuary from the rest of the Temple. They stood her in something like a niche, from which she could see into the Temple where were ranged numbers of men who seemed to be consecrated to its service. Two priests stood at Marys side, and several others on the steps praying and reading aloud from rolls. Behind Mary and on the other side of the wall, a priest was standing at the altar of incense, only half of his person visible from the point at which Mary and her attendants were placed. Through an opening contrived for the purpose, one could cast incense upon the altar without entering the court. The priest now at the incense altar was a holy old man. While he offered sacrifice and the cloud of incense arose around Mary, I saw a vision, which grew in magnitude until at last it filled the whole Temple and obscured it.

I saw above the heart of Mary the glory and the Mystery of the Ark of the Covenant. At first it looked exactly like the Ark of the Covenant; and lastly like the Temple itself. Out of the Mystery and before Marys breast, arose a chalice similar to that of the Last Supper; above it and just in front of her mouth appeared bread marked with a cross. Beams of light radiated around her, and in them shone her various types and symbols. The mysterious pictures of the Litany of Loretto and the other names and titles of Mary, I saw ranged up the whole flight of steps and around her.

From her shoulders, right and left, stretched an olive and a cedar branch crosswise above an elegant palm tree with a small tuft of leaves that stood directly behind her. In the intervening spaces of this verdant cross, appeared all the instruments of Christs Passion. Over the vision hovered the Holy Spirit, a figure winged with glory, in appearance more human than dove - like. The heavens opened above Mary and the central point of the Heavenly Jerusalem, the City of God, floated over her with all the gardens, the palaces, and the dwellings of the future saints. Angels in myriads hovered around, and the glory that encircled her was full of angelic faces.

Ah’, who can express it! Infinite variety, unceasing change, all these pictures following quickly upon and, as it were, growing out of one another. Innumerable points of this vision, I have forgotten. All the splendor and magnificence of the Temple, the richly ornamented wall before which Mary was standing - all grew dark and somber. The whole Temple disappeared, for Mary and her glory alone was visible.

In this vision, symbolical of Marys spiritual signification, I saw her not as a child, but full-grown. She hovered in the air. And through and through the vision, I still saw the priests, the incense offering, and everything else. Then the priest at the altar appeared to prophesy, and to call upon the people to thank God and to pray, for that great things were to come upon the child. The crowd in the Temple, greatly awed - although they had not seen the vision that I saw - maintained a solemn stillness. The vision faded away just as gradually as it had unfolded. At last, the Mystery of the Ark of the Covenant shone again in its glory over her heart, and the child once more stood there alone in her rich attire.

Then the priests, among whom Zachary was one of those standing on the lower steps, led Mary down by the hand. One of them took the light from her and the little garlands off her arms, and handed them to the other girls. Mary was then led through a door into another hall where six other Temple virgins, their mistress Noemi, (who was the sister of Lazaruss mother) Anna, and another female met them and scattered flowers before her. To them the priest delivered the child.

When the singing was ended, Mary look leave of her parents. Joachim was especially affected. He took the little child up in his arms, pressed her to his heart, and said weeping: “Remember my soul before God.”

Mary now accompanied the women and children belonging to the Temple to their dwelling on the north side, from which passages and winding stairs led up to little chambers adjoining the sanctuary and the Holy of Holiest, where they went to pray. The others (that is, Marys relatives and friends) returned to the apartments near the entrance, and took a repast with the priests, the women apart. There were still in the Temple some devout adorers. Many had followed the procession to the entrance. There were numbers among those present who knew that Mary was a child of promise in her family. I remember, though not distinctly, that Anne had dropped some such expressions to her friends as: “Now does the vessel of the Promise enter the Temple. Now is the Ark of the Covenant in the Temple.” It was by a special manifestation of the Divine Will that this feast was so solemnly and magnificently celebrated.

Joachim and Anne were indeed wealthy, but they lived very frugally. They gave all to the Temple and to the poor. I do not now remember how long it was that Anne took for herself nothing but cold victuals, but she treated her domestics generously and provided them with dowries. I think she and Joachim returned that same day with their whole company to Bethoron.

I saw also a feast among the Temple children. They had a meal at which Mary had to question first the mistresses and then the maidens separately as to whether they were willing to have her among them. This was the custom. Then the girls had a dance among themselves. They stood two and two opposite one another and danced, changed places across, and formed figures in and out. There was no leaping, but certain swaying movements of the whole person, which seemed somewhat expressive of the Jewish character. Some of the girls accompanied the dance with the music of flutes, triangles, chimes, and an instrument that gave forth sounds at once strange and agreeable. It consisted of a little box with oblique sides, over which were stretched strings which the players touched with their fingers. The center of the box contained bellows out of which projected several pipes, some crooked, others straight. The performer pressed sometimes here, sometimes there on the center of the bellows which mingled its sounds with those of the strings. The instrument was rested either upon the knee of the performer, or upon a stool under which the knee was placed. In the evening, Noemi took Mary to her cell, from which she could see down into the Temple. Here Mary mentioned to Noemi her desire to get up more frequently in the night to pray, but Noemi refused her request for the present. The women belonging to the Temple wore white robes, long and wide, girdled at the waist. Their flowing sleeves were turned up when at work.

Far back in the Temple were numerous chambers built in the wall and connected with the dwellings of the women. Marys cell was one of the most distant, one nearest the Holy of Holiest. From the passage that led to it, one raised a curtain and stepped into an apartment, a sort of antechamber separated from the cell by a light, semicircular, movable screen. Here in the corners right and left, were shelves for clothing and other things. Opposite the door in the screen that led into the cell was an opening hung with gauze and tapestry, and looking down into the Temple. It was rather high in the wall; one had to mount upon steps to reach it. On the left of the cell, lay a cover rolled into a bundle, which Mary unrolled at night for a couch. A branched lamp stood in a niche of the wall. I saw the holy child standing on a stool near it and praying out of a roll with red knobs on the rod. It was indeed a touching sight. The child wore a little coarsely woven, striped dress, blue and white, with yellow flowers. A small round table like a stool stood in the room, and on it I saw Anna setting a dish of fruit the size of beans, and a little jug. The child was skillful far beyond her years. She could already work on little white cloths for the service of the Temple. The wall of her cell was inlaid with colored, triangular stones.

I often saw the child Mary seized with holy longing for the Messiah and saying to Anna: “Oh, will the promised Child be born soon? Oh, if I could only see that Child! Oh, if only I am living when He is born!” Then Anna would give this reply: “Think how old I am and how long I have waited for that Child! And you-you are still so young!” And Mary would shed tears of longing for the promised Savior.

The maidens reared in the Temple under the care of the matrons occupied themselves with embroidery, with all kinds of ornamental work, and with cleansing the priestly garments and the vessels belonging to the Temple. From their cells, they could see into the Temple, pray and meditate. They were, by the fact of their parents having placed them there, entirely dedicated to the Lord. Upon reaching a certain age, they were given in marriage, for there was among the more enlightened Israelites the pious, though secret hope that from such a virgin dedicated to God, the Messiah would be born.

I never saw that Herod built the Temple anew. Under him there were indeed many changes made in it; but at the time of Marys entrance, eleven years before the Birth of Christ, the Temple itself had not been touched. The additions and changes had been made as heretofore on the outbuildings alone.

12. A GLANCE AT THE OBDURACY OF THE PHARISEES

How obdurate and obstinate the priests and the Pharisees of the Temple were, may be discovered from the small esteem in which they held the distinctions bestowed upon the Holy Family.

First Joachims offering was rejected; but after some months both his own and his wifes were, by Gods command, received. Joachim was admitted even into the presence of the Holy of Holiest and he, as well as Anne, was-though unknown to each other-led into the passage under the Temple. There they met, Mary was conceived, and priests awaited them at the entrance of this cave under the Temple - all that took place by Gods command. I have seen that sometimes, though not often, the sterile were commanded to be led in there.

Mary entered the Temple in her fourth year, and in all things was she distinguished and remarkable. The sister of Lazaruss mother was her teacher and nurse. Her whole manner of acting was so remarkable, so marvelous, that I have seen great rolls written by aged priests about her. I think they still lie hidden with other writings.

Then came the wonderful manifestations at Josephs espousals and the blossoming of his rod, the accounts of the Three Kings and of the shepherds, the Presentation of Jesus, Annas and Simeons testimony, and the teaching of Jesus at the age of twelve in the Temple.

But all this, the priests and Pharisees noticed not. Their mind was preoccupied by business and court affairs. Because the Holy Family lived in voluntary retirement and poverty, they were forgotten in the crowd. The more enlightened, however, such as Simeon, Anna, and others, knew of them.

But when Jesus appeared and John bore witness to Him, the teaching of the Pharisees was so directly contradictory that, even if the signs of His coming had not been forgotten by them, they would certainly not have made them known. Herods reign and the Roman yoke had so involved them in quarrels and intrigues that their taste for spiritual things was weakened. They did not esteem Johns testimony, and they soon forgot him after he was beheaded. They cared little for the teaching and miracles of Jesus, and their ideas of the Prophets and the Messiah were altogether erroneous. It is not surprising, therefore, that they so shamefully treated Jesus, and put Him to death, that they disavowed His Resurrection, the wonderful signs that followed it, and even the fulfillment of His prophecy respecting the destruction of Jerusalem. Nor is it to be wondered at that they neglected the signs that heralded His advent, since He had not at that time either taught or wrought miracles. Were the blindness, the obduracy of these men not so incomprehensibly great, could it have lasted even to this day?

When I go over the Way of the Cross in Jerusalem of the present day, I frequently see under a certain ruined building a large vault, or many adjoining vaults, which are partly fallen in and filled with water. Standing in the midst of the water, which rises almost to a level with it, is a table. From the center of the table to the roof of the vault, rises a pillar around which are hung little coffers filled with rolls of writings. Under the table also I saw rolls lying in the water. Perhaps these vaults were once burial places. They lie under Mount Calvary. I think the ruined building is the house wherein Pilate once dwelt, and the treasure will after some time be discovered.

13. JOHN PROMISED TO ZACHARY

I saw Zachary conversing with Elizabeth. He was telling her how sad he was because his turn to offer sacrifice in the Temple was drawing near, and how he dreaded the contempt that would there await him on account of his being childless. Zachary went twice a year to the Temple. He did not live at Hebron itself, but at a place called Juta about fifteen minutes walk from Hebron. The ruins of former buildings still lay between the two places, leading one to fancy that they had once been connected. Many such ruins were to be found on the other side of Hebron, for the place was once as large as Jerusalem. At Hebron dwelt priests of a lower degree; in Juta, those of a higher rank. Zachary seemed to be the Superior of them all. He and Elizabeth were regarded with extraordinary veneration from the fact of both having descended in a direct line from the race of Aaron.

I saw Zachary with many people of this locality, going to a little property that he owned in the neighborhood of Juttah (Juta). It consisted of a house, an orchard, and a spring.

I saw him there also with the Holy Family at the time of Marys Visitation. At the period of which I am speaking, Zachary was teaching the people and praying with them. It seemed to be a preparation for a feast. He told them of his great dejection, and of his presentiment that something remarkable was going to happen to him.

Again I saw Zachary with the same people going to Jerusalem, where he had to wait four days before his turn to sacrifice came round. Until that time, he prayed in the forepart of the Temple. At last when his turn came, he went into the sanctuary outside the entrance to the Holy of Holiest. The roof over the altar of incense was opened so that the sky could be seen. The priest offering sacrifice was not visible to those outside. A partition concealed him, but the smoke of the incense could be seen rising. I think Zachary told the other priests that he must be left alone, for I saw them leaving the sanctuary. Zachary went into the Holy of Holiest where it was dark. It appeared to me that he took the Tables of the Law out of the Ark of the Covenant, and laid them upon the golden altar of incense. When he kindled the incense, I saw to the right of the altar a light coming down on him and in it a luminous figure. Zachary, frightened, stepped back and sank, as if in ecstasy, at the right side of the altar. The angel raised him up and spoke some words to him. Zachary replied. Then I saw something like a ladder let down from Heaven, and two angels ascending and descending to him. One took something from him; but the other - after Zachary had opened his garment - inserted a shining little body in his side. Zachary had become dumb. I saw him before leaving the Holy of Holiest, writing on a little tablet that lay there. This tablet he sent at once to Elizabeth, who likewise had had a vision at that same hour.

I saw that the people outside were troubled and anxious on account of Zacharys remaining so long in the sanctuary. They were even moving toward the door to open it, when Zachary replaced the Tables in the Ark and came forth. The crowd questioned him about his long stay in the sanctuary. He tried to answer, but could not. He signified to them by signs that he had become dumb, and went away. Zachary was a tall and exceedingly majestic old man.

Chapter 0: The Creation.
1: The Old Testament.
2: The New Testament: The Family.
3: The Birth.
4: Time before Baptized.
5: John the Baptist.

The Birth of Jesus..

1:3:1. Mary Espoused to St. Joseph.
2. The Holy House of Nazareth.
3. Marys Annunciation.
4. Marys Visitation.
5. Feast Pictures.
6. The Blessed Virgins Preparations for the Birth of Christ. Journey to Bethlehem.
7. The Arrival in Bethlehem.
8. Birth of the Child Jesus.
9. Adoration of the Shepherds. Devout Visits to the Crib.
10. The Circumcision.
11. Journey of the Three Kings to Bethlehem.
12. Genealogy of the Kings.
13. The Kings before Herod.
14. The Kings Arrive at Bethlehem.
15. The Second Day of the Kings at the Crib. Their Departure.
16. The Return of St. Anne.
17. Marys Purification.
18. Feast Picture.
19. Death of Holy Simon.
20. Return of the Holy Family to Nazareth.
21. The Flight into Egypt.
22. The Holy Family among Robbers.
23. The Balsam Garden.
24. The Holy Family Reach Heliopolis.
25. The Murder of the Innocent Children.
26. The Holy Family Go to Matarea.
27. The Return of the Holy Family from Egypt.
28. John as a Child Growing up in the Desert.
29. Feast Picture of John the Baptist.
30. The Holy Family at Nazareth. Jesus at the Age of Twelve in the Temple of Jerusalem.
31. Death of St. Joseph. Jesus and Mary in Capernaum.

1. MARY ESPOUSED TO ST. JOSEPH

Joseph was the third of six brothers. His parents dwelt in a large mansion outside of Bethlehem. It was the ancient birthplace of David, but in Josephs time only the principal walls were in existence. His fathers name was Jacob. In front of the house was a large courtyard, or garden. In it was a stone spring house built over a spring whose waters gushed forth out of faucets, each of which represented some animals head. The garden was enclosed by walls and surrounded by covered walks of trees and shrubbery.

The lower story of the dwelling had a door, but no windows. In the upper story there were circular openings, over which ran around the whole top of the house a broad gallery with four little pavilions capped by cupolas. From these cupolas, a view far into the surrounding country was afforded. Davids palace in Jerusalem was provided with similar towers and cupolas. It was out of one of them that he saw Bethsabee. Above the center of the flat roof arose another smaller story, likewise crowned by a tower and cupola.

Joseph and his brothers occupied that last story with an aged Jew, their preceptor. The latter occupied the highest room in the story, while the brothers slept in one chamber, their sleeping places separated from one another by mats, which in the daytime were rolled up against the walls. I have seen them playing up there, each in his own separate space. They had toys shaped like animals, like little pugs. Their preceptor gave them all sorts of strange instructions that I could not understand. He laid sticks on the ground in various figures and stood the boys in them. The latter stepped into other figures which they had formed by rearranging the sticks. They laid sticks also in various positions, as if for measurement. I saw too the father and mother of the boys. They did not appear to trouble themselves much about their children, for they paid very little attention to them. They, the parents, appeared to me to be neither good nor bad.

Joseph was perhaps eight years old. He was very different from his brothers, very talented, and he learned quickly; but he was simple in his tastes, gentle, pious, and unambitious. The other boys used to play him all kinds of tricks and knock him around at will. They had little enclosed gardens, at whose entrance there stood on pillars covered images like swaddled infants. I often saw similar figures on the curtains of oratories, those of Anne and the Blessed Virgin, for instance. The only difference was that Marys picture held in its arms a chalice above which something arose. In Josephs parental home these images were like swathed infants with round faces environed by rays of light. There were many such pictures in Jerusalem, especially in the olden times, and also among the decorations of the Temple. I have seen them in Egypt also; and among the idols that Rachel purloined from her father, were similar figures though smaller. Many of the Jews had swathed puppets like them lying in little chests and baskets. They were intended to represent the child Moses in his little basket, and the swathing signified the binding power of the Law. When gazing at these figures, I used to think: The Jews honored the little image of the child Moses, but we have the images of the Child Jesus.

In the boys little gardens grew bushes, small trees, and plants. I saw that his brothers often slyly trod down and tore up the plants in Josephs little garden. They always treated him roughly, but he bore all patiently. Sometimes, when kneeling in prayer in the colonnade that ran around the courtyard, his face turned to the wall, his brothers would push him over. Once I saw one of them, when Joseph was thus praying, kick him in the back; but Joseph appeared not to notice it. The other repeated his blows, until at last Joseph fell to the ground. Then I saw that he had been absorbed in God. But he did not revenge himself; he merely turned away quietly and sought another secluded spot.

Outside and adjoining the garden wall, were some small, low dwellings. In them dwelt two elderly, veiled females, as is often the case near the schools. They were servants. I saw them carrying water into the house. The domestic arrangements were similar to those of Joachim and Annes house, the beds rolled up and wicker partitions before them. I often saw Josephs brothers talking with the servant maids and helping them in their work; but Joseph never interchanged words with them; he was always very reserved. I think there were also some daughters in the family.

Josephs parents were not well-satisfied with him. They would have wished him, on account of his talents, to fit himself for a position in the world. But he was too unworldly for such aims, he had no desire whatever to shine. He may have been about twelve years old when I often saw him beyond Bethlehem opposite the Crib Cave, praying with some very pious, old, Jewish women. They had an oratory hidden in a vault. I do not know whether these women were relatives of Joseph or not; I think that they were connected with Anne. Joseph often went to them in his troubles and shared their devotions. Sometimes he dwelt in their neighborhood with a master carpenter, to whom he lent a helping hand. The carpenter taught him his trade, and Joseph found his geometry of use. The hostility of his brothers at last went so far that, when eighteen, Joseph fled from his fathers house by night. A friend, who lived outside of Bethlehem, had brought him clothes in which to make his escape. I saw him in Lebona carrying on carpentry. He worked for his living in a very poor family. The man supported himself by making such rough wicker partitions as those Joseph knew how to put together. The latter humbly assisted the family as far as he could. I saw him gathering wood and carrying it to the house. His parents, in the meantime, believed that he had been kidnapped; but his brothers discovered him, and then he was again persecuted. Joseph, however, would not leave the poor people nor desist from the humble occupation of which his family was ashamed. I saw him afterward in another place (Thanach). There he did better work for a well - to - do family. Though a small place, it had a synagogue. Joseph lived very piously and humbly, loved and esteemed by all. At last he worked for a man in Tiberias, at which place he lived alone near the water.

Josephs parents were long since dead, and his brothers scattered; only two of them still dwelt in Bethlehem. The paternal mansion had passed into other hands, and the whole family had rapidly declined. Joseph was deeply pious; he prayed much for the coming of the Messiah. I noticed, too, his great reserve in the presence of females. Shortly before his call to Jerusalem for his espousals with Mary, he entertained the idea of fitting up a more secluded oratory in his dwelling. But an angel appeared to him in prayer, and told him not to do it; that, as in ancient times, the Patriarch Joseph became by Gods appointment the administrator of the Egyptian granaries, so now to him was the granary of Redemption to be wedded. In his humility Joseph could not comprehend the meaning of this and so he betook himself to prayer. At last he was summoned to Jerusalem to be espoused to the Blessed Virgin.

There were seven other virgins who were with Mary to be dismissed from the Temple and given in marriage. On this account St. Anne went to Jerusalem to be with Mary, who grieved at the thought of leaving the Temple. But she was told that she must be married. I saw one of the distinguished old priests, who was no longer able to walk, borne into the Holy of Holiest. An incense offering was enkindled. The priest prayed sitting before a roll of writings, and in vision his hand was placed upon that verse in the Prophet Isaiah 11:1. in which it is written that there shall come forth a rod out of the root of Jesse and a flower shall rise up out of his root. Thereupon I saw that all the unmarried men in the country of the Rouse of David were summoned to the Temple. Many of them made their appearance in holiday attire, and Mary was conducted to their presence. I saw one among them, a very pious youth from the region of Bethlehem, who had always ardently prayed to be allowed to minister to the advent of the Messiah. Great was his desire to wed Mary. But Mary wept; she wished not to take a husband. Then the high priest gave to each of the suitors a branch which was to be held in the hand during the offering of prayer and sacrifice. After that, all the branches were laid in the Holy of Holiest with the understanding that he whose branch should blossom, was to be Marys husband. Now when that youth who so ardently desired to wed Mary found that this branch, along with all the others, had failed to blossom, he retired to a hall outside the Temple and, with arms raised to God, wept bitterly. The other suitors left the Temple, and that youth hurried to Mount Carmel where, since the days of Elias, hermits had dwelt. He took up his abode on the mount, and there spent his days in prayer for the coming of the Messiah.

I saw the priests, after this, hunting through different rolls of writing in their search for another descendant of the House of David, one that had not presented himself among the suitors for Marys hand. And there they found that, among the six brothers of Bethlehem, one was unknown and ignored. They sought him out and so discovered Josephs retreat, six miles from Jerusalem, near Samaria. It was a small place on a little river. There Joseph dwelt alone in a humble house near the water, and carried on the trade of a carpenter under another master. He was told to go up to the Temple. He went, accordingly, arrayed in his best. A branch was given him. As he was about to lay it upon the altar, it blossomed on top into a white flower like a lily. At the same time I saw a light like the Holy Spirit hovering over him He was then led to Mary, who was in her chamber, and she accepted him as her spouse.

The espousals took place, I think, upon our 23rd of January. They were celebrated in Jerusalem, on Mount Zion in a house often used for such feasts. The seven virgins that were to leave the Temple with Mary, had already departed. They were recalled to accompany Mary on her festal journey to Nazareth, where Anne had already prepared her little home. The marriage feast lasted seven or eight days. The women and the virgins, companions of Mary in the Temple, were present, also many relatives of Joachim and Anne, and two daughters from Gophna. Many lambs were slaughtered and offered in sacrifice.

I have had a clear vision of Mary in her bridal dress. She wore a colored, woolen underdress without sleeves, her arms encircled by white, woolen fillets. On the breast and as high as the neck, lay a white collar ornamented with jewels, pearls, etc. Then came a kind of gown open in front, wide like a mantle from top to bottom, and with flowing sleeves. This gown was blue, embroidered with large red, white, and yellow roses and green leaves, something like the ancient vestments worn at Mass. It fastened around the neck on the white collar, and the lower border was edged with fringes and tassels. Over this was a kind of scapular of white-and gold-flowered silk, set over the breast with pearls and shining stones. It lay upon the front opening of the dress, and reached to the edge of the same; it was about one-half an ell (1 ell = 112 cm) wide and was fringed with tassels and balls. A corresponding strip hung down the back, while shorter and narrower ones fell over the shoulders and arms. These lappets were caught under the arms from front to back with the gold cords, or delicate chains, with which the broad upper piece of the bodice was fastened, as also the breast - piece that was placed over the upper body. By this arrangement, the flowered stuff of the dress was puffed out between the cords. The wide sleeves were tightly fastened in the middle of the upper and the lower arm by buckles, puffing out around the shoulders, the elbows, and the wrists.

Over this costume fell a long sky-blue mantle. It was fastened at the neck by an ornament, and over it was a white ruffle seemingly of feathers or silk dots. The mantle fell back from the shoulders, forming a large fold on the sides, and hung behind in a pointed train. It was embroidered around the edge in flowers of gold.

Marys hair was arranged with such skill as is difficult to describe. It was parted on top of the head and divided into numerous fine strands, which were caught together with pearls and white silk. It formed a large net that fell over the shoulders and down the back to the middle of the mantle. It looked like a web. The ends of the hair were rolled in, and the whole net edged with fringe and pearls.

On her head was placed, first a wreath of white raw silk or wool, closing on top with three bands of the same meeting in a tuft. On this rested a crown about the breadth of ones hand, set with many colored jewels. Three pieces arose from the circlet and met together in the center, where they were surmounted by a ball.

In her left hand Mary carried a little garland of red and white roses made of silk, and in the right a beautiful candlestick covered with gold. It had no foot, but was furnished like a scepter with knobs above and below the point at which it was to be grasped by the hand. The stem began to swell out in the middle and ended in a little dish upon which burned a white flame.

On her feet she wore heavy sandals about two fingers in thickness under which, before and behind, was a support like a heel. They were green, and gave the foot the appearance of standing upon sods. Two straps, white and gold, went over the foot and held them in their place.

The virgins at the Temple arranged Marys skillfully woven hair net. I saw them thus engaged. There were many busied with it, and the work went more swiftly than one could imagine.

Anne brought all the beautiful clothes, but Mary was so modest that it was only with reluctance that she allowed herself to be arrayed in them.

After the nuptial ceremony, her braided hair was wound around her head, a milk-white veil reaching up to the elbows thrown over her, and the crown placed upon it.

The Blessed Virgin had auburn hair, dark eyebrows, fine and arched, a very high forehead, large downcast eyes with long, dark lashes, a straight nose, delicate and rather long, a lovely mouth around which played a most noble expression, and a pointed chin. She was of medium height, and she moved very gently and gravely, looking very bashful in her rich attire. After the marriage feast, she wore another dress. It was striped and less magnificent than the one described. I have a scrap of it among my relics. This striped dress she wore at Cana and on other holy occasions. She wore her wedding suit once again in the Temple.

The very wealthy among the Jews changed their dress three or four times during a marriage feast. Mary in her magnificent apparel presented an appearance somewhat similar to the richly adorned women of a much later period, the Empress Helena, for instance, and even Cunegundis herself. The usual clothing of the Jewish women enveloped them closely, giving them an appearance of being wrapped up; but Marys wedding dress was very different; it was something on the Roman style.

Joseph wore a long, wide blue coat fastened from the breast down with loops and buttons. The wide sleeves were laced at the sides, a broad cuff turned up at the wrist, the inside provided, as it were, with pockets. Around the neck was something like a brown collar, over which lay a kind of stole, and upon the breast hung two white bands.

After the marriage, Joseph went to Bethlehem on some business, and Mary with twelve or fifteen women and maidens went to Annes house near Nazareth. They made the journey on foot. When Joseph returned, I saw at Annes house a feast at which, besides the usual household, there were about six guests and several children present. Cups were on the table. The Blessed Virgin wore a mantle embroidered with red, white, and blue flowers. Her face was covered with a transparent veil over which was a black one.

I afterward saw Joseph and Mary in the house of Nazareth. Joseph had a separate apartment in the front of the house, a three-cornered chamber this side of the kitchen. Both Mary and Joseph were timid and reserved in each others presence. They were very quiet and prayerful.

Once I saw Anne making preparations to go to Nazareth. Under her arm she carried a bundle that contained some things for Mary. To reach Nazareth, which lay in front of a hill, she had to go over a plain and through a grove. Mary wept very much when Anne was leaving and accompanied her a part of the way. Joseph was alone in his apartment in the front of the house.

Mary and Joseph had, properly speaking, no regular housekeeping affairs; they received from Anne all that they needed. I saw Mary spinning and sewing too, but yet with wide stitches. The clothes then worn had not many seams and were entirely in strips. I saw her embroidering also, and with little white sticks knitting or working. The cooking she did was very simple and, while it was going on, the bread was baking in the ashes. They used sheeps milk, and of meat generally pigeons only.

2. THE HOLY HOUSE OF NAZARETH

The little house at Nazareth which Anne fitted up for Mary and Joseph, belonged to Anne. From her own dwelling, she could, unnoticed, reach it in about half an hour by a cross path. It lay not far from the gate. It had a small courtyard in front and nearby was a well, a couple of steps leading down to it. It was near a hill, but not built on it. A narrow path dug out of the hill separated it from the back of the house, in which there was one little window. It was darker on this side of the house than on the other. The back part was triangular and built on higher ground than the front. The foundations were cut in the rock; the upper part was a light masonry. Marys sleeping compartment was in the back, and there it was that the angelic Annunciation took place. This chamber had a semicircular form, on account of the movable partitions placed around the walls and which were of coarser wickerwork than that ordinarily used for the light screens. The patterns in which these screens were woven were similar to wafers, and the colors used were designed to bring the figures out. Marys sleeping place was on the side just behind a wicker screen. On the left was a little closet with a small table and stool. This was the Blessed Virgins oratory.

This back room was separated from the rest of the house by a fireplace, which consisted of a graded wall from whose center over the slightly raised hearth, a chimney rose up to the roof and ended in a tube above it. Over the opening through which the tube projected was built a little roof. On top of the chimney, I saw in after years two little bells hanging. To the right and left of the chimney and opening into Marys rooms were doors up to which three steps led. In the chimney wall were all kinds of nooks in which stood the little vessels that I still see at Loretto. Behind was a rafter of cedar wood, upon which the wall of the chimney rested. From this upright rafter ran a crossbeam to the center of the back wall, and into this there were others dovetailed from the two side walls. These beams were of a bluish cast with yellow ornaments. Between them one could see up through the roof, which was hung with large leaves and matting, and in three places, namely in the three corners, adorned with stars. The star in the middle corner was large like the morning star. Later on the ceiling was adorned with numerous stars. Over the horizontal rafter, which extended from the chimney to the back of the wall, was an opening in the center for the window, and under this was hung a lamp. There was a rafter under the chimney also. The roof was not high and pointed, but so level that one might walk around the edge. It was flat on top, and there rose the chimney with its tubes, protected by the little roof.

When after Josephs death the Blessed Virgin removed to the neighborhood of Capharnaum, the Holy House was left beautifully adorned like a sacred shrine. Mary often went from Capharnaum to visit the scene of the Incarnation and to pray there. Peter and John, whenever they went to Palestine, visited the House of Nazareth and celebrated Mass in it. An altar was erected where the fireplace used to be. The little cupboard once used by Mary was placed as a tabernacle upon the altar.

I have often in vision witnessed the transporting of the Holy House to Loretto. For a long time, I could not believe it, and yet I continued to see it. I saw the Holy House borne over the sea by seven angels. It had no foundation, but there was under it a shining surface of light. On either side was something like a handle. Three angels carried it on one side and three on the other; the seventh hovered in front of it, a long train of light after him.

I remember that it was the back of the house, the part that contained the fireplace, the altar of the Apostles, and the little window, that was transported to Europe. It seems to me when I recall it that the rest of the building was in some danger of falling. I see in Loretto the Crucifix also that the Blessed Virgin had when in Ephesus. It was formed of different kinds of wood. Later on, it came into the possession of the Apostles. Many miracles take place before that Crucifix.

The wall of the Holy House of Loretto is entirely the original one. Even the rafter under the chimney is still in its place. The miraculous picture of the Mother of God stands on the altar of the Apostles.

3. MARY’S ANNUNCIATION

On the day upon which the Church celebrates the feast, I had a vision of Marys Annunciation.

I saw the Blessed Virgin a short time after her marriage in the house of Nazareth. Joseph was not there. He was at that moment journeying with two beasts of burden on the road to Tiberias, whither he was going to get his tools. But Anne was in the house with her maid and two of the virgins who had been with Mary in the Temple. Everything in the house had been newly arranged by Anne. Toward evening, they all prayed standing around a circular stool from which they afterward ate vegetables that had been served. Anne seemed to be very busy about the household affairs, and for a time she moved around here and there, while the Blessed Virgin ascended the steps to her room. There she put on a long, white, woollen garment, such as it was customary to wear during prayer, a girdle around her waist, and a yellowish-white veil over her head. The maid entered, lighted the branched lamp, and retired. Mary drew out a little, low table, which stood folded by the wall, and placed it in the center of the room. It had a semicircular leaf, which could be raised on a movable support so that when ready for use the little table stood on three legs. Mary spread upon it a red and then a white, transparent cover, which hung down on the side opposite the leaf. It was fringed at the end and embroidered in the center. A white cover was spread on the rounded edge. When the little table was prepared, Mary laid a small, round cushion before it and, resting both hands on the leaf, she gently sank on her knees, her back turned to her couch, the door of the chamber to her right. The floor was carpeted. Mary lowered her veil over her face, and folded her hands, but not the fingers, upon her breast. I saw her praying for a long time with intense fervor. She prayed for Redemption, for the promised King, and that her own supplications might have some influence upon His coming. She knelt long, as if in ecstasy, her face raised to Heaven; then she drooped her head upon her breast and thus continued her prayer. And now she glanced to the. right and beheld a radiant youth with flowing, yellow hair. It was the archangel Gabriel. His feet did not touch the ground. In an oblique line and surrounded by an effulgence of light and glory, he came floating down to Mary. The lamp grew dim, for the whole room was lighted up by the glory.

The angel, with hands gently raised before his breast, spoke to Mary. I saw the words like letters of glittering light issuing from his lips. Mary replied, but without looking up. Then the angel again spoke and Mary, as if in obedience to his command, raised her veil a little, glanced at him, and said, “Behold the handmaid of the Lord. May it be done unto me according to thy word!” I saw her now in deeper ecstasy. The ceiling of the room vanished, and over the house appeared a luminous cloud with a pathway of light leading up from it to the opened heavens. Far up in the source of this light, I beheld a vision of the Most Holy Trinity. It was like a triangle of glory, and I thought that I saw therein the Father, the Son, and the Holy Ghost.

As Mary uttered the words: “May it be done unto me according to thy word!” I saw an apparition of the Holy Ghost. The countenance was human and the whole apparition environed by dazzling splendor, as if surrounded by wings. From the breast and hands, I saw issuing three streams of light. They penetrated the right side of the Blessed Virgin and united into one under her heart. At that instant Mary became perfectly transparent and luminous. It was as if opacity disappeared like darkness before that flood of light.

While the angel and with him the streams of glory vanished, I saw down the path of light that led up to Heaven, showers of half-blown roses and tiny green leaves falling upon Mary. She, entirely absorbed in self, saw in herself the Incarnate Son of God, a tiny, human form of light with all the members, even to the little fingers perfect. It was about midnight that I saw this mystery.

Some time elapsed, and then Anne and the other women entered Marys room, but when they beheld her in ecstasy they immediately withdrew. The Blessed Virgin then arose, stepped to the little altar on the wall, let down the picture of a swathed child that was rolled above it, and prayed standing under the lamp before it. Only toward morning did she lie down. Mary was at this time a little over fourteen years old.

An intuitive knowledge of what had taken place was conferred upon Anne. Mary knew that she had conceived the Redeemer, yes, her interior lay open before her, and so she already understood that her Sons kingdom should be a supernatural one, and that the House of Jacob, the Church, would be the reunion of regenerate mankind. She knew that the Redeemer would be the King of His people, that He would purify them and render them victorious; but that in order to redeem them He must suffer and die.

It was explained to me likewise why the Redeemer remained nine months in His mothers womb, why He was born a little child and not a perfect man like Adam, and why also He did not take the beauty of Adam in Paradise. The Incarnate Son of God willed to be conceived and born that conception and birth, rendered so very unholy by the Fall, might again become holy. Mary was His Mother, and He did not come sooner because Mary was the first and the only woman conceived without sin. Jesus when put to death was thirty4hree years, four months, and two weeks old.

I thought all the while: Here in Nazareth, things are different from what they are in Jerusalem. There the women dare not set foot in the Temple, but here in this church at Nazareth, a virgin is herself the Temple and the Most Holy rests in her.

4. MARY’S VISITATION

Marys Annunciation took place before Josephs return. He had not yet settled at Nazareth when, with Mary, he started on the journey to Hebron. After the Conception of Jesus, the Blessed Virgin experienced a great desire to visit her cousin Elizabeth. I saw her travelling with Joseph toward the south. Once I saw her passing the night in a hut made of wickerwork and which was all overrun with vines and beautiful white blossoms. From that point to Zacharys house, it was a journey of about twelve hours. Near Jerusalem they turned off to the north in order to take a more solitary route. They made the circuit of a little city two leagues from Emmaus, and took a road traversed by Jesus in after years. Although it was a long journey, they made it very quickly. They now had to cross two hills. I saw them resting between them, eating some bread and refreshing themselves with some balsam drops which they had collected on the way, and which they mingled with their drinking water. The hill was formed of overhanging rocks and caves. The valleys were very fertile. I remarked on the road one particular flower. It had fine green leaves and a cluster of nine tiny bell-shaped blossoms, white, lightly flushed with red.

Mary wore a brown, woollen underdress over which was a gray one with a girdle, and a yellowish covering on her head. Joseph carried in a bundle a long brownish garment with a cowl, and bands in front. It was one that Mary was accustomed to wear whenever she went either to the Temple or the synagogue.

Zacharys house stood upon a solitary hill, and other dwellings were scattered around. Not far from it, a tolerably large brook flowed down from the mountain.

Elizabeth had learned in vision that one of her race was to give birth to the Messiah; she had dwelt in thought upon Mary, had very greatly desired to see her, and had indeed beheld her journeying to Hebron. In a little room, to the right of the entrance to the house, she placed seats, and here she tarried, often looking long and anxiously down the road, in the hope of catching the first glimpse of Mary. When Zachary was returning from the Passover, I saw Elizabeth, urged by an impetuous desire, hurrying from the house and going a considerable distance on the road to Jerusalem. When Zachary met her, he was alarmed to find her so far from home and that, too, in her present condition. But she told him of her anxiety and that she could not help thinking that her cousin Mary was coming from Nazareth to see her. Zachary, however, thought it improbable that the newly married couple would at that time undertake so great a journey. On the following day, I saw Elizabeth taking the road again under the influence of the same impression, and now I saw the Holy Family coming to meet her.

Elizabeth was advanced in years. She was tall, her face small and delicate, and she wore something wrapped around her head. She was acquainted with Mary only by hearsay. As soon as the Blessed Virgin saw Elizabeth, she knew her and hurried on to meet her, while Joseph purposely held back. Mary had already reached the houses in the neighborhood of Zacharys home. Their occupants were enraptured at her beauty, and filled with such reverence by her demeanor that they stood back modestly. When the cousins met, they saluted each other joyfully with outstretched hands. I saw a light in Mary and issuing from her a ray which entered into Elizabeth, who thereby became wonderfully agitated. They did not pause long in sight of the beholders, but arm in arm passed up the courtyard to the door of the house, where Elizabeth once more bade Mary welcome. Joseph went around to the side of the house and into an open hall where sat Zachary. He respectfully saluted the aged priest, who responded in writing on his tablet.

Mary and Elizabeth entered the room in which was the fireplace. Here they embraced, clasping each other in their arms and pressing cheek to cheek. I saw light streaming down between them. Then it was that Elizabeth, becoming interiorly inflamed, stepped back with uplifted hands, and exclaimed, “Blessed art thou among women, and blessed is the Fruit of thy womb.

“And whence is this to me, that the Mother of my Lord should come to me?

‘For behold, as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.

“And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.”

At these last words, Elizabeth took Mary into the little room prepared for her that she might sit down and rest. It was only a few steps from where they then were. Mary released her hold upon Elizabeths arm, crossed her hands on her breast, and divinely inspired, uttered her canticle of thanksgiving: “My soul doth magnify the Lord, and my spirit hath rejoiced in God, my Saviour.

“Because He hath regarded the humility of His handmaid; for behold from henceforth all generations shall call me blessed.

“Because He that is mighty hath done great things to me: and holy is His name.

“And His mercy is from generation unto generations, to them that fear Him.

“He hath showed might in His arm: He hath scattered the proud in the conceit of their heart.

“He hath put down the mighty from their seat, and hath exalted the humble.

“He hath filled the hungry with good things: and the rich He hath sent empty away.

“He hath received Israel his servant, being mindful of His mercy.

“As He spoke to our fathers, to Abraham, and to His seed forever.”

I saw Elizabeth, moved by similar emotion, reciting the whole canticle with Mary. Then they seated themselves on low seats. A small goblet was on the little table. And, oh, I was so happy! I sat nearby and prayed with them the whole time.

I saw Joseph and Zachary still together. They were conversing by means of the tablet, and always about the coming of the Messiah. Zachary was a tall, handsome old man clothed like a priest. He and Joseph sat together at the side of the house that opened on the garden, in which Mary and Elizabeth were now sitting on a rug under a high, spreading tree. Behind the tree was a fountain from which gushed water when a spigot was pressed. I saw grass and flowers around, and trees bearing little, yellow plums. Mary and Elizabeth were eating rolls and small fruits out of Josephs travelling pouch. What touching simplicity and moderation! Two maids and two men servants were in the house. They prepared a table under the tree. Joseph and Zachary came out and ate something. Joseph wanted to return home at once, but they persuaded him to stay eight days. He knew not of Marys conception. The women were silent on that subject. They had a secret understanding together about their interior sentiments.

When all, Mary and Elizabeth, Joseph and Zachary, were together, they prayed making use of a kind of litany. I saw a cross appear in their midst, and still there was no cross at that time. Yes, it was as if two crosses visited each other.

In the evening they all sat together again in the garden near a lamp under the tree. A cover like a tent was stretched under the tree, and low stools with backs stood around. After that I saw Joseph and Zachary going to an oratory, while Mary and Elizabeth retired to their little chamber. They were inflamed with divine ardor, and together they recited the Magnificat. The Blessed Virgin wore a transparent white veil which she lowered when speaking to men.

Zachary took Joseph on the following day to another garden at some distance from the house. He was in all things most exact and methodical. This second garden was set out with beautiful bushes and trees full of fruit. In the center was an avenue of trees, and at the end of it a small house whose entrance was on the side. Above were openings with slides like windows. A woven couch filled with moss or some other fine plant, stood in one room in which there were also two white figures as large as children. I have no clear knowledge of how they came there nor what they signified, but they appeared to me to be very like Zachary and Elizabeth, only much younger. I saw Mary and Elizabeth much together. Mary helped with everything around the house and prepared all kinds of necessaries for the child. Both she and Elizabeth knit on a large coverlet for the latter, and they worked also for the poor.

During Marys absence, Anne frequently sent her maid to see after Marys house at Nazareth, and once I saw her there herself.

I saw Zachary and Joseph spending the night of the next day in the garden at some distance from the house. They slept part of the time in the little summer house, and prayed during the other part in the open air. They returned quite early in the morning to the house where Mary and Elizabeth had passed the night. Mary and Elizabeth recited together morning and evening the hymn of thanksgiving, the Magnificat, which Mary had received from the Holy Ghost at the salutation of Elizabeth. Durmg its recital they stood opposite each other against the wall, as if in choir, their hands crossed upon their breast, the black veil of each covering her face. At the second part, which refers to Gods promise, I saw the previous history of the Most Holy Incarnation and the mystery of the Most Holy Sacrament of the Altar, from Abraham down to Mary. I saw Abraham sacrificing Isaac, also the Mystery of the Ark of the Covenant, which Moses received on the night before the departure from Egypt, and by which he was enabled to escape and conquer. I recognized its connection with the holy Incarnation, and it seemed to me as if this Mystery were now fulfilled or living in Mary. I saw also the Prophet Isaias and his prophecy of the Virgin, and from him to Mary visions of the approach of the the Most Blessed Sacrament. I still remember that I heard the words: “From father to father down to Mary, there are more than fourteen generations.” I saw also Marys blood taking its rise in her ancestors and flowing nearer and nearer to the Incarnation. I have no words to describe this clearly. I can say only that I saw, sometimes here, sometimes there, the people of different races. There seemed to issue from them a beam of light which always terminated in Mary as she appeared at that moment with Elizabeth. I saw this beam issuing first from the Mystery of the Ark of the Covenant and ending in Mary. Then I saw Abraham and from him a ray, which again ended in Mary, etc. Abraham must have dwelt quite near to Marys abode at that time; for during the Magnificat I saw that the beam which proceeded from him came from no great distance, while those from persons nearer to the Mother of God in point of time seemed to come from afar. Their rays were as fine, as clear as those of the sun when they shine through a narrow opening. In such a beam, I beheld Marys blood glancing red and bright, and it was said to me: “Behold, as pure as this red light must the blood of that Virgin be from whom the Son of God will become incarnate.”

Once I saw Mary and Elizabeth going in the evening to Zacharys country place. They took with them rolls and fruit in little baskets, for they intended to stay overnight. Joseph and Zachary followed them later. I saw Mary going to meet them as they entered. Zachary had brought his little tablet, but it was too dark for writing. I saw Mary speaking to him. She was telling him that he should speak on that night. He laid aside his tablet and conversed orally with Joseph. I saw all this to my own great astonishment. Then my guide said to me: “Why, what is that?” and he showed me a vision of St. Goar, who hung his mantle on the sunbeams as on a hook. I received then the instruction that lively, childlike confidence makes all things real and substantial. These two expressions gave me great interior light upon all kinds of miracles, but I cannot explain it.

They, Mary, Elizabeth, Joseph, and Zachary, all spent the night in the garden. They sat or walked two by two, prayed now and then, or retired into the little summer house to rest. I heard them say that Joseph would return home on the evening of the Sabbath, and that Zachary would go with him as far as Jerusalem. The moon shone bright in a starry sky. It was indescribably calm and lovely near those holy souls.

Once also I had a peep into Marys little chamber. It was night, and she was at rest. She was lying on her side with one hand under her head. Over her brown underdress she wound from head to foot a strip of white, woollen stuff about an eli in width. When preparing for rest, she took one end of this strip under her arm and wound it tightly around her head and the upper part of her person, then down to the feet and up again; so that she was entirely enveloped, and could not take a long step. She did this near the couch, at the head of which was a little roll of something for a pillow. The arms from the elbow down were left free, and the veiling of the head opened on the breast.

I often saw under Marys heart a glory in whose center burned an indescribably clear little flame, and over Elizabeths womb a similar glory, but the light in it was not so clear.

When the Sabbath began, I saw in Zacharys house, in a room that I had not before seen, lamps lighted and the Sabbath celebrated. Zachary, Joseph, and about six other men from the neighborhood were standing and praying under a lamp and around a little chest upon which lay rolrs of writing. They had on their heads something like a small veil. They did not make so many distorted movements of the body as do the latter-day Jews, although like them they frequently bowed the head and raised the arms.

Mary, Elizabeth, and two other women stood apart in a grated partition from which they could see into the oratory. They were entirely enveloped, their prayer mantles over their heads.

Zachary wore his festive robes the whole of the Sabbath. They consisted of a long, white garment with rather narrow sleeves. He was girdled with a broad cincture, wound many times around him. On it were letters, and from it hung straps. This garment was provided with a cowl, which hung in plaits from the head down the back like a folded veil. When he moved or performed any action, he threw this garment rolled together with the ends of the girdle up over one shoulder, and stuck it into the girdle under his arm. His lower limbs were loosely bound, and the strip enveloping them fastened by the straps that kept the soles in place upon his naked feet. He showed his priestly mantle to Joseph. It was sleeveless, wide and heavy and very beautiful, flashing with white and purple intermixed. It was closed on the breast with three jeweled clasps.

When the Sabbath was over, I saw them eating again for the first time. They took their repast together under the trees in the garden near the house. They ate green leaves previously dipped into something, and sucked little bunches of herbs which too had been soaked. There were little bowls of small fruits on the table and other dishes, from which they partook of something with brown, transparent spatulas. It may have been honey that they were eating with horn spatulas. There were also little rolls, and I saw them eating them.

After the meal, Joseph accompanied by Zachary started on his journey home. The night was calm, the moon shining, and the sky studded with stars. Before parting, all prayed separately. Joseph took with him his little bundle in which were a few rolls and a small jug of something. Both the travellers had staves; but Josephs was hooked on top, while Zacharys was long and ended in a knob. Both had travelling mantles which they wore over their head. Before starting, they embraced Mary and Elizabeth, alternately pressing them to their heart. But I saw no kissing at that time. The parting was calm and cheerful. The two women accompanied them a short distance, and then the travellers proceeded alone. The night was unspeakably lovely.

Mary and Elizabeth now returned to the house and went into Marys chamber. A lamp was burning upon a bracket on the wall, as was usual while Mary slept or prayed. The two women stood facing each other, and recited the Magnificat. They spent the whole night in prayer, for what reason I cannot now say. Through the day I saw Mary busy with all kinds of work, weaving covers, for instance.

I saw Joseph and Zachary still on the road. They spent the night under a shed. They took very circuitous roads and, I think, visited many people, for they were three days on their journey.

Again I saw Joseph at Nazareth. Annes maid took charge of the house for bim, going to and fro between the two houses. With this exception, Joseph was entirely alone.

I also saw Zachary returning home, and I saw Mary and Elizabeth reciting as usual the Magnificat, and doing all kinds of work. Toward evening, they used to walk in the garden. There was a well in it, a rare occurrence in this part of the country; therefore travellers always took with them in a little jug some kind of juice to drink. Sometimes also, and generally toward evening when it grew cool, Mary and Elizabeth walked some distance from the house, for it stood alone in the midst of fields. They usually retired about nine o’clock, and always rose again before the sun.

The Blessed Virgin remained with Elizabeth three months, until after the birth of John, but she returned to Nazareth before his circumcision. Joseph went to meet her halfway on the journey, and for the first time noticed that she was pregnant. But he gave no sign of his knowledge, and struggled with his doubts. Mary, who had feared this, was silent and preoccupied, thus increasing his uneasiness. When arrived in Nazareth, Mary went to the parents of the deacon Parmenas and remained some days with them. Josephs anxiety had meanwhile increased to such a degree that, when Mary returned home, he determined to flee from the house. Then the angel appeared to him and consoled him.

5. FEAST PICTURES

I saw a wonderful and almost indescribable vision of a feast. I saw a church that looked like a slender, delicate, octangular fruit, the roots of whose stem touched the earth over a bubbling fountain. The stem was not high, one could just see between the church and the earth. The entrance was over the spring which bubbled and bubbled, casting out something white like earth or sand, and rendering all around green and fruitful. There were no roots over the spring in front of the church. The center of the interior was like the capsule in an apple, the cells formed of many delicate white threads. In these cells were little organs like the kernels of an apple. Through an opening in the floor, one could look straight down into the bubbling spring. I saw some kernels that looked withered and decayed, falling into it. But while I gazed, the fruit seemed to be developing more and more into a church; and the capsule at last appeared something like a piece of machinery, like a loose artificial nosegay in the center of it. And now I saw the Blessed Virgin and Elizabeth standing on that nosegay and looking again like two tabernacles, the one the tabernacle of a saint, the other that of the Most Holy. The two blessed women turned toward each other and offered mutual felicitations. Then there issued from them two figures, Jesus and John. John, the larger of

the two, lay coiled on the earth, his head in his lap; but Jesus was like a tiny child formed of light, just as I so often see Him in the Blessed Sacrament. Upright and hovering, He moved toward John and passed over him like a white vapor as he lay there with his face upon the earth. The reflection from the snowy vapor glanced through the opening in the floor down into the spring, and by it was swallowed up. Then Jesus raised the little John and embraced him, after which each returned to the womb of his mother, who meantime had been singing the Magnificat.

I saw also during that singing, Joseph and Zachary issuing from the walls on opposite sides of the church and followed by an ever-increasing flow of people, while the whole building continued unfolding, as it were, taking more and more the appearance of a church and the occasion that of a sacred festival. Vines with luxuriant foliage were growing around the church, and they became so dense that they had to be trimmed.

The church now rested on the earth. In it was an altar, and through an opening over the bubbling spring arose a baptismal font. Many people entered by the door, and there was at last a grand and perfect festival. All that took place therein, both in form and in action, was a silent growth. I cannot relate all; words fail me.

On Johns feast, I had another vision of a festival. The octangular church was transparent, as if formed of crystal or jets of water. In the center was a well spring above which arose a little tower. I saw John standing by it and baptizing. The vision changed. Out of the spring grew a flower stalk, around which arose eight pillars supporting a pyramidal crown. Upon the crown stood the grandparents of Anne, Elizabeth, and Joseph; a little distant from the main stem were Mary and Joseph with the parents of the latter and those of Zachary. Up on the central stem stood John. A voice seemed to proceed from him, and I saw nations and kings entering the church and receiving the Blessed Eucharist from the hands of a Bishop. I heard John saying that their happiness was greater than his. (John never received the Blessed Sacrament.)

6. THE BLESSED VIRGIN’S PREPARATIONS FOR THE BIRTH OF CHRIST. JOURNEY TO BETHLEHEM

I saw the Blessed Virgin for many days with Anne, while Joseph remained alone in Nazareth, one of Annes maids taking charge of the house for him. They, Mary and Joseph, received their principal support from Annes house as long as she lived. I saw the Blessed Virgin near Anne sewing and embroidering bands and tapestry. They seemed to be very busy in the house. Joachim must long since have been dead, for I saw Annes second husband there and a little girl of from six to seven years old. She was helping Mary and being taught by her. If not a daughter of Anne, it must have been one of Mary Cleophass children also called Mary.

I saw Mary sitting in a room with other women and preparing covers large and small. Some were embroidered with gold and silver. There was one large coverlet in a box in the midst of the women, at which all were working, knitting with two little wooden needles and balls of colored wool. Anne was very busy. She went around from one to another, receiving and giving wool. All expected Mary to be delivered in Annes house, and these covers and other things were being prepared partly for the birth of the Child and partly as gifts for the poor. Everything was of the best, and all abundantly, and richly provided. They knew not that Mary would, of necessity, have to journey to Bethlehem.

Joseph was at that moment on his way to Jerusalem with cattle for sacrifice.

I saw Joseph returned from Jerusalem. He had taken thither cattle for sacrifice, and had put up at the house before the Bethlehem gate. It was at this same inn that he and Mary stopped later on, before Marys Purification. The keeper of the inn was an Essenian. Joseph went from there to Bethlehem, but did not visit his relatives. He was looking around after a place to build, also for some means of procuring lumber and tools, for in the spring after Marys delivery, which he thought would take place in Nazareth, he intended to remove with her to Bethlehem, as he did not care for Nazareth. He wanted to get a place near the inn of the Essenian. From Bethlehem he went again to Jerusalem, to offer sacrifice. When he was returning from this journey to Jerusalem, and about midnight was crossing the field of Chimki, six hours from Nazareth, an angel appeared to him and said that he should set out at once with Mary for Bethlehem, as it was there that her Child was to be born. The angel told him, moreover, that he should provide himself with a few necessaries, but no laces nor embroidered covers, and he mentioned all the other things he was to take. Joseph was very much surprised. He was told also that, besides the ass upon which Mary was to ride, he was to take with him a little she-ass of one year which had not yet foaled. This little animal they were to let run at large, and then follow the road it would take.

I saw Joseph and Mary in their house at Nazareth; Anne too was present. Joseph informed them of the commands he had received, and they began to prepare for the journey. Anne was very much troubled about it. The Blessed Virgin had had all along an interior admonition that she should bring forth her child in Bethlehem; but in her humility she had kept silence. She knew it, also, from the Prophecies. She had all the Prophecies referring to the birth of the Messiah in her little closet at Nazareth; she read them very often and prayed for their fulfillment. She had received them from her teachers at the Temple, and by the same holy women had been instructed upon them. Her prayer was always for the coming of the Messiah. She esteemed her happy of whom the Child should be born, and she desired to serve her as her lowest handmaid. In her humility, she had never conceived the thought that she herself was to be the one. From those Prophecies she knew that the Saviour would be born in Bethlehem, therefore she lovingly submitted to the Divine Will and began her journey. It was a very painful one for her, since at that season it was cold among the mountains. Mary had an inexpressible feeling that henceforth she must and could be only poor. She could possess no exterior goods, for she had all in herself. She knew that she was to be the Mother of the Son of God. She knew and she felt that, as by a woman sin had entered into the world, so now by a woman the Expiation was to be born. It was under the influence of this feeling that she had exclaimed: “Behold the handmaid of the Lord!” I understood, likewise, that Jesus was conceived of the Holy Ghost about the hour of midnight, and about midnight should be born.

I saw Joseph and Mary with Anne, Mary Cleophas, and some servants silently setting out upon their journey. They started from Annes. An ass bore a comfortable cross-seat for Mary and her baggage. On the field of Chimki, where the angel had appeared to Joseph, Anne had a pasture ground; and here the servants went to get the little she-ass of one year which Joseph had to take with him. She ran after the Holy Family. Anne, Mary Cleophas, and the servants now parted from Joseph and Mary after a touching leave4aking. I saw the two travellers going some distance further and putting up at a house that lay on very high ground. They were well received. I think the proprietor was the lease holder of a farm called the House of Chimki and to which the field belonged. From it one could see far into the distance, yes, even to the mountains near Jerusalem.

I again saw the Holy Family in a very cold valley, through which they were making their way toward a mountain. The ground was covered with frost and snow. It was about four hours from the House of Chimki. Mary was suffering exceedingly from the cold. She halted near a pine tree, and exclaimed: “We must rest. I can go no farther.” Joseph arranged a seat for her under the tree, in which he placed a light. I often saw that done at night by travellers in those parts. The Blessed Virgin prayed fervently, imploring God not to allow them to freeze; and at once so great a warmth passed into her that she stretched out her hands to St. Joseph that he might warm himself by them. She took some food to renew her strength. The little ass, their guide, came up with them here and stood still. The actions of the little animal were truly astonishing. On straight roads, between mountains, for instance, where they could not go astray, she was sometimes behind, sometimes far ahead of them; but where the road branched, she was sure to make her appearance and run on the right way. Whenever they reached a spot at which they should halt, the little creature stood still. Joseph here spoke to Mary of the good lodgings that he expected to find in Bethlehem. He told her that he knew the good people of an inn at which, for a moderate sum, they could get a comfortable room. It was better, he said, to pay a little than to depend upon free quarters. He praised Bethlehem in order to console and encourage her.

After that, I saw the Holy Family arrive at a large farmhouse, about two hours distance from the pine tree. The woman was not at home, and the man refused St. Joseph admittance, telling him that he might go on further. On they went until they came to a shepherds shed where they found the little ass, and where they too halted.

There were some shepherds in it; but they soon vacated after showing themselves most friendly and supplying straw and faggots, or bundles of reeds for a fire. The shepherds then went to the house from which Mary and Joseph had been sent away. They mentioned having met them, and said: “What a beautiful, what an extraordinary woman! What an amiable, pious, benevolent man! What wonderful people those travellers are!” The mans wife had now returned home, and she scolded at their having been sent away. I saw her going to the shepherds hut at which they had put up, but she was timid and dared not enter. This hut was on the north side of that mountain on whose southern declivity lay Samaria and Thebez. Toward the east of this region and on this side of the Jordan, Salem and Ainon are situated, and on the opposite side, Socoth. It was about twelve hours from Nazareth. The woman came again with her two children. She was quite friendly, and seemed to be very much touched by what she saw. The husband also came and begged pardon. After Mary and Joseph had refreshed themselves a little, he showed them to an inn about an hour further up the mountain.

The host, however, excused himself to Joseph, pleading the numbers already there. But when the Blessed Virgin entered and begged for shelter, the wife of the innkeeper, as also the innkeeper himself, changed their bearing toward them. The man at once arranged a shelter for them under a neighboring shed, and took charge of the ass. The little she-ass was not with them. She was running around the fields; for when not needed, she did not make her appearance. This inn was a tolerably fine one, and consisted of several houses. Although situated on the north side of the mountain, it was surrounded by orchards, pleasure gardens, and balsam trees. Mary and Joseph remained overnight and the whole of the next day, for it was the Sabbath.

On the Sabbath the hostess with her three children visited Mary, also the woman of that other house with her two children. Mary talked to the little ones and instructed them. They had little rolls of parchment from which they read. I, too, made bold to speak confidently to Mary. She told me how extremely well it was with her in her present condition. She felt no weight. But sometimes, she experienced a sensation of being so immensely large internally and as if she were hovering in her own person. She felt that she encompassed God and man, and that He whom she encompassed carried her.

Joseph went out with the host to his fields. Both host and hostess had conceived great love for Mary; they sympathized with her condition. They pressed her to remain, and showed her a room which they would give her. But very early the next morning she started with Joseph on their journey. They went forward, a little more to the east, along the mountain and into a valley, increasing the distance between them and Samaria to which they seemed at first to be going. The temple upon Garizim was in sight. On the roof were numerous figures like lions or other animals, which shone with a white light in the sun.

The road led down into a plain, or the field of Sichem. After a journey of about six leagues, they came to a solitary farmhouse where they were made welcome. The man was an overseer of fields and orchards belonging to a neighboring city. It was warmer here and vegetation more luxuriant than at any place they had been, for it was the sunny side of the mountain, and that makes a great difference in Palestine at this season. The house was not exactly in the valley, but on the southern declivity of the mountain which stretches from Samaria to the east. The occupants belonged to those shepherds with whose daughters later on, the servants remaining behind from the caravan of the Three Kings had married. In after years also Jesus often tarried here and taught. Before departing, Joseph blessed the children of the family.

I saw him and Mary journeying over the plain beyond Sichem. The Blessed Virgin sometimes went on foot. They rested occasionally and refreshed themselves. They had with them little rolls and a cool, strengthening drink in nice little jugs, brown and shining like metal. The seat that Mary used on the ass was furnished with a pad on either side as a support for the limbs, which were thereby brought more into a sitting posture. The support was over the neck of the ass, and Mary sat sometimes to the right, sometimes to the left. Berries and other fruits were still hanging on the bushes and trees that were exposed to the sun, and these they gathered on the way. The first thing that Joseph always did on arriving at an inn, was to prepare a comfortable seat or couch for Mary; then he washed his feet, as did Mary also. Their ablutions were frequent.

It was quite dark one evening when they reached a lonely inn. Joseph knocked and begged for shelter, but the owner would not open the door. Joseph explained to him his position, telling him that his wife could go no farther. But the man was inflexible; he would not interrupt his own rest. And when Joseph told him that he would pay him, he received for answer: “This is not an inn, I will not have that knocking.” The door remained closed. Mary and Joseph went on for a short distance and found a shed. He struck a light, and prepared a couch for Mary, she herself assisting him. He brought the ass in, and found some straw and fodder for it. Here they rested a few hours. I saw them departing early the next morning while it was still dark. They may now have been distant from their last halting place about six hours, about six and twenty from Nazareth, and ten from Jerusalem. The last house stood on level ground, but the road from Gabatha to Jerusalem began again to grow steep. Up to this time Mary and Joseph travelled no great highroads, though they crossed several commercial routes which ran from the Jordan to Samaria and to the roads that lead from Syria down into Egypt. So far, the roads by which they came, with the exception of that single broad one, were very narrow and ran over the mountains. One had to be very cautious in walking, but the ass could tread its way securely.

Now I saw the travellers arrive at a house whose owner was at first uncivil to Joseph. He threw the light on Marys face, and twitted Joseph on having so young a wife. But the mans wife took them in, gave them shelter in an outhouse, and offered them some little rolls.

When they left this place, they next sought lodging in a large farmhouse where also they were not received in a manner especially cordial. The innkeepers were young, and paid little heed to Mary and Joseph. They were not simple shepherds, but rich farmers, such as we have here, mixed up with the world, with trade, etc. I saw one old man going about the house with a walking stick. From here they had still seven hours journey to Bethlehem, but they did not take the direct route thither, because it was mountainous and at this season too difficult. They followed the little she-ass across the country between Jerusalem and the Jordan. I saw them arrive about noon at a large shepherds house, about two hours from Johns place of baptism on the Jordan. Jesus once passed a night there after His baptism. Near the house was another for the farm and sheep utensils, and in the yard was a spring from which the water was conducted through pipes to the bathtubs. There was a large public house here; and numbers of servants who took their meals at it were going and coming. The host received the travellers very kindly and he was very obliging. He insisted upon one of the servants washing Josephs feet at the spring. He also supplied him with fresh garments while he aired and brushed those he took off. A maid-servant rendered the same services to Mary, for the mistress of the house was backward in making her appearance; she lived retired. She is the same that Jesus afterward healed of a thirty years sickness. He told her that her malady had come upon her as a punishment for her want of hospitality toward His relatives. But I know the reason of her nonappearance to Mary and Joseph. She was young and rather frivolous. She had caught a glance of the Blessed Virgin, had spoken a word to her, perhaps, (I do not now recall all the circumstances) and had conceived a feeling of jealousy on account of her beauty. It was for that reason that she kept herself secluded on this occasion. There were some children in the house.

At their departure about noon, Mary and Joseph were accompanied part of the way by some of the people belonging to the inn. They proceeded westward toward Bethlehem, and arrived after a journey of about two hours at a little village consisting of a long row of houses with gardens and courts lying on both sides of a broad highroad. Joseph had connections here such as spring from the second marriage of a stepfather or stepmother. Their house was finely situated and very handsome. But Mary and Joseph did not enter. They passed through the place and went straight on toward Jerusalem for half an hour, when they came to a public house in which a crowd was gathered for a funeral. The frame partitions in the house had been removed from before the chimney and hearth. The fireplace was draped with black, and before it rested a coffin enveloped in the same somber hue. The male mourners wore long black robes with short, white ones over them and some had rough, black maniples on their arms. All were praying. In another apartment sat the women entirely enveloped in their large veils. There was in the yard a large fountain with several faucets. The proprietors of the house, who were taken up with the charge of the obsequies, left to, the servants the duty of receiving Mary and Joseph. This was done, accordingly, and the customary services rendered the holy travellers. Tapestry, or mats, were let down from their rollers near the ceiling, and a curtained space arranged for them. After some time, I saw the people of the house in conversation with them. The white garments had been laid aside. I saw a great many beds rolled up against the walls. They could be entirely separated from one another by means of the mats let down from the ceilings. Early the following morning, Mary and Joseph again started off. The good wife of the house told them they might stay, because Mary appeared in hourly expectation of her delivery. But Mary said with lowered veil that she had yet six or eight and thirty hours. The woman was anxious to keep them, though not in her own house. I saw the husband, as Joseph and Mary were departing, talking to the former about his beasts. Joseph praised the ass very much, and told him that he had brought the other with him in case of necessity. When the people spoke of the difficulty of getting lodgings in Bethlehem, Joseph replied that he had friends there and that Mary and he would certainly be well received. This made me feel so sorry. Joseph always spoke of this with so much confidence. I heard him again making the same remark to Mary on their way.

It so happened on the last days of the journey, when they were nearing Bethlehem, that Mary sighed longingly for rest and refreshment. Joseph turned aside from the road for half an hour to a place where, upon a former occasion, he had discovered a beautiful fig tree laden with fruit. It had seats around it for weary wayfarers to rest upon. But when they reached it they found, to their great disappointment, that it was at that time quite destitute of fruit. In after years something connected with Jesus happened near that tree. It nevermore had fruit, though it continued green. Jesus cursed it, and it withered.

7. THE ARRIVAL IN BETHLEHEM

The distance from the last public house to Bethlehem may have been three hours. Mary and Joseph went around by the north and approached the city on the west. A short distance outside the city, about a quarter of an hours walk brought them to a large building surrounded by courtyards and smaller houses. There were trees in front of it, and all sorts of people encamped in tents around it. This house was once the paternal home of Joseph, and ages before it had been the family mansion of David. It was at this period used as the custom house of the Roman taxes.

Joseph still had in the city a brother, who was an innkeeper. He was not his own brother, but a stepbrother. Joseph did not go near him. Joseph had had five brothers, three own-brothers and two stepbrothers. Joseph was five and forty years old. He was thirty years and, I think, three months older than Mary. He was thin, had a fair complexion, prominent cheekbones tinged with red, a high, open forehead, and a brownish beard.

The little she-ass was not with them here. She had run away around the south side of the city, where it was somewhat level, a kind of valley.

Joseph went straight into the custom house, for all newcomers had to present themselves there and obtain a ticket for entrance at the city gate. The city had properly no gate, but the entrance lay between two ruined walls that looked like the remains of a gate. Although Joseph was somewhat late in presenting himself for assessment, he was well received.

Mary remained in a small house in the courtyard among the women, who were very attentive to her, and offered her something to eat. These women cooked for the soldiers. The latter were Romans, as I could tell by the straps hanging around their hips. The weather was lovely, not at all cold, the sun lighting up the mountain between Jerusalem and Bethania. One can see it very well from here. Joseph went up to a large room in an upper story, where he was interrogated, who he was, etc., and his questioners examined long rolls of writing, numbers of which were hanging on the walls. They unrolled them and read to him his ancestry, also that of Mary. Joseph knew not before that through Joachim, Mary had descended in a straight line from David. The official asked him, ‘Where is thy wife?”

For seven years the inhabitants of this part of the country were not regularly assessed, owing to various political troubles. I saw the numbers V and II, and that certainly makes seven. The tax collecting had already been going on for many months, but two payments were still to be made. The people had to remain almost three months. They had indeed paid something here and there during those seven years, but there had been no regular collection of taxes. Joseph did not pay anything on that first day, but his circumstances were inquired into. He told the official that he possessed no real estate, that he lived by his trade and the assistance of his wifes parents. Mary also was summoned to appear before the clerk, but not upstairs. She was interrogated in a passage on the first floor, and nothing was read to her.

There were numbers of clerks and functionaries in the house, scattered throughout the different rooms, and a great many Romans and soldiers were to be met in the upper stories. There were also Pharisees and Sadducees, priests and elders, and all sorts of clerks and officials of both Jewish and Roman extraction. There was no such payment of taxes going on in Jerusalem. But in many other places, in Magdalum on the Sea of Galilee, for instance, taxes were being received. The Galileans had to pay there, and the people from Sidon, too, partly on account of their commercial intercourse, I think. Only those that had no establishments, that possessed no estates, had to report at their birthplace.

The receipts for the next three months were to be divided into three parts. The Emperor Augustus, Herod, and another king who dwelt in the neighborhood of Egypt, had a share in them. The king near Egypt, having gained some advantage in war, had a claim upon a certain district far up the country; consequently, they had to give him something. The second payment had some reference to the building of the Temple; it was something like a payment on money advanced. The third was for the poor and for widows, who had received nothing for a long time. But it all went as such things do in our own day-little to the right man. Good reasons were easily found for its remaining in the hands of the great. Incessant writing and moving to and fro were kept up.

Joseph then went with Mary straight to Bethlehem on whose outskirts the houses stood scattered, and into the heart of the city. At the different streets they met, he left Mary and the ass standing while he went up and down in search of an inn. Mary often had to wait long before Joseph, anxious and troubled, returned. Nowhere did he find room; everywhere was he sent away. And now it began to grow dark. Joseph at last proposed going to the other side of the city, where they would surely find lodgings. They proceeded down a street, which was more of a country road than a regular street, for the houses stood scattered along the hills, and at the end of it reached a low, level space, or field. Here stood a very beautiful tree with a smooth trunk, its branches spreading out like a roof. Joseph led Mary and the beast under it, and there left them to go again in quest of an inn. He went from house to house, his friends, of whom he had spoken to Mary, unwilling to recognize him. Once during his quest, he returned to Mary, who was waiting under the tree. He wept, and she consoled him. He started afresh on his search. But whenever he brought forward the approaching delivery of his wife as a pressing reason for receiving hospitality, he was dismissed still more quickly.

Meantime it had grown dark. Mary was standing under the tree, her ungirdled robe falling around her in full folds, her head covered with a white veil. The ass was nearby, its head turned toward the tree, at the foot of which Joseph had made a seat for Mary with the baggage. Crowds were hurrying to and fro in Bethlehem, and many of the passersby gazed curiously at Mary, as one naturally does on seeing a person standing a long time in the dark. I think also that some of them addressed her, and asked her who she was. Ah, they little dreamed that the Saviour was so near! Mary was so patient, so tranquil, so full of hope. Ah, she had indeed long to wait! At last she sat down, her hands crossed on her breast, her head lowered. After a long time, Joseph returned in great dejection. I saw that he was shedding tears and, because he had failed again to find an inn, he hesitated to approach. But suddenly he bethought him of a cave outside Bethlehem used as a storing place by the shepherds when they brought their cattle to the city. Joseph had often withdrawn thither to conceal himself from his brothers and to pray. It was very likely to be deserted at that season or, if any shepherds did come, it would be easy to make friends with them. He and Mary might there find shelter for awhile, and after a little rest he would go out again on his search.

And now they went around to the left, as if through the ruined walls, tombs, and ramparts of a country town. They mounted a rampart or hill, and then the road began again to descend. At last, they reached a hill before which stood trees, firs, pines, or cedars, and trees with small leaves like the box tree. In this hill was the cave or vault spoken of by Joseph. There were no houses around. One side of the cave was built up with rough masonry through which the open entrance of the shepherds led down into the valley. Joseph opened the light wicker door and, as they entered, the she-ass ran to meet them. She had left them near Josephs paternal house, and had run around the city to this cave. She frolicked around and leaped gaily about them, so that Mary said: “Behold! It is surely Gods will that we should be here.” But Joseph was worried and, in secret, a little ashamed, because he had so often alluded to the good reception they would meet in Bethlehem. There was a projection above the door under which he stood the ass and then proceeded to arrange a seat for Mary. It was quite dark, about eight o’clock when they reached this place. Joseph struck a light and went into the cave. The entrance was very narrow. The walls were stuffed with all kinds of coarse straw, like rushes, over which hung brown mats. Back in the vaulted part were some airholes in the roof, but here also everything was in disorder. Joseph cleared it out and prepared as much space in the back part as would afford room for a couch and seat for Mary, who had seated herself on a rug with her bundle for a support. The ass was then brought in, and Joseph fastened a lamp on the wall. While Mary was eating, he went out to the field in the direction of the Milk Cave, and laid a leathern bottle in the rivulet that it might fill. He went also to the city where he procured some little dishes, a bundle of other things, and I think, some fruit. It was, indeed, the Sabbath but, on account of the numerous strangers in the city and their need of various necessaries, provisions and utensils were exposed for sale on tables placed at the street corners. The price was paid down on the spot. I think servants or pagan slaves guarded the tables, but I cannot remember for certain.

When Joseph returned, he brought with him a small bundle of slender sticks beautifully bound up with reeds, and a box with a handle in which were glowing coals. These he poured out at the entrance of the cave to make a fire He next brought the water bottle, which he had filled at the rivulet, and prepared some food. It consisted of a stew, made of yellow corn, some kind of large plant that contained a great many seeds, and a little bread. After they had eaten and Mary had lain down to rest upon her rush couch over which was spread a cover, Joseph began to prepare his own resting place at the entrance of the cave. When this was done, he went again into the city. Previously to setting out, he had stopped up all the openings of the cave, in order to keep out the air. Then for the first time, I saw the Blessed Virgin on her knees in prayer, after which she lay down upon the carpet on her side, her head resting on her arm, her bundle serving for a pillow.

This cave lay at the extremity of the mountain ridge of Bethlehem. A clump of beautiful trees stood in front of the entrance, and thence could be descried some of the towers and roofs of the city. Over the entrance, which was closed by a door made of wickerwork, was a shed. From the door, a moderately wide passage led into the cave, an irregularly formed vault, half-round, half4riangular. On one side of the passage was a recess rather lower than the general surface, and this Joseph had enclosed by curtains for his own sleeping place. The rest of the passage, from the recess to the entrance, he cut off by hangings, and there had a kind of storeroom.

The passage was not so lofty as the cave itself, which was vaulted by nature. The inner walls of the cave, where they were formed entirely by nature, though not perfectly even, yet were pleasing and clean; indeed to my eye, there was something about them quite charming. They pleased me more than did those parts upon which some attempts had been made at masonry, for these latter were coarse and rough. The foundation of the right side of the entrance appeared for some distance to have been hewn out of the rock; only the upper part seemed to have been made by the hand of man. There were also some holes in this passage. In the middle of the vaulted roof was an opening and, I think, three others cut obliquely halfway up the same. These oblique openings presented a smoother appearance than the topmost one; they looked like the handiwork of man. The floor of the cave was deeper than that of the entrance, and was on three sides surrounded by a stone seat somewhat raised, broad in some places, in others narrow. At one of the broad parts, the ass took its stand. It had no trough, but a large leathern bag was placed before it or hung in the corner. Behind was a small side cave just large enough to allow the animal to stand upright. There the fodder was stored. A gutter ran along by this corner, and I saw Joseph cleaning the cave out every day.

Where Mary reposed before the birth of the Child and where I beheld her elevated above the ground at the moment of her delivery, there was a similar seat of stone. The spot in which the Crib stood was a deep recess, or side vault. Near it was a second entrance into the cave, which was in the ridge of a hill that ran toward the city. In the rear, the hill sank into a very charming valley planted with rows of trees. This valley led to the Suckling Cave of Abraham, situated in a projection of the opposite hill. The valley may have been one - eighth of an hour in width, and through it flowed that little rivulet from which Joseph had procured the water.

Besides the real Crib Cave, there were in the same hill, but lying somewhat deeper, two other caves, in one of which the Blessed Virgin often remained hidden.

When in after years St. Paula laid the first foundation of her convent at Bethlehem, I saw a small, lightly-built chapel erected in the valley and on the east side of the cave. It was so constructed as to be contiguous to the rear of the Crib Cave and directly back of the spot upon which Jesus was born. This little chapel of wood and wicker walls was hung inside with tapestry. Four rows of cells opened into it, which were built as lightly as the shepherds cots generally are in Palestine. In every row were separate cells, each surrounded by its own little garden, and all connected by covered passages leading to the chapel. Here Paula and her daughter gathered around them their first companions. In the chapel and free from the wall, stood an altar with its little tabernacle. Behind it hung a red and white silk curtain, which concealed the facsimile of the Crib Cave that St. Paula had caused to be made. It was separated from the real cave, from the exact spot upon which Jesus was born, only by the rocky wall. This crib was made of white stone, and was a faithful imitation of that of Jesus. The manger also was represented, and even the hay hanging through its sides. The infant in it was likewise of white stone, and closely swathed in a blue veil. The figure was hollow and not very heavy. I saw St. Paula often taking it up into her arms while she prayed. Upon the wall over this crib, hung a banner upon which was represented the ass with its head turned toward the crib. It was embroidered in colors, and the hair made of thread, so natural that it looked like real hair. Above the crib was a hole in which a star was fastened. I saw that the Child Jesus often appeared here to St. Paula and her daughter. In front of the curtain and right and left of the altar were hanging lamps.

8. BIRTH OF THE CHILD JESUS

I saw Joseph on the following day arranging a seat and couch for Mary in the socalled Suckling Cave of Abraham, which was also the sepulcher of Maraha, his nurse. It was more spacious than the cave of the Crib. Mary remained there some hours, while Joseph was making the latter more habitable. He brought also from the city many different little vessels and some dried fruits.

Mary told him that the birth hour of the Child would arrive on the coming night. It was then nine months since her conception by the Holy Ghost. She begged him to do all in his power that they might receive as honorably as possible this Child promised by God, this Child supernaturally conceived; and she invited him to unite with her in prayer for those hard-hearted people who would afford Him no place of shelter. Joseph proposed to bring some pious women whom he knew in Bethlehem to her assistance; but Mary would not allow it, she declared that she had no need of anyone. It was five o’clock in the evening when Joseph brought Mary back again to the Crib Cave He hung up several more lamps, and made a place under the shed before the door for the little she-ass, which came joyfully hurrying from the fields to meet them.

When Mary told Joseph that her time was drawing near and that he should now betake himself to prayer, he left her and turned toward his sleeping place to do her bidding. Before entering his little recess, he looked back once toward that part of the cave where Mary knelt upon her couch in prayer, her back to him, her face toward the east. He saw the cave filled with the light that streamed from Mary, for she was entirely enveloped as if by flames. It was as if he were, like Moses, looking into the burning bush. He sank prostrate to the ground in prayer, and looked not back again. The glory around Mary became brighter and brighter, the lamps that Joseph had lit were no longer to be seen. Mary knelt, her flowing white robe spread out before her. At the twelfth hour, her prayer became ecstatic, and I saw her raised so far above the ground that one could see it beneath her. Her hands were crossed upon her breast, and the light around her grew even more resplendent. I no longer saw the roof of the cave. Above Mary stretched a pathway of light up to Heaven, in which pathway it seemed as if one light came forth from another, as if one figure dissolved into another, and from these different spheres of light other heavenly figures issued. Mary continued in prayer, her eyes bent low upon the ground. At that moment she gave birth to the Infant Jesus. I saw Him like a tiny, shining Child, lying on the rug at her knees, and brighter far than all the other brilliancy. He seemed to grow before my eyes. But dazzled by the glittering and flashing of light, I know not whether I really saw that, or how I saw it. Even inanimate nature seemed stirred. The stones of the rocky floor and the walls of the cave were glimmering and sparkling, as if instinct with life.

Marys ecstasy lasted some moments longer. Then I saw her spread a cover over the Child, but she did not yet take It up, nor even touch It. After a long time, I saw the Child stirring and heard It crying, and then only did Mary seem to recover full consciousness. She lifted the Child, along with the cover that she had thrown over It, to her breast and sat veiled, herself and Child quite enveloped. I think she was suckling It. I saw angels around her in human form prostrate on their faces. It may, perhaps, have been an hour after the birth when Mary called St. Joseph, who still lay prostrate in prayer. When he approached, he fell on his knees, his face to the ground, in a transport of joy, devotion, and humility. Mary again urged him to look upon the Sacred Gift from Heaven, and then did Joseph take the Child into his arms. And now the Blessed Virgin swathed the Child in red and over that in a white veil up as far as under the little arms, and the upper part of the body from the armpits to the head, she wrapped up in another piece of linen. She had only four swaddling cloths with her. She laid the Child in the Crib, which had been filled with rushes and fine moss over which was spread a cover that hung down at the sides. The Crib stood over the stone trough, and at this spot the ground stretched straight and level as far as the passage, where it made a broader flexure toward the south. The floor of this part of the cave lay somewhat deeper than where the Child was born, and down to it steps had been formed in the earth. When Mary laid the Child in the Crib, both she and Joseph stood by It in tears, singing the praises of God.

The seat and the couch of the Blessed Virgin were near the Crib. I saw her on the first day sitting upright and also resting on her side, though I noticed in her no special signs of weakness or sickness. Both before and after the birth, she was robed in white. When visitors came, she generally sat near the Crib more closely veiled.

On the night of the Birth there gushed forth a beautiful spring in the other cave that lay to the right. The water ran out, and the next day Joseph dug a course for it and formed a spring.

In those visions to which the event itself, and not the feast of the Church, gave rise, I saw, indeed, no such sparkling joy in nature as I sometimes see at holy Christmastide. Then the joy has an interior signification. But yet, I saw extraordinary gladness, and in many places, even in the most distant regions of the world, something marvelous on that midnight. By it the good were filled with joyful longings, and the bad with dread. I saw also many of the lower animals joyfully agitated. I saw fountains gushing forth and swelling, flowers springing up in many places, trees and plants budding with new life, and all sending forth their fragrance. In Bethlehem it was misty, and the sky above shone with a murky, reddish glare. But over the valley of the shepherds, around the Crib, and in the vale of the Suckling Cave floated bright clouds of refreshing dew.

I saw the herds of the three oldest shepherds near the hill under sheds; but those further on near the shepherds tower, were partly in the open air. The three eldest shepherds, roused by the wonders of the night, I saw standing together before their huts, gazing around and pointing out the magnificent light that shone over the Crib. The shepherds at the distant tower were also in full movement. They had climbed up the tower and were looking toward the Crib over which they, too, saw the light. I saw something like a cloud of glory descend upon the three shepherds. I saw in it figures moving to and fro, and heard the approach of sweet, clear voices singing softly. At first, the shepherds were frightened. Soon there stood before them five or seven lovely, radiant figures holding in their hands a long strip like a scroll upon which were written words in letters a hand in length. The angels were singing the Gloria.

The angels appeared also to the shepherds on the tower and where else, I do not now recall. I did not see them hurrying off at once to the cave. The first three were indeed an hour and a half distant from it, and those on the tower as far again. But I saw that they began at once to reflect upon what gifts they should take to the newborn Saviour, and to get them together as quickly as possible. The three shepherds went to the Crib early next morning.

I saw that Anne at Nazareth, Elizabeth in Juttah, Noemi, Anna, and Simeon in the Temple - all had on this night visions from which they learned the birth of the Saviour. The child John was unspeakably joyous. But only Anne knew where the newborn Child was; the others, and even Elizabeth, knew indeed of Mary and saw her in vision, but they knew nothing of Bethlehem.

I saw something very wonderful taking place in the Temple. The writings of the Sadducees were more than once hurled by an invisible force from the places in which they were kept, which circumstance gave rise to unaccountable dread. The fact was ascribed to sorcery, and large sums of money were paid to hush the matter up.

I saw that in Rome, across the river where numbers of Jews dwelt, a well of oil gushed forth spontaneously, to the wonder of all the witnesses. And when Jesus was born, a magnificent statue of the god Jupiter fell with violence from its place. All were struck with fear. Sacrifices were offered and another idol, I think Venus, was interrogated as to the cause. The devil was forced to speak by its mouth, and he proclaimed that it had happened because a virgin unmarried had conceived and brought forth a son. He told them also of the miracle of the oil well. Where this took place now stands a church in honor of the Mother of God. I saw that the pagan priests were deeply perplexed at the whole affair. They searched their writings, and discovered the following history. About seventy years previously, this idol (Jupiter) had been greatly venerated. It was magnificently ornamented with gold and precious stones, grand ceremonies were held in its honor, and numerous sacrifices offered to it. But there was in Rome at that time an extraordinarily pious woman who lived on her own means. I know not for certain whether she was a Jewess or not; but she had visions, uttered prophecies, and informed many persons as to the cause of their sterility. This woman had thrown out words to this effect that they should not honor the idol at so great a cost, for that they would one day behold it burst asunder in their midst. This speech proved so offensive that she was imprisoned and tormented until by her prayers she obtained from God the information as to when that misfortune would happen. The pagan priests demanded what had been revealed to her, and when at last she replied: “The idol will be shattered when an Immaculate Virgin shall bring forth a son,” they hooted at her, and released her as a fool. And now the people recalled the fact and declared that the woman had spoken truly. I saw also that the Roman consuls, of whom one was named Lentulus and who was a friend of St. Peter and an ancestor of the martyr-priest Moses, made notes of this occurrence, as well as that of the bursting forth of the oil well.

On this night, I saw the Emperor Augustus at the Capitol where he had an apparition of a rainbow upon which sat the Virgin and Child. From the oracle that he caused to be interrogated upon what he had seen, he received the answer: “A Child is born, and before Him we must all flee!” The emperor at once erected an altar and offered sacrifice to the Son of the Virgin, as to the “Firstborn of God.”

I had also a vision of Egypt far beyond Matarea, Heliopolis, and Memphis. There was in that region a large idol that used to give answers to all kinds of questions. Suddenly it became mute. The king ordered immense sacrifices to be offered throughout his whole dominions. Then was the devil, upon the command of God, forced to say: “I have become silent, I must give place to another. The Son of the Virgin is born, and a temple will be here erected to His honor.” Upon hearing this, the king wanted to raise a temple to the newborn Child next to that of the god, but I do not clearly recall the story. I know, however, that the idol was put aside and that a temple was erected to the Virgin and Child whom it had proclaimed, and who were afterward honored with pagan rites.

I beheld a great wonder in the country of the Three Kings. There was a tower on a mountain to which the Kings retired in turn with a retinue of priests, in order to observe the stars. What they saw they committed to writing and communicated to one another. On this night there were two of them there, Mensor and Seir. The third, who dwelt toward the east side of the Caspian Sea, was called Theokeno. He was not present. There was a certain constellation at which they always gazed, and whose variations they noted. In it they saw visions and pictures. Upon this night also, they had several visions of various kinds. It was not in one star alone that they saw those visions, but in several that formed a figure, and there seemed to be a movement in them. They saw the vision of the moon over which arose a beautiful rainbow - colored arch on which was seated a Virgin. The left limb was drawn up in a sitting posture, the right hung a little lower and rested on the moon. To the left of the Virgin and rising above the arch, was a grapevine, and on her right a sheaf of wheat. In front of the Virgin was a chalice like that used at the Last Supper. It appeared to issue, but with greater clearness and brightness, from the brilliancy that emanated from her. Out of the chalice arose a Child, and over the Child shone a bright disk like an empty ostensorium. It was surrounded by radiating beams. It reminded me of the Blessed Sacrament. On the Virgins right was an octangular church with a golden door and two small side-doors. With the right hand, the Virgin put the Child and the host into the church which, meanwhile, grew larger and larger, and in which I saw the Most Holy Trinity. Above the church arose a tower. Theokeno, the third king, had similar visions in his own home.

Over the head of the Virgin sitting on the arch shone a star, which suddenly shot from its place and skimmed along the heavens before the Kings. It was for them a voice announcing as never before that the Child, so long awaited by them and by their ancestors, was at last born in Judea, and that they were to follow that star. For some nights immediately preceding that blessed one, they had from their tower seen all kinds of visions in the heavens, kings journeying to the Child and offering their homage to It. So now they hurriedly gathered together their treasures and with gifts and presents began the journey, for they did not want to be the last. I saw all three after a few days meeting on the way.

9. ADORATION OF THE SHEPHERDS. DEVOUT VISITS TO THE CRIB

In the early dawn after the birth of Jesus, the three oldest of the shepherds came to the Crib Cave with the gifts they had gathered together. These consisted of little animals bearing some resemblance to deer. They were very lightly built and nimble, had long necks and clear, beautiful eyes. They followed or ran along beside the shepherds who led them with fine, guiding cords. The shepherds carried also large, live birds under their arms, and dead ones slung over their shoulders.

They told Joseph at the entrance of the cave what the angel had announced to them, and that they had come to do homage to the Child of Promise and to offer Him gifts. Joseph accepted their presents and allowed them to lead the animals into the space that formed a kind of cellar near the side entrance of the cave. Then he conducted them to the Blessed Virgin, who was sitting on the ground near the Crib, a rug under her, the Infant Jesus on her lap. The shepherds, their staves resting on their arms, fell on their knees and wept with joy. They knelt long, tasting great interior sweetness, and then entoned the angelic canticle of praise, and a Psalm that I have forgotten. When they were about to take leave, Mary placed the Child in their arms.

Some of the other shepherds came in the evening, accompanied by women and children, and bringing gifts. They sang most sweetly before the Crib the Gloria, some Psalms, and short refrains of which I remember the words: “0 Child, blooming as a rose art Thou! As a herald Thou comest forth!” They brought gifts of birds, eggs, honey, woven stuffs of various colors, bundles of raw silk, and ears of corn, also several bundles of a corn with heavy grains growing on a stalk with large leaves like those of rushes.

CAVE OF THE NATIVITY, BETHLEHEM (There should be a picture here)

The Site of the Nativity is attested to by an unbroken tradition dating back to the 2nd Century. This plan is a suggested reconstruction of the original arrangement based on the description in the “Life of Mary” and the present form of the caves (shaded areas). During the centuries there have been many additions and enlargements. She stated that new grottoes were Cut in the rock even during the lifetime of Our Lord. The basilica, erected by Constantine over the cave in the 4th Century, and still in use, is one of the oldest Christian churches in the world. R.L.

The three oldest shepherds came back in turn and helped Joseph to make the Crib Cave and its surroundings more comfortable. I saw also several pious women with the Blessed Virgin, performing some services for her. They were Essenians, and lived in the valley, not far from the Crib Cave, in little rocky cells adjoining one another. They owned little gardens near their cells, and they taught the children of their community. St. Joseph had invited them to come, for he was acquainted with them even in early youth. When he was hiding in the Crib Cave, from his brethren, he visited these pious women who dwelt in the side of the rock. They now came in turn to the Blessed Virgin, bringing little necessaries and bundles of wood. They cooked and washed for the Holy Family.

Some days after the birth of Jesus, I saw a touching scene in the Crib Cave. Joseph and Mary were standing by the Crib and gazing with emotion upon the Infant Jesus, when suddenly the ass fell upon its knees and lowered its head to the ground. Mary and Joseph shed tears. I saw Mary at another time standing by the Crib. As she gazed upon the Child, the deep conviction stole upon her that It had come upon earth to suffer. That reminded me of a vision I had had at an earlier period in which I had been shown how Jesus, while still in His Mothers womb and from the movement of His birth, had suffered. I saw under the heart of Mary a glory and in it a bright shining Child. As I gazed upon It, it seemed as if Mary were hovering over It and surrounding It. I beheld the Child growing and all the torments of the Crucifixion inflicted upon It. It was a sad, a fearful sight! I wept and sobbed aloud. I saw other forms around It beating and pushing, scourging and crowning It. Then they laid the Cross upon It, next nailed It to the same, and pierced It in the side. I saw the whole Passion of Christ in the Child. It was a frightful sight! As the Child hung on the Cross, It said to me: “All this did I suffer from My conception until My thirty fourth year, when My Passion was outwardly consummated.” (The Lord died when He was thirty three years and three months old.) “Go and announce it to men!” But how can I announce it to men?

I saw Jesus also as the newborn Child, and I saw how many of the children that went to the Crib ill4reated the Infant Jesus. The Mother of God was not there to protect the Child, and the children went with all kinds of switches and rods, and struck It in the face until the Blood flowed. The Child meekly extended Its little hands before Its face, in order to ward off the blows. The smallest children were they that struck the most maliciously. The parents of some even twisted and wrapped the rods for them. They brought thorns, nettles, whips, little rods of all kinds, each having its own signification. One came with a very slender rod, like a reed. But when it was about to strike the Child, the rod snapped, and fell back upon itself. I knew several of the children. Some went about boasting in their fine clothes, but I stripped them, and whipped some of them well.

While Mary was still standing by the Crib in deep meditation, some shepherds drew near with their wives, in all about five persons. To give them room to approach the Crib, the Blessed Virgin withdrew a little to the spot upon which she had given birth to the Child. The people did not actually adore, but they gazed down upon the Child deeply moved, and before leaving they bowed low over It as if kissing It.

It was day. Mary sat in her usual place with the Infant Jesus on her lap. He was swathed, the hands and face alone free. Mary had something like a piece of linen in her hands with which she was busied. Joseph was at the fireplace near the entrance of the cave, and appeared to be making a shelf to hold some vessels. I was standing next the ass. And now came in three aged female Essenians, who were cordially welcomed, though Mary did not rise. They brought quite a number of presents: small fruits, birds with red, awl-shaped beaks as large as ducks, which they carried by the wings, oval rolls about an inch in thickness, some linen, and other stuff. All were received with rare humility and gratitude. The women were very silent and recollected. Deeply moved, they gazed down upon the Child, but they did not touch It. When they withdrew, it was without farewells or ceremony. Meanwhile, I was taking a good look at the ass. It had a very broad back, and I thought to myself:

“You good beast! You have carried a great burden!” (The Creator) and I wanted to feel it, to see if it were real. I ran my hand over its hair, and it felt as smooth as silk.

Now came two married women with three little girls about eight years old. They appeared to be strangers and people of distinction, who had come in obedience to a call more miraculous than that received by any previous visitor. Joseph welcomed them very humbly. They brought presents less in size than the others, but of greater value: grain in a bowl, small fruits, and a cluster of thick, triangular, gold leaves on which was a stamp like a seal. I thought: “Strange! That looks like the representation of the eye of God! But no! How can I compare the eye of God with red earth!” Mary arose and placed the Child in the ladies arms. Both held Him a little while, praying silently with uplifted heart, and then kissed Him. The three little girls were silent and deeply impressed. Joseph and Mary conversed with their visitors and when they left, Joseph accompanied them part of the way. Ah! Could we, like these women, behold the beauty, the purity, the innocent wisdom of Mary! She knew all things! But in her humility, she appears unconscious of her gifts. Like a child, she casts down her eyes; and when she raises them, her glance, like a flash of lightning, like the truth, like a ray of unsullied light, pierces one through and through. That is because she is perfectly pure, perfectly innocent, full of the Holy Ghost, and without any reflection on self. No one can resist her glance.

These people appeared to have come at least some miles and that secretly, for they avoided being seen in the city. Joseph behaved with great humility during such visits, retiring and looking on from some distant corner.

I saw also Annes maid and an old man servant coming from Nazareth to the Crib. The maid was a widow and related to the Holy Family. She brought all sorts of necessaries from Anne to Mary, with whom she took up her abode. The old man shed tears of joy, and returned with news to Anne.

The day after, I saw the Blessed Virgin and the Infant Jesus leave the Crib Cave with the maid for some hours. Stepping from the door of the cave, Mary turned toward the shed on the right, went some steps forward, and concealed herself in that side cave in which, at the birth of Jesus, a spring had welled up. She remained there four hours, because some men, spies of Herod, had come from Bethlehem, in consequence of the rumor set afloat by the words of the shepherds, that a miracle had there taken place in connection with a child. These men met St. Joseph in front of the Crib Cave. After exchanging a few words with him, they left him with a contemptuous smile at his humility and simplicity.

The Crib Cave was retired, and very pleasantly situated. No one from Bethlehem went there, only the shepherds whose duties called them thither. No one in Bethlehem took any interest in what was going on outside for, in consequence of the influx of strangers, the city was all alive, and much buying and selling going on. Cattle was being bought and slaughtered, for many people paid their taxes in cattle. There were numbers of pagans in the city in the capacity of servants.

The wonderful apparition of the angels was soon noised among the dwellers of the mountain valleys far and near, and with it the birth of the Child in the cave. The innkeepers from whom the Holy Family on their journey had received hospitality now came, one after another, to do homage to Him whom unknown they had entertained. I saw that hospitable keeper of the last inn, first sending presents by a servant, and then coming himself to honor the Child. I saw also the good wife of that man who had been so cross to Joseph, and other shepherds and good people coming to the Crib. They were very much affected by what they saw. All were in holiday attire, and were going up to Bethlehem for the Sabbath. The good wife might have gone to Jerusalem which was nearer, but she preferred coming here to Bethlehem.

A relative of Joseph, and father of that Jonadab who, at the Crucifixion of Jesus presented a strip of linen to Him, had also come to the Crib Cave on his way to Bethlehem for the Sabbath. Joseph was very kind to him. This relative had heard from pepple of his place of Josephs wonderful situation; he came therefore to bring him gifts and to visit the Infant Jesus and Mary. But Joseph would not accept anything, although he pawned the little she-ass to this relative with the understanding that she might be redeemed for the same amount of money received. After that, Mary, Joseph, the maid, and two of the shepherds who were standing in front of the entrance, celebrated the Sabbath in the Crib Cave. A lamp with seven wicks was lighted, and upon a small table covered with white and red, lay the prayer rolls.

The numerous eatables presented by the shepherds were either given to the poor or handed around for the entertainment of others. The birds were hung on a spit before the fire, turned from time to time, and sprinkled with the flour of a reed-like plant which was very plentiful around the area of Bethlehem and Hebron. From its grain a shining, white jelly was prepared and cakes baked. I saw under the fireplace very hot and clean holes in which birds could be roasted.

After the Sabbath, the Essenian women got a meal ready under the arbors which Joseph, with the help of the shepherds, had put up at the entrance of the cave. Joseph went into the city to engage priests for the circumcision of the Child. The cave was cleared and put in order. The partition that Joseph had put up in the passage was removed, and the ground spread with carpets, for in this passage near the Crib Cave, the place for the ceremony was prepared.

10. THE CIRCUMCISION

Joseph returned from Bethlehem with five priests and a woman whose services were necessary on such occasions. They brought with them the circumcision stool and an octangular slab with all that was needed for the ceremony. All this was placed in order in the passage. The stool was hollow and formed a chest, which could be taken apart, thus affording a kind of low seat with a support on the side. It was covered with red. The circumcision stone was, perhaps, over two feet in diameter. In the center was a metal plate under which, in a hollow of the stone, were all kinds of little boxes containing fluids. These boxes were in separate compartments, and at one side lay the circumcision knife. The stone was laid upon the little stool which, covered with a cloth, always stood on the spot upon which Jesus was born, and the circumcision stool was placed next to it. That evening a repast was spread under the arbor at the entrance to the cave. A crowd of poor people had followed the priests, as is usual on such occasions, and during the meal they were continually receiving something both from the priests and from Joseph. The priests went to Mary and the Child, spoke with the mother, and took the Child in their arms. They also spoke to Joseph about the name the Child was to receive. They prayed and sang the greater part of the night, and circumcised the Child at daybreak. Mary was very much troubled, very anxious about It. After the ceremony, the Infant Jesus was swathed in red and white as far as under the little arms, which also were bound and the head wrapped in a cloth. The Child was again laid on the octangular stone, and prayers recited over It. If I remember rightly, the angel had already told Joseph that the Child should be called Jesus, and I have a faint recollection that one of the priests did not at first approve the name, consequently, they still continued in prayer. Then I saw a radiant angel standing in front of the priest and holding before him a tablet like that above the Cross, upon which was inscribed the name of Jesus. I saw the priest writing the name upon a scrap of parchment. I know not whether he or any of the others saw the angel, but deeply moved, he wrote the name under divine inspiration. After that, Joseph received the Child back and handed It to the Blessed Virgin who, with two other women, was standing back in the Crib Cave. Mary took the weeping Child into her arms and quieted It. Some shepherds were standing at the entrance of the cave. Lamps were burning, and the dawn was breaking. There was some more praying and singing and, before the priests departed, they took a little breakfast. I saw that all present at the circumcision were good people. The priests were enlightened and later attained salvation. Alms were distributed the whole morning to many poor people who presented themselves. Afterward followed a crowd of beggars, filthy, black creatures, very repulsive to me. They carried bundles and, coming up from the valley of the shepherds, passed the Crib as if going to Jerusalem for the celebration of a feast. They were very boisterous, cursing and scolding horribly, because they did not receive by way of alms, as much as they wanted. I do not know exactly what was the matter with them. During the ceremony of circumcision, the ass was tied further back than usual; at other times, it stood in the Crib Cave.

During the day, I saw the nurse again with Mary attending to the Child. That night, the Child was very restless from pain. It cried, and Mary and Joseph tried to soothe It by carrying It up and down the cave.

While reflecting upon the mystery of the circumcision, I had a vision. I saw two angels with little tablets in their hands, standing under a palm tree. Upon one tablet were pictured various instruments of martyrdom, of which I remember one, a pillar which stood in the middle. On it was a mortar, which had two rings. On the other tablet were letters denoting the seasons and years of the Church. On the palm tree and as if growing out of it, was kneeling a Virgin, her flowing mantle, or veil, for it was fastened over her head, floating around her. In her hands was a heart upon which I saw a tiny, shining Child. I saw an apparition of God the Father draw near to the palm tree, break off a heavy branch that formed a cross, and lay it on the Child. Then I saw the Child raised, as it were, on the cross, and the Virgin reaching the palm branch with the crucified Child on it to God the Father, the heart alone remaining in her hand.

On the evening of the following day, I saw Elizabeth on an ass and accompanied by an old servant, coming from Juta to the cave. Joseph received her most cordially. The joy of Mary and Elizabeth was extremely great as they embraced each other. Elizabeth pressed the Child to her heart. She slept in Marys cave next the place in which Jesus was born. Before the sacred spot stood a stool upon which they often laid the Child.

Mary told Elizabeth all that had happened to her, and when Elizabeth heard of their difficulty in getting a lodging on their arrival in Bethlehem, she wept heartily. Mary gave her all the details of the Infant Jesus birth. I remember hearing her say that she had been in ecstasy ten minutes at the time of the Annunciation, that it appeared to her as if her heart had grown double its size and that she was filled with unspeakable happiness. But at the Childs birth she had experienced an intense longing. She felt while kneeling that she was upheld by angels, and as if her heart was broken asunder and one-half taken from her. She had also been ten minutes in ecstasy at the time of the birth. She had been conscious of an emptiness within her, a longing after something outside of herself. Suddenly a light shone before her, and the figure of the Child seemed to grow before her eyes. Then she saw It moving and heard It crying and, coming to herself, she raised It from the rug to her breast, for at first seeing It environed with glory, she had hesitated to take It up.

Elizabeth said: “Thou hast not given birth in the same way as other mothers. The birth of John was sweet also, but it was not like that of thy Child.”

Once I saw Elizabeth with Mary and the Child concealing themselves toward evening in the side cave. They remained there the whole night, for visitors from Bethlehem were approaching by whom they did not want to be seen.

The Jewish women do not leave their children long without other nourishment than the breast; and so the Infant Jesus was fed in those first days on pap made of the sweet, light, nutritious pith of a certain rush-like plant.

As in the Temple at Jerusalem, the holy Feast of the Maccabees began at this time, it was also celebrated by Joseph in the Crib Cave. He fastened three lamps with seven little lights on the walls of the cave and, during a whole week, lighted them morning and evening. Once I saw in the cave one of the priests who had been present at the Childs circumcision. He had a roll of writings from which he prayed with St. Joseph. It seemed to me that he wanted to find out whether Joseph kept that feast or not. I think, too, that he announced to him another, for a fast-day was near at hand. I saw the preparations for it in Jerusalem. Food was prepared the day before the feast, the fire was covered, servile work was put aside, the doors and windows were hung with tapestry.

Anne often sent servants with gifts of provisions and utensils, all of which Mary soon distributed to the poor. Once Anne sent a beautiful little basket of fruit with large, newly-blown roses stuck in among it. The pink roses were paler than ours, almost flesh-colored, and there were some yellow, and some white. Mary was very much pleased, and placed it beside her.

And now came Anne herself, accompanied by her second husband and a servant. The Infant Jesus stretched out His little arms to her, and great was her joyful emotion. Mary gave her a full account of all as she had done to Elizabeth. They mingled their tears together, pausing at times to fondle the Infant Jesus.

Anne had brought with her many things for Mary and the Child, coverlets, swathing-bands, etc. Although Mary had already received so many things from her, yet the Crib Cave was still quite poor in appearance, since whatever was at all unnecessary was given away at once. Mary told Anne that the Kings from the East were approaching with rich gifts, and that their coming would attract much attention. Anne, therefore, resolved to go and stay with her sister, who dwelt at some hours distance, and to return after the departure of the royal visitors. Then I saw Joseph set to work to clear out the Crib Cave as well as those in its vicinity, in order to prepare for the arrival of the Kings whom Mary in spirit had seen coming. He went also to Bethlehem to make the second payment of taxes and to look around for a dwelling, for he intended to settle in Bethlehem after Marys Purification.

11. JOURNEY OF THE THREE KINGS TO BETHLEHEM

Some days after their departure from home, I saw the caravan of Theokeno come up with those of Mensor and Seir at a ruined city. Rows of tall pillars were still standing here and in many places large beautiful statues. A band of wild robbers had taken up their quarters among the ruins. They were clothed in the skins of beasts and armed with spears; they were of a brownish color, short and stout, but very agile. The three caravans left this city together at daybreak and, after journeying half a day, rested in a very fertile district where there was a spring around which were many roomy sheds. This was an ordinary halting place for caravans. Each of the Kings had in his train, as companions, four nobles of his own race; but he himself was like a patriarch over all. He took care of all, commanded all, dispensed to all. In each caravan were to be found people of different color. Mensors race was of a pleasing brownish color; Seirs was brown; and Theokenos of a bright yellow. I saw no shining black, saving the slaves, of whom each king possessed some.

The nobles holding staves in their hands, sat upon their dromedaries high among the piled-up packages, which were covered with hangings. These were followed by other animals almost as large as horses, on which servants and slaves rode among ‘he baggage. On their arrival, they unloaded the animals and watered them at the spring. This spring was surrounded by a little mound upon which was a wall with three open entrances. In this enclosed space was a cistern, somewhat lower than the surrounding surface. It had a pump with three pipes furnished with faucets. Over the cistern was a cover usually kept locked. But a man from the ruined city had accompanied the travellers, and he on payment of a tax, unlocked the reservoir. The travellers had leathern vessels, which could be folded perfectly flat. They were divided into four compartments, which when filled afforded drink to four of the camels at once. These people were extremely careful of the water; not a drop was suffered to go to waste. Then the beasts were put up in an enclosed, but uncovered space close to the spring, the stall of each animal being separated from its neighbors by a partition. There were some troughs before them, into which was poured the feed which had been brought with them. It consisted of corn, the grains of which were as large as acorns. Among the baggage were bird baskets, high and narrow, which hung on the sides of the animals among the broad packages. In the separate compartments of these baskets, either singly or in pairs, according to their different sizes, were birds like doves or hens. They served for food on the way. In leathern chests, they had loaves, all of the same size, like single plates, closely packed together. Only as many as were needed were taken out at once. They had with them very costly vessels of yellow metal set with precious stones. They were almost exactly of the shape of our sacred vessels, some like chalices, some like little boats and dishes, out of which they drank and upon which they handed around the food. The rims of most of these vessels were set with precious stones.

The three races were somewhat different in costume. Theokeno and his followers, as well as Mensor, wore high caps embroidered in colors, and white bands wound thickly around their heads. Their short coats reached to the calf of the leg, and were very simple with only a few buttons and ornaments on the breast. They were enveloped in light, wide, and very long mantles which trailed behind. Seir and his followers wore caps with little white pads and round cowls embroidered in colors. They had shorter mantles, which were, however, longer behind than in front. Under their mantles were short tunics buttoning down to the knee and ornamented on the breast with laces, spangles, and innumerable glittering buttons, button on button. On one side of the breast was a little sparkling shield like a star. All had bare feet bound with laces to which soles were fastened. The nobles wore short swords or large knives in their girdles, and they had many bags and boxes hanging about them. Among the kings and their relatives were men about fifty, forty, thirty, and twenty years old. Some wore their beard long, others short. The servants and camel drivers were much more simply clothed; indeed, some had only a strip of stuff or an old garment around them.

When the beasts had been fed, watered, and stalled, and the attendants themselves had drunk, a fire was made in the middle of the enclosure in which they had encamped. The wood used for that purpose consisted of sticks about two and a half feet long which the poor people of the surrounding country had brought hither in well-arranged bundles, as if prepared expressly for travellers. The Kings constructed a threec6rnered log pile and laid the sticks around the top, leaving an opening on one side to admit air. The pile was very skillfully put together. But I cannot say for certain how they lit the fire. I saw one of them put one piece of wood into another, as if into a box, swing it round and round a little while, and then draw it forth burning. And so they kindled a fire, and then I saw them killing some birds and roasting them.

The Three Kings and the ancients acted, each one in his own family, like the father of the house, cutting up the food and helping it around. The carved birds and little loaves were laid on small dishes, or plates, which stood upon little feet, and passed around; and in the same way, the cups were filled and handed to each one to drink. The lowest among the servants, of whom some were Moors, reclined on the bare earth. They appeared to be slaves. The simplicity, the kindness, the good nature of the Kings and nobles, were unspeakably touching. They gave to the people who gathered around them something of all that they had; they even held out to them the golden vessels and let them drink like children.

Mensor, the brownish, was a Chaldaean. His city, whose name sounded to me something like Acajaja, was surrounded by a river, and appeared to be built on an island. Mensor spent most of his time in the fields with his herds. After the death of Christ, he was baptized by St. Thomas, and named Leander. Seir, the brown, on that very Christmas night stood prepared at Mensors for the expedition. He and his race were the only ones so brown, but they had red lips. The other people in the neighborhood were white. Seir had the baptism of desire. He was not living at the time of Jesus journey to the country of the Kings. Theokeno was from Media, a country more to the north. It lay like a strip of land further toward the interior and between two seas. Theokeno dwelt in his own city; its name I have forgotten. It consisted of tents erected on stone foundations. He was the wealthiest of the three. He might, I think, have taken a more direct route to Bethlehem, but in order to join the others he made a circuitous one. I think that he had even to pass near Babylon in order to come up with them. He also was baptized by St. Thomas and named Leo. The names Caspar, Melchior, and Balthasar were given to the kings, because they so well suited them, for Caspar means “He is won by love”; Melchior, “He is so coaxing, so insinuating, he uses so much address, he approaches one so gently”; Balthasar, “With his whole will, he accomplishes the will of God.”

From Mensors city, Seir dwelt at the distance of a three days journey, each day counting twelve hours; and Theokeno further on, at a distance of five such days. Mensor and Seir were together when they saw in the stars the vision of the birth of Jesus, and both set out on the following day with their respective caravans. Theokeno, also, had the same vision in his own home, and he hurried to join the other two. Their journey to Bethlehem was about seven hundred and some odd hours. In the odd number, six occurs. It was a journey of about sixty days, each day twelve hours long; but they accomplished it in thirty4hree days, on account of the great speed of their camels, and because they often travelled day and night.

The star that guided them was like a ball from whose lower surface light streamed as from an open mouth. It always appeared to me as if guided by an apparition that held it by a thread of light. By day I saw walking before the caravan a figure more brilliant than the light of the sun. When I reflect upon the length of the journey, the rapidity with which they made it appears to me astonishing. But those beasts have so light and even a step that their march looks to me as orderly and as swift, their movements as uniform, as the flight of birds of passage. The homes of the Three Kings formed a triangle with one another. Mensor and Seir dwelt nearest to each other; Theokeno was the most distant.

When the caravan had rested till evening, the people that had followed helped to load the beasts again, and then carried off home all that the travellers left behind them. When the caravan set out, the star was visible, shining with a reddish light, like the moon in windy weather. Its train of light was pale and long. The Kings and their followers went part of the way on foot beside their animals, praying with heads uncovered. The road here was such as to prevent their travelling quickly; but when it became level, they mounted and pushed on at a swift rate. Sometimes they slackened their pace and all sang together, the sound of their voices on the night air producing a most touching effect. When I gazed upon them riding forward in such order, their hearts filled with joy and devotion, I could not help thinking: “Ah, if our processions could only pattern after this!” Once I saw them passing the night in a field near a spring. A man from one of the huts in the neighborhood unlocked it for them. They watered their beasts and, without unpacking, refreshed themselves by a short rest.

Again I saw the caravan upon a high plateau. On their right extended a mountain chain, and it seemed to me that they were drawing near to a point in the road where it again made a descent to a thickly settled district whose houses lay among trees and fountains. The inhabitants of this place wove covers out of threads stretched from tree to tree, and adored images of oxen. They bountifully supplied food to the crowd that followed the caravan, but the dishes out of which they ate were used no more. I was surprised at that.

The next day I saw the Kings near a city whose name sounded like Causur, and which was built of tents on stone foundations. They stopped to rest with the king to whom the city belonged, and whose tent palace lay at a little distance. The Three Kings had since their meeting travelled fifty4hree or sixty-three hours. They told the king of Causur all that they had seen in the stars. He was very greatly astonished. He looked through a tube at the star that was guiding them, and in it he saw a little Child with a Cross.

He begged them, in consequence, to inform him on their return of all that they discovered, that he might erect altars and offer sacrifice to the Child. On the Kings departure from Causur, they were joined by a considerable train of nobles, who were going to travel the same way. Later they rested at a spring and made a fire, but they did not unload their camels. When again on their way, I heard them softly and sweetly singing together short strophes, such as: “Over the mountains we shall go. And before the new King kneel!”

One of them began and the others took up and sang with him the strophes, which they in turn composed and entoned. In the center of the star was plainly visible a little Child with a Cross.

Mary had a vision of the Kings approach when they were resting a day in Causur, and she told it to Joseph and Elizabeth.

At last I saw the Kings arrive at the first Jewish city, a small, straggling place where many of the houses were surrounded by high hedges. They were here in a straight line from Bethlehem, notwithstanding which they proceeded along toward the right as the streets ran in that direction. As they entered this place, they sang more sweetly than ever and were full of joy, for the star was here shining upon them with unusual brilliancy, although the moonlight was so bright that one could see shadows distinctly. The inhabitants of the city, however, either did not see the star, or they took no special notice of it. They were exceedingly obliging. When some of the cavalcade dismounted, they assisted them greatly in watering their camels. It reminded me of Abrahams time, for then people were all so good and ready to assist one another. Many of them, bearing branches in their hands, led the caravan through the city and even went a part of the way with them. The star was not constantly shining before them; sometimes it was quite dull. It appeared to shine out more clearly wherever good people lived; and when the travellers beheld it more brilliant than usual, their hearts were filled with emotion thinking that there, perhaps, they would find the Messiah. The Kings were not without apprehension lest their large caravan would create notice and comment.

The next day they went without halting around a dark, foggy city and, at a short distance from it, crossed a river which empties into the Dead Sea. That evening, I saw them enter a city whose name sounded like Manathea, or Madian. Their caravan was now perhaps two hundred strong, so great was the crowd their generosity drew after them. A street ran through this last place, the inhabitants of which consisted partly of Jews, partly of heathens. The caravan was led into the space between the city and its surrounding wall, and there the Kings pitched their tents. I saw here, as in the former city, how anxious they became when they discovered that no one knew anything of the newborn King, and I heard them telling how long the star had been looked for among them.

12. GENEALOGY OF THE KINGS

I heard that the Three Kings traced their genealogy back to Job, who had dwelt on the Caucasus and had jurisdiction over other districts far and wide. Long before Balaam, and before Abrahams sojourn in Egypt, they had the prophecy of the star and the hope of its fulfillment. The leaders of a race from the land of Job had upon an expedition to Egypt, in the region of Heliopolis, received from an angel the revelation that from a virgin the Saviour would be born whom their descendants would honor. They were also instructed to go no farther, but to return to their homes and watch the stars. They celebrated festivals in memory of the event, erected altars and triumphal arches which they adorned with flowers, and then turned back home. There may, perhaps, have been three thousand of these people collected together at this time. They were dwellers in Media and star worshippers, of a beautiful, yellowish-brown color and of tall and noble stature. They roamed from place to place with their herds, ruling wherever they pleased by their irresistible power. They had, as the Kings now related, been the first to announce the prophecy to their people, and the first to introduce among them the observation of the stars. When both the prophecy and the study had fallen into general oblivion, they were received first by one of Balaams scholars, and long after him by three prophetesses, the daughters of the Three Kings forefathers. And now at last, five hundred years since the time of those prophetesses, the star had appeared which they were to follow.

Those three prophetesses were contemporary. They were deeply versed in the stars; they had visions and the spirit of prophecy. They foresaw that a star would arise out of Jacob and that an inviolate Virgin would bring forth the Saviour. Clothed in long garments, they went about the country announcing this prophecy, exhorting to good, foretelling the future down to the most remote ages, and promising that messengers from the Saviour would come to their people and lead them to the worship of the true God. The fathers of these virgins built a temple to the promised Mother of God on the spot where their lands joined, and in its vicinity a tower from which to observe the constellations and their various changes. From these three princes, about five hundred years after and through a lineal descent of fifteen generations, sprang the Holy Kings. It was by their intermingling with other races that they became so different in color. For a length of time, some of their ancestors were constantly on the tower observing the stars. What they saw was noted down and taught orally; and, in consequence of these observations, many changes gradually crept into their temple and worship.

All periods remarkable on account of their reference to the coming of the Messiah were pointed out to them by visions in the stars. During the last year since Marys Conception, these visions were more and more significant, and the coming of salvation more explicitly shown. At the time of the Blessed Virgins Conception, they saw the Virgin with the scepter and the scales in whose evenly balanced plates lay wheat and grapes. They saw, too, a prefiguration of the bitter Passion itself, for they beheld the newborn King involved in a war from which He came out victorious over all His enemies.

This observing of the stars was accompanied by religious ceremonies, fasting, prayer, purification, and self-denial. They watched not one star alone, but a whole constellation; by certain coincidences among the different stars as they gazed, were formed the visions and pictures that they saw. The wicked, engaging in this star worship, were affected by evil influences and thrown into convulsions by their demoniacal visions. It was by the agency of such people that the practice arose of sacrificing the aged and little children. But such cruelties gradually fell into disuse. The Kings saw the visions clearly and from them tasted sweet, interior consolation, without feeling the effects of any malign influence. They became, on the contrary, better and more pious. With great simplicity and candor, they described what they saw to their inquisitive auditors; but when they perceived that what their forefathers had so patiently awaited for two thousand years was not received with implicit belief, they became sad. The star was hidden by a cloud; but when it again appeared, looking so large among the drifting clouds and so near to the earth, the Kings arose from their couches, called the people of the city together, and pointed it out to them. The people gazed awestruck; some were deeply impressed, others were vexed at the Kings for disturbing their rest, while the majority sought but to profit by the princely bounty.

I heard the royal travellers saying how far they had journeyed up to this time. They reckoned the days journey on foot as one of twelve hours. Before reaching their place of meeting, one had made a journey of three such days, the other five of twelve hours. But on their beasts, which were dromedaries, subtracting the night and the hours of rest, they could treble that distance; therefore the three days journey on foot up to the place of meeting were equivalent to only one, and the five days counted but for two. From that place to where they were at present they had made a fifty-six days journey of twelve hours, or six hundred and seventy4wo hours. They had, therefore, from Christs birth up to the present, counting the days that passed until they met and those devoted to resting, consumed about twenty-five days. At this place also, they took a day to rest.

The people here were singularly importunate and shameless; they pressed around the Kings like swarms of wasps. The royal travellers dealt out to them freely small triangular yellow pieces like tin and also darker grains. They must have possessed unnumbered treasures. When the caravan was departing, it wound around the city, in which I saw idols standing in the temple. On the opposite side they crossed a bridge and went through a little Jewish place that contained a synagogue. And now they were on a good road, hastening toward the Jordan. About one hundred persons had joined their caravan. They had still a journey of about twenty-four hours to Jerusalem. But I saw them passing through no more cities, and they were met but by few people, as it was the Sabbath. The nearer they drew to Jerusalem, the more disheartened they became; for the star no longer shone with its usual brightness and, since their entrance into Judea, they saw it but seldom. They had hoped also to find the people on their route exulting with joy and celebrating with magnificence the birth of the newborn Saviour, to honor whom they themselves had come so far. But beholding no sign of excitement, they grew anxious and perplexed, thinking that, perhaps, after all they had made a mistake.

It may have been mid-day when they crossed the Jordan. They paid the ferrymen, though only two of them lent a helping hand. They held back (as it was the Sabbath) and let them attend to their transportation themselves. The Jordan was not broad at that time and it was full of sandbanks. Boards were laid over crossbeams, and the dromedaries stood upon them. The passage across the river was made expeditiously. The Kings first appeared to be going toward Bethlehem, but soon they turned and went on to Jerusalem. I saw the city towering up high against the sky. The Sabbath was over before the caravan arrived outside the city.

13. THE KINGS BEFORE HEROD

The caravan of the Kings took about a quarter of an hour to pass any given point. When it halted before Jerusalem, the star had become invisible; consequently, the travellers were very much troubled. The Kings rode upon dromedaries, and three other dromedaries were laden with the baggage. The rest of the calvacade were mounted upon nimble animals of a yellowish color with small heads, I know not whether they were horses or asses, but they were very different in appearance from our horses. The animals upon which the nobles rode were very handsomely caparisoned and hung with golden stars and little chains. Some of the followers went to the gate of the city, and returned with officers and soldiers. The arrival of the Kings at that time when no feast was being celebrated, when no special commercial interest seemed to bring them, and also by that particular road, was something remarkable. They explained to the officials why they had come, and spoke of the star and the Child. But their hearers were ignorant on the subject, and so the Kings began again to think that they had surely erred, since they could not find one person who looked as if he knew anything connected with the Redemption of the world. The people gazed at them in wonder, unable to conceive what they wanted. The Kings explained that they were ready to pay for whatever they got from them, and that they wished to confer with their King. And now arose great hurrying to and fro, the travellers meantime interchanging questions and answers with the crowd gathered around them. Some had indeed heard of a child that was to be born at Bethlehem; but they were poor, ignorant people, and their words had no weight. Others laughed derisively and the Kings grew troubled and disheartened; and then they perceived by the expressions of the people that Herod knew nothing of what they sought and that he was by no means beloved by his subjects. They became anxious as to how they should address him. They had recourse to prayer, their courage revived, and they said to one another: “He who has brought us so quickly here by means of the star, will also lead us home in safety.” They now led the caravan around the city and brought it in at the side nearer Mount Calvary. Not far from the fish market, they and their animals were conducted into a circular court, which was surrounded by halls and dwellings, and before whose gates guards were standing. In the middle of the court was a well, at which they watered the beasts, and all found quarters in the stalls and places under the arches. On one side of the court arose the mountain oli which it lay; on the other, it was free and shaded by trees. I saw people coming with torches and examining the baggage.

Herods palace stood higher up the mountain not far from this court. I saw the road leading to it lighted up by torches and lanterns hung on poles. I saw officials going down from the palace and conducting thither Theokeno, the eldest of the Kings. He was received under an archway and ushered into a hall. There he made known his errand to a courtier, who reported it to Herod. Herod became almost insane at the news, and gave orders for the Kings to present themselves before him on the following morning. He also sent word to them to rest while he made inquiries, and he would inform them of the result.

When Theokeno returned, he and his two royal companions became still more uneasy, and ordered the baggage that had been unpacked to be packed again. They slept none that night. I saw some of them going around the city with guides. It seemed to me that they suspected Herod of knowing all, but of being unwilling to disclose the truth to them. They still sought the star. In Jerusalem itself all was quiet, but there was much running to and fro and questioning among the sentinels at the court.

It may have been about eleven o’clock at night when Theokeno was sent for by Herod. There appeared to be some kind of festivity going on, for the palace was ablaze with lights, and I saw females in it. The news brought by Theokeno threw Herod into the greatest terror. He dispatched servants to the Temple and also into the city, and I saw priests and scribes and aged Jews going to him with rolls of writings under their arms. They wore their priestly garments, also their breastplates, and their girdles on which letters were inscribed. There were about twenty around him, expounding the writings. I saw them also mounting with him to the roof of the palace and gazing at the stars. Herod was very uneasy and perplexed. But the scribes tried to divert him, by endeavoring to prove that there was nothing in the talk of the Kings; that those Eastern people were always superstitiously raving about the stars; and that, if there was any truth in what they said, surely the priests of the Temple and the dwellers in the Holy City would have known it long ago.

Next morning at daybreak, I saw one of the courtiers going down to the caravan and bringing up all three of the Kings to Herods palace. They were ushered into an apartment around which were pots of foliage and bushes. Refreshments were spread at the entrance. But the Kings declined the proffered food, and remained standing until Herod entered. They approached him with an obeisance, and without preamble put to him the question as to where they should find the newborn King of the Jews, for they had seen His star and they were come to do Him homage. Herod was very much troubled, but he concealed his fears. Some of the scribes were still with him. He questioned the Kings closely concerning the star, and told them that of Bethlehem Ephrata ran the Promise. But Mensor related to him the last vision they had seen in the star, whereupon Herods anxiety became almost too great for concealment. Mensor said that they had seen a Virgin with a Child lying before her. From the right side of the Child issued a branch formed of light, upon which stood a tower with many gates, which tower increased in size until it became a city. The Child appeared standing above it with sword and scepter; and they had seen not only themselves, but all the kings of the earth, coming to bow down before and adore that Child, for Its kingdom was to vanquish all other kingdoms. Herod advised them to go quietly and without delay to Bethlehem, and when they had found the Child t6 return and inform him that he too might go and adore Him. I saw the Kings going down from the palace, and leaving Jerusalem at once. The day was dawning, and the lights on the way leading up to the palace were still burning. The crowd that had followed the royal caravan had passed the night in the city.

Herod who, about the time of Christs birth, had gone to his palace at Jericho, had been even before the coming of the Kings very restless and uneasy. Two of his illegitimate sons had been raised by him to high positions in the Temple. They were Sadducees, and by them he was kept informed of all that transpired, as well as of all who were opposed to his designs. Among these he was told of one, a man good and upright, a distinguished functionary of the Temple. Herod sent him a courteous and friendly invitation to come to him in Jericho. When the good man was on his way to comply with the invitation, Herods creatures fell upon him and murdered him in the desert, making it appear as if robbers had perpetrated the awful deed. Some days later, Herod returned to Jerusalem, in order to take part in the Feast of the Consecration of the Temple. Then he thought he would, in his own way, give pleasure to the Jews and show them honor. He caused to be made a golden figure something like a lamb, though still more like a goat, for it had horns. This figure was to be erected above the gate leading from the outer court of the women into the court of sacrifice. Herod insisted upon this and, moreover, expected to be thanked for what he had done. But the priests resisted. Herod threatened them with a fine. They replied that the fine indeed they would pay; but that the figure, according to their Law, they could never accept. Herod fell into a rage, and ordered it to be set up secretly. Thereupon, one of the officers of the Temple, fired with zeal, seized it as it was being brought in, cleft it in twain, and hurled it to the ground. This gave rise to a tumult, and Herod ordered the offender to be imprisoned. Herod was, on account of this affair, extremely displeased, and regretted having come to the feast; but his courtiers sought by all kinds of diversions to remove the impression from his mind.

There was among some pious people in Judea the expectation of the near advent of the Messiah, and the circumstances attendant on the birth of Jesus had been noised abroad by the shepherds. Herod had heard all and had at Bethlehem made secret inquiries into it. His spies, however, having found only poor Joseph, and having besides orders not to attract attention, reported that it was nothing, they they had found only a poor family buried in a cave, and the whole affair not worth talking about. But now, all of a sudden, appeared the great caravan of the Kings. Their questioning after the King of Judah was marked by such confidence and precision, they spoke with such certainty of the star, that Herod could scarcely hide his anxious perplexity. He hoped to learn the particulars of the affair from the Kings themselves, and then take measures accordingly. But when the Kings, warned by God, did not return, he explained their flight as a consequence of their falsehood and disappointment; they were, he thought, ashamed to come back and be looked upon as fools. He therefore caused to be proclaimed in Bethlehem and in a general way, that the people should have nothing to do with the strangers. When he thought to make away with Jesus, he found that He was no longer in Nazareth. He caused search to be made after Him for a long time. When he had to give up all hope of finding Him and his anxiety was, in consequence, so much the more increased, he took the desperate resolution to murder all the children. He was so cautious in executing his measures that he transported his troops beforehand, in order to avoid any insurrection.

14. THE KINGS ARRIVE AT BETHLEHEM

I saw the Kings leaving Jerusalem in the same order in which they had come. They left by a gate to the south: first, Mensor, the youngest; then Seir, and lastly, Theokeno. They were followed by a crowd as far as a brook outside the city, and here the rabble left them and turned back home. On the opposite side of the brook, the Kings halted and looked for their star. To their great joy, they saw it, and on again they went, singing sweetly. But what I wondered at was, that the star did not guide them by a direct route from Jerusalem to Bethlehem; they went more to the west and passed a little city that is well known to me. Beyond the same, I saw them halting at a beautiful place to pray. A well sprang up before them; they dismounted and dug a basin for the water, surrounding it with sand and sods. They remained here several hours and watered their beasts; for in Jerusalem, on account of their anxiety and trouble, they had had no rest.

The star, which by night looked like a globe of light, now had the appearance of the moon when seen by day; but still it did not appear exactly round, but somewhat pointed. I saw that it was often hidden behind the clouds.

The highroad between Bethlehem and Jerusalem swarmed with people, travellers with their baggage on asses. They were, perhaps, on account of the census, returning from Bethlehem to distant homes, or going up to Jerusalem to the Temple or the markets. But on the route taken by the Kings, it was very quiet. Perhaps the star guided them that way, that they might escape notice, and arrive in Bethlehem in the evening.

It was twilight when the caravan drew up before Bethlehem at the same gate at which Mary and Joseph had stopped. When the star had disappeared, the Kings went to the house, the former abode of Josephs parents, and in which Joseph and Mary had recently been inscribed. Here they thought they were to find the newborn King. It was a spacious mansion with numerous small buildings around it, an enclosed courtyard in front, and stretching beyond that a lawn with trees and a fountain. I saw on the lawn Roman soldiers, because of the tax offices in the house. Crowds of people thronged around the newcomers whose beasts were being watered under the trees near the fountain. The Kings and their followers dismounted. The people showed them every mark of respect; they were not rude to them as they had been to Joseph. They presented green branches, and supplied them with food and drink; but I could see that that was principally in consideration of the gold pieces which the Kings were freely disbursing.

I saw the travellers tarrying long in doubt and anxiety. At last, I saw a light rising in the heavens on the opposite side of Bethlehem over the region of the Crib. The light was like that of the rising moon. I saw the caravan again set out and wind around the south side of Bethlehem toward the east, thus bringing on one hand the field in which Christs birth had been announced to the shepherds. They had to go around a ditch and some ruined walls. They had made choice of this route, because they had while in Bethlehem been directed to the valley of the shepherds as a good place for encamping. Some of the Bethiehemites followed the cavalcade, but the Kings said nothing to them of the object of their search.

St. Joseph appeared to know of their arrival. Whether he had learned it through someone from Jerusalem, or in vision, I know not; but I saw him during the day bringing all kinds of things from Bethlehem, fruit, honey, and vegetables. I saw him also clearing out the cave, making more room, taking away the partitions that cut off his own little sleeping place from the passage, and stowing away the wood and the cooking utensils under the shed before the door. When the caravan had filed down into the valley of the Crib Cave, all dismounted and began to set up their tents while the people that had crowded after them from Bethlehem returned to the city. The encampment was partly pitched when over the cave shone out the star and in it a Child plainly visible. It stood directly above the Crib, its stream of light falling straight down upon it. The Kings and their followers uncovered their heads and watched it sinking lower and lower, increasing in size as it approached the earth. It looked to me as large as a sheet, I think. All were at first amazed. It was already dark; no dwelling was to be seen around, only the hill of the Crib Cave, looking like a rampart on the plain. But soon their amazement turned to joy, and they sought the entrance of the cave. Mensor pushed back the door and there, in the upper end of the cave, which was resplendent with light, he beheld Mary sitting with the Child, and looking just like the Virgin they had so often seen in the star pictures. Mensor stepped back and told his companions what he had seen, then all three entered the passage. I saw Joseph coming out to them with an old shepherd, and speaking to them in quite a friendly way. The Kings told him in a few words that they had come to adore the newborn King of the Jews whose star they had seen, and bring Him gifts. Joseph humbly bade them welcome, and they went back to their tents, in order to prepare themselves for the ceremony of their presentation. The old shepherd accompanied the Kings servants to the little valley behind the hill, where there were sheds and shepherd stalls, in order to care for the beasts. The caravan filled the whole of the little valley.

And now I saw the Kings taking down from the camels and putting on their wide, flowing mantles of yellow silk. They fastened around their girdles with little chains, bags, and golden boxes with knobs, that looked to me like sugar bowls. They, along with the flowing mantles, made them look quite broad. They took also a little table with low feet that could be opened and folded at pleasure. It served as a salver. A cloth with tasselled fringe was thrown over it, and on it placed the boxes and dishes containing the gifts.

Each King was accompanied by his four relatives. All followed St. Joseph with some of their servants to the shed before the entrance to the cave. Here they spread the cloth over the table and stood on it several of the boxes they had hanging at their girdles, to be presented as their gifts in common. Then two youths of Mensors train went in at the door, laid down strips of carpet all the way up to the Crib, and withdrew to a distance. And now Mensor and his four companions entered, having previously laid aside their sandals. Two servants bore the table with the gifts through the passage up to the Crib Cave; but at the entrance, Mensor took it from them, carried it in himself, and on bended knee placed it at Marys feet. The other Kings and their companions remained standing at the entrance.

I saw the cave filled with supernatural light. Opposite the entrance and on the spot where Jesus was born, was Mary leaning on one arm in a posture more reclining than sitting; by her side was Joseph, and on her right, in a raised trough with a cover thrown over it, lay the Infant Jesus. At Mensors entrance, Mary rose to a sitting posture, drew her veil around her, and took the Child, which she enveloped in its folds, upon her lap. But she drew the veil aside sufficiently to allow the Child to be seen as far as below the little arms. She held It upright leaning against her breast, Its little head supported by her hand. The Infant folded Its little hands upon Its breast as if in prayer. It was shining with light, was very gracious, and at times extended Its little hands, as if grasping something. Mensor fell on his knees before Mary, bowed his head, crossed his hands on his breast, and offered the gifts with some reverent words. Then he took from the bag at his girdle a handful of little metal bars, about a finger in length, thick and heavy. They were pointed at the upper end, granular in the middle, and shone like gold. He laid them humbly on Marys lap by the Child, as his gift to her. Mary accepted them graciously and humbly, and covered them with the end of her mantle. Mensors companions stood behind him with heads lowly bowed. Mensor gave gold, because he was full of love and confidence, and had always with unshaken devotion and untiring efforts, sought after salvation.

When Mensor and his companions withdrew, Seir with his four relatives entered and knelt. He carried in his hand a golden censer, in shape like a boat, filled with small, greenish grains like resin. He gave incense, for he was the one that clung to God, voluntarily, reverently, and lovingly following His will. He placed his gift upon the little table, and knelt long in adoration.

After Seir, came Theokeno, the eldest of the Kings. He could not kneel, because he was too old and stout. He stood bowing low, and laid upon the table a little golden ship in which was a fine, green herb. It was fresh and living, stood erect like a delicate green bush, and had small white flowers. Theokeno offered myrrh, for myrrh is typical of mortification and vanquished passions. This good man had had to struggle against severe temptations to idolatry and polygamy. He remained very long before the Infant Jesus, so long that I felt anxious for the good people, the Kings followers, who at the entrance were so patiently awaiting their turn to see the Child.

The words of the Kings and their followers were extraordinarily simple and childlike; they were as if inebriated with love. They always began: “We have seen His star and that He is King over all kings. We have come to adore Him and to bring Him gifts.” With the tenderest tears and most fervent prayers, they commended to the Child Jesus themselves, their goods, and property, all that they valued on earth. They begged Him to take their hearts, their souls, their actions, their thoughts; they entreated Him to enlighten them, to bestow upon them all the virtues, and to the whole earth to grant peace, happiness, and love. They were glowing with love. No words could depict their ardor and humility, nor the tears of joy that bathed their cheeks and flowed down the beard of the eldest. They were perfectly happy; they believed that, at last, they had entered into the star after which their forefathers had so long legitimately sighed, and at which they themselves had so longingly gazed. All the joy of the promise of many hundreds of years now fulfilled, welled up in their hearts.

Joseph and Mary also wept. I never before had seen them so full of joy. The honor paid their Child and Saviour and the recognition of Him by the Kings, of that Child for whom their poverty could afford so poor a couch, of that Child the knowledge of whose high dignity lay hidden in the silent humility of their own hearts all that comforted them immeasurably. They saw brought to Him from so great a distance by Gods almighty power, and in spite of the machinations of man, what they themselves could not procure for Him, viz., the adoration of the great, and magnificent gifts offered with holy profusion. Ah! They adored with those great ones, and the honor their Child received inundated their heart with exceedingly great joy.

The Mother of God accepted everything most humbly and thankfully. She spoke not, but the movement of her veiled head told all. The Infant Jesus lay on her mantle and covered by her veil, through which His little form shone brightly. It was only at the close of their visit that the Blessed Virgin addressed some kind words to each, throwing her veil back a little as she spoke.

The Kings now returned to their tents, which were lighted up and looked very beautiful.

At last, the good servants arrived at the Crib. During the adoration of the Kings, they had with Josephs help erected a white tent on the hill toward the shepherd field to the left of the Crib Cave. They had brought with them on their beasts of burden the tent with all its covers and poles, the latter of which fitted into one another. At first I thought that Joseph had put it up, and I began to wonder where he had got it so quickly and opportunely; but when the caravan was about to leave, I saw that tent taken down and packed up with the rest. There was a kind of shed of straw matting put up in it, under which the chests were placed. After the servants had pitched the tent and arranged all things in it, they took their stand at the door of the Crib Cave, humbly awaiting admittance.

And now they began to enter, five at a time, accompanied by one of the nobles to whom they belonged. They knelt before Mary, and silently adored the Child. Lastly, came the boys in their little mantles, and then there may have been in all about thirty persons present.

When all had withdrawn, the Kings again came in together. They had changed their mantles for others of raw silk, white and flowing, and they carried censers and incense. Two servants had previously laid down over the floor of the cave, a carpet of a deep red color, on which Mary sat with the Child while the Kings offered incense. This carpet Mary kept ever afterward. She walked on it, and took it with her on the ass to Jerusalem when she went there for her Purification. The Kings incensed the Child, Mary, Joseph, and the whole cave. This was with them a ceremony expressive of veneration.

I saw the Kings afterward in the tent reclining on a carpet around a little low table. Joseph brought in little plates of fruit, rolls, honeycomb, and small dishes of vegetables. Then he sat down and ate with them. He was so delighted, and not at all shamefaced; he wept for joy almost the whole time. When I saw that, I thought of my own father, and how, at my profession in the convent, he had to sit among so many fine people. In his humility and simplicity, he had indeed felt intimidated, but it did not prevent his giving vent to his feelings in tears of joy.

When Joseph returned to the Crib Cave, he removed all the rich gifts to a recess at the right of the Crib, where he had screened a little corner from sight. Annes maid who had remained to wait upon Mary, retired to the little cellarlike cave on the left of the Crib Cave, and did not come forth until all the visitors had departed. She was a quiet, modest person. I saw neither Mary nor Joseph nor the maid examining the gifts or showing any worldly pleasure on their account. They were accepted with thanks, and with liberality were again distributed to the needy. That maid was a relative of Anne, and a robust and very serious person.

On this evening and during the night, I saw in Bethlehem only at Josephs paternal house a noisy bustling to and fro and, when the, Kings entered the city, there was some little excitement; around the Crib Cave all was, at first, very quiet. After awhile, I saw here and there in the distance Jews lurking and whispering together, and giving notice in the city of what they saw. I saw also in Jerusalem on this day many old Jews and priests hurrying to and fro with writings to Herod, and then all became quiet as if they wished the subject dropped.

At last, the Kings with their people held, under the cedar over the Suckling Cave, a religious service. The singing was most touching, the boys sweet voices mingling with those of the elders. After the service, the Kings went with a part of their followers to a large inn at Bethlehem. The others slept in the tents between the Crib and the Suckling Cave, which latter they had also taken possession of for the storing of part of their treasures. The white tent before the Crib was occupied by some of the most distinguished of the nobles.

15. THE SECOND DAY OF THE KINGS AT THE CRIB. THEIR DEPARTURE

On the next day, the Kings again visited the Crib Cave separately. During the whole day, I saw much given away by them, especially to the shepherds out in the field where the beasts had been sheltered. I saw poor old women bent with age going around with mantles over their shoulders given them by the Kings generosity. I saw crowds of Jews from Bethlehem thronging around the good people, trying by every means in their power to extort presents from them, and looking through all that they had with a design to cheat. I saw the Kings freeing several of their people who wanted to remain among the shepherds. They gave them some of the beasts of burden with all kinds of covers and vessels packed on them, also golden grains, or gold dust, and they parted from them most cordially. I know not why their number was so diminished; perhaps many went away, or were sent home the preceding night.

There was also a quantity of bread given away. I do not know where they got so much, but true it is that they had it. They were accustomed to bake wherever they encamped. I think they must already have received a warning to diminish their luggage as much as possible on their return journey.

That evening I saw the Kings in the Crib Cave, taking leave. Mensor entered first alone, and the Blessed Virgin gave him the Child in his arms. He shed abundant tears, and his face was beaming with joy. Then followed the others and took leave with many tears. They again offered numerous gifts: a great roll of precious stuff; pieces of silk, some whitish, others red; also flowered stuffs, and many very fine covers. They left their large mantles also with the Holy Family. They were fine wool of a pale delicate color, and so light that they floated on the breeze. They brought also numerous dishes piled one above the other, boxes of grain, and a basket full of pots containing delicate green plants bearing tiny leaves and white blossoms. About three of these small pots stood in the middle of a larger one; still another could have found room between them and the rim of the large pot. They were arranged in the basket, one above the other. There were also long, narrow baskets containing birds, such as I had seen hanging on the dromedaries, and which they used for food. They all wept much when parting from the Child and Mary. I saw the Blessed Virgin standing by them when they took their leave. The Kings gifts were received by Mary and Joseph with touching humility and sincere thanks to the donors, but without any manifestations of pleasure. During the whole of this wonderful visit, I never saw in Mary the least shadow of selfinterest. In her love for the Child Jesus and compassion for St. Joseph, she thought that the possession of these treasures would, perhaps, prevent their being treated in Bethlehem with such contempt as had been shown them upon their arrival, for Josephs trouble and mortification on that account had been to her a source of suffering.

Lamps were already lighted in the Crib Cave, when the Kings took leave. They went out behind the hill toward the east, to the field in which were their people and beasts. In it stood a high tree whose spreading boughs shaded a wide circumference. The tree was very old and had a legend of its own, for Abraham and Melchisedech had met under its branches. The shepherds and the people around regarded it as sacred. A spring gushed up before it, the waters of which the shepherds used at certain seasons on account of their healing qualities. There was near the tree a furnace which could be covered, and at both sides huts affording shelter at night. A hedge surrounded the whole tract. Thither went the Kings, and found all the followers still remaining to them gathered together. A light was suspended from the tree, and under it they prayed, and sang with indescribable sweetness.

Joseph entertained the Kings again in the tent by the Crib, and then they and their nobles returned to their inn at Bethlehem. Meanwhile, the governor of the city, (acting on a secret order from Herod or moved by a spirit of officiousness, I know not) had resolved to arrest the Kings then in Bethlehem, and accuse them to Herod as disturbers of the peace. I know not when he was going to execute his resolve, but to the Kings that night in Bethlehem and to their followers in their tents near the Crib, an angel appeared in sleep, warning them to depart forthwith and to hasten home by another way. Those in the tents immediately awakened Joseph, and told him the order just received. While they proceeded to arouse the whole encampment and order the tents to be taken down, which was done with incredible speed, Joseph hurried off to Bethlehem to announce it to the Kings. But they, leaving most of their baggage behind them, had already started from the city. Joseph met them on the way and told them his errand. They informed him that they, too, had received similar instructions from an angel. Their hurried departure was unnoticed in Bethlehem. Issuing forth quietly and without their baggage, an observer might have concluded that they were going to their people, perhaps for prayer. While they were still in the Cave, weeping and taking leave, their followers were already starting in separate bands in order to be able to travel more quickly, and were hurrying to the south, by a route different from that by which they had come, through the desert of Engaddi along the Dead Sea.

The Kings implored the Holy Family to flee with them. On their refusal, they begged Mary at least to conceal herself with Jesus in the Suckling Cave, that she might not on their account be molested.

They left many things to St. Joseph to give away. The Blessed Virgin, taking the veil from her head, bestowed it upon them. She had been accustomed to envelope the Infant Jesus in its folds when holding Him in her arms. The Kings still held the Child in their arms. They were shedding tears and uttering most touching words. At last they gave their light silk mantles to Mary, mounted their dromedaries, and hurried away. I saw the angel by them in the field, pointing out the way they should take. The caravan was now much smaller, and the beasts but lightly burdened. Each King rode at about a quarter of an hours distance from the others. They seemed to have vanished all on a sudden. They met again in a little city, and then rode forward less rapidly than they had done on leaving Bethlehem. I always saw the angel going on before them, and sometimes speaking with them.

Mary, wrapping the Child Jesus in her mantle, at once withdrew to the Suckling Cave. The gifts of the Kings and all that they had left, were also taken thither by the shepherds who had tarried around the encampment in the valley. The Kings people who had preferred to remain behind their masters lent a helping hand.

The three oldest of the shepherds, who had been the first to do homage to Jesus, received very rich presents from the Kings. When it was discovered in Bethlehem that the caravan had departed, the travellers were already near Engaddi, and the valley in which they had encamped was, with the exception of some tentpoles left standing and the footprints in the grass, lonely and still as before.

The appearance of the royal caravan had caused great excitement in Bethlehem. Many now regretted that they had refused lodgings to Joseph; some spoke of the Kings and their followers as of a swarm of adventurers, while others connected their advent with the accounts they had heard of the wonderful apparitions to the shepherds. I saw from the city hall a proclamation made to the assembled citizens; viz., that they should beware of all preposterous opinions and superstitious reports, and go no more to the abode of those people outside the city.

When the crowd had dispersed, I saw Joseph at two different times conducted to the city hall. The second time, he took with him some of the gifts of the Kings, which he presented to the old Jews who had taken him to task, and he was set at liberty. There was another way leading from the city to the neighborhood of the Crib Cave, not by the city gate, but from that place where Mary, on the evening of her arrival with Joseph in Bethlehem, had rested under the tree while waiting for Joseph to find a lodging. This point of egress I saw the Jews blocking up with a fallen tree. They also erected a watchhouse with a bell from which was a rope stretched across the road. Thus anyone trying to go that way would soon be discovered.

I saw also about sixteen soldiers with Joseph at the Crib Cave. But when they found besides himself only Mary and the Child, they returned to the city to report.

Joseph had carefully concealed the royal gifts. There were other caves in the hill under that of the Crib. No one knew of them but Joseph, who had discovered them long ago in his boyhood. They had existed from the time of Jacob who, when Bethlehem counted only a couple of huts, had there a tent with his followers.

The gifts of the Kings, the woven stuffs, the mantles, the golden vessels - all after the Resurrection were consecrated to religious uses. Each King had three light mantles and one, thick and heavy, for bad weather. The thin ones were of very fine wool, yellow and red mixed, and so light that they floated on the breeze as the wearers moved along. On festive occasions, they were exchanged for mantles of silk; they were not dyed, but of the original, lustrous shade. The train was embroidered around the edge with gold, and it was so long that it had to be carried. I had also a vision of the raising of silkworms. In a region between the country of Seir and Theokeno, I saw trees full of silkworms. Every tree was surrounded by a little ditch of water, in order to prevent the worms from crawling away. Fodder was scattered under the trees, and from their branches hung little boxes. Out of these boxes the weavers took chrysalides, about a finger in length, from which they wound off a web like that of a spider. They fastened a number of these chrysalides before the breast, and spun from them a fine thread which they rolled on a piece of wood provided with a hook. I saw the silk weavers among the trees at their looms, which were very simple. The strips of stuff woven were as wide, perhaps, as my bed.

16. THE RETURN OF ST. ANNE

After the departure of the Kings, the Holy Family went over into the other cave, and I saw the Crib Cave quite empty, the ass alone still standing there. Everything, even the hearth, had been cleared away. I saw Mary peaceful and happy in her new abode which had been arranged somewhat comfortably. Her couch was near the wall and by her rested the Child Jesus in an oval basket made of broad strips of bark. The upper end of the basket, where the head of the Infant Jesus lay, was arched over with a cover. The basket itself stood on a woven partition, Ibefore which Mary sometimes sat with the Child beside her. Joseph had a separate space at a little distance. Above the movable partition, there projected from the wall a pole to which a lamp was suspended. I saw Joseph bringing in a pitcher of water and something in a dish. But he did not go any more to Bethlehem for necessaries; the shepherds brought him all that he needed.

And now I saw Zachary coming for the first time from Hebron to visit the Holy Family. He wept for joy as he held the Child in his arms, and recited, with some little changes, the canticle of thanksgiving that he had uttered at Johns circumcision. He spent the following day with Joseph, and then took his departure.

Many persons going up to Bethlehem for the Sabbath called also at the Crib Cave; but when they no longer found Mary there, they went on to the city.

Anne now came back to the Mother of God. She had been eight days with her youngest sister, who had married into the tribe of Benjamin. She lived about three hours distance from Bethlehem, and had several sons who later became disciples of Jesus; among them was the bridegroom of Cana. Annes eldest daughter was with her. She was taller than Anne and looked almost as old. Annes second husband also was with her. He was older and taller than Joachim, was named Eliud, and was engaged at the Temple where he had something to do with the cattle intended for sacrifice. Anne had a daughter by this marriage, and she, too, was called Mary. At the time of Christs birth, the child may have been from six to eight years old. By her third husband, Anne had a son, who was known as the brother of Christ. There is a mystery connected with Annes repeated marriages. She entered into them in obedience to the divine command. The grace by which she had become fruitful with Mary had not yet been exhausted. It was as if a blessing had to be consumed.

Mary told Anne all about the Kings, and she was very much touched at Gods bringing those men so far to adore the Child. She was filled with emotion on seeing their gifts, upon which she looked as expressions of their adoration. She helped to arrange and pack them, and she also gave many of them away. Annes maid was still with Mary. When in the Crib Cave, she stayed in the little cellar-like cave to the left, and now she slept under a shed that Joseph had put up for her just in front of their present abode. Anne and her daughters slept in the Crib Cave. I saw that Mary let Anne take care of the Child Jesus, a favor she had not granted to anyone else. I saw something that very much affected me. The hair of the Infant Jesus, which was yellow and crisp, ended in very fine rays of light which glistened and sparkled through one another. I think they curled the Childs hair, for they twisted it over the little head when they washed it. Then they put a little cloak around Him. I always saw Mary, Joseph, and Anne full of devout emotion for the Child Jesus; but their expression of it was quite unaffected and simple, as is always the case among holy, chosen souls. The Child displayed a love in turning toward Its Mother such as is by no means usual in young children. Anne was so happy when she was nurrsing the Child. Mary always laid It in her arms.

The Kings gifts were now hidden in the cave in which Mary had taken up her abode. They were in a wicker chest placed in a recess of the wall and perfectly concealed from sight.

Annes husband with her daughters and maid soon returned home, taking with them many of the royal gifts. Anne was now all alone with Mary and Joseph, and she remained until Eliud and the maid came back. I saw her and Mary weaving or embroidering covers. She slept in the cave with Mary, but separate.

There were again in Bethlehem, soldiers seeking in many houses after the kings son newly-born. They especially importuned with their questions a noble Jewish lady who was in childbed, but they went no more to the Crib Cave. It was now reported that only a poor, Jewish family had been there, but of them nothing more could be learned. Two of the old shepherds went to Joseph (two of those that had first gone to the Crib) and warned him of what was going on in Bethlehem. Then I saw Joseph, Mary, and Anne with the Child Jesus making their way from the cave to the tomb under that large cedar tree beneath which I had heard the Kings singing one evening. It was distant from the cave about seven and a half minutes. The tree stood upon a hill at the foot of which was an obliquely lying door opening into a passage that led to a perpendicular door which closed the entrance to the tomb. The shepherds often stayed in the forepart of it. In front of the tomb was a spring. The tomb cave itself was not square, but rather rounded in form. At the upper end, which was somewhat broader, something like a scalloped stone coffin stood on heavy supports upon a foundation of stone; one could see between it and the coffin. The interior of the cave was of soft, white stone. I saw the Holy Family entering it by night with a covered light. In the cave that they had vacated nothing now was to be seen which could attract notice. The beds had been rolled up and taken away, as well as all their household effects. It looked like an abandoned dwelling place. Anne carried the Child in her arms, Joseph and Mary at her side, while the shepherds led the way as guides. And now I had a vision, but I do not know whether it was seen by the Holy Family or not. I saw around the Child Jesus in the arms of Anne a glory made up of seven angelic figures entwined together and leaning one upon the other. There were, besides, many other figures in this aureola, and on either side of Anne, of Joseph, and of Mary, I saw figures of light supported by them, held up, as it were, under the arms. (This signifies the numerous disciples that proceeded from Anne) Passing through the first entrance, they shut it and went on into the interior of the tomb cave.

A couple of days before Annes return home, I saw some shepherds entering the tomb cave and speaking to Mary; they told her that government officials were coming to seek her Child. Joseph hurried off with the Child Jesus wrapped in his mantle, and I saw Mary, for half a day perhaps, sitting in the cave very anxious and without the Child.

When Eliud with Annes maid came again from Nazareth to take Anne home, I saw a very beautiful ceremony celebrated in the Crib Cave. Joseph had taken advantage of Marys withdrawal to the tomb cave, and with the help of the shepherds had adorned the whole interior of the Crib Cave. It was festooned with flower garlands, both walls and roof, and in the center stood a table. All the beautiful carpets and stuffs of the Kings that had not yet been removed, were spread over the floor and hung in festoons from the walls. A cover was spread on the table, and on it was placed a pyramid of flowers and foliage that reached to the opening in the roof. On top of the pyramid hovered a dove. The whole cave was full of light and splendor. The Child Jesus in His little basket cradle was placed upon a stool on the table. He sat upright as He had done on the lap of His Mother at the adoration of the Kings. Joseph and Mary were standing on either side of Him. They were adorned with wreaths, and they drank something out of a glass. I saw choirs of angels in the cave. All were very happy and full of emotion. It was the anniversary of Joseph and Marys espousals.

When the celebration was over, I saw Anne and Eliud going away and taking with them on two asses what still remained of the Kings gifts.

The Holy Family immediately set about preparing for their own departure. Their household effects had steadily diminished. The portable partitions and other pieces of furniture made by Joseph were now bestowed upon the shepherds, who removed them at once.

I saw the Blessed Virgin going twice by night to the Crib Cave with the Child Jesus, and laying It on a carpet on the spot upon which It was born. Then she knelt down at Its side and prayed. I saw the whole cave filled with light as at the moment of the Birth. It was now entirely cleared out, for Anne on reaching home had dispatched two of her servants to get whatever the Holy Family would not need on their journey. I saw them returning with the two asses on which they rode laden with goods. The cave to which the Holy Family had removed, as well as the Crib Cave, were now quite empty; they had also been swept out, for Joseph wanted to leave everything perfectly clean.

On the night preceding their departure for the Temple, I saw Mary and Joseph taking formal leave of the Crib Cave. They spread the deep red cover of the Kings first over that spot upon which the Child Jesus was born, laid the Child on it, and kneeling beside It prayed. Then they laid the Child in the Crib and again prayed beside It; and, lastly, on the place where It had been circumcised where, too, they knelt in prayer. Joseph had caused the young she-ass to be pawned among his relatives, for he was still resolved to return to Bethlehem and build himself a house in the valley of the shepherds. He had mentioned his intention to the shepherds, saying that he would take Mary for awhile to her mother, that she might recover from the hardships undergone in her late abode. He left all kinds of things with them.

17. MARY’S PURIFICATION

Before the break of day, Mary seated herself on the ass, the Child Jesus on her lap. She had only a couple of covers and one bundle. She sat upon a side seat that had a little footboard. They started to the left around the Crib hill and off by the east side of Bethlehem unperceived by anyone.

I saw them at midday resting at a spring that was roofed in and surrounded by seats. A couple of women came out here to Mary, bringing to her little mugs and rolls.

The offering that the Holy Family had with them was hanging in a basket on the ass. The basket had three compartments; two contained fruit, and in the third, which was of open wickerwork, were doves. Toward evening, when about a quarter of an hours distance from Jerusalem, they turned and entered a small house that lay next a large inn. The owners were a married couple without children, and by them the holy travellers were welcomed with extraordinary joy. The house lay between the brook Cedron and the city. I saw Annes man servant and the maid stopping with these people on their journey home, at which time also they engaged quarters for the Holy Family. The husband was a gardener; he clipped the hedges and kept the road in order. The wife was a relative of Johanna Chusa. They appeared to me to be Essenians.

The whole of the next day, I still saw the Holy Family with the old people outside Jerusalem. The Blessed Virgin was almost all the time alone in her room with the Child which lay upon a low, covered projection of the wall. She was always in prayer, and appeared to be preparing herself for the sacrifice. I received at that moment an interior instruction as to how we should prepare for the Holy Sacrifice. I saw in her room myriads of angels adoring the Child Jesus. Mary was wholly absorbed in her own interior. The old people did out of pure love all they could for the Mother of God. They must have had some presentiment of the Childs holiness.

I had a vision also of the priest Simeon. He was a very aged, emaciated man with a short beard. He had a wife and three grown sons, the youngest of whom was already twenty years old. Simeon dwelt at the Temple. I saw him going through a narrow, dark passage in the wall of the Temple to a little cell which was built in the thick walls. It had only one opening, from which he could look down into the Temple. Here I saw the old man kneeling and praying in ecstasy. The apparition of an angel appeared before him, telling him to notice particularly the first Child that would, early the next morning, be brought for presentation, for that It was the Messiah whom he had now awaited so long. The angel added that, after seeing the Child, he would die. Oh, what a beautiful sight that was to me! The little cell was so bright, and the old man radiant with joy! He went home full of gladness, announced to his wife the good tidings of the angel, and then returned to his prayer. I have seen that the pious priests and Israelites of those times did not sway to and fro so much when at prayer as the Jews of our days; but I saw them scourging themselves. Anna in her Templecell was also rapt in prayer; and she, too, had a vision. Early in the morning while it was still quite dark, I saw the Holy Family accompanied by the two old people going into the city and to the Temple. The ass was laden as if for a journey, and they had with them the basket of offerings. They first entered a court that was surrounded by a wall, and there the ass was tied under a shed. The Blessed Virgin and Child were received by an old woman and conducted along a covered walk up to the Temple. The old woman carried a light, for it was still dark. Here in this passage came Simeon full of expectation to meet Mary. He spoke a few joyous words with her, took the Child Jesus, pressed Him to his heart, and then hurried to another side of the Temple. Since the preceding evening, when he had received the announcement of the angel, he had been consumed by desire. He had taken his stand in the womens passage to the Temple, hardly able to await the coming of Mary and her Child.

Mary was now led by the woman to a porch in that part of the Temple in which the ceremony of presentation was to take place. Anna and another woman (Noemi, Marys former directress) received her. Simeon came out to the porch and conducted Mary with the Child in her arms into the hall to the right of the womens porch. It was in this porch that the treasure box stood by which Jesus was sitting when the widow cast in her mite. Old Anna, to whom Joseph had handed over the basket of fruit and doves, followed with Noemi, and Joseph retired to the standing place of the men.

It was understood at the Temple that several women were coming today to offer sacrifice, and preparations had been made accordingly. Numerous pyramidal lamps were burning round the walls, the little flames rising out of a disk supported upon an arm in the form of an arch, which shone almost as brightly as the light itself. On the disk hung extinguishers which, when struck together above the flame, put it out. Before the altar, from whose corners projected horns, was placed a chest, the doors of which opened outward and afforded supports for a tolerably large slab, the whole forming a table. This surface was covered first with a red cloth and over that a white transparent one, both of which fell to the floor. On the four corners burned lamps with several branches; in the center of the table was a cradle-shaped basket, and near it two oval dishes and two small baskets. All these objects, as also the priests vestments, which were lying on the horned altar, were kept in the chest whose open doors formed the table. A railing enclosed the whole. On both sides of this hall were rows of seats in tiers where priests were sitting in prayer.

Simeon conducted Mary through the altar rail and up to the table of sacrifice. The Infant Jesus, wrapped in His sky-blue dress, was laid in the basket cradle. Mary wore a sky-blue dress, a white veil, and a long, yellowish mantle. When the Child had been placed in the cradle, Simeon led Mary out again to the standing place of the women. He then proceeded to the altar proper, whereon lay the priestly vestments and at which, besides himself, three other priests were vesting. And now one of them went behind, one before, and two on either side of the table, and prayed over the Child, while Anna approached Mary, gave her the doves and fruit in two little baskets, one on top of the other, and went with her to the altar rail. Anna remained there while Mary, led again by Simeon, passed on through the railing and up to the altar. There upon one of the dishes she deposited the fruit, and into the other laid some coins; the doves she placed upon the table in the basket. Simeon stood before the table near Mary while the priest behind it took the Child from the cradle, raised It on high and toward the different parts of the Temple, praying all the while. Simeon next received the Child from him, laid It in Marys arms, and, from a roll of parchment that lay near him on a desk, prayed over her and the Child.

After that Simeon again led Mary to the railing, whence Anna accompanied her to the place set apart for the women. In the meantime, about twenty mothers with their firstborn had arrived. Joseph and several others were standing back in the place assigned to the men.

Then two priests at the altar proper began a religious service accompanied by incense and prayers, while those in the rows of seats swayed to and fro a little, but not like the Jews of the present day.

When these ceremonies were ended, Simeon went to where Mary was standing, took the Child into his arms and, entranced with joy, spoke long and loud. When he ceased, Anna also filled with the Spirit, spoke a long time. I saw that the people around heard them indeed, but it caused no interruption to the other ceremonies. Such praying aloud appeared not to be unusual. But all were deeply impressed, and regarded Mary and the Child with great reverence. Mary shone like a rose. Her public offerings were indeed the poorest; but Joseph in private gave to Simeon and to Anna many little, yellow, triangular pieces to be employed for the use of the Temple, and chiefly for the maiden8 belonging to it who were too poor to meet their own expenses. It was not everyone that could have his children reared in the Temple. Once I saw a boy in Annas care. I think he was the son of a prince, or king, but I have forgotten his name.

I did not witness the purification ceremonies of the other mothers; but I had an interior conviction that all the children offered on that day would receive special grace, and that some of the martyred innocents were among them. When the Most Holy Child Jesus was laid upon the altar in the basket cradle, an indescribable light filled the Temple. I saw that God was in that light, and I saw the heavens open up as far as the Most Holy Trinity.

Mary was now led back into the court by Anna and Noemi. Here she took leave of them, and was joined by Joseph and the old people with whom she and Joseph had lodged. They went with the ass straight out of Jerusalem, and the good, old people accompanied them a part of the way. They reached Bethoron the same day, and stayed overnight in the house which had been Marys last stopping place on her journey to the Temple thirteen years before. Here some of Annes people were waiting to conduct them home.

18. FEAST PICTURE

I saw the festival of the Purification celebrated also in the spiritual church. It was filled with angelic choirs and in the center above them, I saw the Most Holy Trinity and in It something like a void. In the middle of the church stood an altar and on it a tree with broad, pen-dent leaves, similar to the tree in Paradise by which Adam fell.

I saw the Blessed Virgin with the Child Jesus in her arms floating up from the earth to the altar, while the tree on the same inclined low before her and began to wither. A magnificent angel in priestly garments, a halo round his head, approached Mary. She gave him the Child, and he laid It upon the altar. At that instant I saw the Most Holy Trinity as ever before in Its fullness. I saw the angel give to Mary a little shining ball whereon was the figure of a swathed Child, and I saw her with this gift hovering over the altar. From all sides, I saw crowds of poor people approaching Mary with lights. She reached those lights to the Child on the ball into which they seemed to pass, and then to reappear. I saw that all these lights united into one, which spread over Mary and the Child, and illumined all things. Mary had extended her wide mantle over the whole earth. And now there was a festival.

I think that the withering of the Tree of Knowledge at Marys appearance and the offering of the Child to the Most Holy Trinity signified the reuniting of the human race with God, and through Mary those scattered lights became one light in the light of Jesus, and illumined all things.

19. DEATH OF HOLY SIMEON

I saw that Simeon, after prophesying in the Temple, returned home and fell sick. I saw him on his couch givmg his last advice to his wife and sons, and imparting to them his joy. Then I saw him die. There were several old Jews and priests praying around him.

When he had breathed his last, they carried the body into another room where, without stripping it, it was washed. The body was laid on a board pierced with holes, under which was a copper basin to receive the water as it fell. A large sheet was thrown over the corpse, and under that the washing was performed. Green leaves and herbs were then strewn plentifully over it and a wide cloth bound firmly around it, as is done in the swathing of a child. The corpse was so stiff and straight that I was tempted to think it was bound to a board. The burial took place in the evening. Six men with lights carried the corpse on a board with low, curved sides to the sepulcher hewn in a hill not far from the Temple. It was entered through an oblique door; the interior walls were ornamented with stars and various figures like the Blessed Virgins cell at the Temple. I noticed the same kind of ornamentation in St. Benedicts first cloister. The corpse was deposited in the center of the little cave, the passage around it being left free; then some religious rites were solemnized. They laid all kinds of things around the corpse: coins and little stones and leaves, I think. I do not now remember all distinctly. Simeon was related to Veronica and, through his father, with Zachary also. His sons served in the Temple, and were always, though in secret, on terms of friendship with Jesus and His relatives. Some of them before and some after the Ascension of Our Lord, joined the disciples. At the time of the first persecution they did much for the Community. (The early Christians.)

20. RETURN OF THE HOLY FAMILY TO NAZARETH

I saw the Holy Family returning to Nazareth by a much more direct route than that by which they had gone to Bethlehem. On their first journey, they had shunned the inhabited districts and seldom put up at an inn; but now they took the straight route, which was much shorter.

Joseph had in his cloak pocket some little rolls of thin, yellow, shining leaves on which were letters. He had received them from the Holy Kings. The shekels of Judas were thicker, and in the form of a tongue.

I saw the Holy Family arrive at Annes, in Nazareth. The eldest sister of Mary, Mary Heli, with her daughter Mary Cleophas, a woman from Elizabeths place, and that one of Annes maids who had been with Mary in Bethlehem were there. A feast was held such as had been celebrated at the departure of the child Mary for the Temple. Lamps burned above the table, and there were some old priests present. Things went on quietly. Though there was great joy over the Child Jesus, yet it was a calm, inward joy. I have never seen much excitement among those holy souls. They partook of a slight repast, the women as usual eating apart from the men. I can remember no more of this vision, although I must have been present in a very real way, for I had to accomplish in it a work of prayer. In Annes garden, notwithstanding the season, I saw numbers of pears, plums, and other fruits still on the trees, although the leaves had already fallen.

I have always forgotten to say a word about the weather in Palestine during the winter season, because being so accustomed to it myself, I think that everyone else knows it, too. I often see rain and fog, and sometimes snow, but it soon melts away, and I see many trees upon which fruit is still hanging. There are in the year several harvests, the first in what corresponds to our spring. In the present season, winter, I see the people on the roads wrapped up in mantles which are thrown over the head also. On the sacred night of Christmas, I always see everything green, blossoming, and full of flowers, the animals frolicsome, the vineyards laden with luscious grapes, and I hear the sweet caroling of birds; but immediately after, it is again quiet and just as it usually is there at this season. The tree outside of Bethlehem and under which Mary stood while Joseph was seeking an inn was, as long as she remained under it, quite green. It afforded ample shelter. But when she left it, it resumed its wintry nakedness. This was perhaps only a mark of reverence; but the Blessed Virgin was fully conscious of it. The shepherd field was, however, already green at this season, for they watered it.

The road from Annes house to Josephs in Nazareth was about one half-hours distance, and ran between gardens and hills. I saw Joseph at Annes loading two asses with many different things, and going on before with Annes maid to Nazareth. Mary followed with Anne, who carried the Child Jesus.

Mary and Joseph had no care of the housekeeping. They were provided with all things by Anne, who often went to see them. I saw her maid carrying provisions to them in two baskets, one on her head, the other in her hand.

I saw the Blessed Virgin knitting, or crocheting little robes. To her right side was fastened a ball of wool and she had in her hands two short needles of bone, I think, with little hooks at the end; one was about half an elI long, the other shorter. The stitches were arranged on the needles above the hooks, over which in doing the work the thread was thrown, and the stitch thus formed. The finished web hung between the two needles. I saw Mary thus working, either standing or sitting by the Child Jesus, who lay in His little basket cradle.

I saw St. Joseph, out of long strips of bark - yellow, brown, and green - platting screens, large surfaces, and covers for ceilings. He had a stock of this woven board-like work piled under a shed near the house. He wove into them all kinds of patterns, stars, hearts, etc. I thought as I looked at them that he had no idea how soon he would have to leave all.

I saw the Holy Family while at Nazareth visited also by Mary Heli. She came with St. Anne, bringing with her her grandson, a boy of about four years, the child of her daughter Mary Cleophas. I saw the holy women sitting together, caressing the Child Jesus, and laying It in the little boys arms; they acted just as people do nowadays. Mary Heli lived in a little town about three hours east of Nazareth. She had a house almost as large as her mothers. It had a courtyard surrounded by a wall, and in it a well with a pump. On pressing with the foot at the base of the pump, the water flowed out into a stone basin before it. Mary Helis husband was named Cleophas. Their daughter Mary Cleophas, who had married Alpheus, lived at the other end of the town.

That evening I saw the holy women praying together. They were standing in front of a little table, which was fastened to the wall and covered with red and white. On it lay a roll which Mary unfolded and hung up on the wall. A figure was embroidered on it in pale colors; it was like a corpse entirely enveloped in a long, white mantle. It had something in its arms. I saw a picture like it at Annes during the festival before Marys departure for her Presentation in the Temple. A lamp was burning during their prayer. Mary stood a little in front of the table with Anne and Mary Heli on either side. At certain times, they crossed their hands upon their breast, folded them together, or stretched them forth. Mary read out of a roll that lay before her. They prayed in measured and steady tones; it reminded me of choir chanting.

21. THE FLIGHT INTO EGYPT

When Herod saw that the Kings did not return, he thought they had failed to find Jesus, and the whole affair seemed to be dying out. But after Marys return to Nazareth, Herod heard of Simeons and Annas prophecies at the Presentation of the Child in the Temple, and his fears were reawakened. I saw him in as great disquietude as at the time of the Kings stay in Jerusalem. He was conferring with some aged Jews who read to him from long rolls of writings mounted on rods. He had given orders for a number of men to be gathered together in a large court, and there provided with weapons and uniforms. Things went on as they do with us when soldiers are recruited. I saw that he sent these troops to various places around Jerusalem, from which the mothers were to be summoned to the Holy City. He caused their numbers to be everywhere ascertained. He took these precautions in order to prevent the tumult that would necessarily follow if the news of the projected slaughter of the children was spread. I saw those soldiers in three different places, in Bethlehem, in Gilgal, and in Hebron. The inhabitants were in great consternation, because not able to divine why a garrison was placed in their towns. The soldiers remained about nine months in those places, and the murder of the little ones began when John was about two years old.

Anne and Mary Heli were still at the home of the Holy Family in Nazareth. Mary, with her Child, slept in the apartment to the right behind the fireplace; Anne, to the left; and between hers and that of St. Joseph, Mary Heli. These rooms were not so high as the house itself, and were cut off from one another only by wicker partitions. The ceiling also was of wickerwork. Marys couch was surrounded by a curtain, or screen. At her feet, in His own little bed, lay the Infant Jesus within Marys reach when she sat upright. I saw a radiant youth standing at the side of Josephs couch and speaking to him. Joseph sat up, but overcome by sleep, again lay down. Then the youth caught him by the hand and raised him up. Joseph, now thoroughly aroused, stood up and the youth vanished. Then I saw Joseph going to the lamp that burned in the center of the house, and getting a light. He proceeded to Marys chamber, knocked, and asked permission to enter. I saw him going in and speaking to Mary who, however, did not open her screen. After this he went out to the stable for the ass, and returning, went into a room wherein were stored all kinds of household goods. He was getting things ready for a journey. Mary arose, quickly clothed herself for travelling, and went to arouse Anne, who got up at once along with Mary Heli and the little boy. I cannot express how touching was the trouble of Anne and the sister. Anne embraced Mary over and over again with many tears, clasping her to her heart as if she were never again to see her. The sister threw herself flat on the floor, and wept. Only just before setting out, did they take the Infant Jesus from His little bed. They all pressed the Child to their heart, and It was given to the little boy to embrace. Mary then took the Child upon her breast, resting It in a strip of stuff that fastened over her shoulders. A long mantle enveloped both Mother and Child, and Mary wore over her head a large veil, which hung down on both sides of her face. She made but few preparations for the journey, and all she did was done quietly and quickly. I did not see her even swathing the Child afresh. The holy travellers took only a few things with them, far fewer than they had brought from Bethlehem, only a little bundle and some coverings. Joseph had a leathern bottle filled with water and a basket with compartments in it’ in which were loaves, little jugs, and live birds. There was a cross seat for Mary and the Child on the ass, also a little footboard. They went forward a short distance with Anne, for they took the road in the direction to her house, only somewhat more to the left. When Joseph approached with the ass, Anne again embraced and blessed Mary, who then mounted and rode off. It was not yet midnight when they left the house. The Child Jesus was twelve weeks old. I had seen three times four weeks.

I saw Mary Heli going to her mothers house in order to send Eliud with a servant to Nazareth, after which she returned with the boy to her own home. I next saw Anne in Josephs house packing everything up for Eliud and the servant to remove to her own house.

The Holy Family passed by many places that night, and not till morning did I see them resting under a shed and taking a little refreshment.

I saw them taking their first nights lodgings in the little village of Nazara, between Legio and Massaloth. The poor, oppressed people of this place who lodged the Holy Family were not, properly speaking, Jews. They had to go far over a mountainous road to Samaria to worship, for their temple was on Mt. Garizim, and they always had to work like slaves on the Temple of Jerusalem and other public buildings. The Holy Family could go no further. They were well received by these outcasts wtth whom they remained the whole of the following day. On their return from Egypt, they again visited those poor people. They did the same both going and returning from the Temple the first time that the Child Jesus made the journey to it. The whole family at a later period was baptized by John, and they afterward joined the disciples of Jesus.

The Holy Family on their flight met only three inns at which to spend the night: here, at Nazara; again at Anim, or Engannim, among the camel dealers; and lastly, among the robbers. At other times, they rested during their tiresome wanderings in valleys and caves and the most outof4he-way places. Further on from Nazara, I saw them hidden under the great pine tree near which Mary, on her journey to Bethlehem, had been so -old. The persecution of Herod was known in these parts and it was, consequently, unsafe for them. The Ark of the Covenant had once rested under this tree, when Joshua assembled the people and made them renounce their idols.

Later, I saw the Holy Family by a well and balsam bush resting and refreshing themselves. The branches of the bush were notched, and out of them oozed the balsam in drops. The Child Jesus lay on Marys lap, His little feet bare. To the left behind them, lay Jerusalem far up above the level of the country in which they then were.

When the Holy Family had passed the walls of Gaza, I saw them in the wilderness. No words can depict the difficulties of this journey. They always travelled a mile eastward of the ordinary highway and, as they shunned the public inns, they suffered the want of all necessaries. I saw them quite exhausted with not a drop of water (the little jug was empty) drawing near to a low bush some distance from the road. The Blessed Virgin alighted from the ass and sat down upon the dry grass. Suddenly there jetted high before them a spring of water, which spread over the plain. I witnessed their joy. Joseph dug a hole at a little distance, and led the ass to it. The poor beast gladly drank from it as it filled. Mary bathed the Child in the spring, and refreshed herself. The sun shone out beautifully for a short time, and the weary travellers were strengthened and full of grateful emotion. They tarried here for two or three hours. On the sixth night, I saw them in a cave near the mount and city of Ephraim. The cave was in a wild ravine, about one hours distance from the grove of Mambre. I saw the Holy Family arrive, wornout and dejected. Mary was very sad; she wept, for they were in want of everything. They rested here a whole day and many wonders were vouchsafed them for their refreshment. A spring gushed forth in the cave, a wild goat came running to them and allowed itself to be milked, and they were visibly consoled by an angel. One of the Prophets had often prayed in this cave. Samuel had once sojourned in it, David had guarded his fathers sheep around it, and to it had often retired to pray. He had in this cave, received through angels, the divine commands, among them that to slay Goliath.

The last stopping place of the Holy Family in Herods dominion was near its confines. The innkeepers appeared to be camel dealers, for I saw a number of camels in an enclosed pasture ground. The people were rude and wild, and they enriched themselves by thieving; still they received the Holy Family most graciously. This place was distant a couple of hours from the Dead Sea.

Once I saw Mary sending a messenger to Elizabeth, who then brought her child to a very concealed place in the desert. Zachary accompanied her only a part of the way. When they reached a certain body of water, Elizabeth and the child crossed over on a raft, while Zachary went on to Nazareth by the same route taken by Mary on her visit to Elizabeth. I, saw him on his journey.

Perhaps he was going to make some inquiries, for there were some friends at Nazareth distressed at Marys departure.

On a starry night, I saw the Holy Family going through a sandy wilderness covered with low thickets. The scene was as vivid before me, as if I were really crossing the desert with them. Here and there under the copsewood, venomous snakes lay coiled. With loud hissing, they approached the path and darted their heads angrily toward the Holy Family. But they, shielded by the light that environed them, stepped securely along. I saw other animals with immense fins like wings on their blackish body, with short feet, and a head like that of a fish. They darted along, flying over the ground. At last, the Holy Family came behind the bushes to a deep fissure in the ground, like the walls of a narrow defile, and here they rested.

The last place in Judea by which they passed, had a name that sounded like Mara. I thought of Annes ancestral place, but it was not it. The people were very rude and uncivilized, and the Holy Family could get nothing from them by way of refreshment.

Leaving this last place and scarcely knowing how to proceed, they pressed on through a desolate region. They could find no road, and a dark, pathless mountain-height stretched out before them. Mary was exhausted and very sad. She knelt with Joseph, the Child in her arms, and cried to God. And behold! Several large, wild beasts, like lions, came running around them, exhibiting friendly dispositions. I understood that they had been sent to show the way. They looked toward the mountain, ran thither and then turned back again, just like a dog that wants someone to follow it. At last the Holy Family followed them and, after crossing the mountain, arrived at a very dismal region.

22. THE HOLY FAMILY AMONG ROBBERS

At some distance from the road by which they were travelling, a light glimmered through the darkness. It proceeded from a hut belonging to a gang of robbers, who had hung a light on a neighboring tree, thus to allure travellers. The road too, here and there, was broken by pits over which cords with little bells were stretched. The ringing of these bells gave notice to the robbers of the presence of luckless wayfarers. All on a sudden, I saw a man with about five comrades surrounding the Holy Family. All were actuated by wicked intentions. But when they looked at the Child, I saw a glittering ray like an arrow penetrating the heart of the leader, who straightaway commanded his comrades to offer no injury to the strangers. Mary also saw the ray. The robber now took the Holy Family to his home, and told his wife how strangely his heart had been moved. The people were at first shy and shamefaced. something very unusual for them; still they approached, little by little, and gathered around the Holy Family, who had seated themselves in a corner on the ground. Some of the men went in and out, while the woman brought to Mary little rolls, fruits, honeycomb, and cups containing something to drink. The ass also was placed under shelter. The woman cleared out a small room for Mary and brought her a little tub of water in which to bathe the Child. She also dried the swathing bands ft)r her at the fire. The husband was deeply impressed by the demeanor of the Holy Family, and especially the appearance of the Child. He said to his wife, ‘This Hebrew Child is no ordinary child. Beg the Lady to allow us to wash our leprous child in His bathing water. It may, perhaps, do it some good.” The wife went to request the favor of the Blessed Virgin; but before she had time to speak, Mary bade her take the water she had used for Jesus bath, wash the sick child in it, and it would become cleaner than it was before attacked by the disease. The boy was about three years old and stiff from leprosy. His mother carried him in and put him into the bath. Wherever the water touched him, the leprosy fell like scales to the bottom of the tub; the boy became clean and well. The mother was out of herself with joy; she wanted to embrace Mary and the Child Jesus. But Mary, stretching out her hand, warded her off; she would allow neither the Child nor herself to be touched by her. She told her to dig a hole deep down to a rock, and pour the water just used into it, that she might always have it for similar purposes. Mary spoke with her long, and exacted from her a promise to embrace the first opportunity of escape from her present abode. The people were all delighted; they stood around the Holy Family gazing at them in wonder. During the night, other members of their band came to the hut, and to them the boys cure was related. The robbers reverential bearing toward the Holy Family was so much the more remarkable, since I saw that night many travellers, attracted to their hut by the light, immediately taken prisoner and carried deep into the forest to an immense cave that served for their special storehouse. It lay under a thicket, the entrance closely concealed. In it were clothes, carpets, meat, goats, sheep, and innumerable other stolen things, all in profusion. I saw also boys about seven or eight years old whom the robbers had kidnapped. They were cared for by an old woman who lived in the cave.

Mary slept none that night; she sat upon her couch on the floor perfectly still. At early dawn the Holy Family started again on their journey in spite of the robber and his wife, who wanted them to stay longer. They took with them a supply of provisions put up by their grateful host and hostess who also accompanied them a part of the way, that they might escape the snares.

The robber and his wife took leave of the Holy Family with expressions of deep feeling, uttering these remarkable words: ‘Remember us wherever you go!” Upon hearing them, I had a vision in which I saw that the cured boy afterward turned out to be the Good Thief who on the cross said to Jesus: “Remember me when Thou comest into Thy Kingdom.” The robbers wife, after some time, joined those that dwelt around the balsam garden.

The Holy Family went from here further on into the desert. When they had again lost all trace of anything like a path, they were a second time surrounded by all kinds of animals, among them huge winged lizards and even serpents, which pointed out the way to them.

At a later period, when unable to advance through the sandy plain in which they were, I saw a very lovely miracle. On either side of the road sprouted up the plant Rose of Jericho, with its crisped branches, its tiny flowers in the center, and its straight root. On they went now right joyously, watching as far as the eye could see these plants springing up, and so across the whole plain. I saw that it was revealed to the Blessed Virgin that, at some future day the people of the country would gather these roses and sell them to travellers in exchange for bread. The name of this region sounded like Gaza, or Goze.

I saw the Holy Family arrive at a town and district called Lepe or Lape, in which were numerous canals and ditches with high dams. I saw them crossing the water on a raft. Mary sat on a log, and the ass was standing in something like a trough, or tub. Two ugly, brown-complexioned, half-naked men with flat noses and protruding lips, ferried them over. Our holy travellers came now to the house on the outskirts of the town; but the occupants were so rough and pitiless that, without saying a word, Mary and Joseph moved further on. I think this was the first pagan Egyptian city they had yet reached. They had made, up to this time, ten days journey in the Jewish country and then in the wilderness.

I next saw the Holy Family on Egyptian territory, in a level, green country full of pasture grounds. In the trees were stationed idols like swathed dolls, or like fishes wrapped in broad bands upon which were figures or letters. Occasionally, I saw people fat, but short in stature, approaching these idols and venerating them. The Holy Family sought a little rest under the cattle shed, the cattle going out of their own accord to make room for them. They were in want of food, having neither bread nor water. Mary no longer had nourishment for her Child, and no one gave them anything. Every species of human misery was experienced by them during this flight.

At last, some shepherds drew near to water their cattle. They, too, would have gone away without giving them anything, had not Josephs entreaties moved them to unlock the well and allow them to have a little water.

Again, I saw the Holy Family weary and exhausted in a forest, at whose egress stood a slender date tree, the fruit all clustered on top. Mary approached the tree, the Child Jesus on her arm, prayed and raised the Child up to it. Instantly the tree bowed down its top as if kneeling, so that Mary could gather all its fruit. It afterward remained in that position. I saw Mary dividing a quantity of the fruit among the naked children who had run after them from the last village.

At a quarter of an hours distance from this tree, stood another unusually large one of the same kind, very high, and hollow like an old oak. In it the Holy Family lay concealed from the people that followed them. That evening I saw them taking shelter within the walls of a ruined place, where they stayed overnight.

23. THE BALSAM GARDEN

On the next day, the Holy Family continued their journey through a sandy, desolate wilderness. Famishing for water and exhausted by weariness, they sat down on one of the sandhills, and the Blessed Virgin sent up a cry to God. Suddenly, a stream of pure water gushed forth at her side. Joseph removed the sandhill that was over it, and a clear, beautiful, little fountain jetted up. He made a channel for it, and it flowed over quite a large space, disappearing again near its source. Here they refreshed themselves, and Mary bathed the Child Jesus, while Joseph gave drink to the ass and filled the water bottles. I saw all kinds of animals like turtles drinking at the gushing waters. They did not appear at all afraid of the Holy Family.

The soil over which the water had flowed soon began to clothe itself with verdure, and numbers of balsam trees afterward grew there. When the Holy Family returned from Egypt, those trees were large enough to furnish balsam for their refreshment. The place soon grew into a little settlement. Wherever the heathens planted these trees they withered. They thrived only when the Jews whom the Holy Family had known in this country went to live there. I think the wife of that robber whose boy had been cured of leprosy by the bath of the Child Jesus went there, too, for she soon escaped from the robbers. Her boy, however, remained with them some time longer.

A balsam hedge surrounded the garden, and in its center were several large fruit trees. At a subsequent period, another large well was dug, out of which quantities of water were raised by means of a wheel turned by oxen. This water mingled with that of Marys spring and watered the whole garden; unmixed, it would have proved injurious. I have seen that the oxen employed in turning the wheel could not by any means be forced to work from Saturday noon till early on Monday morning. (Compare Catholic Missions, an account of the Balsam Garden, by an eyewimess. 1883, p. 234, etc.)

24. THE HOLY FAMILY REACH HELIOPOLIS

I saw the Holy Family on their way to Heliopolis. From their last night lodgings they were accompanied thither by a good man who, I think, was one of the workmen on that canal over which they had been ferried. They now crossed a long and very high bridge over a wide river (the Nile), which appeared to have several branches, and came to a place before the city gate which was surrounded by a kind of promenade. Here on a tapering pedestal, stood a great idol with the head of an ox, and in its arms something like the figure of a swathed child. The idol was encompassed by a circle of benches, or tables of stone upon which the worshippers laid their sacrifices. Not far off was a very large tree, under which the Holy Family sat down to rest.

They had scarcely seated themselves when the earth began to quake, the idol tottered, and tilted over. A hue and cry instantly arose from the people, and many of the workmen on the canal in the neighborhood came rushing up. But the good man who had accompanied the Holy Family started with them for the city. They were already at the opposite side of the idol place when the terrified crowd, with menacing and abusive words, angrily surrounded them. Suddenly the earth heaved, the huge tree fell, its roots breaking up out of the ground, and there arose a lake of muddy water into which the idol splashed. It sank so deep that one could scarcely see its horns, and some of the most wicked of the bystanders sank with it. The Holy Family now entered the city un molested, and put up near an idolatrous temple, a large stone building containing many rooms. Some of the idols in the temples of the city were likewise overturned.

Heliopolis is also called On. Aseneth, wife of the Egyptian Joseph, resided here with the pagan priest Putiphar, and here also Dionysius the Areopagite studied. The city extends to a great distance around the many-branched river. One sees it from afar lying high above the general level. The river flows through it under the arches that support some of the buildings. Great logs lie in some parts of the river branches, placed there to enable the inhabitants to cross. I saw the ruins of enormous buildings, huge masses of heavy masonry, towers half standing, and even temples almost entire. I saw, too, pillars like towers, around the outside of which one could mount to the top.

The Holy Family dwelt under a low colonnade, in which there were other dwellings besides their own. The supporting pillars were rather low, some round, some square, and above ran a highway for the accommodation of vehicles and pedestrians. Opposite this colonnade was a pagan temple with two courts. Joseph put up before their little abode a screen of light woodwork. There was room for the ass, also. The screen, or light wall that Joseph put up, was of the same kind as he was accustomed to make. I remarked behind a similar screen and set up against the wall, an altar consisting of a small table covered with red and over that a white, transparent cloth; on it stood a lamp.

I saw St. Joseph working at home, and often also abroad. He made long rods with round knobs at the ends, little three-legged stools with a handle by which to grasp them, and a certain kind of basket. He made, also, a great many light, wicker partitions, and little, light towers, some hexagonal, others octagonal. They were formed of long, thin boards, tapering toward the top and ending in a knob. They had an entrance, and were large enough to allow a man to sit inside as in a sentry box; they had steps outside, up which one could mount. I saw little towers like these standing here and there before the pagan temples, also on the flat roofs of the houses. People used to sit in them; perhaps they were watch houses, or maybe they were intended as screens from the sun.

I saw the Blessed Virgin weaving tapestry and doing another kind of work. For the latter she used a staff on the top of which a knot was fastened. I cannot say whether she was spinning or not. I often saw people visiting her and the little Infant Jesus. The Child lay on the ground by Marys side, in a kind of cradle like a littIe boat. Sometimes I saw it raised on a frame like a sawing-jack. There were not many Jews in Heliopolis, and I saw them going about with a downcast look as if they had no right to live there.

North of Heliopolis, between it and the Nile, which there divides into several branches, lay the little territory of Goshen, and in it a little place cut up by canals, among which dwelt numbers of Jews whose religious ideas were very much confused. Several of them became acquainted with the Holy Family, and Mary did all kinds of feminine work for them, receiving as payment bread and other provisions. The Jews in the Land of Goshen had a temple, which they compared with the Temple of Solomon; but it was very different.

Not far from his dwelling, Joseph built an oratory where the resident Jews, who possessed no such place of their own, used to assemble with the Holy Family for prayer. It was surmounted by a light cupola which could be thrown open, thus enabling the worshippers to stand under the open sky. In the center of the hall stood an altar, or table of sacrifice, covered, as usual, with red and white; on it lay rolls of parchment. The priest, or teacher, was a very old man. The men and women were not so separated from one another at prayer as tn Palestine; the men stood on one side, the women on the other.

The Holy Family dwelt a little more than a year at Heliopolis. They had much to suffer from the Egyptians who hated and persecuted them, on account of their overturned idols; and as the houses were all solidly built, Joseph could not find work at his trade. They left Heliopolis, therefore, but not before they had learned from an angel of the slaughter of the Bethlehemite babes. Both Mary and Joseph were deeply grieved, and the Child Jesus, who was now able to walk, being a year and a half old, shed tears the whole day.

25. THE MURDER OF THE INNOCENT CHILDREN

I saw the mothers with their boys, from infants in the arms up to the age of two years, going to Jerusalem. They were from those different places around the Holy City, in which Herod had placed garrisons and in which, by means of officials, he had issued a proclamation to that effect; viz. from Bethlehem, Gilgal, and Hebron. I saw many women even from the Arabian frontiers taking their children to Jerusalem, and these had more than a days journey to make. The mothers went in bands, some wtth two children and riding on asses. On their arrival in the city, they were all conducted to a large building, and the husbands who accompanied some of them dismissed. The mandate was joyously obeyed, for the poor people imagined they were going to receive a reward.

The building into which the mothers and their children were ushered, was not far from the house occupied by Pilate at a later period. It stood alone, and so encompassed by walls that no one outside could hear anything going on within. A gateway through double walls led into a large court enclosed on all sides by buildings. Those to the right and left were of one story; that in the middle, which looked like an old, deserted synagogue, was two stories in height. From all three, doors opened into the court. The middle building was a hall of justice, for I saw in the court before it a stone block, pillars with chains, and such trees as could be bound together by their branches and then suddenly snapped asunder, in order to tear people to pieces.

The mothers were led through the court and into the two side buildings, where they were shut up. It looked to me at first as if they were in a Sort of hospital, or lazarhouse. When they saw themselves thus unexpectedly deprived of liberty, they began to fear, to cry, and to lament.

The lower story of the court of justice was a great hall like a prison, or guardroom; the upper one was also a large hall from which windows opened upon the court. The officers of justice were assembled in the latter, rolls of writing lying before them on tables. Herod himself was there. He wore his crown and a purple mantle bordered with black and lined with white fur. He stood at the windows with many others, looking down upon the slaughter of the Innocents.

The mothers, one by one, with their boys, were summoned from the side buildings into the great hall under the judgment hall. On their entrance, the children were taken from them by the soldiers and carried out into the court where about twenty others were actively at work with swords and lances, piercing the little creatures through throat and heart. Some of the children were still in swaddling clothes, infants in the mothers arms; while others, able to run around, wore little woven dresses. The soldiers did not remove the childrens clothing but, having pierced them through the heart and throat, they grasped them by one arm or leg and slung them together in a heap. It was a terrible sight!

The mothers were, one after another, pushed back into the large hall by the soldiers. When the fate of their little ones dawned upon them, they raised a frightful cry, tore their hair, and clung to one another. There were so many of them and, toward the last, they were so crowded together that they could scarcely stir. I think the slaughter lasted till near evening. The bodies of the murdered children were buried together in a great pit in the court. I saw the mothers that night fettered, and taken back to their homes by the soldiers. Similar scenes were enacted in other places, for the massacre was carried on during several days.

The number of the Holy Innocents was indicated to me by another number which sounded like ducen, and which I had to repeat until, I think, the whole amounted to seven hundred and seven, or seven hundred and seventeen.

The place of the childrens massacre in Jerusalem was the subsequent hall of justice, and not far from that of Pilate; but it was at his time very greatly changed. At Christs death, I saw the pit in which the murdered children were buried, fall in. Their souls appeared and left the place.

Elizabeth had fled with John into the desert. After a long search, she found a cave, and there she remained with him for forty days. After that, I saw that an Essenian belonging to the community on Mount Horeb and a relative of Anna the Prophetess, brought food to John, at first every eight, afterward every fourteen days, and otherwise provided for him. Before Herods persecution, John could have been hidden in the neighborhood of his parents house; but he had made his escape into the desert impelled by divine inspiration. He was destined to grow up in solitude, apart from intercourse with his fellow beings, and destitute of the customary nourishment of man. I saw that that wilderness produced certain fruits, berries, and herbs.

26. THE HOLY FAMILY GO TO MATAREA

The Holy Family left Heliopolis on account of the persecution they there endured and because Joseph could not obtain work. They took byroads and went still further into the country, journeying southward toward Memphis. Passing through a little town not far from Heliopolis, they halted in the forecourt of an open, pagan temple, and sat down to rest; when, all on a sudden, down tumbled the idol and fell to pieces. It had the head of an ox with triple horns, and several cavities in the body to receive the sacrifices that were to be consumed. At once arose a tumult among the pagan priests; they seized the Holy Family and threatened them with punishment. But one of them represented to his companions, as they were consulting what measures to take, that the best thing for them to do would be to commend themselves to the God of these strangers; for he remembered, he said, what plagues had come upon their forefathers when they had persecuted those people, and that upon the night of their departure from Egypt the firstborn in every house had died. These words were effectual, and the Holy Family was left in peace. The pagan priest who had spoken them went soon after to Matarea with several of his people, and there joined the Holy Family and the Jewish community.

Mary and Joseph next went to Troja, a place on the eastern side of the Nile, opposite Memphis. It was large and very dirty. They had some idea of remaining there, but they were not well received; indeed, they could get not even a drink of water, much less a few dates for which they begged. Memphis lay west of the Nile, which was at that point very broad and contained some islands.

A part of the city lay also on this side of the river and, in Pharaos time, a large palace with gardens and high towers, from which Pharaos daughter often looked out on the country around. I saw the spot upon which, among the tall bulrushes, the child Moses was found. Memphis was like three cities in one, for it was built on both sides of the Nile, and appeared also to be connected with Babylon, a city lying eastward of the river and nearer to its mouth. In Pharaos time, the country in general around the Nile between Heliopolis, Babylon, and Memphis, was so covered with high stone dams and buildings, and so linked together by canals, that those three cities presented the appearance of one large city. But at the time of the Holy Family, all were separate, immense wastes intervening between them.

The holy travellers proceeded northward from Troja along the river toward Babylon, a dirty, low-lying city. Between the Nile and Babylon, they took the route by which they had come and returned a distance of about two hours. Buildings in ruins were scattered here and there along the whole road. After crossing a small branch of the river, or a canal, they reached Matarea, which was built upon a tongue of land jutting out into the Nile. The river bathed the city on two sides. It was, in general, a wretched enough place, built only of date-wood and solid mud covered with rushes. Joseph found plenty of work here. He built more substantial houses of wickerwork with galleries around them, to which the occupants could go for air and recreation.

Here the Holy Family dwelt in a dark, vaulted cave that lay in a retired spot on the land side, not far from the gate by which they had entered. Joseph, as at Heliopolis, built a light screen before it. One of the idols in a little temple fell at their arrival and later all the others did the same. The people were in consternation, but one of the priests quieted them by recalling to their remembrance the plagues of Egypt. After some time, as a little community of Jews and converted pagans gathered around the Holy Family, the priests gave over to them the little temple whose idol had fallen at their coming, and Joseph turned it into a synagogue. Joseph was like the patriarch of the community. He taught them how to sing the Psalms correctly, for Judaism in those parts had greatly deteriorated.

Only the poorest Jews dwelt here in Babylon, and that in the most wretched dens and caves. But in the Jewish settlement between On and the Nile, they were numerous and better off. They had a regular temple, for they had lapsed into frightful idolatry. They had a golden calf, a figure with an oxs head, around which were ranged other representations of animals like polecats, or ferrets. These last mentioned animals defend people against the crocodile. (Ichneumon). They had, too, an imitation of the Ark of the Covenant and horrible things in it. The idolatry they practiced was of the most shameful kind and, in a subterranean hall, they carried on the most infamous wickedness, deluded by the hope that from it their messiah should come forth. They were exceedingly stiff-necked, and would not be converted. Later on, however, many of them left that settlement and went to Babylon, about two hours distant. In doing so, they could not, on account of the numerous dykes and canals, travel by a straight road; they had to make a detour around On.

These Jews of the Land of Goshen had already made the acquaintance of the Holy Family, while the latter abode in On. Mary while there had done various kinds of work for them, such as knitting and embroidering covers and bands. She would never undertake works for vanity or extravagance, but only useful things and religious vestments. I saw women bringing work to her, which they wanted done in accordance with the requirements of vanity and fashion, and Mary returning it although so much in need of the pay she would have received for it. The women mocked and scornfully derided her.

The Holy Family at first suffered greatly from want. Good water could not be had and wood failed; the inhabitants used only dried grass and reeds for their cookmg. The Holy Family generally ate cold food. Joseph had plenty to do. He improved the poor huts for the people; but they treated him almost like a slave, giving him for his labor only what they themselves thought proper. Sometimes he brought home something as a remuneration for his work, and sometimes he brought nothing. The people were very unskillful in building their huts. They had no wood, excepting here and there a log or two; and even if they had had wood, they had no tools to shape it, for they had only knives of bone or stone. Joseph had brought the most necessary tools with him.

The Holy Family were soon settled somewhat comfortably. They had little stools and tables, wicker screens, and a well - ordered fireplace also. The Egyptians ate Sitting flat on the ground. In the wall of Marys sleeping place I saw a recess that Joseph had hollowed out, and in it was Jesus little bed. Marys couch was beside it, and I have often seen her by night kneeling in prayer to God before that little bed. Joseph slept in another enclosed corner.

The oratory of the Holy Family was in a passage outside. Joseph and the Blessed Virgin had separate places in it and Jesus, too, had His little corner, where He prayed sitting, standing, or kneeling. There was a kind of little altar before the Blessed Virgins place, a small table covered with red and white. This table was like a leaf on hinges that could be let down from or put up against the wall. When let down, it disclosed a shelf in the wall itself and on the shelf were various objects, among them something that was held as sacred. I saw little bushes in pots formed like chalices; a withered, though still whole branch, on top of which was the lily that had blossomed in Josephs hand when he had been chosen by lot in the Temple for Marys spouse; and something like fine, thin, white sticks that were placed crosswise in the rounded part of the recess. The blossoming lily branch was the top of Josephs staff; it was stuck in a box about one and a half inches in diameter. The little sticks that were arranged crosswise, were also in a box, a transparent one. There were about five of those little white sticks of the thickness of a coarse straw. They were crossed and bound in the middIe to a kind of little sheaf. But one pays very little attention to such things when in vision; ones thoughts are chiefly intent upon the holy personages there presented.

I saw that the Holy Family had to subsist on fruits and bad water. They had been so long without good water that Joseph resolved to saddle the ass, take his leathern bottle, and start for the balsam spring in the desert in order to get some. But the Blessed Virgin was told in prayer by an angelic apparition that she should seek and find a spring at the back of their present abode. I saw her going over the hill in which they dwelt, to a deep vacant lot that lay at some distance between ruined walls. A large, old tree stood on that ground. Mary had in her hand a rod provided with a little scoop, such as the people of that country commonly carry on journeys. She stuck it into the ground near the tree, and a beautiful, clear stream of water instantly gushed forth. She hurried back joyfully to call Joseph, who soon removed the upper crust of earth and disclosed a well which had long ago been dug out and lined with masonry, but which for some time had been choked up and dry. He soon restored it and paved it around very beautifully with stones. At the side of the well toward which Mary had approached, lay a great stone almost like an altar. I think it was used for that purpose in former times.

The Blessed Virgin after that often washed Jesus clothes and bands here, and dried them in the sun. The well remained unknown and was used only by the Holy Family until Jesus had grown large enough to go on little errands and even to bring water for His Mother. Once I saw Him taking other children to the well and giving them a drink of the water which He scooped up in a hollow, crooked leaf. The little ones told this to their parents, and so the well became known. Others now began to go to it, though it remained principally in the use of the Jews. Even in the time of the Holy Family, it possessed healing properties for the leprous. Later, when a little chapel had been built over the dwelling of the Holy Family, there was near the high altar a flight of steps leading down to their first abode. There I saw the spring. It was surrounded by dwellings, and its waters used for the cure of leprosy and similar diseases. Even the Turks kept a light burning in the little chapel, and dreaded being overtaken by some misfortune if they neglected it. But the last I saw of the spring, it was lying solitary, surrounded only by trees.

I saw the Boy Jesus bringing water from the well for His Mother for the first time. Mary was in prayer when the Boy slipped to the well with a bottle, and brought it back full of water. Mary was unspeakably affected when she saw Him coming back with the water. She knelt down and implored Him never to do that again, for He might fall into the well. But Jesus replied that He would take care, and that He wanted to render her that service whenever she needed it. If Joseph happened to be workmg at a little distance from home, and did he leave a tool lying behind him, I used to see the Boy Jesus running after it and bringing it to him. The Boy noticed everything. I think the joy that Mary and Joseph experienced on His account, must have outweighed all their sufferings. Though perfectly childlike, He was very wise, skilled in everything; He knew and understood everything. I often saw Mary and Joseph filled with unspeakable admiration.

When the Boy Jesus took to their owners the covers embroidered or woven by His Mother, who hoped to receive bread in return for her work, I often saw Him teased at first, and consequently sad. But after awhile, the Holy Family was very much loved by the people. I saw other children giving Jesus figs and dates, while many of their elders sought the Holy Family for help and consolation. All in trouble said, “Let us go to the Jewish Child.” I saw the Boy going on all kinds of errands, even to a Jewish town a mile distant, to get bread in exchange for His Mothers work. The wild animals, numerous on His route, did Him no harm; on the contrary, they and even the serpents showed Him affection. Once I saw Him going with other children to the Jewish town; He was weeping bitterly over the degradation of the Jews.

When He went for the first time alone to that Jewish town, He wore, also for the first time, the brown robe woven by Mary. It was trimmed around the border with yellowish flowers. I saw Him kneeling and praying on the way. Two angels appeared to Him and spoke of Herods death, but He said nothing of it to His parents.

27. THE RETURN OF THE HOLY FAMILY FROM EGYPT

I saw the Holy Familys departure from Egypt. Herod was long since dead, but danger still threatened and they could not return. I saw St. Joseph, who was always busy at his trade, very much troubled one evening. The people for whom he had been working had given him nothing; consequently, he had nothing to take home where there was so much need. He knelt down in the open air and prayed. He was greatly afflicted; his sojourn among these people was becoming intolerable. They practiced infamous idolatry, even sacrificing deformed children. The parent that sacrificed a healthy, well formed child, was thought to be very pious. They had, besides, still more shameful rites that they carried on in secret. Even the Jews in the Jewish towns were to Joseph objects of horror.

While in his trouble he prayed to God for help, I saw an angel appear to him. He bade him arise, and on the following morning depart from Egypt by the public high road. He told him also not to fear, for that he would accompany him. I saw Joseph hastening with the news to the Blessed Virgin and Jesus, and all setting to work to get their few movables packed together on the ass.

Next morning their intention to depart having become known, crowds of sorrowing neighbors came to them, bringing with them all kinds of gifts in little vessels of bark. Several mothers brought their children. There was among them a noble lady with a little boy of several years. She called him Marys son, because having long abandoned the hope of having a boy, this child had been vouchsafed to her at Marys prayer. She gave to the Boy Jesus triangular coins, yellow, white, and brown. Jesus first looked at them and then at His Mother. This ladys little son was later on admitted by Jesus into the number of His disciples, and was named Deodatus. The mothers name was Mira.

The people of the place, of whom there were more pagans than Jews, were sincerely grieved at the Holy Familys departure, though a few were glad. These last looked upon them as sorcerers who obtained all they desired through the help of Lucifer, the prince of devils. The Jews could no longer be recognized as Jews, so deeply were they sunk in idolatry.

The Holy Family started, accompanied by all their friends. They took the direction between On and the Jewish town, turning away from On a little to the south, in order to reach the balsam garden. They wanted to rest there awhile and replenish their water supply. The garden was already flourishing. The balsam trees were as tall as moderately large grapevines and in four rows surrounded the garden, which had an entrance. There were sycamores and all kinds of fruit trees, some like dates. The spring sent a stream around the whole garden. The friends that had accompanied them here took leave, but the Holy Family remained for some hours. Joseph had made some little vessels out of bark; they were covered with pitch, very smooth and nice. He snapped from the reddish balsam twigs the clover-like leaves, and hung the flasks underneath, in order to gather the balsam drops for the journey. When they stopped to rest, he often made, for their ordinary use, vessels and flasks of that kind out of bark. The Blessed Virgin washed and dried some things here. After having rested and refreshed themselves, they proceeded on their way by the common high road.

I had many visions of their journey, which was made without any special danger to them. Mary was often very much distressed, because walking through the hot sand was so painful for the Boy Jesus. Joseph had made for him, out of bark, shoes that reached above the ankle where they were firmly fastened; still I saw the holy travellers frequently pausing while Mary shook the sand out of the Childs shoes. She herself wore only sandals. Jesus was dressed in His little brown robe, and they often had to seat Him on the ass. For protection against the scorching rays of the sun, all three wore very broad hats made of bark and fastened under the chin with a string.

I saw them passing by many cities, but I now recall only the name Rameses. At last, I saw them in Gaza, where they stopped for three months. There were many pagans in that city. Joseph did not want to return to Nazareth, but to go to Bethlehem; still he was undecided, because he heard that Archelaus was now reigning over Judea, and he, too, was very cruel. But an angel appeared and put an end to his doubts by telling him that he should return to Nazareth. Anne was still living. She and some of her relatives were the only ones that knew where the Holy Family were during all those years.

I had a glimpse of the Boy Jesus, now seven years old, as He walked between Mary and Joseph on their journey back to Judea from Egypt. I did not see the ass with them then, and they were carrying their bundles themselves. Joseph was about thirty years older than Mary. I saw them on a road in the desert, about two hours distant from Johns cave. The Boy Jesus, as He walked, gazed in that direction, and I saw that His soul was turning to John. At the same time, I saw John at prayer in his cave. An angel in the form of a boy appeared to him, telling him that the Saviour was passing by. John ran out of the cave and, with outstretched arms, flew toward the point that His Saviour was passing. He hopped about and danced with joy. This vision was most touching. Johns cave lay deeply buried in a hill. It was not much wider than his own little bed, though it extended some distance in length. The entrance was only a little opening, through which he used to swing himself out. In the top was an oblique aperture that admitted light. I saw in it a reed stand, upon which lay some honeycomb and dried locusts. The latter were yellow and speckled, as large, perhaps, as crabs. The desert in which Jesus fasted is four hours distance from here. John was clothed in his camels skin. The angel that appeared to him was like a boy of his own age. I saw him at different periods, small at first and then larger, just as if he were growing up with John. He was not always with him; he used to appear and disappear.

28. JOHN AS A CHILD GROWING UP IN THE DESERT

John had already been long in the desert before the Holy Familys return from Egypt. That he had retired there at so young an age was due principally to divine inspiration and partly to his own inclinations, for he was of a meditative nature and loved solitude. He was never in a school; the Holy Ghost Himself taught him in the desert. He was much talked of even from his childhood, for the wonders attendant on his birth were known and a light was often seen around the child. Herod soon laid snares for him, and even before the childrens massacre, Elizabeth was obliged to flee with him into the desert. He could walk and help himself at the time. He took refuge not far from the first cave of Magdalen, and Elizabeth visited him sometimes.

When in his sixth or seventh year, I saw him again led into the desert by his mother. When Elizabeth left the house with the boy, Zachary was not home. He loved John so much and his grief at losing him was so great that he was obliged to absent himself in order not to witness his departure. He had, however, given him his blessing; for he was in the habit of blessing both mother and child whenever he left home. John wore a garment of skin. It passed from left to right over the shoulder and breast, was fastened under the right arm, and hung down behind. This was his only garment. His hair was brownish and darker than that of Jesus. He bore in hishand a white staff which he had brought with him from home, and which he always kept in the desert.

I saw him as just described hastening across the country by the hand of his mother. Elizabeth was a tall, active, old woman with a small, delicate face, and she was completely enveloped in a large mantle. John often ran on before her, hopping and jumping, perfectly unrestrained and childlike in action, though not distracted in soul. I saw them crossing a river. There was no bridge at that point, and so they crossed on a raft that was floating on the water. Elizabeth was a very resolute person, no difficulty daunted her; she herself rowed the raft across, using for that purpose the branch of a tree. They now turned eastward and entered a ravine, rocky and desolate above, but lower down covered with bushes and overgrown with strawberries. John now and then ate one. After going some distance into the ravine, Elizabeth took leave of John. She blessed him, pressed him to her heart, kissed him on the cheeks and forehead, and turned away, looking back at him as she retraced her steps, weeping. But the boy appeared wholly unconcerned, and quietly walked on deeper into the ravine. I followed the child with a feeling of uneasiness at his going so far from his mother, and fearing that he would not be able to find his way home again. But just then, a voice said to me, ‘Be not uneasy. The child knows well what he is about.” I went with him and, in several visions, saw his whole after life in the desert. He often told me himself how he denied himself in every way and mortified his senses, his understanding becoming clearer and clearer, learning in an unexplainable way something from everything around him. I saw him when a child playing with flowers and animals. The birds were particularly familiar with him. They lighted upon his head when he was walking or praying, and perched upon his staff when he laid it across the branches. There they sat in numbers, while he watched them and played with them. I saw him also going after other animals, following them into their dens, feeding them, playing with them, or earnestly watching them.

At the opposite extremity of this rocky ravine, the country was somewhat more open, and John pressed on until he reached a little lake with a low shore covered with white sand. I saw him there wading far out into the water. The fish swam up and gathered around him; he seemed quite at home with them. He lived in this region a long time, and I saw that he wove for himself out of branches a sleeping hut among the bushes. It was very low and only large enough to allow him to lie in it.

Both here and afterward in other places, I often saw by him radiant figures, angels, with whom he treated fearlessly and confidently, though most reverently. They appeared to be teaching him, directing his attention to different things. He had fastened a piece of wood to his staff, thus giving it the form of a cross, also a strip of broad grass, or bark, or leaves like a little flag. He often played with it, waving it here and there. While he lived in this part of the desert, I saw his mother visiting him twice, but they did not meet at this spot. He must have known when she was coming, for he always went some distance to meet her. Elizabeth brought him a tablet with a slender reed for writing.

After his fathers death, John went secretly to Juttah, to console Elizabeth. He remained concealed with her for some time. She told him many things of Jesus and the Holy Family, some of which he noted down with strokes on his tablet. Elizabeth wanted him to go with her to Nazareth, but he would not. He returned again to the desert.

Once when Zachary had gone with a herd to the Temple, he was set upon by Herods soldiers and rudely maltreated in a narrow pass on the side of Jerusalem nearest to Bethlehem, at a spot whence the city could not be seen. The soldiers dragged him into a prison on that side of Mount Zion by which, at a later period, the disciples used to ascend. Zachary was frightfully maltreated, tortured, and at last pierced with a sword, because he would not disclose Johns retreat. Elizabeth was at the time in the desert with John. When she returned to Juttah, he accompanied her part of the way, and then went back to the desert. On reaching Juttah, Elizabeth learned the murder of her husband and great were her lamentations.

Zachary was buried by his friends in the vicinity of the Temple. He is not that Zachary who was slain between the altar and the Temple and whom I saw at the time of the Crucifixion with the other risen dead. He issued from that part of the wall in which the aged Simeon once had his cell for prayer, and walked about the Temple. The last Zachary was murdered in a struggle that had taken place among many at the Temple, concerning the genealogy of the Messiah and certain privileges and places of individual families.

Elizabeths sorrow was so great that she could no longer bear to remain in Juttah, without John; consequently, she returned to him in the desert. She soon after died there and was buried by an Essenian, a relative of Anna the Prophetess. The house in Juttah, a very handsomely ordered one, was occupied by her sisters daughter. John secretly returned to it once after his mothers death, after which he buried himself still deeper in the desert and thenceforth was altogether alone. I saw him journeying to the south around the Dead Sea, then up the eastern side of the Jordan, from wilderness to wilderness toward Kedar and even toward Gessur. When he passed from one wilderness to another, I saw him running through broad fields by night. He went to that region where long after I saw John the Evangelist sitting and writing under the high trees. Under those trees grew bushes with berries, of which he sometimes ate. I saw him also eating a certain herb that bears a white flower and has five round leaves like clover. We have at home herbs like them, only smaller. They grow under the hedges, and the leaves have a sourish taste. When I was a child I used to love to chew them while minding the cattle off in the solitary fields, because I had seen John eating them. I also saw him drawing forth from holes in the trees and picking out of moss on the ground lumps of some brownish-looking stuff, which he ate. I think it was wild honey, for it was very plentiful there. The skin that he had brought with him from home, he now wore around his loins, and over his shoulders hung a brown, shaggy cover which he had woven himself. There were in the desert wool-bearing animals which ran tamely around John, and camels with long hair on their neck. They stood most patiently and allowed him to pull it out. I saw him twisting the hair into cords and weaving from them that covering which he wore hanging around him when he appeared among men and baptized.

I saw him in continual and familiar communication with angels, by whom he was instructed. He slept upon the hard rock and under the open sky, ran over rough stones through thorns and briers, disciplined himself with thistles, wore himself out working on trees and stones, and lay prostrate in prayer and contemplation. He levelled roads, made little bridges, and changed the course of well springs. I often saw him writing in the sand with a reed, kneeling and standing motionless in ecstasy, or praying with outstretched arms. His penance and mortification became more and more severe, his prayer longer and more fervent. He saw the Saviour only three times face to face with his bodily eyes. But Jesus was with him in spirit; and John, who was constantly in the prophetic state, saw in spirit the actions of Jesus.

I saw John when full grown. He was a powerful, earnest man. He was standing by a dry well in the desert, and appeared to be in prayer. A light hovered over him like a cloud, and it seemed to me as if it came from on high, from the water above the earth. Then a light, shining stream fell over him into the basin below. While gazing on this torrent, I saw John no longer at the edge of the basin; he was in it, the shining water flowing over him, and the basin filled by the sparkling stream. Then again, I saw him, as at first, standing on the basins edge; but I did not see him out of it, nor coming out. I think that the whole was perhaps a vision which John himself had had, and by which he was instructed to begin to baptize; or it may have been a spiritual baptism bestowed upon him in vision.

29. FEAST PICTURE OF JOHN THE BAPTIST

I saw in the desert in which John dwelt a spiritual church rising up out of the waters that flowed in streams from on high, from Paradise, that floated in clouds, and welled up in fountains. The church was immeasurably vast; it seemed to be symbolical of baptism, and it grew with the baptized. It was perfectly transparent like crystal. An octagonal tower arose from the interior and reached up far out of sight. Under it was a great fountain like the baptism fountain of John which he had formed in the desert after a model shown him in vision. In the tower grew a genealogical tree upon which appeared John and his ancestors. There was also an altar, and a wonderful representation of Johns conception, birth, circumcision, and life in the desert, of the baptism of Jesus and Johns beheading. Far up in the tower, as if on a ladder reaching to Heaven, were seen in admirable order the whole host of saints, the entire history of the Promise and the Redemption, and the abodes of the blessed, endless in number. High above all the rest hovered the Blessed Virgin in a mantle so wide as to cover all. All these representations were white and transparent. And now came immense crowds from all sides, kings and peoples in all kinds of costumes; they looked like nations that were migrating. Many passed by the baptism church and went into the desert, where there is no water of life. Many others entered the church and knelt down by the baptism fountain, by the side of which stood John under the appearance that he presented as a child in the desert. He struck the water with his little staff and sprinkled it over them. And, no matter how tall they were on entering the church, all that were thus sprinkled became small. But many only passed in and out of the church. They who had become little ones, like unto those that enter the Heavenly Kingdom, ascended the high, wonderful tower on the ladder that reached to Heaven. There were at the baptism holy god-parents. The whole church, which appeared to be a building and still was formed of water, floated on high as if supported by a cord let down from Heaven.

30. THE HOLY FAMILY AT NAZARETH. JESUS AT THE AGE OF TWELVE IN THE TEMPLE OF JERUSALEM

There were three separate rooms in the house at Nazareth, that of the Mother of God being the largest and most pleasant; in it Jesus, Mary, and Joseph met to pray. I very seldom saw them together at other times. They stood at prayer, their hands crossed upon their breast, and they appeared to speak aloud. I often saw them praying by a light. They stood under a lamp that had several wicks, or near a kind of branched candlestick fastened to the wall, and upon which the flame burned. They were most of the time alone in their respective rooms, Joseph working in his. I saw him cutting sticks and laths, planing wood, and carrying up a beam, Jesus helping him. Mary was generally engaged sewing or knitting with little needles, at which she sat on the ground, her feet crossed under her, and a little basket at her side. They slept alone, each in a separate room. The bed consisted of a cover which in the morning was rolled up.

I saw Jesus assisting His parents in every possible way, and also on the street and wherever opportunity offered, cheerfully, eagerly, and obligingly helping everyone. He assisted His foster-father in his trade, or devoted Himself to prayer and contemplation. He was a model for all the children of Nazareth; they loved Him and feared to displease Him. When they were naughty and committed faults, their parents used to say to them:

“What will Josephs Son say when I tell Him this? How sorry He will be!” Sometimes they gently complained to Him before the little ones, saying, “Tell them not to do such or such a thing anymore.” And Jesus took it playfully and like a little child. He would beg the children affectionately to do so and so, would pray with them to His Heavenly Father for strength to become better, and would persuade them to acknowledge their faults and ask pardon on the spot.

About an hours journey from Nazareth toward Sephoris, is a little place called Ophna. There, during the boyhood of Jesus, dwelt the parents of James the Greater and of John. In those early years, they associated with Jesus, until their parents removed to Bethsaida and they themselves went to the fishery.

There lived in Nazareth an Essenian family related to Joachim. They had four sons, a few years older or younger than Jesus, named respectively, Cleophas, James, Judas, and Japhet. They, too, were playmates of Jesus, and with their parents were in the habit of making the journey to the Temple along with the Holy Family.

These four brothers became, at the time of Jesus baptism, disciples of John, and after his murder, disciples of Jesus. When Andrew and Saturnin crossed the Jordan to Jesus, they followed them and spent the whole day with Him. They were among those disciples of John whom Jesus took with Him to the marriage feast at Cana.

Cleophas is the same to whom, in company with Luke, Jesus appeared at Emmaus. He was married and dwelt at Emmaus. His wife afterward joined the women of the Community.

Jesus was tall and slender with a delicate face and a beaming countenance and though pale, He was healthy-looking. His perfectly straight, golden hair was parted over His high, open forehead and fell upon His shoulders. He wore a long, light-brownish gray tunic, which reached to His feet, the sleeves rather wide around the hand.

At the age of eight years, Jesus went for the first time with His parents to Jerusalem for the Pasch, and every succeeding year He did the same.

In those first visits, Jesus had already excited attention in Jerusalem among the friends with whom He and His parents stayed, also among the priests and doctors. They spoke of the pious, intelligent Child, of Josephs extraordinary Son, just as amongst us one might, at the annual pilgrimages, notice in particular this or that modest, holy looking person, this or that clever peasant child, and recognize him again the next year. So Jesus had already some acquaintances in the city when, in His twelfth year, with their friends and their sons, He accompanied His parents to Jerusalem. His parents were accustomed to walk with the people from their own part of the country, and they knew that Jesus, who now made the journey for the fifth time, always went with the other youths from Nazareth.

But this time Jesus had, on the return journey not far from the Mount of Olives, separated from His companions, who all thought that He had joined His parents who were following. Jesus had, however, gone to that side of Jerusalem nearest to Bethlehem, to the inn at which the Holy Family before Marys Purification had put up. Mary and Joseph thought Him on ahead with the other Nazarenes, while these latter thought that He was following with His parents. When at last they all met at Gophna, the anxiety of Mary and Joseph at His absence was very great. They returned at once to Jerusalem, making inquiries after Him on the way and everywhere in the city itself. But they could not find Him, since He had not been where they usually stayed. Jesus had slept at the inn before the Bethlehem gate, where the people knew Him and His parents.

There He had joined several youths and gone with them to two schools of the city, the first day to one, the second to another. On the morning of the third day, He had gone to a third school at the Temple, and in the afternoon into the Temple itself where His parents found Him. These schools were all different, and not all exactly schools of the Law. Other branches were taught in them. The last mentioned was in the neighborhood of the Temple and from it the Levites and priests were chosen.

Jesus by His questions and answers so astonished and embarrassed the doctors and rabbis of all these schools that they resolved, on the afternoon of the third day, in the public lecture hall of the Temple and in presence of the rabbis most deeply versed in the various sciences “to humble the Boy Jesus.” The scribes and doctors had concerted the plan together; for, although pleased at first, they had in the end become vexed at him. They met in the public lecture hall in the middle of the Temple porch in front of the Sanctuary, in the round place where later Jesus also taught. There I saw Jesus sitting in a large chair which He did not, by a great deal, fill. Around Him was a crowd of aged Jews in priestly robes. They were listening attentively, and appeared to be perfectly furious. I feared they would lay hands upon Him. On the top of the chair in which Jesus was sitting, were brown heads like those of dogs. They were greenish brown, the upper parts glistening and sparkling with a yellow light. There were similar heads and figures upon several long tables, or benches, that stood in the Temple sideways from this place, covered with offerings. The place was very large and so crowded that one could scarcely imagine himself in a church.

As Jesus had in the schools illustrated His answers and explanations by all kinds of examples from nature, art, and science, the scribes and doctors had diligently gathered together masters in all these branches. They now began, one by one, to dispute with Him. He remarked that although, properly speaking, such subjects did not appear appropriate to the Temple, yet He would discuss them since such was His Fathers will. But they understood not that He referred to His Heavenly Father; they imagined that Joseph had commanded Him to show off His learning.

Jesus now answered and taught upon medicine. He described the whole human body in a way far beyond the reach of even the most learned. He discoursed with the same facility upon astronomy, architecture, agriculture, geometry, arithmetic, jurisprudence and, in fine, upon every subject proposed to Him. He applied all so skillfully to the Law and the Promise, to the Prophecies, to the Temple, to the mysteries of worship and sacrifice that His hearers, surprised and confounded, passed successively from astonishment and admiration to fury and shame. They were enraged at hearing some things that they never before knew, and at hearing others that they had never before understood.

Jesus had been teaching two hours, when Joseph and Mary entered the Temple. They inquired after their Child of the Levites whom they knew, and received for answer that He was with the doctors in the lecture hall. But as they were not at liberty to enter that hall, they sent one of the Levites in to call Jesus. Jesus sent them word that He must first finish what He was then about. Mary was very much troubled at His not obeying at once, for this was the first time He had given His parents to understand that He had other commands than theirs to fulfill. He continued to teach for another hour, and then He left the hall and joined His parents in the porch of Israel, the womens porch, leaving His hearers confounded, confused, and enraged. Joseph was quite awed and astonished, but he kept a humble silence. Mary, however, drawing near to Jesus, said, “Child, why hast Thou done this to us? Behold, Thy father and I have sought Thee sorrowing!” But Jesus answered gravely, “Why have you sought Me? Do you not know that I must be about My Fathers business?” But they did not understand. They at once began with Him their journey home. The bystanders gazed at them in astonishment, and I was in dread lest they should lay hands upon the Boy, for I saw that some of them were full of rage. I wondered at their allowing the Holy Family to depart so peaceably. Although the crowd was dense, yet a wide path was made to permit the Holy Family to pass. I saw all the details and heard almost the whole of Jesus teaching, but I cannot remember all. It made a great impression upon the scribes. Some recorded the affair as a notable event, while here and there it was whispered around, giving rise to all kinds of remarks and false reports. But the true statement, the scribes kept to themselves. They spoke of Jesus as of a very forward boy, possessed indeed of fine talents, but said those talents required to be cultivated.

I saw the Holy Family again leaving the city, outside of which they joined a party of about three men, two women, and some children. I did not know them, but they appeared to be from Nazareth. They went together to different places around Jerusalem, also to Mount Olivet. They wandered around the beautiful pleasure grounds there found, occasionally standing to pray, their hands crossed on their breast. I saw them also going over a bridge that spanned a brook. This walking around and praying of the little party reminded me forcibly of a pilgrimage.

When Jesus had returned to Nazareth, I saw a feast in Annes house, at which were gathered all the youths and maidens among their friends and relatives. I know not whether it was a feast of rejoicing at Jesus having been found, a feast solemnized upon the return from the Paschal journey, or a feast customary upon the completion of a sons twelfth year. Whatever it may have been, Jesus appeared to be the object of it.

Beautiful bowers were erected over the table, from which hung garlands of vine leaves and ears of corn. The children were served with grapes and little rolls. There were present at this feast thirty- three boys, all future disciples of Jesus, and I received an instruction upon the years of Jesus life. During the whole feast, Jesus instructed the other boys, and explained to them a very wonderful parable which, however, was only imperfectly understood. It was of a marriage feast at which water could be turned into wine and the lukewarm guests into zealous friends; and again, of a marriage feast where the wine could be changed into Blood and the bread into Flesh, which Blood and Flesh would abide with the guests until the end of the world as strength and consolation, as a living bond of union. He said also to one of the youths, a relative of His own named Nathanael: “I shall be present at thy marriage.”

From His twelfth year, Jesus was always like a teacher among His companions. He often sat among them instructing them or walked about the country with them.

31. DEATH OF ST. JOSEPH. JESUS AND MARY IN CAPHARNAUM

As the time drew near for Jesus to begin His mission of teaching, I saw him ever more solitary and meditative; and toward the same time, the thirtieth year of Jesus, Joseph began to decline. I saw Jesus and Mary often with him. Mary sometimes sat on the ground by his couch, or upon a low, round three - legged stool, which served also for a table. I seldom saw them eating; but when they did, or brought some refreshment to Josephs bedside, it consisted of three, white, rather long, four-cornered pieces, about two fingers in breadth, that lay side by side on a little plate, and I saw also some little fruits in a dish. They gave him something to drink out of a mug.

When Joseph was dying, Mary sat at the head of his bed, holding him in her arms. Jesus stood just below her near Josephs breast. The whole room was brilliant with light and full of angels. After his death, his hands were crossed on his breast, he was wrapped from head to foot in a white winding sheet, laid in a narrow casket, and placed in a very beautiful tomb, the gift of a good man. Only a few men followed the coffin with Jesus and Mary; but I saw it accompanied by angels and environed with light. Josephs remains were afterward removed by the Christians to Bethlehem, and interred. I think I can still see him lying there incorrupt.

Joseph had of necessity to die before the Lord, for he could not have endured His Crucifixion; he was too gentle, too loving. He had already suffered much from the persecution Jesus had had to support from the malice of the Jews from His twentieth to His thirtieth year; for they could not bear the sight of Him. Their jealousy often made them exclaim that the carpenters Son thought He knew everything better than others, that He was frequently at variance with the teachings of the Pharisees, and that He always had around Him a crowd of young followers.

Mary never ceased to suffer from these persecutions. Such pains always seem to me sharper than those of martyrdom. Unspeakable was the love with which Jesus in His youth bore the jealous persecution of the Jews.

After Josephs death, Jesus and Mary removed to a little village of only a few houses between Capharnaum and Bethsaida. A man named Levi, who was very much attached to the Holy Family, had given Jesus a house there in which to dwell. It stood alone surrounded by a ditch of standing water. A couple of Levis people also were in the house in the capacity of servants, and Levi himself supplied all necessaries from Capharnaum. It was to this little place that Peters father retired when he gave over to him the fishery at Bethsaida.

Jesus had already many followers among the young people of Nazareth, but they were not faithful to Him. He walked with them in the country around the lake and went up to Jerusalem with them for the feasts. The Lazarus family in Bethania were already acquainted with the Holy Family. The Pharisees of Nazareth were against Jesus; they called Him a vagrant. Levi gave Him that house that He might, without fear of disturbance, live in it and gather His followers around Him.

There was on the lake around Capharnaum, a region of extraordinarily fertile and charming valleys. There were several harvests during the year, and uncommonly beautiful leaves, blossoms, and fruits*ll at the same time. Many distinguished Jews had gardens and castles there, Herod among the number. The Jews of Jesus time were no longer like their fathers; through commerce and their intercourse with heathens, they had become very corrupt. One never saw the women in public nor at work in the fields, excepting the very poorest gleaning some ears of corn. They were to be seen only on pilgrimages to Jerusalem and other holy places. Husbandry and all kinds of traffic were carried on mostly through slaves. I have seen all the cities of Galilee. Where now scarcely three villages are in existence, there were then almost a hundred and an innumerable crowd of people.

Mary Cleophas, who with her third husband, the father of Simeon of Jerusalem, dwelt in Annes house near Nazareth, afterward removed with her boy Simeon to Marys in Nazareth. The rest of her family and her servants remained at Annes.

When Jesus, a short time after, went from Capharnaum by way of Nazareth to the region of Hebron, He was accompanied by Mary as far as Nazareth, where she awaited His return. She was always so solicitous about Him. There came also to comfort the Holy Family on the death of St. Joseph and to see Jesus again, Joses Barsabas, the son of Mary Cleophas by her second marriage with Sabas, and the three sons of her first marriage with Alpheus: Simon, James the Less, and Thaddeus, all three of whom already carried on business away from home. They had had no close communication with Jesus since His childhood. They knew in general of Simeons and Annes prophecies on the occasion of His Presentation in the Temple, but they attached no importance to them. They preferred to follow John the Baptist, who soon after passed through these parts.

Chapter 0: The Creation.
1: The Old Testament.
2: The New Testament: The Family.
3: The Birth.
4: Time before Baptized.
5: John the Baptist.

Time befor Baptized:.

1:4:1. Jesus on His Way to Hebron
1:4:2. The Family of Lazarus
1:4:3. Jesus in Hebron, Dothain, and Nazareth
1:4:4. Jesus Journeys over Libanus to Sidon and Sarepta
1:4:5. Jesus in Bethsaida and Capernaum
1:4:6. Jesus in Sephoris, Bethulia, Cedes, and Jezrael
1:4:7. Jesus among the Publicans
1:4:8. Jesus in Kisloth-Tabor
1:4:9. Jesus in the Shepherd Village of Chimki
1:4:10. Jesus in a Shepherd Village Near Nazareth
1:4:11. Jesus with Eliud, the Essenian
1:4:12. Jesus Discourses with Eliud, the Essenian, upon the Mysteries of the Old Testament and the Most Holy Incarnation
1:4:13. Jesus and Eliud Walking and Conversing Together
1:4:14. Jesus in Nazareth
1:4:15. Jesus Rejects Three Rich Youths. He Confounds Many Learned Men in the Synagogue of Nazareth
1:4:16. Jesus with Eliud in the Leper Settlement
1:4:17. Jesus Transfigured before Eliud
1:4:18. A Glance at the Disciples Going to the Baptism
1:4:19. Jesus in Gophna
1:4:20. Jesus Condemns Herods Adultery. The Journey of the Holy Women
1:4:21. Jesus in Bethania
1:4:22. Jesus Interview with Silent Mary. His Conversation with His Mother
1:4:23. Jesus Journeys with Lazarus to the Place of Baptism

JESUS BEGINS HIS PUBLIC TEACHING

1. JESUS ON HIS WAY TO HEBRON

Jesus went through Nazareth in going from Capharnaum to Hebron, passing through the indescribably beautiful country of Genesareth and by the hotbaths of Emmaus. These baths were on the declivity of a mountain, about an hours distance further on from Magdalum in the direction of Tiberias.

The meadows were covered with very high, thick grass, and on the declivity stood the houses and tents between rows of fig trees, date palms, and orange trees. The road was crowded, for a kind of national feast was going on. Men and women in separate groups were playing for wagers, the prize consisting of fruit. There Jesus saw Nathanael, called also Chased, standing among the men under a fig tree. Just at the moment when Nathanael was struggling aganst a sensual temptation that had seized him and was glancing over at the womens game, Jesus passed and cast upon him a warning look. Without knowing Jesus, Nathanael was deeply moved by His glance, and thought: “That man has a sharp eye.” He felt that Jesus was more than an ordinary man. He became conscious of his guilt, entered into himself, overcame the temptation, and from that time kept a stricter guard over his senses. I think I saw there, also, Nephtali, known as Bartholomew, and that a glance from Jesus touched him also.

Jesus journeyed with two of His young friends to Hebron in Judea. They did not remain faithful to Him. They separated from Him, but after His Resurrection, converted by His apparition on Mount Thebez in Galilee, they once again joined His followers.

In Bethania Jesus visited Lazarus, who looked much older than Jesus; he appeared to me to be fully eight years his senior. Lazarus had large possessions, landed property, gardens, and many servants. Martha had her own house, and another sister named Mary, who lived entirely alone, had also her separate dwelling. Magdalen lived in her castle at Magdalum. Lazarus was already long acquainted with the Holy Family. He had at an early period aided Joseph and Mary with large alms and, from first to last, did much for the Community. The purse that Judas carried and all the early expenses, he supplied out of his own wealth.

From Bethania Jesus went to the Temple in Jerusalem.

2. THE FAMILY OF LAZARUS

The father of Lazarus was named Zarah, or Zerah, and was of very noble Egyptian descent. He had dwelt in Syria, on the confines of Arabia, where he held a position under the Syrian king; but for services rendered in war, he received from the Roman emperor property near Jerusalem and in Galilee. He was like a prince, and was very rich. He had acquired still greater wealth by his wife Jezabel, a Jewess of the sect of the Pharisees. He became a Jew, and was pious and strict according to the Pharisaical laws. He owned part of the city on Mount Zion, on the side upon which the brook near the height on which the Temple stands, flows through the ravine. But the greater part of this property, he had bequeathed to the Temple, retaining, however, in his family some ancient privilege on its account. This property was on the road by which the Apostles went up to the Cenacle, but the Cenacle itself formed no longer a part of it. Zarahs castle in Bethania was very large. It had numerous gardens, terraces, and fountains, and was surrounded by double ditches. The prophecies of Anna and Simeon were known to the family of Zarah, who were waiting for the Messiah. Even in Jesus youth, they were acquainted with the Holy Family, just as pious, noble people are wont to be with their humble, devout neighbors.

The parents of Lazarus had in all fifteen children, of whom six died young. Of the nine that survived, only four were living at the time of Christs teaching. These four were: Lazarus; Martha, about two years younger; Mary, looked upon as a simpleton, two years younger than Martha; and Mary Magdalen, five years younger than the simpleton. The simpleton is not named in Scripture, not reckoned among the Lazarus family; but she is known to God. She was always put aside in her family, and lived altogether unknown.

Magdalen, the youngest child, was very beautiful and, even in her early years, tall and well developed like a girl of more advanced age. She was full of frivolity and seductive art. Her parents died when she was only seven years old. She had no great love for them even from her earliest age, on account of their severe fasts. Even as a child, she was vain beyond expression, given to petty thefts, proud, self-willed, and a lover of pleasure. She was never faithful, but clung to whatever flattered her the most. She was, therefore, extravagant in her pity when her sensitive compassion was aroused, and kind and condescending to all that appealed to her senses by some external show. Her mother had had some share in Magdalens faulty education, and that sympathetic softness the child had inherited from her.

Magdalen was spoiled by her mother and her nurse. They showed her off everywhere, caused her cleverness and pretty little ways to be admired, and sat much with her dressed up at the window. That window-sitting was the chief cause of her ruin. I saw her at the window and on the terraces of the house upon a magnificent seat of carpets and cushions, where she could be seen in all her splendor from the street. She used to steal sweetmeats, and take them to other children in the garden of the castle. Even in her ninth year she was engaged in love affairs.

With her developing talents and beauty, increased also the talk and admiration they excited. She had crowds of companions. She was taught, and she wrote love verses on little rolls of parchment. I saw her while so engaged counting on her fingers. She sent these verses around, and exchanged them with her lovers. Her fame spread on all sides, and she was exceedingly admired.

But I never saw that she either really loved or was loved. It was all, on her part at least, vanity, frivolity, self-adoration, and confidence in her own beauty. I saw her a scandal to her brother and sisters whom she despised and of whom she was ashamed on account of their simple life.

When the patrimony was divided, the castle of Magdalum fell by lot to Magdalen. It was a very beautiful building. Magdalen had often gone there with her family when she was a very young child, and she had always entertained a special preference for it. She was only about eleven years old when, with a large household of servants, men and maids, she retired thither and set up a splendid establishment for herself.

Magdalum was a fortified place, consisting of several castles, public buildings, and large squares of groves and gardens. It was eight hours east of Nazareth, about three from Capharnaum, one and a half from Bethsaida toward the south, and about a mile from the Lake of Genesareth. It was built on a slope of the mountain and extended down into the valley which stretches off toward the lake and around its shores. One of those castles belonged to Herod. He possessed a still larger one in the fertile region of Genesareth. Some of his soldiers were stationed in Magdalum, and they contributed their share to the general demoralization. The officers were on intimate terms with Magdalen. There were, besides the troops, about two hundred people in Magdalum, chiefly officials, master builders, and servants. There was no synagogue in the place; the people went to the one at Bethsaida.

The castle of Magdalum was the highest and most magnificent of all; from its roof one could see across the Sea of Galilee to the opposite shore. Five roads led to Magdalum, and on every one at one half-hours distance from the well-fortified place, stood a tower built over an arch. It was like a watchtower whence could be seen far into the distance. These towers had no connection with one another; they rose out of a country covered with gardens, fields, and meadows. Magdalen had men servants and maids, fields and herds, but a very disorderly household; all went to rack and ruin.

Through the wild ravine at the head of which Magdalum lay far up on the height, flowed a little stream to the lake. Around its banks was a quantity of game, for from the three deserts contiguous to the valley the wild beasts came down to drink. Herod used to hunt here. He had also near his castle in the country of Genesareth a park filled with game.

The country of Genesareth began between Tiberias and Tarichea, about four hours distance from Capharnaum; it extended from the sea three hours inland and to the south around Tarichea to the mouth of the Jordan. The rising valley with the baths near Bethulia, artificially formed from a brook nearby, lay contiguous to this region, and was watered by streams flowing to the sea. This brook formed in its course several artificial lakes and waterfalls in different parts of the beautiful district which consisted entirely of gardens, villas, castles, parks, walks, orchards, and vineyards. The whole year round found it teeming with blossoms and fruits. The rich ones of the land, and especially of Jerusalem, had here their villas and gardens.

Every portion was under cultivation, or laid off in pleasure grounds, groves, and verdant labyrinths, and adorned with walks winding around pyramidal hillocks. There were no large villages in this part of the country. The permanent residents were mostly gardeners and custodians of the property, also shepherds whose herds consisted of fine sheep and goats. There were besides all kinds of rare animals and birds under their care. No street ran through Magdalum, but two roads from the sea and from the Jordan met here.

3. JESUS IN HEBRON, DOTHAIN, AND NAZARETH

When Jesus arrived at Hebron, He left there His companions, saying that He was desirous of visiting a friend. Zachary and Elizabeth were no more. Jesus then went to the wilderness which lay to the south of Hebron, between it and the Dead Sea, whither Elizabeth had taken the boy John. To reach it, one had to climb a mountain covered with white pebbles, and then cross a lovely valley of palm trees. I saw Jesus entering the wilderness, and going into the cave to which John was first taken by Elizabeth. Then He crossed a little brook over which John also had passed. I saw Him alone and in prayer, as if preparing for His teaching mission. When He left the desert, He went again to Hebron. I saw Him as He journeyed lending a helping hand everywhere along the road. At the Dead Sea, He helped some people who were on a kind of raft formed of beams and covered by an awning. On it were men, cattle, and merchandise. Jesus called to them and shoved a plank out to them from the shore. He helped them to land, and stood by while they repaired their raft. They were at a loss as to who He was; for though there was nothing remarkable in His dress, yet His charming graciousness and dignity of bearing greatly impressed them. At first they thought it must be John the Baptist, who had already made his appearance at the Jordan; but they soon discovered their mistake, for Johns complexion was brown, much darker than that of Jesus, and his whole appearance rough. Jesus celebrated the Sabbath in Hebron, and there dismissed His travelling companions. He visited the sick in their homes, consoling and assisting them in every way. He raised them in His arms, carried them, and made their beds; but I did not see Him curing anyone. To all He appeared to be a benevolent, a wonderful person. He visited the possessed and they grew calm in His presence, though as yet He drove no devil out. Wherever He went, He rendered aid when aid was needed. He raised the fallen, He refreshed the thirsty, He guided the traveller, over bridge and brook - and all looked in astonishment upon the kind-hearted wayfarer. From Hebron He went to the spot where the Jordan flows into the Dead Sea. Here He crossed the river in a boat, and journeyed along its eastern bank to Galilee. I saw Him travelling on between Pella and the country of Gergesa, making short journeys and helping all in need. He went to all the sick, even to the lepers, consoling them, raising them in His arms, making their beds, exhorting them to prayer, and pointing out, to the admiration of all, what treatment was necessary, what remedies to use in the different cases. At one place, some people knew of the prophecies of Simeon and Anna and they questioned Him as to whether He was the one to whom they referred. It was a common thing for people to follow Him from one place to another out of the love He inspired. The possessed were calm when near Him.

He went also to the rapid little stream that flows into the Jordan below the Sea of Galilee (the Hieromax), not far from that steep mountain from which He subsequently cast the swine into the sea. Near the river stood a row of little mud huts like shepherds huts, which were occupied by the men who were at that moment on the shore laboring at their barks. They could not succeed in their work. I saw Jesus go up to them, make some suggestions in a friendly way, drag a beam to the spot, and put His hand to the work. He pointed out various expedients and, as He worked, exhorted them to patience and charity.

After that I saw Jesus in Dothain, a scattered little place northeast of Sephoris, and in which there was a synagogue. The inhabitants were not bad, though very much neglected. Abraham had once owned fields there for his cattle intended for offerings. Joseph and his brethren used to guard their flocks in this same region, and it was here that the former was sold. Dothain, at the time of Our Lord, was but a sparsely settled place, but its soil was good and its meadows extended down to the Sea of Galilee. It contained a large building like a madhouse, in which many possessed lived. On Jesus arrival, they became perfectly furious and dashed themselves almost to death. The keepers could not bind them. Jesus entered and spoke to them, and they became quite calm. He addressed to them a few more words, after which they quietly left the house and repaired to their several homes. The people were amazed at what they saw. They were unwilling for Jesus to depart, and one of them invited Him to a marriage feast. I saw all the wedding ceremonies as at Cana. Jesus was like an honored stranger at the feast. He spoke wisely and graciously, giving the bride and groom good advice. They afterward joined the disciples when Jesus appeared upon Thebez.

When Jesus returned to Nazareth, He went around among His parents acquaintances, but He was everywhere coldly received. When He sought to enter the synagogue in order to teach, they turned Him away. Then He repaired to the public marketplace and spoke of the Messiah to the crowd, of whom some were Sadducees, others Pharisees. He told them that the Messiah would be different from what each ones ideas pictured. John the Baptist, He called “The voice in the wilderness.” Two youths, clothed in long garments and wearing girdles like priests, had followed Jesus from the country of Hebron; but they went not always with Him. Jesus kept the Sabbath in Nazareth.

After that I saw Jesus and Mary, Mary Cleophas, the parents of Parmenas, in all about twenty persons, leave Nazareth and go to Capharnaum. They had with them asses laden with baggage. The house in Nazareth had been cleaned and adorned. It was so well arranged that, with its rich hangings, it reminded me of a church. It was left unoccupied. The third husband of Mary Cleophas and some of her sons still carried on business in Annes abode, and they took care of that house of the Holy Family. Mary Cleophas with her youngest sons, Joses Barsabas and Simeon, dwelt at this time quite near to the small house not far from Capharnaum which Levi had fitted up for the Lord, and the parents of Parmenas lived at no great distance.

Jesus journeyed again from place to place, and appeared chiefly where John had been when he left the desert. He entered the synagogue and instructed, He consoled and relieved the sick. When He taught in the synagogue of a certain little town and spoke of Johns baptism, of the coming of the Messiah, and of penance, the people murmured. They mocked Him, and I heard some of them say: “Three months ago, His father, the carpenter, was still alive. Then He worked with him. Now He has travelled a little and back He comes to impart to us His wisdom.”

Jesus went also to Cana and taught. He had relatives there whom He visited. At this time He was not yet accompanied by any of His future disciples. It looked as if He were studying men, and building up upon the foundation that John had laid. Sometimes a good man accompanied Him from place to place.

Once I saw four men, among them some of His future disciples, on the high road between Samaria and Nazareth. They were in a shady place waiting for Jesus who, with one companion, was coming that way. When He arrived in sight, they set forward to meet Him. They told Him that they had been baptized by John, and that He had spoken of the near coming of the Messiah. They told Him also of Johns severe language toward the soldiers, only a few of whom he had baptized. Among other things, he had said that it would be better to take the stones out of the Jordan and baptize them rather than such as they. I saw these disciples of John walking on with Jesus.

Jesus then went along the Sea of Galilee toward the north. He spoke very plainly of the Messiah. In many places, the possessed cried after Him. Out of one man He drove a devil, and He taught in the schools.

Six men who were coming from the baptism of John met Jesus. Among them were Levi, known later as Matthew, and two sons of the widowed relatives of Elizabeth. They all knew Jesus, some through relationship, others by hearsay; and they strongly suspected, though they had had no assurance of it, that He was the One of whom John had spoken. They spoke of John, of Lazarus and his sisters, especially of Magdalen. They supposed she had a devil, for she was already living apart from her family in the castle of Magdalum. These men accompanied Jesus, and were filled with astonishment at His discourse. The aspirants to baptism going from Galilee to John used to tell him all that they knew and heard of Jesus, while they that came from Ainon, where John baptized, used to tell Jesus all they knew of John.

Jesus went alone to the sea, passing through a fence into an enclosed fishery where lay five ships. On the shore were several huts for the accommodation of the fishermen. Peter, the owner of this fishery, was in one of the huts with Andrew. John and James, with their father Zebedee and several others, were on the boats. In the middle one was Peters father-in-law with his three sons. I once knew all their names, but now I have forgotten them. The father was surnamed Zelotes, because he had gained his point in a dispute with the Romans concerning the right of navigation on the lake. There were about thirty men on the boats.

Jesus went along the shore by the fenced*ff way between the huts and the boats, speaking with Andrew and the others. I know not whether he spoke to Peter. They did not know Him as yet. He spoke of John and of the near coming of the Messiah. Andrew was already a baptized disciple of John. Jesus told them that He would come to them again.

4. JESUS JOURNEYS OVER LIBANUS

TO SIDON AND SAREPTA

Jesus turned off from the lake, and went further on toward Libanus. This He was led to do chiefly by the numerous reports current throughout the country and the great excitement to which they gave rise. Many looked upon John as the Messiah, but others spoke of another whom Johns words seemed to designate.

The companions of Jesus on this journey numbered from six to twelve. Some turned off at different p3ints on the road, while others joined Him. His instructions pleased them, and they began to think that He must be the One of whom John spoke. Jesus attached Himself particularly to none. He was properly speaking alone, but He was sowing and preparing. In all that He did I saw many relations to the actions of the Prophets and to their fulfillment, especially to those of Elias.

Jesus went with His companions over a spur of Libanus toward the great city Sidon lying along the sea. From the mountain height, the view was indescribably beautiful. The city was apparently quite close to the sea; but viewed from its own plane, one could see that it was fully forty-five minutes distant from the shore. It was a large, busy place. Gazing down upon it from on high, one might fancy that he was looking upon an innumerable fleet of ships; for from the numerous flat roofs arose a forest of high poles and flagstaffs, with long streamers of red and other colors, while white canvas was stretched from pole to pole, or floated in the breeze. These booths were swarming with people at their different avocations. Between the houses, I saw all kinds of shining vessels being prepared. The country around was dotted with exceedingly fertile spots, all teeming with fruit. In and around these gardens were numbers of immense trees, some surrounded by seats. Steps led up into others, so that quite a company could sit in their branches as in a summer house. The plain in which the city lay between the mountain and the sea was not very broad.

There were both Jews and pagans in the city. They carried on business with one another, and idolatry was general. The Lord on His way taught and preached in the shady places under the great trees, speaking of John, of his baptism, and of penance.

Jesus was well received in the city. He had been there once before. In the school He taught of the coming of the Messiah and of the downfall of idolatry. Queen Jezabel who so persecuted Elias was from this city.

Jesus left His companions in Sidon, and went to a little place more to the south and away from the sea. He wanted to be alone to pray. On one side it was entirely flanked by a wood. It had thick walls, and was surrounded by vineyards. It was Sarepta, the place in which Elias was fed by the widow. The Jews, as also the pagans, had a superstition connected with that fact. They always allowed pious widows to liye in the city walls. They thought by so doing they secured themselves from every danger, and could practice every species of vice in the city. Old men dwelt in the walls at the time of which I am now speaking.

Jesus lodged with an old man in the city wall, in the house once occupied by that widow who fed Elias. The old men who then dwelt in the walls were something like hermits. They lived there in accordaTice with an ancient custom honoring Elias, meditating and explaining the Prophecies, and chiefly engaged in prayer for the coming of the Messiah. Jesus taught them concerning the Messiah and the baptism of John. They were pious, but entertained many erroneous ideas, of which one was that the Messiah was to come in worldly splendor. Jesus often retired to the wood near Sarepta and there prayed alone. He taught in the synagogue, and occupied Himself also in instructing the children. In the villages around, in which there were numbers of heathens, He exhorted the people not to mix with them. There were some good people here, and some very bad ones. Jesus had no companions, excepting occasionally some resident of the place. I saw Him teaching men and women in the open air, often on hillocks and under trees.

The climate here is such that it always seems to me we are in May, because in Palestine the grain for the second harvest is as far advanced as it is with us in that month. They do not cut the grain so close to the ground as we do. They grasp the stalk below the ear, and cut it off about an ell long. They do not thrash it. They stand the little sheaves upright and pass over them a roller fastened between two oxen. The grain is much drier than ours, and falls out readily. They separate it in the open air, or in a kind of circular barn with a thatched roof, but open on all sides.

From Sarepta Jesus went to a place lying to the northeast, not far from the plain upon which Ezechiel, caught up in spirit, had the vision of the dry bones coming together. Sinews and flesh took possession of them, the winds passed over them, spirit and life entered into them. I was told that the coming together of the bones and their clothing with flesh were fulfilled by the teaching and baptism of John. But the spirit and life breathed into them was accomplished by Jesus through Redemption and by the descent of the Holy Ghost. Jesus consoled the people, who were very poor and oppressed, and explained to them the vision of Ezechiel.

When He left this place, He went northward to the country which John had first visited on leaving the desert. It was a little sheep rearing place. Noemi and her daughter Ruth dWelt there a long time. Noemi had so good a name among the people that she is still spoken of in those parts. Later she removed to Bethlehem. The Lord taught very zealously here. The time approached for Him to retrace His steps southward and thence to Samaria for His baptism. Jacob also owned fields up here. Through this place ran a little river, back of which far up in the desert lay Johns spring. From this spring the road became very steep, reminding me of that which Adam and Eve took when driven from Paradise. It led down to the battlefield of Ezechiel. On Adam and Eves route, the trees became smaller and smaller and quite misshapen until at last they reached a desolate region where grew some miserable bushes. Paradise was as high above the earth as is the sun. After the Fall it disappeared behind a mountain which seemed to rise before it.

The Saviour, on His return from the shepherds country to Sarepta, followed the route trodden by the Prophet Elias when going from the brook Carith to Sarepta. Jesus taught here and there as He journeyed on, passing by Sidon. From Sarepta He was soon to go southward for His baptism. He kept the Sabbath in Sarepta.

After the Sabbath Jesus started for Nazareth, teaching at various points on the road. He was sometimes attended by companions, and sometimes alone. He went barefoot, putting His sandals on only when about to enter any town or village. He passed through the valleys toward Mount Carmel, and once He was near the road leading down into Egypt, but He turned off to the east.

The Mother of God, Mary Cleophas, the mother of Parmenas, and two other women, I saw going to Nazareth, while Seraphia (afterward Veronica), Johanna Chusa, and the son of Veronica, who later on joined the disciples, were on their way to the same place from Jerusalem. They were going to visit Mary, with whom they had become acquainted on their yearly journeys to the Holy City.

Mary and Joseph, as also other pious families, were in the habit of visiting through devotion three places during the year; viz., the Temple of Jerusalem, the pine tree near Bethlehem, and Mount Carmel. Annes family and other pious people usually went to the last named place in May when returning from Jerusalem. There were on the mountain a well and a cave of Elias, the latter like a chapel. Devout Jews were constantly visiting these hallowed places. They came, not at fixed times; but whenever it best suited them, and prayed for the coming of the Messiah. Jewish hermits dwelt on the mountain, and later on Christian cenobites had there their cells.

In a little town on the west side of Mount Tabor, Jesus taught in the school, and spoke of Johns baptism. There were five followers around Him, among them some future disciples. The Sanhedrin of Jerusalem dispatched couriers with letters to all the principal places of Palestine in which were Jewish schools and rabbis, telling them to be on their guard against a certain Man, of whom the Baptist said that He was the One that was to come and that He would soon present Himself for baptism. They should have an eye upon the Man and give information of His actions; for if He were indeed the Messiah, He needed not the baptism of John. The members of the Sanhedrin also were very much annoyed when they learned that Jesus was He who as a Boy had taught in the Temple. The couriers went likewise to a city on the road near Hebron, four hours from the sea, in that country wherein the spies of Aaron and Moses found the huge bunches of grapes. The city is called Gaza. There was a very long row of tents reaching from the city to the sea, and under them different kinds of woollen and silk stuffs exposed for sale.

Jesus with five followers taught, here and there, down to the country around Jacobs Well, where He celebrated the Sabbath. When He and His companions were returning to Nazareth, the Blessed Virgin went out to meet her Son. But when she saw that He was not alone, she paused at a distance and went back without saluting Him. I wondered at her self*enial. Jesus taught in the school at Nazareth, the holy women being present.

The next day, when Jesus taught in the synagogue before a large audience, the holy women were not present. He was attended by five disciples and about twenty of the young Nazarenes, companions of His boyhood. His hearers murmured at His teaching. They whispered among themselves that He would now, perhaps, take possession of the place of baptism that John had abandoned and there baptizing give Himself out for one like unto John. But, they continued, He was very different from John. John had dwelt in the desert preparing for his mission, but this Jesus they knew well, and they declared that they would not allow Him to deceive them.

5. JESUS IN BETHSAIDA AND CAPHARNAUM

Jesus left Nazareth to go to Bethsaida where He aimed at rousing some of the people by His teaching. The Blessed Virgin and His followers remained behind. During His stay in Nazareth, Jesus had stopped with His friends in His Mothers house. But so much discontent and murmuring arose in the little town on His account that He resolved to go to Bethsaida for awhile, and return to Nazareth at some future time. He was accompanied by Amendor, the son of Veronica; a son of one of the three widowed relatives of Jesus, whose name sounds like Sirach; and one of Peters relatives known later as one of the disciples.

At Bethsaida, Jesus taught very forcibly in the synagogue on the Sabbath. He told His hearers that they should now enter into themselves, repair to the baptism of John, and purify themselves by penance; otherwise a time would come when they would cry woe! woe! There were many people in the synagogue, but none of the future Apostles, excepting, I think, Philip. The others, belonging to Bethsaida and the country around, were celebrating the Sabbath elsewhere. They were in a house near the fishery in the neighborhood of Capharnaum. During this preaching of Jesus, I prayed that the people would go to the baptism of John and be truly converted. Thereupon I had a vision in which I saw that John was the preparer, who washed from the people their rawness, their coarseness. I saw him working so actively, so vigorously, preaching so vehemently that his camel skin slipped from shoulder to shoulder. This, I think, was merely symbolical, for at the same time I saw something like scales falling from some of the newly baptized, black vapors issuing from others, and light, shining clouds descending upon others.

In Capharnaum also Jesus taught in the school. Crowds came from all sides to hear Him, among them Peter, Andrew, and many others who had already been baptized by John.

When Jesus left Capharnaum, I saw Him teaching two hours distant from the city toward the south. His hearers were numerous. He had with Him only the three disciples, for the future Apostles who had heard Him in Capharnaum had, without exchanging words with Him, gone again to the sea. Jesus spoke here also of Johns baptism and the fulfilled Promise. He then went on toward the south, teaching here and there, down to Lower Galilee in the direction of Samaria, and kept the Sabbath in a school between Nazareth and Sephoris. The holy women from Nazareth were present, also Peters wife and the wives of some others of the future Apostles.

The place consisted of only a few houses and a school. It was separated from Annes former residence by a field. Of the future Apostles, Peter, Andrew, James the Less, and Philip, all disciples of John, came to hear Jesus. Philip belonged to Bethsaida; he was tolerably well educated, and was much engaged in writing. Jesus did not tarry long here. He took no meal, but only taught. The Apostles had, probably, celebrated the Sabbath in the neighborhood, for the Jews often visited other places on the Sabbath. Being informed of Jesus presence, they had come to hear Him. He had not yet spoken to any of them in particular.

6. JESUS IN SEPHORIS, BETHULIA, CEDES, AND JEZRAEL

From the last place, Jesus crossed a mountain with the three disciples, and went to Sephoris four hours distance from Nazareth. He stopped at His great-aunts. She was Annes youngest sister Maraha, and the mother of a daughter and two sons. These sons were habited in long, white garments. They were named respectively Arastaria and Cocharia, and later on they joined the disciples.

The Blessed Virgin, Mary Cleophas, and other women had also come hither. The feet of Jesus were washed, and a repast prepared in His honor. He passed the night in Marahas house, which had been the home of Annes parents. Sephoris was a large city, and in it were three different sects: the Pharisees, the Sadducees, and the Essenians, each with its own school. This city often suffered severely from war. At the present day, it is scarcely in existence.

Jesus stayed some days here, preaching and exhorting His hearers to go to the baptism of John. He taught in two synagogues on the same day, in a large, high one, and in a small one. The large one belonged to the Pharisees. They listened indignantly to His words, and murmured against Him. The women were present at this instruction; but in the other synagogue, the small one that belonged to the Essenians, there was no place for women. Jesus was kindly received by the Essenians.

As Jesus was teaching in the school of the Sadducees, something very wonderful took place. There were in Sephoris numbers of demoniacs, simpletons, lunatics and possessed. They were instructed in a school near the synagogue, which latter place they were obliged to attend when prayer and teaching were going on. They had a hall in the rear reserved for themselves, and they were made to listen attentively. Custodians armed with whips stood among them, each with few or more under his charge, according as they were more or less troublesome. Before Jesus entered, I saw these poor creatures during the teaching of the Sadducees distorting their countenance and falling into convulsions. Their keepers had to bring them to order with the lash. When Jesus made His appearance, they were at first quite still; but after a little while one began and then another to cry out: “That is Jesus of Nazareth, born in Bethlehem, and visited by Wise Men from the East. His Mother is now with Maraha. He is preaching new doctrine, which we must not tolerate.” And so they went on recounting aloud the whole life of Jesus and all that had happened to Him up to the present time. Now this one began, then that one took it up. The lashes of the custodians availed naught, for soon all began to cry out together and the confusion became general. Then Jesus commanded them to be brought to Him outside the synagogue, and He sent two disciples to collect all the other insane from the different quarters of the city and bring them also. Soon there was a crowd, fully fifty such unfortunates around Him, and multitudes of others, all eager to see what would happen. The insane kept up their cries. Then Jesus spoke, saying:

“The spirit that speaks through these, is from below. Let it again go below!” And at the same instant, all became quiet. They were cured, and I saw several fall to the ground.

And now a great tumult, excited by the cure, broke out in the city, and Jesus and His followers were in great danger. The excitement became so great that Jesus escaped into a house and left the city that night. The Blessed Virgin, the three disciples, with Cocharia and Aristaria, the sons of Annes sister, left the city also. The Mother of Jesus was in great trouble and anxiety, for this was the first time she had seen her Son so violently persecuted. Jesus had appointed some trees outside the city as a meeting place, and from there all went on together to Bethulia.

The majority of those cured by Jesus in Sephoris, went to Johns baptism. Later on they were the principal ones of the city who followed Jesus.

Bethulia is that city at whose siege Judith slew Holofernes. It was built on a mountain southeast of Sephoris. The view from it extended far around into the distance. Magdalens castle in Magdalum was not far off, and Magdalen herself was at this time at the height of her glory. Bethulia, too, possessed a castle and the place was rich in springs.

Jesus and His disciples entered an inn outside Bethulia, and thither came Mary and the holy women again to meet Him. I heard Mary talking to Him, begging Him not to teach here again, for she was afraid there might be another insurrection. But Jesus replied that He knew what He had to accomplish. Mary asked: “Shall we not now go to Johns baptism?” To which Jesus answered gravely:

“Why shall we now go to Johns baptism? Have we need of it? I shall journey and reap still a while longer, and I shall say when it is time to go to the baptism.” As afterward at Cana, Mary kept silence. I have seen that the holy women received baptism not till after Pentecost, and then in the Pool of Bethsaida. The holy women went on into the city. Jesus taught on the Sabbath in the synagogue, and many from the country around came to hear Him. Here in Bethulia, also, I saw numbers of insane and possessed on the highroad outside the city and, here and there, on the streets through which Jesus passed. They were quieted and freed from their paroxysms. The people said among themselves: “This man must possess a power like unto that of the ancient prophets, since those unfortunates grow calm on His appearance.” They felt benefitted by His presence, even though apparently He did nothing special for them; and so they sought Him in the inn to thank Him. He taught and exhorted to Johns baptism, and spoke with as much vehemence as did John himself.

The people of Bethulia gave to Jesus and His followers a most honorable reception. They would not allow Him to put up at the inn outside the city, but strove among themselves as to who should have the honor of entertaining Him in their houses. They that had not Jesus, at least wanted one of the five disciples who were with Him. But they, the disciples, would not leave their Master. At last, Jesus promised to make the inn and the houses of the good people His headquarters alternately. Their great enthusiasm and love for Him were not altogether disinterested, and Jesus charged them with it during His instruction in the synagogue. They had a secondary design.

They wanted, by entertaining the new Prophet, to attract to their city that esteem which they had lost by their trade and intercourse with heathens. They were also destitute of a pure love of truth.

When Jesus left Bethulia, I saw Him in a valley teaching under the trees. Besides the five disciples, there were now about twenty others following Him. The holy women had already returned to Nazareth. Jesus had left Bethulia because He was so much besieged by the people. Numbers of sick and possessed from the country around had gathered in the city, hoping to be cured; but Jesus did not as yet wish to heal so openly. As He journeyed away from Bethulia, He left the Sea of Galilee behind. The place in which He next taught was an old place of instruction formerly used by the Essenians, or Prophets. It consisted of an elevated, grassy mound, surrounded by little parapets against which the audience could rest comfortably. There were about thirty people around Jesus in this place.

That evening I saw Him with His followers arrive at the little village with its synagogue, about one hours distance from Nazareth, whence not long before He had set out to go to Sephoris. The inhabitants received Him with every mark of kindness. They conducted Him to a large house in front of which was a courtyard, washed His feet, as also those of the disciples, cleaned and brushed His travelling garments, and prepared for Him and His followers a repast. Jesus taught here in the synagogue. The holy women were in Nazareth.

Next day He went about two miles further on toward the Levitical city, Cedes, or Cesion. He was followed by about seven possessed, who still more plainly than those of Sephoris, proclaimed His mission and history. Aged priests and youths in long, white garments came forth from the city to meet Him, for some of His followers had already gone before Him into the city.

Jesus did not free the possessed here. They were confined in a house by the priests, that they might not create disorder. But He freed them later after His baptism. He was quite well received and entertained in this place, but when He proposed to teach, they questioned Him: What call had He? What mission? Was He merely Joseph and Marys Son? Jesus answered evasively that He who had sent Him and to whom He belonged, would make all that known at His baptism. He taught many other things on this point and also of the baptism of John. His instructions were given on a hill in the center of the place where, as at Thebez, a stand had been prepared for the purpose, not exactly in the open air, but under a rush-covered tent or shed.

Jesus went from here through the pastoral region where later, after the second Pasch, He healed a leper. He taught in the different little villages around. But for the Sabbath, He went with His companions to Jezrael, a scattered place, the houses, which were built in groups, being separated from one another by ruins, towers, and gardens. A high road ran through the city, called Kings street. Jesus had with Him only three of His companions, several having gone on before.

Jezrael was the home of strict observers of the Jewish Law. They were not Essenians, however, but Nazarites. They made vows for a time, longer or shorter, and practiced various kinds of mortification. They had a large institution, comprising different sections. The unmarried men occupied one part exclusively, the unmarried women another. The married also made vows of continency for a certain period, during which the husbands lived in a house next to that of the unmarried men, while the wives retired to that of the single women. They were all habited in gray and white. Their Superior wore a long, gray garment edged with fringe and little white ornaments like fruit, and bound by a gray girdle on which were inscribed white letters. Around one arm was a band of coarse, gray and white woven stuff as thick as a twisted napkin, one end of which - ornamented with tufted fringe - hung down a little. He wore a collar, or little mantle, almost like that of Argos, the Essenian, excepting that it was gray and open behind instead of in front. A blank shield was fastened on it in front, while behind it was tied or laced. On the shoulders hung slit lappets. All wore black, shining, puffed caps, with some words stamped on the front; three bands met on top forming a ball, which, like the rim, was white and gray. The Nazarites had long, thick curly hair and beards. I tried to think which of the Apostles looked like them and, at last, I remembered that it was Paul. His hair and garments, when he persecuted the Christians, were in the style of the Nazarites. I saw him afterward, also, with the Nazarites, for he was one of them. They used to let their hair grow until their vow was accomplished, when they cut it off and burned it in sacrifice. They sacrificed pigeons, also. One could assume and fulfill the unfulfilled vows of another. Jesus celebrated the Sabbath with them. Jezrael is separated from Nazareth by a mountain range. Not far from it is a well near which Saul once encamped with his army.

Jesus taught on the Sabbath of the baptism of John. He said that, although their piety was praiseworthy, yet excess was dangerous; that there are different ways to salvation; that splits in the community would easily give rise to sects; that, in their pride, they looked down upon their weaker brethren who could not do so much as they themselves, but who should be succored by the stronger. Such teaching as His was very necessary here, for in the suburbs there were people who had mixed with the heathens, and who were destitute of rule or direction, because the Nazarites had separated from them. Jesus visited these people in their homes, and invited them to His instruction on baptism.

Next day Jesus was present at a repast given Him by the Nazarites, at which circumcision was spoken of in connection with baptism. For the first time, I heard Jesus speaking of circumcision, but I cannot exactly recall His words.

He said something to this effect, that the law of circumcision had a reason for its existence which would soon be taken away, when the people of God would come forth no longer according to the flesh from the family of Abraham, but spiritually from the Baptism of the Holy Ghost.

Great numbers of the Nazarites became Christians; but they clung so tenaciously to Judaism that many of them, seeking to combine Christianity with it, fell into heresy.

7. JESUS AMONG THE PUBLICANS

When Jesus left Jezrael, He journeyed awhile toward the east, then went around the mountain which lay between Jezrael and Nazareth and, about two hours from the former place, reached a number of houses standing in rows on either side of the highroad. They were occupied by publicans. Some poor Jews dwelt under tents at a little distance from the road. That road, along which the dwellings of the publicans stood, was fenced in by wickerwork, the entrance at either end being closed. Rich publicans lived here who rented many tolls in the country and again leased the same to under-collectors. Matthew was one of these latter taxgatherers, but belonging to another place. Mary, the niece of Elizabeth, once dwelt here, I think. Having become a widow, she went to Nazareth and afterward to Capharnaum. She was the same that was present at the Blessed Virgins death. The commercial highroad to Egypt from Syria, Arabia, and Sidon passed through this place. Great bales of white silk in bundles like flax were brought this way on camels and asses; also fine woollen stuffs both white and colored; great, heavy, woven strips of carpet; and lastly spices. When the camels arrived in this district, the gates were closed and the merchants had to unpack their goods, which were carefully examined. They had to pay a tax, partly in merchandise, and partly in money. The latter was mostly three-or four-cornered yellow, white, or reddish pieces, on which was stamped a figure, raised on one side and hollow on the other. They gave also coins different from these. I saw on those coins little towers, a virgin, also an infant in a little ship. Little bars of gold, such as were offered by the Kings at the Crib, I never saw again excepting with some strangers who came to John the Baptist.

The publicans were all leagued together. When one received more than his fellows, he divided with the rest. They were wealthy and lived well. Their homes were surrounded by courtyards, gardens, and walls, reminding me of those of our well - to - do peasants. They lived entirely among themselves, for others would not associate with them. They had a school of their own and a teacher.

Jesus was well received by them, His followers also. I saw several women arrive here; I think Peters wife was among them. One of them spoke with Jesus, and they soon went away. Perhaps they were either coming from or going to Nazareth, and were executing some commission for the Mother of God. Jesus stayed first with one, then with another of the publicans, and taught in their school. He especially pointed out to them the fact that they often extorted from travellers more toll than was just. They became very much confused, and could not divine how He knew that. They were more humble than the other Jews, and took His words better. Jesus urged them to receive baptism.

8. JESUS IN KISLOTH-THABOR

Jesus left the publicans after having taught among them the whole night. Many of them desired to make Him presents, but He would accept nothing. Several followed Him, for they wanted to go with Him to baptism. On this day, He journeyed through the country by Dothain and passed the madhouse where, on His first journey from Nazareth, He had calmed the raving and the possessed. As He was passing it, they called Him by name and clamored violently to be released. Jesus commanded their custodians to free them, promising that He would answer for the consequences. They were all set at liberty. Jesus cured them all, and they followed Him. Toward evening, He arrived at Kisloth, a city on Mount Thabor, inhabited mainly by Pharisees. They had heard of Jesus; but they were displeased at seeing Him followed by publicans (whom they looked upon as malefactors), possessed known to be such, and a motley crowd of others. He entered their school and taught of the baptism of John; then, addressing His followers, He exhorted them before attaching themselves to Him to think seriously whether they would be able to persevere or not, for they must not think His path an easy one. He expounded to them also several parables on building. If a man desired to build himself a house, he should consider first whether the owner of the ground would allow him to use it for that purpose; in like mannner, they that would follow Him should first expiate their offences and do penance. Again, if a man would erect a tower, he must first estimate the cost. And many other things Jesus taught that were not well received by the Pharisees. They listened only to catch Him in His words. I saw them concerting together to give Him an entertainment at which they hoped to ensnare Him in His speech.

They prepared a great feast in a public hall, down which stood three tables, side by side, and right and left burned lamps. Over the middle table, at which Jesus, some of the disciples, and the Pharisees sat, the aperture, customary in the roofs of that country, stood open. The followers of Jesus were seated at the side tables. In this city there must have been an ancient custom commanding the poor, of whom there were numbers dwelling in the greatest abandonment, to be invited; for as soon as Jesus sat down at table, He turned to the Pharisees asking where were the poor, and whether it was not their right to take part in the feast. The Pharisees were embarrassed, and they answered that the custom had long fallen into disuse. Then Jesus commanded His disciples Arastaria and Cocharia, the sons of Maraha, and Kolaiah, the son of the widow Seba, to go gather together the poor of the city and bring them to the feast. The Pharisees were highly displeased at the command, for it gave rise to much comment throughout the city. Many of the poor were already in bed and asleep. I saw the disciples rousing them. Numerous and varied were the joyous scenes I then witnessed in the huts and haunts of the poor. At last they arrived and were received and welcomed by Jesus and His disciples. The latter served them while Jesus addressed to them a very beautiful instruction. The Pharisees, though greatly irritated, had not a word to say, for Jesus was in the right, and at this the people rejoiced. Great excitement prevailed in the city. After partaking plentifully of the various good things, the poor people departed, taking with them a supply for their friends at home. Jesus had blessed the food for them, prayed with them, and exhorted them to go to Johns baptism. He would not tarry longer in the city, and left that night with His followers. Many of the latter, however, discouraged partly by His exhortations, left Him for their homes while others went to prepare for Johns baptism.

9. JESUS IN THE SHEPHERD VILLAGE OF CHIMKI

Jesus journeyed during the night between two valleys. I saw Him sometimes conversing with His followers, then again falling behind and praying on His knees to His Father, after which He again rejoined them. On the following afternoon I saw Him arrive at a shepherd village whose houses lay scattered here and there. It possessed a school, but no resident priest; the people were attended by one from a distance. When Jesus arrived, the school was closed. He assembled the shepherds in an apartment of the inn and there instructed them. As the Sabbath was approaching, there came that evening several priests of the sect of the Pharisees, some of them from Nazareth. Jesus spoke of baptism and the near advent of the Messiah. The Pharisees were very hostile toward Him; they spoke of His humble origin, and tried to make little of Him. Jesus slept here that night.

Jesus, in His instructions on the Sabbath, expounded many parables. He called for a grain of mustard seed and, when they brought it to Him, He spoke for some time of it, saying that if they had faith equal only to a grain of that seed, they would be able to transport the pear tree before them into the sea. A large pear tree laden with fruit stood nearby. The Pharisees mocked at His teaching, which they considered childish. Jesus explained at length, but I have forgotten. He also recounted the parable of the unjust steward.

The people of this place and of the whole country around were in admiration of Jesus. They related what they had heard from their fathers of the teaching and works of the last Prophets, and they compared this new Teacher to them with this exception, however, that He was much milder. The shepherd settlement was named Chimki. The hills of Nazareth could be discerned in the distance, for they were only about two hours off. It was a scattered little place, a few houses only around the synagogue. Jesus took up His abode in a poor family, the mistress of which lay sick of the dropsy. He had compassion upon her and cured her, laying His hand upon her head and stomach. She was perfectly restored, and served her Guest at table. Jesus forbade her to speak of what had happened until He should have returned from the baptism. Whereupon she asked why she might not tell it everywhere. Jesus answered: “If thou wilt publish it everywhere, thou shalt become dumb,” and she did become dumb, and remained so until His return from baptism. At this time it may have been about fourteen days until then, for at Bethulia or Jezrael He had spoken of three weeks.

Jesus taught three days in the synagogue of this place. The Pharisees were greatly incensed against Him. He spoke of the coming of the Messiah, saying, “Ye are expecting Him to appear surrounded by worldly glory. But He is already come, and He will make His appearance as a poor Man. He will teach truth. He will get more blame than praise, for He wills justice. But separate not from Him, that ye may not be lost. Be ye not like those children of Noe who mocked him when he so laboriously built the ark that was to save them from the flood. All they that derided not went into the ark and were saved.” Then turning to His disciples, He addressed them, saying, “Separate not from Me like Lot from Abraham when, seeking more fertile regions, he went to Sodom and Gomorrha. And look not around after the glory of the world which fire from Heaven shall destroy, that ye may not be turned into pillars of salt! Remain with Me under every trial. I will always help you,” etc. The Pharisees, still more irritated, exclaimed: “What is this that He promises them, seeing that He has nothing Himself?” Then turning to Him, they asked: “Art Thou not from Nazareth? The son of Joseph and Mary?” But Jesus answered evasively that He whose Son He was, would manifest it. Then they continued:

“Why dost Thou speak here as elsewhere of the Messiah? We have heard of Thy teaching. Thinkest Thou indeed that we shall imagine that Thou meanest Thyself?” Jesus answered: “Upon that question I have nothing to say, excepting these words, yes, ye do think it.” The excitement in the synagogue became great, the Pharisees extinguished the lights, while Jesus and the disciples, although it was night, left the place and journeyed some distance along the highroad. I saw them sleeping under a tree.

10. JESUS IN A SHEPHERD VILLAGE NEAR NAZARETH

On the following morning I saw crowds of people on the road waiting for Jesus. They had not been with Him in that last place, but had gone on ahead of Him. I saw Him turning aside from the road with them and, about three o’clock in the afternoon, coming up to another shepherd field. In it were only some light huts occupied by the shepherds in grazing time. There were no women here. The shepherds went forward to meet Jesus; they must have been informed of His coming by those that had gone on before. While some of their number went to meet Him, the others busied themselves killing birds and lighting a fire in order to prepare a meal. This took place in an open hall, something like an inn, the fireplace being separated from the guest room by a wall. All around the hall ran a mossy bank with a platted support for the back overgrown by green foliage. The hosts led the Lord and His followers in, about twenty in number, equal to that of the shepherds themselves. All washed their feet, a separate basin being assigned to Jesus. He asked for more water and, after using it, commanded it not to be thrown out. When all were ready for table, Jesus questioned the shepherds, who appeared anxious about something, as to the cause of their trouble, and asked if there were not some of their number absent. In answer to His questions, they acknowledged that they were sad on account of two of their companions who were lying sick of leprosy. Fearing that it might be the unclean leprosy, and dreading lest Jesus might not come to them on that account, they had taken care to conceal them. Then Jesus ordered them to be brought before Him, and He sent some of His disciples after them. At last, they appeared so closely enveloped from head to foot in sheets that it was with great difficulty they could walk, though each was supported on either side. Jesus addressed them, telling them that their leprosy had come not from within, but from an outward infection. While He spoke, I was spiritually enlightened that, not through malice, but through temptation they had sinned. Jesus commanded them to wash in the water which He had used for His feet. They obeyed, and I saw the crusts falling from them leaving the scars behind. The water was then poured into a hole in the ground and covered with earth. Jesus strictly commanded the good people to say not a word of their cure until He should have returned from the baptism.

He afterward gave an instruction upon John, the baptism, and the coming of the Messiah. His hearers questioned Him very simply as to which they should follow, Himself or John, and they desired to know which was the greater. Jesus answered: “The greatest is he who serves as the least and last of all. He who for the love of God humbles himself as the least*e is the greatest.” He exhorted them also to go to the baptism, spoke of the difficulties to be encountered in following Him, and sent away all that had done so excepting the five disciples. He appointed a meeting place in the desert, not far from Jericho, I think in the region of Ophra. Joachim had owned a pasture ground in those parts. Some of Jesus hearers left Him entirely, some went straight to John, while others returned home to prepare for their journey to the baptism.

Jesus and the five disciples afterward went on to Nazareth, which at most was only about a short hours distance. They approached by the side whose gate opens to the east on the road leading to the Sea of Galilee, but they went not into the city.

Nazareth had five gates. A little less than a quarter of an hours distance from the city, rose the mountain from whose steep summit they often hurled people, and whence, at a later period, they wanted to cast Jesus. At the foot of this mountain lay some huts. Jesus directed the five disciples to seek lodgings in them, as He did Himself. They were supplied with water to wash their feet, a piece of bread, and a place in which to sleep. Annes property lay to the east of Nazareth. The shepherds had bread baked in the ashes, also a well dug in the earth, but without masonry.

11. JESUS WITH ELIUD, THE ESSENIAN

The valley through which Jesus went by night from Kisloth-Thabor is called Edron, and the shepherd village in whose synagogue the Pharisees of Nazareth had so derided Him was named Chimki. The people with whom Jesus and the five disciples put up outside of Nazareth were Essenians and friends of the Holy Family. The Essenians, both men and women, dwelt around here in the ruins of old stone vaults, solitary and unmarried. The former wore long white garments, the latter mantles, and both cultivated little gardens. They had once dwelt near Herods castle in the valley of Zabulon but out of friendship for the Holy Family had come hither.

He with whom Jesus stayed was named Eliud. He was a very venerable, gray-haired old man with a long beard. He was a widower, and his daughter took care of him. He was the son of a brother of Zacharias. The Essenians lived very retired around here, attended the synagogue at Nazareth, and were very devoted to the Holy Family. The care of Marys house during her absence had been entrusted to them.

Next morning the five disciples of Jesus went into Nazareth to visit their relatives and acquaintances, also the school. Jesus, however, stayed with Eliud, with whom He prayed and very confidentially conversed, for to that simple-hearted, pious man many mysteries had been revealed.

There were four women in Marys house besides herself: her niece, Mary Cleophas; Johanna Chusa, a cousin of Anna the Prophetess; the relative of Simeon, Mary, mother of John Marc; and the widow Lea. Veronica was no longer there, nor was Peters wife, whom I had lately seen at the place where the publicans lived.

The Blessed Virgin and Mary Cleophas came to Jesus in the morning. Jesus stretched out His hand to His Mother, His manner to her being affectionate, though very earnest and grave. Mary was anxious about Him. She begged Him not to go to Nazareth, for the feeling against Him there was very bitter. The Pharisees belonging to Nazareth, who had heard Him in the synagogue of Chimki, had again roused indignation against Him. Jesus replied to His Mothers entreaties that He would await where He was the multitude that were to go with Him to the baptism of John, and then pass through Nazareth. Jesus conversed much with His Mother on this day, for she came to Him two or three times. He told her that He would go up to Jerusalem three times for the Pasch, but that the last time would be one of great affliction for her. He revealed to her many other mysteries, but I have forgotten them.

Mary Cleophas was a handsome, distinguished-looking woman. She spoke with Jesus that morning of her five sons, and entreated Him to take them into His own service. One was a clerk, or a kind of magistrate, named Simon; two were fishermen, James the Less and Jude Thaddeus, and these three were the sons of her first marriage. Alpheus, her first husband, was a widower with one son when she married him. This stepson was named Matthew. She wept bitterly when she spoke of him, for he was a publican. Joses Barsabas, who also was at the fishery, was her son by her second husband Sabas; and, by her third marriage with the fisherm*n Jonas, she had another son, the young Simeon still a boy. Jesus consoled her, promising that all her sons would one day follow Him. Of Matthew, whom He had already seen when on His way to Sidon, He spoke words of comfort, foretelling that he would one day be one of His best disciples.

The Blessed Virgin returned from Nazareth with some of her female relatives to her abode near Capharnaum. Servants had come with asses from the latter place to conduct them home. They took several pieces of furniture with them which, after their last journey, had been left behind in Nazareth, various kinds of tapestry and woven stuffs, packages of other things, and some vessels. All were packed in chests formed of broad strips of inner or outer bark, and fastened to the sides of the asses. Marys house in Nazareth was so ornamented that it had, during her absence, the appearance of a chapel. The fireplace looked like an altar. A chest was placed over it on which stood a flowerpot with a plant growing in it. After Marys departure this time, the Essenians occupied the house.

12. JESUS DISCOURSES WITH ELIUD, THE ESSENIAN, UPON THE MYSTERIES OF THE OLD TESTAMENT AND THE MOST HOLY INCARNATION

Jesus passed the whole day in most confidential intercourse with Eliud, who asked Him various questions about His mission. Jesus explained all to the old man, telling him that He was the Messiah, speaking of the lineage of His human genealogy and the Mystery of the Ark of the Covenant. I learned then that that Mystery had, before the flood, been taken into the ark of Noe, that It had descended from generation to generation, disappearing from time to time, but again coming to light. Jesus said that Mary at her birth had become the Ark of the Covenant of the Mystery. Then Eluid who, during the discourse frequently produced various rolls of writing and pointed out different passages of the Prophets which Jesus explained to him, asked why He, Jesus, had not come sooner upon earth. Jesus answered that He could have been born only of a woman who had been conceived in the same way that, were it not for the Fall, all mankind would have been conceived; and that, since the first parents, no married couple had been so pure both in themselves and in their ancestors as Anne and Joachim. Then Jesus unfolded the past generations to Eliud, and pointed out to him the obstacles that had delayed Redemption.

I learned from this conference many details concerning the Ark of the Covenant. Whenever it was in any danger, or whenever there was fear of its falling into enemies hands, the Mystery was removed by the priests; yet still was it, the Ark, so holy that its profaners were punished and forced to restore it. I saw that the family to whom Moses entrusted the special guardianship of the Ark existed until Herods time. At the Babylonian Captivity, Jeremias hid the Ark and other sacred things on Mount Sinai. They were never afterward found, but the Mystery had been removed. A second Ark was, at a later period, constructed on the first model, but it did not contain the sacred objects that had been preserved in the first. Aarons rod, also a portion of the Mystery were in the keeping of the Essenians on Horeb. The Sacrament of the Blessing was, however, but I know not by what priest, again replaced in the Ark. In the pit, which was afterward the Pool of Bethsaida, the sacred fire had been preserved. I saw in pictures very many things, which Jesus explained to Eliud, and I heard part of the words, but I cannot recall all.

He related the fact of His having taken Flesh of the blessed germ of which God had deprived Adam before his fall. That blessed germ, by me, ans of which all Israel should have become worthy of Him, had descended through many generations. He explained how His coming had been so often retarded, how some of the chosen vessels had become unworthy. I saw all this as a reality. I saw all the ancestors of Jesus, and how the ancient Patriarchs at their death gave over the Blessing sacramentally to the firstborn. I saw that the morsel and the drink out of the holy cup, which Abraham had received from the angel along with the promise of a son, Isaac, were a symbol of the Most Holy Sacrament of the New Covenant, and that their invigorating power was due to the Flesh and Blood of the future Messiah. I saw the ancestors of Jesus receiving this Sacrament, in order to contribute to the Incarnation of God; and I saw that Jesus, of the Flesh and Blood received from His forefathers, instituted a most august Sacrament for the uniting of man with God.

Jesus spoke much to Eliud also of the sanctity of Anne and Joachim, and of the supernatural Conception of Mary under the Golden Gate. He told him that not by Joseph had He been conceived, but from Mary according to the flesh; that she had been conceived, of that pure Blessing which had been taken from Adam before the Fall, which through Abraham had descended until it was possessed by Joseph in Egypt, after whose death it had been deposited in the Ark of the Covenant, and thence withdrawn to be handed over to Joachim and Anne.

Jesus said that to free man He had been sent in the weakness of humanity; that He received and felt everything like a man; that, like the serpent of Moses in the desert, He would one day be raised up on Mount Calvary where the body of the first man lay buried. He referred also to the sad future that awaited Him and to the ingratitude of man.

Eliud simply and confidently asked question after question. Although he understood all that Jesus said better than did the Apostles, although looking upon things in a more spiritual sense than they, yet all was not clear to him; he could not rightly comprehend how the mission of Jesus was to be accomplished. He asked Jesus where His Kingdom was to be, in Jerusalem, in Jericho, or in Engaddi. Jesus answered that where He Himself was, there would His Kingdom be, and that He would have no external Kingdom.

The old man spoke to Jesus so naturally and simply. He related to Him many things of His Mother, as if He knew them not, and Jesus listened to him so kindly. He told Him of Joachim and Anne, and spoke of the life and death of the latter. Jesus remarked that no woman had ever been more chaste than Anne; that she had married twice after Joachims death in accordance with the command of God, for it was proper that the number of fruits destined to be produced by this branch should be filled up.

As Eliud recounted the circumstances of Annes death, I had a vision of the same. I saw her lying on a rather high couch in a back room (something like Marys) of her own large house. She was unusually animated and talkative, and not at all like a dying person. I saw her blessing her little daughters, also her other relatives, who were in the antechamber. Mary was standing at the head, Jesus at the foot of her bed. Jesus was, at this time, a young man, His beard just beginning to appear. Anne blessed Mary, begged the blessing of Jesus, and continued speaking in a joyous strain. Suddenly she glanced upward, became white as snow, and I saw drops like pearls starting out on her forehead. I cried out: “Ah, she is dying! she is dying!” and, in my eagerness, I wanted to clasp her in my arms. Then it seemed to me that she came and rested in them. On awaking I still thought that I held her.

Eliud related also many things connected with the virtues of Mary in the Temple. As he spoke, I saw it all in vision. I saw that her teacher Noemi was one of Lazaruss relatives. She was about fifty years old and, like all the other women who served in the Temple, she was an Essenian. I saw that Mary learned from her how to knit. Even as a child, she used to go with Noemi when the latter went to cleanse the different vessels and utensils that had been soiled with the blood of sacrifice. Certain parts of the animal sacrificed were received by them, then cut up and prepared as food for the priests and others who served in the Temple; for they depended in part upon that for support. I saw the Blessed Virgin at a later period helping in these duties. I saw Zachary, when it was his turn to serve in the sanctuary, visiting the child Mary. Simeon, also, knew her. And so, as Eliud was recounting it to the Lord, I saw all her pious and lowly serving in the Temple.

They spoke, also, of Christs conception, and Eliud told of Marys visit to Elizabeth. Eliud mentioned also a spring that Mary had found there; and that, too, I saw.

I saw the Blessed Virgin going with Elizabeth, Zachary, and Joseph from Zacharys house to another little property belonging to him, and on which there was no water. The Blessed Virgin went alone into the garden, a little rod in her hand, and prayed. She pierced the earth with the rod, and a tiny stream gushed out and flowed around a little knoll. When Zachary and Joseph removed the earth with a spade, an abundant supply rushed forth, and soon formed a most beautiful spring. Zachary dwelt about five hours southward from Jerusalem, and a little to the west.

In confidential discourse like the above, interrupted only by prayer, Eliud treated with Jesus. He honored Him, but quite simply and joyously, looking upon Him as a chosen human being. Eliuds daughter did not dwell in the same house with her father, but at some distance in a rocky cavern.

There were about twenty Essenians living on the mountain. The women dwelt apart from the men, about five or six together. All honored Eliud as their Superior and daily assembled around him for prayer. Jesus ate with him alone, but very sparingly, their repast consisting of bread, fruit, honey, and fish. Weaving and agriculture formed the chief occupation of these people.

The mountain at whose base the Essenians dwelt, was the highest peak of a ridge on one of whose plateaus Nazareth was built. A valley lay between it and the city. On the other side the descent was steep and overgrown with verdure and grapevines. The abyss at its base, the one into which the Pharisees at a later period wanted to precipitate Jesus, was full of all kinds of rubbish, ordure, and bones. Marys house stood on a hill outside the city, part of it extending into the hill like a cave. The top of the house, however, arose above the hill, on the opposite side of which lay other dwellings.

Mary and the other women accompanied by Colaya, Leas son, arrived at her house in the valley of Capharnaum. Her female friends in the neighborhood came out to meet her. Marys dwelling at Capharnaum belonged to a man named Levi, who lived in a large house not very far from it. It had been rented from Levi by Peters family and given over to the Holy Family; for Peter and Andrew knew the Holy Family in a general way, also through John the Baptist, whose disciples they were. The house had several buildings attached to it in which relatives of the family and the disciples could stay when visiting the Holy Family. It appeared to have been chosen on that account. Mary Cleophas had with her her little boy Simeon, about two years old, the son of her third marriage.

Toward evening Jesus accompanied Eliud from his house to Nazareth. Outside the city walls, where Joseph had had his carpenter shop, lived several people, poor but good, who had been known to Joseph, and among whose sons were some of the playmates of Jesus childhood.

Eliud took Jesus to visit these people. They offered their guests a morsel of bread and a little fresh water. The water was especially good in Nazareth. I saw Jesus sitting on the ground among them and exhorting them to go to the baptism of John. They acted somewhat shyly in Jesus regard. They had in the past looked upon Him as one of themselves. But now that He was so gravely introduced to them by Eliud, whom they all so highly honored, whose advice they often asked, from whom they were accustomed to seek consolation, and who, moreover, united in persuading them to go to the baptism, they could scarcely reconcile themselves to the position He now held toward them. They had indeed heard of the Messiah, but they could hardly think that Jesus was He.

13. JESUS AND ELIUD WALKING AND CONVERSING TOGETHER

The next day Jesus went with Eliud southward from Nazareth through the valley of Esdrelon on the road to Jerusalem. When about two hours beyond the brook Kison, they arrived at a village consisting of a synagogue, an inn, and only a few houses. It was one of the environs of the not far distant Endor, and nearby was a celebrated spring. Jesus put up at the inn. The people of the place behaved rather coldly, though not inimically toward Him. Eliud was not held in special esteem by them, for they were rather pharisaical. Jesus notified their head men that He intended to teach in the synagogue, but they replied that that was not usual for strangers. Jesus told them that He had a special call to do so and, entering the school, He taught of the Messiah whose Kingdom was not of this world, whose coming would not be attended by outward splendor, also of Johns baptism. The priests of the synagogue were not favorably inclined toward Jesus. Jesus bade them give Him the Scriptures. He unrolled them and explained many passages from the Prophets.

Eliuds confident communications with Jesus were to me singularly touching. He knew of and believed in His mission and supernatural advent, still without appearing to have a suspicion that He was God Himself. He told Jesus quite naturally, as they walked together, many things connected with His youth, what the Prophetess Anna had related to him, also what she had heard from Mary after the return from Egypt, for Mary had some-times visited her in Jerusalem. Jesus, in turn, related to Eliud some things that he did not know, each accompanied with significant interpretation. But all was so natural, so simple, like a dear old man speaking with a beloved young friend.

While Eliud was rehearsing what Anna had heard from Mary and told to him, I saw all in pictures. I rejoiced to find them exactly similar to what I had long before seen and partly forgotten.

Jesus spoke to Eliud also of His journey to the baptism. He had gathered together many people and sent them to the desert near Ophra; but He said that He would go alone by the road past Bethania, where He wanted to speak with Lazarus. He spoke of Lazarus by another general name, which I have forgotten. He mentioned also his father, saying that he had been in war. He said that Lazarus and his sisters were rich, and that they would devote all they had to the advancement of Redemption.

Lazarus had three sisters: the eldest Martha, the youngest Mary Magdalen, and one between them also called Mary. This last lived altogether secluded, her silence causing her to be looked upon as a simpleton. She went by no other name than Silent Mary. Jesus, speaking to Eliud of this family, said, ‘Martha is good and pious. She will, with her brother, follow Me.” Of Mary the Silent, He said, “She is possessed of great mind and

understanding; but, for the good of her soul, they have been withdrawn from her. She is not for this world, therefore is she now altogether secluded from it. But she has never committed sin. If I should speak to her, she would perfectly comprehend the greatest mysteries. She will not live much longer. After her death, Lazarus and his sister Martha will follow me and devote all that they possess to the use of the Community. The youngest sister Mary has strayed from the right path, but she will return and rise to higher sanctity than Martha.”

Eliud spoke also of John the Baptist, but he had not yet seen him and was not yet baptized. Jesus and Eliud spent the night at the inn near the synagogue, and early on the following morning, they journeyed along Mount Hermon toward the somewhat dilapidated city of Endor. Around the inns lay masses of broken walls all the way along the mountain, so broad that a wagon could pass over them. Endor was full of ruins interspersed with gardens. On one side were large, magnificent buildings like palaces, while in other quarters of the city the desolation of war was visible. It seemed to me that the inhabitants were a race apart from the Jews. There was no synagogue in Endor, so Jesus went with Eliud to a large square in which three side buildings containing small chambers were built around a pond. The pond was in the center of a green lawn, and on its waters little barks were sailing. There was a pump nearby, and the place bore the appearance of a health-giving resort. The little chambers around the pond were occupied by invalids. Jesus, accompanied by Eliud, entered one of the buildings. He was hospitably received, and His feet washed. A high seat was erected for Him on the lawn, and there He taught the people. The women who occupied one of the wings, took back seats in the audience. These people were not orthodox Jews. They were more like slaves, cast out and oppressed, who had to pay tribute of all that they earned. After a certain war, they remained behind in the city. I think their leader, Sisara, was defeated not far off, and was then murdered by a woman.’ His army had been scattered throughout the whole country and reduced to servitude. There were still about four hundred in these parts. Their forefathers had, under David and Solomon, been forced to quarry stones for the building of the Temple. They were long accustomed to such work. The deceased King Herod had employed them in building an aqueduct to Mount Sion of several hours in length. They were very compassionate and stood by one another under all circumstances. They wore long coats and girdles. Their pointed caps covered their ears like those of the ancient hermits. They had no communication with the Jews, although they were allowed to send their children to the Jewish schools. But the poor little creatures were so badly treated and so despised that the parents preferred keeping them home.

Jesus felt great compassion for them. He had the sick brought to Him. They sat in a kind of bed like my reclining chair (I can still see them), under the movable back of which were supports. When the back was let down, the chair formed a bed.

As Jesus instructed them about the Messiah and baptism and exhorted them to the latter, they answered timidly that they could not lay claim to such a privilege, for that they were only poor outcasts. Then He taught them by the parable of the unjust steward. The clear in terpretation He gave of it, I perfectly understoud. It haunted me the whole day, but now I have forgotten it. Perhaps I shall recall it again. Jesus also related the parable of the son sent by his father to take possession of his vineyard. He always related that when instructing the poor, neglected heathens. The people prepared a repast for Jesus out in the open air. He invited to it the poor and the sick, and He and Eliud served them at table.

This action greatly impressed His entertainers. That evening Jesus returned with Eliud to the place outside of Nazareth, where He stayed overnight and celebrated the Sabbath in the synagogue.

The following day, Jesus and Eliud returned to Endor, which was only a Sabbath distance from the inn, and there He taught. The inhabitants were Canaanites and, I think, from Sichem; for I heard that day, at least once, the name Sichemite. They had an idol hidden away in a subterranean cavern. By some kind of mechanism on springs, it could be made to rise suddenly out of the earth and seat itself on an altar beautifully ornamented and prepared to receive it. They had procured this idol from Egypt, and it was named Astarte, which I understood yesterday to be the same as Esther. The idol had a face round like the moon. On its outstretched arms it held something long and swathed, like the chrysalis of a butterfly, large in the middle and tapering at either end. It may have been a fish. On the back of the idol was a pedestal upon which stood a high pail, or a small half-tub, which extended over the head. In it was something like ears in green husks, also fruits and green leaves. The idol stood in a cask that reached up to the lower part of the body, and all around it were pots of growing plants. These people worshipped their idol in secret, and Jesus in His instructions to them reprehended them for it. They had been accustomed to sacrifice deformed children to the goddess. There was a companion idol belonging to this goddess, the god Adonis, who I think was Astartes husband.

This nation, as has been said, had been defeated in three parts under their general Sisara, and scattered as slaves throughout the country. They were at this time greatly oppressed and despised. Not very long before Christ, they had excited some disturbance around Herods castle in Galilee, after which they were still more oppressed.

In the afternoon, Jesus and Eliud returned to the synagogue and there ended the Sabbath.

The Jews, meanwhile, were very much displeased at Jesus visit to Endor. But He reprehended them very severely for their hardheartedness toward their abandoned fellow beings. He exhorted them to a spirit of kindness and urged them to take them to the baptism, which they themselves had, at His recommendation, resolved to receive. The Jews of this place became more favorably inclined toward Jesus after they had heard His instructions. Toward evening He returned to Nazareth with Eliud. I saw them conversing together the whole way, sometimes even pausing to stand and talk. Eliud was again recalling many of the incidents of the flight into Egypt, and I saw them again in vision. He began by asking whether Jesus was not going to extend His Kingdom over the good people in Egypt who had been impressed by His presence among them in His childhood.

Here I saw again that the journey of Jesus after the raising of Lazarus through pagan Asia down to Egypt, and which I had seen before, was no dream of mine, for Jesus told Eliud that wherever the seed had been sown, would He before His end reap the harvest.

Eliud knew of the sacrifice of bread and wine, also of Melchisedech; but he knew not what idea to form of Jesus. He questioned Him as to whether He was not another Melchisedech. Jesus answered: “No. Melchisedech had to pave the way for My sacrifice. But I shall be the Sacrifice itself.”

I learned also from that conversation that Noemi, Marys teacher in the Temple, was the aunt of Lazarus, his mothers sister. Lazaruss father was the son of a Syrian king who had, for services in war, received some property as a reward. His wife was a Jewess of distinction. She belonged to the priestly race of Aaron (although

Manasses allied with Anna), and dwelt in Jerusalem. They owned three castles: one in Bethania; one near Herodium; and one at Magdalum, on the Sea of Galilee, not far from Tiberias and Gabara. Herod also had a castle in the country near Magdalum. Jesus and Eliud spoke also of the scandal Magdalen gave her family.

Jesus went home with Eliud. There they found assembled the five disciples, the Essenians, and many others who were desirous of going to the baptism. Some publicans, also, had come to Nazareth for the same purpose, and several bands had already started for the place of baptism.

1. Judges 4:2

14. JESUS IN NAZARETH

Next morning Jesus resumed His instructions. Two of the Pharisees from Nazareth came to Him and, in a friendly manner, invited Him to go back with them to the school. They had, as they said, heard so much of His teaching in the country around that they were eager to hear Him explain the Prophets. Jesus went with them. They conducted Him to the house of a Pharisee, in which many others were assembled. The five disciples were with their Master. The Pharisees listened very politely to Jesus while He spoke to them in beautiful parables. His teaching appeared to please them greatly, and they led Him to the synagogue, where a numerous audience awaited Him. Jesus spoke of Moses and explained the Prophecies concerning the Messiah. But whenever He dropped any words from which they might infer that He alluded to Himself, they showed displeasure. One of the Pharisees spread for Him a repast, and He spent the night with His five disciples at an inn near the school.

Next day Jesus addressed a crowd of publicans who were journeying just then to receive the baptism. He afterward taught in the synagogue, making use of the similitude of the grain of wheat which must die in the earth before producing its fruit. His words displeased the Pharisees, and they repeated their remarks about the son of the carpenter Joseph. They reproached Him also for His communications with publicans and sinners, to which Jesus replied with great firmness. Then they took up the Essenians whom they denominated hypocrites who lived not according to the Law. But Jesus showed them clearly that the Essenians were stricter followers of the Law than the Pharisees, and so the reproach of hypocrisy fell back upon themselves. It was the question of benedictions that had led to the Essenians. Blessings were in common use among them, and the Pharisees were annoyed at seeing Jesus blessing little children. When, for instance, He was entering or leaving the synagogue, He was stopped by many mothers with their children, and His blessing craved for the little ones.

While Jesus dwelt at Nazareth, He had always much to do with the children, who became still and quiet near Him. No matter how passionately they cried, His blessing had power to calm them. The mothers, remembering this, now brought their little ones to Him to see whether He had become too proud to notice them. There were some among them who kicked violently, rolling over and over on the floor, as if they had cramps, screaming loudly all the while. But Jesus blessing stilled them instantly. I saw something like a dark vapor going out from some of them. Jesus laid His hand on the heads of the boys and gave them the Patriarchs blessing in three lines, one from the head and one from either shoulder down to the heart where all three united. He blessed the girls in the same way, but without laying His hand on them, though He made a sign on their lips. I thought as I saw Him do it that it meant that they should not prattle so much; still, however, it was significant of something else. Jesus passed the night with His disciples in the house of a Pharisee.

15. JESUS REJECTS THREE RICH YOUTHS. HE CONFOUNDS MANY LEARNED MEN IN THE SYNAGOGUE OF NAZARETH

To the five followers of Jesus, four others were now added, relatives and friends of the Holy Family. I think there was a son of one of the three widows among them, and one from Bethlehem, who had found out that He was a descendant of Ruth who had married Booz in that city. Jesus formally received them to the number of His disciples. There were in Nazareth a couple of rich families who had three sons. In childhood these latter had associated with Jesus. They were now quite cultured and well educated. The parents, who had heard much of Jesus wisdom and teaching, agreed together that their sons should today hear a specimen of it. They would then offer Him money to let the young men travel with Him that they might profit by His knowledge. The good people had so high an opinion of their sons that they thought Jesus would gladly become their tutor. So the young men went to the synagogue whither, by the connivance of their wealthy parents and the Pharisees, all the learned men of the city had flocked. They were determined to put Jesus to the test in every way. Among these men were a lawyer and a physician, the latter a tall, portly man with a long beard. He wore a girdle and had some kind of a badge upon one shoulder of his mantle. I saw Jesus, on entering the school, again blessing many children whom their mothers brought to Him, among them some afflicted with leprosy whom He healed. During His discourse, He was interrupted in various ways by the literati who proposed to Him all kinds of subtle questions. But His wisdom silenced them.

To the lawyers speech, Jesus answered most wonderfully from the Law of Moses, and when divorce was spoken of, He rejected it entirely. Divorced, husband and wife could never be; but if the former could not in any way live with the latter, he might leave her. Still were they one body, and could not again marry. These words of the Lord greatly displeased the Jews.

The physician asked whether He could tell whether a man was of a dry, matter*of-fact nature or of a phlegmatic disposition, under what planets such a one was born, what simples were good for this or that temperament, and how the human body is formed. Jesus answered him with great wisdom. He spoke of the complexion of some of those present, their diseases and the remedies, and of the human body, with a depth of knowledge quite unknown to the physician. He spoke of life, of the spirit, and how it influences the body, of sicknesses that could be cured only by prayer and amendment, of such as needed medicine for their cure*nd that in language so profound, and yet so beautiful, that the physician in astonishment declared himself vanquished and that he had never before heard such things. I think he afterward became one of Jesus disciples. Jesus described to him the human body with all its members, muscles, veins, nerves, and intestines, their special functions and their various relations one with another, in general terms and yet with such accuracy that His questioner was humbled and silenced.

There was an astrologer present who spoke of the course of the stars. He explained how one constellation ruled another, how different stars possess different influences, and he discoursed upon comets and the signs of the Zodiac. Jesus in most appropriate language treated with another upon architecture; with others of trade and commerce with foreign nations, taking occasion at the same time to censure severely the various fashions and frivolities lately introduced from Athens. He condemned likewise the games and juggling now in use among them, and which were also spreading throughout Nazareth and other places. These games were likewise a product of their intercourse with Athens. Jesus stigmatized them as unpardonable since they that indulge in them look upon them as no sin; consequently, they do no penance for them, and therefore they cannot be pardoned.

His hearers were ravished at His wisdom. They begged Him to take up His residence among them, offering to give Him a house and all that He needed, questioning Him also as to why He and His Mother had removed to Capharnaum Jesus replied that He could not remain with them, and He spoke of His mission and the duties it imposed. In answer to their question as to why He had gone from among them, He said that it was because of His desire to dwell in a more central locality, etc. But they did not understand His reasons, and they were offended at His rejection of their offer, which they thought a very fine one. They looked upon His words, mission, ’ and “duties” as the offspring of pride. And so they left the school that evening.

The three youths, who were about the age of twenty, greatly desired to speak with Jesus. But He would not allow them to do so until His nine disciples were present. That annoyed them. Jesus told them that He insisted upon having witnesses to what He might say to them. When at last they were admitted to an audience, they very modestly and humbly laid before Him their own and their parents wishes that He would receive them as His pupils. Their parents, they said, would remunerate Him, and as for themselves, they would bear Him company in all His labors, they would serve and help Him. I saw that Jesus was troubled at having to refuse their request, partly for their own sake, and partly on account of His

disciples, for He was obliged to assign reasons for His refusal which they could not as yet comprehend. He replied to the youths that he who gave money to obtain something, aimed at gaining some temporal advantage; but that whoever would follow Him, must abandon all earthly possessions, must leave parents and friends, and that His disciples must neither woo nor marry. He laid down many other hard conditions, so that the young men became very much discouraged. They argued that many of the Essenians were married. Jesus replied that they, the Essenians, acted rightly and in accordance with their laws, but that His doctrine was to accomplish fully that for which theirs only paved the way, etc. With this remark and bidding them take time to reflect, He left them.

The disciples were intimidated by His words. His teaching was so severe that they could not understand it, and they grew faint-hearted. But on the way from Nazareth to Eliuds, He bade them not despond, that He had good reasons for talking as He had done, that those youths would only at some distant day, and perhaps never, come to Him; but as for themselves, the disciples, they should follow Him calmly and be without anxiety, etc. And so they arrived at Eliuds. I do not think He will again go to Eliuds, for great talk and excitement had arisen in Nazareth on His account. The inhabitants were vexed at His not remaining among them. They thought that He had acquired all His knowledge during His travels. “True,” they said, “He is a very clever and extraordinary man; but, for a carpenters son, He is rather conceited.” I saw the three young men returning to their homes. Their parents were very much displeased at the objections Jesus made to receiving them. The sons chimed in with the parents, and all talked at random in their indignation against Him.

On the following day, the three youths went again to Jesus and begged once more to be accepted. They promised Him perfect obedience and faithful service. But Jesus again dismissed them, and I saw that their inability to seize the meaning of His refusal troubled Him. He spoke then with His nine disciples who, by His directions, were to go first to a certain place and afterward to John. On the subject of those whom He had dismissed, Jesus said that they desired to follow Him for the sake of what they might gain, that they were not willing to give all for love. But that they, the disciples, sought for nothing, consequently they had been received. He spoke again in significant and beautiful terms of the baptism, telling them to go over to Capharnaum and say to His Mother that He was going to the baptism. He charged them likewise to speak to the disciples, John, Peter, and Andrew about John (the Baptist) and say to the last named that He (Jesus) was coming.

16. JESUS WITH ELIUD IN THE LEPER SETTLEMENT

I saw Jesus journeying with Eliud in a southwesterly direction from Nazareth, but not exactly on the highroad. He wanted to go to Chim, a leper settlement. They reached it at daybreak, and I saw that Eliud tried to restrain Jesus from entering it, that He might not be defiled; for, as Eliud urged, if it were discovered that He had been there, He would not be allowed to go to the baptism. But Jesus replied that He knew His mission, that He would enter, for there was in it a good man who was sighing for His coming. They had to cross the Kishon. The leper settlement lay near a brook formed by the waters of the Kishon which flowed into a little pond in which the lepers bathed. The water thus used did not return into the Kishon. This settlement was perfectly isolated; no one ever approached it. The lepers dwelt in scattered huts. There were no others in the place, excepting those that attended the infected. Eliud remained at a distance and waited for the Lord. Jesus entered one of the most remote huts wherein lay stretched on the ground a miserable creature entirely enveloped in sheets. He was a good man. I have forgotten how he contracted leprosy. Jesus addressed him. He raised himself, and appeared to be deeply touched at the Lords deigning to visit him. Jesus commanded him to rise and stretch himself in a trough of water that stood near the hut. He obeyed, while Jesus held His hands extended over the water. The rigid limbs of the leper relaxed, and he was made clean. He then resumed his ordinary dress, and Jesus commanded him not to speak of his cure until He should have returned from the baptism. He accompanied Jesus and Eliud along the road till Jesus ordered him to go back.

I saw Jesus and Eliud the whole day journeying toward the south through the valley of Esdrelon. Sometimes they conversed together, and at others walked apart as if in prayer and meditation.

The weather was not very pleasant at that time, the sky dark, and fog in the valley. Jesus had no stick. He never carried one. But Eliud had one with a little shovel on it like those of the shepherds. Jesus wore only sandals, though a kind of perfect shoe, consisting of a thick, woven upper of coarse cotton, was in use at the time. Once I saw Jesus and Eliud at noon resting by a well and eating bread.

17. JESUS TRANSFIGURED BEFORE ELIUD

During the night, I saw them again walking, sometimes together, sometimes separate. And then I witnessed something extraordinary, an unspeakably lovely vision. While Jesus was walking on ahead, Eliud passed some remarks upon the symmetry and beauty of His person. Jesus replied: “If thou shouldst behold this Body two years hence, thou wouldst find in it neither beauty nor symmetry, so greatly will they abuse and maltreat Me.” But Eliud understood not His words. Above all he could not comprehend why Jesus always spoke of His Kingdom as existing so short a time; for he thought ten, or even twenty years must elapse before it would be founded. He could not bring himself to think otherwise, since his thoughts were all of an earthly kingdom.

When they had gone on a short distance, Jesus paused and bade Eliud, who was following lost in thought, to approach and He would show him who He was, of what nature was His Body, and of what kind His Kingdom. Eliud drew near to within several steps of Jesus. Then Jesus raised His eyes to Heaven and prayed. A cloud, like those seen in a thunderstorm, descended and enveloped both. From without they could not be seen, but over them opened a Heaven of light which seemed to descend toward them. Above I saw a city of shining walls, I saw the Heavenly Jerusalem! The whole interior was lit up with a rainbow colored light. I saw a figure like God, the Father, and Jesus, His form perfectly luminous and transparent, connected with Him by beams of light. Eliud stood awhile gazing upward as if entranced, and then sank prostrate on his face, in which position he remained until the apparition and the light had melted away. Then Jesus resumed His way, and Eliud followed speechless and frightened by what he had seen. It was a vision like the Transfiguration, but I did not see Jesus lifted up.

I think Eliud did not live to see the Crucifixion of Christ. Jesus was more confidential toward him than toward the Apostles, for Eliud was very enlightened and very familiar with many of the mysteries connected with the family of Jesus. Jesus took him as a friend and companion, and clothed him with authority, so that he did

much for His community. He was one of the best instructed of the Essenians. In Jesus time, the Essenians did not dwell all together on the mountains as formerly; they were more scattered throughout the cities. I had that wonderful vision about twelve o’clock at night.

In the morning, I saw Jesus and Eliud arrive at a shepherd field. It was daybreak, and the shepherds were already out of their huts and with the cattle. They came forward to meet Jesus, who was known to them. They cast themselves down before Him, and then led Him and His companion under a shed where they had their cooking utensils. Here they washed their feet, prepared for them a couch, and set before them bread and little drinking cups. They roasted some turtledoves for their guests. The birds had their nests in the roofs of the huts, and were hopping around in great numbers like hens. And now I saw Jesus dismissing Eliud, who knelt to receive His blessing. The shepherds were present. Jesus told him that he would end his days in peace, that the path which He Himself had to walk would be too difficult for him, that He had admitted him to His Community, that he had already done his part in the vineyard, and that he should receive his reward in His Kingdom. Jesus explained this by the parable of the laborers in the vineyards. Eliud was very grave since the vision of the preceding night, very silent, and deeply impressed. I think he was afterward baptized by the disciples. He accompanied Jesus a part of the way from the shepherd field. The Lord embraced him, and he departed with signs of manly emotion.

The place to which Jesus was going for the Sabbath could be seen from here. Some of His relatives once dwelt there. The place to which He now went alone was called Gur. It was built on a mountain. Josephs brother, who afterward removed to Zabulon and who had had frequent communication with the Holy Family, once dwelt there. Jesus went unnoticed to an inn, where they washed His feet and presented Him food. He had a chamber to Himself. He caused a roll of the Scriptures to be brought to Him from the synagogue, and out of it He read and prayed sometimes standing, sometimes kneeling, often raising His eyes toward Heaven. He did not go to the school. Once I saw some people going to the inn and asking to speak to Jesus, but He would not see them.

18. A GLANCE AT THE DISCIPLES GOING TO THE BAPTISM

I saw the disciples whom Jesus had dispatched with messages arrive in Capharnaum. They were about five of the best-known. They had an interview with Mary, and then two of them went to Bethsaida for Peter and Andrew. James the Less, Simon, Thaddeus, John, and James the Greater were present. The disciples spoke of the mildness, meekness, and wisdom of Jesus, while the followers of John the Baptist proclaimed with enthusiasm the austere life of their master, and declared that they had never before heard such an interpreter of the law and the Prophets. Even John spoke enthusiastically of the Baptist, although he already knew Jesus. His parents had once lived only a couple of hours from Nazareth, and Jesus loved him even as a child. The disciples celebrated the Sabbath here.

The next day I saw the nine disciples along with those named above on the road to Tiberias, whence they were to go to John, passing near Ephron and then through the desert toward Jericho. Peter and Andrew particularly distinguished themselves by the zeal with which they spoke of the Baptist. He was, they said, of a noble, priestly race; he had been educated by the Essenians in the wilderness, he would suffer no irregularity around him, he was as rigorous as he was wise. Then Jesus disciples put forward the mildness and wisdom of their Master, to which the others retorted that many disorders arose from such condescension, and they cited instances in proof of what they said. Jesus disciples replied that their Master, too, had been educated by the Essenians and that, moreover, He had but lately returned from travelling. But John entered not into this discussion. I did not hear him saying anything more in that strain. They started together for the place of baptism, but after a few hours took different directions. As I listened to their conversation, I thought, “Men were then as they now are.”

19. JESUS IN GOPHNA

Gur, where Jesus prayed alone in the inn, lay not very far from a city, Mageddo, and a field of the same name. I have clearly seen that, toward the end of the world, there will be fought in that field a battle with Antichrist. Jesus arose with the dawn, rolled up His couch, laid a coin on it, girded Himself, and went forth. His way led Him around many towns and villages, but He met no one, put up at no inn. He passed Mount Garizim near Samaria, which lay to the left, as He journeyed southward. Occasionally He ate a few berries and some other fruit, and in the hollow of His hand or with a concave leaf scooped up some water to quench His thirst.

Toward evening, Jesus entered Gophna, a city on Mount Ephraim. It was built upon very jagged foundations, some high, some low, numerous gardens and pleasure grounds scattered between the houses. Some relatives of Joachim dwelt here, but they had not maintained intimate communications with the Holy Family. Jesus put up at an inn where they washed His feet and gave Him some little refreshment. But soon there came to the inn some of His relatives accompanied by a couple of Pharisees of the better sort, and escorted Him to their own home, one of the handsomest houses in the city. The city itself was of some importance, and possessed at this time jurisdiction over a portion of the country around. Jesus relative was an official, and was much employed in writing. I think the city belonged to Samaria. Jesus was received with respect. There were several guests at His relatives house and all, standing or walking, took refreshments in a pleasure garden. Jesus slept here ovcrnight.

It was a days journey from Gophna to Jerusalem. There was a little river in this region. During the loss of the Boy Jesus in the Temple, the Holy Family went to Gophna in search of Him; for when they missed Him at Michmas, they thought He might perhaps have gone to His relatives there. Mary feared that He had fallen into the little river.

Jesus, having gone to the synagogue, asked for the writings of one of the Prophets, and taught of baptism and the Messiah. He proved to His hearers from the Prophets, that the time must have arrived for His appearance. He cited events which were to precede His coming, and which had actually been accomplished, alluding especially to one that had happened three years before. I do not now remember whether that particular event was a war, or whether it was that the scepter had passed from Juda. And so He went on enumerating proofs of accomplished signs which were to precede the coming of the Messiah. He mentioned also the multiplication of sects and the irreligious natur of so many of their ceremonies. He told them that the Messiah would be in their midst, and they would not know Him. He alluded, in words something like the following, to the connection existing between Himself and John: “There will be one who will point Him out (the Messiah), but ye will not acknowledge Him. Ye wish to see a conqueror, an illustrious personage, a man surrounded by magnificence and eminently learned companions. Ye will not recognize as the Messiah one that comes among you destitute of wealth and authority, unattended by the pomp of worldly splendor and magnificence, one whose companions are unlettered peasants and laborers, whose followers are made up of beggars, cripples, lepers, and sinners.”

In this way Jesus spoke at length, interpreting the Prophecies, and putting forth clearly the connection between Himself and John. Still, He never once said, “I”, but spoke of Himself in the third person. His instruction occupied the greater part of the day. His relatives concluded *hat * must be an envoy, a forerunner of the expected Messiaii On His return to their house, they referred to d book in His presence wherein they had record**** *ll t*at had happened in the Temple to Jesus, the Son *t Mary, in His twelfth year. They were struck by the similarity between what He had then said and His teaching of today, and on perusal of that record they were still more astonished.

The father of the house was an aged widower. His two daughters, both widows, lived with him. I heard the two daughters talking together of the marriage of Joseph and Mary in Jerusalem, at which they had been present. They recalled the magnificence of that wedding, how well*ff Anne had been, but how changed the circumstances of the family had become. They spoke just as people of the world are accustomed to do, a vein of blame and reproach runP*ng through their words, as if they of whom they were speaking had greatly degenerated. While thus conversi*g and, womanlike, recounting the particulars of the wedding and Marys bridal dress, I saw a circumstantial vision of the whole ceremony and especially of the Blessed Virgins ornaments. Meanwhile the men were hunting up what had been written years before about Jesus and His teaching as a Boy in the Temple. The parents of Jesus had anxiously sought Him here, and it was thus that the news of where and how He was found had reached them. The affair had attracted much attention, especially as He was a relative of theirs.

While His relatives were still expressing surprise at the connection between His former and His present teaching, by which they were even more prejudiced in His favor, Jesus informed them that He must take leave and, in spite of their remonstrances, set out accompanied by several of the men. They had to cross a little river over a bridge of masonry on which trees were growing. They journeyed some hours to a plain covered with meadows. It was here the Patriarch Joseph was when Jacob sent him to his brethren in Sichem. The regions from which Jesus had lately come had also been much frequented by Jacob. Late in the evening Jesus entered a shepherd village this side of a small river, and His companions left Him. The village lay on both sides of the river, the part on the opposite bank being the larger. The synagogue was on this side. The Lord went to an inn where were assembled two sets of candidates for baptism. They were on their way through the desert to the appointed place. They had spread the news here of Jesus coming. He conversed with them that evening, and they departed next morning. The servants washed the Lords feet. He partook of a light repast, and then retired for prayer and rest.

20. JESUS CONDEMNS HEROD’S ADULTERY. THE JOURNEY OF THE HOLY WOMEN

Next morning Jesus went to the school, where many were assembled. He spoke, as usual, of the baptism and of the nearness of the Messiah whom they would not acknowledge. He reproached them for their obstinate adherence to old, meaningless customs, on which point these people had a special failing. They were, on the whole, tolerably simple-minded and received His remonstrances well. Jesus requested the High Priest of the synagogue to conduct Him to the sick. He visited about ten, but cured none; for, in the neighborhood of Jerusalem, He had told Eliud and His five disciples that He would perform no more cures until He had been to the baptism. The sick in this place were mostly dropsical, gouty, and infirm women. Jesus exhorted them and told them separately what religious acts they should perform, according as their infirmities were a part punishment of sin. Some He ordered to purify themselves and go to the baptism

There was a meal prepared for Him at the inn, at which many men of the place were present. Before the hour for it these men spoke of Herod, of his unlawful connection with his brothers wife, blaming him severely and inquiring into Jesus opinion on the point in question. Jesus warmly censured Herods conduct and denounced the sin of adultery, but He told them likewise that if they judged others, they would themselves be judged.

Now there were in this place many sinners. Jesus spoke with them privately and earnestly reproved them for living in adultery. He told many all their secret sins. Trembling with fear, they promised to do penance. Jesus went from here to Bethania, a distance of perhaps six miles, and again entered a mountainous region. It was the winter season, foggy and cloudy by day, and sometimes white frost by night. Jesus enveloped His head in a scarf, and journeyed straight on toward the east.

I saw Mary and four holy women leaving the house and wending their way through a field near Tiberias. They had with them two servants from the fishery. One went on ahead, the other followed, both laden with baggage which they carried on a pole across the shoulder, a pack in front and another behind. The four women were Johanna Chusa, Mary Cleophas, Mary Salome, and one of the three widows. They, too, were going to Bethania by the usual route which ran by Sichem to the right. When Jesus passed it, it was on His left. The holy women walked generally in single file, a couple of steps apart. They went in this way probably because most of the roads, excepting the broad highways, were narrow, intended for foot passengers, and led through the mountains. They walked quickly with a firm step, not swaying from side to side, as the country people do here. Very probably this is because from early youth the inhabitants of that country are accustomed to making long journeys on foot. They had their gowns tucked up to about the middle of the calf, their lower limbs bandaged tightly down to the ankle, and bound to the soles of their feet were thick, padded sandals. Over the head was a veil, the ends of which were fastened into the scarf wound round the neck. This scarf was crossed on the breast, thence carried behind and caught in the girdle; sometimes the wearers ran their hands into its folds and there let them rest. The man, going on before the travellers, prepared the way for them. He opened the hedges, removed stones from the path, laid bridges, gave orders at the inns and, in fine, saw to everything. The one who followed put everything again into its first order.

21. JESUS IN BETHANIA

About six miles from Bethania, the road upon which Jesus was travelling again led through a mountainous country. That evening He entered a little village consisting of only one street, about half an hour in length, which ran across a mountain. Bethania was probably still three hours further on. One could see in the distance the region in which it lay, for it was a low plain. From this mountain stretched north and east a desert of about three hours in breadth toward the desert of Ephron. It was between these two deserts that I saw Mary and her companions tonight putting up at an inn.

The mountain is that one upon which Joab and Abisai, in the persecution of Abner, stopped when the latter addressed them. It is called Amma, and lies to the north of Jerusalem. The place where Jesus was faced both north and east. I think it was called Giah. It was opposite the desert Gibeon, which began at the foot of the mountain and stretched off to the desert Ephron. It was about three hours long. Jesus arrived in the evening and entered a house to procure some refreshment. They washed His feet, and set before Him a drink and little rolls. Several persons soon gathered around Him. As He had just come from Galilee, they questioned Him about the Teacher from Nazareth, of whom they had heard so much from John and other sources. They asked also whether Johns baptism was of any value. Jesus instructed them in His usual style, exhorted them to baptism and penance, and spoke of the Prophet from Nazareth and of the Messiah. He said that the latter would appear among them, but they would not acknowledge Him, yea, they would even persecute and illtreat Him. They must indeed remark that the time was come for His advent. He would not appear in splendor and triumph. He would be poor and would walk among the simple. The people of this place did not know Jesus, but they received Him well and expressed veneration for Him. Aspirants to baptism had passed through the place and had spoken of Him. After resting about two hours, He continued His journey accompanied by some of the good people.

He arrived in Bethania at night. Lazarus had been perhaps for some days at his house in Jerusalem on the west side of Mount Sion, the same side as Mount Calvary. But he must have heard from the disciples of Jesus intended visit to Bethania, for he had come thither in time to receive Him. The castle in Bethania belonged in reality to Martha; but Lazarus loved to be there, so he and his sister kept house together. They were expecting Jesus, and a repast was in readiness. Martha dwelt in a house on the other side of the courtyard. There were guests assembled in both houses. With Martha were Seraphia (Veronica), Mary Marcus, and an aged woman of Jerusalem who had been in the Temple when Mary entered and had left soon after. She had desired to remain, but God had other designs for her, and she married. With Lazarus were Nicodemus, John Marc, the only son of Simeon, and an old man named Obed, a brother or brothers son of the Prophetess Anna. All were, in secret, friends of Jesus, partly through John the Baptist, partly through the Holy Family, and again through the prophecies of Simeon and Anna in the Temple.

Nicodemus was a thoughtful, inquiring man, who was anxiously awaiting Jesus coming. All had received the baptism of John, and all were secretly assembled here at Lazaruss invitation. Nicodemus afterward served Jesus and His cause, but in secret.

Lazarus had sent some of his servants to meet Jesus on the way. About thirty minutes from Bethania, Jesus came up with a trusty old servant who afterward joined the disciples. The old man prostrated on his face before Him, saying, “I am the servant of Lazarus. If I have found favor before Thee, my Lord, follow me to his house.” Jesus bade him rise, and followed him. He was kind to the old man, but at the same time He conducted Himself in accordance with His dignity. It was just that way of acting that gave Him such power to attract. People loved the Man, but felt the God. The servant led Jesus to a porch near a fountain at the entrance of the castle, where all had been prepared for washing His feet and changing His sandals. He wore thick, green, padded soles which He now exchanged for a pair of stout ones with low, leather uppers. From that time He continued to wear these latter. The servant dusted and aired His garments. When the washing of His feet was over, Lazarus and his friends appeared, bringing to Jesus a light refreshment and something in a drinking cup. Jesus embraced Lazarus and greeted the others, extending to them His hand. They served Him hospitably and escorted Him to the house. Sometime after, Lazarus conducted Him across the courtyard to Marthas dwelling. The women there knelt veiled before Him. Jesus raised them by the hand, and told Martha that His Mother was coming to await there His return from the baptism.

They all went back to Lazaruss where a meal was awaiting them. It consisted of roasted lamb, doves, vegetables, little rolls, honey, and fruits. On the table were cups, and the guests reclined on leaning stools, two and two. The women ate in an antechamber. Jesus prayed before the meal began and blessed the food. He was very grave, even a little sad. During the repast, He said that a time of trial was approaching, that He was about to begin a toilsome journey, which would come to a bitter end. He exhorted them, if they were His friends, to stand firm, for like Himself they would have much to suffer. He spoke so feelingly that they all wept, though they did not perfectly understand Him and knew not that He was God.

That want of understanding on the part of those around Jesus is always a subject of wonder to me, since I have seen innumerable testimonies of His Godhead and mission; and I cannot help asking why was not that, which I perceive so clearly, shown to those people. I have seen man created by God, Eve taken from his side and bestowed upon him as a wife, and both fallen from their first innocence. I have seen the Promise of the Messiah, the dispersion of mankind, the wonderful providence of God and His mysteries preparing the way for the coming of the Blessed Virgin. I saw the descent of the Blessing from which the Word became Flesh running like a path of light through all the generations of Marys ancestors. At last I saw the angels message to Mary and the ray of light from the Godhead which penetrated her at the instant the Saviour became Man. And after all this, how wonderful did it not seem to me, miserable, unworthy sinner, to see those holy contemporaries and friends of Jesus in His presence though loving and honoring Him, yet possessed by the thought that His Kingdom was to be an earthly one; to see them regarding Him, indeed, as the promised Messiah, and yet never dreaming that He was God Himself. He was to them only the son of Joseph and Mary, His Mother. None guessed that Mary was a virgin, for they knew not of her supernatural Immaculate Conception; indeed, they did not even know of the Mystery of the Ark of the Covenant. It was already a great deal, and a sign of special grace, that they loved Him and acknowledged Him. The Pharisees, although they knew of the prophecies of Simeon and Anna at the time of His Presentation in the Temple, and who had listened to His wonderful teaching in the Temple when still only a child, were perfectly obdurate. They had indeed made some inquiries at the time concerning the family of the Child and later on concerning His instructors; but they esteemed Him and His relatives too poor, too insignificant, too despicable. They wanted a Messiah in every way magnificent. Lazarus, Nicodemus, and many of the followers of Jesus entertained the secret belief that He was called with His disciples to take possession of Jerusalem, to free the Jews from the Roman yoke, and to establish them in a kingdom of their own. Truly, it was then as now, when each man might look upon him as a Saviour who would restore his fatherland to freedom and once again establish the beloved old government. Neither was it known at that time that the Kingdom which alone can help us, is not of this world of penance. Yes, they indeed rejoiced for the moment in the thought, “Now it will soon be all over with the glory of such or such a tyrant.” They did not, however, venture to mention their thoughts to Jesus. They stood in great awe of Him; besides, they could read a fulfillment of their hopes in no trace of His behavior, in no word that He uttered.

After the meal, all retired to an oratory where Jesus offered a prayer of thanksgiving that His time, His mission was now to begin. It was extremely affecting, and all shed tears. The women were present, but standing back. They recited together the usual prayers, after which Jesus gave them His blessing, and was conducted by Lazarus to His chamber for the night. This was a large room divided off into alcoves where the men slept; but these alcoves were more beautiful than those of ordinary houses. The beds were not rolled up, as they were in general; they were placed on a kind of stationary platform with a cornice in front ornamented with hangings and fringes. A fine mat was rolled up on the wall by the bed. It could, by means of a pulley, be drawn up or let down before the bed, thus concealing it when not in use, and forming a kind of slanting roof. Beside the bed was a small table, and in a niche of the wall stood a tall water vessel, along with a smaller one for drawing and pouring. A lamp projected from the wall, and on the arm of the same hung a toilet towel. Lazarus lighted the lamp, cast himself on his knees before Jesus, who again blessed him, and departed.

Silent Mary, the simple sister of Lazarus, did not make her appearance. Before others she never uttered a word; but when alone in her room or the garden, she talked aloud to herself and to all the objects around her, as if they had life. It was only before others that she was perfectly mute and still; her eyes cast down, she looked like a statue. On being saluted, however, she inclined and was very polite in all her bearing. When alone, she busied herself in various occupations, attending to her own wardrobe, and keeping all things in order. She was very pious, though she never appeared in the school. She prayed in her own chamber. I think she had visions and conversed with apparitions Her love for her brother and sisters was unspeakable, especially for Magdalen. From her earliest years she had been what she now was. She had a female attendant, but she was perfectly neat in her person and surroundings with no trace of insanity to be found about her.

No word had as yet been spoken in Jesus presence in reference to Magdalen, who was then living at Magdalum in the height of her grandeur.

On the night that Jesus went to Lazaruss, I saw the Blessed Virgin, Johanna Chusa, Mary Cleophas, the widow Lea, and Mary Salome passing the night at an inn between the desert Gibea and the desert Ephraim, about five hours from Bethania. They slept under a shed enclosed on all sides by light walls. It contained two apartments. The front one was divided off into two rows of alcoves, of which the holy women took possession; the back served as a kitchen. Before the inn was an open hut in which a fire was burning. Here the male attendants slept or kept watch. The innkeepers dwelling was not far distant.

On the following day, Jesus taught walking about the courtyards and gardens of the castle. He spoke earnestly, feelingly, and lovingly, though His manner was full of dignity and He uttered no unnecessary word. All loved Him and followed Him, though not without a sentiment of awe. Lazarus approached Him the most confidently. The other men were more reserved; they gazed on in admiration.

22. JESUS’ INTERVIEW WITH SILENT MARY. HIS CONVERSATION WITH HIS MOTHER

Accompanied by Lazarus, Jesus went also to the abode of the women, and Martha took Him to her silent sister Mary, with whom He wished to speak. A wall separated the large courtyard from a smaller one, which latter, however, was still quite spacious. In it was an enclosed garden adjoining Marys dwelling. They passed through a gate, and Jesus remained in the little garden while Martha went to call her silent sister. The garden was highly ornamental. In the center stood a large date tree, and all around were aromatic herbs and shrubs. On one side was a fountain or rather a kind of tiny lake with a stone seat in the center. From the opposite edge to the seat was laid a plank, upon which silent Mary could cross and there sit under an awning and surrqunded by the water. Martha went to her and bade her come down into the garden, for there someone was waiting to speak to her. Silent Mary was very obedient. Without a word, she threw her veil around her and followed her sister into the garden. Then Martha retired. Mary was tall and very beautiful. She was about thirty years old. She generally kept her eyes fixed on Heaven. If occasionally she glanced to one side where Jesus was, it was only a side glance and vaguely, as if she were gazing into the distance. Even when speaking of herself, she never used the pronoun, “I,” but always “thou,” as if she saw herself as a second person and spoke accordingly. She did not address Jesus nor cast herself at His feet. Jesus was the first to salute, and they walked together around the garden. Properly speaking, they did not converse together. Silent Mary kept her gaze fixed on high and recounted heavenly things, as if passing before her eyes. Jesus spoke in the same manner of His Father and to His Father. Mary never looked at Jesus, though while speaking she sometimes half turned to the side upon which He was walking. There was more a prayer, a song of praise, a contemplation, a revealing of mysteries than a conversation. Mary appeared as if ignorant of her own existence. Her soul was in another world while her body lived on earth.

Of their speech during that interview, I can remember that, glancing intuitively upon the Incarnation of Christ, they spoke as if gazing upon the Most Holy Trinity acting in that mystery. Their simple, and yet profoundly significant words I cannot recall. Mary gazing upon it, said, “The Father commissioned the Son to go down to mankind, among whom a Virgin should conceive Him.” Then she described the rejoicings of the angels, and how Gabriel was sent to the Virgin. Andd so she ran through the nine angelic choirs, who all came down with the bearer of the glad tidings, just as a child would joyously describe a procession moving before its eyes, praising the devotion and zeal of all that composed it. Then she seemed to glance into the chamber of the Virgin, to whom she spoke words expressive of her hope that she might receive the angels message. She saw the angel arrive and announce the coming of the Saviour. She saw all and repeated all, as if uttering her thoughts aloud, gazing the while into the distance. Suddenly she paused, her eyes fixed on the Virgin who appeared to be recollecting herself before replying to the angel, and said very simply, “Then, thou hast made a vow of virginity? Ah, if thou hadst refused to be the Lords Mother, what would have happened? Would there have been found another virgin?” Then addressing her nation, she exclaimed: “Had the Virgin refused, long wouldst thou, 0 orphaned Israel, still have groaned!” And now, filled with joy by the Virgins consent, she burst forth into words of praise and thanksgiving, rehearsed the wonders of Jesus birth and, addressing the Divine Child, said, “Butter and honey shalt Thou eat.” She again repeated the Prophecies, recalled those of Simeon and Anna, etc., spoke with the different personages connected with them, and all this as if gazing upon those scenes, contemporary with them. At last, descending to the present, she said, speaking as if alone:

“Now goest Thou on the painful, bitter way,” etc. Although she knew that the Lord was at her side, yet she acted and spoke as if He were no nearer to her than all the other visions just recounted. Jesus interrupted her from time to time with prayer and thanksgiving, praising His Father and interceding for mankind. The whole interview was inexpressibly touching and wonderful.

Jesus left her. Relapsing into her usual silence and exterior apathy, she returned to the house. When Jesus went back to Lazarus and Martha, He said to them something like the following: “She is not without understanding, but her soul is not of this world. She sees not this world, and this world comprehends her not. She is happy. She knows no sin.”

Silent Mary, in her altogether spiritual state of contemplation, was really and truly oblivious to all that happened to her or around her. She was always thus abstracted. She had never before spoken in the presence of others as she had just done in that of Jesus. Before all others she kept silence, though not from pride or reserve. No; it was because she saw not those people interiorly, saw not what they saw, but gazed upon Redemption and the things of Heaven alone. When at times accosted by a learned and pious friend of the family, she would indeed utter some words audibly, though without understanding a single word of what had been said to her. Not having reference to or connection with the vision upon which she was interiorly gazing at the time, she heard without hearing; consequently her reply, bearing upon what was then engrossing her own attention, mystified her hearers. It was for this reason that she was regarded by the family as a simpleton. Her state necessitated her dwelling alone, for her soul lived not in time. She cultivated her little garden and embroidered for the Temple. Martha brought her her work. She was skillful with her needle, which she plied in uninterrupted musing and meditation. She prayed most piously and devoutly, and endured a kind of expiatory suffering for the sins of others, for her soul was often oppressed as if the weight of the whole world was upon her. Her dwelling was comfortably fitted up with sofas and different kinds of furniture. She ate little and always alone. She died of grief at the immensity of Jesus Passion, which in spirit she foresaw.

Martha spoke to Jesus of Magdalen and her own great anxiety on her account. Jesus comforted her, telling her that Magdalen would certainly be converted, but that she must on no account weary of praying for her and exhorting her to change her life.

At about half-past one the Blessed Virgin arrived with Mary Chusa, Lea, Mary Salome, and Mary Cleophas. The servant had in advance announced their approach. Martha, Seraphia, Mary Marcus, and Susanna proceeded to that hall at the entrance of the castle where Jesus the day before had been received by Lazarus. They took with them refreshments and the vessels necessary for washing their guests feet. After welcoming the newly-arrived and performing for them that duty of hospitality, the latter changed their dress, lowered their skirts, and put on fresh veils. All were clothed in undyed wool, yellow - white or brown, (nature colors). They partook of a light refreshment, and then accompanied Martha to her house.

Jesus and the men now presented themselves to salute the holy women, after which Jesus retired for an interview with the Blessed Virgin. He told her most earnestly and lovingly that He was about to begin His career, that He was now going to Johns baptism whence He would return and once more be with her for a short time in the region of Samaria, but that then He would retire to the desert for forty days. When Mary heard Him speak of the desert, she became very uneasy. She besought Him not to go to so frightful a place where He would die of hunger and thirst. Jesus replied that henceforth she should not seek to deter Him by human considerations, for He must accomplish what was marked out for Him; a very different life was now about to commence for Him, and they who would adhere to Him must suffer with Him; that He must now fulfill His mission, and she must sacrifice all purely personal claims upon Him. He added that although He would love her as ever, yet He was now for all mankind. She should do as He said and His Heavenly Father would reward her, for what Simeon had foretold was about to be fulfilled - a sword should pierce her soul. The Blessed Virgin listened gravely. She was very much troubled, though at the same time strong in her resignation to God, for Jesus was very tender and loving.

That evening Lazarus gave a feast to which Simon the Pharisee, and some others of the sect were invited. The women ate in an adjacent room, which was separated by a grating from the mens dining hall, but within hearing of all that Jesus said. He taught of faith, hope, charity, and obedience. He said that they who desired to follow Him must not look back. They should practice what He taught and suffer the trials that might befall them, but that He would never abandon them. He again alluded to the thorny path before Him, to the buffetings and persecutions He would have to undergo, and impressed upon them the fact, that whoever called themselves His friends, would have to suffer with Him. His hearers, deeply touched, listened in wonder to His words, but what He said in allusion to His bitter Passion they did not rightly understand. They did not take His words in their simple and literal meaning, but looked upon them as the figurative expressions of prophecy. The Pharisees present, though less favorably disposed than the others, found nothing to carp at in Jesus speech. This time, however, He spoke very moderately.

23. JESUS JOURNEYS WITH LAZARUS TO THE PLACE OF BAPTISM

The entertainment over, Jesus rested awhile and then started with Lazarus toward Jericho to the place of baptism. One of Lazaruss servants went on ahead with a lighted torch, for it was night. After walking for about half an hour, they reached an inn belonging to Lazarus where at a later period the disciples often stopped. This inn must not be confounded with that other of which I have often made mention, and at which also the disciples frequently put up. That one was farther on in an opposite direction. The hall in which Jesus and Mary were received by Lazarus on their arrival at his house, was the same in which Jesus was stopping and teaching before the resurrection of Lazarus when Magdalen went to meet Him. On arriving at the inn, Jesus removed His sandals and went barefoot. Lazarus, touched with compassion, begged Him in consideration of the rough, stony roads not to do so. But Jesus gravely replied:

“Let it be thus! I know what it behooveth Me to do,” and so they entered into the wilderness. The desert, broken up by narrow chasms, stretched out before them a distance of five hours toward Jericho. Then came the fruitful vale of Jericho, also interspersed by wild tracts, about two hours in breadth, whence to Johns place of baptism was ajourney of another two hours. Jesus walked more quickly than Lazarus, and was often an hour ahead of him. A multitude, among them some publicans whom Jesus had sent from Galilee to the baptism, were now on their return journey. They passed Jesus in the desert, though at some distance, on their way back to Bethania. Jesus stopped nowhere. He passed Jericho on His left and a couple of other places on the way, but paused at none.

Lazaruss friends, Nicodemus, Simeons son, and John Marc, had spoken but little with Jesus. But to one another they were constantly interchanging words of admiration at His behavior, His wisdom, His human, yes, even His personal attractions. In His absence or when walking behind Him, they said to one another: “What a man! There never before was such a one, there never again will be another like Him! How earnest, how mild, how wise, how discerning, and yet how simple! But I cannot perfectly comprehend His words, though I accept them with the thought, ‘He said it!’ One cannot look Him in the face, for He seems to read ones thoughts. Look at His figure how majestic in bearing!How swiftly He moves, and yet no undignified haste! Whoever walked like Him! How quickly He journeys from place to place, and yet shows no signs of weariness! He is always ready to start again for hours. What a man He has turned out to be!” Then they went on to speak of His childhood, His teaching in the Temple, and referred to the dangers attendant on His first voyage when He had aided the sailors. But not one of them dreamed that he was speaking of the Son of God. They saw that He was greater than all other men, they honored Him, and stood in awe of Him; still He was to them only a man, though, indeed, a man full of prodigies. Obed of Jerusalem was an aged man, the fraternal nephew of the husband of old Anna the Prophetess. He was a pious man, one of the so-called Elders at the Temple, a member of the Sanhedrin. He was one of the secret disciples of Jesus and, as long as he lived, lent assistance to the Community.

Chapter 0: The Creation.
1: The Old Testament.
2: The New Testament: The Family.
3: The Birth.
4: Time before Baptized.
5: John the Baptist.

John the Baptist..

1:5:1. John Leaves the Desert.
1:5:2. Herods Soldiers. Deputies from the Sanhedrin. Crowds of Neophytes Come to John.
1:5:3. John Receives an Admonition to Go to Jericho.
1:5:4. Herods Interview with John. The Celebration of a Festival at the Place of Baptism.
1:5:5. The Island upon which Jesus Received Baptism Rises out of the Jordan.
1:5:6. New Embassy from Jerusalem. Herod Again Seeks an Interview with John.
1:5:7. Jesus Baptized by John.
1:5:8. Jesus Travels over Luz and Ensemes to Visit the Two Inns at which the Holy Family Rested on Their Journey to Bethlehem and Their Flight into Egypt.
1:5:9. Jesus in the Valley of Shepherds near Bethlehem.
1:5:10. The Crib Cave, a Place of Devotion among the Shepherds.
1:5:10b. Jesus Visits Certain Inns, the Halting Places of the Holy Family on Their Flight into Egypt.
1:5:11. Jesus Goes toward Maspha to Visit a Relative of St. Joseph.
1:5:12. Jesus Visits an Inn at which Mary Stopped on Her Journey to Bethlehem.
1:5:13. “Behold The Lamb of God”.
1:5:14. Jesus in Gilgal, Dibon, Socoth, Aruma and Bethania.

JOHN PREACHING PENANCE AND BAPTIZING

1. JOHN LEAVES THE DESERT

John received from On High a revelation concerning the baptism, in consequence of which shortly before leaving the desert he dug a well within reach of the inhabited districts. I saw him on the western side of a steep precipice. On his left ran a brook, perhaps one of the sources of the Jordan which rises on Libanus in a cave between two ridges. It cannot be seen from a distance. To the right lay a level space in the midst of the wilderness, and there he dug a well. I saw him kneeling on one knee and supporting on the other a long roll of bark upon which he was writing with a reed. The sun was darting hot beams upon him as he knelt facing Libanus toward the west. While thus engaged, he became like one entranced. I saw him as if in ecstasy, and standing by him was a man who drew plans and wrote upon the roll. When John returned to consciousness, he read what had been written, and at once set vigorously to work at the well. The bark roll lay beside him on the ground, weighted by a stone at either end to prevent it from rolling together. John often examined it. It seemed as if all he had to do was there marked down.

Side by side with his vision of the well, I beheld a scene in the life of Elias. I saw him sitting in the desert, sad and dejected, on account of some fault he had committed. At last he fell asleep, and had a dream, in which it seemed to him that a little boy approached and pushed him with a stick, and that he feared falling into a well nearby. The thrusts he received from the child were so violent as to send him rolling forward some steps. At this stage of the dream an angel awoke him and gave him to drink. This took place on the same spot upon which John now dug the well.

I recognized the signification of every layer of earth through which John dug and of every step in the work until its completion. All had some relation to human obduracy and its other characteristics, which he had to overcome before the grace of the Lord could take effect upon mankind. This work of Johns was, like all his actions and his whole life, a symbol, a prefiguration. By it the Holy Spirit not only instructed him what he was to do, but he really accomplished in its performance all that the work itself signified, God accepting the good intention which he had thereto associated. The Holy Ghost urged John on in his work, as formerly the inspired Prophets.

He removed the sod from a wide circumference and dug out of the hard marl a large circular basin, which he very carefully and beautifully lined with stones, excepting in the center where it was dug to a little water. With the excavated earth, he formed around the basin a rim which he divided into five sections. Opposite the openings between four of these sections and at equal distances around the basin, he planted four slender saplings whose tops were covered with luxuriant foliage. These four trees were of different kinds, each bearing its own signification. But in the center of the basin, he set a very choice tree with narrow leaves; its blossoms hung in pyramidal clusters surrounded by a prickly calyx. This tree had long lain partially withered before Johns cave. The four little trees were more like slender berry bushes. John protected their roots by little mounds of earth.

When the basin had been excavated down to the well, in which later on the central tree was planted, John hollowed out a channel from the brook near his cave to the basin. Then I saw him gathering reeds in the wilderness, inserting one into the other and, through this conduit (which he covered with earth) conducting the waters of the brook to the basin. The reed pipe could be closed at pleasure.

He had made a path through the bushes down to one of the openings in the basins rim. It ran all around the basin between it and the four trees I have just described. Before the opening at the entrance there was no tree, and on this side alone was access to the basin free; on all the others the path was hemmed in by bushes and rocks. John planted on the mounds at the foot of the four trees an herb well known to me. I was fond of it when a child and, whenever I found it, I used to transplant it to the neighborhood of my home. It has a tall, succulent stalk and bears brownish-red, globular blossoms. It is a very efficacious remedy for ulcers and such sore throats as that from which I am today suffering. John set around also various other plants and young trees. During his labor, he consulted from time to time the bark roll before him, and measured all off with a stick, for it seemed to me that every step of the work, even to the trees that he had planted, was therein sketched. I remember having seen in it a drawing of the middle tree.

John labored thus for several weeks and when he had finished, there was only a small quantity of water in the bottom of the basin. The middle tree, whose leaves had lately been brown and withered, had now become fresh and green. In a vessel formed of the bark of a large tree and whose sides had been smeared with pitch, John now brought water from another well and poured it into the basin. This water was from a well near one of the caves in which John had first dwelt. It had gushed from a rock upon which he struck with the end of his standard. I heard that he could not have built the fountain at that earlier dwelling place of his because it was too rocky there, and that, too, had its own signification. After that he let as much water into the basin from the brook as was necessary. If the reservoir became too full, the water could flow off by the channels in the rim and refresh the vegetation of the surrounding surface.

I saw John stepping into the water up to the waist. With one hand he clasped the tree in the center while he struck the water with a little staff to the end of which he had fastened a cross and pennant. Every stroke sent the water in a spray above his head. At the same time, I saw descending upon him from above a cloud of light and, as it were, an effusion from the Holy Spirit, while angels appeared upon the rim of the basin and addressed to him some words. I saw that this was Johns last labor in the desert.

That well was in use even after Jesuss death. When the Christians were obliged to flee, the sick and travellers were baptized there; it was frequented also as a place of devotion. It was at that time, that is during Peters time, protected by a surrounding wall.

Soon after the completion of the baptismal well, John left the desert for the haunts of men. Wherever he went, he made a wonderful impression. Tall of stature, strong and muscular, though emaciated by fasting and corporal mortification, he presented an extraordinarily pure and noble appearance, his manner simple, straightforward, and commanding. His face was thin and haggard; his expression, grave and austere; his auburn hair in curls over his head, and his beard short. Around his waist was a tunic that reached to the knee, and his rough brown mantle appeared to be of three pieces. The back part was fastened around the waist by a strap, but in front it was open, leaving the breast uncovered and the arms free. His breast was rough with hair almost the color of his mantle, and in his hand he carried a staff bent like a shepherds crook.

Coming down from the desert, he built first a little bridge over a brook. He took no notice of the crossing that lay at some distance, for he never turned out of his way, but worked straight on wherever he went. There was an old highway in those regions. He was near Cidessa here, and he instructed the people in the neighborhood. They were the first pagans that afterward went to his baptism. They lived in mud huts entirely neglected. They were the descendants of a mixed multitude who, after the destruction of the Temple, the last one before Jesuss coming, had settled here. One of the latest of the Prophets had foretold to them that they should remain in these parts until a man should come to them, a man like John, who would tell them what they should do. Later on they removed toward Nazareth.

John allowed nothing to prove an obstacle in his way. He walked boldly up to all he met, and spoke of one thing only, penance and the near coming of the Lord. His presence everywhere excited wonder and made the lightest grave. His voice pierced like a sword. It was loud and strong, though tempered with a tone of kindness. He treated all kinds of people as children. The most remarkable thing about him was the way in which he hurried on straight ahead, deterred by nothing, looking around at nothing, wanting nothing. It was thus I saw him hastening on his way through desert and forest, digging here, rolling away stones there, removing fallen trees, preparing resting places, calling together the people who stood staring at him in amazement, yes, even bringing them out of their huts to help him. I saw their looks of astonishment. He tarried long nowhere, but was soon in another place. He went along the Sea of Galilee, around Tarichea, down to the valley of the Jordan, then past Salem, and on through the desert toward Bethel. He passed by Jerusalem. He had never been in the Holy City; he gazed sadly upon it, and uttered lamentations over it. Entirely possessed by the thought of his mission, on he went, earnest, grave, simple, full of the Holy Spirit, crying aloud the selfsame words:

“Penance! Prepare! The Lord is nigh!” He entered the shepherd valley, and journeyed on to the place of his birth. His parents were dead, but some youths, his relatives on Zacharys side, resided there. They were among the first to join him as disciples. When he passed through Bethsaida, Capharnaum, and Nazareth, the Blessed Virgin did not see him, for since Josephs death, she seldom went out of the house. But several male relatives of her family were present at his exhortations, and accompanied him some distance on his way.

During the three months immediately preceding the baptism, John twice made the circuit of the country announcing Him who was to come. His progress was made with extraordinary vehemence. He marched on vigorously, his movements quick though unaccompanied by haste. His was no leisurely travelling like that of the Saviour. Where he had nothing to do, I saw him literally running from field to field. He entered houses and schools to teach, and gathered the people around him in the streets and public places. I saw the priests and elders here and there stopping him and questioning his right to teach, but soon, astonished and full of wonder, they allowed him to proceed on his way.

The expression, “To prepare the way for the Lord,” was not wholly figurative, for I saw John begin his mission by actually preparing the way and traversing the roads and different places over which Jesus and His disciples afterward travelled. He cleared them of stones and briars, made paths, laid planks across brooks, cleaned the channels, dug wells and reservoirs, put up seats, resting places, and sheds to afford shade in the various places where later on the Lord rested, taught, and acted. While thus engaged, the earnest, simple-hearted, solitary man - by his rough garments and conspicuous figure - attracted the attention of the people, and excited wonder when he entered the huts sometimes to borrow a tool, sometimes even to claim assistance from the inmates. Everywhere he was soon surrounded by a crowd whom he boldly and earnestly exhorted to penance, and to follow the Messiah of whom he announced himself the precursor. I often saw him pointing in the direction in which Jesus was passing at that moment. But yet I never saw Jesus with him, although they were sometimes scarcely one hour apart.

Once I saw him at the most only a short hours distance from Jesus, crying out to the people that he himself was not the looked for Redeemer, but only His poor precursor; but that there went the Saviour, and he pointed to Him. John saw the Saviour face to face only three times in his whole life. The first time that he did so, was in the desert when the Holy Family were journeying from Egypt. He had then been hurried by the Spirit to greet his Master whom, years before while still in his mothers womb, he had saluted. He felt the nearness of his Saviour, and he knew that He thirsted. The boy prayed and thrust his little staff into the ground, whereupon a plentiful stream sprang forth. He then hurried further on the road and took his stand by the running water, to watch Jesus, Mary, and Joseph as they passed by. When they appeared and as long as they remained in sight, he danced about with joy, waving his little standard.

The second time that John saw Jesus was at the baptism; and third was when, at the Jordan, he rendered testimony to Him as He was passing at a distance. I heard the Saviour speaking to His Apostles of Johns great self-command; for even at the baptism he had restrained himself within the bounds of solemn contemplation, although his heart was almost bursting with love and desire. After the ceremony, he was more anxious to abase and humble himself than to yield to his love and seek for Jesus.

But John saw the Lord always in spirit, for he was generally in the prophetic state. He saw Jesus as the accomplishment of his own mission, as the realization of his own prophetic vocation. Jesus was not to John a contemporary, not a man like unto himself. He was to him the Redeemer of the world, the Son of God made man, the Eternal appearing in time, therefore he could in no way dream of associating with Him. John felt also that he himself was not like his fellow men, existing in time, living in the world and connected with it; for even in his mothers womb had the Hand of the Eternal touched him, and by the Holy Spirit had he in a way superior to the relations of time, been brought into communication with his Redeemer. As a little boy he had been snatched from the world and, knowing nothing but what appertained to his Redeemer, had remained in the deepest solitude of the wilderness until, like one born anew, earnest, inspired, ardent, he went forth to begin his wonderful mission, unconcerned about aught else. Judea is now to him the desert; and as formerly he had had for companions the fountains, rocks, trees, and animals, as with them he had lived and communed, so now did he treat with men, with sinners, no thought of self arising in his mind. He sees, he knows, he speaks only Jesus. His word is: “He comes! Prepare ye the ways! Do penance! Receive the baptism! Behold the Lamb of God who beareth the sins of the world!” In the desert, blameless and pure as a babe in the mothers womb, he comes forth from his solitude innocent and spotless as a child at the mothers breast. “He is pure as an angel,” I heard the Lord say to the Apostles. “Never has impurity entered into his mouth, still less has an untruth or any other sin issued from it.”

John baptized in different places: first, at Ainon in the neighborhood of Salem; then at On opposite Beth-Araba on the west side of the Jordan, and not far from Jericho. That third place was on the east side of the Jordan, a couple of hours further north than, the second. The last time he baptized was at Ainon, whither he had returned. It was there that he was taken prisoner.

The water in which John baptized was an arm of the Jordan formed by a bend of the river to the east, and of about an hour in length. At some places it was so narrow that one could leap over it; at others it was broader. Its course must have changed here and there, for in many places I saw it dry. This bend of the river encircled pools and wells which were fed by its waters. One of these pools, separated by a dam from the arm of the river, formed the baptism place of John at Ainon. Under the dam ran pipes, by means of which the pool could be emptied or filled at pleasure. John himself had so arranged it. On one side of the pool, its waters flowed inland like a creek, and into this extended tongues of land. The aspirants for baptism stood in the water up to the waist between two of these tongues, supporting themselves by a railing that ran along before them. On one tongue stood John. He scooped up water in a shell and poured it on the head of the neophyte, while on the opposite tongue stood one of the baptized with his hand resting on the shoulder of the latter. John himself had laid his hand upon the first. The upper part of the body of the neophytes was not entirely nude; a kind of white scarf was thrown around them, leaving only the shoulders bare. Near the pool was a hut into which they retired for unrobing and dressing. I never saw women baptized here. The Baptist wore a long, white garment during the ceremony.

The region in which John baptized was an exceedingly charming and well-watered district called Salem. It lay on both sides of an arm of the Jordan, but Ainon was on the opposite side of the river. It was larger than Salem, further north and nearer the river. Around the numerous creeks and pools of this region were pasture grounds for cattle, and droves of asses grazed in the verdant meadows.

The country around Salem and Ainon was, as it were, free, possessing a kind of privilege established by custom, by virtue of which the inhabitants dared not drive anyone from its borders.

John had built his hut at Ainon on the old foundations of what was once a large building, but which had fallen to ruins, and was now covered with moss and overgrown by weeds. Here and there arose a hut. These ruins were the foundations of the tent castle of Melchisedech. Of this place in particular, I have had visions, all kinds of scenes belonging to early times, but I can now recall only this, that Abraham once had a vision here. He pulled two stones in position, one as an altar, and upon the other he knelt. I saw the vision that was shown to him - a City of God like the Heavenly Jerusalem, and streams of water falling from the same. He was commanded to pray more for the coming of the City of God. The water streaming from the City spread around on all sides. Abraham had this vision about five years before Melchisedech built his tent castle on the same spot. This castle was more properly a tent surrounded by galleries and flights of steps similar to Mensors castle in Arabia. The foundation alone was solid; it was of stone. I think that even in Johns time, the four corners where the principal stakes once stood were still to be seen. On this foundation, which now looked like a mount overgrown with vegetation, John had built a little reed hut. The tent castle in Melchisedechs time was a public halting place for travellers, a kind of charming resting place by the pleasant waters. Perhaps Melchisedech, whom I have always seen as the leader and counsellor of the wandering races and nations, built his castle here in order to be able to instruct and entertain them. But even in his time, it had some reference to baptism. It was also the place from which he set out to his building near Jerusalem, to Abraham, and elsewhere. Here it was, also, that he assembled the various races and peoples whom he afterward separated and settled in different districts.

Jacob, too, had once lived at Ainon a long time with his herds. The cistern of the baptism pool was in existence at that early time, and I saw that Jacob repaired it. The ruins of Melchisedechs castle were near the water and the place of baptism; and I saw that in the early days of Christian Jerusalem a church stood on the spot were John had baptized. I saw this church still standing when Mary of Egypt passed that way when retiring into the desert.

Salem was a beautiful city, but it was ruined during a war, I think at the destruction of the Temple before the time of Jesus. The last Prophet, also, dwelt there awhile.

John, perhaps for about two weeks, had been attracting public attention by his teaching and baptizing, when some messengers sent by Herod from Callirrhoe came to him. Herod was at that time living in his castle at Callirrhoe, on the eastern side of the Dead Sea. There were numerous baths and warm springs in the vicinity. Herod wanted John to come to him. But John replied to the messengers:

“I have much to occupy me. If Herod wishes to confer with me, let him come himself.” After that I saw Herod going to a little city about five miles south of Ainon. He was riding in a low-wheeled chariot, and surrounded by a guard. From its raised seat he could command a view upon all sides as from a canopied throne. He invited John to meet him in the little city. John went to a mans hut outside the city, and thither Herod repaired alone to meet him. Of their interview, I remember only that Herod asked John why he dwelt in so miserable an abode at Ainon, adding that he would have a house built for him there. But to this John replied that he needed no house, that he had all he wanted and that he was accomplishing the will of One greater than he. He spoke earnestly and severely, though briefly, standing the while with his face turned away from Herod.

I saw that Simon, James the Less, and Thaddeus, the sons of Mary Cleophas by her deceased husband Alpheus, and Joses Barsabas, her son by her second marriage with Sabas, were baptized by John at Ainon. Andrew and Philip also were baptized by him, after which they returned to their occupations. The other Apostles and many of the disciples had already been baptized.

One day many priests and doctors of the Law came to John from the towns around Jerusalem intending to call him to account. They questioned him as to who he was, who had sent him, what he taught, etc. John answered with extraordinary boldness and energy, announced to them the coming of the Messiah and charged them with impenitence and hypocrisy.

Not long after, multitudes were sent from Nazareth, Jerusalem, and Hebron by the Elders and Pharisees to question John upon his mission. They made his having taken possession of the place chosen for baptism a subject of complaint.

Many publicans had come to John. He had baptized them and spoken to them upon the state of their conscience. Among them was the publican Levi, later called Matthew, the son of Alpheus by his first marriage, for he was a widower when he married Mary Cleophas. Levi was deeply touched by Johns exhortations, and he amended his life. He was held in low esteem by his relatives. John refused baptism to many of these publicans.

2. HEROD’S SOLDIERS. DEPUTIES FROM THE SANHEDRIN. CROWDS OF NEOPHYTES COME TO JOHN

In Dothain, where Jesus had calmed the raving possessed, Jews and pagans had, since the Babylonian Captivity, dwelt together indiscriminately. On a hill in the vicinity, the heathens had their idols and a place of sacrifice. The Jews, roused by the rumor of the advent of the Messiah who was to come from Galilee, would no longer suffer the heathens to dwell among them. The report had been spread both by John himself when journeying through those parts, and by those whom he had there baptized. A neighboring prince of Sidon had dispatched soldiers to the defense of the idols and Herod also sent troops thither to bring the people to order.

These troops were made up of the rabble. I saw them with Herod at Callirrhoe. They told him that they would first be baptized by John, but this was mere policy. They thought by so doing they would have more success among the people. Herod replied that it was not at all necessary to be baptized by John, especially as he wrought no miracles, and neither were they obliged to recognize his mission, but that they might make inquiries at Jerusalem. Then I saw them going to Jerusalem. They had among them chief men of three different ranks, whose office it was to propose the questions to John, and by that I saw they were of three different sects. They had an interview with the priests in the judgment hall in which Peter afterward denied the Lord. In it sat many judges, and it was full of people. The priests derided the soldiers question, as to whether they should receive Johns baptism or not. Their answer was that they might or they might not, it was all the same. About thirty of the soldiers went to John, who reproved them sharply as if to imply that he had little cause to hope for their amendment. He administered baptism to only a few of them in whom he perceived still a little good. These last also he sternly reproached for their dissimulation.

The multitude gathered at Ainon was very great. John baptized none for several days, being engaged in vehement and zealous preaching. Crowds of Jews, Samaritans, and heathens occupied the hills and ramparts around, separate from one another, some under shelter, some under sheds, and some in the open air. Johns pulpit was in the center of the encampment, and all listened to him as he preached. Their number amounted to many hundreds. They came to hear his teaching and receive baptism, after which they departed. Once, in particular, I saw many heathens, also people from Arabia and others from a land still farther east. They brought large asses and sheep with them. They had relatives around the country whom they visited here and there, and at last came to John.

In Jerusalem, the Sanhedrin held a great consultation about John, the result of which was that nine messengers were dispatched to him from three different authorities. Annas sent Joseph of Arimathea, also Simeons eldest son, and a priest whose office it was to inspect the sacrifices; three members of the council, and three private citizens were also chosen for the mission. Their instructions were to question John as to who he was, and to summon him to appear in Jerusalem; for if his mission was authorized, he should first have presented himself at the Temple. They likewise found fault with his unseemly raiment and, moreover, with his administering baptism to the Jews when it was customary to do so only to heathens! Some believed that he was Elias returned from the other world.

Andrew and John the Evangelist were with the Baptist. Many of the disciples and most of the future Apostles excepting Peter, who had already been baptized, and Judas the Traitor (who, however, had been at the fishery around Bethsaida making inquiries concerning Jesus and John) were with John at this time.

For three days, John had not baptized; but he had just resumed that work as the messengers from Jerusalem arrived. They wanted an audience with him right away, but John replied roughly and shortly that they must wait until he was ready. When at last they gained a hearing, they represented to him that he acted entirely too independently, that he should present himself at Jerusalem, and should adopt a less unsightly garb. When the envoys departed, Joseph of Arimathea and the son of Simeon remained with John and received from him baptism. There were many present whom John would not baptize; consequently they went to the envoys and charged John with partiality.

The future Apostles, returning to their own part of the country, told what they knew of John, and in consequence of his teaching, listened favorably to Jesus. As Joseph of Arimathea was journeying back to Jerusalem, he met Obed, a relative of Seraphia (Veronica). He was a server in the Temple. Joseph, in answer to his questions, told him much about John. Obed then went and received the baptism. As a Temple server, he belonged to the number of the secret disciples. It was only at a later period that he followed Jesus openly.

3. JOHN RECEIVES AN ADMONITION TO GO TO JERICHO

I saw John crossing the Jordan to baptize the sick. He had only his linen scarf thrown around him and his mantle hanging from his shoulders. At one side hung a leathern bottle of baptismal water; on the other, the shell he used in baptizing. On the shore of the river opposite Johns place of baptism, were many sick persons who had been brought thither, some in litters and some on a kind of wheelbarrow. They could not be taken across the river on the raft, and so they implored John to come to them. He did so attended by two of his disciples. He prepared a beautiful basin separated from the river by a dyke. This he did himself, for he always had a spade with him. Through a channel, which he could close at pleasure, he let in the water from the river and then poured into it the bottle of baptismal water that he had brought with him. He instructed the sick and then baptized them, pouring water out of a shell over them as they lay on the edge of the basin. When he had finished, he returned to Ainon by the east bank of the Jordan.

Here I beheld an angel appear to him and tell him to go to the other side of the Jordan near Jericho, for the time was drawing nigh. Onee would soon arrive there, and he should announce His coming.

At this command, John and his disciples took down their tents at the place of baptism near Ainon. They journeyed for some hours along the east side of the Jordan, then crossed the river, pursued their course along the western bank for a short distance, and again pitched their tents. There was a bathing place here, consisting of pits lined with white masonry and connected with the Jordan by canals that could be opened or closed as needed. There were no islands in this part of the river.

This second baptism place lay between Jericho and Bethagla on the western side of the Jordan and opposite Beth -Araba, which was situated somewhat further down on the east side of the river. From this place of baptism to Jericho, the distance was about five miles. The direct road led through Bethania and a desert. There was an inn on the route, but built a short distance off from the road. This region was a pleasure resort. The water of the Jordan is beautiful, becoming so clear when allowed to stand. In many places also it is highly odoriferous owing to the blossoms that fall into it from the bushes in full bloom upon its banks. At times it is very shallow, one can see almost to the bottom, and I saw along the shore deep caves hollowed out of the rocks. I like so much to be in the Holy Land, though I never exactly understand the seasons there. When it is winter with us everything there is in full bloom, and in our summer they already have their second harvest. There is also a season of thick mists and heavy rains. There were about one hundred people with John, among them his disciples and numerous pagans. They all set to work preparing the place and building the tent. All sorts of things were brought over from the baptism place at Ainon. All was now better arranged, and the sick were carried thither in beds.

It was in this part of the Jordan that Elias divided the waters with his mantle and passed over with Eliseus, who did the same on his return. Eliseus also rested here, and over this same spot the Children of Israel crossed.

From the Temple of Jerusalem messengers, both Pharisees and Sadducees, were now dispatched to John. He knew through the angel of their coming. When they reached the neighborhood of the Jordan, they sent a courier on before, to summon John to meet them at a place nearby. But he replied by their messenger that, if they wanted to speak with him, they might come to him. They did so, but John paid no attention to them. He went on teaching and baptizing. They listened for awhile and then withdrew. When John had finished, he ordered them to meet him under the shelter or tent that the disciples had erected.

And now, accompanied by his disciples and many others, he went to them. They put all kinds of questions to him, asking whether he was this one or that one, and I saw that he invariably answered in the negative. Then they asked who that One was of whom he spoke so much, for the old Prophecies were still remembered, and the rumor was current among the people that the Messiah had come. John answered that among them had arisen One whom they knew not, that he himself had never seen Him, and yet before his birth, he had been commanded by Him to prepare His ways and to baptize Him. If they would return at a certain time, he continued, they would behold Him there, for He was coming to receive baptism. Then he chided them severely, telling them that they had not come to the baptism, but merely for the purpose of seeing what was going on. They retorted that they now knew who he was, that he was baptizing without a mission, that he was a hypocrite clothed in rough garments, etc., and thus abusing him, they went their way.

Not long after, about twenty other messengers from the Sanhedrin arrived in Jerusalem. They were men of all conditions, among them some priests wearing caps and broad girdles and long scarfs hanging from the arm. The ends of these scarfs were rough as if trimmed with fur. They addressed John very earnestly, telling him that they had been sent to him by the whole Sanhedrin, to summon him to appear before the Council in order to prove his calling and mission. They urged as a proof of his having none, his want of obedience to the Sanhedrin. I heard John replying in plain terms, bidding them tarry a little while and they should see coming to him the One from whom he had his mission. He told them undisguisedly that the One to whom he so plainly referred had been born in Bethlehem and reared in Nazareth, that He had fled into Egypt, etc., but that he himself had never seen Him. The deputies of the Sanhedrin reproached John with maintaining a secret understanding with Jesus, asserting that their communications were carried on by means of trusty messengers. To this John replied that he could not show to their blind eyes the messengers between Jesus and himself, they could not be seen by them. Indignant at his words, the deputies departed.

Multitudes from all sides, heathens as well as Jews, came to John. Herod very often sent people to hear him, and they carried back to their master an account of his teaching.

All things were very beautifully arranged at this place Qf baptism. John, with the help of his disciples, had put up an immense tent in which the sick and weary found refreshment, and in which also instructions were given. They sang hymns. I heard them singing a Psalm that treated of the passage of the Children of Israel through the Red Sea.

By degrees there sprang up at this place a little village of huts and tents covered partly with skins, partly with rushes. The concourse of strangers was very great. They came from the most distant countries, even from the land of the Three Kings. They brought with them numbers of camels, asses, and beautiful, little frolicsome horses. They always journey this way into Egypt. All encamped around Johns baptism place to hear his teaching concerning the Messiah and to receive baptism.

From this place they proceeded in crowds to Bethlehem. Not far from the Crib Cave, off toward the shepherd field was a well of Abraham. He and Sara had dwelt for a period in this region, and during an illness he had had an eager craving after some water from this well. But when it was brought to him in a bottle, he mortified himself, denied himself the cooling draught for the love of God. In reward he was cured. The water of this well was hard to raise on account of its great depth. A large tree stood by it, and the well itself was near the spot upon which lay buried Maraha, Abrahams nurse. When he came to these parts, he brought her with him on a camel. This spot had, like Mount Carmel and Horeb, become a place of pilgrimage for devout Jews. The three Holy Kings had once prayed there.

There were not as yet many Galileans among Johns followers, only a few of the subsequent disciples of Jesus. Many went from the region of Hebron, among them numbers of heathens. Therefore did Jesus in His discourses on His way through Galilee, so zealously exhort His hearers to go to Johns baptism.

4. HEROD’S INTERVIEW WITH JOHN. THE CELEBRATION OF A FESTIVAL AT THE PLACE OF BAPTISM

The place at which John taught was about a short hour further on from where he was accustomed to baptize. It was one of the holy memorial places of the Jews, and was surrounded by walls like a garden inside and around which were rush*overed huts. In the center of this enclosure lay a stone upon the spot where the Children of Israel, when crossing the Jordan, had first rested the Ark of the Covenant and celebrated a festival of thanksgiving. John had erected his tent for teaching, a large canopy of latticework covered with rushes, over this stone at whose base was the chair from which he taught. Here John was holding forth to his disciples when Herod came marching by, but he continued his discourse undisturbed by his presence.

Herod had gone to Jerusalem to meet his brothers wife, who had repaired thither with her daughter Salome, then about sixteen years old. He desired to marry the mother, and had in vain laid the question of the lawfulness of such a union before the Sanhedrin. The refusal of the Council to sanction his desires excited his wrath and, as he feared the public voice, he determined to silence it by the decision of the Prophet John. He doubted not that John, in order to win his favor, would approve the step he wished to take.

I saw Herods cavalcade consisting of himself, Salome, the daughter of Herodias, her female attendants, and about thirty followers marching toward the Jordan. Herod and the women rode in a chariot. He had sent a courier on to John, but the latter would not suffer Herod to come to the place of baptism. He regarded him as a man who, with his women and followers, would defile the sacred ceremonies. He suspended the baptism therefore, and, followed by his disciples, went to the place destined for preaching. Here he spoke boldly on the question which Herod intended to propose. He said that Herod should wait for the One who was to come after him, that he himself would not baptize there much longer, for he must make way for Him whose precursor he was.

Johns words were so pointedly directed against Herod, that the latter could not fail to see that his design was known. However, he caused a large roll of writings on the subject of his suit to be presented to John. The latter would not pollute the hand so, often raised in baptism by contact with them, and so they were laid before him. Then I saw Herod and his train indignantly leaving the place. He was still residing at the baths of Callirrhoe, some hours distant from Johns place of baptism. He left behind him some of his followers with the writings in order to compel John to give his sanction to what they contained, but in vain. After Herods departure, John returned to the place of baptism. The women in Herods retinue were arrayed magnificently, though with tolerable modesty. Magdalen was more fantastic in her attire.

A three days festival was now celebrated at the stone of the Ark of the Covenant where Johns teaching tent had been erected. I cannot now say for certain whether it was to commemorate the passage of Israel through the Jordan, or some other event. Johns disciples adorned the place with branches of trees, garlands, and flowers. Peter, Andrew, Philip, James the Less, Simon, and Thaddeus were there, and many of the subsequent disciples of Jesus. This spot was always regarded as sacred by the devout among the Jews, but at this time it was rather dilapidated. John had it repaired. He, as well as some of his disciples, were in priestly robes. Over a gray undergarment, the Baptist wore a white robe, long and wide, girded at the waist by a sash woven in yellow and white, the ends fringed. On either shoulder was a setting as if of two curved precious stones, upon which were engraven the names of the Twelve Tribes of Israel, six on each. On his breast was a square shield, yellow and white, fastened at the corners by fine golden chains. In this shield were set twelve precious stones each bearing the name of one of the twelve tribes. Around his shoulders hung a long linen scarf like a handtowel. It was a white and yellow stole fringed at the ends. His robe also was fringed with white and yellow silk balls like fruit. His head was uncovered, but under the neck of his robe he wore a narrow strip of woven stuff which could be drawn over the head like a cowl, and which then hung over the forehead in a point.

Before the stone upon which the Ark of the Covenant had rested stood a small altar. It was not exactly square. In the center of the surface was a cavity covered by a grating, and below it a hole for ashes; on the sides were pipes, which looked like horns. There were present many disciples in white garments and broad girdles such as the Apostles used to wear in the early assemblies for divine worship. They served at the incense sacrifice. John burned several kinds of herbs, also spices, and I think some wheat on the portable altar of incense. All was decorated with green branches, garlands, and flowers. Crowds of aspirants to baptism were present.

The priestly garments and ornaments of the Baptist had all been prepared at this place of baptism. In those days there dwelt near the Jordan some holy women recluses, who worked at all kinds of necessary things and prepared the sacred robes of the Baptist. They were not baptized.

The ceremonies performed by John at this time reminded one of the opening of a new church. He wore a long, white garment when baptizing. He performed no manual labor, with the exception of completing the place for Jesus baptism. He did all with his own hands, the disciples carrying to him the materials.

I saw John at this place holding forth in a long and vehement discourse. Arrayed in his priestly vestments, he stood above the tent, which was surrounded by galleries like the tents of the kings in Arabia. Tiers of seats were erected within the walls of the enclosure, and on them stood an innumerable crowd of listeners. John spoke of the Saviour, who had sent him and whom he had never seen, also of the passage through the Jordan. Incense was again offered in the tent, and fragant spices.

From Maspha down into Galilee the news had spread that John was to hold this great meeting for instruction, consequently multitudes of men were present. Almost all the Essenians had come. Most of the people were clad in long, white garments. I saw married couples arriving, the wives sitting between panniers of doves on asses which the husbands led. The men offered bread; the women, doves. John stood during the ceremony behind a grating and received the loaves, which were laid on a grated table and the flour still clinging to them removed. They were then piled in pyramids on dishes, blessed by John, and raised on high as if for an offering. It was afterward cut into pieces and distributed among the people, they that came from the greatest distance receiving the largest portions, since they had the most need of it. The flour scraped from the loaves, and the crumbs of the cutting, fell through the grated table on a tray and were burned on the altar. The doves brought by the women were divided also. The ceremony occupied almost half a day. The whole festival lasted during the Sabbath and three days inclusively. At its conclusions, I saw John busied again at the place of baptism.

5. THE ISLAND UPON WHICH JESUS RECEIVED BAPTISM RISES OUT OF THE JORDAN

John delivered to his disciples at the Jordan a discourse upon the nearness of the Messiahs baptism. He told them that he had never seen Him, “B Ut,” said he, “I shall, as a proof of what I say, show unto you the place at which He will receive baptism. Behold, the waters of the Jordan will divide and from their midst an island will arise.” At the same inoment I beheld the waters of the river dividing and, on a level with its surface appeared a small, white island circular in shape. This happened at the spot over which the Children of Israel had crossed the Jordan with the Ark of the Covenant and at which also Elias had divided the waters with his mantle.

Wonder seized upon the beholders. They prayed and sang praises. John and his disciples laid great stones in the water. Upon them they placed branches and trees, over which they scattered fine, white gravel, thus forming from the shore to the island a bridge beneath which the water could flow. Then they planted twelve small trees around the island, connecting their upper branches in such a way as to form a kind of latticed arbor. Between the trees they set hedges of low bushes, of which numbers were found here and there along the Jordan. They had red and white blossoms, the fruit was yellow with a little crown like the medlar. These hedges looked very beautiful, for some were covered with blossoms, others full of fruit.

The new island, the spot upon which the Ark at the passage through the Jordan rested, appeared to be rocky and the bed of the river deeper than in Joshuas time. But when John called it forth for the place of Jesus baptism, the water seemed to be much lower, so that I could not determine whether it had sunk or the island had risen.

To the left of the bridge, not in the middle of it, but nearer to the shore of the island, there was a deep hole in which welled up clear water. Some steps led down to it. Nearby rising above the surface of the water lay a smooth, red stone of triangular form, upon which Jesus was to stand, and to the right of it was a slender, fruit-bearing palm tree which He was to clasp with one arm during His baptism. The edge of the well was laid out in ornamental style and very beautifully wrought.

I saw that the Jordan was very much swollen when Joshua led the Israelites through it. The Ark of the Covenant was borne far ahead of the people. Among the twelve carriers and attendants were Joshua, Caleb, and one whose name sounded something like Enoi. When arrived at the Jordan, the forepart of the Ark, which was usually borne by two, was now taken charge of by one alone, while the others supported the back. As soon as the leader set the foot of the Ark in the river, the rushing waters instantly stood still, rose up like galleries on either side, and continued rising and swelling, until like a mountain they could be seen far away in the region of the city of Zarthan. They flowed toward the Dead Sea leaving the bed of the river such that the carriers bore the Ark over dry-shod. The Israelites crossed in the same way, but at some distance from the Ark and further down the river.

The Ark of the Covenant was borne by the Levites far into the riverbed to a spot upon which were four square, blood - red stones arranged in order. On either side lay two rows of triangular stones, six in number. They were smooth, as if cut with a chisel. Besides these there were twelve others on each side. The twelve Levites set down the Ark of the Covenant on the four central stones and stepped, six to the right, six to the left, on the twelve lying near. These latter were triangular, the sharp end sunk in the earth.

There were twelve others still further off. They, too, were triangular, very large and massive, and were differently variegated, some of them marked with all kinds of figures and flowers. Joshua caused twelve men from the Twelve Tribes to be chosen to bear these stones on their shoulders to the shore, and thence to a place at some distance where they were deposited in a double row for a memorial. At a later period a city rose in the neighborhood of this spot. The names of the Twelve Tribes and of those that bore them were engraved on the stones. Those upon which the Levites stood were still larger than the others and, before the Israelites left the bed of the river, they were turned so that their point stood upward. The stones borne to the shore were no longer to be seen in Johns time. Whether they lay buried in the earth or had been destroyed by war, I cannot now say. John, however, had pitched his tent between the sites of the double rows.

At a subsequent period, I think through the influence of Helena, a church was built on the spot.

The place upon which the Ark of the Covenant rested in the Jordan was the exact spot upon which, later on, was the baptismal well of Jesus on the island, which otherwise appeared to be destitute of water.

When the Israelites and the Ark of the Covenant had crossed and the twelve stones had been turned upward, the Jordan began again to flow.

The water in the baptismal well on the island was so low down that from the shore only the head and neck of him that was being baptized could be seen. The descent to the well was by a very gentle slope. The octangular basin, about five feet in diameter, was surrounded by a broad ledge in five sections upon which was standing room for several.

The twelve triangular stones, upon which the Levites had stood, extended to both sides of Jesus baptismal well, their sharp ends rising out of the ground. In the well itself lay those four red ones upon which the Ark had rested. They were now below the surface of the water though in earlier times, when the waters of the Jordan were low, their points were distinctly visible.

Close to the edge of the well was a three - cornered pyramidal stone resting on the sharp end. It was on this that Jesus was standing at His baptism when the Holy Spirit came upon him. On His right, and close to the edge of the well, arose the slender palm tree which He clasped during the baptism; on His left stood the Baptist. This triangular stone upon which Christ stood was not one of the twelve that surrounded the inside of the well. I think John brought it himself from the shore. There was a mystery connected with it also. It was covered with all kinds of veining and flowers. The other stones, the twelve, were of different colors, and they, too, were pierced by innumerable veinings and covered with flowers. They were larger than those carried to the land. It seems to me that they were precious stones that had been placed there by Melchisedech before the waters of the Jordan had begun to flow. But when he placed them there they were small. He had in this way laid the foundations of many subsequent buildings. These foundations had long lain cancelled by mud and earth, but when brought to light, they became holy places wherein something remarkable happened.

I think also that the gems worn by the Baptist in his breastplate at this feast had been taken either from those twelve stones or from those that had been removed to the shore.

6. NEW EMBASSY FROM JERUSALEM. HEROD AGAIN SEEKS AN INTERVIEW WITH JOHN

When John was once more busy at the place of baptism, I again saw about twenty deputies from all the authorities of Jerusalem approaching with the intention of calling him to account. They paused on the spot where the festival had been celebrated and sent word to him to appear, but John heeded not. Next day I saw them distant from the baptism place about a short half-hour. But John would not allow them so much as to enter the circle of the numerous dwellings on the outskirts of the enclosure. This was the circle that was hedged off. When he had finished his labors, I saw him speaking to the envoys, though standing at some distance from them. He spoke in his customary style, paying no attention to the questions put to him, but dwelling upon Him who would soon come to be baptized, who was greater then he and whom he had never seen.

Then I saw Herod sitting in a kind of chest upon a mule. He was accompanied by his brothers wife, with whom he was then living. She was magnificently and shamelessly adorned, her hair in curls, her robes wide and flowing. She, too, rode a mule and was attended by a retinue of servants. I saw them coming into the neighborhood of the place of baptism. The wife, without dismounting, halted at some distance; but Herod alighted and approached on foot for a conference with John who, however, would not permit him to come nearer than was absolutely necessary. Herod expostulated with John for having pronounced against him a sentence of excommunication shortly after he laid before him the papers in defense of his unlawful connection. John had excluded him from all share in the baptism and the salvation of the Messiah if he refused to break off his shameful relations with his brothers wife. Herod inquired of John whether he knew a Man by the name of Jesus of Nazareth of whom the whole country was talking, whether or not he kept up communication with Him, and whether that Man was the One whose coming he was constantly announcing. He urged that John need not hesitate to inform him on these points, for that he intended to lay his case before Him. John answered that that Man would give him (Herod) just as little quarter as he himself did, that he (Herod) was and would always be an adulterer, that he might present his case where he would, but it would always remain adultery. When Herod asked John why he did not approach nearer to him and why he would speak to him only from a distance, John answered: “Thou wast blind before, but thy adultery has made thee still blinder. The nearer I approach to thee, the blinder wilt thou become. But when I shall be in thy power, thou wilt do that of which thou wilt have cause to repent.” In these words of John lay the prophecy of his own death. Herod and the wife now left, very much irritated.

The time drew near for Jesus to come to the baptism, and I saw that John was greatly troubled in mind. It was as if his time was now short. His manner of acting was no longer so spirited, and he became deeply depressed. By turns from Jericho, from Jerusalem, and from Herod came people deputed to drive John from the place of baptism. Johns followers had pitched their encampment to a great distance around the place. The newcomers demanded of John that he should retire to the other side of the Jordan. Herods soldiers broke down the hedges of the enclosure and drove the people away; but they did not proceed as far as Johns tent, which lay between the two rows formed by the twelve stones. Johns words to his disciples on this occasion were anxious and dejected. He earnestly longed for Jesus to present Himself at the baptism, for then, as he said, he would retire before Him to the opposite side of the Jordan. He told them that he would not much longer be among them, which words troubled them very much, for they did not want him to leave them.

When John was informed of Jesus approach, he roused himself and with new courage began to baptize. Crowds came to him, chiefly those whom Jesus had exhorted to receive baptism, among them many publicans, also Parmenas and his parents from Nazareth. When John discoursed of the Messiah, saying that for Him he himself would soon make room, his words breathed so great humility as to cause real trouble to his disciples. The disciples whom Jesus had left in Nazareth also came to John. I saw them with him in his tent conversing about Jesus. John was so inflamed with ardent love for Jesus that he grew almost impatient at His not proclaiming Himself the Messiah openly and in unmistakable terms. When John baptized these disciples, he received the assurance of the nearness of the Messiah. He saw a cloud of light hovering over them, and had a vision of Jesus surrounded by all His disciples. From that moment, John became unspeakably joyous and expectant, constantly glancing into the distance, to see whether or not the Lord was yet in sight.

The island with the baptismal well had grown beautifully green, but no one went to it excepting John occasionally. The path over the bridge was usually kept barred.

7. JESUS BAPTIZED BY JOHN

Jesus, walking more quickly than Lazarus, reached Johns place of baptism two hours before him. It was morning twilight when, on the road near the place, He caught up with a crowd of people who also were going to the baptism, and He walked on with them. They did not know Him, but they could not keep their eyes off Him, for there was something about Him very remarkable. When they reached the end of their journey, it was morning. A crowd more numerous than usual was assembled to whom John was with great animation preaching of the nearness of the Messiah and of penance, proclaiming at the same time that the moment was approaching for him to retire from his office of teacher. Jesus was standing in the throng of listeners. John felt His presence. He saw Him also, and that fired him with zeal and filled his heart with joy. But he did not on that account interrupt his discourse, and when he had finished he began to baptize.

He had already baptized very many and it was drawing on to ten o’clock, when Jesus in His turn came down among the aspirants to the pool of baptism. John bowed low before Him, saying: “I ought to be baptized by Thee, and comest Thou to me?” Jesus answered: “Suffer it to be so now, for so it becometh us to fulfill all justice that thou baptize Me and I by thee be baptized.” He said also: Thou shalt receive the baptism of the Holy Ghost and of blood.” Then John begged Him to follow him to the island. Jesus replied that He would do so, provided that some of the water with which all were baptized should be poured into the basin, that all present should be baptized at the same place with Himself, and that the tree by which He was to support Himself should be transplanted to the ordinary place of baptism, that all might share the same conveniences.

The Saviour now went with John and His two disciples, Andrew and Saturnin. Andrew had followed those disciples and adherents of the Lord whose conversation between Capharnaum and this place has been recorded above. They crossed the bridge to the island and into a little tent that, close to the eastern edge of the baptismal well, had been erected for the purpose of robing and disrobing. The disciples followed the Lord to the island, but at the far end of the bridge the people stood on the shore in great crowds. On the bridge itself three could stand abreast. One of the foremost in the latter position was Lazarus.

The baptismal well lay in a gently inclined, octangular basin the bottom of which was encircled by a similarly shaped rim connected with the Jordan by five subterranean canals. The water surrounded the whole basin, filling it through incisions made in the rim, three in the northern side serving as inlets, and two on the southern acting as outlets. The former were visible, the latter covered, for at this point were the place of action and the avenue of entrance. For this reason the water did not here surround the well. From this south side, sodded steps led down into it by an inclination of about three feet in depth.

In the water off the southern shore, was a red triangular, sparkling stone sunk close to the margin of the basin, the flat side toward the center of the well, the point toward the land. This side of the well upon which were the steps leading down into it, was somewhat higher than the opposite one. This latter, viz. the north side, was the one with the three inflowing canals. On the southwestern side was a step leading to the somewhat deeper part of the margin and on this side only was there access to the well. In the well, in front of the triangular stone, there stood a green tree which had a slender trunk.

The island was not quite level. It was rather elevated toward the center and in some parts rocky. It was covered with moss and in the middle of it was the wide-spreading tree connected with which were the tops of the twelve trees planted around the edge of the island. Between every two of the trees, was a hedge of several small shrubs.

The nine disciples that were always with Jesus during His last days went down to the well with Him and took their stand on the ledge around it. Jesus entered the tent and there laid off, first, His mantle and girdle; then a yellow, woollen garment which was closed in front by laces; then that narrow, woollen strip which He wore around His neck and crossed over the breast, and which He was accustomed to wind around His head at night and in stormy weather. Retaining His brown, woven undergarment, He stepped forth and descended to the margin of the well, where He drew it off over His head. About His loins was fastened a broad linen band which was also wound around each limb for about half a foot. Saturnin received the garments of the Lord as He disrobed, and handed them to Lazarus, who was standing on the edge of the island.

And now Jesus descended into the well, and stood in the water up to His breast. His left arm encircled the tree, His right hand was laid on His breast, and the loosened ends of the white, linen binder floated out on the water. On the southern side of the well stood John, holding in his hand a shell with a perforated margin through which the water flowed in three streams. He stooped, filled the shell, and then poured the water in three streams over the head of the Lord, one on the back of the head, one in the middle, and the third over the forepart of the head and on the face.

I do not now clearly remember Johns words when baptizing Jesus, but they were something like the following: “May Jehovah through the ministry of His cherubim and seraphim, pour out His blessing over Thee with wisdom, understanding, and strength!” I cannot say for certain whether these last three words were really those that I heard; but I know that they were expressive of three gifts, for the mind, the soul, and the body respectively. In them was contained all that was needed to convert every creature, renewed in mind, in soul, and in body, to the Lord.

While Jesus ascended from the depths of the baptismal well, Andrew and Saturnin, who were standing to the right of the Baptist around the triangular stone, threw about Him a large linen cloth with which He dried His Person. They then put on Him a long, white baptismal robe. (Before the baptism of Jesus, only a small white scarf was put upon the newly baptized; but after Jesus baptism, a larger garment was used.) After this Jesus stepped on the red triangular stone which lay to the right of the descent into the well, Andrew and Saturnin each laid one hand upon His shoulder, while John rested his upon His head.

This part of the ceremony over, they were just about mounting the steps when the Voice of God came over Jesus, who was still standing alone and in prayer upon the stone. There came from Heaven a great, rushing wind like thunder. All trembled and looked up. A cloud of white light descended, and I saw over Jesus a winged figure of light as if flowing over Him like a stream. The heavens opened. I beheld an apparition of the Heavenly Father in the figure in which He is usually depicted and, in a voice of thunder, I heard the words: “This is My beloved Son in whom I am well pleased.”

Jesus was perfectly transparent, entirely penetrated by light; one could scarcely look at Him. I saw angels around Him.

But off at some distance on the waters of the Jordan, I saw Satan, a dark, black figure, as if in a cloud, and myriads of horrible black reptiles and vermin swarming around him. It was as if all the wickedness, all the sins, all the poison of the whole region took a visible form at the outpouring of the Holy Ghost, and fled into that dark figure as into their original source. The sight was abominable, but it served to heighten the effect of the indescribable splendor and joy and brilliancy spread over the Lord and the whole island. The sacred baptismal well sparkled and glanced, foundations and margin and waters* pool of living light. One could see the four stones that had once supported the Ark of the Covenant shining beneath the waters as if in exultation; and on the twelve around the well, those upon which the Levites had stood, appeared angels bending in adoration, for the Spirit of God had before all mankind rendered testimony to the living Foundation, to the precious, chosen Cornerstone of the Church around whom we as so many living stones, must build up a spiritual edifice, a holy priesthood, that thereby we may offer an acceptable, spiritual sacrifice to God through His beloved Son in whom He is well pleased.

Jesus then ascended the steps and entered the tent near the baptismal well. Saturnin brought the garments which Lazarus had been holding all this time, and Jesus put them on. When clothed, He left the tent and, surrounded by His disciples, took His stand on the open space near the central tree. John in joyous tones addressed the crowd and bore witness to Jesus that He was the Son of God and the promised Messiah. He cited the Prophecies of the Patriarchs and prophets now fulfilled, recounted what he had seen, reminded them of the voice of God which they had heard, and informed them that when Jesus returned he himself would retire. John referred also to the sacred memories that embalmed the spot upon which they were standing on account of the Ark of the Covenants having rested here when Israel was journeying to the Land of Promise. Now, he continued, had they seen the Realization of the Covenant witnessed to by His Father, the Almighty God Himself. John referred all to Jesus, and called this day that had beheld the fulfillment of the desire of Israel blessed.

Meanwhile many newcomer* had arrived on the spot, and among them some friends of Jesus. I saw in the crowd Nicodemus, Obed, Joseph of Arimathea, John Marc, and others. John bade Andrew announce the baptism of the Messiah throughout Galilee. Then Jesus spoke, confirming in plain and simple words the truth John had proclaimed. He told them that He would withdraw from them for a short time, after which all the sick and afflicted should come to Him and He would heal and console them. They should in the meantime prepare themselves by penance and good works. He would withdraw for awhile, and then return to lay the foundations of that Kingdom which His Father had given to Him. Jesus made use of a parable when thus addressing the crowd, that of a kings son who, before taking possession of his throne, withdrew into solitude, there to prepare himself and implore the assistance of his father.

Among His numerous listeners were some Pharisees, who received His words with ridicule. “Perhaps, after all,” they said, “He is not the carpenters son, but the supposititious child of some king. Is He now about to return to His kingdom? Will He assemble His subjects and march upon Jerusalem?” The idea appeared to them foolish and absurd.

John recommenced his work, and continued throughout the whole day baptizing at the sacred well of Jesus all that were on the island. They were for the most part people who later on joined the Community of Jesus. They stepped into the water that covered the rim of the pool, the Baptist standing outside on the edge itself baptizing.

8. JESUS TRAVELS OVER LUZ AND ENSEMES TO VISIT THE TWO INNS AT WHICH THE HOLY FAMILY RESTED ON THEIR JOURNEY TO BETHLEHEM AND THEIR FLIGHT INTO EGYPT

Jesus journeyed that same day with His followers the distance of a couple hours toward Jerusalem to a little, obscure place whose name sounded like Bethel. There was a kind of hospital in the place and in it many sick. Jesus entered, and with His followers partook of some food. Several aged persons approached and saluted Him reverently as a Prophet, for they had heard from the lately baptized what John had proclaimed of Him. Accompanied by His disciples, Jesus visited the sick in their chambers consoling them and telling them that, if they would believe in Him, He would come again and cure them. But on this occasion He healed only one sick man, him of the third chamber. The poor man was greatly emaciated, his head covered with ulcers and white tetter. Jesus blessed him and bade him arise. The man obeyed and fell on his knees at Jesus feet.

Andrew and Saturnin baptized many of this place. Jesus ordered a tub of water, large enough for a child perhaps, to be set on a stool in one of the rooms. I saw Him blessing the water and sprinkling something into it with a sprig. I think it was some of the baptismal water from the leathern bottle brought hither by the disciples. They that were to be baptized bared their shoulders to the breast, and lowered their head over the tub while Saturnin baptized them. I think the words he used were dictated to him by Jesus and were different from those employed by John; but I do not remember them clearly. Jesus celebrated the Sabbath in this place, after which Andrew and Saturnin went to Galilee.

Jesus proceeded to a city named Luz and, going into the synagogue, held a long discourse during which He explained very many ancient mysterious symbols from the Scriptures. I remember that He spoke of the Children of Israel. After crossing the Red Sea, they had on account of their sins wandered so long in the desert, before being allowed to pass through the Jordan and into the Promised Land. Now was the actual fulfillment of what was then only typical, for the baptism in the Jordan had been symbolized by the passage of the Israelites through its waters. If they now remained true and observed Gods commands, they should indeed be put into possession of the Promised Land and the City of God. Jesus spoke in a spiritual sense, signifying thereby the Heavenly Jerusalem. But His hearers dreamed only of an earthly kingdom and of deliverance from the Romans. Jesus then spoke of the Ark of the Covenant and of the severity of the Old Law, for whoever approached so near the Ark as to touch it instantly fell dead; but now was the Law fulfilled and grace poured forth in the Son of Man. Now, too, was being fulfilled that of which the angels conducting Tobias back into the Promised Land was a figure; for they who, faithful to the commands of God, had so long pined in captivity were now to be introduced into the freedom of tile Law of grace. Jesus referred also to Judith, the widow, who had delivered Bethuel from oppression by cutting off the head of Holofernes, the Assyrian, as he lay sunk in the fumes of wine. Now would the Virgin, foreseen from eternity, become great and exalted, while the proud heads that had once oppressed Bethuel would fall. By this Jesus signified the Church and her triumph over the powers of the world.

Still many other similitudes of a like bearing Jesus spoke, all which had now been fulfilled. But He never once said the words: “I am He.” He spoke always as of a third person. Then He referred to His followers, saying that they should abandon all things and have no immoderate care for their maintenance, for it was a far greater thing to be regenerated than to find nourishment for the body. But if they would be born again of water and the Holy Ghost, He who had regenerated them would also nourish them. They that follow Him, He said, must leave their relatives and live in continence, for it was not now the time for sowing, but for reaping. He spoke of the manna also. The people listened in astonishment and reverence, but interpreted all His teaching in an earthly and material sense.

Lazarus now departed. The other friends of Jesus had already left Him at the Jordan. The holy women, too, who had been staying with Susanna in Jerusalem, had gone away through the desert.

From Luz Jesus travelled southward with His disciples and crossed the desert. After journeying for some time, they came to a double row of date trees. As they passed under them, the disciples expressed a doubt as to whether they might gather and eat the fruit that had fallen. Jesus told them to eat it without scruple and henceforth not to be so constrained in acting, that they should cultivate purity of soul and holiness of speech rather than make so much account of that which went into the mouth.

I saw Jesus entering some houses that stood in a row off by themselves on the road. He there visited about twelve sick persons whom He consoled and some of whom He cured. Several of these last followed Him.

Jesus next entered a little town called Ensemes, whither many had come to meet Him. They now presented themselves before Him, for it had already been announced that the new Prophet was nigh. They came with their children by the hand, saluted Him solemnly, and prostrated before Him. Jesus told them kindly not to do that. He was conducted to their home by the most distinguished of the place. The Pharisees escorted Him thence to the synagogue, for they were well - disposed and rejoiced to have among them a Prophet. But when they learned from the disciples that Jesus was the Son of Joseph, a carpenter of Nazareth, there arose in their breast all sorts of prejudices against Him, for they had at first thought that He was another Prophet. When Jesus spoke of the baptism they, in order to ensnare Him, asked which baptism was to be preferred, His own or Johns. Jesus answered by repeating what John had said of his own baptism and, also, of that of the Messiah. “But,” He added, “whoever despises the baptism of the Precursor will not honor that of the Messiah.” Still Jesus never said: “I am He,” but always spoke of Himself in the third person, calling Himself “The Son of Man,” as the Gospel records. In the house to which He had been conducted, He partook of a meal, and before retiring for rest prayed with His disciples.

From Ensemes Jesus and His followers crossed the brook Cedron into Judah. For the most part He followed the by-ways and valleys, the indirect routes by which the Blessed Virgin and Joseph had journeyed to Bethlehem, and paused at those places where they had put up. The atmosphere was foggy and the season tolerably cool, while in the deep valleys might sometimes be seen snow or frost. On the sunny side, however, all was green and lovely, fruit still hanging on the trees and bushes. The Lord and His disciples ate of it on the way. Jesus avoided the large cities, because there was already much talk everywhere of His baptism, the circumstances attending it, and the testimony of John. The same rumors created a great stir in Jerusalem. Jesus intended to make His public appearance only after His return from the desert of Galilee. He made this little journey into these parts only through affection to certain individuals and with a view to induce them to go to the baptism. He was not always accompanied by all His disciples; sometimes only two were with Him. The others scattered among the houses of the shepherds lying off the road, and tried to rectify the notions of the occupants, for all were so partial to John that they looked upon Jesus as merely His assistant, and called Him only “The Helper.” The disciples related to them the apparition of the Holy Ghost, the words heard at the baptism, and the testimony rendered by John. They explained that the latter was only the preparer of the way of the Lord, and consequently so ardent and vehement, for it was his to break the way.

As a result of the disciples exhortations, numbers of the shepherds and weavers dwelling around in the valleys came to Jesus to pay Him homage, and to listen under the trees and sheds to His short instructions. Jesus blessed and exhorted them.

Jesus explained to the disciples on the way the meaning of the words they had heard at the baptism, “This is My beloved Son.” These words, said Jesus, were spoken by His Eternal Father of all who, free from sin, should receive the Baptism of the Holy Ghost.

This region was that through which Joseph and Mary had journeyed to Bethlehem. Joseph was familiar with it, for his father owned meadows in the country around. Joseph had indeed kept clear of Jerusalem by a day and a halfs journey, and had shunned the other cities. As the shepherds houses were to be met all along the road, he made only a few hours a day, for the Blessed Virgin found both sitting on the cross-saddle and continual walking very painful.

The chief places to which Jesus went were the houses of two shepherds at which during their journey His parents had asked admission. He went first to the one by whom Mary had been badly received. The master of the house was a rough, old man, and he refused hospitality to Jesus also. He looked like some of the peasants of our own day who say: “What more do I want? I pay my tithes, I go to church,” and, for the rest, live as they list. And thus spoke the people of this house in Jesus time. “What more do we want? We have our Law of Moses given to us by God Himself, and more than that we do not need.” Then Jesus spoke of the mercy and hospitality exercised by all the holy Patriarchs, for where would the Blessing and the Law then be had Abraham repulsed the angels that brought the former? The Lord spoke to them a parable: “He that had refused shelter when she knocked at his door to the travel-wearied Virgin, so soon to become a Mother, and had scorned the companion of her journey when so meekly seeking admission to the inn, had repulsed the Son also along with the salvation that He brought with Him.” Jesus uttered these words so significantly that I saw them fall like a thunderbolt upon the heart of one present, for this was the house from which Mary and Joseph had been contemptuously repulsed when on their journey to Bethlehem. I recognized it at once. The most aged of the occupants became greatly distressed, for without naming Himself, Mary, or Joseph, Jesus had in this parable related what they had done.

Hereupon one of them cast himself at Jesus feet, begging Him to tarry with them and accept refreshment, for, as he said, Jesus must surely be a Prophet, since He knew all that had happened here thirty years ago. But Jesus would accept nothing from them. He taught the shepherds who had assembled around Him, saying that one action is the type, the kernel of that which follows, that the roots of sin are destroyed by contrition and penance, and that by conversion man would be born anew in the Baptism of the Holy Ghost and bring forth fruits of eternal life.

From this place Jesus journeyed on through the valleys, teaching here and there as He went. The possessed cried after Him, but became silent upon His command.

He arrived at a second shepherd inn which stood on a hill. The Holy Family had been there also. The man of the house owned numerous herds. In rows of houses along the valleys, dwelt shepherds and tent weavers. Stretched in the open air were long strips of stuff upon which the weavers worked one to another. There were many flocks of sheep in this region, and wild animals not a few. The doves went in flocks like hens, and there was another kind of bird, large with a long tail, very numerous here. In the wilderness ran animals with little horns like deer; they were not timid, but mixed up freely with the herds. Jesus was most cordially received. The people of the house with the neighbors and children went out joyously to meet Him, and cast themselves down before Him. The Blessed Virgin and St. Joseph had been most kindly entertained at this house, which was now kept by a couple of young people, children of the old householder. The latter was still alive, a little, stooped old man who carried a small shepherd staff. Jesus accepted food here: fruits, herbs which they dipped in sauce, and small rolls baked in the ashes. The members of this family were very pious and enlightened.

They introduced Jesus into the room wherein the Blessed Virgin had passed the night, and which they had long ago changed into an oratory. It was at first merely a retired corner of the house cut off by only a partition, but later they had so arranged it as to form a separate apartment with an entrance of its own. From a four - cornered, they had changed it into an eightcornered room; the ceiling running up from the different corners formed a central obtuse point, from which hung a lamp. There was also in the roof an aperture that could be opened at pleasure. In front of the lamp was a narrow table, something like our Communion rail, upon which one could lean when in prayer. The room was very neat and beautiful like a chapel. The venerable old man led Jesus in and pointed out to Him the spot in which His Holy Mother had rested, also where Anne, His grandmother had slept; for she, too, had put up here on her journey to visit the Blessed Virgin iii Bethlehem.

These people knew of the birth of Jesus, the adoration of the Three Kings, the prophecies of Simeon and Anna in the Temple, the flight into Egypt, and of the admirable teaching of Jesus in the Temple. Several of these days they commemorated with prayer in their little chapel, for from the very beginning this family had sincerely believed, hoped, and loved. Like the simple peasants that they were, they questidned Jesus as to how things were then in Jerusalem, for they had heard that, among the great ones there, the report was current that the new Messiah would, in quality of King of the Jews, restore to them the scepter and free them from the Roman yoke. They asked Jesus whether, indeed, things would so turn out. Jesus answered their questions by a parable. “A young prince,” He said, “had been sent by the king, his father, to take possession of his throne, to restore the Sacred Mystery, and to free his people from bondage. But they to whom he was sent would not recognize him as the kings son, they persecuted and maltreated him. Nevertheless, he would after a time be exalted, he would draw to himself in the kingdom of his father all that faithfully kept his commandments.”

Many accompanied Jesus into the little chapel and there listened to His teaching. He also performed some cures here. The old shepherd conducted Him to one of his neighbors who had for long years been confined to bed with the gout. Jesus took her by the hand and commanded her to arise. She obeyed instantly and, casting herself on her knees, thanked the Lord, after which she followed her Benefactor to the door. The poor woman had been as crooked and stooped as Peters mother - in - law.

Jesus asked to be taken down into a deep valley in which were many sick. He cured several, perhaps about ten, and consoled the rest.

John was still baptizing the crowds that continued to present themselves. The tree from Jesus baptismal pool had been removed to the center of the large pool and had become beautifully green. This latter pool was reached by steps descending from the shore. Many tongues of land jutted out into it, and on them the people in turn took their stand, descending on one side and ascending on the other.

When Jesus left the shepherd house, distant from Jerusalem about five hours, the people followed Him. They had associated with the shepherds who had visited Jesus in the Crib and, on that account, were so upright in intention.

The Lord and His disciples pursued their journey through byways and retired places. Here and there assembled around Him crowds of shepherds and laborers whom He instructed in similitudes borrowed from their own occupations. He exhorted them repeatedly to baptism and penance, and spoke of Redemption and the near coming of the Messiah.

I saw on Jesus road a fertile spot on the declivity of the mountain and there, engaged in all kinds of field and vineyard labor, were many people. I saw plowing, sowing, planting going on, and heaps of corn being gathered together. It was very fruitful here although, as in other places, frost or snow covered the valleys. The corn was not put up in sheaves. The ears were cut off about one-half a foot in length and then bound together in the center, so that they piled up in heaps. They were not gathered in as had been done long before in the harvest, but were allowed to stand outdoors in heaps high and broad like hills. They were covered with straw when the rainy season came on, and the field was plowed up anew. The ears were afterward cut off with a curved knife, the straw pulled out and thrown on the heaps. Then I saw the gathering in, the ears piled on litters and borne away by four men. The straw remained lying in rows; it was afterward rolled into bundles, I think for burning. In other places they were plowing. The plow had no wheels, but was drawn by men. The one that I saw was like a sled on three sharp heavy runners, between two of which was the place for yoking. Usually the plow was not guided from behind, but asses or men pulled it in front. The fields were plowed both in length and breadth. The harrows used by these people were three*ornered, the broad part in front. They seemed to work quite well. Where the soil was rocky, a little earth spread over it afforded sufficient support for vegetation. The sowers carried their sack slung round the neck, the two ends hanging on their breast. The plants that I saw set out were garlic, and a certain large - leaved plant used for seasoning, I think. One species is called dhurra.

The disciples gathered the people together on the way, and Jesus taught them in parables of plowing, sowing, and reaping. He spoke to the disciples of the seed they would scatter by means of Baptism. He appointed two, one of whom was Saturnin, to baptize shortly at the Jordan. He addressed them, saying: “This is the seed. And like unto the people before us, shall ye in two months begin your harvest.” Then He spoke of the straw that was to be cast into the fire.

While Jesus was thus teaching, a crowd of laborers from Sichar came in sight along the road, carrying spades, pickaxes, and long poles. They looked like slaves, and appeared to be returning home from work on some public building or road. They halted at some distance and listened with a timid air to the words of Jesus, not daring to approach nearer to the Jews. But Jesus, raising His voice, bade them draw near, telling them that His Heavenly Father called all to Himself through Him; and then He spoke of the equality of all that do penance and receive Baptism. The poor creatures were so affected by Jesus gentle words that, falling on their knees, they implored Him to come to Samaria and help them also. Jesus replied that He would indeed go to them, but not just yet, for He must now go away for awhile in order to prepare His Kingdom, of which His Father had sent Him to take possession.

And now the shepherds again conducted Jesus over all the roads and byways that His mother had traversed. But when they found that He was better acquainted with them than even they themselves, they exclaimed in wonder:

“Lord, Thou art a Prophet! Thou art a filial Son, thus to know and trace the footsteps of Thy Blessed Mother!”

After Jesus had taught and exhorted the multitude, He went to the little city of Beth-Araba. It was afternoon when He and His disciples arrived. They proceeded to an open square, and Jesus mounted the stone pulpit under the trees. A crowd gathered around Him, and He taught. The people here were men of good will.

9. JESUS IN THE VALLEY OF SHEPHERDS NEAR BETHLEHEM

Jesus leaving Beth -Arab a directed His steps, followed by many of His last audience, toward the valley of the shepherds about three and a half hours distant. Once I saw Him with the disciples under an open shed, eating corn and red berries, which they had gathered on the way. Then the disciples separated, each taking a different road, Jesus having appointed the place at which they should again join Him. As they went along, they told all whom they met about Jesus and exhorted them to penance and Baptism, if they had not already been baptized. Many of those whom they thus exhorted followed them to the appointed meeting place, there to listen to the teaching of Jesus. Jesus Himself took very circuitous routes, and I often saw Him passing half the night alone on the hills in prayer, so that the whole time of the journey was entirely filled up. I heard the disciples beseeching Him not to bring on an untimely death by the little care He took of His Body, His fasting, His going barefoot, His long night-watches during that cold, damp season. But Jesus reproved them gently and went gravely on His way.

Before daybreak I beheld Him and His disciples descending the mountain side into the valley of the shepherds. The shepherds dwelling around already knew of His coming. All had been baptized by John, and some even had had dreams and visions of the approach of the Lord. Several were on the watch for Him. They gazed uninterruptedly toward the point whence He might be seen coming down the mountain. Suddenly He appeared in sight. They beheld Him shining with glory and surrounded by light, descending into the valley, for many of these simple-hearted people were highly favored with grace. Instantly they sounded a horn, to arouse the more distant dwellers and summon them to the spot. This was their custom at every extraordinary occurrence. All hastened to meet the Lord. They knelt before Him, with head lowly bent, their long staves resting in their arms; many of them prostrated flat on their face. They wore short doublets to the knee, mostly of sheepskin, some open on the breast, others closed, their wallets hung on their shoulder. They greeted Jesus in words from the Psalms that foretold the coming of the Messiah and proclaimed Israels gratitude for the fulfillment of the Promise. Jesus showed them great affection, and congratulated them on their happy state. Here and there He taught in the huts that lay around the broad meadow valley, His instructions turning upon the pastoral life which He treated in parables.

Then, followed by his hearers, He passed farther on through the valley toward Jerusalem to the shepherd tower. This tower stood on an eminence in the center of a field, its foundation being huge fieldstones. It consisted of a very high superstructure of beams, supported in part by the green trees around it. The walls were hung with mats. There were galleries and outside steps around it, and at various distances little, covered standing places like sentry boxes. From a distance it looked like a ship with high masts and spreading sails; it also bore some resemblance to the towers in the land of the Three Kings from which they watched the stars. The whole country around could be scanned from this tower, even Jerusalem and the mountain upon which Jesus was at a later period tempted by Satan.

The shepherds made use of it to catch their herds and ward off threatening danger. Some of them with their families dwelt around it in a circle of about five hours in circumference, in farmhouses surrounded by gardens and field. But their general rendezvous was in the near neighborhood of the tower. Here they kept their various utensils, and here the herdsmen received their food. All along the base of the tower-hill were huts, and at some distance from it a large enclosed shed wherein the wives of the herdsmen dwelt and prepared the food. These women did not go forth with the rest to meet the Lord and His disciples, but later on they were instructed by Jesus. There were about twenty shepherds living around here. Jesus instructed them, called their attention to the happiness of their state of life, and told them that He had come to visit them because they had greeted Him in His infancy and had lovingly treated both Himself and His parents. He taught especially in parables of shepherds and herds, telling them that He, too, was a Shepherd, that He had under Him other shepherds who till the end of time should gather together, heal, and guide His flocks.

Then the shepherds told Jesus all about the glad tidings brought them by the angels, also about Mary, Joseph, and the Child. They had seen, they said, the image of the Child in the star that had hovered over the Crib Cave. They told of the Kings and how they in their turn had beheld the shepherd tower in the stars, and of the numerous gifts they had left here on their return to their own country. Many of them had been put to use both in the tower and in the surrounding huts, which were formed of coarse canvas. Some of the old men present had in their youth been at the Crib. They repeated the story all over again to Jesus.

Next day Jesus and the disciples were escorted by the shepherds farther on toward Bethlehem to the dwellings of the sons of the three eldest shepherds to whom the angels at Christs birth had first appeared, and who first had offered Him their homage of veneration. They were now dead and lay buried not far from the dwellings, which were about one hours distance from the Crib Cave. Three sons of the old shepherds were still alive and they were themselves old men. They were held in great respect by all the others, their families being something like superiors over the rest, something similar to the Three Kings among their people. They received Jesus very humbly and joyfully, and led Him to the graves of their fathers. The site was an isolated hill covered by a vineyard; the base was surrounded by a kind of covered walk from which opened various caves and cellars. The cave containing the remains of the old shepherds was high up on the hill. The light entering from above disclosed the three graves which lay together in the ground, two parallel, the third lengthwise between them, thus 1 - 1. They were closed by doors. The shepherds opened the graves for Jesus, and I saw the brown faces of the closely enveloped corpses. The space around the coffins was filled with little pebbles. The shepherd crooks lav in the coffins by their owners.

The shepherds also showed Jesus the treasure that they still had from the gifts of the Three Kings and which was concealed here in the cave. It consisted of little solid bars of gold and whole pieces of very costly stuffs embroidered in gold. They asked Jesus whether or not they should give it to the Temple. He answered by telling them to keep it for the Community which was to form the new Temple, and He foretold to them that there would one day be a church erected over this tomb. (This prediction was afterward fulfilled by St. Helena.) On this hill began a vineyard that extended toward Gaza. It was the usual burial-place of the shepherds.

From here the Lord was conducted to the place of His birth in the Crib Cave distant about an hour. Their way led through a remarkably beautiful meadow valley. Three paths ran through it between tracts of fruit trees trimmed into shape. The shepherds told on the way of the angelic Gloria, and I saw all again in pictures. The angels had appeared in three different places: first, to the three shepherds; then, on the following night, at the shepherd tower; and lastly, at the well near the spot at which Jesus had the day before been welcomed by the shepherds. Around the shepherd tower they appeared in greater numbers, large, wingless figures. The shepherds took Jesus into the tomb cave of Maraha, Abrahams nurse, near the great pine tree.

10. THE CRIB CAVE, A PLACE OF DEVOTION AMONG THE SHEPHERDS

The path to the Crib Cave ran along the east, from which side Bethlehem was not directly accessible, since no straight road led thither. The city could scarcely be seen from this side, for it was separated from the valley of the shepherds by dilapidated walls, and massive ruins of similar masonry between which ran deep ravines. The nearest direct entrance into the city was by the south gate that led to Hebron. Leaving this gate, one would have to go around toward the east in order to reach the region of the Crib. This region was contiguous to the valley of the shepherds from which one could go to it without entering Bethlehem. Both the Crib Cave and the adjoining caves belonged to the shepherds, who used them for storing their utensils and sheltering their cattle. No one from Bethlehem had any communication with this region, neither road nor path leading thither. Joseph, whose fathers house stood on the south side of the city, had often when a boy visited the shepherds here, concealed himself in the caves from his brothers, and spent therein much time in prayer.

When Jesus now visited the Crib in company with the shepherds, it was already very much changed, for they had fitted it up as a place of devotion. No one was allowed to step on the sacred ground; consequently a grated passage had been made around the cave, thus enlarging the space covered by it. Into this passage opened cells hewn in the rock. It was like a cloister. The ground and walls of the cave were covered with the tapestry and carpets left by the Kings. They were woven in colors, the principal figure in them being pyramids. (Probably manycolored triangles. The triangle was a favorite figure among the Jews for the ornamentation of walls. She frequently refers to it. as, for instance, in Marys little chamber at the Temple.)

Two flights of steps ran from the passage up above the Crib Cave. The roof of the latter, wherein had once been oblique openings to admit light, had been entirely removed and replaced by a domelike cupola through which the light streamed. By one of the flights mentioned above, one could mount from the dome of the cave to the top of the hill and thence proceed toward Bethlehem. All these changes had been made with the means left by the Kings.

The Sabbath was just beginning and the lamps had been lighted in the Crib Cave when the shepherds brought Jesus hither. The Crib itself still occupied the same place. Jesus pointed out to the shepherds something that they did not know; viz., the exact spot upon which He was born. He gave them an instruction and they celebrated the Sabbath in the Cave. He told his hearers that His Heavenly Father had chosen this place for His nativity at the time of Marys Immaculate Conception, and I saw that it had been the theater of several significant events of the Old Testament. Abraham and Jacob had been within its walls, and before them had Seth, the Child of Promise, been born therein of Eve after a penance of seven years. An angel appeared to Eve on that occasion, telling her that this was the seed that God had given her in the place of Abel. Seth was for a long time hidden here and nursed, also in the Suckling Cave of Abrahams nurse Maraha; for, as Jacobs sons pursued Joseph, so did the brothers of Seth pursue him. The Suckling Cave was now Marahas tomb.

The shepherds led Jesus into the adjacent cave also, where for a time the Holy Family had tarried. The fountain that had sprung up therein on the night of Christs Nativity, they had beautifully enclosed, and they made use of its waters in sickness. Jesus commanded them to take some of the water away with them. On leaving the cave, He visited the shepherds huts.

Saturnin baptized several aged men who were unable to go to the baptism of John. Into the water which they had brought from the fountain of the cave near the Crib, they poured some of Christs baptismal water from the pool on the island in the Jordan. At Johns baptism all confessed their sins publicly; but at that of Jesus each acknowledged his sins privately, gave proofs of contrition, and received pardon. The old men whom Saturnin baptized knelt, their shoulders bared to the breast, their head bowed over a large basin. In this manner they were baptized. The form made use of at this baptism was similar to that employed by John at the baptism of Jesus. But to the word Jehovah and the invocation of the three gifts, was added “and in the name of the One that has been sent.”

10b. JESUS VISITS CERTAIN INNS, THE HALTING PLACES OF THE HOLY FAMILY ON THEIR FLIGHT INTO EGYPT

Jesus had spent His nights alone and in prayer. Upon leaving the shepherds He addressed His disciples, telling them that He was now going to make another journey to some people who had hospitably sheltered Him and His parents on their flight, that He would cure their sick and convert a sinner, that no footstep of His holy parents should remain unblessed, and that everyone who had shown them compassion and kindness on their flight, He would now seek out and lead to salvation. The mercy and benevolence of all such persons have been to them a pledge and a furtherance of salvation; their effects will continue forever. As now, He said, He was visiting all that had at that time shown charity to Him and His, so would His Heavenly Father be mindful of all that showed mercy and charity to even the most insignificant of His brethren. Jesus then appointed a place near the city and Mount Ephraim, where His disciples were to await His coming.

He now journeyed alone around Herods dominions toward the desert near Anim, or Enzannim, a few hours from the Dead Sea. His way lay through a wild, though tolerably fertile region where, hedged in by enclosures, were pastured a great many camels divided into droves of forty. There was an inn for the accommodation of travellers through the desert, and to it Jesus went. Several huts and sheds stood nearby, and the proprietors of the inn owned many camels.

This inn was the last in Herods dominions met by the Holy Family on their flight into Egypt. The people were a bad set who carried on thievery, but notwithstanding they had received the Holy Family kindly. The neighboring city contained many disorderly characters who had settled there after some war.

Jesus went to the inn and asked hospitality. The proprietor was a man about fifty years old, called Reuben, who had been there at the time of the flight into Egypt. When Jesus glanced at him and addressed him, grace shot like a ray of light into his breast. The words of Jesus and His salutation fell upon him like a blessing, and deeply moved he exclaimed: “Lord, it is as if the Promised Land enters with Thee into my house!” Jesus replied that, if he would believe in the Promise and would not cast away from him its fulfillment, he would indeed share in the Promised Land. Then He spoke of good works and their consequences, telling him that He had now come to announce salvation to him, because he had kindly entertained His Mother and His foster-father so many years before when on their flight to Egypt. In like manner does every action, the good as well as the bad, bear its own fruit. At these words of Jesus, the man cast himself trembling on the ground before Him, saying:

“Lord, whence is this to me, a poor, despised, miserable man, that Thou shouldst enter my house?” Jesus answered that He had come to cleanse sinners from their iniquity and lead them back to God. The man still spoke of his own baseness, and said that all the inhabitants of the place belonged to a miserable, lost generation; he also told Jesus of his poor, sick grandchildren. Jesus replied that if he would believe in Him and be baptized, He would restore his grandchildren to health. He washed Jesus feet, and gave Him the best he had for His refreshment. When the neighbors came in, he told them who Jesus was and what He had promised. He had a relative among them who was named Issacher.

After that he conducted Jesus to his sick grandchildren who, some from leprosy and some from lameness, had become quite deformed. Jesus commanded the children to rise, and they stood up cured. He visited some women also, who were sick of a bloody flux. Then He ordered a bath to be prepared. They got ready a large vessel of water under a tent. From one of the two flasks that He carried with Him strapped to His side under His outer robe, He poured into it some of the baptismal water from the Jordan, and blessed the whole. The sick were then ordered to bathe in it. They did so, and came forth cleansed and thanking the Lord. Jesus did not baptize them Himself, although this washing was equivalent to Baptism in case of death; but He exhorted them to go seek for the baptism at the Jordan.

When the people questioned Jesus, asking if the Jordan really possessed special virtue, He answered that the channel of the Jordan had been hollowed out and its course directed; that all holy places of this land had been allotted to special purposes by His Heavenly Father long before man had existed there, yea, even before the land or the Jordan had sprung forth from nothing. Very wonderful things spoke Jesus on this subject, and He instructed the women on marriage inculcating modesty and continency. He pronounced the degeneracy of the people of this place and the pitiful condition of the children, consequences of the illegitimate connections so common among them. He spoke of the parents share in the corruption of their children, of arresting the evil by penance and satisfaction, and of the second birth in baptism.

Then He recounted to them all the kind offices they had performed for the Holy Family at the time of their flight, and gave them some information relative to the places at which they had rested and refreshed themselves. Mary and Joseph had with them on their flight a she-ass, as well as the ass upon which the Blessed Virgin rode. Jesus showed the people all their actions at the time of the flight, that is all the acts of kindness they had shown the Holy Family, as so many types of their present turning from sin to salvation. They prepared for the Lord a repast from the best they had. It consisted of a kind of milk thick like white cheese, honey, rolls baked in the ashes, grapes, and birds.

Accompanied by some of these men, Jesus left Ainon and, returning by another route, arrived toward evening at a city built on both sides of a mountain, through which ran a rugged valley full of deep ravines. Both mountain and city bore the name of Ephraim, or Ephron. The mountain faced straight toward Gaza. Jesus had come through the country of Hebron. At some distance from the road that He travelled could be described a ruined city with a tower still standing, whose name sounded like Malaga. (Probably Molada is meant, or the Malotha of Josephus Flavius, 18,7,2) About an hours distance from this place was the grove Mambre whither the angels bore to Abraham the promise of a son, Isaac; also the double cave that Abraham bought from Ephren, the Hethite, and which afterward formed his tomb. The field that witnessed Davids combat with Goliath was not far off.

Jesus, His escort having taken leave, wended His way around one side of the double city and met His disciples in the rugged valley road which had been designated by Him as the place of meeting. He conducted them out of the winding ravine into a very spacious cave in the wildest part of the mountain, to which no path led. It had afforded a resting place, the sixth in order, to the Holy Family on their flight into Egypt, and here Jesus and His disciples passed the night.

Jesus told this circumstance to the disciples, impressing upon them the sacred character of the place, while they were busying themselves making a fire. They struck a light by revolving one piece of wood inside another. One of the Prophets had frequently spent some time in this cave, in order to give himself more unreservedly to prayer. I think it was Samuel. David, too, while guarding his fathers flocks around here, had made the cave a place of prayer and there received commands of God through the ministry of angels. It was while thus engaged that he was admonished to slay Goliath.

When the Holy Family reached this cave, they were dejected and exhausted. The Blessed Virgin wept sadly. They were in want of all things, because they had fled by unfrequented ways, shunning the great cities and customary inns. They spent a whole day here recruiting their strength, and several wonders were vouchsafed them for their refreshment* fountain sprang up in the cave, and a wild goat bounded in and allowed itself to be milked.

Jesus spoke to the disciples of the great tribulations in store for Him and all His followers, of the hardships here endured by Himself and His Blessed Mother, of the mercy of His Heavenly Father, and of the holiness of the place. He added that at some future day there would be a church built on the spot, and He blessed the cave as if consecrating it. The disciples had brought with them some fruit and rolls, and of them all partook.

11. JESUS GOES TOWARD MASPHA TO VISIT A RELATIVE OF ST. JOSEPH

When Jesus and His disciples left the cave, they struck off in the direction of Bethlehem. On this side of Ephron they entered an inn that stood among houses built apart, and there, after washing their feet, took some refreshment. The people were good and somewhat inquisitive. Jesus instructed them on penance, the nearness of Redemption, and of what they must do to follow Him. They asked Him why His Mother took that long journey from Nazareth to Bethlehem, since she could have been so comfortably cared for at home. Jesus answered by telling them of the Promise and that He was to be born in poverty at Bethlehem among the shepherds, since like a shepherd He was to gather the flocks together. It was also for this same reason that now, after His Heavenly Fathers testimony of Him, He visited these shepherd regions first.

From here Jesus turned His steps to the south side of Bethlehem about two hours distant, crossed a portion of the shepherd valley, and proceeded around the west side of the city, leaving Josephs paternal house to the right. Toward evening He entered the now little city of Maspha, some hours from Bethlehem.

Maspha could be seen at a great distance, for on the highroads all around the city burned lights in iron lanterns. It was encompassed by walls and towers, and traversed by several streets. Maspha was long one of the principal places of devotion. Judas Maccabeus (Mach. 3:46.) had before battle held here a great prayer meeting in which he reminded Almighty God of all the outrageous decrees of the enemy, recalled to Him His own promises, and exposed the priestly garments before the assembled multitude. Then five angels appeared to him before the city and promised him victory. It was here also that Israel had assembled against the tribe of Benjamin, on account of an outrage and murder committed upon the wife of a travelling Levite. The infamous scene was enacted under a tree, which was afterward walled around, and no one went near it. In Maspha also Samuel had exercised his office of Judge; and here was found that Essenian cloister in which dwelt Manahem, who had foretold the scepter to Herod when the latter was only a boy. This cloister had been built by the Essenian Chariot, who lived about one hundred years before Christ. He was a married man from the country of Jericho. He had separated from his wife and both, he for men and she for women, had founded several communities of Essenians. He was a very holy man and died in a cloister founded by him not far from Bethlehem. He was the first to arise from his tomb at the death of Christ and appear to men.

Maspha was full of inns, and the arrival of a stranger was soon noised about the city; consequently Jesus had scarcely entered the inn when He was surrounded by a crowd. He was conducted to the synagogue where He explained the Law. Some of His hearers were spies whose intentions were insincere. They sought to draw Him out, because they had heard of His promise to lead the heathens also into the Kingdom of God, and that He had spoken among the shepherds about the Three Kings. Jesus words on this occasion were very severe. He said that the days of the Promise were completed; and that all who would be born again in Baptism, would believe in Him whom the Father had sent, and would keep His commandments, should as well as His followers have a share in the Kingdom. But from the unbelieving Jews should the Promise be withdrawn and given over to the heathens.

I cannot repeat Jesus words exactly, but they were to this effect: that He knew their intentions, that they were spies, that they might betake themselves to Jerusalem, and there tell all they had heard Him say.

Jesus had alluded tQ Judas Maccabeus and the several important events that had here taken place. His hearers boasted the magnificence of the Temple and the superiority of the Jews over the heathens. But Jesus explained to them that the end for which the chosen people had been called and their Temple erected was now attained, since the One promised by God through the Prophets was now come to establish the Kingdom of His Heavenly Father, and to raise to Him a new Temple.

After this instruction, Jesus left Maspha and went about an hour eastward. He reached first a row of houses, then came to a residence that stood alone and which belonged to one of Josephs family. Josephs father had married a widow with one son. This stepson had married and settled in this place, and his descendants now occupied the house alluded to. They had been baptized and had a family of children. They received Jesus cordially and with every mark of deference. Several of the neighbors assembled at the house. Jesus gave an instruction after which He partook of a repast with them. The meal over, He retired with two of the men, Aminadab and Manasses. They questioned Him as to whether He was acquainted with their circumstances and whether they should follow Him right away. Jesus replied no, that they should for the present be numbered among His secret disciples. Then they knelt before Him, and He blessed them. Prior to His death, they publicly joined the disciples. Jesus stayed here overnight.

12. JESUS VISITS AN INN AT WHICH MARY STOPPED ON HER JOURNEY TO BETHLEHEM

From here Jesus and His disciples went on for a couple of hours till they came to a farmhouse which had been the last stopping place but one on Marys journey to Bethlehem. It may have been about four hours distance from the city. The men of the house came out to meet Jesus and, falling down before Him on the road, begged Him to enter. He was very cordially received. These people went almost daily to Johns instructions and were all familiar with the wonders connected with the Lords baptism. A warm bath was prepared for Jesus, also a repast, and a beautiful couch was made ready for Him that night. Jesus taught here.

The woman who had harbored the Holy Family here thirty years ago was still alive. But she was blind, and had been for many years almost bent double. She lived alone in the main building and her children, who lived nearby, sent her her food. When Jesus had performed His ablutions, He went to see the poor, old woman. He spoke to her of compassion and hospitality, of good works that bear no merit, and of selfishness, placing her present afflictions before her as a punishment of the same. She was deeply touched, confessed her fault, and He cured her. He ordered her to bathe in the water He had just used. She did so, recovered her sight, and became straight and well. But Jesus commanded her to say nothing of her cure.

The people of this place questioned Jesus as to which was the greater, He or John. Jesus answered: “He of whom John gives testimony.” Then they spoke of Johns zeal and energy, also of the beautiful, manly figure of Jesus Himself. Jesus remarked that, three and a half years hence, they would see no beauty in Him, they would not even recognize Him so disfigured would He be. Of Johns zeal and energy He spoke, likening him to one knocking at the house of a sleeping man, to rouse him for the coming of the Lord; to one breaking a path through the wilderness, that the king might safely travel over it; and lastly to an impetuous torrent that rushing along purifies the channel through which it flows.

13. “BEHOLD THE LAMB OF GOD”

Next morning at daybreak Jesus departed with His disciples, followed by the crowd that had gathered around Him. They wended their way toward the Jordan, distant from this point at least three hours. The Jordan flows through a broad valley that rises on either bank for the distance of about half an hour. The stone in the enclosed space whereon the Ark of the Covenant had rested, and where the recent festival was celebrated, was about an hours distance from Johns place of baptism, that is, taking it in a straight line toward Jerusalem. Johns hut near the twelve stones was in direction of Beth-Araba and somewhat more to the south than the stone of the Ark of the Covenant. The twelve stones lay one-half hour from the place of baptism and in the direction of Gilgal. Gilgal was on a gentle slope on the west side of the mountain.

From Johns baptismal pool the view up both the shores, which were very fertile, was most lovely. The most delightful region, however, rich in fruits and teeming with abundance, was around the Sea of Galilee. But here, and also around Bethlehem, there were broader meadowlands, more husbandry, and a greater abundance of dhurra, garlic, and cucumbers.

Jesus had already passed the memorial stone of the Ark of the Covenant and was about one quarter of an hour beyond Johns tent, before which the latter stood teaching. A gap in the valley disclosed this scene to the distant traveller, and Jesus in passing was for not longer than a couple of minutes visible to the Baptist. John was seized by the Spirit and, pointing to Jesus, he cried out: “Behold the Lamb of God, who taketh away the sins of the world!” Jesus passed, preceded and followed by His disciples in groups, the multitude lately gathered around Him in the rear. It was early morning. The people crowded forward at the words of John, but Jesus had already disappeared. They called after Him in acclamations of praise, but He was out of hearing.

When returned from their fruitless attempt to see Jesus, the people complained to John that Jesus had so many followers and that, as they had heard, His disciples had already begun to baptize. What, they asked, would be the outcome of all that. John made answer by repeating that he would soon resign his place to Jesus, since he was only a servant and precursor. These words were not at all acceptable to Johns followers, who were somewhat jealous of Jesus disciples.

Jesus now directed His steps toward the northwest, leaving Jericho on the right and proceeding to Gilgal about two hours distant from Jericho. He stopped at many places on the way. The children followed Him singing songs of praise, and ran into the houses to bring their parents out.

14. JESUS IN GILGAL, DIBON, SOCOTH, ARUMA, AND BETHANIA

The region known as Gilgal comprised the whole of the elevated country above the low valley of the Jordan, and which was embraced by the inflowing streams of the Jordan for a circumference of five hours. But the city Gilgal, to which Jesus drew near before evening, lay scattered and interspersed by numerous gardens for the distance of about one hour, in the direction of the place to which John had retired to preach and baptize.

Jesus first entered the precincts of a sacred spot open to Prophets and Doctors of the Law. It was the place where Joshua had communicated something to the Children of Israel, namely, the six maledictions and six benedictions that had been revealed to Eliezer and himself by Moses before his death. The circumcision hill of the Israelites was nearby, and it, too, was enclosed by a wall.

I saw on this occasion the death of Moses. He died upon a low, but steep peak of Mount Nebo, which rises between Arabia and Moab. The camp of the Israelites flanked the mount, the outposts extending far into the valley around. A growth like ivy covered the whole mount. It was short and crisp, and grew in tufts like the juniper. Moses was obliged to support himself by it when climbing to the top of the peak. Joshua and Eliezer were with him. Moses had a vision from God that his companions saw not. He delivered to Joshua a roll of writing containing six maledictions and six benedictions, which the latter had to publish to the people when in the Promised Land. Then having embraced them, he commanded them to depart and not to look back. When they had gone, Moses cast himself upon his knees with outstretched arms, and gently sank upon his side dead. I saw the earth open under him and enclose him as in a beautiful grave. When Moses appeared at the Transfiguration of Jesus on Thabor, I saw that he came from that place. Joshua read the six blessings and six maledictions before the people.

Many of Jesus friends awaited Him in Gilgal: Lazarus, Joseph of Arimathea, Obed, a son of the widow of Nazareth, and others. There was an inn here, in which they set refreshments before the Lord and His companions after washing their feet.

Before the crowds here assembled, many of whom were on their way to Johns baptism, Jesus gave an instruction. The spot chosen for the purpose was near the baths and place of purification built high up on the sloping, terraced shore of an arm of the Jordan. It was shaded by an awning, and all around were pleasure gardens ornamented with trees, shrubs, and green plots. Saturnin and two other disciples who had left John to follow Jesus baptized after Jesus had given an instruction on the Holy Ghost. He taught of the several attributes of the Holy Spirit, and pointed out the marks that distinguish one that has received Him.

Johns baptism was preceded by only a summary confession of sins accompanied by proofs of contrition and a promise of amendment. But at the baptism of Jesus the acknowledgment of sin was not made in this general way. Everyone accused himself individually and mentioned his chief transgressions. Jesus exhorted to sincerity. He frequently proclaimed the sins of those that, through pride or false shame, concealed them thus to lead them to repentance.

Here also Jesus alluded to the passage over the Jordan and the ceremony of circumcision that had here been performed. It was in memory of this latter circumstance that baptism was now administered here and, through its efficacy, He said, they should henceforth be circumcised in their heart. He spoke likewise of the fulfillment of the Law.

The baptized on this occasion were not immersed in the water, they only inclined their head over it; nor did they put on an entire baptismal garment, a white cloth only was placed on their shoulders. The disciples did not make use of a three*hannelled shell like Johns; but from the basin over which the neophyte inclined, they dipped up the water three times with the hand. Jesus had previously blessed it and poured into it some from His own baptismal well. About thirty were baptized at this time. They appeared radiant with joy after the ceremony, and declared that they truly felt that they had now received the Holy Ghost.

Jesus then proceeded with His followers amid the acclamations of the multitude to Gilgal, to celebrate the Sabbath in the synagogue, a very large, old building on the east side of the city. It was a four*ornered edifice, longer than broad, the angles filled in in such a way as to give it something of the appearance of an octagon. It contained three stories, in each of which was a school. A spiral, exterior flight of steps joined to the wall led up to each, and around each landing ran a little portico. High up in the rounded corners of the building were niches, in which one could stand and view the country far and near. The synagogue stood by itself with gardens cut off on both sides. In front of the entrance was a porch and a teachers desk similar to that of the Temple in Jerusalem, and there was also an open court containing an altar upon which sacrifice had once been offered. There were likewise covered porches for women and children. One could easily detect the similarity of all these arrangements with those of the Temple, also that the Ark of the Covenant had once rested here and sacrifices been offered.

The school on the lowest story was the most beautiful in its arrangements. At one end, in the spot corresponding to that occupied by the Holy of Holies in the Temple, stood an octagonal pillar around which were compartments containing rolls of writings. A table encircled the base of the pillar, and below that was a vault. Here it was that the Ark of the Covenant had once stood. The pillar was very beautiful, of polished white marble.

In the school on the first story, Jesus taught before the priests, the people, and the Doctors of the Law. Among other things He alluded to the fact that here the promised kingdom had been first established, but that idolatry so abominable had been practiced at a later period that scarcely could seven just souls be found among the inhabitants. Ninive, though five times greater, had been able to produce five just. Gilgal had been spared by God, therefore they should not now repulse Him who came to fulfill the Promise: they should do penance and through Baptism be born anew. Then taking the rolls from their places around the pillar, Jesus read and explained them.

After that He taught the young men in the school on the second story, and lastly the boys on the third. Coming down, He delivered another instruction to the women in an open space under a porch, and still another to the young maidens. To these last He spoke of modesty and chastity, of repressing curiosity, of modesty in dress, of veiling the hair, and of covering the head in the Temple and in the synagogue. He reminded them of the presence of God and the angels in holy places, and that the latter themselves veil their face before the Lord. He told them that in the Temple and synagogue there were myriads of angels hovering around the worshippers, and He explained why females should veil the head and hair. The children ran familiarly to Jesus. He blessed them and took them up in His arms. They were very much attached to Him. The joy and jubilation over Jesus were general in this place. As He left the school, the people ran from all sides to meet Him, crying out, and exclaiming: “The Promise is fulfilled! May it remain with us. May it never forsake us!”

When Jesus had finished His instructions, the people were anxious to bring their sick to Him. But He dismissed them, saying that it was neither the time nor the place for that, He must now leave them, for He was called elsewhere. Lazarus and the friends from Jerusalem returned to their homes and Jesus took leave of the Blessed Virgin, telling her that He would see her again biefore He retired into the desert.

The Sanhedrin in Jerusalem again held a long consultation on the subject of Jesus. Everywhere they had spies bribed to give them information of His words and actions. The Sanhedrin consisted of seventy*ne priests and doctors, of whom twenty were again divided into fives, thus forming so many subcommittees for deliberating and disputing together. They examined the genealogical register, and could in no way deny that Joseph and Mary were of the House of David and Marys mother of the race of Aaron. But as they said, these families had fallen into obscurity, and Jesus strolled around with vagrants. He also defiled Himself with publicans and heathens, and sought the favor of slaves. They had heard, they said, of the familiar way in which He had spoken lately to the Sichemites, who were returning home from their work in the region of Bethlehem, and they thought that He must have designs to raise an insurrection with the aid of such hangers - on. Some gave it as their opinion that He was very likely an illegitimate child, because He had once proclaimed Himself the son of a king. Others declared that He must in some way receive secret training from the devil, for He often retired apart and spent the night alone in the wilderness or on the mountains. They knew what they were saying, for they had already inquired into all this. Among these twenty deliberators were some who knew Jesus and His family very well, who were most favorably inclined toward Him, who were indeed His friends in secret. Nevertheless, they did not contradict what was said against Him. They kept silence in order to be the better able to serve Him and His disciples and to give them information of whatever might come to their knowledge. The majority of the committee concluded at last that Jesus was in communication with the devil from whom He received instruction, and this was the opinion they publicly proclaimed and which was spread throughout Jerusalem.

Johns disciples announced to him the baptism that had lately taken place in Gilgal, representing the same as a usurpation of his rights. But in deepest humility John again repeated what he had often told them before; viz., that he would soon give place to his Lord, whose herald and precursor he had been. The disciples could not rightly understand his words.

With about twenty followers, Jesus left Gilgal and moved on to the Jordan which He crossed on a raft. All around on the beams of the raft were seats, and in the center two concave spaces in which they were accustomed to stand the camels that they might not slip between the beams into the water. Three camels could be so accommodated; but now there were none on board, the Lord and His disciples being the only passengers. It was night, and lighted torches stood in the hollow spaces. Jesus related the parable of the sower which, on the following day, He explained. The passage over the river occupied fifteen minutes at least, for the current at this point was very strong. They had to row some distance up the river, and then drift down to the spot at which they intended to land, and which was not directly opposite their starting point. The Jordan is a singular river; it cannot be crossed at all in many places, and its steep shores are pathless. It makes frequent and sudden bends, and often appears to flow straight past a place around which it is, in reality, running. Its bed in many places is rocky and its course consequently arrested. Its waters encircle numerous islands as they flow sometimes troubled, sometimes clear, according to the nature of its bed, here and there forming falls. The water of the Jordan is soft and tepid.

They landed near the settlement of the publicans. A highroad from the region of Kedar passed nearby and there, too, a lovely valley took its rise. The publicans, who had already received Johns baptism, entertained Jesus; but several of His followers, surprised at their Masters intimacy with these despised people, stood shyly aloof. Jesus and His disciples spent the night here, accepting hospitality from the publicans, who were most deferential to them. Their houses stood on the side of the road that ran through the valley and not far from the Jordan; somewhat further on was the inn for the accommodation of merchants and their camels. There were many tarrying here at the time, on account of the next days feast, that of Tabernacles; for although most of them were pagans, yet they were obliged to observe the festivals as days of rest. The publicans questioned Jesus as to how they should restore their unjustly acquired goods. He told them that they should be taken to the Temple, which however He meant only spiritually, for in reality He designated thereby His own community, the Church. There should, He said, be purchased with it a field near Jerusalem for the support of poor widows, and He explained to them why a field, illustrating by the parable of the sower.

Next day Jesus walked with them on the shore and in the country around, teaching again of the sower and the future harvest. He took His text from the feast of Tabernacles, which was then beginning, and which commemorated the vintage as well as the ingathering of the fruits of the field. From the publican village, Jesus pressed on further through the valley. On either side of the mountain slope, for the distance of half an hour perhaps, were rows of houses in which the Feast of Tabernacles was being celebrated. These houses extended as far as Dibon in the environs of which indeed they appeared to be. By their side were erected the booths formed of green branches of trees and adorned with bushes, festoons, and clusters of grapes. On one side of the road were the tabernacles and the little tents of the women; on the other, the huts in which the animals were slaughtered. All the food was carried across the road. The children, adorned with garlands, went in bands from one tabernacle to another, singing and playing upon musical instruments. These last consisted of triangles furnished with rings which they tinkled, triangles spanned by cords, and a wind instrument from which arose spiral tubes.

Jesus paused here and there to teach. Refreshments were offered to Him and His disciples, grapes on sticks, two clusters on each. At the further end of this row of houses stood an inn which Jesus entered. Not far from the inn, between it and Dibon, was a broad, open space in the middle of the road. Here, surrounded by trees, arose the large and beautiful synagogue of Dibon.

On the next day Jesus taught in the synagogue, taking again the parable of the sower, alluding to the baptism and the nearness of the Kingdom of God. He spoke also of the feast of Tabernacles and of its celebration here, taking occasion to reprove the people for mixing up heathenish customs in their services, for some of the Moabites still dwelt in this place, and with them the Jewish people had intimate relations. When Jesus left the synagogue, He found in the open court numbers of sick who had been borne thither on litters. They cried out as soon as they saw Him: “Lord, Thou hast been sent from God! Thou canst help us! Help us, Lord!” He cured many. That evening a banquet was prepared in the inn for Jesus and His followers. There were many of the heathen merchants near Jesus when He spoke of the call of the Gentiles, of the star that had appeared in the Land of the Kings, and of their going to visit the Child. Jesus left the place that night alone and went to pray on the mountain. He had engaged to meet His disciples the following morning on the road at the other side of Dibon. Dibon was six hours distant from Gilgal. It was rich in fountains and meadows, gardens and terraces, for it lay in the valley and up both sides of the mountain.

Jesus next went to Socoth where He arrived toward evening. An innumerable multitude gathered around Him, among them many sick. He taught in the synagogue, and allowed Saturnin and four other disciples to administer baptism. It took place at a spring in a rocky grotto facing westward toward the Jordan which, however, could not be seen from it as a hill intervened. But the spring was fed from the deep waters of the river. The light fell into the grotto from apertures in the roof. In front of it was an extensive pleasure garden beautifully laid out with small trees, aromatic shrubs, and well-kept lawns. In it was an ancient memorial stone commemorative of an apparition of Melchisedech to Abraham.

Jesus taught here of Johns baptism, which He called a baptism of penance, and which would soon be discontinued. In its stead would be received the Baptism of the Holy Ghost and the remission of sin. He received from them a kind of general confession of their sins, and then some separately disclosed their predominant passions and transgressions. Many trembled at hearing Jesus accusing them of sins that they thought secret. After the confession Jesus laid His hands upon them as if giving absolution. They were not immersed when receiving baptism. A large basin of water was placed on Abrahams memorial stone, and over it the neophytes bowed with bared shoulders. The baptizers poured the water thrice from the hollow of their hand over the heads of the baptized, who were very numerous at this place.

Abraham had once dwelt at Socoth with his nurse Maraha, and had owned fields in three different localities. Even here he had begun to share with Lot. It was here that Melchisedech first appeared to Abraham in the same way as did the angels. Melchisedech commanded him a threefold sacrifice of doves, long-beaked birds, and other animals, promising to come again and offer bread and wine in sacrifice. He told him what was going to happen to Sodom and to Lot, and pointed out to him several graces for which he should pray. Melchisedech at that time had no longer an earthly abode at Salem. Jacob also dwelt at Socoth.

From Socoth Jesus proceeded to Great Chorazin where, at an inn near the city, He had appointed to meet His Mother and the holy women. On the way thither He passed through Gersas where He kept the Sabbath, after which He went to an inn in the desert some hours from the Sea of Galilee. The proprietors dwelt nearby. The inn was still adorned as for the feast of Tabernacles, for the holy women had rented it some days previously and put all things in order. The necessary provisions were brought at their expense from Gerasa. Peters wife was with them, also Susanna of Jerusalem, and all the others excepting Veronica. Jesus had an interview with His Mother alone. He told her that He was now on His way to Bethania, whence He would retire to the desert. Mary was grave and anxious. She begged Him not to go to Jerusalem for awhile, for she had heard of the council convened on His account.

Later on Jesus gave an instruction. The place chosen for it was a hill upon which was a stone seat formerly used for the same purpose. There were rows of people from the surrounding country and about thirty women present. They stood apart from the men. After the instruction Jesus told His followers that He must now leave them for a time and that they, as well as the women, should disband until His return. He spoke of Johns baptism soon to cease, and of the bitter persecution awaiting Him and His.

Jesus left the inn with about twenty disciples and followers, and journeyed some twelve hours southwest toward the city of Aruma near which an inn for Him and His friends was always in readiness. Martha, for whom the journey to Gerasa was her first expedition with the holy women, had prepared this inn for Jesus, and His friends in Jerusalem bore the cost. The steward and servants lived in the neighborhood. The holy women told Jesus of the inn before His departure. The city was about nine hours from Jerusalem and between six and seven from Jericho.

Some Essenians dwelt near the inn. They went to see Jesus, conversed and ate with Him. Jesus went to the synagogue and taught of Johns baptism, which was a baptism of penance, a preliminary purification, a preparatory action such as was prescribed in the Law. It was different from the Baptism of Him whom John heralded. They that were baptized by John I did not see again baptized, until after the death of Jesus and the coming of the Holy Ghost when, for the most part, the ceremony was performed at the pool of Bethsaida. The Pharisees of this place asked Jesus by what signs they should know the Messiah, and He told them. He gave an instruction on the subject of mixed marriages with the heathens and Samaritans.

Judas Iscariot, subsequently the Apostle, here heard Jesus preaching. He had come alone and not with the other disciples. After listening to His instructions for two days, and passing remarks on the same with the disaffected Pharisees, he departed for a neighboring village which did not bear a very good name. There he gave an account of what he had heard, talking with an air of importance to a pious man of the place. The latter in consequence invited Jesus to visit him. Judas carried on some kind of traffic. He was much occupied with writing, and held himself in readiness for general services of any kind.

When Jesus and His disciples arrived at the aforenamed place, which had been lately built and which on account of its mixed population was not in very good repute, Judas had departed. Herod owned a castle in the neighborhood. Something connected with the Benjaminites must have happened in this place, for there was a tree close at hand surrounded by a wall, and no one went near it. Abraham and Jacob had each offered sacrifice here, and hither had Esau withdrawn when at variance with Jacob on the subject of the Blessing. Isaac at that time was living near Sichar.

The man that had invited Jesus to these parts was called Jairus; he belonged to the married Essenians. He had a wife and several children, among the latter two sons named Ammon and Caleb. He had also a daughter whom Jesus at a later period cured of some disease, but he was not the Jairus of the Gospel. He was a descendant of Chariot the Essenian, who had founded the convents near Bethlehem and Maspha, and he was familiar with many circumstances of Jesus youth and family. He and his sons went forth to meet Jesus, whom they received with marks of deference. Jairus was, on account of his charity, the chief man of this despised place. He helped the poor and, on certain days, gave instructions to the children and the ignorant, for they had here neither schools nor priests. He likewise cared for the sick. As usual, Jesus taught of the baptism of John, setting it forth as a preparatory baptism of penance, also of the near coming of the Kingdom of God. With Jairus He visited the sick, and consoled them, but He would not cure any. He promised to return in four months and cure them. In His instructions He alluded to the events that had taken place here, namely, the estrangement of Esau in anger from his brother, and the consequences following upon his rage. It was this that had brought the place into ill-repute. Jesus told of the mercy of the Heavenly Father, who would realize all His promises in favor of those that would believe in the One sent by Him, would do penance, and be baptized and He showed how penance wards off the consequences of sin. Toward evening, accompanied about halfway by Jairus and his sons, Jesus went with His disciples to Bethania.

They stopped at an inn in the vicinity, and there Jesus gave His disciples a long instruction in which He alluded to the trials in store for Him and all His followers. He told them that they should now leave Him, and weigh well whether they would be able to stand by Him in His future sufferings.

Lazarus came out to meet Him. The disciples departed for their homes, Aram and Themeni alone accompanying Him to Bethania where many friends from Jerusalem were awaiting Him, among them the holy women and Veronica. Aram and Themeni were the nephews of Joseph of Arimathea on the mothers side. They had been Johns disciples, but had followed Jesus when on His way to Gilgal He had passed Johns place of baptism. Jesus gave an instruction at Lazaruss on the baptism of John, on the Messiah, on the Law and its fulfillment, and on the various sects among the Jews. His friends had brought with them from Jerusalem some rolls of writings from which Jesus explained to them the words of the Prophets relative to the Messiah. But only a few were present at this instruction, only Lazarus and some intimate friends.

Jesus advised with them on the subject of His future abode. They counselled Him not to remain in Jerusalem, telling Him all that was said of Him there. They proposed to Him Salem as proper for His residence, since but few Pharisees were in it. Jesus spoke of various places and of Melchisedech, whose figurative priesthood was soon to be realized. Melchisedech had laid out all the roads, founded all the places that in the designs of God the Son of Man was afterward to travel over and evangelize. Jesus concluded by telling them that He would be found mostly around the Lake of Genesareth. This conference was held in a retired apartment that opened upon a garden attached to the baths.

Jesus had an interview with the women in a chamber fronting on the road that led to Jerusalem, and which had formerly been occupied by Magdalen. In obedience to Jesus direction, Lazarus brought his silent sister Mary and left her alone with the Lord, the other women retiring in the meantime to the antechamber.

Silent Marys bearing toward Jesus was somewhat different from that of the last interview, for she cast herself down before Him and kissed His feet. Jesus made no attempt to prevent her, and raised her up by the hand. With her eyes turned heavenward, she, as once before, uttered the most sublime and wonderful things, though in the most simple and natural manner. She spoke of God, of His Son, and of His Kingdom just as a peasant girl might talk of the father of the village lord and his inheritance. Her words were a prophecy, and the things of which she spoke she saw before her. She recounted the grave faults and bad management of the wicked servants of the household. The Father had sent His Son to arrange affairs and pay off all debts, but they would receive Him badly. He would have to die in great suffering, redeem His Kingdom with His own Blood, and efface the crimes of the servants, that they might again become the children of His Father. She carried out the allegory in most beautiful language, and yet in as natural a manner as if she were recounting a scene enacted in her presence. At times she was gay, at others sorrowful, calling herself a useless servant and grieving over the painful labors of the Son of the merciful Lord and Father. Mother cause of sorrow to her was that the servants would not rightly understand the parable, although so simple and so true. She spoke of the Resur rection. The Son, she said, would go to the servants in the subterranean prisons also. He would console them and set them free, because He had purchased their Redemption. He would return with them to His Father. But at His second advent, when He would come again to judge, all those that had abused the satisfaction He had made and who would not turn from their evil ways, shouki be cast into the fire. She then spoke of Lazaruss death and resurrection: ‘He goes forth from this world,” she said, “and gazes upon the things of the other life. His friends weep around him as if he were never to return. But the Son calls him back to earth, and he labors in the vineyard.” Of Magdalen too she spoke: “The maiden is in the frightful desert where once were the children of Israel. She wanders in accursed places where all is dark, where never human foot has trod. But she will come forth, and in another desert make amends for the past.”

Mary the Silent spoke of herself as of a captive, for her body appeared to her a prison, and she longed to go home. She was so straitened on all sides; not one around her understood her and they were, as it seemed to her, all blind. But, she said, she was willing to wait, she would bear her captivity submissively, for she deserved nothing better. Jesus spoke to her lovingly, consoling her and saying: “After the Pasch, when I again come here, thou shalt indeed go home.” Then as she knelt before Him, He raised His hands over her and blessed her. It seemed to me that at the same time He poured over her something from a flask, but I cannot say whether it was oil or water.

Mary the Silent was a very holy person, but none knew or understood her. Her whole life was one uninterrupted vision of the work of Redemption, of which she spoke like an innocent child. No one guessed her interior life, and she was regarded as a simpleton. When Jesus signified to her the time of her death, viz., that she should, freed from captivity, at last go home, He anointed her for death. From this we may conclude that anointing is more necessary for the body than some people generally think. Jesus pitied Silent Mary who, as a reputed simpleton, would have received no embalming. Her holiness was hidden. Jesus dismissed her, and she returned to her abode.

After this Jesus again instructed the men on the baptism of John and that of the Holy Ghost. I do not remember any very great difference between the first named and that bestowed by the disciples of Jesus. The latter, however, was a little more like that which at a later period was to take away sin. Nor did I ever see any of those that had been baptized by John rebaptized before the descent of the Holy Ghost.

The friends from Jerusalem returned to the city before the Sabbath, Aram and Themeni going in company with Joseph of Arimathea. Jesus had told them that He would retire awhile in order to prepare for the painful mission before Him, that of teaching, but He did not tell them that He was going to fast.

Chapter 0: The Creation.
1: The Old Testament.
2: The New Testament: The Family.
3: The Birth.
4: Time before Baptized.
5: John the Baptist.

As told by sister Anna Katharina Emmerick this version was made by an annouminous.

You are not allowed to claim copyrights. Jeremiah 23:30 Therefore, behold, I am against the prophets, saith the Lord, that steal my words every one from his neighbour.

April 25. 2002 According to Law of Copyrights you are free to copy and free to use or print: parts or all of it, from this book. This is now like Public Domain. 930 K Book 2

JESUS IN THE DESERT. MARRIAGE FEAST OF CANA. JESUS CELEBRATES THE PASCH IN JERUSALEM FOR THE FIRST TIME

2.1.1. The Forty Days Fast of Jesus Jesus Tempted in Many Ways by Satan

2.1.1a. Jesus tempted in many ways by Satan

2.1.1b. Satan Tempts Jesus by Magical Arts

2.1.1c. Satan Tempts Jesus to Turn Stones into Bread

2.1.1d. Satan Carries Jesus to the Pinnacle of the Temple, and then to Mount Quarantania. Angels Minister unto Jesus

2.1.2. Jesus Goes to the Jordan, and Orders Baptism to be Administered

2.1.3. Jesus in Silo, Kibzaim, and Thebez

2.1.4. First Formal Call of Peter, Philip, and Nathanael

2.1.5. The Wedding at Cana

2.1.5a. The Nuptial Ceremony. The Women’s Game. The Men’s Lottery

2.1.6. Jesus in Capharnaum and at the Lake of Genesareth

2.1.7. Jesus Permits Baptism to be Given at the Jordan

2.1.8. Jesus in Adummin and Nebo

2.1.9. Jesus Cures in Phasael the Daughter of Jairus the Essenian. Magdalenes First Call to Conversion

2.1.10. Jesus in Capharnaum, Gennabris, and Chisloth-Tabor

2.1.11. Jesus in Sunem, Ulama, and Capharnaum

2.1.12. Jesus in Dothain and Sephoris. From a Distance, He Helps the Shipwrecked

2.1.13. Jesus in Nazareth. The Three Youths. The Feast of Purim

2.1.14. Jesus at Lazarus Estate near Thirza and at his Home in Bethania

2.1.15. Jesus First Paschal Celebration in Jerusalem

2.1.16. Jesus Turns the Vendors out of the Courts of the Temple. The Paschal Supper. Death of Mary the Silent

FROM THE CLOSE OF THE FIRST PASCH TO THE CONVERSION OF THE SAMARITAN WOMAN AT JACOB’S WELL

2.2.1. The Letter of King Abgarus

2.2.2. Jesus on the Confines of Sidon and Tyre

2.2.3. Jesus in Sichor Libnath

2.2.4. Jesus in Adama. Miraculous Conversion of an Obstinate Jew

2.2.5. The Parable of the Unjust Steward

2.2.6. Jesus and the Disciples Invited to Teach and Baptize in Seleucia

2.2.7. Jesus Preaching on the Mountain near Berotha

2.2.8. Jesus Passes through Gathheper to Capharnaum

2.2.9. John the Baptist Arrested by Herod and Imprisoned at Machaerus

2.2.10. Jesus in Bethania. Inns Established for the Accommodation of Jesus and the Disciples on their Journeys. The Pearl Lost and Found

2.2.11. Jesus in Bethoron. The Hardships and Privations of the Disciples

2.2.12. Jesus at Jacob’s Well near Sichar. Dina, the Samaritan

2.2.13. Jesus in Ginnaea and Ataroth. He Confounds the Wickedness of the Pharisees

2.2.14. Jesus in Engannim and Naim

JESUS TEACHING MISSION IN THE COUNTRY OF GENESARETH AND ON THE BANKS OF THE JORDAN

2.3.1. The Messengers of the Centurion of Capharnaum

2.3.2. Jesus in Capharnaum

2.3.3. Jesus in Bethsaida

2.3.4. Jesus in and around Little Sephoris. His Different Ways of Curing the Sick

2.3.5. Jesus in Nazareth. The Pharisees Want to Cast Him down a Mountain

2.3.6. Cure of Lepers at Tarichaea. Jesus Instructs His Disciples in Similitudes

2.3.7. Jesus in Peter’s House. Measures Taken by the Pharisees. Cures

2.3.8. Jesus Teaches and Cures in Capharnaum

2.3.9. Jesus Cures Peter’s Mother-in-law. Peter’s Great Humility

2.3.10. Jesus at the Baths of Bethulia and in Jetebatha

2.3.11. Jesus in the Harvest Field of Dothain and in Gennabris

2.3.12. Jesus in Abelmahula

2.3.13. Jesus Goes from Abelmahula to Bezech

2.3.14. Jesus Leaves Bezech and Goes to Ennon. Mary of Suphan

2.3.15. Jesus in Ramoth-Galaad

2.3.16. Jesus Leaves Ramoth and Goes to Arga, Azo, and Ephron

2.3.17. Jesus in Betharamphtha-Julias. Abigail, the Repudiated Wife of Philip the Tetrarch

2.3.18. Jesus in Abila and Gadara

2.3.19. Jesus in Dion and Jogbeha

FROM THE SECOND FEAST OF TABERNACLES TO THE FIRST CONVERSION OF MAGDALEN

2.4.1. Jesus in Ennon and Socoth. Mary of Suphan. Conversion of an Adulteress

2.4.2. Jesus in Akrabis, Silo, and Korea

2.4.3. Jesus in Ophra, Salem, and Aruma

2.4.4. Jesus Leaves Aruma and Goes to Thanath-Silo and Aser-Machmethat

2.4.5. Jesus Teaches in Meroz and Receives Judas Iscariot to the Number of His Disciples. Ancestry and Character of Judas Iscariot

2.4.6. Sermon on the Mountain near Meroz. The Daughters of Lais

2.4.7. Jesus in Iscariot and Dothan. Cure of Issachar

2.4.8. Jesus Goes from Dothan to Endor. Cure of a Pagan Boy

2.4.9. Jesus in Abez and Dabereth on Tabor

2.4.9a. Saul and the Witch of Endor

2.4.9b. The Pagan Cyrinus of Cyprus

2.4.10. Jesus Goes to Giskala, the Birthplace of St. Paul

2.4.10a. Cure of the Son of a Pagan Officer

2.4.11. Jesus Teaches in Gabara. Magdalenes First Conversion

2.4.11a. Magdalen

2.4.11b. The Mount of Instruction near Gabara. Magdalen

JESUS IN THE DESERT. MARRIAGE FEAST OF CANA. JESUS CELEBRATES THE PASCH IN JERUSALEM FOR THE FIRST TIME

2.1.1.. THE FORTY DAYS FAST OF JESUS

Accompanied by Lazarus, Jesus went to the inn belonging to the latter situated near the desert. It was just before the hour at which the Sabbath began. Lazarus was the only one whom Jesus had told that after forty days, He would return. From this inn He began His journey into the desert alone and barefoot. He went at first, not toward Jericho, but southward toward Bethlehem, as if He wished to pass between the residence of Anna’s relatives and that of Joseph’s near Maspha. But He turned off toward the Jordan, shunned the different cities and villages by taking the footpaths around them, and passed that place near which the Ark had once stood and at which John had celebrated the feast.

About one hour’s distance from Jericho, He ascended the mountain and entered a spacious grotto. This mountain rises to the southeast of Jericho, and faces Madian across the Jordan.

Jesus began His fast here near Jericho, continued it in different parts of the desert on the other side of the Jordan, and after the devil had borne Him to the top of the mountain, concluded it where it had been commenced. From the summit of this mountain, which is in some parts covered with low brushwood, in others barren and desolate, the view is very extended. Properly speaking, it is not so high as Jerusalem, because it lies on a lower level; but rising abruptly from low surroundings, its solitary grandeur is the more striking. The height that commands the whole plateau upon which stand the Holy City and its environs is the Mount of Calvary, the loftiest point of which is almost on a level with the highest parts of the Temple. On the south side, the nearest to Bethlehem, Jerusalem is flanked by rocks dangerously steep. There was no gate on this side, the whole being taken up by palaces.

It was night when Jesus climbed that steep, wild mountain in the desert now called Mount Quarantania. Three spurs, each containing a grotto, rise one above another. Jesus climbed to the topmost of all, from the back of which one could gaze down into the steep, gloomy abyss below. The whole mountain was full of frightfully dangerous chasms. Four hundred years before, a Prophet, whose name I forget, had sojourned in that same cave. Elias, also, had dwelt there secretly for a long time and had enlarged it. Sometimes, without anyone’s knowing whence he came, he used to go down among the inhabitants of the surrounding district to prophesy and restore peace. About twenty-five Essenians one hundred and fifty years ago dwelt on this mountain. It was at its foot that the camp of the Israelites was pitched when, with the Ark of the Covenant, they marched around Jericho to the sound of trumpets. The fountain whose water Eliseus rendered sweet was not far off. St. Helena caused these grottoes to be transformed into chapels. In one of them, I once saw on the wall a picture of the Temptation. At a later period a convent arose on the summit of the mountain. I wondered how the workmen could get up there. Helena erected churches on numerous sacred spots. It was she who built the church over Mother Anna’s birthplace two hours from Sephoris. In Sephoris itself Anna’s parents owned a house. How sad that most of these holy places have gone to ruin, some even lost to memory! When as a young girl I used to go before the day through the snows of winter to Coesfeld to church,. I used to see all those holy places so plainly. And I often saw how good men, to save them from destruction, would cast themselves flat in the road before the destroying soldiers.

The words of Scripture: “He was led by the Spirit into the desert,” mean that the Holy Spirit, who descended upon Jesus at the moment of His baptism when He allowed His Humanity to be, in some measure, visibly penetrated by the Divinity, impelled Him to go into the desert to prepare as Man in close communication with His Heavenly Father for His vocation to suffering.

Jesus, kneeling in the grotto with outstretched arms, prayed to His Heavenly Father for strength and courage in all the sufferings that awaited Him. He saw all in advance, and begged for the grace necessary for each. All His afflictions, all His pains passed before me in vision, and I saw Him receiving consolation and merit for every one. A cloud of white light, large like a church, descended and hovered over Him. At the end of each prayer spirits approached Him. When close to Him, they assumed a human form, offered Him homage, and presented to Him consolation and promises from On High. I saw then that Jesus here in the desert acquired for us all our consolation, all our strength, our help, our victory in temptation; purchased for us merit in struggle and conquest; gave value to our fasting and mortifications; and offered to God the Father all His future labors and sufferings, in order to give worth to the prayers and spiritual works of all His faithful followers in the ages to come. I saw the treasure that He thereby laid up for the Church, and which she, in the forty days fast, opens to her children. During this prayer, Jesus sweat Blood.

From this mountain Jesus went down again toward the Jordan to the country between Gilgal and John’s place of baptism, about an hour further on to the south. He crossed that narrow but deep part of the river on a beam, and journeyed on leaving Bethabara to the right. Crossing several highroads that led to the Jordan, He took the rugged mountain paths from the southeast through the wilderness. Proceeding through the valley leading to Callirrhoe, He crossed a small stream and climbed a mountain spur a little to the north where Jachza lies in a valley opposite. The Children of Israel defeated Sihon, king of the Amorrhites, here in a battle in which the Israelites were only three against sixteen. But God wrought a miracle in behalf of His people. A frightful noise swept over the Amorrhites and terrified them.

Jesus was now upon a very wild mountain range about nine hours from the Jordan, and far more savage and desolate than the one near Jericho, almost opposite to which it lies.

The Divinity of Jesus, as well as His mission, was hidden from Satan. The words: “This is My beloved Son in whom I am well pleased,” were understood by Satan as spoken of a mere human being, a Prophet. Jesus had already been frequently and in many ways interiorly afflicted. The first temptation that He experienced was: “This nation is so corrupt. Shall I suffer all this and yet not perfect the work for which I came upon earth?” But with infinite love and mercy, He conquered the temptation in the face of all His torments.

Jesus prayed in the grotto sometimes prostrate, again kneeling, or standing. He wore His customary dress, but ungirded, loose and flowing, His feet bare. His mantle, a pair of wallets, and the girdle lay on the ground nearby, Daily was His labor of prayer different; daily did He acquire for us new graces, those of today unlike those of the preceding eve. Were it not for this labor of His, our resistance against temptation would never have been meritorious.

Jesus neither ate nor drank, but I saw Him strengthened by angels. He was not emaciated by His long fast, though He became perfectly pale and white.

The grotto was not quite on the summit of the mountain. In it was an aperture through which the wind blew chill and raw, for at that season it was cold and foggy. The rocky walls of the grotto were streaked with colored veins; had they been polished, one would have thought them painted. There was space enough in it to afford room for Jesus, whether kneeling or prostrate, without His being directly under the aperture. The rock outside was overgrown by straggling briars.

One day I saw Jesus prostrate on His face. His unsandaled feet were red, wounded by the rugged roads, for He had come to the wilderness barefoot. At times He arose, and again prayed lying prostrate. He was surrounded by light. Suddenly a sound from Heaven was heard, light streamed into the grotto, and myriads of angels appeared bearing with them all kinds of things. I was so afflicted, so overcome, that I felt as if pressed into the rocky wall of the grotto; and, filled with the sensation of one falling, I began to cry out: “I shall fall! I shall fall next to my Jesus!”

And now I beheld the angelic band bending low before Jesus, offering Him their homage, and begging leave to unfold to Him their mission. They questioned Him as to whether it was still His will to suffer as man for the human race, as it had been His will to leave the bosom of His Heavenly Father, to become incarnate in the Virgin’s womb. When Jesus answered in the affirmative, accepting His sufferings anew, the angels put together before Him a high cross, the parts of which they had brought with them. It was in shape such as I always see it, of four pieces, as I always see the winepress of the cross. The upper part of the trunk, that is the part that arose between two inserted arms, was likewise separate. Five angels bore the lower portion; three, the upper; three, the left and three, the right arm; three, the ledge whereon His feet rested; and three carried a ladder. Another had a basket full of ropes, cords, and tools, while others bore the spear, the reed, the rods, the scourges, the crown of thorns, the nails, the robes of derision-in a word, all that figured in His Passion.

The cross appeared to be hollow. It could be opened like a cupboard, and then it displayed the innumerable instruments of torture with which it was filled. In the central part, where Jesus’ Heart was broken, were entwined all possible emblems of pain in all kinds of frightful instruments, and the color of the cross itself was heartrending, the color of blood.

The various parts presented different tints symbolical of the pain there to be endured, but all, like so many streams, converged to the heart. The different instruments were likewise symbolical of future pains.

In the cross were also vessels of vinegar and gall, as well as ointment, myrrh, and something like herbs, prefiguring perhaps to Jesus His death and burial.

There were also numbers of open scrolls like billets of about a hand in width. They were of various colors, and on them were written pains and labors to be realized by sufferings of innumerable kinds. The colors were significant of the several degrees and species of darkness which were to be enlightened and dissipated by that suffering. What was utterly lost was typified by black; aridity, dryness, agitation, confusion, negligence were symbolized by brown; red was significant of all that was heavy, earthly, sensual; while yellow betokened effeminacy and horror of suffering. Some of the scrolls were half yellow and half red; they had to be bleached entirely white. There were others white like currents of milk, and the writing on them shone and glittered. They signified the won, the finished.

These colored bands of writing were like the summing up of all the pains that Jesus would have to endure in His mortal life, all His labors, all that the Apostles and others would cause Him to suffer.

Then there appeared before Him, as in a procession, all those men through whom were to come the most keenly felt sufferings He would have to endure, the malice of the Pharisees, the treason of Judas, the insults of the Jews at His bitter and ignominious death.

The angels arranged all, unfolded all before the Saviour, doing all with unspeakable reverence, like priests performing the holiest functions. While thus the entire Passion was unfolded and passed in detail before His gaze, I saw Jesus and the angels weeping.

On another occasion, I saw the angels placing before Jesus the ingratitude of men, the skepticism, the scorn, the mockery, the treachery, the denial of friends and of enemies up to the moment of His death and after it. All passed before Him in pictures, as also those sufferings and labors of His that would bear no fruit. But for His consolation, they showed Him likewise all that would be gained by them. As these pictures floated past, the angels pointed them out with a motion of the hand.

In all these visions of Jesus’ Passion, I always saw His cross composed of five kinds of wood, the arms set in with a wedge under each, and a block upon which the feet were to rest. The piece above the head, on which was the inscription, I saw put on separately, for the trunk of the cross was too low to admit of the writing over the head. It fitted on like the cover on a needle case.

2.1.1a. .JESUS TEMPTED IN MANY WAYS BY SATAN

Satan knew not of the Divinity of Christ. He took Him for a Prophet. He had noted His holiness from early youth, as also that of His Mother. But Mary took no notice whatever of Satan. She never listened to a temptation. There was nothing in her upon which Satan could fasten. Though the fairest of women, the fairest of virgins, she never thought of a suitor excepting at the holy lottery, at the flowering of the rods in the Temple, when there was question of her marriage. That Jesus was wanting in a certain pharisaical severity toward His disciples in none essential points, puzzled the wicked fiend. He took Him for a man, because the pretended irregularities of His disciples scandalized the Jews.

As Satan had often seen Jesus fired with zeal, he thought at one time to irritate Him by assuming the appearance of one of the disciples who had followed Him thither; and as he had also seen examples of His tenderness of heart, he tried at another time, under the form of a decrepit old man, to excite His compassion; and again as an Essenian, to dispute with Him. I saw him therefore at the entrance of the grotto under the form of the son of one of the three widows, a youth especially loved by Jesus. He made a noise to attract attention, thinking that Jesus would be displeased at His disciple’s following Him against His prohibition. Jesus did not look toward him even once. Then Satan put his head in and began to talk, first of one thing, then of another, and at last of John the Baptist who, he said, was very indignant at Jesus for encroaching upon his rights, by allowing His disciples to baptize from time to time.

Foiled in this first ruse, Satan tried another. He sent seven, eight, or nine apparitions of the disciples into the grotto. In they came one after another, saying to Jesus that Eustachius had informed them that He was there, and that they had sought Him with so much anxiety. They begged Him not to expose His life in that wild abode, not to abandon them. The whole world was talking about Him, they continued, and He should not allow such and such things to be said. But Jesus’ only reply was: “Withdraw, Satan! It is not yet time,” and the phantoms disappeared.

Again Satan drew near under the form of a feeble old man, a venerable Essenian, toiling painfully up the steep mountain. The ascent seemed so difficult for him that, really, I pitied him. Approaching the grotto, with a loud groan he fell fainting from exhaustion at its entrance. But Jesus took no notice of him, not even by a glance. Then the old man arose with an effort, and introduced himself as an Essenian from Mount Carmel. He had, he said, heard of Jesus and, though almost worn out by the effort, had followed Him thither in order to sit with Him a little while and converse on holy things. He too knew what it was to fast and to pray, and when two joined their prayers to God, edification became greater. Jesus uttered a few words only, such as: “Retire, Satan! It is not yet time.” Then I discovered that it was Satan, for as he turned away and vanished, I saw him becoming dark and horrible to behold. I felt like laughing when I thought of his throwing himself on the ground and of having to pick himself up again.

When Satan next came to tempt Jesus, he assumed the appearance of old Eliud. Satan must have known that His Cross and Passion had been shown to Jesus by the angels, for he said that he had had a revelation of the heavy trials in store for Him, and that he felt He would not be able to resist them. For a forty days’ fast, he continued, Jesus was not in a state; therefore, urged by love for Him, he had come to see Him once more, to beg to be allowed to share His wild abode and assume part of His vow. Jesus noticed not the tempter, but raising His hands to Heaven, He said: “My Father, take this temptation from Me!” whereupon Satan vanished in a horrible form.

Jesus was kneeling in prayer when, after a time, I saw three youths approaching. They were those who, on His first departure from Nazareth, were with Him and who subsequently abandoned Him. They appeared to approach timidly. They cast themselves on the ground before Him, complaining that they could find no rest until He pardoned them. They begged Him to have mercy on them, to receive them again to favor, and allow them to share His fast as a penance for their defection, and they promised thenceforth to be His most faithful disciples. They had ventured into the grotto, and they surrounded Jesus with tears and loud lamentation. Jesus rose from His knees, raised His hands to God, and the apparitions vanished.

On another day as He knelt in the grotto praying, I beheld Satan in a glittering robe borne, as it were, through the air up the steepest and highest side of the rock. This precipitous, inaccessible side faced to the east; in it were some apertures opening into the grotto. Jesus glanced not toward Satan, who was now intent on passing himself off for an angel. But he was a poor imitation, for the light that enveloped him was far from transparent. It looked as if it had been smeared on, and his robe was stiff and harsh, while those of the angels are soft and light and transparent. Hovering at the entrance of the grotto, Satan spoke: “I have been sent by Thy Father to console Thee.” Jesus turned not toward him. Then Satan flew around to the steep, inaccessible side of the grotto and, peering in through one of the apertures, called to Jesus to witness a proof of his angelic nature, since he could hover there without support. But Jesus noticed him not. Seeing himself foiled in every attempt, Satan became quite horrible, and made as if he would seize Jesus in his claws through ‘the aperture. His figure grew still more frightful and he vanished. Jesus looked not after him.

Satan came next under the appearance of an aged solitary from Mount Sinai. He was quite wild, almost savagelooking, with his long beard and scanty covering, a rough skin being his only garment. But there was something false and cunning in his countenance as he climbed painfully up the mountain. Entering the grotto, he addressed Jesus, saying that an Essenian from Mount Carmel had visited him and told him of the baptism, also of the wisdom, the miracles, and the present rigorous fasting of Jesus. Hearing which, notwithstanding his great age, he had come all the way to see Him, to converse with Him, for he himself had long experience in the practice of mortification. He told Jesus that He should now desist from further fasting, that he would free Him from what remained, and he went on with much more talk in the same strain. Jesus, looking aside, said: “Depart from Me, Satan!” At these words, the evil one grew dark and, like a huge, black ball, rolled with a crash down the mountain.

Then I asked myself how it was that Christ’s Divinity remained so concealed from Satan. And I received the following instruction: I understood clearly that it was the most incomprehensible advantage for men that neither they nor Satan knew of Christ’s Divinity, and that they were thereby to learn how to exercise faith. The Lord said one word to me that I still remember. “Man,” said He, “knew not that the serpent tempting him was Satan; in like manner, Satan was not to know that He who redeemed man was God.” I saw too that the Divinity of Christ was not made known to Satan until the moment in which He freed the souls from Limbo.

On one of the subsequent days, I saw Satan under the form of a distinguished man of Jerusalem. He approached the cave in which Jesus was praying and told Him that sympathy had urged him to come to Him, for he felt assured that He was called to give freedom to the Jewish nation. Then he related all the reports, all the discussions rife in Jerusalem on His account, and told Him that he had come to offer his support in the good cause. He was one of Herod’s officers, he said. Jesus might unhesitatingly accompany him back to Jerusalem, might even take up His abode in Herod’s palace, where He could lie concealed, gather His followers around Him, and set His undertaking on foot. And he urged Him to return with him at once. The pretended officer laid his proposal before Jesus in a multiplicity of words. Jesus looked not toward him, but continued earnestly to pray. Then I saw Satan retreating, his form becoming frightful, fire and smoke bursting from his nostrils, until at last he vanished.

When Jesus began to hunger, and especially to thirst, Satan appeared in the form of a pious hermit and exclaimed: “I am so hungry! I pray Thee give me of the fruits growing here. on the mountain outside Thy grotto. I would pluck none of it without asking the owner” (pretending that he took Jesus for the owner), “then let us sit together and talk of good things.” Not at the entrance of the grotto, but on the opposite side, that is, toward the east, and at a little distance, grew figs and berries, and another kind of fruit something like nuts, though with soft shells like those of the medlar. Jesus answered the false hermit: “Depart from Me! Thou art from the very beginning the liar. Harm not the fruit!” Then I saw Satan as a little somber figure hurrying off, a black vapor exhaling from him.

But he returned again in the form of a traveller, and asked Jesus for permission to eat of the fine grapes growing nearby, because they were so good for thirst. But Jesus gave him no answer, did not even look at him.

On the following day, Satan tempted Jesus again on the same head, only this time it was with a spring instead of fruit.

2.1.1b.. SATAN TEMPTS JESUS BY MAGICAL ARTS

Satan appeared to Jesus in the grotto as a magician and philosopher. He told Him that he had come to Him as to a wise man, and that he would show Him that he, too, could’ exhibit marvels. Then he showed Him hanging on his hand a piece of apparatus like a globe, or perhaps still more like a bird cage. Jesus would not look at the tempter, much less into the globe as Satan desired, but turning His back on him, He left the grotto. I saw that a look into Satan’s raree-show disclosed the most magnificent scenes from nature, lovely pleasure gardens full of shady groves, cool fountains, richly laden fruit trees, luscious grapes, etc. All seemed to be within one’s reach, and all was constantly dissolving into ever more beautiful, more enticing scenes. Jesus turned His back on Satan, and he vanished.

This was another temptation to interrupt the fast of Jesus, who now began to thirst and to experience the pangs of hunger. Satan did not yet know what to think of Him. He was aware, it is true, of the Prophecies relating to Him and he felt that He exercised power over himself, but he did not yet know that Jesus was God. He did not know even that He was the Messiah whose advent he so dreaded, since he beheld Him fasting, hungering, enduring temptation; since he saw Him so poor, suffering in so many ways; in a word, since he saw Him in all things so like an ordinary man. In this Satan was as blind as the Pharisees. He looked upon Jesus as a holy man whom temptation might lead to a fall.

2.1.1c.. SATAN TEMPTS JESUS TO TURN STONES INTO BREAD

Jesus was now suffering from hunger and thirst. I saw Him several times at the entrance of the grotto. Toward evening one day, Satan in the form of a large, powerful man ascended the mountain. He had furnished himself below with two stones as long as little rolls, but square at the ends, which as he mounted he molded into the perfect appearance of bread. There was something more horrible than usual about him when he stepped into the grotto to Jesus. In each hand he held one of the stones, and his words were to this effect: “Thou art right not to eat of the fruit, for it only excites an appetite. But if Thou art the beloved Son of God over whom the Spirit came at baptism-behold! I have made these stones look like unto bread. Do Thou change them into bread.” Jesus glanced not toward him, but I heard Him utter these words only: “Man lives not by bread!” These were the only words that I caught distinctly. Then Satan became perfectly horrible. He stretched out his talons as if to seize Jesus (at which action I saw the stones resting on his arms), and fled. I had to laugh at his having to take his stones off with him.

2.1.1d.. SATAN CARRIES JESUS TO THE PINNACLE OF THE TEMPLE, AND THEN TO MOUNT QUARANTANIA. ANGELS MINISTER UNTO JESUS

Toward evening of the following day, I saw Satan in the form of a majestic angel sweeping down toward Jesus with a noise like the rushing wind. He was clad in a sort of military dress such as I have seen St. Michael wear. But in the midst of his greatest splendor, one might detect something sinister and horrible. He addressed boasting words to Jesus, something in this strain: “I will show Thee who I am, and what I can do, and how the angels bear me up in their hands. Look yonder, there is Jerusalem! Behold the Temple! I shall place Thee upon its highest pinnacle. Then do Thou show what Thou canst do, and see whether the angels will carry Thee down.” While Satan thus spoke and pointed out Jerusalem and the Temple, I seemed to see them both quite near, just in front of the mountain. But I think that it was only an illusion. Jesus made no reply, and Satan seized Him by the shoulders and bore Him through the air. He flew low toward Jerusalem, and placed Jesus upon the highest point of one of the four towers that rose from the four corners of the Temple, and which I had not before noticed. The tower to which Satan bore Jesus was on the west side toward Zion and opposite the citadel Antonia. The mount upon which the Temple stood was very steep on that side. The towers were like prisons, and in one of them were kept the costly garments of the High Priest. The roofs of these towers were flat, so that one could walk on them; but from the center rose a hollow, conical turret capped by a large sphere, upon which there was standing room for two. From that position, one could view the whole Temple below.

It was on the loftiest point of the tower that Satan placed Jesus, who uttered no word. Then Satan flew to the ground, and cried up to Him: “If Thou art the Son of God, show Thy power and come down also, for it is written: `He has given His angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone.”’ Jesus replied: “It is written again: Thou shalt not tempt the Lord, thy God.” Satan, in a fury, returned to Jesus, who said: “Make use of the power that hath been given thee!”

Then Satan seized Him fiercely by the shoulders, and flew with Him over the desert toward Jericho. While standing on the tower, I noticed twilight in the western sky. This second flight appeared to me longer than the first. Satan was filled with rage and fury. He flew with Jesus now high, now low, reeling like one who would vent his rage if he could. He bore Him to the same mountain, seven hours from Jerusalem, upon which He had commenced His fast.

I saw that Satan carried Jesus low over an old pine tree on the way. It was a large and still vigorous tree that had stood long ago in the garden of one of the ancient Essenians. Elias had once lived a short time in its vicinity. The tree was back of the grotto and not far from the rugged precipice. Such trees used to be pierced three times in one season, and each time they yielded a little turpentine.

Satan flew with the Lord to the highest peak of the mountain, and set Him upon an overhanging, inaccessible crag much higher than the grotto. It was night, but while Satan pointed around, it grew bright, revealing the most wonderful regions in all parts of the world. The devil addressed Jesus in words something like these: “I know that Thou art a great Teacher, that Thou art now about to gather disciples around Thee and promulgate Thy doctrines. Behold, all these magnificent countries, these mighty nations! Compare with them poor, little Judea lying yonder! Go rather to these. I will deliver them over to Thee, if kneeling down Thou wilt adore me!” By adoration the devil meant that obeisance common among the Jews, and especially among the Pharisees, when supplicating favors from kings and great personages. This temptation of Satan was similar to that other one in which, under the guise of one of Herod’s officers, he had sought to lure Jesus to take up His abode in the castle of Jerusalem, and had offered to assist Him in His undertaking. It was similar in kind, though more extended in degree. As Satan pointed around, one saw first vast countries and seas, with their different cities into which kings in regal pomp and magnificence and followed by myriads of warriors were triumphantly entering. As one gazed, these scenes became more and more distinct until, at last, they seemed to be in the immediate vicinity. One looked down upon all their details, every scene, every nation differing in customs and manners, in splendor and magnificence.

Satan pointed out in each the features of special attraction. He dwelt particularly upon those of a country whose inhabitants were unusually tall and magnificent-looking. They were almost like giants. I think it was Persia. Satan advised Jesus to go there above all to teach. He showed Him Palestine, but as a poor, little, insignificant place. This was a most wonderful vision, so extended, so clear, so grand, and magnificent!

The only words uttered by Jesus were: “The Lord thy God shalt thou adore and Him only shalt thou serve! Depart from Me, Satan!” Then I saw Satan in an inexpressibly horrible form rise from the rock, cast himself into the abyss, and vanish as if the earth had swallowed him.

At the same moment I beheld myriads of angels draw near to Jesus, bend low before Him, take Him up as if in their hands, float down gently with Him to the rock, and into the grotto in which the forty days’ fast had been begun. There were twelve angelic spirits who appeared to be the leaders, and a definite number of assistants. I cannot now remember distinctly, but I think it was seventytwo, and I feel that the whole vision was symbolical of the Apostles and the disciples. And now was held in the grotto a grand celebration, one of triumph and thanksgiving, and a banquet was made ready. The interior of the grotto was adorned by the angels with garlands of vine leaves from which depended a victor’s crown, likewise of leaves, over the head of Jesus. The preparations were made rapidly, though with marvelous order and magnificence. All was resplendent, all was symbolical. Whatever was needed appeared instantly at hand and in its proper place.

Next came the angels bearing a table, small at first but which quickly increased in size, laden with celestial viands. The food and vessels were such as I have always seen on the heavenly tables, and I saw Jesus, the twelve chief spirits, and also the others partaking of refreshment. But there was no eating by the mouth, though still a real participation, a passing of the essence of the fruits into the partakers. All was spiritual. It was as if the interior signification of the aliments entered into the participants, bearing with it refreshment and strength. But it is inexpressible.

At one end of the table stood a large, shining chalice with little cups around it, the whole similar to that which I have always seen in my visions of the institution of the Blessed Sacrament. But this that I now saw was immaterial, was larger. There was also a plate with thin disks of bread. I saw Jesus pouring something from the large chalice into the cups and dipping morsels of bread into it, which morsels and cups the angels took and carried away. With this the vision ended and Jesus, going out from the grotto, went down toward the Jordan.

The angels that ministered unto Jesus appeared under different forms and seemed to belong to different hierarchies. Those that, at the close of the banquet, bore away the cups of wine and morsels of bread, were clothed in priestly raiment. I saw at the instant of their disappearance, all kinds of supernatural consolation descending upon the friends of Jesus, those of His own time and those of after ages. I saw Jesus appearing in vision to the Blessed Virgin then at Cana, to comfort and strengthen her. I saw Lazarus and Martha wonderfully touched, while their hearts grew warm with the love of Jesus. I saw Mary the Silent actually fed with the gifts from the table of the Lord. The angel stood by her while she, like a child, received the food. She had been a witness of all the temptations and sufferings of Jesus. Her whole life was one of vision and suffering through compassion, therefore such supernatural favors caused her no astonishment. Magdalen, too, was wonderfully agitated. She was at the time busied with finery for some amusement. Suddenly anxiety about her life seized upon her, and a longing rose in her soul to be freed from the chains that bound her. She cast the finery from her hands, but was laughed at by those around her. I saw many of the future Apostles consoled, their hearts filled with heavenly desires. I saw Nathanael in his home thinking of all that he had heard of Jesus, of the deep impression He had made upon him, and of how he had cast it out of his mind. Peter, Andrew, and all the others were, as I saw, strengthened and consoled. This was a most wonderful vision.

During Jesus’ fast, Mary resided in the house near Capharnaum, and had to listen to all kinds of speeches about her Divine Son. They said that He went wandering about, no one knew where; that He neglected her; that after the death of Joseph it was His duty to undertake some business for His Mother’s support, etc. Throughout the whole country the talk about Jesus was rife at this time, for the wonders attendant on His baptism, the testimony rendered by John, and the accounts of His scattered disciples had been everywhere noised abroad. Only once after this, and that was before His Passion, at the resurrection of Lazarus, were reports of Jesus so widespread and active. The Blessed Virgin was grave and recollected, for she was never without the internal vision of Jesus, whose actions she contemplated and whose sufferings she shared.

Toward the close of the forty days, Mary went to Cana, in Galilee, and stopped with the parents of the bride of Cana, people of distinction who appeared to be of the first rank. Their beautiful mansion stood in the heart of the clean and well-built city. A street ran through the middle of it, I think a continuation of the highroad from Ptolomais; one could see it descending toward Cana from a higher level. This city was not so irregularly and unevenly built as many others of Palestine. The bridegroom was almost of the same age as Jesus and he managed his mother’s household with the cleverness of an old married man. The parents of the young people consulted the Blessed Virgin upon all the affairs of their children and showed her everything.

John was at this time constantly occupied in administering baptism. Herod did his best to procure a visit from him, and he likewise sent messengers to draw him out on the subject of Jesus. But John paid very little attention to him, and went on repeating his old testimony of Jesus. From Jerusalem also, messengers were again sent to call him to account concerning Jesus and himself. John answered as usual that he had never laid eyes on Him when he began his own career, but that he had been sent to prepare for Him the way.

Since Jesus’ baptism, John taught that through that baptism and the descent of the Holy Spirit upon Him, water had been sanctified and out of it much evil had been cast. Jesus’ baptism- had been like an exorcism of the water. Jesus had suffered Himself to be baptized in order to sanctify water. John’s baptism had in consequence become purer and holier. It was for this end that Jesus was baptized in a separate basin. The water sanctified by contact with His Divine Person had then been conducted to the Jordan and into the public pool of baptism, and of it also Jesus and His disciples had taken some for Baptism in distant towns and villages.

2.1.2.. JESUS GOES TO THE JORDAN, AND ORDERS BAPTISM TO BE ADMINISTERED

At break of day Jesus went over the Jordan at the same narrow place which He had crossed forty days before. Some logs lay there to facilitate a passage. This was not the usual crossing place, the terminus of the public road, but a neighboring one. Jesus proceeded along the east bank of the river up to a point directly opposite John’s place of baptism. John at that moment was busy teaching and baptizing. Pointing straight across the river, he exclaimed: “Behold, the Lamb of God who taketh away the sins of the world.” (John 1:36) Jesus then turned away from the shore and returned to Bethabara.

Andrew and Saturnin, who had been standing near John, hurried over the river by the same way that Jesus had passed. They were followed by one of the cousins of Joseph of Arimathea, and two others of John’s disciples. They ran after Jesus, who, turning, came to meet them, asking what they wanted. Andrew, overjoyed at having found Him once more, asked Him where He dwelt. Jesus answered by bidding them follow Him, and He led them to an inn near the water and outside of Bethabara. There they entered and sat down. Jesus stayed all this day with the five disciples in Bethabara, and took a meal with them. He talked of His teaching mission about to begin and of His intention to choose His disciples. Andrew mentioned to Him many of his own acquaintances whom he recommended as suitable for the work, among others Peter, Philip, and Nathanael. Then Jesus spoke of baptizing here at the Jordan, and commissioned some of them to do so. Whereupon they objected that there was no convenient place around those parts. The only suitable locality was where John was baptizing, and it would never do to interfere with him. But Jesus spoke of John’s vocation and mission, remarking that his work was well nigh its completion, and confirming all that John had said of himself and of the Messiah.

Jesus alluded also to His own preparation in the desert for the mission of teaching that was before Him, and of the preparation necessary before undertaking any important work. Jesus was cordial and confidential toward the disciples, but they were humble and somewhat shy.

Next morning Jesus went with the disciples from Bethabara to a group of houses that stood near the river ferry. Here He taught in presence of a small audience. After that He crossed the river and taught in a little village of about twenty houses, distant perhaps one hour from Jericho. Crowds of neophytes and John’s disciples kept coming and going, to hear His words and report them to the Baptist. It was near midday when Jesus taught here.

After the Sabbath Jesus commissioned several of the disciples to cross the Jordan and go up the river to the distance of about one hour from Bethabara, there to prepare a pool for Baptism. The site chosen by Jesus was that upon which John, when going down from Ainon, had baptized before he had crossed to the west bank of the river opposite Bethabara.

The people of this place wanted to give Jesus an entertainment, but He would not stay. He crossed the Jordan and returned to Bethabara where He celebrated the Sabbath and taught in the synagogue. He ate with the principal of the school and slept in his house.

The baptismal pool which John had used just before he removed near Jericho was soon put in order again by the disciples. It was not quite so large as that just mentioned. It had an elevated margin and a projecting tongue of land on which the baptizer could stand. A small canal surrounded it, and from this the water could be turned into the basin.

There were now as many as three pools for Baptism: that above Bethabara, that of Jesus on the lately formed island in the Jordan, and that in use by John.

On Jesus’ arrival, He poured into the baptismal pool some of the water from the well on the island where He Himself had been baptized, and blessed it. Andrew had brought the water with him in a flask. The neophytes became unusually touched and agitated. Andrew and Saturnin administered Baptism, but not by complete immersion. The neophytes stood in the water near the edge of the pool, the sponsors’ hands upon their shoulders, while the baptizers, dipping the water up in the hollow of their hand, poured it thrice over them, baptizing in the name of the Father and of the Son and of the Holy Ghost. John baptized somewhat differently. He used a three-channeled shell for dipping up the water. Crowds were baptized at this time, most of them from Peraea. Jesus, standing on a little green hill nearby, instructed the people on penance, baptism and the Holy Ghost. He said: “When I was baptized, my Father sent down the Holy Ghost and uttered the words, `This is My beloved Son in whom I am well pleased.’ These words are addressed to everyone that loves his Heavenly Father and is sorry for his sins. Upon all that will be baptized in the name of the Father and of the Son and of the Holy Ghost, He sends His Holy Spirit. They then become His sons in whom He is well pleased, for He is the Father of all that receive His Baptism and to Him by the same are born again.”

It is always a subject of astonishment to me that the Gospel narratives of the facts in Jesus’ life are so short; for instance, it records the meeting of Jesus with Peter as happening close upon Andrew’s following Jesus after the testimony of John; while in reality, Peter was at the time not in that part of the country, but in Galilee. But still more wonderful is it to read of the Last Supper and the Passion’s following so closely the triumphal entrance of Jesus into Jerusalem, celebrated by us on Palm Sunday, since I always see so many days, and hear Jesus delivering so many instructions between the two events. So I think that Jesus remained here fourteen days before going to Galilee.

Andrew had not as yet been formally received as a disciple; indeed, Jesus had not even called him. He had come of himself, had offered himself, for he would gladly be near Jesus. He was more eager to serve, more ready to offer service than Peter. Peter was ever ready to quiet himself with the thought: “Oh, I am too weak for that! That is beyond my strength,” and so went about his own affairs. Saturnin and the two nephews of Joseph of Arimathea, Aram and Themeni, had, like Andrew, followed Jesus of their own accord.

John’s place of baptism was daily becoming less frequented, and many more of his disciples would have gone over to Jesus, had they not been prevented by some others, pertinacious characters, who took it hard that so many of his disciples abandoned John. They complained to him about it, saying that Jesus had no right to baptize in those parts, that He was encroaching upon John’s privilege, etc. John had some difficulty in convincing them to the contrary. He told them that they should call to mind his words and how he had always foretold what was now happening. He repeated that his duty was only to prepare the way, which done, he was to desist entirely from the work, and that that would be soon, since the way was almost prepared. But his disciples were greatly attached to him and they would not understand his words. Jesus’ baptismal place was already so crowded that He told His disciples they should on the morrow move further down the river.

With about twenty companions, among them Andrew, Saturnin, Aram, and Themeni, Jesus left Bethabara and went over the Jordan at the usual crossing place where the passage was easy. Leaving Gilgal on the right, He went to a very densely settled place called Ophra, situated in a narrow mountain valley. Hither flocked the merchants from the regions beyond Sodom and Gomorrha. With their camels laden with merchandise they passed to the east side of the Jordan, where they were baptized by John. There was at this place a byway leading from Judea to the Jordan. Ophra was in many respects quite forgotten. It was between three and four hours from John’s place of baptism, not quite so far from Jericho, and from Jerusalem about seven hours. It was not exposed to the influence of the sun; consequently, though well built, it was cold. The inhabitants were made up of merchants, publicans, and smugglers. They were not exactly wicked, but they were indifferent, and as is often the case among traders and innkeepers, they cleared great profits. It seemed as if they made something off everyone that passed through their city. As yet they had paid little attention to John’s baptism; they hungered not after salvation. Things went on here as in places of which it is said: Business thrives there.**

When they approached Ophra, Jesus sent the nephews of Joseph of Arimathea on ahead, in order to get the key of the synagogue and to call the people to the instruction. Jesus always entrusted such messages to these youths, for they were very clever and amiable. At the entrance of the city, the possessed and lunatics ran around Jesus, crying out: “Here comes the Prophet, the Son of God, Jesus Christ, our enemy! He will drive us out!” Jesus commanded them to be silent and to cease their frantic gestures. All became quiet and followed Him into the synagogue, to which He had to go from almost one end of the city to the other. There He taught till evening, going out only once to take some refreshment. His theme was, as usual, the nearness of the Kingdom of God and the necessity of Baptism. In vigorous words He warned the inhabitants to awake from their indifference and fancied security, lest judgement should come upon them. He spoke in strong terms against their usury, their smuggling, and such sins as are common to publicans and merchants. His hearers did not contradict Him, though they were not very well disposed. They were captives to their gains. Still some of them were really touched and very much changed by His teaching. That evening several of the most important men of the city, as well as some of the humblest class, called upon Jesus at the inn. They had resolved to receive baptism, and on the following day they went to John.

Next morning Jesus and His disciples left Ophra and returned to Bethabara. On the way they separated, Andrew and the greater number being sent on ahead by the same route by which they had come; while Jesus with Saturnin and Joseph of Arimathea’s nephew went on toward John’s place of baptism, He took the same road as at the time upon which John rendered to Him the first public testimony after His baptism. On the way He entered some of the houses, taught their occupants, and exhorted them to Baptism. They reached Bethabara in the afternoon, where Jesus again delivered an instruction at the place of Baptism. Andrew and Saturnin baptized the crowds that succeeded one another. Jesus’ teaching was generally the same; viz., that to all that did penance and were baptized His Heavenly Father had said: “This is My beloved Son,” and that, in truth, all then became God’s children.

Most of those who now received Baptism were under the jurisdiction of the Tetrarch Philip, who was a good man. His people were tolerably happy, and therefore had thought little about receiving Baptism.

From Bethabara Jesus, with three disciples, went up through the valley to Dibon, where He had lately been for the Feast of Tabernacles. He taught in some houses, also in the synagogue, which was somewhat distant from the city on the road running through the valley. Jesus did not enter Dibon itself. He stayed overnight at a poor, retired inn which indeed was little more than a shed where the field laborers from the country around obtained food and lodging. It was now seed time on the sunny side of the valley, the crops of which were to ripen about the Pasch. They had to dig the ground here, for it was made up of soil, sand, and stone. They could not use the implement generally employed in breaking up the ground. Part of the standing-out harvest was now gathered in for the first time. The inhabitants of this valley, which was about three hours in length, were good people, of simple habits, and well inclined toward Jesus.

In the synagogue, as also among the field laborers, Jesus related and explained the parable of the sower. He did not always explain His parables. He often related them to the Pharisees without an explanation.

Andrew and Saturnin with some other disciples went afterward to Ophra, to confirm in their good resolutions those that Jesus had roused by His teaching.

When Jesus left the inn near Dibon, He started southward for Eleale about four hours distant, taking a road two hours farther to the southeast of the Jordan than that by which He had come thither from Bethabara. He arrived with about seven disciples, and put up with one of the Elders of the synagogue. When the Sabbath began, He taught in the synagogue taking for His subject a parable upon the waving branches of a tree scattering around their blossoms and bearing no fruit. By this parable Jesus intended to rebuke the inhabitants who for the most part had not become better after having received John’s baptism. They allowed the blossoms of penance to be scattered by every wind without bearing fruit. Such were they here. Jesus chose this similitude because these people found their support chiefly in the cultivation of fruit. They had to carry it far away for sale, as no highroad passed near their isolated city. They were also largely engaged in coarse embroidery and the manufacture of covers.

Up to the present Jesus had met no contradiction. The people of Dibon and the country around loved Him, and said that never before had they heard such a teacher. The old men always likened Him to the Prophets of whose teaching they had heard from their forefathers.

After the Sabbath Jesus went about three hours westward to Bethjesimoth on the east side of a mountain, the sunny side, about one hour from the Jordan. Andrew and Saturnin with some others of John’s disciples met Him on the way. Jesus spoke to them of the Children of Israel who had formerly encamped here, and of Josue and Moses who had instructed them, applying it to the present time and to His own teaching. Bethjesimoth was not a large place, but it was very fruitful, especially in wine.

Just as Jesus arrived, some demoniacs, who had been confined together in a house, were led out into the open air. All at once they began to rage and to cry: “There He comes, the Prophet! He will drive us out!” Jesus turned, enjoined silence upon them, commanded their fetters to fall, and that they should follow Him into the synagogue. Their chains fell miraculously and the poor creatures became quite calm. They cast themselves down before Jesus, thanked Him, and followed Him into the synagogue. There He taught in parables of the culture of the vine and its fruitfulness, after which He visited and cured many sick in their homes. Bethjesimoth did not lie on any highroad. The people had to carry their fruit to market themselves.

Jesus healed here for the first time since His return from the desert. On account of the cures wrought among them, the people were instant in their prayers for Him to remain. But He departed. With Andrew, Saturnin, Joseph of Arimathea’s nephews, and others, about twelve in all, He went in an oblique line toward the north until He reached the public ferry leading to the highroad of Dibon, over which He had crossed in going from Gilgal to Dibon at the Feast of Tabernacles. It takes tolerably long to cross the river at this point, because the steep bank directly opposite does not afford a landing place. From here Jesus and His little company journeyed on for about an hour over the base of a mountain in the direction of Samaria, until they arrived at a small place consisting of only one row of houses and which had no school.

It was occupied entirely by shepherds and kind-hearted people, who were habited in almost the same style as the shepherds I saw at the Crib. Jesus taught in the open air on a little elevation whereon a teacher’s chair of stone was erected. The people here had received John’s baptism.

2.1.3.. JESUS IN SILO, KIBZAIM, AND THEBEZ

I next saw Jesus in Silo, a city built around a high, steep rock with an extended plateau on a gently rising mountain range. On this plateau, the highest elevation of the mountain range, in early times after the departure from Egypt and during the journey through the desert, the Tabernacle with the Ark of the Covenant had rested. There was a large space surrounded by a wall partly in ruins, and in it might still be seen the remains of the little building that had been erected over the Tabernacle. On the spot whereon the Ark had stood, under a roof which rested upon open arches, was a pillar similar to the one in Gilgal, and under it a kind of vault excavated in the rocky foundation. Not far from the spot occupied by the Ark was a place for offering sacrifice and a covered pit for the reception of the refuse of the slaughter, for they were permitted to offer sacrifice here three or four times in the year. The synagogue also was built on this enclosed space of the plateau, from which was presented a widely extended view. From it one could see the plateau of Jerusalem, the Sea of Galilee, and far over many mountains.

Silo itself was a somewhat dilapidated and not very populous city. It possessed two schools, one belonging to the Pharisees, the other to the Sadducees. But the people were not good; they were arrogant, full of self-conceit and false assurance. At some distance from the city gate with its dilapidated towers, stood an Essenian cloister now fallen to ruin, and nearer to the city was the house wherein the Benjaminites had confined the virgins whom, at the Feast of Tabernacles, they had brought captive to Silo. (1 Judges 21:19-24.)

Jesus with His twelve companions put up at a house at which travelling teachers and prophets were privileged. It was adjoining the schools and dwellings of the Pharisees and Scribes, who had a kind of seminary here. About twenty of these Scribes in their long robes and girdles, with long, rough tufts hanging from their sleeves, gathered around Jesus. They feigned not to know Him, and spoke of Jesus as of a third person using all kinds of cutting speeches, such as: “Now, how will it be? There are two baptisms, that of John and that of Jesus, the carpenter’s son of Galilee. Which, now, will be the right baptism?” They went on to say that they had heard also that women attached themselves to the mother of this carpenter’s son; for instance, a widow with her two sons. These latter, at the instigation of their mother, joined the followers of Jesus, while she herself went with His Mother, and so they travelled about. But as for themselves, they needed not such novelties. They had the Promise and the Law. All this they did not express bluntly and rudely, but with a semblance of mock friendship for Jesus. He answered their pointed speeches by saying that He was the One of whom they were speaking. And when they referred to the voice heard at His baptism, He informed them that it was the voice of His Heavenly Father, who was the Father of everyone who would repent of his sins and be regenerated by Baptism.

Then, affecting to consider it a very sacred place, they expressed unwillingness to allow Jesus and His disciples to enter the enclosure where formerly the Ark of the Covenant had stood. But Jesus, heedless of their opposition, entered. He reproached them with having, on account of their wickedness, lost the Ark of the Covenant; that now, preserving only the remembrance of it, they were still just as bad; that they had always violated the Law in the past, as well as in the present; and that, as the Ark had been withdrawn from the keeping of their ancestors, so now would the fulfillment of the Law be taken from themselves. As these men showed a desire to dispute with Him on some points of the Law, He stood them out, two by two, and interrogated them like children, proposing to them many deep questions in the Law. They were unable to answer; so, confused and angry, muttering and nudging one another with the elbow, they began to slink away. Then Jesus led them to the covered pit in which had been thrown the refuse of the sacrifice. He ordered them to uncover it and told them in a similitude that they were like unto that pit, inwardly full of ordure and rottenness and unfit for sacrifice, though outwardly clean, their unsightliness covered over by a fine exterior. He reminded them that from this very spot, as punishment of the sins of their forefathers, the Holy Ark had been taken away. They all left the place in anger.

When Jesus taught in the synagogue, He insisted especially upon the reverence due the aged and love toward parents. He spoke warmly on these points, for the people of Silo had long been in the wicked habit of slighting, despising, and disowning their aged parents.

A road led to Silo from Bethel on the south. Lebona was not far distant, and to Samaria from Bethel, it may have been from eight to nine hours. The Prophet Jonas lies buried at Silo.

When Jesus left Silo from the opposite side of the city, the northwest, Andrew, Saturnin, and Joseph of Arimathea’s nephews separated from Him, and proceeded on ahead to Galilee. Jesus with some disciples of John, then in His company, directed His steps to Kibzaim, where He arrived before the Sabbath. Kibzaim lay in a valley between two branches of a mountain range that extended through the middle of the country, and assumed in this place almost the exact shape of a wolf’s claw. The people were good, hospitable souls, and well - inclined to Jesus, whose coming they were expecting. Kibzaim was a Levitical city. Jesus put up near the school with one of the head men.

There arrived also to salute Jesus, Lazarus, Martha, Johanna Chusa, the son of Simeon (who was employed at the Temple), and the old servant of the first named. They were on their way to the wedding at Cana, and had been informed by messengers that they would here meet Jesus. Jesus, from the very first, always treated Lazarus with distinction and as a very dear friend. And yet I never heard Him ask: How is such or such a one of thy relatives or acquaintances?

Kibzaim was a solitary place hidden away in a corner of the mountain. The inhabitants subsisted chiefly by the cultivation of fruits. The manufacture of tents and carpets was also carried on, and many were engaged in sandalmaking. Jesus spent the Sabbath here, and cured several sick persons by a word of command. Some were dropsical and others simpletons. They were brought on litters to Jesus and set down in front of the school. Jesus took a repast at the house of a distinguished Levite. After the Sabbath He went again to Sichar, where He arrived late, and passed the night at an inn appointed for Him. Lazarus and his party went from Kibzaim straight to Galilee.

Early next morning, Jesus went from Sichar northeastwardly toward Thebez. In Sichar, or Sichem, He could not teach. There were no Jews there. The inhabitants were made up of Samaritans and some others who had settled there either after the Babylonian Captivity, or in consequence of a war. They used to go up to the Temple at Jerusalem, though they did not join in the Jewish sacrifices. Near Sichem is that beautiful field which Jacob bought for his son Joseph. A part of it already belonged to Herod of Galilee. A boundary consisting of stakes, a rampart of earth, and a path ran through the valley.

Thebez was quite an important city, traversed by a highway and possessed of considerable trade. Heavily laden camels, their burdens rising high upon their backs, came and went. It was something wonderful to see those animals with their packs like so many little towers, climbing slowly over the mountain, their head at the end of the long neck moving from side to side before their lofty burden. Raw silk formed a chief staple of trade. The people of Thebez were not bad, nor were they prejudiced against Jesus, but they were neither simple nor childlike. They were indifferent, as well-to-do tradespeople often are. The priests and Scribes were content with themselves and indifferent to others. As Jesus entered the city, the possessed and the lunatics raised their cry: “There comes the Prophet of Galilee! He has power over us! He will drive us away!” Jesus commanded them silence, and instantly they became quiet. Jesus put up near the synagogue whither the crowds followed Him, bringing with them their sick, of whom He healed many. That evening He taught in the school and celebrated the Feast of Dedication, which then began. In the school and in all the houses seven lights were lit, also outdoors in the fields and on the roads near the shepherds’ huts were little burning tufts of something on the ends of stakes. Thebez was admirably situated on the mountain. At some distance, one could see the mountain road running through it and the laden camels climbing up; but near the city the view was hidden.

Andrew, Saturnin, and Joseph’s nephews had already left Silo and gone to Galilee. Andrew had been up among his relatives at Bethsaida. He had informed Peter that he had again found the Messiah, who was taken on His way up to Galilee, and that he would take him (Peter) to Him.

All went now to Arbela, called also Betharbel, to see Nathanael Chased, who was there on business, and to induce him to go with them to celebrate the feast at Gennabris. Chased resided at that time in Gennabris in a high house that, with several others, stood by itself outside the city. The disciples spoke much to him of Jesus. Andrew had purposely taken them there for the feast because he, as well as they, counted upon Nathanael. They were eager to hear his opinion, but Nathanael appeared rather indifferent to the whole affair.

Lazarus had brought Martha and Johanna Chusa to Mary then at Capharnaum, whither she had come from Cana. They set off again for Tiberias where they hoped to meet Jesus. Simeon’s son was one of the escorts, and the bridegroom of Cana went also to meet the Lord. This bridegroom was the son of the daughter of Sobe, the sister of Anna. His name was Nathanael. He did not belong to Cana, though he was married there. Gennabris was a populous city. A highway ran through it, and there was much business and traffic carried on, especially in silk. It was in the country, a couple of hours from Tiberias, from which it was separated by mountains. To reach it, one had to go somewhat southward between Emmaus and Tiberias, and then turn to the latter. Arbela was between Sephoris and Tiberias.

2.1.4.. FIRST FORMAL CALL OF PETER, PHILIP, AND NATHANAEL

Jesus departed before daybreak from Thebez. He and His disciples proceeded at first eastward, and then turning to the north, journeyed along the base of the mountain and through the valley of the Jordan toward Tiberias. He passed through Abelmahula, a beautiful city, where the mountain extends more to the north. It was the birthplace of Eliseus. The city is built on a spur of the mountain, and I noticed the great difference between the fruitfulness of its sunny side and its northern one. The inhabitants were tolerably good. They had heard of the miracles wrought by Jesus at Kibzaim and Thebez, so they stayed with Him on the way, begging Him to tarry with them and heal their sick. The excitement became almost tumultuous, but Jesus did not stay with them long. This city was about four hours from Thebez. Jesus passed near Scythopolis and on to the Jordan.

As He was journeying from Abelmahula, He met near a little city about six hours from Tiberias, Andrew, Peter, and John. Leaving the other friends in Gennabris, these three had come on to meet Jesus. Peter and John were in this part of the country upon some business connected with their fishery. They intended to proceed direct to Gennabris, but Andrew persuaded them to go first to meet the Lord. Andrew presented his brother to Jesus, who among other words said to him: “Thou art Simon, the son of Jonas; thou shalt be called Cephas.” This was said at the first salutation. To John, Jesus addressed some words relative to their next meeting. Then Peter and John went out to Gennabris, while Andrew accompanied Jesus into the environs of Tarichaea.

John the Baptist had by this time abandoned his place of baptism on this side of the Jordan. He had crossed the river and was now baptizing about one hour to the north of Bethabara, at the place whereon Jesus had lately allowed the disciples to baptize and where John himself had baptized at an earlier period. John had made this change to suit the convenience of the people from the region under Philip the Tetrarch. Philip was a goodnatured man. Many of his people desired baptism, but were unwilling to cross the Jordan to receive it. Among them were many of the heathens. The last visit that Jesus made to this part of the country had roused in numbers the desire after baptism. Another reason also influenced John to baptize where Jesus’ disciples had lately been similarly engaged, and that was to show that there was no disunion between him and Jesus.

When Jesus with Andrew reached the neighborhood of Tarichaea, He put up near the lake at a house belonging to Peter’s fishery. Andrew had previously given orders for preparations to be made for Jesus’ reception. Jesus did not go into the city. There was something dark and repulsive about the inhabitants, who were deeply engaged in usury and thought only of gain. Simon, who here had some employment, had with Thaddeus and James the Less, his brothers, gone for the feast to Gennabris, where James the Greater and John were. Lazarus, Saturnin, and Simeon’s son came here to meet Jesus, as also the bridegroom of Cana. The last named invited Jesus and all His company to his marriage.

The principal motive that led Jesus to pass a couple of days in the vicinity of Tarichaea was that He desired to give the future Apostles and disciples time to communicate to one another the reports circulated about Himself, and especially what Andrew and Saturnin had to relate. He desired also that, by more frequent intercourse, they should better understand one another. While Jesus traversed the country around Tarichaea, I saw Andrew remaining in the house. He was busy writing letters with a reed upon strips of parchment. The writings could be rolled into a little hollow, wooden cylinder and unrolled at pleasure. I saw men and youths frequently entering the house, and seeking employment. Andrew engaged them as couriers to convey to Philip and his half-brother Jonathan, also to Peter and the others at Gennabris, letters notifying them that Jesus would go to Capharnaum for the Sabbath and engaging them to meet Him there. Meanwhile a messenger arrived from Capharnaum begging Andrew to solicit Jesus to go thither right away, for a messenger from Cades had been there awaiting Him for the past few days. This man wanted to ask Jesus for help.

Accordingly, with Andrew, Saturnin, Obed, and some of John’s disciples, Jesus set out from the fisherhouse near Tarichaea to Capharnaum. This last named city was not close to the lake, but on the plateau and southern slope of a mountain. On the western side of the lake, the mountain formed a valley through which the Jordan flowed into the lake. Jesus and His companions went separately, Andrew with his half-brother Jonathan, and Philip - both of whom had come in answer to his notification walked together. Jonathan and Philip had not yet met Jesus. Andrew spoke enthusiastically to them. He told them all that he had seen of Jesus, and protested that He was indeed the Messiah. If they desired to follow Him, he added, there was no need of their presenting to Him a formal petition to that effect; all they had to do was to regard Him attentively, and He, seeing their earnest wish, would give them a hint, a word to join His followers.

Mary and the holy women were not in Capharnaum itself, but at Mary’s house in the valley outside the city and nearer to the lake. It was there that they celebrated the feast. The sons of Mary Cleophas, Peter, James the Greater, and his brother John had already arrived from Gennabris with others of the future disciples. Chased (Nathanael), Thomas, Bartholomew, and Matthew, however, were not present. But there were many other relatives and friends of the Holy Family who had been invited to Cana for the wedding, celebrating the Sabbath here, because they had been notified that Jesus was expected.

Jesus along with Andrew, Saturnin, some of John’s disciples, Lazarus, and Obed, stopped at a house belonging to the bridegroom Nathanael. Nathanael’s parents were dead. They had left a large patrimony to their son.

The future disciples, just come from Gennabris, experienced a certain shyness in Jesus’ company. They were actuated in this by the influence Nathanael Chased’s opinion had over them and then again, by the thought of the wonderful things they had heard of Jesus from Andrew and some others of John’s disciples. They were restrained also by their own natural bashfulness and likewise by the remembrance of what Andrew had told them; viz., that they were not to make advances themselves, but merely pay attention to the teaching of Jesus, for that would be sufficient to make them decide to follow Him.

For two whole days had the messenger from Cades been waiting here for Jesus. Now he approached Him, cast himself at His feet, and informed Him that he was the servant of a man of Cades. His master, he said, entreated Jesus to return with him and cure his little son who was afflicted with leprosy and a dumb devil. This man was a most faithful servant; he placed his master’s trouble before Jesus in very pathetic words. Jesus replied that He could not return with him, but still the child should receive assistance, for he was. an innocent boy. Then He directed the servant to tell his master to stretch himself with extended arms over his son, to recite certain prayers, and the leprosy would disappear. After which, he, the servant himself, should lie upon the boy and breathe into his mouth. A blue vapor would then escape from the boy and he would be freed from dumbness. I had a glimpse of the father and servant curing the boy, as Jesus had directed.

There were certain mysterious reasons for the command that the father and the servant should stretch themselves alternately upon the boy. The servant himself was the true father of the child, of which fact, however, the master was ignorant. But Jesus knew it. Both had therefore to be instrumental in freeing the child from the penalty of sin.

Cades was about six hours from Capharnaum, on the boundary toward Tyre and west of Paneas. It was once the capital of the Canaanites, but was now a free city whither the prosecuted might flee from justice. It bordered on a region called Kabul, which had been presented by Solomon to the king of Phoenicia. I saw this region ever dark, gloomy, dismal. Jesus always shunned it when going to Tyre and Sidon. I think robbery and murder were freely carried on in it.

When on the Sabbath Jesus taught in the synagogue, an unusually large crowd was assembled to hear Him, and among His audience were all His friends and relatives. His teaching was entirely novel to these people, and quite transporting in its eloquence. He spoke of the nearness of the Kingdom of God, of the light that should not be hidden under a bushel, of sowing, and of faith like unto a mustard seed. He taught, not in naked parables, but with explanations. The parables were short examples and similitudes, which He used to explain His doctrine more clearly. I have indeed heard Him in His teaching making use of a great many more parables than are related in the Gospel. Those there recorded are such as He most frequently used with explanations more or less varied to suit the occasion.

After the close of the Sabbath, Jesus went with His disciples into a little vale near the synagogue. It seemed intended for a promenade or a place of seclusion. There were trees in front of the entrance, as well as in the vale. The sons of Mary Cleophas, of Zebedee, and some others of the disciples were with Him. But Philip, who was backward and humble, hung behind, not certain as to whether he should or should not follow. Jesus, who was going on before, turned His head and, addressing Philip, said: “Follow Me!” at which words Philip went on joyously with the others. There were about twelve in the little band.

Jesus taught here under a tree, His subject being “Vocation and Correspondence.” Andrew, who was full of zeal for his Master’s interests, rejoiced at the happy impression made upon the disciples by the teaching of Jesus on the preceding Sabbath. He saw them convinced that Jesus was the Messiah, and his own heart was so full that he lost no opportunity to recount to them again and again all that he had seen at Jesus’ baptism, also the miracles He had wrought.

I heard Jesus calling Heaven to witness that they should behold still greater things, and He spoke of His mission from His Heavenly Father.

He alluded also to their own vocation, telling them to hold themselves in readiness. They would, He continued, have to forsake all when He called them. He would provide for them, they should suffer no want. They might still continue their customary occupations, because as the Passover was now approaching He would have to discharge other affairs. But when He should call them, they should follow Him immediately. The disciples questioned Him unrestrainedly as to how they should manage with regard to their families. Peter, for instance, said that just at present he could not leave his old stepfather, who was also Philip’s uncle. But Jesus relieved his anxiety by His answer, that He would not begin before the Paschal feast; that only insofar as the heart was concerned, should they detach themselves from their occupations; that exteriorly they should continue them until He called them. In the meantime, however, they should take the necessary steps toward freeing themselves from their different avocations. Jesus then left the vale by the opposite end, and went to His Mother’s house, one of a row that stood between Capharnaum and Bethsaida. His nearest relatives accompanied Him, for their mothers also were with Mary.

Very early the next morning, Jesus with His relatives and disciples started for Cana. Mary and the other women went by themselves, taking the more direct and shorter route. It was only a narrow footpath running for the most part over a mountain. The women chose it as being the more private. It was besides wide enough for them, as they usually walked single file. A guide went on ahead, and a servant followed at some distance. Their journey was to the southwest of Capharnaum, almost seven hours.

Jesus and His companions took a more circuitous route through Gennabris. The road was broader and better suited to conversation. Jesus taught along the way. He often halted, gave utterance to some truth, and then explained it. This road was more to the south than that which Mary took. It was almost six hours by it from Capharnaum to Gennabris, at which place it turned southward, and three hours more took the traveller to Cana.

Gennabris was a beautiful city. It had a school and a synagogue. There was also a school of rhetoric, and the trade carried on was extensive. Nathanael had his office outside the city in a high house that stood by itself, though there were others at some distance around it. In spite of the invitation received from the disciples to that effect, he did not go into the city to meet Jesus.

Jesus taught in the synagogue and, with some of the disciples, took a luncheon at the house of a rich Pharisee. The rest of the disciples had already continued their journey to Cana. Jesus had commissioned Philip to go to Nathanael and bring him to meet Him on the way.

Jesus was very honorably treated at Gennabris, and the inhabitants were eager to keep Him with them longer. They brought forward as a reason for His doing so that He was one of their own countrymen, and also that He should have compassion on their sick. But Jesus soon left them and proceeded to Cana.

Meantime Philip had gone to Nathanael’s office, in which he found several clerks, Nathanael being in a room upstairs. Philip had never before spoken of Jesus to Nathanael, since he, Nathanael, had not accompanied his friends to Gennabris. They were, however, well acquainted with each other, and Philip, full of joy, was enthusiastic when speaking of Jesus. “He is,” he said, “the Messiah of whom the Prophets have spoken. We have found Him, Jesus of Nazareth, the Son of Joseph.”

Nathanael was of a bright, lively disposition, energetic and self-reliant, consequently frank and sincere. In reply to Philip’s remarks, Nathanael said: “Can anything very good come from Nazareth?” He knew the reputation of the Nazareans, that they were of a contradictory spirit and were not distinguished for the wisdom of their schools. He thought that a man who had been educated there might indeed shine in the eyes of his credulous and simpleminded friends, but that he could never satisfy his own pretentious claims to learning. But Philip bade him come and see for himself, for Jesus would soon pass that way to Cana. Nathanael accordingly accompanied Philip down by the short road to that house which stood a little off the highway to Cana. Jesus, with some of His disciples, was standing where the road branched off into the highway. Philip, since Jesus’ injunction to follow Him, had been as joyous and unrestrained as before he had been timid. Addressing Jesus in a loud voice as they approached, he said: “Rabbi! I bring you here one who has asked: `What good can come from Nazareth?’ ” But Jesus, turning to the disciples who were standing around Him, said as Nathanael came forward: “Behold! A true Israelite, in whom there is no guile!” Jesus uttered the words in a kind, affectionate manner. Nathanael responded: “How dost Thou know me?” meaning to say: How knowest Thou that I am true and without guile, since we have never before spoken to each other? Jesus answered: “Before Philip called thee, I saw thee when thou wast standing under the fig tree.” These words Jesus accompanied by a significant look at Nathanael intended to recall something to him.

This glance of Jesus instantly awoke in Nathanael the remembrance of a certain passerby whose warning look had endued him with wonderful strength at a moment in which he was struggling with temptation. He had indeed been standing at the time under a fig tree on the pleasure grounds around the warm baths, gazing upon some beautiful women who, on the other side of the meadow, were playing for fruit. The powerful impression produced by that glance, and the victory which Jesus had then enabled him to gain, were fixed in his memory, though perhaps the form of the Man to whom he owed both the one and the other had faded from his mind. Or he may indeed have recognized Jesus without being aware that the warning glance had been designedly given. But now that Jesus reminded him of it and repeated the significant glance, Nathanael became greatly agitated and impressed. He felt that Jesus in passing had read his thoughts, and had been to him a guardian angel. Nathanael was so pure of heart that a thought contrary to the holy virtue had power to trouble his soul. He recognized, therefore, in Jesus his Saviour and Deliverer. This knowledge of his thoughts was enough for his upright, impetuous, and grateful heart, enough to make him, on the instant, joyfully acknowledge Jesus before all the disciples. Humbling himself before Him as he uttered those significant words, Nathanael exclaimed: “Rabbi! Thou art the Son of God! Thou art Israel’s King!” Jesus responded: “Thou believest now because I have said that I saw thee under the fig tree. Verily, thou shalt greater wonders see!” And then turning to all, He said: “Verily! Ye shall see the heavens open and the angels of God ascending and descending over the Son of Man!” The other disciples, however, did not understand the real import of Jesus’ words concerning the fig tree, nor did they know why Nathanael Chased had so quickly declared for Jesus. It was like a matter of conscience hidden from all excepting John, to whom Nathanael himself intrusted it at the marriage feast of Cana. Nathanael asked Jesus whether he should at once leave all things and follow Him, for that he had a brother, to whom he could make over his employment. Jesus answered him as He had the others on the preceding evening, and invited him to Cana for the marriage feast.

Then Jesus and His disciples proceeded on their way to Cana, Nathanael Chased meanwhile returning home to prepare for the wedding, for which he set out on the following morning.

2.1.5.. THE WEDDING AT CANA

Cana, situated on the west side of a hill, was a clean, pleasant place, not so large as Capharnaum. It had a synagogue to which were attached three priests. Near it was the public house at which the wedding was to be held. It had a forecourt planted with trees and shrubs. From this house to the synagogue, the street was adorned with leafy festoons and arches from which hung garlands and fruits. The festal hall extended from the entrance of the house back to and beyond the fireplace, a high wall with ledges in it, which was now adorned like an altar with vases and flowers and gifts for the bride. Almost a third of this spacious hall was behind the fireplace, and there the women sat at the wedding banquet. The beams supporting the upper story were likewise hung with garlands, and there were means of ascent in order to light the lamps fastened to them.

When Jesus with His disciples arrived near Cana, He was most deferentially received by Mary, the bride’s parents, the bridegroom, and others that had come out to meet Him. Jesus with His familiar disciples, among them the future Apostles, took up His abode in an isolated house belonging to the maternal aunt of the bridegroom.

This aunt also was a daughter of Anna’s sister Sobe. She held the mother’s place to the bridegroom during the wedding ceremonies. The bride’s father was named Israel and was a descendant of Ruth of Bethlehem. He was an opulent merchant, who carried on a large freighting business. He owned warehouses and great inns and storing places along the highroads for supplying caravans with fodder. His employees were numerous, for most of the inhabitants of Cana earned their living by working for him; in fact, all business transactions were wholly in the hands of himself and a few others. The bride’s mother was a little lame; she limped on one side and had to be led.

All the relatives of St. Anna and Joachim had come from around Galilee to Cana, in all over one hundred guests. Mary Marcus, John Marcus, Obed, and Veronica had come from Jerusalem. Jesus Himself brought about twenty-five of His disciples with Him.

Long ago had Jesus, in His twelfth year at the children’s feast held in the house of St. Anna upon His return from the Temple, addressed to the bridegroom words full of mysterious significance on the subject of bread and wine. He had told him that at some future day He would be present at his marriage. Jesus’ participation in this marriage, like every other action of His earthly career, had, besides its high, mysterious signification, its exterior, apparent, and ordinary motives. More than once had Mary sent messengers to Jesus begging Him to be present at it. The friends and relatives of the Holy Family, judging from a human view, were making such speeches as these: “Mary, the Mother of Jesus, is a lone widow. Jesus is roaming the country, caring little for her or His relatives, etc., etc.” It was on this account, therefore, that Mary was anxious that her Son should honor His friends by His presence at the marriage. Jesus entered into Mary’s views and looked upon the present as a fitting opportunity to disabuse them of their erroneous ideas. He undertook also to supply one course of the feast, and so Mary went to Cana before the other guests and helped in the various preparations. Jesus had engaged to supply all the wine for the feast, wherefore it was that Mary so anxiously reminded Him that the wine failed. Jesus had also invited Lazarus and Martha to Cana. Martha assisted with Mary in the preparations, and it was Lazarus who defrayed (a circumstance known only to Jesus and Mary) all the expenses assumed by Jesus at the feast. Jesus had great confidence in Lazarus, and willingly received everything from him, while Lazarus was only too happy to give to Jesus. He was up to the last like the treasurer of the Community. During the whole feast, he was treated by the bride’s father as a person of special distinction, and he even personally busied himself in his service. Lazarus was very refined in his manners, his whole demeanor earnest, quiet, and marked by a dignified affability; he spoke little, and his bearing toward Jesus was full of loving devotedness.

Besides the wine, Jesus had also engaged to supply one course of the banquet, which course consisted of the principal viands, such as birds of all kinds, fruits, and vegetables. For all these provision had been made. Veronica had brought with her from Jerusalem a basket of the choicest flowers and the most skillfully made confections. Jesus was like the Master of the feast. He conducted all the amusements, which He seasoned with His own instructions. He it was, too, who arranged the whole order of the wedding ceremonies. He directed that all guests should amuse themselves on those days according to the customs usual on such occasions, but at the same time draw some lesson of wisdom from their various enjoyments. Among other things, He ordered that twice in the day the guests should leave the house, to amuse themselves in the open air.

Then I saw the wedding guests in a garden, the men and women separate, amusing themselves with conversation and games. The men reclined in circles on the ground. In the center were all kinds of fruit which, according to certain rules, they threw at one another. The thrower aimed at making it fall into certain holes or circles, while the others sought to prevent its doing so. I saw Jesus with cheerful gravity taking part in the game. Frequently He smilingly uttered a word of wisdom that made His hearers wonder. Deeply impressed, they received it in silence, the less quick to perceive its meaning asking for an explanation from their neighbor. Jesus had the inner circle and decided the prizes, which He awarded with beautiful and sometimes quite astonishing remarks. The younger of the guests amused themselves by running and leaping over leafy festoons and heaps of fruit. The women sat apart and played also for fruit, the bride’s seat being always between Mary and the bridegroom’s aunt.

There was also performed a kind of dance. Children played on musical instruments and sang choruses at intervals. The dancers, both the men and the maidens, held scarfs with which they touched one another when dancing in rows or in rings. Without those scarfs they never touched one another. Those of the bride and bridegroom were black, the others were yellow. At first, the bride and bridegroom danced alone, then all danced together. The maidens wore veils, but partly raised over the face; their dresses were long in the back, but a little raised in front by means of laces. There was no leaping nor springing in the dance, as is customary amongst us. It was more a moving in all kinds of figures, accompanied by frequent swaying of the person and keeping time to the music with the hands, the head, and the whole body. Though perfectly modest and graceful, it reminded me of that swaying of the Pharisaical Jews at prayer. None of the future Apostles took part in the dance; but Nathanael Chased, Obed, Jonathan, and some others of the disciples entered into it. The female dancers were the maidens only. The order observed was quite extraordinary, and a spirit of tranquil joyousness prevailed among the guests.

During those days of rejoicing, Jesus had frequent private interviews with those disciples that were later on to” become His Apostles. But the others were not neglected. Jesus often walked with them and with all the other guests in the country around and instructed them. The future Apostles often explained Jesus’ teachings to their companions. This going abroad of the guests facilitated the preparations for the feast indoors. Several of the disciples, however, and even Jesus Himself at times, were present at the preparations going on in the house, helping to arrange this or that, and besides, several of them had a part in the bridal procession.

Jesus intended to manifest Himself at this feast to all His friends and relatives. He wished also that all whom He had chosen up to the present, should become known to one another and to His own relatives. This could be done with greater freedom on such an occasion as this marriage festival.

Jesus taught likewise in the synagogue before the assembled guests. He spoke of the enjoyment of lawful pleasures, of the motives through which they might be indulged, and of the moderation and prudent reserve that ought to accompany them. Then He spoke of marriage, of husband and wife, of continence, of chastity, and of spiritual unions. At the close of the instruction, the bridal pair stepped out in front of Jesus, and He addressed each separately.

2.1.5a. . THE NUPTIAL CEREMONY. THE WOMEN’S GAME. THE MEN’S LOTTERY

On the third day after Jesus’ arrival, at about nine o’clock in the morning, the marriage ceremony was performed. The bride had been adorned by her bridemaids. Her dress was something like that worn by the Mother of God at her espousals. Her crown, too, was similar, though more richly ornamented. But her hair was not netted in strands so fine as was that of Mary, the braids were fewer and thicker. When fully attired, she was presented to the Blessed Virgin and the other women.

The bride and bridegroom were conducted processionally from the house of festivity to the synagogue and back again. Six little boys and as many little girls with garlands and wreaths headed the procession. Then came six larger boys and six larger girls with flutes and other musical instruments. On their shoulders stood out some kind of stiff material like wings. Twelve young maidens accompanied the bride as bridemaids, and the same number of youths the bridegroom. Among the latter were Obed, Veronica’s son, Joseph of Arimathea’s nephews, Nathanael Chased, and some of John’s disciples, but none of the future Apostles.

The nuptial ceremony was performed by the priest in front of the synagogue. The rings exchanged by the young pair had been presented to the bridegroom by Mary after Jesus had blessed them for her. I remarked something at this marriage that had escaped me at the nuptials of Joseph and Mary; viz., the priest pierced the left ring finger of both bridegroom and bride with a sharp instrument, just at the place where the ring was to be worn. Then he caught in a glass of wine two drops of blood from the bridegroom and one from the bride. The contents of the glass the young couple then drank in common, and afterward gave away the glass. After this many other articles, such as scarfs and other pieces of clothing, were bestowed upon the poor gathered around. When the bridal pair were reconducted to the festal house, Jesus Himself received them.

Before the wedding banquet I saw all the guests again assembled in the garden. The women and maidens sat on a carpet in an arbor and played for fruit. They passed from one to another a little, triangular tablet on the edge of which were inscribed certain letters, and which was provided also with an index. The tablet was rested on the lap, the index twirled, and the point over which it paused determined the prizes.

But for the amusement of the men, I beheld a wonderful game, contrived by Jesus Himself in the summerhouse. In the center of the house stood a round table with as many portions of flowers, leaves, and fruits placed around the edge as there were players. Jesus had, beforehand and alone, arranged these portions, each with reference to some mysterious signification. Above the surface of the table was a movable disk with a slot in it. The portion of fruit or flowers over which the slot rested when the disk was revolved, became the prize of him who had turned it. In the center of the table, a vine branch laden with grapes rose out of a bundle of ears of wheat. The longer the disk was turned, the higher rose the grapes and wheat. Neither the future Apostles nor Lazarus took part in the game. I was told at the time that whoever had received a call to teach or who was to be favored with greater knowledge than his companions, should not engage in the game: he should watch the results and be ready to season them with instructive applications. Thus would gravity and hilarity mutually temper each other.

In this game arranged by Jesus, there was something very wonderful and more than fortuitous, for the prize that fell to the players severally was significant of his own individual inclinations, faults, and virtues. This Jesus explained to each as the prize he had won was assigned him. Each prize was, as it were, a parable, a similitude upon the winner himself, and I felt that with the fruit he actually received something interiorly. All were touched and animated by the words of Jesus, perhaps also by the partaking of the fruit whose significant properties were now producing their effect. What Jesus said about each prize was quite unintelligible to all that it did not concern. It was received by the bystanders as only a pleasant, pointed remark. But each felt that the Lord had cast ‘a deeply penetrating glance into his own interior. The same thing happened here as at Jesus’ words to Nathanael relative to that gazing under the fig tree. They had sunk deep into Nathanael’s soul, while from the others their meaning remained hidden.

I remember even yet that mignonette was one among the flowers, and that Jesus, when awarding his prize to Nathanael Chased, said to him: “Now canst thou understand that I was right in saying to thee: Thou art a true Israelite in whom there is no guile.”

I saw one of the prizes producing most wonderful effects. Nathanael, the bridegroom, won a remarkable piece of fruit. There were two pieces on a single stem: one was like a fig, the other, which was hollow, more like a ribbed apple. They were of a reddish color, the inside white and streaked with red. I have seen similar in Paradise.

I perceived that the bystanders were very much surprised when the bridegroom won that fruit, and that Jesus spoke of marriage and of chastity, and dwelt upon the hundredfold fruit of the latter. And yet in all that Jesus said on these subjects, there was nothing that could shock the Jewish ideas on the score of marriage. Some of the Essenian disciples, James the Less for instance, comprehended better than the others the deep significance of His words.

I saw that the guests wondered more over that prize than over any other, and I heard Jesus saying that those fruits could produce effects far greater than was the remarkable signification attached to them. After the bridegroom and bride had eaten the fruit they had won, I saw the former become very much agitated. He grew pale, and a dark vapor escaped from him, after which he looked to me much brighter and purer, yes, even transparent when compared with what he had been before. The bride, too, who at a distance was sitting among the women, became after eating her piece of fruit quite faint. A dark shadow appeared to go out from her. The fruit that the bridal pair ate bore some reference to chastity.

There were certain penances connected with the different prizes. I remember seeing both the bride and bridegroom bringing something away from the synagogue, and performing certain devotions. Nathanael Chased’s prize was a little bunch of sorrel.

In each of the other disciples, there awoke after eating their prizes his predominant passion. It struggled a little for the mastery, and then either departed, or the possessor became by the combat strengthened against its assaults. The vegetable kingdom before the Fall was endowed with certain supernatural virtues, but since the taint of sin the power of plants remains for man a secret. The form, the taste, the effects of the various herbs and fruits, are now but simple vestiges of the virtues they possessed before sin touched them. In my visions, I have seen upon the celestial tables fruits such as they were before the Fall. But their peculiar attributes were not always quite clear to me. Such things appear confused to our darkened understanding rendered even more obtuse by the customs of ordinary life.

When the bride fainted, her attendants relieved her of some of her heaviest ornaments. From her fingers they drew several of her numerous rings. Among them was a gold funnel-shaped shield worn like a thimble on the middle finger. They removed also the bracelets and chains from her arms and breast. The only ornament she retained beside the marriage ring, which the Blessed Virgin had given, was a gold pendant from the neck. It was in shape something like an oblong arch on the plain of which was inlaid something in brown, like that of the wedding ring of Mary and Joseph. On that brown ground reclined a figure attentively considering a flowerbud which it held in its hand.

The game in the garden was followed by the nuptial banquet. That part of the spacious hall of the festal house on this side of the adorned fireplace, was divided into three spaces by two movable screens so low that the guests reclining at the different tables could see one another. In each of these compartments was a long, narrow table. Jesus reclined at the head of the middle one, His feet toward the fireplace. At the same table sat Israel, the bride’s father, Lazarus, the male relatives of Jesus, and those of the bride. The other wedding guests, along with the disciples, sat at the two side tables. The women sat in the space back of the fireplace, but where they could hear all that Jesus said. The bridegroom served at table, assisted by the steward, who wore an apron, and by several servants. The women were waited upon by the bride and some maid servants.

When the viands were brought in, a roasted lamb, the feet bound crosswise, was set before Jesus. When the bridegroom brought to Jesus the little case in which lay the carving knife, Jesus bade him recall that children’s entertainment after the Paschal feast, at which He had related the parable of a marriage, and had foretold to him that He would be present at his (the bridegroom’s) marriage. These words were intended for Nathanael alone. On hearing them, he became very thoughtful, for he had quite forgotten the circumstance. Jesus was at the banquet as He had been during the whole celebration, very cheerful and always ready with a word of instruction. He accompanied every action with an explanation of its spiritual signification, and spoke of hilarity and the enjoyment of the feast. He remarked that the bow must not always be bent, that the field must sometimes be refreshed by rain, and upon each He uttered a parable. As He carved the lamb, most wonderful words fell from His lips. He spoke of separating the lambs from the flocks, not for the greater advantage of the little animals thus chosen, but that they should die. Then He alluded to the process of roasting in which the meat was divested of its rawness by the fire of purification. The carving of each member signified, as He said, the manner in which they who would follow the Lamb should separate from their nearest relatives according to the flesh. When to each one He had reached a piece and all were partaking of it, He said that the lamb had been separated from its companions and cut into pieces, that it might become in them a nourishment of mutual union, so too must he that would follow the Lamb renounce his own field of pasture, put his passions to death, and separate from the members of his family. Then would he become, as it were, a nourishment, a food, to unite by means of the Lamb his fellow men to the Heavenly Father. Before every guest was a plate or a little wheaten cake. Jesus set a dark brown plate with a yellow rim before Himself, and it was afterward handed around. I saw Him at times holding up a little bunch of herbs in His hand, and giving some instruction upon it.

Jesus had engaged to supply the second course of the banquet as well as the wine, and for all this His Mother and Martha provided. This second course consisted of birds, fish, honey confections, fruits, and a kind of pastry which Veronica had brought with her. When it was all carried in and set on a side table, Jesus arose, gave the first cut to each dish, and then resumed His place at table. The dishes were served, but the wine failed. Jesus meanwhile was busy teaching. Now when the Blessed Virgin, who had provided for this part of the entertainment, saw that the wine failed, she went to Jesus and reminded Him that He had told her that He would see to the wine. Jesus, who was teaching of His Heavenly Father, replied: “Woman, be not solicitous! Trouble not thyself and Me!

My hour is not yet come.” These words were not uttered in harshness to the Blessed Virgin. Jesus addressed her as “Woman,” and not as “Mother,” because, at this moment as the Messiah, as the Son of God, He was present in divine power and was about to perform in presence of all His disciples and relatives an action full of mystery.

On all occasions when He acted as the Incarnate Word, He ennobled those that participated in the same by giving them the title that best responded to the part assigned them. Thus did the holiness of the divine action shed, as it were, some rays upon them and communicate to them a special dignity. Mary was the “Woman” who had brought forth Him whom now, as her Creator, she invokes on the occasion of the wine’s failing. As the Creator, He will now give a proof of His high dignity. He will here show that He is the Son of God and not the Son of Mary. Later on, when dying upon the Cross, He again addressed His weeping Mother by the appellation of Woman, “Woman, behold thy son!” thereby designating John.

Jesus had promised His Mother that He would provide the wine. And here we see Mary beginning the role of mediatrix that she has ever since continued. She places before Him the failure of the wine. But the wine that He was about to provide was more than ordinary wine; it was symbolical of that mystery by which He would one day change wine into His own Blood. The reply: “My hour is not yet come,” contained three significations: first, the hour for supplying the promised wine; secondly, the hour for changing water into wine, thirdly, the hour for changing wine into His own Blood.

But Mary’s anxiety for the wedding guests was now entirely relieved. She had mentioned the matter to her Son, therefore she says confidently to the servants: “Do all that He shall tell you.”

In like manner does the Church, the Bride of Jesus, say to Him: “Lord, Thy children have no wine.” And Jesus replies: “Church” (not Bride), “be not troubled, be not disquieted! My hour is not yet come.” Then says the Church to her priests: “Hearken to His words, obey all His commands, for He will always help you!”

Mary told the servants to await the commands of Jesus and fulfill them. After a little while Jesus directed them to bring Him the empty jugs and turn them upside down. The jugs were brought, three water jugs and three wine jugs, and that they were empty was proved by inverting them over a basin. Then Jesus ordered each to be filled with water. The servants took them off to the well which was in a vault in the cellar, and which consisted of a stone cistern provided with a pump. The jugs were earthen, large and so heavy that when full it took two men to carry them, one at each handle. They were pierced at intervals from top to bottom by tubes closed by faucets. When the contents to a certain depth were exhausted, the next lower faucet opened to pour out. They were only tipped up on their high feet.

Mary’s words to Jesus had been uttered in a low tone, but Jesus’ reply, as well as His command to draw water, was given in a loud voice. When the jugs filled with water had been placed, six in number, on the side table, Jesus went and blessed them. As He retook His place at table, He called to a servant: “Draw off now, and bring a drink to the steward!” When this latter had tasted the wine, he approached the bridegroom and said: “Every man at first setteth forth good wine, and when men have well drunk, then that which is worse. But thou hast kept the good wine until now.” He did not know that the wine was provided by Jesus as was also this whole course of the feast. That was a secret between the Holy Family and the family of the bridal pair. Then the bridegroom and the bride’s father drank of the wine, and great was their astonishment. The servants protested that they had drawn only water, and that the drinking vessels and glasses on the table had been filled with the same. And now the whole company drank. The miracle gave rise to no alarm or excitement; on the contrary, a spirit of silent awe and reverence fell upon them. Jesus taught much upon this miracle. Among other things, He said that the world presents the strong wine first, and then deceives the partially intoxicated with bad drinks; but it was not so in the Kingdom that His Heavenly Father had given Him. There pure water was changed to costly wine, as lukewarmness should give place to ardor and intrepid zeal. He alluded also to that banquet at which in His twelfth year, after His return from teaching in the Temple, He had been present with many of the guests now assembled, and who were then mere boys. He reminded them that He had on that occasion spoken of bread and wine, and had related the parable of a marriage at which the water of tepidity would be changed into the wine of enthusiasm. This, He said, was now fulfilled. He told them that they should witness greater miracles than this; that He would celebrate several Paschs, and at the last would change wine into Blood and bread into Flesh, and that He would remain with them till the end to strengthen and console. After that meal they should see happen to Him things that they could not now understand, even were He to explain them. Jesus did not say all this in plain terms. He hid it under parables, which I have forgotten, though I have given their sense. His listeners were filled with fear and wonder, and the wine produced a change in all. I saw that, not by the miracle alone, but also by the drinking of that wine, each one had received strength, true and interior, each had become changed. This change was similar to that wrought in them at an earlier stage of the entertainment by the eating of the fruit. His disciples, His relatives, in a word, all present were now convinced of Jesus’ power and dignity, as well as of His mission. All believed in Him. Faith at once took possession of every heart. All became better, more united, more interior. This same effect was produced in all that had drunk of the wine. Jesus at this wedding feast was, as it were, in the midst of His community for the first time. There it was that He wrought that first miracle in their favor and for the confirmation of their faith. It is on that account that this miracle, the changing of water into wine is recorded as the first in His history as that of the Last Supper, when His Apostles were staunch in the Faith, was the last.

At the close of the banquet, the bridegroom went to Jesus and spoke to Him very humbly in private. He told Him that he now felt himself dead to all carnal desires and that, if his bride would consent, he would embrace a life of continence. The bride also, having sought Jesus alone and expressed her wish to the same effect, Jesus called them both before Him. He spoke to them of marriage, of chastity so pleasing in the sight of God, and of the hundredfold fruit of the spirit. He referred to many of the Prophets and other holy persons who had lived in chastity, offering their bodies as a holocaust to the Heavenly Father. They had thus reclaimed many wandering souls, had won them to themselves as so many spiritual children, and had acquired a numerous and holy posterity. Jesus spoke all this in parables of sowing and reaping. The young couple took a vow of continence, by which they bound themselves to live as brother and sister for the space of three years. Then they knelt before Jesus, and He blessed them.

On the evening of the fourth day of the marriage, the bride and bridegroom were conducted to their home in festal procession. Lights arranged so as to form a letter were carried. Children went before carrying on strips of cloth two wreaths of flowers, an open one and a closed one, which they tore to pieces and scattered around in front of the house of the newly-married couple. Jesus had gone on ahead. He received them at the house and blessed them. The priests also were present. Since the miracle wrought by Jesus at the banquet, they had become very humble, and gave Him precedence everywhere.

On the Sabbath spent at Cana, Jesus taught twice in the synagogue. He alluded to the wedding feast and to the obedience and pious sentiments of the bridal couple. On leaving the synagogue, He was accosted by the people, who threw themselves at His feet and implored Him to cure their sick.

Jesus performed here two wonderful cures. A man had fallen from a high tower. He was taken up dead, all his limbs broken. Jesus went to him, placed the limbs in position, touched the fractures, and then commanded the man to rise and go to his home. The man arose, thanked Jesus, and went home. He had a wife and children. Jesus was next conducted to a man possessed by the devil, and whom He found chained to a great stone. Jesus freed him. He was next led to a woman, a sinner, who was afflicted by a bloody flux. He cured her, as also some others sick of the dropsy. He healed seven in all. The people had not dared to crowd around Him during the marriage festivities; but now that it was rumored that He was going away after the Sabbath, they could no longer be restrained. Since the miracle of the marriage feast, the priests did not interfere with Jesus. They allowed Him to do all that He wished. The miracles, the cures just related happened in their presence alone, for the disciples were not there.

2.1.6.. JESUS IN CAPHARNAUM AND AT THE LAKE OF GENESARETH

The Sabbath over, Jesus went that night with His disciples to Capharnaum, the bridegroom, his father, and several others accompanying Him a part of the way. The poor had been bountifully supplied at the marriage feast, for nothing appeared a second time on the table; whatever was left was immediately given away.

For two fasting days that occurred immediately after the Sabbath, I saw the cooking done in advance.

All the fires were covered, and the windows not absolutely necessary were closed. In the homes of the rich, there were little receptacles on the hearth in which, covered with hot ashes, the food kept warm. Jesus kept these fasts in Capharnaum where, too, He taught in the synagogue. Twice a day, the sick were brought to Him, and He cured them. The disciples from Bethsaida went home, but some of them afterward returned. Jesus traversed the country around teaching, but in the hours of rest He stayed with Mary.

Andrew, Saturnin, Aram, Themeni, and Eustachius were sent by Jesus to the great baptismal place on the Jordan this side of Jericho. It had been abandoned by John, and the disciples were now to baptize there. Jesus went with them a part of the way, and then turned off to Bethulia where He cured the sick and taught. From there He walked back between seven and eight hours toward Hanathon, northwest of Capharnaum, in whose vicinity there was a mountain formerly used by the Prophets for teaching. It had a gentle elevation of about an hour, and on it was a space arranged in olden times for teaching. It consisted of a high stone seat surrounded by stakes, over which a tent could be stretched as a protection against sun and rain. The space thus enclosed could accommodate a large audience. The tent was removed at the end of the instructions. From the mountainridge arose three hills, one of which was the Mount of Beatitudes. From the place where Jesus taught was a widely extended view: the Sea of Galilee lay below the observer, and he could see far around toward Nazareth. Some parts of the mountain were fertile and inhabited, but not so where Jesus taught. It was surrounded by the foundations of a ruined wall, upon which might still be seen the remains of several towers. Around the mountain lay Hanathon, Bethanat, and Nejel. Their proximity leaves the impression that they were formerly but one large city.

Jesus had with Him three disciples: one the son of the widowed aunt of the bridegroom of Cana; the second the, son of the other widow; and the third Peter’s half-brother Jonathan. The people were summoned by them to Jesus’ instruction on the mountain. Jesus taught here of the diverse spirits in men of different places, yea, even of the same family, and of the spirit that they should receive through Baptism. By this last spirit, they should all become one; one in penance, satisfaction, and expiation, as well as one with the Heavenly Father. Then He gave them some signs by which they might be able to recognize in what degree they had received the Holy Spirit in Baptism. He taught also on prayer and individual petitions. I was astonished to hear Him explaining several petitions of the Lord’s Prayer, although as a whole He had not yet repeated it. This instruction lasted from noon till evening, when He went down to Bethanat and stayed there overnight. The preceding night He had spent in Hanathon.

On the following day Jesus went from Bethanat toward the lake. Five more of John’s disciples had come to Jesus in Bethanat. They were from Apheca, the native city of St. Thomas, situated in a region to the north on the Mediterranean. They had long been with John; but now they followed Jesus.

Toward noon I saw Jesus and His disciples on a little hill about one half-hour from the lake, between Bethsaida and the spot where the Jordan flows into it. They commanded a view of it upon which they saw Peter, John, and James in their boats. Peter owned a large ship, and on it were his servants; but he was at the time in a small one which he was steering himself. John and James, in company with their father, owned a large ship and several small ones. I saw Andrew’s little boat near those of Zebedee, but he himself was at the Jordan. When the disciples remarked their friends on the lake, they wanted to go down to call them. But Jesus would not allow it. I heard the disciples asking: “How can those men down there still go around fishing after seeing what Thou hast done and hearing Thy teaching?” But Jesus answered: “I have not yet called them. They, and especially Peter, carry on a large business upon which many depend for subsistence. I have told them to continue it, and in the meantime hold themselves in readiness for My call. Until then I have many things to do. I have also to go to Jerusalem for the Pasch.”

About six and twenty dwellings were on the west side of the hill, occupied principally by peasants and the families of the fishermen. As Jesus approached these houses, a possessed person cried after Him: “There He goes! Here He comes! The Prophet before whom we must flee!” and soon He was surrounded by a crowd of such creatures, clamoring and raving, who were followed by their keepers. Jesus commanded them to be at peace and to follow Him. Then He went up on the hill and taught. There were about one hundred people, including the possessed, around Him. He spoke of evil spirits, of how to resist them, and of reformation of life. The possessed were freed from the spirits that held them. They became perfectly calm, they wept, they thanked, and declared that they could now recall nothing of what had happened to them during the time of their possession. Among these poor creatures were some who had been brought chained together from different parts of the country around, their friends having heard that there was on His way thither a Prophet as holy as Moses. After all their trouble, they would have missed Jesus had not one broken loose and cried after Him.

From this place Jesus went to join His Mother between Capharnaum and Bethsaida, the former of which was a little to the north and not far from the hill mentioned above. That evening when the Sabbath began, Jesus taught in the synagogue of Capharnaum. A feast was being celebrated. It had some reference to Tobias, who had frequented this part of the country and had done much good. He had also bequeathed property to the schools and synagogues. Jesus gave an instruction on gratitude.

After the Sabbath, Jesus returned to His Mother with whom He conversed alone far into the night. He spoke of His future movements: He would first go to the Jordan, then celebrate the Pasch at Jerusalem, afterward call His Apostles, and make His public appearance. He predicted the persecution He should endure at Nazareth, alluded to His career after that, and explained in what way she and the other women should bear a part in it. There was at that time in Mary’s house, a woman already far advanced in years. She was the same poor widowed relative whom Anna had sent to Mary, to take the place of a servant to her in the Crib Cave. She was now so old that Mary rather served her than she Mary.

With eight disciples, Jesus set out before break of day on His journey to the place of baptism on the Jordan. Their way ran to the east of the lake and over the hill whence they had seen the boats of the Apostles. The Jordan here flows through a deep bed. About one half-hour before its discharge into the lake, the river is spanned by a bridge high and steep. This the Lord and His disciples crossed. On the other side, in a retired corner near the lake, lay a little fishery surrounded by numerous outstretched nets. It was called Little Corozain. Not quite an hour northward from the lake was Bethsaida-Julias. Great Corozain was a couple of hours east of the lake, and there dwelt Matthew the Publican.

Jesus travelled down the eastern shore of the lake and remained overnight in Hippos. Next morning He went on to Gadara in whose neighborhood He cured a man possessed. The unfortunate creature was being led after Him bound, but he freed himself and set up the cry: “Jesus, Thou Son of David! Jesus! Whither goest Thou? Thou wilt drive us away!” Jesus stood still, commanded the devil to be silent and to depart from the man, indicating at the same time whither he should go.

A couple of hours from Gadara, Jesus again crossed the Jordan, and went on toward the southwest, leaving Scythopolis to the left. He crossed Mount Moreh to Jezrael, a city on the west side of the plain Esdrelon. Jesus cured numbers there openly before the synagogue. But He stayed a few hours only in Jezrael, so that Magdalen who, at the earnest entreaty of Martha, had come with her to see Jesus, did not find Him on her arrival. She heard only of His miracles from the lips of those whom He had cured. The sisters here separated, and Magdalen retraced her steps to Magdalum.

The next place in which I saw Jesus was Hai, not far from Bethel, and about nine hours distant from the place of baptism. Hai had in ancient times been destroyed, and later partly restored. It was a retired little place. Jesus cured and taught there.

Among the Pharisees of Hai were some that had been present in the Temple at the teaching of Jesus in His twelfth year. They now referred to it as to a piece of consummate hypocrisy. He had, they said, in the synagogue of learned men taken His place on the ground among the scholars, disputed with them, and then, as if demanding information on the words of His opponents, had called upon the teachers with such questions as these: “What think you? Tell us, when will the Messiah come?” Having drawn them thus into the manifestation of their opinion, He ended by a show of His own superior knowledge. They now put to Jesus the plain question whether He was whether He was not that Child.

2.1.7. . JESUS PERMITS BAPTISM TO BE GIVEN AT THE JORDAN

From Hai Jesus departed for John’s former baptismal place, on the Jordan three hours from Jericho. Andrew and many of the disciples had come about an hour’s distance to meet Him. Several of John’s disciples, some also from Nazareth, were here. Some of them went on ahead to the little village of Ono, about an hour’s distance from the place of baptism, and gave notice that Jesus would there celebrate the Sabbath and cure the sick. They told the people that Jesus was continuing John’s work and teaching, and that openly and effectively He perfected that for which John had laid the foundation. Outside of Ono and about one half-hour from the baptismal place there was a private inn for Jesus’ accommodation. Lazarus had purchased it for Him and had placed there a man to see to the cooking, though Jesus usually took His meals cold. This inn served Him as a stopping place when in that part of the country, and from it He went around to the neighboring villages teaching and baptizing. When He reached Ono for the Sabbath, He taught in the synagogue and cured many sick persons who had been brought thither, among them a poor, emaciated woman suffering from a bloody flux.

In these last days, Herod frequently went to John, but the latter always treated him with contempt as an adulterer. Herod interiorly acknowledged that John was right, but his wife was furious against John. John baptized no more, and Jesus was now the whole subject of his preaching. All the candidates for Baptism, he sent across the Jordan to Him.

At the place of Baptism, many changes had been made by the disciples sent thither from Cana, and all in accordance with Jesus’ orders. It now presented a festal appearance, and things were better arranged than when John was there. On account of the crowds desirous of crossing, the ferry was removed to a lower point of the river, at a greater distance from that large circular enclosure which John had arranged in the open air around the baptismal pool. The spot upon which Andrew, Saturnin, and the other disciples baptized in turn upon Jesus’ command, was the little island upon which He Himself had been baptized. It was now covered by a large awning. While the disciples baptized, Jesus taught and prepared the aspirants for Baptism. The pool in which Jesus had been baptized was now very much changed. The five canals leading from the Jordan into the pool, and which had at first been covered, were now uncovered, and the four stones from the center, as well as the large, three-cornered, red-veined one at the edge upon which Jesus was standing when the Holy Spirit came upon Him, had all been removed. They had been taken to the new place of Baptism.

That the spot upon which Jesus had been baptized was the same as that upon which the Ark of the Covenant had stood, that the stones in the Baptism pool were those upon which it had rested in the bed of the Jordan, were facts known only to Jesus and John, and of which neither had spoken. So, too, the Lord was the only one who knew that these stones now formed the foundation of the baptismal basin. The Jews had long forgotten the resting place of these stones, and it was not made known to the disciples. Andrew had hewn a circular basin in the threecornered stone which rested on the four others in a cavity filled with water which surrounded the stones like a canal. This water, as also that in the basin of the threecornered stones, had been brought from the baptismal pool of Jesus, and Jesus had blessed it. When the aspirants stood in the canal around the triangular basin, the water reached up to their breast.

Near the place of Baptism was a kind of altar upon which lay the baptismal garments. Two of the disciples imposed hands upon the shoulders of the neophytes while Andrew or Saturnin, sometimes another, dipped the hollow hand three times into the basin and poured the water over their head baptizing them in the name of the Father and of the Son and of the Holy Ghost. The baptizers, as well as those that imposed hands, wore long white robes girdled, and from their shoulders hung long white strips like broad stoles. John was accustomed to baptize from a triple-channeled shell from which the water flowed in three streams, and the words he used were of Jehovah and of Him that had been sent, somewhat different from those now uttered by the disciples at Baptism. None of those that had been baptized by John were here rebaptized; but I think that after the descent of the Holy Ghost, at the Baptism administered at the Pool of Bethsaida, they were again baptized. Nor were there here any women as yet baptized. The Baptism with triple immersions I saw for the first time at the Pool of Bethsaida.

There was an opening in the awning just above the basin of Baptism. The neophytes stood at the side, the baptizer and sponsors on the corner of the stone.

Jesus taught from an elevated teacher’s stand in the open air. During the heat of the day, a tent or awning was stretched over it. The subjects of Jesus’ discourse were Baptism, penance, the approach of the Kingdom of God, and of the Messiah, whom they should seek not among the distinguished of this world, but among the poor and lowly. He designated this Baptism a cleansing, a washing away, while John’s baptism was one of penance. He spoke also of a Baptism of fire, a Baptism of the Spirit, which was yet to come.

The bushes and trees that John had planted in the form of an arbor around the baptismal pool rose above them all. On the pointed top I saw a figure like a little child. It appeared to be rising out of the trunk of a vine, its little arms outstretched in the act of scattering yellow apples with one hand, and roses with the other. It was a remnant of the adornments of the festival that celebrated the commencement of Jesus’ baptizing mission.

Jesus was now gone with several of His disciples southward from the place of Baptism and toward the west of the Dead Sea. He had entered the region in which Melchisedech sojourned when he measured off the Jordan and the mountains. Long before Abraham, he had conducted the Patriarch’s forefathers thither. But the city that they built had been destroyed with Sodom and Gomorrha. I saw at that time, at about half an hour’s distance inland from the Dead Sea, in the midst of a desolate region where immense caves and black, jagged rocks met the gaze, the dilapidated walls and towers in the ruined city Hazezon Thamar. Where now appears the Dead Sea, was before the submersion of those godless cities, only the river Jordan. It was here about a quarter of an hour broad. The people, who dwelt in caves and ruined buildings of all kinds at some distance from the sea, were not real Jews. They were slaves belonging to wandering tribes that had settled in those parts, and for whom they were obliged to perform all the field labor. They were poor and humble and very greatly neglected. They looked upon Jesus’ arrival among them as an inconceivable favor, and gave Him a very loving reception. He cured many of them.

At the present day that region is not so desolate as it was in the time of Jesus, but in very early ages it was indescribably fruitful and lovely. It was in Abraham’s time changed by the formation of the Dead Sea from one of the most magnificent regions into a dreary desert. The shores of the Jordan were then walled in with freestone and on them once stood a great number of cities and towns, beautiful mountains and hills rising up between them. The whole region was covered with groves of date palms, vineyards, orchards, and fields of grain. Its fruitfulness surpassed description. Previously to the formation of the Dead Sea, the Jordan had, just below its greatest depth, divided into two branches between the cities that were afterward submerged. One of these branches flowed eastward, receiving in its course the waters of many smaller streams; the other watered the desert through which the Holy Family fled into Egypt, as far as the region of Mara, where Moses had rendered the bitter waters sweet, and where Anna’s ancestors had sojourned. There were salt mines in the neighborhood of those cities, but they exercised no deleterious influence upon the waters of the numerous springs around. The tribes dwelling at a considerable distance in this region that afterward became so desolate, used the water of the Jordan and found it excellent.

The remote ancestors of Abraham, who had been settled in Hazezon by Melchisedech, had become very degenerate, and Abraham was, by a second exercise of God’s mercy, led to the Promised Land. Melchisedech had been in these parts long before the Jordan existed. He had measured off and determined everything. He often came and went, and sometimes he was accompanied by a couple of men, who appeared to be slaves.

Jesus went afterward with His disciples in a direction leading to Bethlehem. After His Baptism He crossed the valley of the shepherds. The people depended upon the caravans that passed through for their principal support. It is about four hours from Bethania and on the boundary between Judah and Benjamin.

There were in Betharaba many possessed. They ran about outside the city crying out that Jesus was coming. Jesus commanded them to cover themselves, and in a few moments they had made aprons of leaves. Jesus delivered them from the evil spirits and, on entering the city, sent back to them messengers with clothes. There were some among them whose body used suddenly to swell to a great size.

Andrew and five other disciples had left the place of Baptism and preceded the Lord to Betharaba in order to announce His coming and to give notice that He would there celebrate the Sabbath.

Jesus and His disciples put up at a private inn, one of those free inns, such as in those times were always found in the different cities for the accommodation of travelling teachers and rabbis. Lazarus, Joseph of Arimathea, and others from Jerusalem had come hither to meet Jesus.

Jesus taught in the synagogue, also from a stone seat that stood in a public place intended for such use, and on all the streets and corners, for the crowds were too great for the school to accommodate. He healed numerous sick of different kinds whom the disciples brought to Him, making a way for them through the crowd. Lazarus and Joseph of Arimathea stood in the distance.

At the close of the Sabbath, the Lord returned to Ono with His disciples. They passed through the little town of Bethagla, one of the stopping places of the Children of Israel after they had crossed the Jordan, for they did not all cross at one and the same place. They went over in bands at different points of the dry bed of the river. When arrived at Bethagla, they arranged their clothing and girded themselves. Jesus passed the stone of the Ark of the Covenant where John had celebrated the feast.

Lazarus and Joseph of Arimathea returned to Jerusalem. Nicodemus had not come. He was more reserved, on account of the office that he held, but he served Jesus in secret, and to the end notified the little Community of any danger that threatened.

The next day was the first feast of the new moon, and I saw that the serving class and civil functionaries in Jerusalem had a holiday. It was kept as a festival of joy, a day of rest, consequently there was no baptizing on it.

The flags for the Feast of the New Moon were waving from long flagstaffs on the roof of the synagogue. Large knots were made at intervals on the staves between which the folds of the streamers opened in the breeze. The number of knots signified to those at a distance what month had just begun. Such flags were unfurled also as signals of victory or of danger.

The whole day Jesus was busy preparing for Baptism the people who had gathered there on the eve and encamped around; but there was no baptizing, because a feast was being celebrated in commemoration of the death of a wicked King (Alexander Jannaeus). The place of Baptism had been very beautifully arranged and adorned. Andrew and the other disciples began very early on the following day the Baptism of those that Jesus had prepared the day before.

The preceding evening Lazarus had returned with Obed, Simeon’s son, and with them Jesus started very early the next morning for the neighborhood of Bethlehem, passing between Bethagla and Ophra, which was more to the west. Jesus took this journey with Lazarus in order to hear what reports were circulating about Himself at Jerusalem, also to give him some instructions, which he was to transmit to the little Community, as to how they should conduct themselves under certain circumstances. They took the road once trodden by Joseph and Mary when going to Bethlehem, and in about three hours reached a row of poor, isolated dwellings belonging to shepherds. Lazarus told Jesus all that was being said about Him at Jerusalem, and that they spoke of Him in a manner partly derisive, and partly inquisitive. They said that they would see whether He would come to Jerusalem for the Pasch and, if He did, whether He would as daringly perform His miracles in a great city as among the credulous people of Galilee. He told Jesus also of the spying of the Pharisees and of what they reported of Him in different places. Jesus relieved Lazarus’s anxiety on these points, and drew his attention to various passages in the Prophets wherein all this had been foretold. He said that He would be about eight days longer at the Jordan, would then return to Galilee, then go to Jerusalem for the Pasch, and after that call His disciples. Jesus consoled Lazarus on the subject of Magdalen, of whom He said that already there had fallen upon her soul a spark of salvation, which would entirely consume her.

They spent the greater part of the day among the shepherd dwellings, at which they were entertained with bread, honey, and fruit. There dwelt here only about twenty-one women of the shepherd class, all widows. Some had grown sons, who supported them in their old age. Their dwellings were merely cells separated from one another by hedges of living brushwood. Some of these women had visited the Crib Cave at the birth of Christ and offered gifts. Jesus taught here. He entered some of the cells and cured the sick inmates. One was very old and emaciated, and lay upon a couch made of leaves. Jesus led her forth by the hand. The women had a refectory and dormitory in common.

Lazarus and Obed went back to Jerusalem, while Jesus continued visiting and curing the sick. Toward three in the afternoon, I saw Him again at the place of Baptism.

2.1.8. . JESUS IN ADUMMIN AND NEBO

Jesus, with most of His disciples, passed through Bethagla to Adummin, a place hidden away in a frightfully wild, mountainous region, broken by innumerable ravines. The road running along by the rocks was in some places so narrow that even an ass could scarcely tread it. It was about three hours from Jericho, in a district so retired on the boundary between Benjamin and Juda that I never before noticed it. It was wonderfully steep. It was a refugial city for murderers and other malefactors, who found here protection from capital punishment. They were either kept in custody until they reformed or employed in the quarries and in the most painful field labors. The place received on this account the appellation “The Path of the Red, the Bloody.” This city of refuge was in existence even before David’s time. During the first persecution of the Community after Jesus’ death, it came to an end. Later on, a convent was built there to serve as a stronghold, or fortress, for the first religious guardians of the Holy Sepulcher. (Sister Emmerich refers to those early religious congregations founded by the first Bishops of Jerusalem for the protection of the Holy Sepulcher.) The people subsisted by the culture of the vine and other fruits. It was a frightful wilderness, consisting chiefly of naked rocks, which sometimes toppled from their base, carrying down with them the clinging vines.

The road proper from Jericho to Jerusalem did not run through Adummin, but westward of it, on which side there was no access to the city. But that from Bethagla to Adummin was intersected by another running from the shepherd valley to Jericho, and at about one half-hour’s distance from Adummin. Near this crossroad was a very narrow and dangerous pass, designated by a stone as the spot where long before had really happened the fact upon which Jesus based the parable of the good Samaritan and the man that had fallen among robbers. As Jesus was approaching Adummin, He turned a little out of the way with His disciples, to give an instruction on that memorable spot. Seated on the stone chair and surrounded by the disciples and the people of the immediate neighborhood, He taught, taking for His text the incident just quoted. He celebrated the Sabbath in Adummin and taught in the synagogue, relating a parable that referred to the advantages offered to malefactors by the refugial city, all which He applied to the grace of doing penance on this earth. He also cured several persons, most of them dropsical. The Sabbath over, Jesus and the disciples returned to the place of Baptism.

Next evening Jesus went with His disciples to the city of Nebo, situated on the opposite side of the Jordan at the foot of Mount Nebo, whose height is such that several hours are necessary to reach the summit. Messengers had previously been sent to implore Him to enter the city and teach. The population was a mixed one, Egyptians, Moabites, and Israelites that had in former times defiled themselves with idolatry. They had been aroused by John’s preaching, but had not had the courage to go over to Jesus’ place of Baptism. I think they dared not. On account of some crime of their forefathers (of what kind I no longer remember), they were held by the Jews in great contempt. They dared not go about freely, but to certain places only. They now came to Jesus humbly begging Him to baptize among them. The disciples had brought from the baptismal pool, water in leathern bottles, which they had left under the care of some guards.

Nebo was about one half-hour from the Jordan, from which it was separated by a mountain, and between five and six hours from Macharus. The country around was not fertile. To reach Nebo, one must, after crossing the river, climb the mountain and then descend on the other side. Just opposite the place of Baptism stands the mountain, affording no place for a landing, and behind was the city Nebo. It was tolerably large, the foundation hilly, and separated by a valley from the mount of the same name. There was still here a heathen temple, but it was closed and something built around it.

Jesus, from a teacher’s chair and out in the open air, prepared the people for Baptism, which the disciples administered. The baptismal basin was placed over a cistern into which the neophytes stepped, and which was filled with water to a certain height. The disciples had brought with them the baptismal robes, rolled up and wrapped around their person, which were put on the neophytes during the ceremony. They floated around them on the water. After the Baptism a kind of little mantle was placed on their shoulders. At John’s baptism, it was something like a stole and as wide as a handtowel, but at the Baptism of Jesus, it was more like a real little mantle on which was fastened a stole like a lappet trimmed with fringe. Among the newly baptized were mostly tender youths and very old men, for many of the middle-aged were postponed until they should become less unworthy. Jesus healed many sick of fevers and many dropsical who had been carried thither on litters. The possessed among the heathens were not so numerous as among the Jews.

Jesus blessed also the drinking water, which was not good here. It was muddy and brackish. It was collected among the rocks whence it was brought in bottles and poured into a reservoir. Jesus blessed it crosswise, and rested His hand upon several different points of the surface.

On their return journey to the inn outside Ono, Jesus and the disciples spent the greater part of the day on the road, only one hour long, from Nebo to the Jordan ferry. Jesus taught the whole way. The road was bordered by huts and tents in which the people from Nebo sold to travellers fruit and distilled wine. It was these vendors that Jesus instructed. Before evening He returned with the disciples to His inn at the place of Baptism.

Jesus went afterward through the surrounding district, instructing the peasants singly and in crowds. Among them were many good souls, who during the time that John was baptizing here supplied the crowds with food. Jesus appeared to be seeking out everyone, even those in the most remote corners, for He was soon to leave these parts and go on to Galilee.

He stopped for a while at the house of a rich peasant whose fields covered a whole mountain. On one side the harvest was ripe, when on the other they were just about to sow. Jesus taught in a parable of sowing and harvesting.

There was here an old, dilapidated teacher’s chair formerly used by the Prophets. The peasants had restored it very handsomely, and from it Jesus delivered His instructions.

Several such places for teaching had been restored since John had here baptized. He had ordered it, for that, too, was a part of his preparing the way. These teaching chairs had here, as with us the pictures of the Stations, quite gone to ruin since the times of the Prophets. Elias and Eliseus had frequented this part of the country. Jesus celebrated in Ono the morning of the Sabbath, which was followed by a feast that must have had some connection with fruit. I saw whole basketfuls carried during those days into the synagogue and town halls.

The arrangements at the place of Baptism had already been taken apart and stowed away by the disciples. Near the spot upon which the stone of the Ark of the Covenant lay, there were now scattered around about twenty dwellings. Bethabara was not close to the shore, but about one half-hour from the ferry; one could see it however. From the ferry to John’s present place of baptism beyond Betharaba was a good hour and a half’s distance.

I saw Jesus going from house to house at Ono. At first I knew not for what reason, but later I heard that it was on account of the tithes, to the paying of which He was urging the people. He reminded them also of the alms which it was customary to give on the feast of fruit trees now beginning. That evening He celebrated the Sabbath in the synagogue where He taught. After that began the preparations for the new year’s fruit festival. It was a threefold feast: first, it commemorated the rising of the sap in the trees; secondly, because today tithes of all the fruits were offered; and lastly, it was a feast of thanksgiving for the fertility of the soil. Jesus gave an instruction upon all these points. They ate much fruit, and gave to the poor whole figures of fruit that were built up on the tables. About twenty new disciples had, up to the present, come to Jesus.

2.1.9.. JESUS CURES IN PHASAEL THE DAUGHTER OF JAIRUS THE ESSENIAN. MAGDALEN’S FIRST CALL TO CONVERSION

At the close of the feast, Jesus left Ono with twentyone disciples and journeyed to Galilee. His way led through the region in which Jacob had owned a field, and among those shepherd houses, from one of which Joseph and Mary had been so harshly turned away on their journey to Bethlehem. He visited the occupants of the inn that had extended hospitality to the holy travellers, and instructed them; with those of the inhospitable one, He stayed overnight and admonished them to be converted. The woman of the house was still alive, though on a sickbed. Jesus cured her. Then He passed through Aruma where He had before been. Jairus, a descendant of the Essenian Chariot, dwelt in the neighboring and somewhat despised place, Phasael. He had some time previously begged Jesus to cure his sick daughter, and Jesus had promised to do so, though not just then. Although his daughter was dead, Jairus now dispatched a messenger to meet Him and remind Him of His promise. Jesus sent His disciples on ahead after appointing a certain place where they should again meet Him, and He Himself accompanied Jairus’s messenger back to Phasael.

When He entered the house of Jairus, the daughter lay wrapped in the winding-sheet ready for burial, her weeping friends around her. Jesus ordered the neighbors to be called in, and the winding-sheet and linens to be loosened. Then taking the dead girl by the hand, He commanded her to arise. She did so, and stood before Him. She was about sixteen years old and not good. She had no love for her father, although he prized her above all things. He was charitable and pious, and shrank not from communication with the poor and despised. That was a source of vexation to his daughter. Jesus roused her from death both of soul and body. She reformed, and some time after joined the holy women. Jesus warned those present not to speak of the miracle they had witnessed. It, was through the same desire of secrecy that He had not allowed the disciples to accompany Him. This was not the Jairus of Capharnaum whose daughter also was, at a later period, raised from the dead by Jesus.

On leaving Phasael, Jesus turned His steps to the Jordan which He crossed, and continued His journey northward through Peraea as far as Socoth, where He recrossed to the west side of the river and went on to Jezrael.

Jesus taught in Jezrael and performed many miracles before a great concourse of people. All the disciples from Galilee were here assembled to meet Him. Nathanael Chased, Nathanael the bridegroom, Peter, James, John, the sons of Mary Cleophas, all were there: Lazarus, Martha, Seraphia (Veronoca) and Johanna Chusa, who had come before from Jerusalem, had visited Magdalen at her castle of Magdalum to persuade her to go with them to Jezrael in order to see, if not to hear, the wise, the admirable, the most eloquent, and most beautiful Jesus, of whom the whole country was full. Magdalen had yielded to the persuasions of the women and, surrounded by much vain display, accompanied them thither. As she stood at the window of an inn gazing down into the street, Jesus and His disciples came walking by. He looked at her gravely as He passed with a glance that pierced her soul. An unusual feeling of confusion came over her. Violently agitated, she rushed from the inn and, impelled by an overpowering sense of her own misery, hid in a house wherein lepers and women afflicted with bloody flux found a refuge. It was a kind of hospital under the superintendence of a Pharisee. The people of the inn from which Magdalen had fled, knowing the life she was leading, cried out: “That’s the right place for her, among lepers and people tormented with bloody flux!”

But Magdalen had fled to the house of the leprous through that feeling of intense humiliation roused in her soul by the glance of Jesus, for she had made her way into that respectable position among the other women through a motive of pride, not wishing to stand in the crowd of poor, common people. Accompanied by Lazarus, she returned to Magdalum with Martha and the other women. The next Sabbath was there celebrated by them, for Magdalum could boast a synagogue.

2.1.10.. JESUS IN CAPHARNAUM, GENNABRIS, AND CHISLOTH-THABOR

Toward evening Jesus went for the Sabbath to Capharnaum, though not till after He had visited His Mother. He taught there, and again took up His abode in the house belonging to the bridegroom of Cana. The disciples were gathered here. Jesus preached all the next day and till the close of the Sabbath.

Numbers of sick and possessed were brought to Him from the country around. He cured them openly before all His disciples, and drove the devils out in presence of an ever-increasing crowd. Messengers came from Sidon begging Him to go back with them, but He put them off kindly until a future day. The crowd became so great that at the close of the Sabbath Jesus left Capharnaum with some of His disciples, and escaped into a mountainous district about an hour to the north of the city. It was situated between the lake and the mouth of the Jordan, and was full of ravines. Into one of these He retired alone to pray. This is the same mountain range from one of whose spurs, when returning lately from the mount of Bethanat with His disciples, they had seen the ships of Peter and Zebedee on the lake.

The disciples that accompanied Him went down to the dwellings of the fishermen near the lake in order to apprise them of Jesus’ coming. Andrew had stayed behind in Capharnaum, teaching and explaining to the assembled multitude.

In the evening Jesus went to His Mother’s house between Bethsaida and Capharnaum, whither had come Lazarus with Martha and the other women from Jerusalem. They were on their way from Magdalum and had called to take leave of Mary before returning to Jerusalem. He said that Martha was too anxious, that Magdalen had been very deeply affected, yet she would, notwithstanding, relapse once more into her old ways. She had not yet laid aside her fine attire, for, as she declared, one in her position could not dress so plainly as the other women, etc. As there now began in the city a fast of thanksgiving for the death of a man who, in violation of the Law, had caused certain images to be set up in the Temple, Jesus taught again in Capharnaum. Again were brought to Him the sick, of whom He cured many, and again did messengers come to invite Him to other places. There were at this time some very ill-disposed Pharisees around Him and they contradicted Him on several points. They asked Him what would come of all that excitement, for the whole country was in commotion on His account, since He was teaching publicly and daily swelling the numbers of His followers. Jesus rebuked them severely, and told them that He was about to teach and act still more openly.

On that evening began a fast in commemoration of the great victory gained by the other tribes over that of Benjamin, on account of some shameful transgression. I saw that in the country of Phasael, where Jesus had lately raised to life the daughter of Jairus, as also in Aruma, Givea, etc., this day was kept with special strictness, since they had been the theater of those events. I saw that the women in those places made a certain offering and took a prominent part in the fast of atonement.

That night Jesus, with Andrew, Peter, the sons of Mary Cleophas and of Zebedee, was conducted by Nathanael Chased to Gennabris, his own dwelling place. Nathanael had established there an inn for Jesus. He did not enter Nathanael’s house which, however, He passed on the way to the city. Nathanael the bridegroom and his wife also visited Capharnaum and Jezrael at this time.

The place of Baptism near Ono was guarded in turn by the inhabitants. Jesus taught in Gennabris and cured some raging possessed. A road for traffic ran through the city. The inhabitants were not so docile as those nearer the lake. Although they did not openly contradict Jesus, yet many received His teaching coldly.

Besides the future Apostles, Jonathan, Peter’s halfbrother, was also in Gennabris. The other Apostles had scattered around Capharnaum and Bethsaida relating all that they had seen and heard of Jesus.

From Gennabris Jesus went with the future Apostles to Bethulia, about three hours distant, five from Tiberias, and not far from Jezrael. It lay on a height so steep that one might fancy it was ready to topple down at any moment. The fragments of its walls were so broad that a wagon could be driven on them. The road from here to Nazareth passed Mount Thabor, from which it was only a couple of hours to the south.

Nathanael Chased had at this time given over his office in Gennabris to his brother, or cousin. He was, for the future, to follow Jesus.

When Jesus entered Bethulia, the possessed began to cry after Him on the street. On arriving at the marketplace, He stood still near a teacher’s chair and sent some of His disciples with directions to the superior of the synagogue to have the doors on all sides of the school opened. Others were sent from house to house to call the occupants to the instruction. The synagogue was surrounded by doors between the columns, and it was customary to throw them open when the crowd was exceptionally great. Jesus taught here of the tiny grain of wheat that must be cast into the earth. During His stay He abode in an inn that had been prepared for Him. The Pharisees here did not indeed openly contradict, but they murmured, and Jesus knew that they did so, because they feared He would celebrate the Sabbath among them. He told His disciples this, and that He would keep it about a couple of hours further on, at a place to the northwest toward Thabor. I cannot now recall the name of that place, but the inhabitants were engaged in dyeing silk for fringes and tassels.

Jesus also cured the sick there. All the disciples that had remained behind met here again.

As Jesus, on account of the murmuring of the Pharisees, left Bethulia, He taught outside of the city at the distance of about a quarter of an hour where there was a teacher’s chair of stone. Ruined walls lay around, and the place looked as if it might once have belonged to the city proper. At about three in the afternoon, Jesus arrived at Chisloth, which was almost three hours distant, at the foot of Mount Thabor. Andrew and the others had preceded Him in order to arrange the inn. A great multitude from the whole country around had gathered at Chisloth, among them numbers of shepherds with their crooks and merchants on their way from Sidon and Tyre. Jesus’ miracles and preaching were already noised throughout the land. All crowded to the places where He taught; and when it became known that He purposed celebrating the Sabbath at Chisloth, they flocked thither to hear Him.

Wherever Jesus now appeared great excitement prevailed. They called after Him, cast themselves down before Him, and pressed around Him in order to be able to touch Him; consequently He came and went suddenly and unexpectedly, thus to escape the crowd. Frequently He separated from His disciples on the road, sent them by another route, and went on Himself alone. In the towns and villages, they often had to open a way for Him through the crowd. Nevertheless He permitted many to draw near and touch Him, and many a one was thereby interiorly aroused, converted, or cured.

In the evening Jesus retired to the inn prepared for Him by the disciples outside of Chisloth-Thabor, where He had already been twice before. Chisloth was perhaps seven hours from Nazareth, though in a direct line about five. As the roads of this country are so winding, running as they do through the valleys, and as the inhabitants determine distances sometimes by the length of the roads between two places, and sometimes by what it might appear to one gazing down from the mountains, their statistics on that point seldom agree. Galilee was thickly dotted with cities and towns, but from no elevated point could more than a few be seen.

Chisloth-Thabor was chiefly a commercial mart in which were some rich merchants and a great number of poor people. Many of them were dyers of raw silk which was afterward manufactured into fringes and tassels for sacred vestments. These dyers in earlier times were found principally at Tyre on the sea, but later many of them removed here. The rich merchants employed the poor in their factories. I saw here likewise some people who appeared to be slaves.

The disciples, with thick ropes run through stakes, had cut off a space in front of the inn in order to keep back the crowd. It was from that space that Jesus preached. As among His audience there were many of the rich merchants from the city, He taught upon riches and the danger attending the love of gain. Their position, He told them, was more perilous than that of the publicans, who more easily than they would reform. Saying these words, Jesus pointed to the ropes that separated Him from the crowd, and uttered the words: ” A rope like one of those would go more easily into the eye of a needle than a rich man into the Kingdom of Heaven.” The ropes were camel’s hair, as thick as one’s arm, and drawn four times through the stakes around the enclosure. The rich people defended themselves by saying that they gave alms out of all their profits. But Jesus replied that alms that have been expressed from the sweat of the poor bring down no blessing. This instruction was not pleasing to His hearers. Chisloth was a Levitical city made over by the tribe of Zabulon to the Levites of the race of Merari. The most celebrated school of the whole country was here. It was very large and all its exercises were conducted with solemnity. When on the Sabbath Jesus taught in the synagogue, the priests assisted at the discourse. They handed Him the rolls of Scripture or read the passages that He indicated, upon which He questioned and explained. There was also singing, but not of the Pharisaical kind. I heard the voice of Jesus sweetly sounding among all the others, but I do not remember having heard Him singing alone.

Next morning Jesus taught in the school of Chisloth. Andrew instructed the children in an adjacent hall, and recounted to the strangers crowding in all that he had seen and heard of Jesus. Jesus took for His subject vanity and presumption. He performed no cures that day because, as He said, they thought themselves better than others, and attributed to their own merit His coming to teach in their city; whereas He would have them know that He had been led thereto by His knowledge of their misery and His desire to humble and convert them.

The preaching ended, Jesus went out into the court in front of the synagogue, in which there were little cells belonging to it. They were like sentry boxes in a courtyard. Here, He cured of convulsions and other ills numerous children brought to Him by their mothers. He cured them because they were innocent. He cured several women also who humbled themselves before Him, saying: “Lord, hearken to my fault, my transgression!” They cast themselves down in the hall before Him and bewailed their sins. Among them were some afflicted with a bloody flux, and others tormented by evil inclinations from which they implored to be freed.

That evening Jesus celebrated the Sabbath in the school and afterward ate at the inn. His future Apostles and intimate friends were with Him at the same table, and the disciples not engaged in serving were in adjoining apartments. The next day He celebrated the Sabbath in the synagogue, and in front of it healed many sick. He also visited and cured in their homes many that could not be carried to Him. The disciples assisted Jesus in this, bringing the sick, leading them to Him, raising them up, and making room for them. They executed His commissions and delivered His messages.

All the travelling expenses, as well as the alms, were up to the present furnished by Lazarus, and Simeon’s son Obed kept the accounts.

The little cells before the synagogue that looked like sentry boxes were in the courtyard where, through a grating, the women spoke in private to Jesus. It was the custom for female sinners, penitents, or women that had contracted legal impurity to receive in these cells consolation from the priests.

There was no city upon Mount Thabor, but there were bulwarks, walls, and something like a vacant fortress, whither at times the troops retired. On the evening after the Sabbath, Jesus and His most intimate disciples, the future Apostles, were entertained by a Pharisee who had been touched and converted by the teaching of Jesus. Next day Jesus, with His disciples, was present at a great banquet, given in His honor in the public feast hall by the most distinguished men of the place. Jesus taught here also, and on the same evening left the city for Jezrael, which was not much more than three hours’ distance from Chisloth-Thabor.

In Jezrael, Jesus’ relatives and the disciples from Bethsaida, including Andrew and Nathanael, took leave of Him in order to visit their homes. He indicated to them where they should again meet. About fifteen of the younger disciples still remained with Him while He taught here and performed some cures. There were all kinds of religious and secular schools in Jezrael, for it was a large city. Jesus took Naboth’s vineyard for the subject of one of His discourses.

From Jezrael Jesus went one hour and a half southward to a field in a valley, two hours long and as many broad, wherein were numerous orchards surrounded by low hedges. It was an uncommonly productive and charming fruit region. There were numerous tents here standing in couples at different intervals, and occupied by people from Sichar who guarded and gathered in the fruit. I think it was a kind of service that they were obliged to take turns in rendering. About four occupied one tent. The women dwelt together apart from the men, for whom they did the cooking. Jesus instructed these people under a tent. There were here most beautiful springs and abundant streams, which flowed into the Jordan. The principal source came from Jezrael. It formed in the valley a charming spring, over which a kind of chapel was built. From this spring house the stream divided into several others throughout the vale, united with other waters, and at last emptied into the Jordan. There were about thirty custodians whom Jesus instructed, the women remaining at some distance. He taught of the slavery of sin, from which they should free themselves. They were inexpressibly rejoiced and touched that He had come to them. He was so loving and condescending to these poor people that I had to shed tears myself over it. They set before Jesus and the disciples fruit, of which they ate. In some parts of the valley the fruit was already ripe, in others the trees were only in blossom. There were some brown fruits like figs, but growing in clusters like grapes, also yellow plants from which they prepared a kind of pap. *) In this valley rises Mount Gilboa, and here also was Saul slain in battle against the Philistines.

• From the description, we may presume that the plant to which Sister Emmerich alludes was a species of maize; and the brown fruits were, very probably, the fruit of the date palm. She mentioned likewise durrha and several plants used as salads. The whole region south of Gezrael she describes as teeming with fruitfulness.

2.1.11.. JESUS IN SUNEM, ULAMA, AND CAPHARNAUM

In the evening Jesus went through Jezrael and about three hours further to Sunem, an open place on a hill. Some of the disciples had gone on before, in order to make arrangements with the landlord of the inn at the entrance of the city. The fertile valley through which Jesus had just passed lay to the south of Jezrael. He went through a part of Jezrael without attracting notice, and then turned northward toward Sunem. Near this city, that is at a distance of one to two hours, are two others, one of which Jesus had passed on His way from ChislothThabor to Jezrael.

The inhabitants of Sunem depended upon weaving for their livelihood. They wove narrow edging of twisted silk, plain or interspersed with flowers. Sunem did not lie in the vale of Esdrelon, but rather where the mountains took their rise.

The multitude that here pressed around Jesus was simply astonishing, and it was ever on the increase. The people surrounded Him everywhere, cast themselves down before Him, crying and shouting that a new Prophet had arisen, One sent by God! Many were sincere in their acclamations, but others followed through curiosity and shouted merely to swell the noise. The crowd was so dense that it was almost like an insurrection, and because here in Galilee the excitement was daily increasing, Jesus resolved soon to leave it. Sunem was the native city of the beautiful Abisag who had served David in his old age. Eliseus also had had an inn here at which he frequently stopped and in which he had recalled the dead son of his hostess to life. A vision of the same was vouchsafed me, that I might know the place. This city possessed also a free inn for certain travellers. It had been founded as a memorial of Eliseus. I know not, however, whether it was the house that the Prophet once occupied, or whether it was another built upon the same site. Jesus taught on this day in the synagogue and visited many of the houses to console and cure the sick. Sunem was built rather irregularly around a hill whose summit overlooked the city. A road led up the hill. The houses upon it decreased in size with the ascent, the highest being mere huts. The top of the hill was crowned by an open space upon which stood a teacher’s seat. It was surrounded by palings over which an awning could be stretched for protection from the sun.

When Jesus, on the morning of the following day, started with His disciples for the teacher’s chair, the whole place was alive with excitement. They had brought numbers of sick in litters, and had placed them all along the road leading up the hill. Jesus ascended through the clamoring multitude, healing as He went. The people had mounted to the roofs, the better to see and hear all that He would do and say. From the teacher’s chair on the top of the hill the view was magnificent, stretching off toward Thabor. Jesus inveighed against the pride and presumption of the Sunemites who, instead of being converted, doing penance, and keeping the Commandments of God, broke forth into vain shouts over the Prophet that had come among them, the Sent from God, for they attributed His coming as an honor due their own merit, whereas He had come in order to convince them of their sins.

About three in the afternoon Jesus left Sunem. Taking a northerly direction, He reached, in about three hours, a large and closely built city with a less ancient appearance than Sunem. It was enclosed by walls so broad that trees flourished upon them. This city was called Ulama and was about five hours southeast of Thabor. Arbela was about two hours to the north. The rough roads of the surrounding mountains were covered with sharp, white pebbles, on which account there were made in Ulama numbers of soles to bind as a protection under the feet. The city was built on a mountain, surrounded by other mountains, and in an altogether impassable region. Vines covered those mountains from base to summit. I have seen upon them plants as high as a tree, their tangled branches as thick as one’s arm. They produce large, pyriform fruits like gourds, and from them flasks are made. (Probably a large species of bottle gourd, the Calabash, not known to Sister Emmerich Our supposition is confirmed by her words: “It forms no real wood.”) Ulama did not appear so old as other cities; indeed, there was something about it that even made it look unfinished. The inhabitants did not bear the stamp of old Jewish simplicity, they appeared to be aiming at greater culture and refinement. It was as if the Romans or some other nation had formerly sojourned among them. Here as elsewhere, the concourse of people was very great, for they knew that Jesus was about to celebrate the Sabbath in Ulama. Several of the disciples had rejoined Jesus, among them Peter’s half-brother Jonathan and the sons of the widows. They numbered, in all, twenty. Peter, Andrew, John, James the Less, Nathanael Chased, and Nathanael the bridegroom had also come. Jesus had directed them to do so that they might hear His instructions and assist Him in His ministrations to the sick, rendered difficult by the turbulence of the multitude. The people had found out the way by which Jesus was to come, and they went forth to welcome Him, carrying green branches and strewing leaves. They had stretched across the road long strips of stuff which they lowered for Him to step over, while shouts of joy proclaimed the advent of the Prophet. The chief officers of the place maintained order and formally saluted Jesus in the name of the city. There were in Ulama many possessed, who clamored violently after Jesus and shouted His name. But He commanded them to be silent. Even at the inn they allowed Him no rest. They ran about raging and screaming, until He again ordered them to be silent and had them removed.

Ulama had three schools: one of jurisprudence; another for youths; and the third, the synagogue. Jesus entered different houses, to cure and to console. Then He taught in the school, speaking especially upon simplicity and of the respect due to parents; for in both of these particulars the people of this place were wanting. He rebuked them severely also for their pride. Vain at the thought of a Prophet’s coming among them, they were by their presumption depriving themselves of the benefits attached to these days of penance and instruction.

The Sabbath over, the distinguished men of the place gave Jesus an entertainment in the grand public hall. The Apostles and disciples that had gone home limited themselves to a mere visit to their relatives. They had then called upon Mary, with whom the holy women were becoming more and more intimate.

The Baptist was still in the same place, his followers constantly diminishing. Herod had several times been to see him and had frequently sent his officers for the same purpose.

At nine o’clock on the morning after the Sabbath, Jesus went with His disciples to a mountain along which was a pleasure garden or bathing place, about a quarter of an hour from the city. The garden was almost as large as the cemetery of Dülmen. (Dülmen, the little town in which Sister E’s last years were spent.) It had pavilions and little summer houses, a beautiful fountain, and a place for instruction. Jesus had directed the sick, of whom there were numbers, to be transported thither from the city, for He could not, on account of the crowd, cure in the latter place. The disciples busied themselves in the maintenance of order, and the sick on their litters were placed around under tents and in the pavilions. The crowds that followed from the city were so great that many could not even reach the garden. The magistrates and priests also kept order. Jesus passed from litter to litter curing many. When I say many, I generally mean about thirty. When I say a few or several, I mean about ten. Jesus taught and alluded to the death of Moses, whose anniversary would soon be celebrated by a fast day, when their food already cooked would be placed under the ashes, and when they would eat, as was usual on such days, a particular kind of bread. He also referred to the Promised Land and its fertility, which was to be understood not only of the material sustenance of the body, but also of the spiritual nourishment of the soul; for it was also fruitful in Prophets and oracles from God, the fruit of which would be penance and the salvation promised to all that would embrace it.

This instruction ended, I saw Jesus going into a building nearby wherein the possessed had been assembled. He entered to find them raging and shouting. They were for the most part young people, some of them only children. Jesus caused them to be placed in a row, commanded silence, and with one word freed them from the evil spirit. Some of them fell fainting. Their parents and friends were present, and to all Jesus addressed some words of exhortation and instruction.

After Jesus had taught in the synagogue, He left the city unnoticed, the disciples having gone before Him. He knew how to manage that. Without entering any of the cities on the way, they proceeded toward Capharnaum. Jesus was about to leave Galilee on account of the great excitement there prevailing. He travelled with the disciples the livelong night, and arrived at His Mother’s in the morning. Peter’s wife and sister were there, also the bride of Cana and other women. The house that Mary occupied here was for the most part like its neighbors and very roomy. She was never alone. The widows lived nearby and the women from Bethsaida and Capharnaum, between which these houses were, gathered around her as also one or other of the disciples. I saw them keeping the fast with signs of mourning, the women being veiled. Jesus taught in the synagogue of Capharnaum, the disciples and holy women being present.

Capharnaum was situated, measuring in a straight line over the mountain, about one hour from the Sea of Galilee, but two hours if one went through the valley and through Bethsaida on the south. About a good half-hour on the road from Capharnaum to Bethsaida were the houses, in one of which Mary dwelt. A beautiful stream flows from Capharnaum to the lake. Near Bethsaida it branched off into several arms, rendering the land very fruitful. Mary conducted no household, she owned neither cattle nor fields. She lived as a widow upon the gifts of her friends, engaged in spinning, sewing, knitting with little wooden needles, praying, consoling, and instructing the other women.

Jesus, on the day of His arrival, had a private interview with His Mother. She wept over the great danger threatening Him on account of the excitement everywhere produced by His teachings and miracles, for she had been informed of all the murmurs and calumnies uttered against Him by those that would not presume to say them to His face. But Jesus told her that His time was come, that He would soon leave those parts and go down to Judea where, after the Pasch, still greater vexation would arise on His account.

That evening there began in Capharnaum a feast of thanksgiving for rain. The synagogue and other public buildings were gaily ornamented with young green trees and pyramids of foliage, while from the galleries on the roof of the synagogue and other large edifices, a wonderful, many-toned instrument was sounded. The servants of the synagogue, people like our sextons, played on it. It looked like a bag about four feet in length in which were several pipes and trumpet mouthpieces. When the bag was not distended with wind, these pipes and tubes lay together, one upon another. But when it was inflated by the breath of a man blowing into one of the mouthpieces, two other men raised it up and (either by blowing the breath, or. by means of a bellows) introduced air into it. Then by opening and closing the different valves of the pipes, which arose in several directions, a shrill-sounding, many-voiced tone was produced. Those standing at the side of the instrument blew into it at certain intervals.

Jesus delivered in the synagogue an extremely touching discourse upon rain and drought. In it He told of Elias, who prayed on Mt. Carmel for rain and six times questioned his servant as to what he saw. The seventh time, the servant replied that he saw a little cloud rising out of the sea. It became larger and larger until at last it bore rain to the whole country. Then Elias journeyed through the whole land. Jesus applied those seven questionings of Elias to the space of time before the fulfillment of the Promise. The cloud He explained as a symbol of the present and the rain as an image of the coming of the Messiah, whose teaching should spread everywhere and bear new life to all. Whoever thirsted should now drink, and whoever had prepared his field should now receive rain. This was said so touchingly, so impressively that all His hearers, as well as Mary and the other holy women, wept.

The people of Capharnaum were at that time very well disposed. There were three priests attached to the synagogue and near it was the house in which they dwelt. Jesus and His intimate disciples often took their meals with them, for a certain degree of hospitality was always extended to the teacher who had taught in the synagogue.

That evening and early the next morning, I heard them playing again on that wonderful instrument. The feast was celebrated all the next day, but only by the children and young people, who enjoyed themselves heartily. The evening of the feast, Jesus took leave of the disciples related to Him, as also those from Bethsaida, because early the next day He was to depart from Capharnaum and go down into Judea. He took with Him only about twelve, those from Nazareth, those from Jerusalem, and those that had come from John.

2.1.12.. JESUS IN DOTHAIN AND SEPHORIS. FROM A DISTANCE, HE HELPS THE SHIPWRECKED

After the Feast of Thanksgiving Jesus, with about twelve disciples, travelled in a southeasterly direction from Capharnaum, as if between Cana and Sephoris. Mary and eight of the holy women, among them Mary Cleophas, the three widows, the bride of Cana, and Peter’s sister, accompanied Him to a little city where they took a meal together and then parted from Him. In the neighborhood of this place was the pit into which Joseph was cast by his brethren. The place was called Dothain. But there was another and a much larger Dothain in the vale of Esdrelon, about four hours to the north of Samaria. This Dothain was a little place, and the people lived chiefly by providing for the wants of the merchants travelling through their city. It lay at the end of a little valley large enough to afford pasturage for about eighty head of cattle. At the other side stood that great building in which Jesus had once calmed the possessed; this time He did not enter. Dothain is an hour and a half northeast of Sephoris and between four and five hours from Mt. Thabor.

The disciples had gone on before, to prepare the inn. About eight men, some of them priests, came out to meet Jesus and the holy women, and escort them to the public hall of entertainment. No one lived in it, but already everything was prepared for a repast. Before the entrance there was spread in honor of Jesus a carpet upon which He had to walk. They washed His feet. The women ate apart, back of the fireplace. Jesus and the disciples reclined at table and partook of only cold viands, such as little rolls and honey, green salad steeped in sauce, and fruits. Their drink was water mixed with balsam. Little flasks of the same were presented to Jesus and the women to take away with them. The priests from the city remained standing during the repast and served the guests with uncommon love and humility, while Jesus spoke of Joseph, who had here been sold. It was an indescribably touching scene. I could not restrain my tears. It appeared to me so strange that I should behold it so near to me, and yet could not enter as I so longed to do. I wanted to do this and that, but I could not. Immediately after the repast, the holy women departed for Capharnaum.

Jesus took leave of His Mother in private, and then bade goodbye to the others. I have remarked that when alone Jesus always embraced His Mother on His arrival or departure, but before others He merely extended His hand or inclined His head. Mary wept. She was still very youthful looking, tall and delicately built. Her forehead was very high, her nose rather long, her eyes very large and mildly downcast, her lips of a beautiful red, her complexion rather dark, but beautiful, and her cheeks lightly tinged with the color of the rose.

Jesus tarried a while longer teaching in the inn, and the men, who would accept no remuneration for the repast, accompanied Him on His departure as far as Joseph’s Well, which was at that time not such as it was when Joseph was let down into it. Then it was only an empty pit, its mouth surrounded by green bushes and vines, but now it was a spacious, four-cornered reservoir, like a little pool, under a roof supported by pillars. It was full of water and in it was kept an abundance of fish. I saw some that lifted their heads up so curiously, not pointed like those we see. But they were not so large as similar ones in the Sea of Galilee. There was no visible supply of water to the well. There was a fence around it, and it was guarded by people living near. Jesus entered the springhouse with His companions. The whole way He had taught of Joseph and his brethren, and He continued the same discourse at the well, which I saw Him blessing as He left. His escort now returned to Dothain, while He and His disciples went on for about a good hour to Sephoris, where He stopped with the sons of Anna’s sister.

Sephoris was built on a mountain in the midst of mountains. It was larger than Capharnaum, and there were many separate residences standing around in the environs. Jesus was not very well received by the Doctors of the synagogue, and I heard wicked people, of whom there were many in this city, calumniating Him, saying that He was wandering about instead of staying with His Mother. Jesus performed no cures here, and held Himself very much aloof; still, on the Sabbath He preached in the synagogue and went to an inn nearby for His meals. He visited many private individuals and families, principally Essenians, however, whom He exhorted and consoled, for many of the wicked inhabitants ridiculed and slandered them, on account of their affection for Him. Jesus told several of those that lived in the environs, as also some of His own relatives, not to follow Him just then, but to remain His friends in secret, and to continue their good works until the end of His career. His relatives did much good here and contributed also to the support of the Blessed Virgin, to whom they sent all kinds of necessaries. I saw Jesus conversing with these different families in so affectionate and intimate a way that I have no words to describe it. His deportment, so full of love, touched me to tears.

That night I saw something else that appeared to me surprising and inexpressibly affecting. There happened on that night a great windstorm in the Holy Land, and I saw Jesus with many others in prayer. He prayed with outstretched hands that danger might be averted. Then I had a glance at the Sea of Galilee, which was lashed by the tempest, the ships of Peter, Andrew, and Zebedee being in distress. The Apostles were, as I saw, asleep in Bethania, their servants alone being on the ships. And lo! As Jesus stood praying, I saw an apparition of Him there upon the ships, now on one, now on the other, and then again upon the raging billows. It was as if He were laboring among them, holding back the vessels, warding off the danger. He was not there in person, for I did not see Him going, but He stood above the sufferers, He hovered on the waves. The sailors did not see Him, for it was His spirit assisting them in prayer. Nobody knew anything about His being there, though He was really helping them. Perhaps the sailors believed in Him and called on Him for help.

2.1.13. . JESUS IN NAZARETH. THE THREE YOUTHS. THE FEAST OF PURIM

From Sephoris Jesus took a byway around some country houses to Nazareth about two hours distant, teaching and consoling as He went. Among the disciples now with Him were two or three youths, sons of Essenian widows. Arrived at Nazareth, He put up with some acquaintances, and without being remarked visited several good people. The Pharisees, with an outward show of respect but inwardly full of malice, called upon Jesus to ask Him what He now purposed doing and why He did not stay with His Mother, which questions He answered gravely and sharply. Preparations were going on all around for the fast day observed in remembrance of Esther, also for that of the Feast of Purim immediately to follow. Jesus taught very zealously in the synagogue.

That night I again saw Jesus praying with outstretched arms, and again appearing on the Sea of Galilee to bear help in a storm. This time the distress was much greater, and many more vessels were in danger. I saw Jesus laying His hand on the helm without the helmsman’s seeing Him. The three rich youths of Nazareth who had once before vainly proferred their petition to Him to be received as disciples came to Him again, reiterating their request. They almost knelt to Him, but He sent them away after pointing out certain conditions that had to be fulfilled before He would allow them to join His disciples. Jesus knew well that their views were wholly terrestrial, and that they could not understand Him. They wanted to follow Him because they saw in Him a philosopher, a learned Rabbi. After a time spent in His school, they could, as they thought, shine with a more brilliant reputation and do honor to their city Nazareth. They were besides somewhat vexed at seeing Him giving the preference to the poor sons of Nazareth rather than to themselves.

Until far into the night I saw Jesus with the old Essenian, Eliud of Nazareth. The holy man looked as if he would soon die of old age. He was no longer able for much, indeed he was almost bedridden. Jesus leaned on His arm at the bedside and talked with him. Eliud was entirely absorbed in God.

At the commencement of the Feast of Purim, a musical instrument, which stood on three feet, was again played on the roof of the synagogue. It was hollow with pipes running through it, the ends extending both above and below. By pushing the pipes in and out, the music was produced. Children also were playing on harps and flutes. Today in commemoration of Esther, the women and young maidens enjoyed certain rights and privileges in the synagogue. They were not separated from the men, they could even approach where the priests were. There was a procession in the synagogue of children dressed fancifully, some in white, others in red. Then a maiden entered wearing around her neck an ornament somewhat frightful looking. It was a blood - red circle around her throat, as if she had been beheaded, and from it hung on her white garments, numerous knots of blood-red threads like so many streaks of blood from the wounded neck. She wore a magnificent mantle borne by train-bearers, and appeared to be enacting the principal part in some drama. Children and maidens followed her. She wore a high, pointed ornament on the forepart of her head and a long veil. In her hand she carried something, whether a sword or a scepter, I do not know. She was tall, and a maiden of great beauty. I do not know for certain what distinguished character she represented. It might, I think, have been Esther, or again, Judith, though not that Judith who slew Holofernes, for there was with her a maiden, who carried a beautiful basket containing presents for the chief priest. She presented to him many precious little shields, such as the priests wore sometimes on the forehead or the breast. In one corner of the synagogue, concealed by a curtain, lay upon a bed of state the effigy of a man, whose head the maiden struck off and took to the chief priest. Then, making use of the privilege granted to females on that day, she rebuked the priests for the principal faults they had committed during the year. That done, she withdrew. This privilege to rebuke the priests belonged to the women on certain other feasts also.

In the synagogue they read in turn from separate rolls the Book of Esther, Jesus also taking His turn to read. The Jews, especially the children, had little wooden tablets with hammers. When they pulled a string, the hammer struck a name inscribed on the tablet, while at the same time holders uttered some words. They did this as often as the name of Aman was pronounced.

There were also great banquets. Jesus was present at that given to the priests in the grand public hall. The adornments of this feast were similar to those of the Feast of Tabernacles. There were numbers of wreaths, roses as large as one’s head, pyramids made up entirely of flowers, and quantities of fruit. A whole lamb was on the table, and I gazed in wonder at the magnificence of the plates, glasses, and dishes. There was one kind of dish many - colored and transparent, like precious stones. They looked as if formed of interwoven threads of colored glass. There was today a great exchange of gifts, consisting principally of jewels and handsome articles of apparel, such as robes, maniples, veils for the head, and sashes trimmed with tassels. Jesus, too, was presented with a holiday robe trimmed in like manner. But He would not keep it; He passed it to another. Many others likewise bestowed their presents on the poor, who were very bountifully remembered that day.

After the banquet, Jesus and His disciples walked with the priests to the pleasure gardens, and the beautifully adorned teaching places near Nazareth. They had with them three rolls of writings, and I saw again the Book of Esther, out of which they read in turn. Crowds of youths and maidens followed them, but the latter listened to the discourse only at a distance. I saw also on that day men going around and taking up a tax.

From Nazareth Jesus and His disciples went to Apheca about four hours distant, but returned to Nazareth for the following Sabbath and visited the dying Eliud. The priests of Nazareth could not comprehend where Jesus, in so short an absence, had come by so much knowledge. They could find nothing reprehensible in His teaching, though many were secretly envious of Him. They escorted Him part of the way when He left Nazareth with His disciples.

2.1.14.. JESUS AT LAZARUS’S ESTATE NEAR THIRZA AND AT HIS HOME IN BETHANIA

Jesus, taking the road travelled by the Holy Family on the occasion of their flight into Egypt, arrived with His disciples at the little place not far from Legio where the Holy Family had put up and where lived a set of despised people like slaves. Jesus bought some bread here, and as He divided it, it was multiplied in His hands; but the miracle created no excitement, since He did not tarry long and performed it, as it were, in passing.

Proceeding on His journey, He was met by Lazarus, John Marc, and Obed, who had come for that purpose. With them Jesus went on to Lazarus’s villa near Thirza, about five hours distant. They arrived unnoticed and by night, and found all things ready for their reception. The villa was on a mountain toward Samaria, not far from Jacob’s field. A very old Jew, who went barefoot and girt, was the steward, an office he had held even when Mary and Joseph stopped here on their journey to Bethlehem. -It was at this same villa that Martha and Magdalen, in Jesus’ last year when He was teaching in Samaria, showed Him hospitality and implored Him to come to their brother Lazarus who was sick.

Near that estate of Lazarus was the then small city of Thirza, situated in a lovely region about seven hours’ journey from Samaria. The morning sun, to which Thirza was exposed, rendered it extremely fruitful in grain, wine, and orchard fruits. The inhabitants were engaged chiefly in agriculture, the products of which they carried to a distance for sale. The city was once large and handsome and the residence of kings, but the palace had been consumed by fire and the city ruined by war. One king, Amri, had made that property of Lazarus his home until the building of Samaria, whither he then removed. The people of Thirza were in Jesus’ time very pious and lived very retired in their little, isolated city. I think there are some remains of it even in our own day. The inhabitants were very reserved in their intercourse with the Samaritans. (3 Kings 16:24.) Jesus taught in the synagogue of Thirza, but performed no cures.

On the Sabbath began the Feast of the Dedication of the Temple of Zorobabel. It was not so solemn as the dedication feast of the Machabees, though in the houses, in the streets, out in the fields among the shepherds, and in the synagogue there were numbers of lights and fires. Jesus spent the greater part of the day in the synagogue with all the disciples. His meals were taken at Lazarus’s, but He ate sparingly. The greatest portion of the food was distributed to the poor of Thirza, of whom there were large numbers. Such distributions were constantly made during His stay. The city still possessed, in ancient walls and towers, some remains of its former greatness. It is probable that the house of Lazarus, which was now fifteen minutes from the city, was formerly comprised within its limits, for the gardens were interspersed with all kinds of ruined walls and foundations. Lazarus inherited this property from his father. Here as elsewhere, he was held in great honor and esteem as a very wealthy and pious, yes, a very enlightened man. His deportment rendered him very distinguished from other men. He was remarkably grave and spoke very little, but that little with great mildness and to the point.

When the feast was over, Jesus left Thirza with Lazarus and the disciples, and proceeded on His journey to Judea. The direction was that taken by Mary and Joseph when going to Bethlehem, though the road was not exactly the same, but it ran through the same region, through the mountains near Samaria. I saw them climbing a high mountain on a night that was lovely, mild and clear,; a beneficent dew bathing the whole region. There were about eighteen companions with Jesus, and they walked two and two, some before Him, some behind Him, and some at His side. When the breadth of the road permitted, Jesus often stood still to instruct them and to pray. A great part of the night was spent on this journey. Toward morning they rested and took a light repast, after which carefully shunning the cities and towns, they continued their way over a mountain on which the air blew keen and cold.

Not far from Samaria, I saw Jesus going along with about six of His disciples. A young man from the city cast himself down on the road before Him, saying: “Saviour of men, Thou that art to free Judea and restore to her her former glory,” etc. Thinking that Christ was about to found an earthly kingdom, he begged to be received into the number of His followers in the hope of being appointed to some post of distinction. He was an orphan, but had inherited large possessions from his father, and he held some kind of an office in Samaria. Jesus treated him very graciously. He told him that on his return He would say whether He would receive him or not, that He was pleased with his good will and humility, and that He had nothing to say against what he alleged, etc. But I saw that Jesus knew how greatly the young man was attached to his riches and that, wishing to give him a lesson, He would not vouchsafe him an answer until after He had chosen the Apostles. The young man came once more to Jesus and that second visit is recorded in the Gospel.

In the evening before the Sabbath began, I saw them arrive at the shepherd inn between the two deserts, about four or five hours from Bethania. Mary and the holy women stayed there overnight when they went to Bethania, to see Jesus before the Baptism. The shepherds from the country around gathered together bringing gifts and other necessaries. The inn was transformed into an oratory, a lamp was lighted, and there they remained. Jesus taught here and celebrated the Sabbath. While travelling on this mountainous and lonely road, He stopped likewise at the place where Mary on her journey to Bethlehem had suffered so from the cold and where afterward she had been miraculously warmed.

Jesus and His disciples spent the whole of the Sabbath among these shepherds, who were so happy to have Him and so deeply moved by His presence. Even Jesus Himself appeared brighter among these simple, innocent people. After the Sabbath He went on to Bethania four hours distant.

2.1.15. . JESUS FIRST PASCHAL CELEBRATION IN JERUSALEM

While at Bethania, Jesus occupied the same room at Lazarus’s as formerly. It was the family oratory and was fitted up like a synagogue. In the center stood the usual desk with the prayer rolls and Scriptures. Jesus’ sleeping chamber was a little room adjoining.

The morning after His arrival, Martha went to Jerusalem to notify Mary Marcus and the other women that Jesus was coming with her brother to the house of the former. Jesus and Lazarus arrived toward midday. There were present at the dinner besides Veronica, Johanna Chusa, and Susanna, the disciples of Jesus and of John belonging to Jerusalem, John Marc, Simeon’s sons, Veronica’s son, and Joseph of Arimathea’s nephews, about nine men in all. Nicodemus and Joseph were not there. Jesus spoke of the nearness of the Kingdom of God, of His disciples’ call, of their following Him, and even hinted at His own Passion.

John Marc’s house was beyond the city, on the eastern side and opposite the Mount of Olives. Jesus did not have to enter the city in order to reach it. That evening He returned with Lazarus to Bethania. Here and there in Jerusalem it was noised about that the new Prophet of Nazareth was in Bethania, and many rejoiced at the news, though there were others whom it displeased. In the gardens and on the roads of the Mount of Olives there were loitering here and there people, among them some Pharisees, to see Jesus as He passed. They may have heard accidentally or found out in Bethania that He was to return to the city. But no one accosted Him. Some hid timidly behind the hedges and peeped out after Him. They said to one another: “There is the Prophet of Nazareth, Joseph the carpenter’s Son!”

On account of the approaching feast, numbers were at work in the gardens and on the hedges. All was being arranged and ornamented, the paths cleared, the hedges clipped and tied up. From all sides poor Jews and laboring people with asses laden with baggage were wending their way to Jerusalem. During the feast they hired by the day in the city and gardens. Simon, who later on was forced to help Jesus carry His Cross, was one of these people.

The next day Jesus was again in Jerusalem. He was at a house near the Temple, that of Obed, the son of Simeon, also at another opposite the Temple, one in which old Simeon’s family had once dwelt. There He partook of a repast that had been prepared and sent by Martha and the other women. The disciples belonging to Jerusalem, about nine in number, and some other devout men were present, but not Nicodemus and Joseph of Arimathea. Jesus spoke very lovingly and earnestly of the near coming of the Kingdom of God. He had not yet gone to the Temple.

He went fearlessly about the city, clad in a long, white robe of woven material such as Prophets usually wore. Sometimes there was nothing remarkable in His appearance, and He passed along without attracting attention, but at others He looked quite extraordinary, His countenance shining with a supernatural light. When in the evening He returned to Bethania, some of John’s disciples came to Him, among them Saturnin. They saluted Him and told Him on the part of John that very few now came to him for baptism, but that Herod still continued to harass him. That same evening Nicodemus went to Bethania and heard at Lazarus’s the instruction given by Jesus.

On the following morning Jesus went to Simon the Pharisee’s, an inn or public house in Bethania. He gave an entertainment at which Nicodemus, Lazarus, John’s disciples, and the disciples from Jerusalem met. Martha also and the women of Jerusalem were present. Nicodemus scarcely said a word in Jesus’ presence. He behaved with reserve and listened in astonishment to His words. But Joseph of Arimathea was more open-hearted, and sometimes even put questions to Jesus. Simon the Pharisee was not a bad man, though as yet very wavering. He held to Jesus’ party on account of his friendship for Lazarus, but at the same time he desired to stand well with the Pharisees.

During the meal Jesus made many allusions to the Prophets and the fulfilling of their Prophecies. He spoke of the wonders attending the conception of John the Baptist, of God’s protecting him from Herod’s massacre of the children, and of his now being engaged preparing the ways. He drew their attention to man’s indifference respecting the completion of the time marked by the Prophets. “It was fulfilled thirty years ago, and yet who thinks of it excepting a few devout, simple-minded people? Who now recalls the fact that three Kings, like an army from the East, followed a star with childlike faith seeking a newborn King of the Jews, whom they found in a poor child of poor parents? Three days did they spend with these poor people! Had their coming been to the child of a distinguished prince, it would not have been so easily forgotten!” Jesus, however, did not say that He Himself was that Child.

Accompanied by Lazarus and Saturnin, He visited the homes of several poor, pious sick people of the working class in Bethania, and cured about six of them. Some were lame, some dropsical, and others afflicted with melancholy. Jesus commanded those that He cured to go outdoors and sit in the sun. Up to this time there was very little excitement about Jesus in Bethania, and even these cures produced none. The presence of Lazarus, for whom they felt great reverence, kept the enthusiasm of the people in check.

That evening, upon which began the first day of the month Nisan, there was a feast celebrated in the synagogue. It appeared to be the Feast of the New Moon, for there was a kind of illumination in the synagogue. There was a disc like the moon which, during the recitation of prayers, shone with ever-increasing brilliancy, owing to the lights lit one after another by a man behind it.

The next day Jesus was present at divine service in the Temple with Lazarus, Saturnin, Obed, and other disciples. A ram was sacrificed. The appearance of Jesus in the Temple produced a peculiar excitement among the Jews. The strangest part of it was that each concealed the impression made upon him; no one mentioned to his neighbor the wonderful effect of Jesus’ presence upon him. This was a divine dispensation, in order to allow the Saviour to fulfill His mission. Had they imparted their thoughts to one another, it would have given rise to open anger; but as it was, hatred and rage struggled with gentler emotions in the hearts of many, while others felt within them an almost imperceptible desire to know Jesus better, and took steps to do so through the mediation of others. This was a fast day in memory of the death of Aaron’s children.

The disciples and many other devout persons were gathered together at Lazarus’s. Jesus taught in a large hall in which was a teacher’s chair. He continued the discourse begun in the house of Simon the Pharisee in which He had spoken of the Three Kings, and He drew the attention of His hearers to other facts of the past. He said: “It is now about eighteen years ago since a little bachir” (by which Jesus must have meant a young scholar) “argued most wonderfully with the Doctors of the Law who, in consequence, were filled with wrath against the Child.” And then He related to them the teachings of the little bachir.

Jesus with Obed, who served in the Temple, and the other disciples of Jerusalem, went again to the Temple for the celebration of the Sabbath. They stood two by two among the young Israelites. Jesus wore a white, woven robe with a girdle, and a white mantle like those used by the Essenians, but there was something very distinguished about Him. His clothing looked remarkably fresh and elegant, probably because He wore it. He chanted and prayed from the parchment rolls in turn with the others. There were some prayer leaders present. The people were again struck at the sight of Jesus. They were astonished, they wondered at Him, though without having said a word to Him. Even among themselves they did not speak openly of Him, but I saw the wonderful impression made on many. There were three instructions or discourses delivered: one on the children of Israel, another on their departure from Egypt, and a third on the Paschal lamb. On one of the altars was a sacrifice of incense. The priest could not be seen, though the fumes and the fire were visible. The fire could be seen through a kind of grating upon which there was something like a Paschal lamb surrounded by rays and ornaments through which sparkled the fire. This altar stood near the Holy of Holies, its horns apparently entering it. I saw Pharisees praying, some of them wearing wrapped around one arm a long, narrow band that had perhaps once been used as a veil.

About two in the afternoon, Jesus went with His companions into an apartment in the court of Israel, where a repast of fruit and rolls had been prepared. The rolls were twisted like cues, or plaited hair. A steward had been engaged to see to everything. All necessaries could be bought or ordered in the precincts of the Temple itself, and strangers had the right to avail themselves of the privilege. The Temple was so large that it seemed like a little city, and in it one could procure everything. During this repast, Jesus gave an instruction. When the men had finished, the women took some refreshment.

I learned on that day what before I had not known; viz., that Lazarus held a position in the Temple, as amongst us a burgomaster may also be a church warden. He went around with a box and took up a collection. Jesus and His followers remained the whole afternoon in the Temple. I did not see Him back in Bethania before about nine o’clock that night. There were innumerable lamps and lights in the Temple on this Sabbath.

Mary and the other holy women had now left Capharnaum to go to Jerusalem. Their route lay toward Nazareth and passed Thabor, from which district other women came to join them, and then off through Samaria. They were preceded by the disciples from Galilee and followed by servants with the baggage. Among the disciples were Peter, Andrew, and their half-brother Jonathan, the sons of Zebedee, the sons of Mary Cleophas, Nathanael Chased, and Nathanael the bridegroom.

On the fourth of Nisan, Jesus spent the whole morning in the Temple with about twenty disciples, after which He taught at Mary Marcus’s and took a luncheon. He afterward returned to Bethania and went with Lazarus to Simon the Pharisee’s. Already many of the lambs brought to the Temple had been rejected by the priests.

Jesus was again in the Temple and in the afternoon taught at Joseph of Arimathea’s not far from the home of John Marcus, and near a stonecutter’s yard. It was a retired quarter of the city and little frequented by Pharisees. At this period no one feared to be seen in company with Jesus, for hatred against Him had not yet been manifested.

Jesus continued to show Himself still more freely and boldly throughout Jerusalem and in the Temple. He went in with Obed even to the place between the altar of sacrifice and the Temple, where an instruction was being delivered to the priests relative to the Pasch and its ceremonies. The disciples remained back in the court of Israel. The Pharisees were greatly annoyed at seeing Him present at that instruction. Jesus also addressed the people on the streets.

The crowds flowing into Jerusalem kept continually increasing, especially workmen, day laborers, servants, and dealers in the necessaries of life. Around the city and on the open places, crowds of huts and tents had been erected for the accommodation of the multitudes flocking for the Pasch. Many lambs and other cattle had been brought into the city, from the former of which selections had already begun. Numbers of heathens also came to Jerusalem for the feast.

Jesus taught and cured openly in Bethania, even sick strangers were brought to Him. Some relatives of Zachary from the country of Hebron came to invite Him to thither.

He went up again to the Temple. When the priests left after the services, on the place where He was standing among His disciples, Jesus taught them and other good people upon the nearness of the Kingdom of God, the Paschal solemnity, the approaching fulfillment of all the Prophecies and symbols, yes, even of the Paschal lamb itself. His words were earnest and severe, and several priests who were still going here and there in the Temple, were troubled at His discourse and secretly annoyed. Jesus then went back to Bethania, and that night, accompanied by some of the disciples, left with the envoys for Hebron, about four hours to the south.

Preparations for the feast were actively going on in the Temple, and many changes were being made in the interior. Halls and corridors were opened, stands and partitions were removed. The altar could now be approached from many sides, and everything presented quite a different appearance.

Jesus, with the disciples and Zachary’s relatives, proceeded to Hebron by the route running between Jerusalem and Bethlehem. It was at most a journey of five hours. Passing through Juttah, Jesus entered the neighboring city, Hebron, where He taught and quietly cured many sick. He returned to Bethania for the Sabbath. His way led high over mountains, whose exposure to the sun made it very hot. The disciples that had come from John to Jesus in Bethania, now went back to the former.

Jesus went to the Temple on the Sabbath and with Obed penetrated into the court containing the teacher’s chair, from which later on He also taught. Priests and Levites were sitting on the circular seats around the chair, from which a discourse on the Paschal festival was being delivered. The entrance of Jesus threw the assembly into consternation, especially when He started objections and asked questions to which not one of them could answer. Among other things, He told them that the time was approaching when the symbolical Paschal lamb would give place to the reality, then would the Temple and its services come to an end. The language of Jesus was figurative, and yet so clear that my thoughts instantly reverted to the words of the Pange lingua, “et antiquum documentum novo cedat ritui.” When they questioned Him as to how He knew that, He answered that His Father had told Him, but He did not say who that Father was.

The Pharisees were highly displeased, though at the same time full of astonishment. They did not venture to contradict Him. Access to that part of the Temple was not permitted to all, but Jesus had entered in quality of Prophet. In His last year He even taught therein.

After the Sabbath, Jesus went to Bethania. I had not as yet seen Him conversing with Mary the Silent. Her end, I think, was near, for she appeared greatly changed. She was lying on the ground on a gray carpet, supported in the arms of her maids, and she was in a kind of swoon. She appeared to me to have drawn nearer to this world of ours, as if she had ever been absent in spirit, but now she appeared to have been brought back again to life. She was now to know that this Jesus here in Bethania, who lived in her own time and in her own vicinity, was He who had to suffer so cruelly. She was still alive in order to experience through compassion, in her own person, the sufferings of Jesus, after which she was soon to die.

On the night of Saturday, Jesus visited her and conversed long with her. Part of the time she sat up on her couch, and part of the time walked around her chamber. She had now the perfect use of her senses. She distinguished between the present and the future, she recognized in Jesus the Saviour and the Paschal Lamb, and she knew that He was to suffer frightfully. All this made her inexpressibly sorrowful. The world appeared to her gloomy and an insupportable weight. But most of all was she grieved at man’s ingratitude, which she foresaw. Jesus spoke long with her of the approach of the Kingdom of God and His own Passion, after which He gave her His blessing and left her. She was soon to die. She was tall and extraordinarily beautiful, white as snow and shining with light. Her hands were like ivory, her fingers long and tapering.

Next morning, Jesus cured openly in Bethania many that had been brought to Him, among them some strangers that had come up for the feast. Some were lame, some were blind. There came to Him also several men connected with the Temple who called Him to account for His actions and conduct. Who, they asked, had authorized Him on the preceding day to take part in the conference held in the Temple? Jesus answered them very gravely, and again spoke of His Father. The Pharisees dared not enter the lists against Him. They felt a certain terror in His presence; they did not know what to make of Him. But next day, Jesus taught again in the Temple. All the Galilean disciples that had been at the marriage feast in Cana had now come to Jesus. Mary and the holy women were stopping with Mary Marcus. Lazarus bought many of the lambs that had been rejected as not fit for the feast and had them slaughtered and divided among the poor day laborers and other workmen.

2.1.16. . JESUS TURNS THE VENDORS OUT OF THE COURTS OF THE TEMPLE. THE PASCHAL SUPPER. DEATH OF MARY THE SILENT

When Jesus, with all His disciples, went to the Temple, He found there, ranged around the court of the suppliants, dealers in green herbs, birds, and all kinds of eatables. In a kindly and friendly manner, He accosted them and bade them retire with their goods to the court of the Gentiles. He admonished them gently of the impropriety of taking up a position where the bleating of the lambs, and the noise of the other cattle would disturb the recollection of the worshippers. With the help of the disciples, He assisted the dealers to remove their tables to the places that He pointed out to them.

On this day, Jesus cured many sick strangers in Jerusalem, chiefly poor, lame working people who dwelt in the neighborhood of the Cenacle on Mount Zion. There was an astonishingly great multitude gathered in Jerusalem. The city was surrounded by a perfect encampment of huts and tents. On the large, open places ran building after building, forming long streets wherein all things could be had in large quantities, such as tents, everything necessary for their erection, and whatever was needed for the eating of the Paschal lamb. There were other stores, also, in which such things could be bought or hired. Crowds of day laborers and poor people from all parts of Israel were busied carrying the above mentioned articles here and there, and putting them up. These people had been at work a long time in Jerusalem, clearing away whatever might block up the streets, clipping the hedges, opening the roads, leveling and measuring off the grounds for encampments, and putting up booths and stalls. In the same way for weeks before, the roads and bad crossing places in the country around were being repaired and made ready for travel. All these preparations referred to the Paschal lamb, just as the Baptist’s preparing of the ways referred to the true Lamb of God.

When Jesus again went up to the Temple with His disciples, He admonished the dealers a second time to withdraw. Since all the passages were open on account of the immolation of the Paschal lamb soon to take place, many had again crowded up to the court of the suppliants. Jesus bade them withdraw, and shoved their tables away. He acted with more vehemence than on the last occasion. The disciples opened a way for Him through the crowd. Some of the dealers became furious. With violent gesticulations of head and hands they resisted Him, and then it was that Jesus, stretching out His hand, pushed back one of the tables. They were powerless against Him, the place was soon emptied, and all things carried to the exterior court. Then Jesus addressed to them words of warning. He said that twice He had admonished them to remove their goods, and that if He found them there again, He would treat them still more severely. The most insolent insulted Him with: “What will the Galilean, the Scholar of Nazareth, dare to do? We are not afraid of Him.” These taunts began at the moment of their removal. Many were standing around looking at Jesus in amazement. The devout Jews approved His action and praised Him in His absence. They also cried out: “The Prophet of Nazareth!” The Pharisees, who were ashamed and angry at what had occurred, had for days past privately warned the people to refrain from attaching themselves to the stranger during the feast, not to run after Him, nor even to speak much about Him. But the people had become more and more interested in Jesus, for there were already many among them who had heard His teaching or had been cured by Him.

As Jesus left the Temple, He passed a cripple in one of the courts. The man cried after Him. Jesus cured him, and he who had been lame going into the Temple joyfully proclaimed Jesus as his benefactor. Upon this, great excitement arose.

John the Baptist did not come to the feast. He was not a Jew under the Law, nor was he at all like other men. He was, as it were, a voice clothed with flesh. He had at this time a fresh concourse of aspirants to baptism on account of the multitudes going to Jerusalem.

All was very quiet in Jerusalem that evening. The people were busy in their own homes with cleansing out the leaven and preparing the unleavened bread. All the cooking utensils were covered and hung away. This was done also at Lazarus’s on Mount Sion, where Jesus and His followers were to eat the Paschal lamb. Jesus Himself was present at these preparations, He gave instructions upon them, and all was done by His direction; but the minutiae were not so punctiliously observed as among the other Jews. Jesus explained of what it all was a figure, and how it should be practiced, showing them at the same time what the Pharisees, through want of understanding, had added.

Jesus did not appear in the Temple the next day. He remained in Bethania. I thought, as so many vendors had again crowded into the Temple, something would surely have happened to them had He been there. That afternoon the Paschal lambs were slaughtered in the Temple, and that with indescribable order and celerity. Everyone brought his Paschal lamb on his shoulder, and took his place in order, for there was room enough for all. There were three courts around the altar in which they could stand, but the space between it and the Temple was not open to the people. They that did the slaughtering were behind railings, a table with all that was necessary for their work before them; but they were placed so close to one another that the blood of one lamb sprinkled the neighboring butcher. Their clothes were full of blood. The priests were ranged in several rows up to the altar, passing basins from hand to hand, some full of blood, others empty. Before disemboweling a lamb, the Israelites pressed and kneaded it in a certain way. Then the butcher standing next in order held the animal, while: his neighbor with a light grasp easily tore out the intestines.

The flaying was done very expeditiously. They loosened a little piece of skin and fastened it to a round stick provided for the purpose. Then they hung the lamb around their neck, with both hands twisted the stick around, and the skin rolled up on it. Toward evening the slaughter was over. The evening sky was blood-red.

Lazarus, Obed, and Saturnin slaughtered the three lambs that Jesus and His friends were to eat. The meal was taken at Lazarus’s on Mount Sion. It was a large building with two wings. The oven for roasting was in the dining hall, but it was very different from the hearth in the cenacle. It was higher, like the fireplace in Anna and Mary’s house, also like that at Cana. In the thick, perpendicular wall that formed it, were holes wherein the lamb was fastened. It was stretched out and pinned in place with wooden skewers, just as if crucified. The hall was beautifully ornamented and the table, at which they ate in three groups, was exactly like a horizontal cross. At the upper and shorter end of the cross, upon which were many dishes of bitter herbs, Lazarus sat. The Paschal lambs were placed one on each of the arms of the cruciform table and one toward the middle of the lower beam. Jesus, Peter, Saturnin, and Obed sat as follows: Jesus and Peter opposite each other at the left arm of the table, Obed at the right arm, and Saturnin at the lower beam. Around Jesus stood His relatives and the disciples from Galilee, around Obed and Lazarus those from Jerusalem, while John’s disciples gathered around Saturnin. There were present, in all, over thirty.

The Paschal supper was very different from Jesus’ last Paschal supper, more strictly Judaical. Each here held a staff in his hand, was girded as for a journey, and all ate in haste. Jesus had two staves placed crosswise before Him. They chanted Psalms and, standing, quickly consumed the Paschal lambs. Later on they placed themselves at table in a recumbent position. This supper was different also from that customary among the other Jews at this feast. Jesus explained all to the guests, but omitted the ceremonies that had been added by the Pharisees. He carved the three lambs Himself and served at table, saying that He did it as their servant. They remained together far into the night, singing and praying.

Jerusalem was so still and solemn during that whole day. The Jews not engaged in the slaughtering of the lambs remained shut up in their houses, which were ornamented with dark green foliage. The immense multitude of people were, after the slaughtering, so busy in the interior of their homes, and all was so still that it produced upon me quite a melancholy impression.

I saw on that day also where all the Paschal lambs for the numerous strangers, of whom many were encamped before the gates, were roasted. Both outside and inside the city, there were built on certain places long, low walls, but so broad that one could walk on them. In these walls were furnace after furnace, and at certain distances lived men who attended to them, and received a small remuneration for their services. At these furnaces, travellers and strangers could, at the different feasts, or at any other time, roast their meat and cook any kind of food. The consuming of the fat of the Paschal lambs went on in the Temple far into the night. After the first watch, the altar was purified, and the doors thrown open at a very early hour the next morning.

Jesus and His disciples spent the night in prayer and with but little sleep at Lazarus’s on Mount Sion. The disciples from Galilee slept in the wings of the building. At daybreak they went up to the Temple, which was lighted by numerous lamps, and to which the people were already flocking from all parts with their offerings. Jesus took His stand in one of the courts with His disciples, and there taught. A crowd of vendors had again pressed into the court of the suppliants and even into that of the women. They were scarcely two steps from the worshippers. As they still came crowding in, Jesus bade the newcomers to keep back, and those that had already taken their position to withdraw. But they resisted, and called upon the guard nearby for help. The latter, not venturing to act of themselves, reported what was taking place to the Sanhedrim. Jesus, meantime, persisted in His command io the vendors to withdraw. When they boldly refused, He drew from the folds of His robe a cord of twisted reeds or slender willow branches and pushed up the ring that held the ends confined, whereupon one half of it opened out into numerous threads like a discipline. With this He rushed upon the vendors, overthrew their tables, and drove back those that resisted, while the disciples, pressing on right and left, shoved His opponents away. And now came a crowd of priests from the Sanhedrim and summoned Jesus to say who had authorized Him to behave so in that place. Jesus answered that, although the Holy Mystery had been taken away from the Temple, yet it had not ceased to be a sacred place and one to which the prayer of so many just was directed. It was not a place for usury, fraud, and for low and noisy traffic. Jesus having alleged the commands of His Father, they asked Him who was His Father. He answered that He had no time then to explain that point to men and even if He did they would not understand, saying which He turned away from them and continued His chase of the vendors.

Two companies of soldiers now arrived on the spot, but the priests did not dare to take action against Jesus. They themselves were ashamed of having tolerated such an abuse. The crowd gathered around declared Jesus in the right, and the soldiers even lent a hand to remove the vendors’ stands and to clear away the overturned tables and wares. Jesus and the disciples drove the vendors to the exterior court, but those that were modestly selling doves, little rolls, and other needful refreshments in the recesses of the wall around the inner court, He did not molest. After that He and His followers went to the court of Israel. It may have been between seven and eight in the morning when all this took place.

On the evening of this day, a kind of procession went out along the valley of Cedron, to cut the first fruits of the harvest.

Jesus on one of the succeeding days cured in the court of the Temple about ten persons, some lame, some mute, and it gave rise to great excitement, for the cured filled the whole place with their acclamations of joy. Again He was summoned to answer for His conduct, which He did in severe words. The people were enthusiastic in His favor. After the divine service, Jesus and the disciples attended the instruction given in a hall of the Temple. The text was from one of the Books of Moses. Jesus offered some objections, for it was a kind of conference in which questions might be raised. He silenced His opponents, and gave an explanation of the disputed points very different from what had before been given.

During all these days Jesus hardly saw His Mother. She was staying with Mary Marcus, passing the livelong day in anxiety, tears, and prayer on account of the excitement roused by the appearance of her Son. Jesus kept the Sabbath at Lazarus’s, in Bethania, whither He had retired after the tumult occasioned by the cures wrought in the Temple. After the Sabbath, the Pharisees went to the house of Mary Marcus in Jerusalem, thinking to find Jesus there and to take Him into custody. They were, however, disappointed. They did not find Him, but only His Mother and the other holy women whom, as the followers of Jesus, they commanded with harsh words to leave the city. The Mother of Jesus and the other women became greatly troubled at hearing this, and in tears hurried to Martha in Bethania. Mary, weeping, entered the room wherein Martha was with her sick sister, Mary the Silent. The latter was again quite rapt in ecstasy. All that she had hitherto seen in spirit, she now beheld about to be fulfilled. She could no longer endure the pain it caused her, and she died in the presence of Mary, Mary Cleophas, Martha, and the other women.

Nicodemus, in spite of the open persecution directed against Jesus, visited Him during these days by invitation of Lazarus. I saw Jesus during the night reclining beside him on the ground and instructing him. Before daybreak both started for Jerusalem, where they went to Lazarus’s on Sion. Here came Joseph of Arimathea also to see Jesus. He conversed with them. They humbled themselves before Him, telling Him that they did indeed discern that He was more than human, and they pledged Him lasting fidelity. Jesus commanded them secrecy, and they begged Him to remember them kindly.

After that all the other disciples who had eaten the Pasch with Him came to Jesus. He gave them His commands and instructions for the near future. Extending to Him their hands, they wept, making use of the narrow scarf they wore around the neck or wound around the head to dry their tears.

FROM THE CLOSE OF THE FIRST PASCH TO THE CONVERSION OF THE SAMARITAN WOMAN AT JACOB’S WELL

2.2.1.. THE LETTER OF KING ABGARUSFrom Bethania, where Jesus had for some time remained in concealment, He went to the place of Baptism near Ono. The arrangements were still in good order, owing to the care of its custodians. The disciples gathered around Jesus, and crowds of people came streaming in. As Jesus was teaching before the multitude, part of whom were standing, others sitting on wooden platforms in a circle around Him, a stranger approached mounted on a camel. He was followed by six attendants, who rode on mules. They halted at the tents, some distance from the place of instruction. It was an embassy from King Abgarus, who was sick, and who had sent presents to Jesus with a letter in which he implored Him to come to Edessa to cure him. He had had an eruption that had settled in his feet and rendered him lame. Travellers returning to their homes had told him about Jesus and His miracles, of the testimony of John, and the wrath of the Jews at the last Paschal solemnity, all which had excited in him a great longing to be cured by Jesus.

The young man commissioned to bear the king’s letter to Jesus was an artist, and he had received commands to bring back Jesus’ portrait if He would not come Himself. I saw him vainly trying to reach Jesus. He pressed sometimes here, sometimes there through the crowd, both to hear the instruction and to paint Jesus’ likeness. Then Jesus bade one of the disciples to make room for the man that was going around people unable to push his way to the front, and He pointed out a platform nearby to which he should be conducted. The disciple brought the envoy forward, and placed him and his attendants where they could see and hear. They had with them gifts of woven stuffs, thin plates of gold, and very beautiful lambs.

The envoy, overjoyed at being able at last to see Jesus, at once produced his drawing materials, rested his tablet on his knee, regarded Jesus with great admiration and attention, and set to work. The tablet before him was white as if made of wax. He began by sketching with a pencil the outlines of Jesus’ head and beard. Then it looked as if he spread over his work a layer of wax in which to receive the impression of the sketch. After that he resumed his sketching, touched again and again with his pencil, again took the impression, and so continued, but without ever perfecting his work. As often as he glanced at Jesus, he seemed lost in amazement at the countenance he beheld, and was forced to begin anew. Luke did not paint in exactly this way. He used a brush also. The picture this man was producing appeared to me to be somewhat in relief; one could trace it by the touch.

Jesus continued His discourse a while longer, and then sent the disciple to say to the envoy that he might now approach and deliver his message. The envoy came down from the platform whereon he was sitting, followed by his attendants with the presents and lambs. His doublet was short, almost like those of the Three Kings, and he wore no mantle. The picture at which he had been working was hanging by a strap on his left arm. It was like a shield in the form of a heart. In the right hand he held the king’s letter. Casting himself on his knees before Jesus, he bowed low, as did also his attendants, and said: “Thy slave is the servant of Abgarus, King of Edessa. He is sick. He sends Thee this letter, and prays Thee to accept these gifts. from him.” Then the slaves approached with the presents. Jesus replied to the envoy that the good intentions of his master were pleasing to Him, and He commanded the disciples to take the gifts and distribute them among the poorest of the assembled crowd. Then He unfolded the letter and read it. I do not remember all that was in it, but only that the king referred to Jesus’ power to raise the dead, and begged Him to come and cure. him. The part of the letter containing the writing was stiff; the envelope pliable, as if of some kind of stuff, either leather or silk. I saw, too, that it was bound by a string.

When Jesus had read the letter, He turned the other side of the stiff part and, drawing from His robe a coarse pencil out of which He pushed something, He wrote several words in tolerably large characters, and then folded it again. After that He called for some water, bathed His face, pressed the soft stuff in which the letter had been folded to His sacred countenance, and returned it to the envoy. The latter applied it to the picture he had vainly tried to perfect, when behold! The likeness instantly became a facsimile of the original. The artist was filled with delight. He turned the picture, which was hanging by a strap, toward the spectators, cast himself at Jesus’ feet, arose, and took leave immediately. But some of his servants remained behind and followed Jesus who, after this instruction, crossed the Jordan to the second place of Baptism which John had abandoned. There these new followers were baptized.

I saw the envoy on his way home passing a night outside a city near which were long stone buildings like brick kilns. Very early the next morning some of the workmen hurried to the spot, because they had seen there a bright light like a fire. Something remarkable then took place in connection with the picture, and a great crowd of people gathered on the spot. The artist exhibited to them his picture, as well as the cloth with which Jesus had dried His face, and which, too, had received the imprint of His features. Abgarus came some distance through his gardens to meet his envoy. He was indescribably touched at Jesus’ letter and the sight of His picture. He immediately amended his life and dismissed the numerous concubines with whom he had sinned.

I saw again that, after the death of Abgarus’s son, in the reign of a wicked successor, the portrait of Jesus, which had been publicly exposed, was concealed by a pious Bishop. He placed it in a niche, a burning lamp before it, and walled up the aperture. After a long time, the picture was discovered, and then it was found that the stone that concealed it from sight also bore its imprint.

2.2.2. . JESUS ON THE CONFINES OF SIDON AND TYRE

Jesus went from Ono with the disciples to the middle place of Baptism, that above Bethabara and opposite Gilgal. There He permitted Andrew, Saturnin, Peter, and James to baptize. Immense crowds were coming and going, rousing in consequence fresh excitement among the Pharisees. They dispatched letters to the Elders of all the synagogues throughout the country, directing them to deliver over Jesus wheresoever He might be found, to take the disciples into custody, to inquire into their teachings, and inflict punishment upon them. But Jesus, accompanied by only a few disciples, left the place of Baptism, and journeyed through Samaria and Galilee on the confines of Tyre. The rest of the disciples separated and returned to their homes. About the same time, Herod ordered his soldiers to bring John to Callirrhoe, where he kept him confined for about six weeks in a vault of his castle. Then he set him free.

While Jesus, with a few of His disciples, was crossing the valley Esdrelon on His way through Samaria, Bartholomew passed. Returning home to Debbaseth from the baptism of John, he fell in with some of the disciples, and Andrew spoke to him enthusiastically- of the Lord. Bartholomew listened with delight and reverence, and Andrew, whose joy it was to add intelligent men to the number of the disciples, went forward to Jesus and spoke to Him of Bartholomew, who was desirous of following Him. Just at this moment, Bartholomew passed. Andrew pointed him out to Jesus who, glancing toward Bartholomew, said to Andrew: “I know him; he will follow Me. I see good in him, and I shall call him in time.” Bartholomew dwelt in Debbaseth not far from Ptolomais. He was a writer. I saw that he met Thomas soon after, to whom in turn he spoke of Jesus and whom he inclined in His favor.

Jesus had to endure great privations on this hurried journey. Saturnin, or some other one of the disciples, had charge of a basket of bread. Several times I saw Jesus steeping the hard crust in water, in order to be able to eat it. In Tyre He put up at an inn near the gate on the land side of the city. He had come over a high mountain ridge. Tyre was a very large city. To one approaching from a distant height, it looked as if hanging from a mountain and momentarily in danger of being detached. Jesus did not enter the city. He kept along the wall on the land side where there were not so many people. The wall was very thick. In it was built the inn, and on top of it ran a road. Jesus wore a brownish robe and a white woollen mantle. He went here and there, but only to the houses of the poor built in the wall. Saturnin and one other disciple had come with Jesus to Tyre. Peter, Andrew, James the Less, Thaddeus, Nathanael Chased, and all the disciples that had been with Him at the marriage feast of Cana followed. They travelled in separate bands, and met Jesus in the Jewish meeting house, situated in another quarter of Tyre, to which led a broad canal bordered with trees.

To this house, with which the school was connected, belonged a large bathing garden, which ran down even to the water that cut off this quarter of the city from the mainland. The bathing garden was surrounded by a wall, inside of which was a quickset hedge of bushes cut in figures. In the middle of the garden was an open portico containing numerous passages and little apartments, and around it was the spacious bathing cistern full of flowing water. There was in- the middle of it a pillar with steps and hand supports, by means of which one could descend into the water to any depth. This place was inhabited by aged Jews, who were despised on account of their religion or origin, although they were good, pious men.

It was touching to see Jesus saluting the disciples on their arrival. He passed among them giving His hands first to one, then to another. They were full of respectful confidence, for they regarded Him as an extraordinary, supernatural Being. They were indescribably joyous at seeing Him again. He delivered to them a long instruction, after which they told Him all that had happened to them. They took a meal together consisting of bread, fruit, honey, and fish which the disciples had brought with them.

The disciples, some in Jerusalem, some in Gennabris, were called to account by the Pharisees before large assemblies on the subject of Jesus, His doctrine and designs, and their own intercourse with Him. They were molested in many ways. Once I saw Peter, Andrew, and John with their hands bound, but a slight effort burst their bonds asunder, as if by a miracle. They were then allowed to return to their homes in peace.

Jesus exhorted them to constancy and told them to begin to free themselves more and more from their avocations, and to spread, as far as they could, His doctrine among the people of their district. He added that He would soon be with them again, and that He would resume His public teaching when He should have rejoined them in Galilee.

After the departure of the disciples, Jesus held in the school of the bathing garden an instruction and exhortation before a numerous assembly of men, women, and children. He spoke of Moses, of the Prophets, and of the near coming of the Messiah. He interpreted to them the meaning of the drought that had fallen upon the country in the time of Elias, the Prophet’s prayer for rain, the uprising clouds, and the showers that fell, and He showed how all this was soon to be realized. He spoke also of water and of purification, healed many of the sick, and directed them to receive the baptism of John. He cured many boys who had been brought to Him on beds. He plunged several of them, holding them by the arms, into the water, Saturnin having poured into it from a bottle some other water that Jesus had blessed. The two disciples baptized these children. There were other boys approaching manhood, who went down into the cistern and, holding to the column, plunged themselves under the water, and in this way were baptized. I noticed here several circumstances unlike what I had generally seen on such occasions. Many of the adults had to remain standing at a distance. The ceremony went on until night closed in.

2.2.3. . JESUS IN SICHOR LIBNATH

When Jesus left Tyre, He proceeded alone on His way. He had sent both the disciples with orders to Capharnaum, also to John the Baptist. He went from ten to eleven hours south of Tyre to the city Sichor Libnath, through which He had already passed on His journey hither. The Waters of Merom, with the two cities Adama and Seleucia, lay to the east on His left. Sichor Libnath, called also Amichores, or “City built upon the Waters,” was a couple of hours inland from Ptolomais on a small, muddy lake, one side of which was rendered inaccessible by high mountains. From this lake arose the little, sandy stream Belus, which empties into the sea near Ptolomais. The city was so large that I cannot conceive why so little is known of it. The Jewish city Misael was not far off. This is the country that Solomon bestowed upon King Hiram. Sichor was free, though with some little dependence on Tyre. There was much cattle raising going on in these parts. I saw numbers of large sheep with fine wool. They could swim over the water. Beautiful woollen goods were woven here and dyed in Tyre. I saw no tilling of fields, but only the cultivation of orchards. There grew in the water a kind of grain with very large stalks. Bread was made of the grain. I think they were not obliged to sow seed for this plant, it sprang up wild. A road led from Sichor to Syria and Arabia, but there was no highway to Galilee. Jesus had come to Tyre by an indirect route.

There were two great bridges outside of Sichor: the one, high and long to enable the inhabitants to cross when the whole country was inundated; the other lower, affording a convenient passage under the arches formed by the upper one. The houses were built high and so constructed that, when the city was submerged, the people could take refuge on the roofs under tents. Most of the inhabitants were heathens. I saw little flags waving from several buildings with pointed towers, which I took for pagan temples. I was astonished to see here so many Jews, although held in contempt by their neighbors, occupying handsome houses. I think they were exiles.

The house in which Jesus put up was outside the city and on the side by which He had come. He had, however, to cross water to reach it. There was a synagogue nearby. It seemed as if Jesus, on His journey to Tyre, had announced His return by this route, for the people of the house at which He stopped appeared to be expecting Him. They came out to meet Him and received Him with marks of reverence. They were Jews, the father an aged man, and the family large. They occupied a very beautiful house which, like a palace, had many wings, and smaller buildings around it. Through respect for Jesus, the master of the family conducted Him not into his own house; but into one of the neighboring dwellings, where he washed His feet and showed Him hospitality.

I saw a great procession of all kinds of laboring people, men, women, and lads, a mixed crowd of heathens, some brown, some black (very likely slaves of this man) coming from their work. They filed into a large open place and took their food. They had with them all kinds of shovels and carts, and carried on their shoulders little, light boats like troughs. These last were provided with a seat and rudder, and contained fishing tackle. These laborers were employed in building and repairing bridges and banks. They received food in earthen vessels, also vegetables and birds; the flesh of the latter some of them ate raw. Jesus had them brought before Him. He spoke to them kindly, and they were delighted to see such a Man.

Two old Jews came to Jesus with some rolls of the Scriptures. They took a repast with Him, and He explained to them many things that they were very desirous to know. They were instructors of youth.

The rich Jew and master of the house at which Jesus stopped was named Simeon, and was from the region of Samaria. Either he or his forefathers had interested themselves in the temple on Mount Garizim, and had associated with the Samaritans, and were on that account driven from their country. They had settled here.

Jesus taught a whole day at the house of His host in an open court surrounded by columns, over which an awning was stretched. The master of the house came and went. There were gathered in the court very many Jews, men and women of all ages. I did not see Jesus performing any cures; indeed, there were no sick nor cripples. The people here were lank and lean, but very tall. Jesus gave an instruction on Baptism, and promised to send some of His disciples hither to baptize. Accompanied by the master of the house, He went out on the road by which the slaves had returned from their work. He spoke to them, encouraged them, and explained to them a parable. There were many good people, who were very much touched. They again received food and wages. It reminded me of the parable that speaks of the lord of the vineyard paying the day laborers. The slaves dwelt in a row of huts about a quarter of an hour from Simeon’s. It was some kind of serfdom that they were discharging by their labor for Simeon.

On one of the following days, after Jesus had been preaching from early morn and the Jews had gone away, about twenty pagans came to Him. For several days they had been asking to be allowed to do so. Simeon’s was about half an hour from the city, and the heathens dared not approach beyond a certain tower or arch. But Simeon himself brought these newcomers to Jesus, whom they saluted reverently and begged Him to instruct them. He spoke for a long time with them in a hall, so long indeed that the lamps were lighted before He finished. He consoled them, told them in a parable of the holy Three Kings, and said that light would one day shine upon the heathens.

When the two disciples whom Jesus had sent to Capharnaum returned to Him at Sichor, they told Him that the four disciples whom He had summoned were coming. Jesus went a journey of from three to four hours over a mountain to meet them, and came up with them at an inn on Galilean territory. There were, besides those that He had called, seven others and among them John. Some women also had come with them, of whom I recognized Mary Marcus of Jerusalem and the maternal aunt of the bridegroom Nathanael. Those called were Peter, Andrew, James the Less, and Nathanael Chased. Although it was already dark, Jesus walked with the four and the two other disciples back to Sichor, but the seven that had not been called returned to Galilee. It was an exceedingly delightful night-the sky was clear and a delicious fragrance embalmed the air. They walked sometimes all together, sometimes before or after Jesus, who then went on alone. Once they rested in the midst of a very fertile region under trees laden with fruit, and in the neighborhood of green meadows and running brooks. As they started again, there rose up from the meadow a flock of birds and accompanied them on their way. They were almost as large as hens, had red beaks and long pointed wings like those with which angels are painted, and as they flew, they kept up the funniest twittering. The birds followed them even into the city, and there lighted among the reeds in the water. They could run on the water like waterfowl. It was a touching sight - the beautiful night, Jesus pausing from time to time to pray or to teach, and the birds settling around the little party of travellers. Thus did they climb the mountain and descend on the other side. Simeon came forward to meet them, washed the feet of all, presented them a cup to drink and a morsel to eat in the vestibule, and then conducted them into his house. The birds, or waterfowl, belonged to Simeon; they flew around like pigeons. Jesus taught here during the whole day, and in the evening they celebrated the Sabbath in Simeon’s house, which was very high. Besides Jesus and the disciples, there were present about twenty Jews. The synagogue was in a subterranean vault, and arranged in perfect order. A flight of steps led down to it. A leader sang and read in the synagogue, after which Jesus delivered a discourse. The disciples slept in the same house with Jesus.

Their sleep was only a few hours long, for the gray dawn found them again on their way. They journeyed through crooked mountain passes to a little Jewish city in the land of Chabul, where dwelt some other Jewish exiles who had frequently implored to be allowed to return to their country, but the Pharisees would not permit it. Long had they sighed for a visit from Jesus, though they deemed themselves unworthy of it, and for that reason had refrained from sending for Him. But now Jesus went of His own accord. The winding mountainous roads made it a journey of from five to six hours.

When they neared the little Jewish city, two of the disciples went on ahead to notify the Ruler of the synagogue of Jesus’ coming. Although it was the Sabbath, Jesus had undertaken this journey, for here in the country, when necessity intervened, He did not strictly observe this law. He went to the Rulers of the synagogue, who received Him with great humility. They washed His feet, also those of the disciples, and offered them a luncheon. Then Jesus had Himself taken around to all the sick, about twenty of whom He cured. Among them were people quite deformed and lame, women afflicted with a flux of blood, others blind, dropsical, and leprous, also many children.

As He went along the street, several possessed cried out after Him and He freed them from the evil spirit. Order and silence reigned throughout the city. The disciples helped their Master. Some assisted the cured to rise, some instructed the crowd that followed Jesus and gathered around the doors of the houses into which He had entered. Before curing some of the sick, Jesus exhorted them to faith and amendment of life; others who already believed, He cured at once. Raising His eyes to Heaven, He prayed over them; some He touched, over others He passed His hand. I saw, too, that He blessed water and sprinkled the people with it, directing the disciples to do the same to the house. In one of the houses He and the disciples accepted a little wine and a morsel of bread. Many of the cured, rising up, cast themselves at His feet, and then followed Him joyously, as we here follow the Blessed Sacrament, though always reverently and at a distance. But to others again, Jesus gave a command to remain in their homes.

He directed some of the cured to bathe in the water that He had blessed; these were the children and the leprous. Jesus went to a well near the synagogue and blessed it, casting in at the same time salt that He had previously blessed. This well was very deep; a flight of steps led down to it. He taught on this occasion of Eliseus, who with salt had rectified the water near Jericho; then He explained the signification of salt. He furthermore commanded that the people, when sick, should use the water of the well for bathing purposes. He always blessed in the form of a cross. While He was thus engaged, the disciples held His mantle, which He sometimes laid off, and handed Him the salt that He threw into the water. He performed all these ceremonies with great gravity and recollection.

During this vision, I saw interiorly that a similar power to heal is given to priests. Some of the sick were brought to Jesus on beds, and He cured them. He delivered a discourse in the synagogue, but He took no repast, for the whole day was spent in teaching and healing. On the evening after the Sabbath, He left the place with His disciples. On taking leave of the inhabitants, who were distressed to see Him go, He ordered them not to follow Him, and they obeyed humbly. He had blessed and purified the water for them, because it was bad and full of snakes and animals with thick heads and long tails. About two hours from this place Jesus and His disciples put up at a large inn among the mountains where they ate and slept. On their journey to the Jewish city, they had passed this inn at some distance.

The next day, crowds of people bringing their sick gathered in the mountain inn, for they knew that Jesus was come. They were people that lived in huts and caves on opposite sides of the mountain. On the west side, toward Tyre, dwelt the heathens, who also had come; and on the east side, poor Jews. Jesus gave an instruction in which He spoke of purification, of ablutions, and of penance, and cured about thirty persons.

The heathens remained at a distance, and Jesus did not teach them until the others had retired. He addressed to them a consoling instruction that lasted till after midday. These poor people had little gardens and plantations around their caves. Their principal nourishment was sheep’s milk, which they made into cheese and ate like bread. The fruits of their gardens, as also those that they gathered growing wild, they carried around the country for sale. Many of them likewise furnished the dwellers, in the little city where Jesus had on the preceding day blessed the water, with good water which they carried thither in leathern bottles. Some other places were provided by them in like manner. There were many lepers among these people, for whom Jesus blessed water in which they might bathe.

Toward evening Jesus returned to Sichor Libnath, where he again taught and announced that on the following day He would baptize. In the court of the large mansion belonging to Simeon, there was a round, shallow basin from which the water overflowed into a surrounding trench. Here, too, the water was not good; it had a bad taste. Jesus blessed it, casting into it at the same time salt in lumps like stones. In this region there was a whole mountain formed of salt.

In that basin, which had previously been drained and cleansed, the Baptism of about thirty persons took place. The master of the house with all the males of his household, some other Jews of the place, many of the heathens that had lately been with Jesus, and some of the slave from the huts, were baptized. These last Jesus had on several different occasions instructed when returned from their work. The pagans were the last to be baptized. They had to prepare themselves for the ceremony by certain purifications. Jesus poured from a flask into the baptismal basin some of the Jordan water, which the disciples, always carried with them, and then He blessed it. The trench around the basin was filled high enough for the neophytes to stand in it up to the knees in water.

Before administering Baptism, Jesus prepared the’ aspirants by a long instruction. These latter wore long, gray mantles with hoods over the head, something like the mantles worn in prayer. When about to step into the trench around the basin, they laid aside the mantle. Their loins were covered, as also the back and breast, while from the shoulders fell a little open mantle like a scapular. A disciple laid one hand upon the shoulder of the neophyte, the other upon his head. The baptizer, in the name of the Most High, poured over his head several times from a flat shell water dipped from the basin. First Andrew baptized, then Peter, who was afterward relieved by Saturnin. The heathens were baptized last. The ceremony, including the preparations, continued until near evening. (Upon the signification of pagan baptism. *)

When the people had retired, Jesus and the disciples left the place separately. They met again on the road and went eastward toward Adama on Lake Merom, resting by night in the beautiful high grass under the trees.

• The Sabbath over, Jesus went to an inn belonging to the pagans who had sent Him, by the disciples, a most pressing invitation to that effect. He was received with great humility and affection. He instructed them upon the call of the heathens, telling them that He was now come to gain over those that had not been conquered by the Israelites. They questioned Him upon the fulfillment of the prophecy that the scepter should be taken away from Juda at the time of the Messiah, and He gave them an answer full of instruction. They knew the story of the Three Kings, and begged for Baptism. Jesus explained what the ceremony meant, that it was to be for them a preparation for their sharing in the Kingdom of the Messiah. These good pagans were travellers, and had been a couple of weeks at Arga, awaiting the arrival of a caravan. They numbered five families, about thirty-seven souls in all. They could not go to the Baptism at Ennon, for fear of missing the caravan. They asked Jesus where they should take up their future residence, and He indicated to them the place. I never heard Him speaking to the heathens of circumcision, but He always insisted on continence and the obligation of having but one wife.
  (This is from: 16. JESUS LEAVES RAMOTH AND GOES TO ARGA, AZO AND EPHRON)

2.2.4. . JESUS IN ADAMA. MIRACULOUS CONVERSION OF AN OBSTINATE JEW

Although Adama did not appear very distant, still Jesus and the disciples had to journey some hours up a river before reaching a crossing place. There was no ferryman, but only a raft of beams, something like a gridiron, which lay on the shore for the accommodation of travellers. Toward noon the little troop reached Adama, which was hemmed in on all sides by water. On the eastern side of the city lay Lake Merom. The city was surrounded by a stream, which was at five different points crossed by bridges. At the bathing gardens, the stream again united with the lake. The steep shores of the low lake were covered with thick reeds and undergrowth, and its waters were muddy except in the middle where those of the Jordan flowed. The country around was infested by wild beasts.

As Jesus, with the disciples, approached the bathing garden near the city, several distinguished men of the place came forward to meet Him. They had been awaiting His coming in the garden. They conducted Him into the city and to a large open square, in the center of which stood the governor’s palace. It had a spacious forecourt, on both sides of which and in the rear ran rows of low buildings. The court was cut off from the street by a railing of shining metal made into various colored plates. Here they washed the feet both of Jesus and the disciples, brushed and shook their mantles, and presented them with a luncheon of small fruits and herbs. It was an old custom of the people of Adama to conduct all that visited their city to this castle, where they interrogated them. If they were pleased with them, they treated them hospitably in the hope of attracting blessings upon themselves; but if they were not favorably impressed by their guests, they did not hesitate to cast them into prison. Adama, with about twenty little districts, belonged to a province under the jurisdiction of one of the Herods. The inhabitants of the city were Samaritan Jews who, in consequence of their schism, had embraced sundry perverse notions. Still, there was no idolatry practiced among them, and heathens living here had to carry on their idol worship in secret. After that, Jesus was conducted by the men that had received Him outside the city to the synagogue, a building of three stories. There He found a great part of the Jews assembled, the women in the background. First they prayed and chanted canticles to God, that to His honor they might understand all that Jesus was about to say to them. Then Jesus began His discourse. He spoke of the Divine Promises, of their mutual dependence and their realization, and of grace which, He said, was never allowed to go to waste. If he to whom, on account of the merit of his ancestors, some grace was given, would not receive it, it was passed on to the next most deserving. He told them also of a good action performed by their ancestors in this city so long before that it was to them almost unknown, but the happy results of which they were still experiencing. Their forefathers had once harbored some strangers and exiles.

Jesus and the disciples put up at a large inn near the gate by which they had entered the city.

In the neighborhood of the bathing garden outside, though more to the south, was a place for teaching. It consisted of a green hill in the center of a large, open space in which were trees planted in rows five deep, whose dense shade afforded protection from the sun. On the hill and overshadowed by a tree, was a teacher’s chair beautifully hewn out of stone. It was a very delightful place and was known as the “Place of Grace,” because the people believed that here a great favor had once upon a time been accorded them. To the north of the city was another place of which there was a popular saying expressive of some great calamity that had come upon them.

The disciples went into the houses throughout the city, inviting the people to the “Place of Grace,” where Jesus was about to deliver a great discourse. On the evening before, a banquet was given in the public hall of the Governor’s court. About fifty citizens were present and five tables were spread. Jesus was at that of the most distinguished, and the disciples were scattered among the guests at the other tables. I think Jesus and the disciples also contributed something to the entertainment. Plants like little trees in pots adorned the table. Jesus taught during the meal, going from table to table and speaking to all the guests. When the tables were cleared of all but their ornamental foliage, and grace said, all present ranged in a half-circle before Jesus, who delivered an instruction and invited them to come next morning to the “Place of Grace,” where He would discourse to them more at length.

Next day toward nine in the morning, Jesus set out with the disciples for the place of instruction, where over one hundred distinguished men were gathered under the shade of the trees. In the outer circle were some women also. On the way thither, Jesus and the disciples arrived at the palace of the Governor who, in magnificent robes and attended by his officers, was just about setting out for the same place. But Jesus commanded him not to go in such array, but to make his appearance like the other men in a long mantle and penitential garb. The mantle was of dyed wool. They wore also a scapular of one piece in the back but open on the breast, the two held in place over the shoulders by a narrow strap. The two pieces, front and back, were black with the names of the seven capital sins wrought into them in different colors. The women were veiled. When Jesus stepped up on the teacher’s chair, the people bowed reverently. The Governor and the most distinguished men of the city stood close to the chair.

The disciples, standing in the outer circles, had each around him a group of men and women receiving instructions. Jesus first raised His eyes to Heaven and prayed aloud to His Father, from whom all graces flow, that His teaching might fall upon hearts repentant and sincere. He directed the people to repeat His words after Him, which they did. His discourse lasted without interruption from nine in the morning till about four in the afternoon. Once only there was a pause, during which they brought Him a little refreshment, a glass of wine and a morsel of bread. The listeners came and went, according as their business in the city demanded. Jesus taught of penance and Baptism, of which He here spoke principally as of a spiritual purification and cleansing. No women were baptized before Pentecost, though among the children admitted to Baptism were little girls of from five to eight years old, but no grown girls. The mysterious signification connected with this, I no longer remember. Jesus spoke also of Moses, of the broken tables of the Law, of the golden calf, and of the thunder and lightning on Sinai.

When he had made an end of speaking and the instruction was quite finished, many of the people including the Governor having returned to the city, a tall, prepossessing old Jew with a long beard stepped boldly up to the teacher’s chair and thus addressed Jesus: “Allow me now to speak with Thee. Thou hast enumerated twenty-three truths when, in reality, there are twenty-four,” and he proceeded to name them one after another and to argue with Jesus on the point. But Jesus replied: “Desiring thy conversion, I have suffered thee here. I might have sent thee away before the whole crowd, since thou didst come hither uninvited. Thou sayest that there are twenty-four truths, and that I have taught only twenty-three. But thou hast already added three to my number, for I taught twenty only.” And then Jesus counted up twenty truths according to the letters of the Hebrew alphabet, although it was by the same manner of reckoning that His opponent had proved that there were twenty-four. He then descanted upon the sin and punishment of those that add something to the truth. But the old Jew would by no means acknowledge his error, and he was supported by some present who were glad to hear Jesus contradicted. But Jesus said to him: “Thou hast a beautiful garden. Bring Me some of the best and soundest of its fruits. They will rot away as a sign that thou art in the wrong! Thou hast an erect, robust body. Thou shalt grow crooked if thou art wrong, that thou mayest see how the noblest gifts are ruined and deformed as soon as additions are made to the truth! But if thou canst show forth some such prodigy, we shall admit that there are twenty-four truths.”

Thereupon the old Jew hurried with his associates to the garden but a short way off. In it was to be found all that was rare and costly in the shape of fruits, plants, and flowers. All kinds of choice animals and birds were there in cages, and in the center was a large basin in which were kept rare fish for the delight of the beholder. The old man, with the help of his friends, quickly gathered the most magnificent fruits, yellow apples, and bunches of ripe grapes, which they put into two little baskets; the small fruits they put into a cut-glass dish that looked as if made of threads of colored glass intersecting one another. Besides that, he took with him in latticed baskets various birds and rare animals of the size of a hare, or a little kitten.

All this time Jesus continued to speak of the evil of obstinacy and of the ruinous consequences attendant upon arbitrary additions to the truth.

When now the old Jew and his companions placed around Jesus’ chair the rare flowers and animals in the baskets and cages, intense excitement prevailed in the crowd. But when he proudly and obstinately maintained his first assertion, the words of Jesus were fulfilled in all that he had brought. The fruit began to stir and from all sides broke forth horrible maggots and worms that soon devoured it, so that of a magnificent apple, nothing more could be seen than a tiny piece of peel on the head of a squirming maggot. The beautiful birds and other rare animals began to grow faint and exude matter from which were formed worms that turned and gnawed their flesh, now become red and raw. The sight was so disgusting that the crowd, which had pressed forward through curiosity, began to turn away with expressions of horror, and this all the more as the old Jew, turning pale and perfectly yellow, became shrunken on one side.

At this miracle the people set up a frightful noise and clamor, and the old Jew bewailing himself acknowledged his error and implored Jesus for mercy. There was so great a tumult that the Governor of the city, who had returned home, had to be called to quell the disturbance. As for the old Jew, he loudly proclaimed his fault and confessed that he had indeed tampered with the truth.

In consideration of the man’s vehement sorrow and his entreaties to all present to pray for him that he might be cured, Jesus blessed the fruits and animals that had been brought to Him. All were immediately restored to their first state, including the man himself, who cast himself in tears at Jesus’ feet, giving thanks.

He was so truly converted that he became one of the most faithful of Jesus’ followers and the instrument of many other conversions. In a spirit of penance, he shared with the poor a great part of the magnificent fruits of his garden. This miracle made a deep impression upon all that had now returned from the city, whither they had gone to take something to eat. And indeed such a miracle was necessary here; for these people, as is often the case among nations of mixed origin, were obstinate in maintaining opinions that had been proved to them to be erroneous. They sprang from Samaritans who had entered into mixed marriages with heathens, and who had, in consequence, been banished from Samaria. They were fasting today not on account of the destruction of the Temple of Jerusalem, but on account of their own expulsion from Samaria. They, indeed, acknowledged and lamented their having fallen into error, but at the same time they cared not to abandon it.

They had given Jesus an extraordinarily gracious reception, because many signs contained in an old tradition received by them from the heathens had been fulfilled, and in accordance with the same, they were now expecting some great favor from God to befall them.

This promise had been made at the place afterward named the “Place of Grace.” I know only this, that these heathens had once in great affliction prayed on that spot with hands raised to Heaven, and that it had been foretold to them that when new streams should flow into the lake and another into the bathing spring, when the city should have extended as far as the spring, then should the favor be received. And now all these signs had been fulfilled. There flowed at this time, I think, five new streams either all into the lake, or some into it and some into the Jordan nearby. Another sign.was fulfilled in the taking place of some change in an arm of the Jordan, and a new stream of good water had begun to flow into the well at the “Place of Grace.”

It was at this place that Jesus was about to baptize and it was, very probably, to this that all the prophecies concerning the water referred. The water here, too, was bad. The city had also extended entirely on this side. The northern side lay low and black, full of exhalations arising from its marshes; only some poor heathen outcasts dwelt there in little huts. But toward the southeast of the city were many new houses, gardens, and buildings all the way to the “Place of Grace.” The place was low and the country around level. By a change in the river banks and the sudden elevation of a mountain, an arm of the Jordan had bent its course westwardly as far as the garden, where it united with a little stream, and then flowed back into its bed. This bend covered a considerable area. The waters of the Jordan flowing hither constituted one of the afore mentioned signs.

As Jesus on the following day was again teaching in the synagogue, in the center of which sood a magnificent chest containing the rolls of the Law, the Jews entered barefoot. Ablutions were prohibited on that day, therefore after the instruction of the preceding eve, they had washed and bathed. Above the clothes of the day before, they wore in the synagogue a long, black mantle with a hood and train. It was open at the sides and fastened with cords. On the right arm hung two rough, black maniples, and on the left arm one. They prayed and chanted in a mournful tone, enveloped themselves for awhile in sacks, open in front, and prostrated face downward in the galleries around the synagogue. The women practiced similar penances in their homes.

The fires had been covered the day before. Not till evening did I see any meal taken, and then it was at an uncovered table in the inn where Jesus ate with His disciples alone. The others took theirs in the large hall of the court. The meal consisted entirely of cold viands brought from the Governor’s house. Jesus spoke words of instruction on the subject of eating. Many people, among them the lame and crippled, came in turn to the table upon which were some shallow dishes filled with ashes. The old Jew who had been converted gave many of the best of his magnificent fruits to the poor.

On the next day also, the Sabbath, Jesus again taught in the synagogue and after the instruction walked with His disciples and about ten Jews to the mountain north of the city. The country in that direction was wild and savage. The little party tarried awhile under the trees in front of a house and partook of some food and drink offered them by its inmates.

Jesus gave His companions all kinds of rules for their direction for, as He said, He would soon leave them to return but once again. Among other things, He exhorted them not to make so many motions when at prayer, a custom here carried to excess; and above all, not to be so severe toward sinners and heathens, to be more lenient to them. Thereupon He related the parable of the unjust steward, proposing it to them in the form of an enigma. They wondered at it, and He asked them why the conduct of the steward should be praised. It appeared to me that Jesus symbolized the synagogue by the unjust steward and the other debtors by the heathens and the various sects. The synagogue should reduce the debt of the sects and heathens while she is furnished with power and grace; viz., while she undeservedly and unjustly possesses opulence in order that, when she is herself about to be ejected, she may flee to the mediation of the kindly treated debtors.

2.2.5.. THE PARABLE OF THE UNJUST STEWARD

Even as a child, I saw this and the other parables passing like living scenes before my eyes, and I used to think that, here and there, I recognized occasional figures from them in the life around me. And so it happened also with this steward whom I have always seen as a hunchback with a reddish beard, a receiver of revenues. I used to see him running very briskly and rapidly among the undertenants, making them sign their contracts with a pen. I saw the unjust steward living in a tent castle, in the desert of Arabia, not far from the place where the Children of Israel murmured. His lord, who dwelt far away across Mount Libanus, owned here on the frontiers of Palestine a corn and olive plantation. On either side of the field lived two peasants to whom it was rented. The steward was a diminutive, humpbacked fellow, very cunning and full of expedients. He thought: “The lord will not come yet awhile,” and so he feasted freely and let things go as they would. The two peasants were pretty much of the same stamp, and spent their time in carousing. All on a sudden, I saw the lord coming. Far over a high mountain range, I saw a magnificent city and palace from which a most beautiful road led straight to the plantation. Then I saw the king and his whole court coming down with a great caravan of camels and little, low chariots drawn by asses. I saw all this very much as I see paths coming down from the heavenly Jerusalem. The king was a heavenly king who owned a wheat and olive field on this earth. But he came in the manner of the patriarchal kings, attended by a great retinue. I saw him coming down from on high, for that little fellow, the steward, had been accused to him of dissipating his revenues.

The lord’s debtors were two persons in long coats buttoned all the way down. The steward wore a little cap. The castle of the latter was nearer the desert than the wheat and olive plantation, on either side of which the peasants lived. That was more toward the land of Canaan, and formed a triangle with the castle. And now came the lord down over the cornfield. The two debtors had squandered the fruits of the field with the steward, although toward their dependents they were hard and exacting. They were two bad parish priests, and the steward a bishop far from good; or again, it was like a worldling putting his affairs in order. The steward, having espied the coming of his lord while yet he was a long way off, fell into the greatest anxiety. He prepared a grand feast, and became very active and servile. When the lord arrived, he thus addressed the steward: “Why, what is this that I hear of thee, that thou dost squander my property! Render an account, for thou shalt no longer be my steward!” Then I saw the steward hurriedly summoning the two peasants. They presented themselves carrying rolls, which they opened. He questioned them as to the amount of their indebtedness, for of that he was utterly ignorant, and they showed it to him. With the crooked reed that he held in his hand, he made them quickly change the sum to a lesser amount, for he thought: “When I shall be discharged, I shall find shelter with them and have whereon to live, for I cannot work.”

I saw now the peasants sending their servants to the lord with camels and asses laden with sacks of corn and baskets of olives. They that had charge of the olives carried money also, little metal bars done up in packages, larger or smaller according to their sum, and fastened together with rings. But the lord, glancing at the packages, saw by what he had before received that these were far too small, and from the false account rendered, he understood the design of the steward. Turning to his courtiers, he said with a laugh: “See, the man is shrewd and cunning. He intends to make friends of those under him. The children of the world are wiser in their doings than the children of light, who rarely do for good what the former do for evil, who rarely take as much trouble for a reward as this man has done for punishment.” Then I saw that the hunchbacked knave was discharged from his office and banished into the desert. The soil there was metallic (yellow, hard, unfruitful ferruginous sand, ocher), its only vegetation the alder tree. He was at first quite confounded and troubled, but I saw that he afterward set to work to chop wood and to build. The two peasants also were sent away, though to them somewhat better places amidst the sand of the desert were allotted. But the poor underservants, formerly the victims of cruel extortion, were now entrusted with the care of the field.

2.2.6. . JESUS AND THE DISCIPLES INVITED TO TEACH AND BAPTIZE IN SELEUCIA

Jesus and the disciples separated and went in different directions throughout the whole city of Adama. Jesus took the central portions for Himself, while the disciples went to the most distant quarters even as far as the homes of the heathens. They stopped at almost every house inviting the people, who were already prepared, to go on the following day to the Baptism, and on the day after to the great instruction that Jesus was to deliver in a larger grassy enclosure, on the other side of the lake near Seleucia. The invitations were accompanied by words of instruction. The disciples were thus occupied until dusk, when they left the city and proceeded along the western side of the lake to where some fishing vessels were lying. They went on board, and instructed the fishermen who were fishing by torchlight on the broad side of the lake below the spot where the Jordan flowed into it. The glare of the torches allured the fish, which were then taken with hooks and darts. The disciples told the fishermen to bring their fish over to the green square near Seleucia, where the instruction was to be held, and they should be well rewarded. The green square, of which they made mention, was a kind of zoological garden surrounded by a wall and a hedge. Wild animals taken alive were confined there, consequently it was provided with all kinds of dens and cages for that purpose. The place belonged to Adama and was about one hour and a half from Seleucia.

When morning dawned, Jesus joined the disciples, and they went back to the city together by a roundabout way on which were several huts. Invitations and instructions were given at these huts as at the other houses. Arrived at the city, Jesus and the disciples went to the residence of the Governor, which stood in an open square, and there took some refreshment. The repast consisted of little rolls joined in pairs, and small fish with upright heads. These last were served in a many-colored, shining glass dish formed like a ship. Jesus laid one of the fishes on a roll before each of the disciples. All around the edge of the table were cavities hollowed out like plates, and into them the portions were put.

After the repast, Jesus gave an instruction in the hall opening on the court in presence of the Governor and his household, all of whom were to be baptized. After that He went to the place of instruction outside the city where He found many already waiting for Him, and there, too, He taught in preparation for Baptism. The people in bands came and went by turns, proceeding from this place to the synagogue where they prayed, sprinkled their head with ashes, and did penance. They repaired afterward to the bathing garden near the “Place of Grace,” where two by two they performed their ablutions in a bathhouse separated from each other by a curtain.

When the last band had left the place of instruction, Jesus and His disciples followed. The baptismal well was that into which the water from the arm of the Jordan flowed. The basin here, as in other places, was surrounded by a canal so broad as to afford a passage for two, and from it five conduits connected with the basin. These conduits could be opened or closed at pleasure, and at the side of each ran a path over the little canal. In the center of the basin rose a stake which, by a crosspiece that reached to the bank, could be made to open and close the basin.

This reservoir with its five canals had not been especially constructed for the Baptism. The number five was a frequent recurrence in Palestine, and the five aqueducts leading to the Pool of Bethsaida, to John’s fountain in the desert, to the baptismal well of Jesus, bore reference no doubt to the five Sacred Wounds, or to some other mystery of religion.

Jesus here gave instructions as an immediate preparation for Baptism. The neophytes were clothed in long mantles which they laid aside at the moment of stepping into the canal, retaining only the covering for the loins and the little scapular on the breast. Water from the basin had been let into the canal. On the pathways over it stood the baptizers and the sponsors. The water was thrice poured from a shallow dish over the head in the name of Jehovah and Him whom He had sent. Four disciples baptized at the same time, two others imposing hands as sponsors. This ceremony,, with the instructions of Jesus in preparation for it, lasted until evening. Many of the aspirants to Baptism were not admitted to its reception.

At daybreak next morning, the disciples embarked for Seleucia and the appointed place nearby. The lake at some distance from Adama took the figure of a violin, narrowing off to about fifteen minutes in breadth. Seleucia, a city of only moderate importance, was, however, a well-fortified place, being surrounded by two walls and an intervening rampart. On the northern side, especially, it was so steep as to be wholly inaccessible; in that quarter the pagan soldiers dwelt. The women lived to themselves in a separate part of the city in long rows of buildings, each occupying a private apartment. The few Jews here residing were very greatly oppressed. They lived in miserable holes in the walls, and had to perform the lowest and most painful labors on the canals and marshes.

I saw no synagogue here but only a round temple, which stood on a circle of pillars upon which were enormous figures in the attitude of supporting the building. In the center was an immense column, in which were the steps that led up into the edifice. Underneath were subterranean vaults, wherein the urns containing the ashes of the dead were deposited. Nearby was a somber-looking place in which they were accustomed to consume the bodies of their dead. In the temple were idols of serpents with human faces, human figures surmounted by dogs’ heads, and one holding the moon and a fish.

The soil around these parts was not very productive, though the inhabitants were remarkably industrious. They made all kinds of cordage for the harness of horses as well as various kinds of armor, everything necessary for military equipments.

The disciples went around in Seleucia inviting the people to the instruction and to partake of the repast prepared at the appointed place. Meanwhile, Jesus went for the same purpose through the pagan quarters at Adama. Then the disciples repaired to the grassy enclosure of the zoological garden, which was beautifully sodded and filled with flowers and bushes, and there, with the fishermen who kept their fish in a cistern, prepared the meal. The tables were broad beams about two feet wide, that had been drawn up out of the lake. Back of the garden were furnaces in which the fish were roasted. It appeared as if meals were often prepared here, for in the caves around were kept a number of flat stone plates, which looked as if formed by nature, and upon which the viands were served up. There were at this repast bread, fish, herbs, and fruit.

When all had been prepared and about a hundred of the pagan men were assembled, Jesus came over the lake. He was followed by about twelve Jews, the Governor, and several heathens from Adama. He taught on a hill. The Governor and the other Jews took part in the management of the repast, and served at table with the disciples. Jesus taught of man’s twofold composition, body and soul, and of the nourishment of both the one and the other. The people were free either to listen to His instruction or to partake of the meal. Jesus granted that permission to try them. Some went straight to the table and others soon followed, so that about a third only remained to hear. Jesus taught of the vocation of the heathens and told about the Three Kings, whose history was not unknown to these people.

When the meal and instruction were over, Jesus went toward evening with the disciples and Jews to Seleucia, an hour and a half to the south and at some distance from the lake. The people had already returned thither. Here Jesus and His party were received by the most distinguished men of the city, and a luncheon was served for their refreshment. After that they were conducted into the city and Jesus saluted and instructed the heathen women, who had assembled in a square not far from the gate in order to see Him. They were clothed as Jewesses, though not so modestly veiled. Like most of the people of this region, they were not tall, but stout and robust.

Jesus entered a large public hall wherein a banquet had been prepared in His honor. There was a great deal of feasting going on in these parts. Jesus, the disciples, and the Jews sat by themselves at one of the tables. At first, the Jews were unwilling to partake of the entertainment. But Jesus told them that what entered the mouth did not sully the man, and added that they who would not eat with Him, would not follow His doctrine. He taught unweariedly during the whole of the entertainment.

The heathens used tables higher than those of the Jews and also small single ones. They sat crosslegged on cushions, like the people in the land of the Three Kings. The viands consisted of fish, herbs, honey, fruit, also flesh meat roasted brown.

Jesus so impressed them by His teaching that they were very much grieved when He had to leave. They begged Him so earnestly to remain with them that He allowed Andrew and Nathanael to do so. The heathens were very curious when there was question of novelty. It was already dusk when He left them.

The houses in which the women dwelt faced on a broad street, though their rear was built in the wall or the rampart of the fortification. Some of them were very beautiful, separated at intervals by gardens and squares in which the women carried on their domestic affairs and did their washing. Jesus addressed them in their usual meeting place.

In Seleucia, also, Jesus spoke of the Baptism as of a purification; and when they wished to detain Him longer, He told them that they were at present incapable of understanding more.

From Seleucia Jesus returned to Adama. In the synagogue a feast of thanksgiving was celebrated by the newly baptized who occupied the places of honor and chanted canticles of praise. Numbers of others were baptized when Andrew and Nathanael returned from Seleucia. The converted Jew exhibited naught but humility and a desire to render assistance to Jesus, delighted to act as servant and messenger, on all occasions.

A great number of sick had been unable to attend Jesus’ instructions and the Baptism; consequently, with Saturnin and the disciple who was related to Him, He went to hunt them up in their homes. The other disciples started for the cities Azor, Cades, Berotha, and Thisbe, all from two to three hours north of Adama, in order to invite the inhabitants to the instruction which Jesus was going to deliver on a gently rising mountain on the road from Cades to Berotha. On the top of that mountain, which was covered with vegetation, and in an open space surrounded by a wall stood a chair used from remote times for teaching. In some places the disciples went to the chief magistrates and called upon them to invite the people to the instruction that the Prophet from Galilee would deliver on the mountain the day after the Sabbath, while in others, they themselves went to the houses and invited the occupants to the instruction.

Meanwhile, Jesus was going around in Adama among the rich and the poor, Jews and heathens, healing the dropsical, the lame, the blind, and those afflicted with a bloody flux. I was especially surprised at the sight of ten possessed men and women, all of them pure Jews. I never saw so many possessed among the heathens. Some of these ten were of distinguished families. They were confined in grated chambers in their own houses, either in the house or the forecourt. As Jesus was coming toward them, they began crying and raging in a frightful manner, but on a nearer approach, they became quiet and stared at Him perplexedly. I saw Him, by His glance alone, driving all the devils from them. They left them under a visible form, a vapor which afterward assumed the shadow of an abominable human figure, and then disappeared. The bystanders were amazed at the sight; the former possessed turned pale and sank down unconscious. Jesus addressed some words to them, took them by the hand, and commanded them to rise. Then, as if coming out of a dream, they sank on their knees giving thanks, and rose up changed men. Jesus then exhorted them and mentioned the faults they should correct.

When the disciples returned to Adama, they took a meal with Jesus at the chief magistrate’s. They had purchased fish and bread at the places they had visited, and ordered them to be delivered at the mount of instruction. The food was intended for the audience. Jesus received presents from many people and various places. I saw little bars of gold that looked like twigs. These gifts were devoted to the purchase of food for the multitude. Jesus had not broken His fast since the last meal taken at Seleucia.

On the Sabbath He taught in the synagogue of Adama. There was here also a party formed against Jesus. They sent two Pharisees to where John was teaching in order to hear what he had to say about Jesus, and thence to Bethabara and Capharnaum to inform some of their friends that He was now going around among them baptizing and making disciples. When these messengers returned, they spoke against Jesus and spread the calumnies they had heard, but their efforts gained no adherents to their own party.

Once the magistrates of Adama interrogated Jesus as to what He thought of the Essenians. They wanted to tempt Him, because they pretended to have remarked in His sentiments some similarity to those of that sect, and also because James the Less, His relative and who was then with Him, was an Essenian. They brought all kinds of accusations against them, condemning chiefly their retired life and their celibacy. Jesus answered in very general terms: One could, He said, find nothing to reproach in those people; if they were called to such a life, they deserved great praise. Everyone has his own vocation; were a cripple to aim at walking upright, he would hardly succeed. When the magistrate objected that so few families were raised up by them, Jesus enumerated a great many Essenian families and spoke of their well-bred children. He alluded to the married state, first of the good, then of the bad. He neither took part with the Essenians, nor did He accuse them. The people did not comprehend Him, though they saw that He had family connections among the Essenians and kept up intercourse with them.

2.2.7. . JESUS PREACHING ON THE MOUNTAIN NEAR BEROTHA

Before daybreak of the night between the Sabbath and Sunday, Jesus left Adama. He had taken leave of the people after the exercises of the Sabbath, though without saying that He was not to return, and He now went with His disciples and several of the Jews to the mountain appointed for the instruction. He left Adama by the gate through which He had entered, and that was over a bridge. Had they gone by another, they would have had to ferry over the river that ran from Azor to Cades, and which near Adama flowed into the Jordan. They left Cades to the right, and proceeded westward over gently rising mountain terraces. This region had high mountain ridges that formed great plateaus. There were fewer ravines and isolated peaks than in southern Palestine. Thisbe was to the left of the little troop on very high ground. Tobias once lived in Thisbe and had there given in marriage his wife’s brother, or brother-in-law. He had also been in Amichores, the water city. He might have taken up his abode there permanently, were it not that he preferred to go into captivity, in order to be useful to his people. Elias, too, had been in Thisbe, and Jesus had once before journeyed through it.

The multitude was already gathered upon the mountain. On the preceding evening, people had gone thither after the Sabbath and put the place in order. On the summit was an enclosed space in which stood a teacher’s chair. The people living on the sides of the mountain had been busied preparing for the tents, and already the stakes and cords were at hand. They had carried them up and stretched the awnings over the teacher’s chair and other available spots around. The place was one of historic interest, for Joshua had here celebrated a feast of thanksgiving after his successful siege of the Canaanites. Water had been transported hither in leathern bottles, and bread and fish in baskets. These baskets were like our beehives; they could be placed one above another, and in the several compartments various things could be put without danger of mixing.

As Jesus was going up through the crowd to the summit of the mountain, shouts greeted Him on every side: “Thou art the true Prophet! The Helper!” etc., and as He passed along, they bowed low before Him. It may have been nine o’clock when He reached the summit, for it was six to seven hours from Adama to this place.

Many possessed had been led up the mountain. They were raging and shouting. When Jesus saw them, He commanded them silence, and by His command and the glance of His eye, they became calm and were freed from the evil one.

When Jesus had reached the tribune and the crowd had been brought to order and silence by the disciples, He first invoked His Heavenly Father, from whom come all good gifts, the people likewise praying. Then He began His instruction. He made allusion to what had there occurred, spoke of the children of Israel, of Joshua’s once appearing in these parts and freeing them from the Canaanites and from paganism, and of the destruction of Azor. Of all these events Jesus explained the spiritual meaning. Thus came truth and light to them anew, with grace and mildness to free them from the power of sin. He exhorted them not to resist as did the Canaanites, that God’s punishment might not come upon them as it had done upon Azor. He also related a parable of which He again made use on a later occasion. It is in the book of the Gospels, I think, something about wheat and husbandry. He taught also of penance and the coming of the Kingdom, speaking significantly of Himself and the Heavenly Father as He had done in the neighboring towns.

The sons of Johanna Chusa and Veronica came here to Jesus. They had been sent by Lazarus, to warn Him against the two spies whom the Pharisees had despatched from Jerusalem to Adama. The disciples brought them to Jesus during a pause in the instruction. He told them not to be at all disquieted on His account, that He would fulfill His mission, and He thanked them for their devotedness, etc. The spies sent by the Pharisees were also on the mountain with the disaffected Jews from Adama. Jesus did not address them, but He said aloud in the course of His instruction that enemies would lie in wait for Him and persecute Him, still they would not succeed in hindering Him from accomplishing what the Father in Heaven had entrusted to Him. He would soon appear among them again to announce the Kingdom of God and the truth.

Many mothers were present with their children, demanding Jesus’ blessing. But the disciples were disquieted and thought, on account of the presence of the spies, that He should not give it. Jesus, however, reproved them for their anxiety, saying that He regarded the intention of the mothers as good, and that the children would thereby derive benefit, and so He went down through the rows that they formed and gave them His benediction.

The instruction lasted from ten in the morning till near evening, when the people were ranged in order to take some food. On one side of the mountain there were grated fires whereon the fish were roasted. The order observed was beautiful. Not only the inhabitants of each separate city encamped together, but even the residents of the same streets were divided into families with their neighbors. To the guests of each street, one man was appointed to bring and divide the food. Each person or one person in each group, had a leather cover which, being spread out, served for plates. They had with them also such things as are used at table: bone knives and spoons with jointed handles. Some had brought gourds, others cups of bark, in which they received water from the leathern bottles, while others, there and then, quickly formed for themselves such cups if they had not done so on the way. The superintendents received the food from the disciples, and divided each portion among the four or five sitting together, laying the fish and bread on the leathern cover before them. Jesus had blessed the food before it was divided, and by virtue of that blessing it was multiplied, otherwise it would have been far from sufficient for the two thousand for whom it was intended. Each group received a small portion only, but all were satisfied after eating, and much remained over to be collected into baskets and carried off by the poor.

There were some Roman soldiers going around among instructions from him, for he had soldiers under his command. Perhaps they had been charged to bring him information of Jesus, for they went to the disciples and begged some of the blessed bread, to take with them to Lentulus. On receiving it, they stowed it away in the knapsacks that hung from their shoulders.

It was already dark and torches lighted when the meal was over. Jesus blessed the multitude and left the mountain with the disciples, from whom, however, He soon separated. They took a shorter route back to Bethsaida and Capharnaum, while He with Saturnin and that disciple, His relative, went southward to a city lying off from Berotha, called Zedad, and spent the night at an inn outside the city.

2.2.8. . JESUS PASSES THROUGH GATHHEPER TO CAPHARNAUM

On the night between Monday and Tuesday, I saw Jesus in the mountains with Saturnin and that other disciple. As He walked alone in prayer and they questioned Him about it, He spoke to them of prayer in private, illustrating by the example of the serpent and scorpion: “Were a child to ask for a fish, the father would not give him a scorpion,” etc. During these days, I saw Him again in various little places among the shepherds healing and exhorting, also in Gath-Opher, Jonas’s birthplace, and where some of His own relatives lived. He wrought cures in this latter place also, and then toward evening went as far as Capharnaum.

How indefatigable was Jesus! With what ardor He inspired the disciples and Apostles! At first they were often overcome by fatigue; but now what a difference! The disciples while travelling along the highways went forward to meet some and to hunt up the others, to instruct them themselves or invite them to attend Jesus’ instructions.

Lazarus, Obed, Joseph of Arimathea’s nephews, the bridegroom of Cana, and some other disciples, had arrived at Mary’s house near Capharnaum. There were present also about seven women, relatives and friends, awaiting the return of Jesus. They went in and out the house and gazed along the road, to catch the first sight of Him. And now came some of John’s disciples with the news of their master’s imprisonment, which filled the hearts of the little company with anxiety. The disciples then went on to meet Jesus with whom they came up not far from Capharnaum, and made known to Him their errand. He consoled them, and continued His way to His Mother’s alone. He had sent His disciples on in advance. Lazarus came out to meet Him, and washed His feet in the vestibule.

When Jesus entered the apartment, the men bowed low before Him. He greeted them, and went up to His Mother, to whom He stretched out His hands. She, too, most lovingly and humbly inclined to Him. There was no rushing into each other’s arms; their meeting was full of tender and ingenuous reserve, which touched all present and made upon them the holiest impression. Then Jesus turned toward the other women, who lowered their veils and sank on their knees before Him. He was accustomed to give His blessing at such meetings and leavetakings.

I saw now a repast made ready, and the men reclining around the table, the women at one end sitting crosslegged. They spoke indignantly of John’s imprisonment, but Jesus rebuked them. He said that they should not be angry and pass sentence upon it, for that it had to be. Were John not removed from the scene, He Himself would not be able to begin His work and go to Bethania. Then He told them of the people among whom He had been. Of Jesus’ coming, none knew excepting those present and the confidential disciples. Jesus slept with the other guests in a side building. He appointed the disciples to meet Him after the next Sabbath at a house, high and solitary, in the neighborhood of Bethoron.

I saw Him conversing with Mary alone. She was weeping at the thought of His exposing Himself to danger by going to Jerusalem. He comforted her, telling her that she must not be anxious, that He would accomplish His mission, and that the sorrowful days had not yet come. He encouraged her to persevere in prayer, and exhorted the others to refrain from all comments and judgments upon John’s imprisonment and the action of the Pharisees against Himself, for such proceedings on their part would only increase the danger, that the Pharisees’ manner of acting was permitted by Divine Providence, though thereby they were working out their own destruction.

Some mention was made of Magdalen also. Jesus again told them to pray for her and think of her kindly, for she would soon be converted and become so good as to be an example for many.

Early next morning, Jesus went to Bethania with Lazarus and about five of the disciples belonging to Jerusalem. It was the beginning of the Feast of the New Moon, and I saw floating from the synagogues of Capharnaum and other places, long streamers of knotted drapery and festoons of fruit on the principal houses.

2.2.9. . JOHN THE BAPTIST ARRESTED BY HEROD AND IMPRISONED AT MACHAERUS

Herod had once before caused the Baptist to be arrested at the place of baptism and brought to him where he kept him in custody some weeks in the hope of intimidating him and leading him to a change of sentiment. But through fear of the immense crowds that were hurrying to hear John, he had released him. John then retired to the place where he had formerly baptized near Ainon and opposite Salem. It was one hour and a half east of the Jordan and about two hours south of Socoth. The baptismal well was in the region of a lake, about a quarter of an hour long, from which two streams, after bathing the foot of a hill, flowed into the Jordan. On this hill were the remains of an old castle, whose towers were still habitable, and scattered around were gardens and walks and other dwellings. Between the lake and the hill was John’s baptismal well. In the center of the spacious, caldronshaped summit of the hill, John’s disciples had raised an awning over a terraced elevation formed of stone, and it was there that he taught. This region was under Philip’s jurisdiction. But it ran like a point into Herod’s country, who on that account was somewhat reserved in executing his designs against John.

An uncommonly great concourse of people had assembled to hear John: whole caravans from Arabia on camels and asses, and hundreds of people from Jerusalem and all Judea, both men and women. The crowds came and went by turns, covered the caldron-shaped plateau, encamped at the base of the hill, and stood on the heights around. The most beautiful order was established and maintained by John’s disciples. Those nearest the preacher reclined on the ground, those behind them sat on their heels, while the outer rows stood; in this way all could see. The heathens were separated from the Jews, and the men from the women, who always stood back in the last row. On the slope of the hill were other groups squatting, head and arms resting on their knees, or again, clasping one knee and lying or sitting on the other hip.

Since his return from Herod, John was as if penetrated by a new spirit. His voice sounded usually sweet, and yet was so powerful and far-reaching that every word was understood. He again wore his mantle of skins, and was more roughly clothed than at On where he had sometimes appeared in a flowing robe. His teaching was of Jesus and His persecution in Jerusalem. Pointing toward Upper Galilee where Jesus was at that instant going about working miraculous cures, John said: “But He will soon reappear in those parts. His persecutors will gain nothing over Him until His mission shall have been fulfilled.”

Herod also and his wife came with a guard of soldiers to John’s place of instruction. He had travelled from his castle of Livias twelve hours, passing near Dibon where he had to cross two branches of a little river. As far as Dibon the road was good, but after that it became very rough and difficult, properly speaking fit only for footpassengers and beasts of burden. Herod rode upon a long, narrow chariot on which one could recline or sit sideways. There were several with him. The wheels proper were heavy, low, round disks without spokes, though there were other larger ones and rollers at the back. The road was so uneven that on one side the chariot rested on the high wheels, and on the other upon low ones. The journey was a painful one. Herod’s wife, along with her ladies in waiting, rode upon a similar chariot. They were drawn by asses preceded and followed by soldiers and courtiers.

Herod had undertaken this journey because John was now preaching again, and that more boldly and zealously than before. He was anxious to hear him and learn whether he said anything personally against himself. His wife was only waiting for an opportunity to excite him to extreme measures against John; she hid her crafty designs, however, under a fair appearance. Herod had still another motive in making this journey. He knew that the Arabian king Aretas, father of his repudiated first wife, had come hither to John and, to escape observation, had mingled with the disciples. He wanted to see whether Aretas had any design to stir up the people against himself. His first wife, a good and very beautiful lady, had returned to her father who, having heard of John’s teaching and of his opposition to Herod’s unlawful desires, had come to satisfy himself of the truth of what had been told him. But anxious to attract no attention, he was dressed simply, like John’s disciples with whom he identified himself.

Herod alighted at the old castle on the hill and sat during John’s instruction upon the graded terrace in front. His wife, surrounded by her guards and attendants, sat on cushions under an awning. John was preaching in a loud voice and at that moment crying out to the people that they should not be scandalized at Herod’s second union, that they should honor him without imitating him. These words pleased Herod at first, though on second thought they irritated him. The force with which John spoke was indescribable. His voice was like thunder, and yet sweet and intelligible. He seemed to be exerting himself for the last time. He had already warned his disciples that his days were drawing to a close, but that they should not abandon him, they should visit him when in prison. For three days he had neither eaten nor drunk. The whole time had been spent in teaching, proclaiming aloud his testimony to Jesus, and in rebuking Herod for his adultery. The disciples implored him to discontinue and take a little nourishment, but he listened not; he was wholly under the spirit of inspiration.

The view from the height upon which John taught was uncommonly beautiful. One could see off in the distance the Jordan, the cities lying around, fields, and orchards. There must have been here in days gone by a great building, for I could still see stone arches like those of bridges, overgrown with thick green moss. Two of the towers of the castle at which Herod stopped, had been lately restored and it was in them that he lodged. This region was rich in springs and the baths were kept in perfect order. The water that supplied them was brought through a skillfully constructed, vaulted canal from the hill upon whose summit John taught. The baptismal pool was oval in form and encircled by three beautiful green terraces through which five pathways were cut. This region was indeed much smaller, but richer in appearance than that of Bethsaida at Jerusalem, which is here and there rendered unsightly and impure by reeds and by the leaves that fall into it from the surrounding trees. The baptismal pool lay behind the hill, and about one hundred and fifty feet beyond was the great pond in which were numbers of fish. They seemed to be crowding to the side at which John was teaching, as if they wanted to hear. On the pond were little skiffs, trunks of trees hollowed out, large enough at most for two men only, with seats in the middle for fishing. John ate only a little poor honey. When he took food with his disciples, it was always in very small quantities. He prayed alone, and spent much of the night gazing up to Heaven.

John knew that the time of his arrest was near; therefore had he spoken as if under inspiration and as if taking leave of his auditors. He had announced Jesus more clearly than ever. He was now coming, he said; consequently he himself should retire and they should go to Jesus. He, John, was soon to be apprehended. They were, he continued addressing his audience, a hard and indocile people. They should recall how he had come at first and prepared the ways for the Lord. He had built bridges, made foot paths, cleared away stones, arranged baptismal pools, and conducted thither the water. He had a difficult task, struggling against stony earth, hard rocks, and knotty wood. And these labors he had had to continue toward a people stubborn, obdurate, and unpolished. But they whom he had stirred up should now go to the Lord, to the well-beloved Son of the Father. They whom He received would be truly received; they whom He rejected should indeed be rejected. He was coming now to teach, to baptize, to perfect what he himself had prepared. Then turning toward Herod, John earnestly reproached him several times before the people for his scandalous connection.

Herod, who both reverenced and feared him, was inwardly furious, though preserving a cool exterior.

The instruction was ended and the crowd began to disperse on all sides, the people from Arabia and Aretas, Herod’s father-in-law going with them. Herod had not caught sight of him. Herod’s wife had already gone, and now he himself departed, concealing his rage and taking a friendly leave of John.

John sent several disciples to different quarters with messages, dismissed the others, and retired to his tent to give himself up to prayer. It was already dark and the disciples had departed, when about twenty soldiers, after placing guards on all sides, surrounded the tent and one entered. John told him that he would follow quietly, that he knew his time had come and that he must make way for Jesus, they needed not to fetter him, for he would willingly accompany them, and that, in order to avoid a tumult, they should lead him away with as little noise as possible. And so the twenty men hurried him off at a rapid pace. He had only his rough mantle of skins thrown about him, and his staff in his hand. Some of his disciples met him as he was being led away. He took leave of them with a glance, and bade them visit him in his imprisonment. But soon the disciples and people mobbed together and cried aloud: “They have arrested John!” and then arose weeping and lamentations. They wanted to follow, but they knew not what direction to take, for the soldiers had turned quickly out of the usual way and proceeded southward by an unknown route. Intense excitement, grief, and mourning prevailed. The disciples scattered and fled in all quarters just as they did later, at the time of Jesus’ arrest, and the news was soon spread throughout the whole country.

After marching with the soldiers the whole night, John was conducted first to a tower at Hesebon. Toward morning some soldiers of the place came to meet the prisoner, for it was already known there that John had been arrested, and the people were gathering together in groups. The soldiers who had charge of John seemed to be a kind of bodyguard to Herod. They wore helmets, their breasts and shoulders protected by armor formed of metal plates and rings, and they bore long lances in their hands.

The people of Hesebon gathered in crowds before John’s prison, and the guards had enough to do to drive them off. The upper part of the tower had several exterior openings. John stood in his prison crying in a voice loud enough to be heard without. His words were to this effect, that he had prepared the ways, had broken rocks, had directed streams, had dug fountains, had built bridges; he had had to cope with obstacles the most adverse and contradictory, and it was owing to the obstinacy of those whom he now addressed that he had been arrested. But they should turn to Him whom he had announced, to Him who would soon come by the paths he himself had made straight. When the Master approached, then should they who had prepared His way withdraw, and all should turn to Jesus, the latchets of whose shoes he himself was not worthy to loose. “Jesus,” he continued, “is the Light, the Truth, and the Son of the Father,” etc. He called upon his disciples to visit him in his confinement, for no one would yet venture to lay hands upon him, his hour was not yet come. John uttered the above in a voice as loud and distinct as if he were addressing the multitude from an orator’s stand. Again and again the guard dispersed the crowd, but the throng soon reassembled, and John’s instructions recommenced.

He was afterward led by the soldiers from Hesebon to the prison of Machaerus, the access to which was up a high and steep mountain. He rode with several in a low, narrow, covered chariot like a box, drawn by asses. Arrived at Machaerus, the soldiers conducted him up the steep mountain path to the fortress. But they did not enter by the principal gate, but through a postern in the wall nearby, which overhanging moss almost concealed. Traversing a passage somewhat inclined, they reached a brazen door which opened into another that ran under the gateway of the fortress, and thence led into a large underground vault. It was lighted from above and was clean, though destitute of every species of comfort.

From the place of baptism, Herod went to his castle of Herodium, which had been built by Herod the Elder, and where once, for mere sport, he had caused some persons to be drowned in a pond. Here, filled with dejection, Herod hid himself away and would see nobody, although many had already presented themselves to express to him their disapproval of John’s arrest. A prey to inquietude, he shut himself up in his own apartments.

After some time John’s disciples, provided they came in small numbers, were allowed to approach the prison, converse with him, and pass things to him through the grating. But if many came together, they were turned away by guards. John ordered the disciples to go on baptizing at Ainon, until Jesus came to establish Himself there for the same purpose. The prison was large and well-lighted, but its only resting place was a stone bench. John was very serious. His countenance always wore an expression of thoughtfulness and sadness. He looked like one that loved and heralded the Lamb of God, but who knew the bitter death in store for Him.

2.2.10.. JESUS IN BETHANIA. INNS ESTABLISHED FOR THE ACCOMMODATION OF JESUS AND THE DISCIPLES ON THEIR JOURNEYS. THE PEARL LOST AND FOUND

With Lazarus and the five disciples belonging to Jerusalem, Jesus traversed the road from Capharnaum to Bethania through the region of Bethulia. But to Bethulia itself, which lay high in the distance, they did not go. Their way ran around it toward Jezrael, outside of which Lazarus owned a kind of accommodation inn with a garden.

The disciples had gone on ahead and prepared a luncheon. One of the trusty servants of Lazarus had charge of the place. It was early in the morning when they washed their feet here, shook the dust from their clothes, ate something, and took a little rest. From Jezrael they went over a little river, leaving Scythopolis and afterward Salem to the left, crossed a mountain spur, and approached the Jordan. Continuing their course southward, they crossed the river below Samaria and, because it was already night, rested some hours on an eminence of the river’s bank where some faithful shepherds dwelt. Before daybreak next morning they started again and directed their steps between Hai and Gilgal through the desert of Jericho. Jesus and Lazarus journeyed together, while the disciples went ahead by another route. Jesus and Lazarus walked the whole day by unfrequented paths without touching at any place, not even at the inn that Lazarus owned on this side of the desert. When within a few hours of Bethania, Lazarus went on ahead and Jesus continued His journey alone.

There were assembled at Bethania with Lazarus and the five disciples from Jerusalem, about fifteen disciples and followers of Jesus and seven women: Saturnin, Nicodemus, Joseph of Arimathea, his nephews, Simeon’s sons, and those of Johanna Chusa, Veronica, and Obed respectively. Among the women were Veronica, Johanna Chusa, Susanna, Mary Marcus the widow of Obed, Martha, and the discreet old servant of the last named, who afterward joined the holy women who cared for the wants of the Lord and His disciples. All were gathered in a large, subterranean vault of Lazarus’s castle, quietly and, it seemed, secretly awaiting the coming of Jesus.

Toward evening He arrived and entered the garden by a back gate. Lazarus went out to meet Him in a reception hall, where he washed His feet. There was here a deep basin connected with the house by pipes, through which Martha poured tepid water for the use of their Guest. Jesus, sitting on the rim of the basin, immersed His feet, which Lazarus washed and dried. After that he shook out Jesus’ garments, put on His feet fresh sandals, and handed Him a little food and drink.

Then Jesus accompanied Lazarus through a long, shady walk up to the house and down into the vaulted chamber. The women drew their veils and bowed low on their knees before Him, while the men inclined profoundly. Jesus greeted all and blessed them, after which they took their place at table. The women sat on cushions at one side of the table, their feet crossed under them.

Nicodemus was remarkably impressed and very desirous of hearing every word of Jesus. The men spoke indignantly of John’s imprisonment. But Jesus said that it had to be, it was the will of God, and that they should not speak of such things in order not to attract attention and thereby give rise to danger. If John had not been removed from the scene of action, He Himself would not yet have been able to labor here. The blossoms must fall, if the fruit is to appear.

Then they spoke angrily of the spying and persecution set on foot by the Pharisees, whereupon Jesus again commanded them to be at peace. He deplored the action of the Pharisees and related the parable of the unjust steward. The Pharisees, too, were unjust stewards, though not so prudent as the subject of the parable, therefore would they have no resource on the day of reckoning.

After the meal, they retired to another apartment where lamps were lighted. Jesus prayed aloud, and they began the exercises of the Sabbath. After that Jesus conversed awhile with the men, and all retired to rest.

When silence reigned in the house and the inmates were sunk in slumber, Jesus arose from His couch and went out unperceived to the cave on Mount Olivet in which, on the day before His bitter Passion, He would wrestle in prayer. He prayed several hours to His Heavenly Father for strength to accomplish His work, and before daybreak returned unnoticed to Bethania.

The sons of Obed, who were servers in the Temple, now returned with some others to Jerusalem, but the rest of the guests remained quietly in the house, and none but themselves knew of Jesus’ presence.

During the meal today, Jesus told them of His stay among the people of Upper Galilee, at Amead, Adama, and Seleucia. And as the men in their zeal vehemently inveighed against the sects, He reproved them for their bitterness, and related to them a parable. He told them of a man who on the way to Jericho had fallen among robbers, and who had received more pity from a Samaritan than from a Levite. I have always heard this parable related in the same way, though with different applications. He spoke also of the calamities about to befall Jerusalem.

At night when all were asleep, Jesus went again to pray in the cave on the Mount of Olives. He shed many tears and endured intense fear and anguish. He was like a son going forth to great labors, and who first threw himself on the bosom of his father to receive strength and comfort. My guide told me that whenever Jesus was in Bethania and had an hour to spare, He used to go to that cave to pray. This was a preparation for His last agony on Mount Olivet. It was also shown to me that Jesus chiefly on Mount Olivet prayed and sorrowed, because Adam and Eve when driven from Paradise had here first trodden the inhospitable earth. I saw them in that cave sorrowing and praying, and it was on this mountain, which Cain was cultivating for the first time, that he became so enraged as to resolve to kill Abel. I thought of Judas. I saw Cain murdering his brother in the vicinity of Mount Calvary, and on Mount Olivet called by God to account for the same. Daybreak found Jesus back again in Bethania.

The Sabbath over, that took place on account of which principally Jesus had come to Bethania. The holy women had heard with sorrow what hardships Jesus and His followers had had to endure upon their journeys, and that Jesus especially, on His last hurried journey to Tyre, had suffered such want; they had heard of His having to soften the hard crusts, which Saturnin had begged on the way, in order to be able to eat them. They had therefore offered to establish inns and furnish them with all that was necessary. Jesus accepted their offer, and came hither to make with them the necessary arrangements. As He now declared that He would henceforth publicly teach everywhere, Lazarus and the women again offered to establish inns, especially since the Jews in the cities around Jerusalem, instigated by the Pharisees, would furnish nothing to Him and His disciples. They also begged the Lord to signify to them the principal stopping places on His journeys and the number of His disciples, that they might know how many inns would be needed and what quantity of provisions to supply.

Jesus replied by giving them the route of His future journeys, also the stopping places, and the probable number of disciples. It was decided that about fifteen inns should be made ready and entrusted to the care of confidential persons, some of them relatives either of Lazarus or of the Holy Family. They were scattered throughout the whole country, with the exception of the district of Cabul toward Tyre and Sidon.

The holy women then consulted together as to what district each should see to and what share each should take in the new establishments, to supply furniture, covers, clothes, sandals, etc., to provide for washing and repairing, and to attend to the furnishing of bread and other necessaries. All this took place before and during the meal. Martha was in her element.

After the meal Jesus, Lazarus, the other friends, and the holy women assembled secretly in another of the subterranean halls. Jesus sat on a raised seat at one side of the hall, the men standing and sitting around Him; the women were on the opposite side on steps covered with carpets and cushions. Jesus spoke of the mercy of God to His people. He had sent them Prophets one after another whom they had disowned and ill-treated; now they would reject the Supreme Grace, and He predicted what would betide them. After He had dwelt upon this at length, some of His hearers said to Him: “Lord, relate this to us in a beautiful parable,” and Jesus told them the parable of a king who after all his servants had been killed by the unfaithful vinedressers, sent his son into the vineyard where he too was murdered.

Some of the men withdrew at the close of this instruction and Jesus went with others into the hall and walked up and down. Martha, who was passing to and fro, approached Him and had a long talk about her sister Magdalen. She related what she had heard of her from Veronica, and her own consequent anxiety.

While Jesus was walking up and down the hall with the men, the women sat playing a kind of lottery for the benefit of their new undertaking. On the elevated platform was a table on rollers around which they sat. The plane of the table, which projected into five angles like the rays of a star, covered a box about two inches in depth. From the five points to the center of this partitioned box, ran deep furrows on the surface, and between them were slits connecting the interior. Each of the women had some long strings of pearls and many other little precious stones. Each in turn placed some of them in one of the furrows on the table. Then resting a delicate little bow on the outer end of the furrow, she shot a tiny arrow at the nearest pearl or stone. The shock received by this one communicated itself to the rest, which rolled into the other furrows or dropped through the holes into the compartments in the interior of the box. When all the pearls and stones had been shot from the surface, the table, which was upon rollers, was agitated to and fro, by which movement the contents fell into other little compartments which could be drawn out at the edge. Each of these little drawers had previously been assigned to one of the players, so that when the holy women drew them out, they saw at once what they had won for their new undertaking or which jewel they had lost. Obed had died not long before and his widow was still mourning for him. Before the baptism, he had been at Lazarus’s with Jesus.

During the game the holy women lost a very precious pearl that had fallen down among them. All moved back and looked for it most carefully. When at last they found it and were expressing their joy, Jesus came over to them and related the parable of the lost drachma and the joy of the owner upon finding it again. From their pearl, lost, carefully sought, and joyfully found, He drew a new similitude to Magdalen. He called her a pearl more precious than many others that, from the lottery table of holy love, had fallen and were going to destruction. “With what joy,” He exclaimed, “will ye find again the precious pearl!” Then the women, deeply moved, asked: “Ah, Lord! Will that pearl be found again?” and Jesus answered: “Seek ye more earnestly than the woman in the parable sought the lost drachma, or the shepherd his stray sheep.” Profoundly touched at this answer, all promised to seek after Magdalen more diligently than after their lost pearl, and assured Him that their joy upon finding her would far exceed what they now felt. Some of the women begged the Lord to receive among His disciples the young man of Samaria who, after the Pasch, had besought this favor of Him on the road to that city. They praised his great wisdom and virtue. I think he was related to one of them. But Jesus replied that He could not count upon him as he was blinded by love of riches.

That evening several of the men and women began their preparations to go to Bethoron, where Jesus was to preach next day. That night Jesus again retired secretly to the Mount of Olives and prayed with His whole heart and soul, after which He went with Lazarus and Saturnin to Bethoron, about six hours off. It was then one hour past midnight. They cut through the desert on their way. When about two hours distant from Bethoron, they were met by the disciples whom Jesus had appointed to join Him there, and who had arrived at the inn near Bethoron the day before. They were Peter, Andrew, and their half-brother Jonathan, James the Greater, John, James the Less, and Judas Thaddeus, who was with them now for the first time, Philip, Nathanael Chased, also the bridegroom of Cana, and one or two of the widow’s sons. Jesus rested with them under a tree in the desert for a long time, and gave them an instruction. He spoke again on the parable of the lord of the vineyard who had sent his son to the vinedressers. At the conclusion of the discourse, they proceeded to the inn and took something to eat. Saturnin had received from the women a purse of money with which to procure provisions for the little party.

2.2.11. . JESUS IN BETHORON. THE HARDSHIPS AND PRIVATIONS OF THE DISCIPLESIt was toward eight o’clock in the morning when Jesus arrived in Bethoron. A couple of the disciples went to the dwelling of the Elders and demanded the keys of the synagogue, as their Master wanted to deliver an instruction; others scattered through the streets and summoned the people to the school, while Jesus went with the rest to the synagogue, which was soon filled with auditors. He taught again in severe terms on the parable of the lord of the vineyard whose servants were murdered by the unfaithful vinedressers, whose son whom he had sent to them shared the same fate, and who at last gave the vineyard into the hands of others. He spoke likewise of the persecution of the Prophets and the imprisonment of John, saying that they would persecute Him also and lay hands upon Him, and He ended by predicting the judgment and woe that were to come upon Jerusalem. This discourse occasioned great excitement among the Jews. Some rejoiced, while others muttered angrily to one another: “Whence came this Man so unexpectedly here? No one knew of His arrival!” And some who had heard that there were women, followers of Jesus, at the inn in the valley, went out to question them on the designs of their Master.

Jesus cured several that were sick of a fever, and after some hours left the city.

Veronica, Johanna Chusa, and Obed’s widow had arrived at the inn, and prepared a luncheon. Jesus and the disciples partook of it standing, after which they girded themselves and recommenced their journey. Jesus taught on this same day in Kibzaim on similar subjects as at Bethoron, also in some small shepherd settlements. All the disciples were not present in Kibzaim, but they met again at a large house belonging to a shepherd. It was surrounded by outbuildings and stood on the confines of Samaria. Mary and Joseph had been hospitably received there on their journey to Bethlehem, after having vainly sought admittance elsewhere. Here Jesus and the disciples, about fifteen in all, ate and slept. Lazarus and the women had returned to Bethania.

On the next day Jesus and the disciples sometimes together, sometimes in separate groups, passed rapidly through several large cities and small towns that lay in a district of some hours in extent. Gabaa and Najoth, about four hours from Kibzaim, were among them. In none of these places did Jesus take time to go to the synagogues to teach, but instructed the crowds that gathered to hear Him on hills in the open air, on the public places, and in the streets. Several of the disciples remained with Jesus, while the others scattered through the valleys and shepherd villages to call the dwellers to the places which Jesus was to pass. The whole day’s work was performed with incredible hardship and fatigue, with constant going from place to place. Jesus cured many sick, some of whom were carried to Him, but others cried out themselves for His aid. There were some lunatics among them. Many possessed ran clamoring after Him, but He commanded them to be silent and to retire.

What made that day’s work still more wearisome, was the bad dispositions of the people and the insults of the Pharisees. These places, being near Jerusalem, were full of people who had taken part against Jesus. It was then as it is now in little places, they talk of everything without understanding anything. It was to such people that Jesus suddenly appeared with His band of disciples and His grave and denunciatory preaching. He repeated the instructions delivered at Bethoron, spoke of the graces now offered for the last time, after which would come the day of Justice, and again alluded to the ill-usage of the Prophets, the imprisonment of John, and the persecution directed against Himself. He brought forward above all the parable of the Lord of the vineyard, who had now sent His Son. He said that the Kingdom would soon come and the King’s Son would enter into possession of it. He often cried, “Woe!” to Jerusalem and to them that would not receive His Kingdom, would not do penance. These severe and menacing discourses were interrupted by many acts of charity and by the cure of the sick. In this way, Jesus journeyed from place to place.

The disciples had much to endure, and it was often very hard for them. On reaching a town or village and announcing the coming of Jesus, they often heard the scornful words: “What! Is He coming again! What does He want? Whence comes He? Has He not been forbidden to preach?” And they laughed at them, derided and insulted them. There were, indeed, a few that rejoiced to hear of Jesus’ coming, but they were very few. No one ventured to attack Jesus Himself, but wherever He taught, surrounded by His disciples, or proceeded along the street followed by them, the crowd shouted after them. They stopped the disciples and plied them with impertinent questions, pretending that they had misunderstood or only half comprehended His severe words, and demanding an explanation. Meanwhile other cries resounded, cries of joy at some cure just wrought by Jesus. This scandalized the crowd and they fell back and left Him. And so He continued till evening these rapid and fatiguing marches without rest or refreshment.

I noticed how weak and human the disciples still were in the beginning. If during Jesus’ instructions, they were questioned as to His meaning, they shook their head as if they had not understood what He really meant. Nor were they satisfied with their condition. They thought to themselves: “Now we have left all things, and what have we for it but all this tumult and embarrassment? Of what kind of a kingdom is He always speaking? Will He really gain it?” These were their thoughts. They kept them concealed in their own breast, though often manifesting discouragement in their countenance. John alone acted with the simplicity of a child. He was perfectly obedient and free from constraint. And yet the disciples had seen and were still witnessing so many miracles!

It was indeed touching to think that Jesus knew all their thoughts, and yet acted as if wholly ignorant of them. He changed nothing in His manner, but calmly, sweetly, and earnestly went on with His work.

Jesus journeyed far into the night of that day. When on this side of a little river that forms the boundary of Samaria, He and His disciples stopped for the night among some shepherds from whom they received little or nothing. The river water was not fit for drinking. It was a narrow stream and here, not far from its source at the foot of Garizim, made a rapid turn toward the west.

2.2.12. . JESUS AT JACOB’S WELL NEAR SICHAR. DINA, THE SAMARITAN

On the following day Jesus crossed the little river and, leaving Mount Garizim to the right, approached Sichar. Andrew, James the Greater, and Saturnin accompanied Him, the others having scattered in different directions. Jesus went to the Well of Jacob, on a little hill in the inheritance of Joseph to the north of Mount Garizim and south of Mount Ebal. Sichar lay about a quarter of an hour to the west in a valley which ran along the west side of the city for about an hour. About two good hours northward from Sichar stood the city of Samaria upon a mountain.

Several deeply rutted roads ran from different points around the little hill and up to the octangular buildings that enclosed Jacob’s Well, which was surrounded by trees and grassy seats. The springhouse was encircled by an open arched gallery under which about twenty people could find standing room. Directly opposite the road that led from Sichar and under the arched roof was the door, usually kept shut, that opened into the springhouse proper. There was an aperture in the cover of the latter, which could be closed at pleasure. The interior of the little springhouse was quite roomy. The well was deep and surrounded by a stone rim high enough to afford a seat. Between it and the walls, one could walk around freely. The well had a wooden cover, which when opened disclosed a large cylinder just opposite the entrance and lying across the well. On it hung the bucket which was unwound by means of a winch. Opposite the door was a pump for raising the water to the top of the wall of the springhouse, whence it flowed out to the east, south, and west under the surrounding arches into three little basins dug in the earth. They were intended for travellers to perform their ablutions and wash their feet, also for watering beasts of burden.

It was toward midday when Jesus and the three disciples reached the hill. Jesus sent them on to Sichar to procure food, for He was hungry, while He Himself ascended the hill alone to await them. The day was hot, and Jesus was very tired and thirsty. He sat down a short distance from the well on the side of the path that led up from Sichar. Resting His head upon His hand, He seemed to be patiently waiting for someone to open the well and give Him to drink. And now I saw a Samaritan woman of about thirty years, a leathern bottle hanging on her arm, coming up the hill from Sichar to draw water. She was beautiful, and I remarked how briskly and vigorously, and with what long strides she mounted the hill. Her costume appeared somewhat studied, and there was an air of distinction about it. Her dress was striped blue and red embroidered with large yellow flowers; the sleeves above and below the elbow were fastened by yellow bracelets, and were ruffled at the wrist. She wore a white stomacher ornamented with yellow cords. Her neck was entirely concealed by a yellow woollen collar thickly covered with strings of pearl and coral. Her veil, very fine and long, was woven of some rich, woollen material. It hung down her back, but by means of a string could be drawn together and fastened around her waist. When thus worn, it formed a point behind and on either side folds in which the elbows could comfortably rest. When both sides of the veil were fastened on the breast, the whole of the upper part of her person was enveloped as if in a mantle. Her head was bound with fillets that entirely concealed the hair. From her headdress there arose above the forehead something like a little tower or a crown. Tucked up behind it lay the forepart of the veil which, when let down over her face, reached to the breast.

She had her large, brownish goat or camel-hair apron with its open pockets, thrown up over her right arm, so that the leather bottle hanging on that arm was partly concealed. This apron was similar to those usually worn at such work as drawing water. It protected the dress from the bucket and water bottle.

The bottle was of leather, and like a seamless sack. It was convex on two sides, as if lined with a firm, arched, wooden surface; but the two others, when the bottle was empty, lay together in folds like those of a pocketbook. On the two firm sides were leather-covered handles through which ran a leather strap used for carrying it on the arm. The mouth of the bottle was narrow. It could be opened like a funnel for receiving the contents, and closed again like a work pouch. When empty, the bottle hung flat on the side, but when filled it bulged out, holding as much as an ordinary water bucket.

It was under this guise that I saw the woman briskly ascending the hill, to get water from Jacob’s Well for herself and others. I took a fancy to her right away. She was so kind, so frank, so openhearted. She was called Dina, (In the Roman Martyrology she is called Photina.) was the child of a mixed marriage, and belonged to the sect of Samaritans. She lived in Sichar, but it was not her birthplace. Her peculiar circumstances were unknown to the inhabitants, among whom she went by the name of Salome. Both she and her husband were very much liked on account of their open, friendly, and obliging manners.

The windings of the path by which she mounted the hill prevented Dina’s seeing the Lord until she actually stood before Him. There was something startling in the sight as He sat there exhausted and all alone on the path leading to Jacob’s Well. He wore a long, white robe of fine wool like an alb, bound with a broad girdle. It was a garment such as the Prophets wore, and which the disciples usually carried for Him. He made use of it only on solemn occasions when He preached, or fulfilled some Prophecy.

Dina coming thus suddenly upon Jesus was startled. She lowered her veil and hesitated to advance, for the Lord was sitting full in her path. I saw passing through her mind the characteristic thoughts: “A man! What is he doing here? Is it a temptation?” She saw that Jesus was a Jew as, beaming with benevolence, He graciously drew His feet back, for the path was narrow, with the words: “Pass on, and give Me to drink!”

These words touched the woman, since the Jews and the Samaritans were accustomed to exchange only glances of mutual aversion, and so she still lingered, saying: “Why art Thou here all alone at this hour? If anyone should happen to see me here with Thee, he would be scandalized.” To which Jesus answered that His companions had gone on to the city to purchase food. Dina said: “Indeed! The three men whom I met? But they will find little at this hour. What the Sichemites have prepared for today, they need for themselves.” She spoke as if it were either a feast or a fast that day in Sichar, and named another place to which they should have gone for food.

But Jesus again said: “Pass on, and give Me to drink!” Then Dina passed by Him. Jesus arose and followed her to the well, which she unlocked. While going thither, she said: “How canst Thou, being a Jew, ask a drink from a Samaritan?” And Jesus answered her: “If thou didst know the gift of God and who He is that sayeth to thee: `Give Me to drink,’ thou wouldst perhaps have asked of Him, and He would have given thee living water.”

Then Dina loosened the cover and the bucket, meanwhile saying to Jesus, who had seated Himself on the rim of the well: “Sir, thou hast nothing wherein to draw, and the well is deep. Whence then hast Thou living water? Art thou greater than our father Jacob who gave us this well, and drank thereof himself and his children and his cattle?” As she uttered these words, I had a vision of Jacob’s digging the well and the water’s springing up. The woman understood Jesus’ words to refer to the water of this well and so, as she was speaking, she put the bucket on the cylinder, which turned heavily, lowered it and drew it up again. She pushed up her sleeves with the bracelets until they puffed out high above the elbow, and in this way with bare arms she filled her leather bottle out of the bucket. Then, taking a little vessel made of bark and shaped like a horn, she filled it with water and handed it to Jesus, who sitting on the rim of the well drank it and said to her: “Whosoever drinketh of this water, shall thirst again, but he that shall drink of the water that I shall give him, shall not thirst forever. Yes, the water that I will give him, shall become in him a fountain of water springing into life everlasting.”

Dina replied eagerly: “Sir, give me that living water, that I may no more thirst nor have to come with so much fatigue to draw.” She was struck by His words “living water” and had a presentiment, though without being fully conscious of it, that Jesus meant by the “living water” the fulfillment of the Promise. And so it was under prophetic inspiration that she uttered her heartfelt prayer for that living water. I have always felt and understood that those persons with whom the Redeemer treated are not to be considered as mere individuals. They perfectly represented a whole race of people, and they did so, because they belonged to the plenitude of time. And so in Dina the Samaritan, there stood before the Redeemer the whole Samaritan sect, so long separated from the true faith of Israel, from the fountain of living water.

Jesus at the Well of Jacob thirsted after the chosen souls of Samaria, in order to refresh them with the living waters from which they had cut themselves off. It was that portion of the rebellious sect still open to salvation that here thirsted after this living water and, in a certain way, reached out an open hand to receive it. Samaria spoke through Dina: “Give me, O Lord, the Blessing, of the Promise! Help me to obtain the living water from which I may receive more consolation than from this temporal Well of Jacob, through which alone we still have communication with the Jews.”

When Dina had thus spoken, Jesus said to her: “Go home, call thy husband, and come back hither!” and I heard Him give the command twice, because it was not to instruct her alone that He had come. In this command the Redeemer addressed the whole sect: “Samaria, call hither him to whom thou belongest, him who by a holy contract is lawfully bound to thee.” Dina replied to the Lord: “I have no husband!”

Samaria confessed to the Bridegroom of souls that she had no contract, that she belonged to no one. Jesus replied: “Thou hast said well, for thou hast had five husbands, and he with whom thou now livest is not thy husband. Thou hast spoken truly.” In these words the Messiah said to the sect: “Samaria, thou speakest the truth. Thou hast been espoused to the idols of five different nations, and thy present alliance with God is no marriage contract.” (These words of Jesus refer to the five different pagan colonies with their idolatry, placed by the King of the Assyrians in Samaria after the greater pan of its inhabitants had been led into the Babylonian Captivity. What remained of the original people of God in Samaria, had become mixed up with the heathens and their idol-worship.) Here Dina, lowering her eyes and hanging her head, answered: “Sir, I see that Thou art a Prophet,” and she drew down her veil. The Samaritan sect recognized the divine mission of the Lord, and confessed its own guilt.

As if Dina understood the prophetic meaning of Jesus’ words: “and he with whom thou livest is not thy husband,” that is, thy actual connection with the true God is imperfect and illegal, the religion of the Samaritans has by sin and self-will been separated from God’s covenant with Jacob; as if she felt the deep significance of these words, she pointed toward the south, to the temple not far off on Mount Garizim, and said questioningly: “Our Fathers adored on that mountain, and you say that Jerusalem is the place where men must adore?” Jesus replied with the words: “Woman! Believe Me, the hour cometh when neither in Garizim nor in Jerusalem wilt thou adore the Father.” In this reply He meant to say: “Samaria, the hour cometh when neither here nor in the sanctuary of the Temple will God be adored, because He walks in the midst of you,” and He continued: “You adore that which you know not, but we adore that which we know, for salvation is of the Jews.” Here He related to her a similitude of the wild, unfruitful suckers of trees, which shoot forth into wood and foliage, but produce no fruit. It was as if He had said to the sect: “Samaria, thou hast not security in thy worship. Thou hast no union, no sacrament, no pledge of alliance, no Ark of the Covenant, no fruit. The Jews, from whom the Messiah will be born, have all these things, the Promise, and its fulfillment.”

And again Jesus said: “But the hour cometh and now is when the true adorers will adore the Father in spirit and in truth, for the Father wills such to adore Him. God is a spirit, and they that adore Him must adore Him in spirit, and in truth.” By these words the Redeemer meant: “Samaria, the hour cometh, yea, it now is, when the Father by true adorers will be honored in the Holy Ghost and in the Son, who is the Way and the Truth.” Dina replied: “I know that the Messiah cometh. When He is come, He will tell us all things.” In these words here at the Well of Jacob, spoke that portion of the Samaritan sect, which might lay some legitimate claim to the Promise: “I hope for, I believe in the coming of the Messiah. He will help us.” Jesus responded: “I am He, I who now speak to thee!”

By this He said to all Samaria that would be converted: “Samaria! I came to Jacob’s Well athirst for thee, thou water of this well. And when thou didst give Me to drink, I promised thee living water that would never let thee thirst again. And thou didst, hoping and believing, make known to Me thy longing for this water. Behold, I reward thee, for thou hast allayed My thirst after thee by thy desire after Me! Samaria, I am the Fountain of living water. I who now speak to thee, am the Messiah.”

As Jesus pronounced the words: “I am the Messiah,” Dina, trembling with holy joy, gazed at Him in amazement. But suddenly recovering herself, she turned and, leaving her water bottle standing and the well open, she fled down the hill to Sichar, to tell her husband and all whom she met what had happened to her. It was strictly forbidden to leave the Well of Jacob open, but what cared Dina now for the Well of Jacob! What cared she for her bucket of earthly water! She had received the living water, and her loving, joyous heart was longing to pour its refreshing streams over all her neighbors. But as she was hurrying out of the springhouse, she ran past the three disciples who had come with the food and had already been standing for some time at a little distance from the door, wondering what their Master could have to say for so long with a Samaritan woman. But through reverence for Him, they forebore to question. Dina ran down to Sichar and with great eagerness said to her husband and others whom she met on the street: “Come up to Jacob’s Well! There you will see a man that has told me all the secret actions of my life. Come, He is certainly the Christ!”’

Meanwhile the three disciples approached Jesus, who was still by the well, and offered Him some rolls and honey out of their basket, saying: “Master, eat!” Jesus arose and left the well with the words: “I have meat to eat which you know not.” The disciples said to one another: “Hath any man brought Him to eat?” and they thought to themselves: “Did that Samaritan woman give Him to eat?” Jesus would not stop to eat, but began descending the hill to Sichar. The disciples followed, eating. Jesus said to them as He went on before: “My meat is to do the will of Him that sent Me, that I may perfect His work.” By that He meant, to convert the people of Sichar, after whose salvation His soul hungered. He spoke much more to the same purport.

When near the city, Dina the Samaritan again appeared hurrying back to meet Jesus. She joined Him respectfully, but full of joy and frankness, and Jesus addressed many words to her, sometimes standing still and sometimes moving slowly forward. He unfolded to her all her past life with all the dispositons of her soul. She was deeply moved and promised that both she and her husband would abandon all and follow Him. He pointed out to her many ways by which she could do penance for her sins and repair her scandals.

Dina was an intelligent woman of some standing in the world, the offspring of a mixed marriage, a Jewish mother and a pagan father, born upon a country seat near Damascus. She had lost her parents at an early age, and had been cared for by a dissolute nurse by whom her evil passions had been fostered. She had had five husbands one after another. Some had died of grief, others had been put out of the way by her new lovers. She had three daughters and two half-grown sons, all of whom had remained with the relatives of their respective fathers when their mother was obliged to leave Damascus.

Dina’s sons at a later period joined the seventy-two disciples. The man with whom she was now living was a relative of one of her former husbands. He was a rich merchant. As Dina followed the Samaritan religion, she had induced the man to remove to Sichar, where she superintended his household and lived with him, though without being espoused to him. They were looked upon in Sichar as a married couple. The husband was a vigorous man of about thirty-six years with a ruddy face and a reddish beard. There were many things in Dina’s life similar to those of Magdalen’s, but she had fallen more deeply than the latter. Still I once saw that in the beginning of Magdalen’s evil career at Magdalum, one. of her lovers lost his life at the hand of a rival. Dina was an uncommonly gifted, open-hearted, easily influenced, pleasing woman of great vivacity and impetuosity, but she was always disturbed in conscience. She was living now more respectably, that is with this her reputed husband, in a house that stood alone and surrounded by a moat, near the gate leading from Sichar to the spring house. Though not held in contempt by the inhabitants, still they did not have much communication with her. Her manners were different from theirs, her costume elaborate and studied, all which, however, they pardoned in her as she was a stranger.

While Jesus was speaking with Dina, the disciples followed at some distance, wondering what He could have to say to the woman. “We have brought Him food, and that with a good deal of difficulty. Why, now, does He not eat?”

When near Sichar, Dina left the Lord and hurried forward to meet her husband and many of the citizens, who came pouring out of their houses, all curiosity to see Jesus. Full of joy, they exulted and shouted salutations of welcome to Him. Jesus, standing still, motioned with His hand for silence, and addressed them kindly for some moments, telling them among other things to believe all that the woman had told them. Jesus was so remarkably gracious in His words, His glance was so bright and penetrating that all hearts beat more quickly, all were borne toward Him, and they were instant in their solicitations for Him to enter and teach in their city. He promised that He would do so, but for the present passed on.

This scene took place somewhere between three and four o’clock in the afternoon.

While Jesus was thus addressing the Samaritans outside the gate, all the other disciples, among them Peter, who in the morning had gone on commissions in a different direction, returned to their Master. They were surprised and not any too well pleased to see Him talking so long with the Samaritans. They felt somewhat embarrassed at it, for they had been reared in the preconceived idea that they were to have no communication with these people, consequently they had never before seen anything like this. They felt tempted to take scandal at it. They reflected upon the hardships of yesterday and the day before, on all the scorn and insult, on the cruel treatment that they had endured. They had expected an easier time, since the women of Bethania had advanced so much money for that end. Seeing now this intercourse with the Samaritans, they thought to themselves it was certainly no wonder when things went on in this way that they were not better received. Their heads were always full of extravagant, worldly fancies of the Kingdom that Jesus was to establish, and they thought if all this should become known in Galilee, they would indeed be derided.

Peter had in Samaria a long conversation with that young man who wanted to join the disciples, but who was still wavering. He afterward spoke with Jesus on the subject.

Jesus went with them all about a half-hour around the city to the north, and there rested under some trees. On the way thither the Lord had been conversing with them about the harvest, a subject which He now continued. He said, “There is a proverb often on the lips, `yet four months, and the harvest cometh.’ Sluggards are ever desirous of putting off their work, but they should look around and see all the fields standing white for the harvest.” Jesus meant the Samaritans and others who were ripe for conversion. “Ye, disciples, are called to the harvest, though ye have not sown. Others have sown, namely, the Prophets and John and I Myself. He that reapeth, receiveth wages and gathereth fruit for eternal life, that both He that soweth and he that reapeth may rejoice together. For in this is the saying true, that it is one man that soweth and it is another that reapeth. I have sent you to reap that in which you did not labor. Others have labored and you have entered into their labors.” In this way Jesus spoke to the disciples in order to encourage them to the work. They rested only a short time and then separated, Andrew, Philip, Saturnin, and John remaining with Jesus, while the others went on to Galilee passing between Thebez and Samaria.

Jesus, leaving Sichar to the right, journeyed about an hour southward to a field around which were scattered twenty shepherd huts and tents. In one of the larger huts, the Blessed Virgin and Mary Cleophas, the wife of James the Greater, and two of the widows were awaiting Him. They had been there the whole day, having brought with them food and little flasks of balsam. They now prepared a meal. On meeting His Mother, Jesus extended both hands to her, while she inclined her head to Him. The women saluted Him by bowing their head and crossing their hands on their breast. There was a tree in front of the house, and under it they took the meal.

Among the shepherds dwelling around these parts were the parents of the youths whom Jesus, after the raising of Lazarus, took with Him on His journey to Arabia and Egypt. These people had come to Bethlehem in the suite of the three Holy Kings, had on account of the hasty departure of the latter remained behind in this country, and had married some of the shepherds’ daughters in the valley near Bethlehem. Shepherd settlements like that just mentioned were frequent in the winding valleys between this place and Bethlehem. The people dwelling here cultivated also the field of Joseph’s inheritance which they had rented from the Sichemites. There were many of them gathered here, but no Samaritans.

The first noteworthy incident that took place here was the Blessed Virgin’s begging Jesus to cure a lame boy whom some of the neighboring shepherds had brought thither. They had before doing so implored Mary’s intercession. Such things happened very often, and it was quite affecting to see her asking Jesus for these favors. Jesus commanded that the boy should be brought, and the parents bore him on a little litter to the door of the house in which Jesus was. The child was about nine years old. Jesus addressed some words of exhortation to the parents and, as they fell back, somewhat timidly awaiting the result, the disciples gathered around Jesus. He spoke to the boy, leaned a little over him, then took him by the hand and raised him up. The boy jumped out of the litter, took a few steps, and then ran into the arms of his parents, who cast themselves with him at Jesus’ feet. The crowd uttered cries of joy, but Jesus reminded them to thank the Heavenly Father. He then addressed a short instruction to the assembled shepherds and took with the disciples a light repast, which the women had prepared in an arbor under the great tree in front of the house. Mary and the women sat apart at the end of the table. I am under the impression that this house was taken for one of the private inns, and was prepared and served by the holy women of Capharnaum.

There approached now, and that rather timidly, several persons from Sichar, among them Dina, the woman of the well. They did not venture to draw near, because they were not accustomed to have intercourse with the Jewish shepherds. Dina, however, made bold to advance first, and I saw her talking with the women and the Blessed Virgin. After the repast, Jesus and the disciples took leave of the holy women, who immediately set about preparing for their return journey to Galilee whither Jesus Himself was to go the next day but one.

Jesus now returned with Dina and the other Samaritans to Sichar, a city not very large, but with broad streets and open squares. The Samaritan house of prayer was a finer looking building, more ornamented than the synagogues of small Jewish places. The women of Sichar were not so reserved as the Jewish women; they communicated more freely with the men. As soon as Jesus entered Sichar, He was surrounded by a crowd. He did not go into their synagogue, but taught walking around here and there on the streets, and in one of the squares where there was an orator’s chair. Everywhere was the concourse of people very great, and they were full of joy at the Messiah’s having come to them.

Dina, though very much moved and very recollected, was of all the women the one that approached nearest to Jesus. Her neighbors now looked upon her with special regard, as she had been the first to find Jesus. She sent the man with whom she was living to Jesus, who spoke to him a few words of exhortation. He stood before Jesus quite embarrassed, and ashamed of his sins. Jesus did not tarry long in Sichar, but went out by the opposite gate and taught here and there among the houses and gardens that extended for some distance along the valley. He put up at an inn distant from Sichar a good half-hour, promising, however, to return to the city on the following day and give them an instruction.

When Jesus went again to Sichar, He taught the whole day, dividing the time between the orator’s chair in the city and the hills outside, and in the evening He taught again in the inn. From the whole country around came crowds to hear Him, and they followed Him from place to place. The cry was: “Now He is teaching here! Now He is teaching there!” The young man of Samaria also listened to the instructions, but he did not speak with Jesus.

Dina was everywhere foremost, everywhere made her way through the crowd to Jesus. She was very attentive, very earnest, and deeply impressed. She had had another interview with Jesus and was now about to separate from her reputed husband. They had resolved for Jesus’ sake to consecrate all their riches to the poor and the good of the future Church. Jesus told them how to proceed in the affair. Many of the Samaritans were profoundly touched by what they had seen and heard, and they said to Dina: “Thou hast spoken truly. We have now heard Him ourselves. He is the Messiah!” The good woman was quite out of herself, and so in earnest, so joyous! I have always loved her dearly.

Here as in former places, Jesus took for the subjects of His discourse: the imprisonment of John, the persecution of the Prophets, the Precursor charged to prepare the ways, and the son sent to the vineyard, but who was murdered by the wicked servants. He declared plainly that the Father had sent Him. He taught also upon all that He had said to the woman at the well, namely, the living water, Mount Garizim, salvation from the Jews, the nearness of the Kingdom and the Judgment, and the punishment inflicted upon the wicked servants who had put to death the son of the lord of the vineyard. Many of His hearers questioned Him as to where now they should be baptized and cleansed, since John was imprisoned. Jesus answered that John’s disciples were again baptizing near Ennon across the Jordan, and that, until He Himself should appear there with His disciples to give Baptism, they should go thither. On the following day, accordingly, crowds flocked to Ennon.

Next day Jesus taught at the inn and on the surrounding hills. His audience consisted of laborers, of all kinds of people, and those slaves whom, after His baptism, He had once consoled in the field of the shepherds near Bethabara. There were present also many spies sent by the Pharisees from the environs around. They listened to Him with anger in their hearts, stuck their heads together, and muttered jeeringly. But they did not attempt to accost Him, and He took no notice of them. Several Samaritan Doctors and others remained unmoved by His words, receiving them into a disaffected heart.

2.2.13. . JESUS IN GINNAEA AND ATAROTH. HE CONFOUNDS THE WICKEDNESS OF THE PHARISEES

When Jesus with His five disciples left the inn near Sichar, He journeyed leaving Thebez to the right and Samaria to the left, six hours further on to the city of Ginnaea, or Ginnim, situated in a valley on the boundary of Samaria and Galilee. Late in the evening they entered Ginnaea, their garments still tucked up and, as the Sabbath had begun, they went straight to the synagogue. The disciples who had journeyed on before them were likewise present. On leaving the synagogue, they went all together to a country seat belonging to Lazarus and which lay up among the mountains. Nearby was Little Thirza, where Jesus had already put up, and where also Mary and Joseph on their journey to Bethlehem had received lodgings. The steward, a man whose manners breathed the simplicity of ancient times, had many children. Jesus and His disciples spent the night there. The country seat may have been about three-quarters of an hour distant from Ginnaea. The holy women, on their return journey from Sichar, had spent the night in Thebez. The day of Jesus’ arrival here, the day before the Sabbath, was a fast in expiation of the murmuring of the Children of Israel. On the Sabbath Jesus taught in the synagogue. The passages read from Holy Scripture referred to the journey through the Wilderness, the parcelling out of the Land of Canaan, and to something in Jeremias. Jesus interpreted all as bearing reference to the. nearness of the Kingdom of God. He spoke of the murmuring of the Children of Israel in the desert, saying that they would have taken a much shorter way to the Promised Land, had they kept the Commandments that God gave them on Sinai, but on account of their sins they were obliged to wander, and they that murmured died in the desert. And so, too, would they among His present hearers wander in the desert and die therein, if they murmured against the Kingdom that was now at hand and with it the final mercy of God. Their life had been an image of that wandering in the desert, but they should now go by the shortest way to the promised Kingdom of God, which would be pointed out to them. He referred also to the dissatisfaction of the Children of Israel with the judgeship of Samuel, their clamoring after a king, and their receiving one in Saul. Now, when the Prophecy was fulfilled, when on account of their impiety the scepter had passed from Juda, they were again sighing for a king and for the re-establishment of the kingdom. God would send them a King, their true King, just as the lord of the vineyard had sent his own son after his servants had been murdered by the unfaithful vinedressers. But in the same way would they, too, expel their King and put Him to death. He also explained those verses of the Psalms that speak of the cornerstone rejected by the builders, applying them to the son of the lord of the vineyard, and spoke of the punishment that would fall upon Jerusalem. The Temple, He said, would not exist much longer, and Jerusalem itself would soon be unrecognizable. He referred likewise to Elias and Eliseus.

There were twelve obstinate Pharisees at this instruction, and when it was over they disputed with Jesus. They pointed to a roll of parchment, and asked what was meant by Jonas’s lying three days in the whale’s belly. Jesus answered: “In like manner will your King, the Messiah, lie three days in the grave, descend into Abraham’s bosom, and then rise again.” They laughed at that. Then three of the Pharisees came forward and, full of hypocrisy, said: “Venerable Rabbi, you speak always of the shortest way. Tell us, which is that shortest way?” Jesus answered: “Know ye the Ten Commandments given on Sinai?.” They answered: “Yes.” He went on: “Observe the first of them, and love your neighbor as yourself. Lay not upon those under you heavy burdens that you do not impose upon yourselves. That is the way!” They replied: “We know all that!” Jesus rejoined: “That ye know all this and yet do nothing of it, constitutes your guilt, therefore will ye be chastised.” And He reproached them for burdening the people with unnecessary prescriptions while they themselves did not observe the Law itself, for that was especially the case in this city. He alluded also to the priestly robes prescribed by God to Moses, and of their mysterious signification. He convicted them of their nonfulfillment of these matters, for which they substituted many perversions and external forms. The Pharisees were highly exasperated, but they could not get the better of Jesus. They repeated to one another: “He is the Prophet from Nazareth! The carpenter’s Son, forsooth!” Most of them left the synagogue before Jesus had concluded His discourse. One only remained till the end and invited Jesus and His disciples to a repast. He was better than the rest, though still a lurker.

Some sick persons had been brought and placed outside the synagogue, and the Pharisees requested Jesus to cure them, that thereby they might see a sign. But Jesus refused to perform any cure, saying that they would not believe in Him, therefore they should see no sign. Their real aim was to tempt Him to heal on the Sabbath, that they might have something for which to bring an action against Him.

When the Sabbath was over, most of the disciples from Galilee returned to their homes, but Jesus with Saturnin and two other disciples went back to Lazarus’s country seat. How touching to see Him giving instructions to the children of the steward and those of the neighbors, first to the boys and then to the girls. He spoke of obedience to parents and of reverence for old age. The Father in Heaven had appointed for them their fathers; as much as they honored them, so much also would they honor their Heavenly Father. He spoke likewise of the children of the sons of Jacob and of these of Israel, telling how they had murmured and for that reason had not been allowed to enter the Promised Land, a land that was so beautiful. Then He pointed to the fine trees and fruits in the garden, and told them of the heavenly Kingdom promised to them that keep the Commandments of God. It was far more glorious and beautiful than the lovely garden in which they were; that garden, compared with the heavenly one, was nothing more than a desert. They must then be obedient and submit thankfully to the decrees of God in their regard; they must never murmur, that thereby they might not be excluded from the Kingdom of Heaven; they must not doubt concerning the beauty of that Kingdom, as the Israelites did in the desert; they must believe it to be far above, yes, a thousand times more magnificent than what they then saw before them; and lastly, they should have it often in their thoughts, in order to merit it by their daily toil and labors. During these instructions Jesus had the smaller ones right in front of Him. He lifted some of them up to His breast, or encircled a couple of them with His arms.

From Lazarus’s country seat, Jesus went with the three disciples again southward about four hours, back toward Ataroth, one of the chief cities of the Sadducees, lying among the mountains. The Sadducees of this place, like the Pharisees of Gennabris, had in consequence of what had taken place at the Pasch persecuted the disciples, imprisoned several of them and tormented them with judicial interrogatories. Some of them also had lately been in Sichar and had listened insidiously to Jesus’ instructions in which He had censured the harshness of the Pharisees and Sadducees toward the Samaritans. They had then resolved upon a plan to ensnare Jesus, and it was in pursuance of the same that they had engaged Him to celebrate the Sabbath of Ataroth. But He knew of their doings, and so went by a different route to Ginnaea. They had, however, concerted with the Pharisees of Ginnaea and, on the morning of the Sabbath, they sent messengers to say to Jesus: “Thou hast taught beautiful things concerning the love of one’s neighbor. Thou sayest that one should love his neighbor as himself. Come, then, to Ataroth and heal one of our sick. If Thou showest us this sign, we, as well as the Pharisees of Ginnaea, will all believe in Thee and we shall spread Thy doctrines throughout the country.”

Jesus knew their wickedness and the plot they had laid to entrap Him. The man whom, as they pretended, they wanted Him to cure, had already for several days lain stiff and dead, but they declared to all the people of the city that he was only in a trance. His wife herself did not know that he was dead. Had Jesus raised him up, they would have said that he was not dead. They went to meet Jesus and conducted Him to the house of the dead man, who had been one of the leaders of the Pharisees and had been most active in annoying the disciples. They were carrying the corpse on a litter out into the street as Jesus came up. There were about fifteen Sadducees and a crowd of people standing around. The corpse presented quite a fine appearance, for they had opened and embalmed it, the better to deceive Jesus. But Jesus said: “This man is dead and dead he will remain.” They replied that he was only in a trance, and if he was indeed dead, he had only just now died. Jesus responded: “He denied the resurrection of the dead, therefore he will not now arise! Ye have filled him with spices, but behold, with what spices! Uncover his breast!” Thereupon I saw one of them raise the skin like a lid from the dead man’s breast, when there broke forth a swarm of worms, squirming and straining to get out. The Sadducees were furious, for Jesus rehearsed aloud and openly all the dead man’s sins and delinquencies, saying that these were the worms of his bad conscience, which he had in life covered up, but which were now gnawing at his heart. He reproached them with their deceit and evil design, and spoke very severely of the Sadducees and of the judgment that would fall upon Jerusalem and upon all that would not accept salvation. They hurried the corpse back again into the house. The scene was one of frightful alarm and confusion. As Jesus with the disciples was going to the gate of the city, the excited rabble cast stones after them. They were incited thereto by the Sadducees whom the discovery of the worms and their own wickedness had infuriated.

Among the wicked mob, there were, however, some well-intentioned persons who shed tears. In a bystreet lived some infirm women sick with a bloody flux. They believed in Jesus, and from a distance implored His aid, for, as unclean, they dared not approach Him. Knowing their need, He compassionately went through their street. When He had passed, they followed in His footsteps kissing them. He looked around upon them, and they were Healed.

Jesus went on for almost three hours to a hill in the neighborhood of Engannim, a place lying almost in a line with Ginnaea, though in another valley some hours to the south. It was on the direct route to Nazareth through Endor and Naim, about seven hours from the latter.

Jesus spent the night on this hill, in the shed of a public inn where, too, He took some refreshment brought from Galilee by the disciples who had come thither to meet Him. They were Andrew, the bridegroom Nathanael, and two servants of the so-called centurion of Capharnaum. They urged Jesus to hurry, as the man’s son was so ill. Jesus replied that He would go at the right time.

This centurion was a retired officer who had once been Governor of a part of Galilee under Herod Antipas. He was a well-disposed man and, in the late persecution, had protected the disciples against the Pharisees; he had also provided them with money and other necessaries. As yet, however, he was not quite believing, although he put faith in the miracles. He was very desirous of one in behalf of his son, both through natural affection and also to put the Pharisees to shame. The disciples likewise were eager for it, saying with him: “Then the Pharisees will be furious! Then they will see who He is that we follow!”

It was in this spirit that Andrew and Nathanael had undertaken the commission to Jesus, who knew well the bottom of their heart. He gave another instruction the next morning when the two servants of the centurion were converted. They were pagan slaves, and had brought food with them. They now returned with Andrew and Nathanael to Capharnaum.

2.2.14. . JESUS IN ENGANNIM AND NAIM

From the inn on the hill Jesus proceeded to Engannim, which was not far off. He was accompanied by Saturnin, by the son of the bridegroom of Cana’s maternal aunt, and by the son of the widow of Obed of Jerusalem, a youth of about sixteen years. Jesus had some distant relatives in this place. They were Essenians of Anna’s family. They received Jesus very respectfully and as an intimate friend. They dwelt apart at one side of the city, and led a very pure life, many of them being unmarried and living together as in a cloister. They, however, no longer strictly observed the ancient discipline of the Essenians; they dressed like others and frequented the synagogue. They supported in Engannim a kind of hospital that was full of the sick and suffering of all sects, and where the poor were fed at long tables. They received all that presented themselves, supported them, and cared for them. In the dormitories of the sick, they always put the bed of a bad man between two good ones that, by their exhortations, they might try to make him better. Jesus visited this hospital, and healed some of the sick.

Jesus taught the whole day in the synagogue of Engannim. Crowds had come thither from the country around, and because the synagogue could not accommodate them all, they remained in troops outside. When one crowd came out, another went in. Jesus taught here as at other places on this journey, only not so severely since these people were well-disposed. It was then as now, the people of the different localities being well or ill-disposed according to the good or bad dispositions of their priests.

Jesus told them that He would cure the sick after the instructions. He taught of the nearness of the Kingdom and of the coming of the Messiah, citing passages from the Scriptures and the Prophets and proving that the time had arrived. He mentioned Elias, his words and his visions, giving the date of the latter, and telling His hearers that the Prophet had raised an altar in a grotto to the honor of the Mother of the future Messiah. He made a calculation of the time which could be no other than the present, warned them that the scepter had been taken from Juda, and recalled to them the journey of the Three Kings. Jesus referred to all these facts in a general way, as if speaking of a third person, making no mention at all of His Mother and Himself. He spoke also of compassion, recommending them to treat the Samaritans kindly, and explained the Parable of the Samaritan, though without mentioning Jericho. He told them of His own experience of the Samaritans, that they were more willing to assist the Jews than the Jews them. He related the circumstance of the Samaritan woman, of her giving Him to drink (a piece of courtesy that a Jew would not so easily have shown a Samaritan), and how well her people in general had received Him. He taught here also of the chastisement in store for Jerusalem and the Publicans, of whom some dwelt in the country around.

While Jesus was teaching in the synagogue, numbers of sick from the city and the whole surrounding district were brought thither. They were laid on litters and cushions under awnings all along the streets by which Jesus was to pass, their friends standing by them. It was the rule that all sick of the same disease should be placed together. It was like a great fair of suffering people.

Jesus came out from the instruction, passed along through the sick, who humbly implored His aid, and while instructing and admonishing cured about forty persons, lame, blind, dumb, gouty, dropsical, fever-stricken, etc. I did not see any possessed here. As the multitude was so great, Jesus went upon a little hill that was in the city, and there taught; but the throng at last became such that the people pressed into houses, mounted to the roofs, and even broke down the walls.

Seeing this confusion, Jesus disappeared in the crowd, left the city, and took a steep byway into the mountains where there was a solitary place. His three disciples followed, but after long seeking found Him not till night. He was praying. They asked Him how they, too, should occupy themselves in prayer, and He gave them in few words some petitions of the “Our Father,” for instance: “Hallowed be Thy Name! Forgive us our trespasses as we forgive those that trespass against us, and deliver us from evil!” He added: “Now say these words and put them in practice,” and He gave them on this point some admirable instructions. They were very faithful in following His injunction whenever He did no converse with them or when He walked alone.

The disciples always carried with them now some food in pouches, and when other wayfarers passed, even off on the byways, they hurried after them in obedience to the words of Jesus, and shared with them, especially if they were poor, whatever they needed.

Engannim was a Levitical city. It was built on the declivity of a valley that extended toward Jezrael across the claw of a mountain range that ran in an easterly direction. A brook flowed northward through the valley. The inhabitants carried on spinning and the manufacture of cloth for priests’ vestments. They made also tassels, silk fringes, and balls for trimming the borders of these robes, upon which the women sewed. The people here were very good.

Jesus passed Jezrael and Endor, and toward evening arrived at Naim. He went unnoticed to an inn outside the city.

The widow of Naim, the sister of the wife of James the Greater, had been informed by Andrew and Nathanael of Jesus’ near approach, and she was awaiting His arrival. With another widow she now went out to the inn to welcome Him. They cast themselves veiled at His feet. The widow of Naim begged Jesus to accept the offer of the other good widow, who wished to put all she possessed into the treasury of the holy women for the maintenance of the disciples and for the poor, whom she herself also wanted to serve. Jesus graciously accepted her offer, while He instructed and consoled her and her friend. They had brought some provisions for a repast, which along with a sum of money they handed over to the disciples. The latter was sent to the women at Capharnaum for the common treasury.

Jesus took some rest here with the disciples. He had on the preceding day taught in Engannim with indescribable effort and had cured the sick, after which He had journeyed thence to Naim, a distance of about seven hours. The widow, lately introduced to Jesus, told Him of another woman named Mary who likewise desired to give what she possessed for the support of the disciples. But Jesus replied that she should keep it till later when it would be more needed. This woman was an adulteress, and had been, on account of her infidelity, repudiated by her husband, a rich Jew of Damascus. She had heard of Jesus’ mercy to sinners, was very much touched, and had no other desire than to do penance and be restored to grace. She had visited Martha, with whose family she was distantly related, had confessed to her her transgression, and begged her to intercede for her with the Mother of Jesus. She gave over to her also a part of her wealth. Martha, Johanna Chusa, and Veronica, full of compassion for the sinner, interested themselves in her case, and took her at once to Mary’s dwelling at Capharnaum. Mary looked at her gravely and allowed her to stand for a long time at a distance. But the woman supplicated with burning tears and vehement sorrow: “O Mother of the Prophet! Intercede for me with thy Son, that I may find favor with God!” She was possessed by a dumb devil and had to be guarded, for in her paroxysms she could not cry for help and the devil drove her into fire or water. When she came again to herself, she would lie in a corner weeping piteously. Mary sent in behalf of the unhappy creature a messenger to Jesus, who replied that He would come in good time and heal her.

JESUS’ TEACHING MISSION IN THE COUNTRY OF GENESARETH AND ON THE BANKS OF THE JORDAN

2.3.1.. THE MESSENGERS OF THE CENTURION OF CAPHARNAUM

From Naim Jesus, leaving Nazareth on the left, journeyed past Thabor to Cana, where He put up near the synagogue with a Doctor of the Law. The forecourt of the house was soon full of people who had anticipated His coming from Engannim, and were here awaiting Him. He had been teaching the whole morning, when a servant of the Centurion of Capharnaum with several companions mounted on mules arrived. He was in a great hurry and wore an air of anxiety and solicitude. He vainly sought on all sides to press his way through the throng of Jesus, but could not succeed. After several fruitless attempts, he began to cry out lustily: “Venerable Master, let Thy servant approach Thee! I come as the messenger of my lord of Capharnaum. In his name and as the father of his son, I implore Thee to come with me at once, for my son is very sick and nigh unto death.” Jesus appeared not to hear him; but encouraged at seeing that some were directing Jesus’ attention to him, the man again sought to press through the crowd. But not succeeding, he cried out anew: “Come with me at once, for my son is dying!” When he cried so impatiently, Jesus turned His head toward him and said loud enough for the people to hear: “If you see not signs and wonders, you do not believe. I know your case well. You want to boast of a miracle and glory over the Pharisees, though you have the same need of being humbled as they. My mission is not to work miracles in order to further your designs. I stand in no need of your approbation. I shall reserve My miracles until it is My Father’s will that I should perform them, and I shall perform them when My mission calls for it!” And thus Jesus went on for a long time, humbling the man before all the people. He said that that man had been waiting long for Him to cure his son, that he might boast of it before the Pharisees. But miracles, Jesus continued, should not be desired in order to triumph over others, and He exhorted His hearers to believe and be converted.

The man listened to Jesus’ reproaches without being at all disturbed. Not at all diverted from his design, he again tried to approach nearer, crying out: “Of what use is all that, Master? My son is in the agony of death! Come with me at once, he may perhaps be already dead!” Then Jesus said to him: “Go, thy son liveth!” The man asked: “Is that really true?” Jesus answered: “Believe Me, he has in this very hour been cured.” Thereupon the man believed and, no longer importuning Jesus to accompany him, mounted his mule and hastened back to Capharnaum. Jesus remarked that He had yielded this time; at another time He would not be so condescending.

I saw this man not as invested with the royal commission, but as himself the father of the sick boy. He was the chief officer of the Centurion of Capharnaum. The latter had no children, but had long desired to have one. He had, consequently, adopted as his own a son of this his confidential servant and his wife. The boy was now fourteen years old. The man came in quality of messenger, though he was himself the true father and almost indeed the master. I saw the whole affair, all the circumstances were clear to me. It was perhaps on account of them that Jesus permitted the man to importune Him so long. The details I have just given were not publicly known.

The boy had long sighed after Jesus. The sickness was at first slight and the desire for Jesus’ presence arose from the feeling entertained against the Pharisees. But for the last fourteen days, the case becoming aggravated, the boy had constantly said to his physicians: “All these medicines do me no good. Jesus, the Prophet of Nazareth, alone can help me!” When the danger had become imminent, messages had been dispatched to Samaria by means of the holy women, while Andrew and Nathanael had been sent to Engannim; and at last the father and steward himself rode to Cana, where he found Jesus. Jesus had delayed to grant his prayer, in order to punish what was evil in his intentions.

It was a day’s journey from Cana to Capharnaum, but the man rode with such speed that he reached home before night. A couple of hours from Capharnaum, some of his servants met him and told him that the boy was cured. They had come after him to tell him that if he had not found Jesus, he should give himself no further trouble, for the boy had been suddenly cured at the seventh hour. Then he repeated to them the words of Jesus. They were filled with astonishment, and hurried home with him. I saw the Centurion Zorobabel and the boy coming to the door to meet him. The boy embraced him. He repeated all that Jesus had said, the servants that accompanied him confirming his words. There was great joy, and I saw a feast made ready. The youth sat between his adopted father and his real father, the mother being nearby. He loved his real father as much as he did the supposed one, and the former exercised great authority in the house.

After Jesus had dismissed the man of Capharnaum, He cured several sick persons, who had been brought into a court of the house. There were some possessed among them, though not of the vicious kind. The possessed were often brought to Jesus’ instructions. At first sight of Him, they fell into frightful raging and threw themselves on the ground, but as soon as He commanded them to be at peace, they became quiet. After some time, however, they seemed no longer able to restrain themselves, and began again to move convulsively. Jesus made them a sign with His hand, and they again recovered themselves. The instruction over, He commanded Satan to go out of them. They lay, as was usual on such occasions, for about two minutes as if unconscious, and then, coming to themselves, thanked Jesus joyfully, not exactly knowing what had happened to them. There are such good possessed, people of whom the demon has taken possession by no fault of their own. I cannot clearly explain it, but I saw on this occasion, as well as upon others, how it happens that a guilty person may, by the mercy and longsufferance of God be spared, while Satan takes possession of one of his weak, innocent relatives. It is as if the innocent took upon himself a part of the other’s punishment. I cannot make it clear, but it is certain that we are all members of one body. It is as if a healthy member, in consequence of a secret, intimate bond between them, suffers for another that is not sound. Such were the possessed of this place. The wicked are much more terrible and they cooperate with Satan, but the others merely suffer the possession and are meanwhile very pious.

Jesus afterward taught in the synagogue. There were present from Nazareth several Doctors of the Law, and they invited Him to return with them. They said that His native city was ringing with the great miracles He had wrought in Judea, Samaria, and Engannim; that He knew very well the opinion prevalent in Nazareth that whoever had not studied in the school of the Pharisees could not know much; therefore they desired Him to come and teach them better. They thought by these arguments to seduce Jesus. But He replied that He would not yet go to Nazareth, and that when He did, they would not obtain what they were now demanding.

After the instruction in the synagogue, Jesus was present at a great feast in the house of the father of the bride of Cana. The bride and bridegroom with the widowed aunt of the latter were there. Nathanael the bridegroom had joined Jesus as a disciple on His coming to Cana, and had helped to keep order during the instruction and the curing of the sick. The bridegroom and bride dwelt alone. They carried on no housekeeping, for they received their meals from the parents of the latter. Her father limped a little. They were good people. Cana was a clean, beautiful city on a lofty plateau. Several highways ran through it, and one straight to Capharnaum, about seven hours distant. The road inclined a little before reaching Capharnaum.

After the feast, Jesus returned to His abode and again healed several sick persons who were patiently awaiting Him. He did not always cure in the same way. Sometimes it was by a word of command, sometimes He laid His hands upon the sick, again He bowed Himself over them, again He ordered them to bathe, and sometimes He mixed dust with His saliva and smeared their eyes with it. To some He gave admonitions, to others He declared their sins, and others again He sent away without being cured.

2.3.2. . JESUS IN CAPHARNAUM

When Jesus, with the disciples who had accompanied Him to Cana, left for Capharnaum, He was followed by Nathanael, whose wife with her aunt and others had already gone on before. The road, about seven hours in length, was tolerably straight. It ran by a little lake like that of Ennon, around which lay country seats and gardens. The magnificently fruitful region of Genesareth began here, and in many places there were watchtowers. When Jesus approached the environs of Capharnaum, several possessed began to rage outside the gate and to call into the city: “The Prophet is coming! What does He want here? What business has He with us?” But when He reached the city, they ran away. A tent had been erected outside. The Centurion and the father of the boy came out to meet Jesus, the child walking between them. They were followed by the entire family, all the relatives, servants, and slaves. These last were pagans who had been sent to Zorobabel by Herod. It was a real procession, and all cast themselves down before Jesus giving thanks. They washed His feet and offered Him a little luncheon, a mouthful to eat and a glass of wine. Jesus spoke some words of admonition to the boy, laying His hand on his head as he knelt before Him. He now received the name of Jesse, whereas he had before been called Joel. The Centurion’s name was Zorobabel. He earnestly besought Jesus to stay with him while at Capharnaum and to accept a feast in His honor. But Jesus refused, still reproaching him with his desire to see a miracle in order to vex others. He said: “I should not have cured the boy, had not the faith of the messenger been so strong and urgent.” And thereupon Jesus went on His way.

But Zorobabel had a great banquet prepared to which all the servants and laborers of his numerous gardens around the city were called. The miracle had been related to them, and all deeply moved believed in Jesus. During the entertainment the domestics and many of the poor, to whom presents had been made, entoned a song of praise and thanksgiving in the entrance porch.

The news of the miracle soon spread throughout Capharnaum. Zorobabel sent an account of it to the Mother of Jesus and the Apostles. I saw the latter again busy at their fisheries. I saw the news taken also to Peter’s mother-in-law, who was then lying sick.

Jesus went around Capharnaum to His Mother’s dwelling, where about five women together with Peter, Andrew, James, and John were assembled. They went out to meet Him, and there were great rejoicings at His coming and His miracles. He took a meal here, and then went straight back to Capharnaum for the Sabbath. The women remained at home.

A great concourse of people and many sick were gathered at Capharnaum. The possessed ran crying about the streets as Jesus approached. He commanded them to be silent, and passed along through them to the synagogue. After the prayer, a stiff-necked Pharisee by the name of Manasses was called upon, for it was his turn to read the Scriptures aloud. But Jesus told them to give Him the roll, that He would do the reading. They obeyed, and He read from the beginning of the First Book of Moses down to the account of the murmuring of the Children of Israel. He spoke of the ingratitude of their fathers, of the mercy of God toward them, and of the nearness of the Kingdom, warning them to beware of acting as their fathers had done. He explained all the errors and crooked ways of their fathers by a comparison with their own erroneous notions, drawing a parallel between the Promised Land of those far-off times and the Kingdom now so near. Then He read the first chapter of Isaias, which He interpreted as referring to the present. He spoke of crime and its punishment, of their long waiting for a Prophet, and of how they would treat Him now that they had Him. He cited the various animals, all of which knew their master, although they, His hearers, knew Him not. He spoke of the One that longed to help them, picturing to them the woeful appearance He would present in consequence of their outrages upon Him, also of the punishment in store for Jerusalem, and of the small number of the elect when all this would take place. The Lord would, nevertheless, multiply them while the wicked would be destroyed. He called upon them to be converted, saying that even were they all covered with blood, if they cried to God and turned from their evil ways, they would become clean. Again He referred to Manasses who had given so much scandal, who had committed so much iniquity before the Lord; therefore had God permitted him in punishment to be led away captive to Babylon, where he had been converted, had cried to God for pardon, and had received a share in the Promise. Jesus then opened the Scriptures as if by accident at Isaias,’ and read the passage: “Behold a virgin shall conceive,” which He applied to Himself and the coming of the Messiah.

He had given the same explanation at Nazareth some time before His baptism, whereupon His hearers had mocked, saying: “We never saw Him eating much butter and honey when with His father, the poor carpenter.”

The Pharisees and many others of Capharnaum were not well satisfied at Jesus’ having spoken to them so severely about ingratitude; they had expected some pleasant, flattering words on the score of the good reception they had extended to Him. The instruction lasted tolerably long and, when Jesus was going out of the synagogue, I heard two of the Pharisees whispering to each other: “They have brought some sick. Let us see whether He will dare to heal them on the Sabbath.” The streets had been lighted with torches, and many of the houses illuminated with lamps. Some, however, were dark; they were the homes of the evil-minded. Wherever Jesus passed, He found sick in front of the houses and lights by them; some had been carried to the door in the arms of their relatives, while near them stood others bearing torches. There was great bustling to and fro in the streets, and shouts of joy were heard on all sides. Many of the possessed cried after Jesus, and He delivered them with a word of command. I saw one of them with a fearful countenance and bristling hair springing toward Him in rage and fury, and crying out: “Thou! What dost Thou want here? What business hast Thou here?” Jesus repulsed him, saying: “Withdraw, Satan!” And I saw the man dashed to the ground as if his neck and every bone in his body were broken. When he rose up, he was quite changed, quite gentle, and he knelt at Jesus’ feet weeping and thanking. Jesus commanded him to be converted. I saw Him curing many as He thus passed along.

After that Jesus went with the disciples to His Mother’s. It was night. On the way Peter spoke of his household affairs: He had neglected many things connected with his fishery, from which he had been so long absent; he must provide for his wife, his children, and his mother-in-law. John replied that he and James had to take care of their parents, and that was more important than the care of a mother-in-law. And so they bandied words freely and jocosely. Jesus observed that the time would soon come when they would give up their present fishing, in order to catch fish of another kind. John was much more childlike and familiar with Jesus than the others. He was so affectionate, so submissive in all things, without solicitude or contradiction. Jesus returned to His Mother’s; the others, to their homes.

Early next day Jesus left His Mother’s, which was about three-quarters of an hour from Capharnaum in the direction of Bethsaida, and went to the first-named city with His disciples. The road was at first somewhat of an ascent, but near Capharnaum it began to decline. Before reaching the gate of the city, the traveller came to a house belonging to Peter, who had allotted it to Jesus and the disciples and placed in it a pious old man as steward. It was about an hour and a half from the lake. All the disciples from Bethsaida and the country around were gathered in Capharnaum, whither also Mary and the holy women had come. Numbers of sick were ranged along the streets by which Jesus was to pass. They had been brought the day before, but had not been cured. Jesus healed a great many on His way to the synagogue in which, during His instruction, He related a parable. When He left the synagogue, He still continued teaching, and several persons threw themselves at His feet begging pardon for their sins. Two of them were adulteresses who had been put away by their husbands, and there were four men, among them the seducers of those women. They burst into tears and wanted to confess their sins before the multitude. But Jesus replied that their sins were already known to Him, that a time would come when the open confession of them would be necessary, but at present it would only scandalize their neighbor and attract upon them persecution. He exhorted them to watch over themselves that they might not relapse into sin, but if they should be so unhappy as to do so, not to despair, but to turn to God and do penance. He forgave them their sins, and when the men asked to which baptism they should go, to that of John’s disciples, or wait for His own, He told them to go to the former.

The Pharisees present wondered very much that Jesus should undertake to forgive sin, and called Him to account for it. But Jesus silenced them by His answer, that it was easier for Him to forgive sins than to heal, for to him that sincerely repents, sin is forgiven, and he will not lightly sin again; but the sick who are cured in body often remain sick in soul, and make use of their body to relapse into sin. Then they asked Him whether the husbands of those women whose sins had been forgiven should take back their once-repudiated wives. Jesus answered that time did not permit Him to discuss that point, but later on He would instruct them upon it. They questioned Him also upon His curing on the Sabbath. Jesus defended Himself with the query: “If one of you had an animal that should fall into a well on the Sabbath, would you not draw it out?”

In the afternoon Jesus retired with all His disciples to the house outside Capharnaum, where the holy women were already assembled. They partook of an entertainment, which the Centurion Zorobabel had provided. He and Salathiel, the father of the boy, reclined at table with Jesus and the disciples, while Jesse, the boy, served. The women sat at a separate table. Jesus taught. They brought the sick to Him, making their way into the house, yes, even crowding with cries for help into the dining hall. He cured many. The meal over, Jesus returned to the synagogue, and I heard Him discoursing, among other things, of Isaias and his Prophecy to King Achaz: “Behold, a virgin shall conceive and give birth to a son,” etc. (Is. 7:14).

When He left the synagogue, He cured numbers on the streets, and that until night had closed. Among them were many women afflicted with a bloody flux. Sad and mournful, they stood at a distance enveloped in their veils, not daring to approach Jesus or the crowd around Him. Jesus knew their suffering, turned toward them, and healed them with a glance. He never touched such sufferers. There was some mystery in the prohibition to that effect which I cannot now express. A fast day began on that evening.

When Jesus returned with His disciples to His Mother’s, the question arose as to whether they should go with Him next morning to the lake, and I heard Peter excusing himself on account of the bad state of his barque.

The people whose sins Jesus had forgiven were clothed in penitential garb and enveloped in large veils. From the last Sabbath but one, the Jews wore black and the whole time was a season of penance commemorative of the destruction of Jerusalem, hence the severity of Jesus’ words when speaking of the chastisement awaiting that city. On leaving Capharnaum, the road ran by a large building surrounded by water. Here the dangerous possessed were shut up at night. As Jesus went by, they raged and cried: “There He goes! What does He want? Is it that He thinks to drive us out?” When Jesus responded: “Be silent, and remain until I come again. Then it will be your time to retire,” they became quiet.

When Jesus left the city, the Pharisees and magistrates held a meeting at which the Centurion Zorobabel was present. They deliberated upon all they had seen, upon what they should do, what line of conduct they should pursue with respect to Jesus. They said: “What commotion, what agitation this Man creates! Peace is no longer found in the land! The people leave their daily avocations and follow His menacing speeches. He is constantly talking of His Father, but is He not from Nazareth? Is He not the Son of a poor carpenter? Whence comes it that He has so great assurance and audacity? Upon what does He rest His titles? He heals on the Sabbath, thus disturbing its peace! He forgives sins! Is His power from On High? Has He some secret arts? How has He become so familiar with the Scriptures, so ready in explaining them? Was He not reared in the school of Nazareth? Perhaps He is connected in some way with foreigners, with a strange nation! He is always speaking of the approaching establishment of a kingdom, of the nearness of the Messiah, of the destruction of Jerusalem. Joseph, His father, was of illustrious birth; but perhaps He is not Joseph’s Son, or He may be the supposititious Child of some other, of some powerful man who wants to get a foothold in our country, and thus become master in Judea. He must have some great protector, some secret resources upon which to count, else He could never be so bold, so audacious, He would never act with such disregard of legitimate authority and established customs, just as if He had a perfect right to do so. He absents Himself for long periods at a time. Where and among whom is He then? Whence has He His knowledge and His skill in working miracles? What must we do about Him?” And so they went on discharging their wrath and interchanging conjectures. The Centurion Zorobabel alone remained calm; he even had some influence in pacifying the rest. He urged them to patience. “Wait,” said he. “If His power is from God, He will certainly triumph; but if not, He will come to naught. So long as He cures our sick and labors to make us better, we have reason to love Him and to thank Him who sent Him.”

Early next day Jesus went with about twenty of His disciples toward the lake, not by the direct road, but off to the south around the height upon which Mary’s house stood toward the west. That elevation, though separated from it by a valley, was only a projection from the foot of a mountain chain running northward. Jesus chose this route as being better suited to teaching. There were many beautiful brooks running down from the height into the lake, and the little river near Capharnaum flowed along in this direction. This part of the country was watered and fertilized by the numerous streams that flowed around Bethsaida. Jesus paused several times with His disciples to rest in those pleasant spots, and often stood still to teach of the tithes. The disciples complained of the great severity with which the tithes were levied at Jerusalem, and asked whether it would not be well to suppress them. Jesus answered that God had commanded the tenth part of all the fruits of the earth to be given to the Temple and its servers, in order to remind men that they had not the propriety, but only the usufruct of them; even of vegetables and green things, the tenth part ought to be given by abstaining from their use. Then the disciples spoke of Samaria, expressing their regret for having perhaps hurried His departure thence. They did not know, they said, that the people of Samaria were so anxious to receive His teaching, so disposed to receive Him well; had it not been for their importunity, He might have remained longer among them. To this Jesus replied that the two days He had spent in Sichar were sufficient, that the Sichemites were hot-blooded and quickly roused, but of all that had been converted, it was likely that only about twenty would remain steadfast. The coming great harvest He would resign to them, the disciples.

Touched by Jesus’ last instructions, the disciples spoke compassionately of the Samaritans, recalling to their praise the history of the man that had fallen among robbers near Jericho. Priest and Levite had passed by, the Samaritan alone had taken him up and poured wine and oil into his wounds. This fact was generally known. It had really happened in the neighborhood of Jericho. From their compassion for the wounded man and their rejoicing over the kind dispositions of the Samaritans, Jesus took occasion to relate to them another parable of the same kind. He began with Adam and Eve, and recounted their Fall in simple words, as given in the Bible. They had, He said, been driven from Paradise, had sought refuge with their children in a desert full of robbers and murderers, and like the poor man of the parable, lay there struck and wounded by sin. Then did the King of Heaven and earth make use of all means in His power to procure help for poor humanity. He had given them His Law, had sent them chosen priests and Prophets with all that was necessary to cure their ills. But suffering humanity had been helped by none of these aids, it had even at times rejected them with contempt. At last the King sent His own Son in the guise of a poor man, to help the fallen race. And then Jesus described His own poverty, no shoes, no covering for the head, no girdle, etc., and yet He pours oil and wine into the poor traveller’s wounds in order to heal them. But they who with full power had been sent to cure the wounds of the sufferer, had not had pity on him; they had seized the King’s Son and put Him to death, killed Him who had poured oil and wine into the sufferer’s wounds. Jesus related this parable to His disciples that, reflecting upon it, they might express their thoughts, and He might clear up any misconceptions they might have concerning it. But they did not understand Him. Noticing that He had described the King’s Son under characteristics that belonged to Himself, they began to entertain all kinds of thoughts and to whisper among themselves: “Who can that Father of His be of whom He is always speaking?” Then Jesus touched upon the solicitude they had expressed on the preceding day for the loss experienced by the neglect of their fisheries, and compared it with the disposition of the King’s Son. He had abandoned all things and, when others in their abundance had left the wounded man to die, He had anointed him with oil and wine. And He went on: “The Father will not abandon the servants of His Son. They shall receive all back with a rich reward when He gathers them around Him in His Kingdom.”

In the midst of these and similar instructions, they reached the lake a little below Bethsaida, where lay the barques of Peter and Zebedee. A part of the shore was entirely fenced in, and up on the bank were little mud cabins for the fishermen’s use. Jesus went down to it with His disciples. On the ships were the heathen slaves, but no Jews were engaged in fishing because of the fast day. Zebedee was in one of the huts on the shore. Jesus told those in the ships to discontinue their fishing and come to land. He was at once obeyed, and then He gave them an instruction.

Jesus afterward proceeded up the lake toward Bethsaida, a half-hour distant. Peter’s license to fish embraced about an hour’s distance along the shore. Between the harbor and Bethsaida was a little bay into which emptied several streams, branches of that which flowed from Capharnaum through the valley, and which received in its course other rivulets and creeks. It formed a great pool outside Capharnaum. Jesus did not go to Bethsaida. He went to the west and then by the north side of the valley to Peter’s house, which stood on the eastern side of that high ground upon whose opposite side was Mary’s dwelling.

Jesus entered with Peter. Mary and the other holy women were already there. The other disciples did not go in. They waited nearby in the garden, or went on ahead to Mary’s. As Peter entered the house with Jesus, he said: “Master, we have had a fast day, but Thou hast fed us.” Peter’s house was very neatly built with forecourt and garden. It was very long, and on the roof, one could promenade and enjoy a beautiful view toward the lake. I saw neither Peter’s step-daughter nor his wife’s sons. They may have been at school. His wife was with the holy women. Peter had no children by her. His motherin-law was a tall, thin woman, so weak and sickly that, in going around the house, she had to lean against the walls for support.

Jesus held a long conference with the women on the subject of the house they had hired up on the borders of the lake, where He intended often to be. He warned them against extravagance and indiscretion, though they were to guard likewise against anxiety and solicitude. As for Himself, He said, He needed very little, it was chiefly for the disciples and for the poor they should provide. Leaving Peter’s, He crossed with His disciples to His Mother’s. There He conversed for some time and then went out alone to pray.

The stream of Capharnaum flowed along by Peter’s house. He could in his little boat, in the middle of which was a seat, sail down to the lake with his fishing tackle.

When the holy women heard from Jesus that He was going to Nazareth for the coming Sabbath, a distance of nine or ten hours, they did not like the idea. They begged Him to remain where He was, or at least to come back soon. Jesus replied that He did not think He would stay long at Nazareth, since the inhabitants would not be very well pleased with Him for not complying with their wishes. He mentioned several points upon which they would reproach Him, and drew His Mother’s attention to them, adding that He would let her know if things turned out as He said. “Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel. He shall eat butter and honey.” (I.s. 7:14, 15).

2.3.3. . JESUS IN BETHSAIDA

From Mary’s, Jesus went with the disciples along the north side of the valley to the declivity of the mountain which stretched on to Bethsaida, distant not quite an hour. The holy woman also left Peter’s house and went to that of Andrew at the northern extremity of Bethsaida. It was in good condition, though not so large as Peter’s.

Bethsaida was a little fishing place. Only the central part of the city extended some distance inland; the two extremities stretched around the lake like slender arms. From Peter’s fishery, one could see it lying off toward the north. The inhabitants were made up for the most part of fishermen, blanket weavers, and tentmakers. They were people, simple and untutored, reminding me of our turfcutters. The blankets were made of goats’ and camels’ hair. The long hairs from the camel’s neck and breast fell over the edges and shone so beautifully that they looked like fringe and lace.

The old Centurion Zorobabel had not come to Bethsaida. He was too infirm for so long a walk. He might indeed have gone on horseback, but then he would have missed Jesus’ instructions on the way; besides, he was not yet baptized. Bethsaida was full of people from the surrounding towns and villages, along with strangers from the other side of the lake, from the country of Corozain and Bethsaida-Julias.

Jesus taught in the synagogue, which was not a very large building. He spoke of the nearness of God’s Kingdom, saying in very plain words that He Himself was the Monarch of that Kingdom, and arousing the usual amount of wonder in His disciples and hearers. As on the preceding days, He taught in general terms and cured many sick who had been brought and laid outside the synagogue. Several possessed cried after Him: “Jesus of Nazareth! Prophet, King of the Jews!” He commanded them silence, for the time had not yet come to make Him known.

When Jesus had finished teaching and healing, He went with His disciples to Andrew’s to get something to eat. But He did not followed in, He said that He had another kind of hunger. Taking with Him Saturnin and another of the disciples, they went up the shores of the lake about seven minutes walk from Andrew’s. There in a lonely hospital were some poor lepers, simpletons, and other miserable, forlorn creatures languishing, quite forgotten by the rest of the world; some of them were entirely nude. No one from Bethsaida had followed Jesus for fear of contracting impurity. The cells of these poor creatures were built around a court. They never left them, their food being given them through an aperture in the door. Jesus commanded the superintendent of the hospital to bring out the miserable patients. The disciples covered all in need with the clothing they had brought with them. Then Jesus instructed and consoled them, going from one to another around the circle, and healing many by the imposition of His sacred hands. He passed some in silence, others He commanded to bathe or fulfill different prescriptions. The cured sank on their knees before Him, giving thanks with abundant tears. It was truly touching. These people were utterly neglected. Jesus took the superintendent back to Andrew’s to dine with Him. As they were leaving the hospital, the relatives of some of the cured presented themselves from Bethsaida bringing them clothes. They took them joyfully first to their homes and next to the synagogue, to give thanks to God.

There was a grand dinner prepared at Andrew’s consisting of fine, large fish. They ate in an open hall, the women at a separate table. Andrew himself served. His wife was very active and industrious, rarely leaving the house. She carried on a kind of trade in net weaving, employing a number of poor -girls for the work. The greatest system and order reigned throughout her establishment. Among those so employed were some poor, fallen women, once honorable wives, but afterward repudiated for misconduct. They had no place of refuge, and so the good mistress, pitying their distress, gave them work, instructed them in their duty, and prevailed upon them to implore the mercy of God.

That evening Jesus taught in the synagogue, and then recommenced His journeying with the disciples. He passed many sick, but without curing them, for, as He said, their time had not yet come. After taking leave of His Mother, He returned with all His disciples to the house near Capharnaum that Peter had placed at His service. Jesus conversed there a long time with His disciples, and then left them to go spend the night in prayer on a hill, which tapered to a point and was covered with cypresses.

Capharnaum lay in a half-circle up on a mountain. It had numerous vineyards and terraced gardens. On the top of the mountain grew wheat, thick and stout as rushes. It was a large and pleasant place. It had once been still more extensive, or another city had stood in the vicinity, for not far off I saw all kinds of ruins like tokens of a destructive war.

2.3.4. . JESUS IN AND AROUND LESSER SEPHORIS. HIS DIFFERENT WAYS OF CURING THE SICK

Jesus went from Capharnaum to Nazareth, the Galilean disciples accompanying Him for about five hours. He instructed them on the way concerning their future vocation. He counseled Peter to leave the borders of the lake, take up his abode in his house near Capharnaum, and give up his business. They passed several cities, also the little lake with the country seats around it. In a shepherd field two possessed men came running to Jesus and implored to be cured. They were the owners of the herds browsing around, and were only now and then tormented by the devil. Just at that time they were free from his influence. Jesus would not cure them, but commanded them first to amend their ways. He made use of an example: If a man was sick from overloading his stomach, and wanted to get well in order to indulge in new excesses, what would they think of him? The men turned away quite ashamed. The disciples left Jesus a couple of hours from Sephoris and returned to Peter’s, Saturnin among them. There were only two with Him now. They were from Jerusalem, and were on their way home. Jesus went to Lower Sephoris, or Lesser Sephoris, and put up with the relatives of St. Anna. It was not, however, at Anna’s paternal home, for that was between this Sephoris and Upper Sephoris, the latter distant about an hour. There were many houses lying around in a circle of five hours, all belonging to the city of Sephoris. Jesus did not go at this time to Upper Sephoris, where were schools of the various sects and tribunals of justice.

There were not many rich people in Lower Sephoris. They manufactured cloth and the rich women made silk tassels and laces for the service of the Temple. The whole region was like an enchanting garden, consisting of many little hamlets with country seats, gardens, and walks scattered among them. Greater Sephoris was a far more important place; it was very large and possessed many castles. The country around was lovely and abounded in springs. The cattle were of extraordinary size.

Jesus’ relatives had three sons, one of whom, by name Colaja, was His disciple. The mother wanted Jesus to admit the others also into the number of His disciples, and brought forward the sons of Mary Cleophas as an argument in her own favor. Jesus gave her room to hope. After the death of Christ, these sons were ordained to the priesthood at Eleutheropolis by Joses Barsabas, the Bishop of that place.

Jesus taught in the synagogue before a great concourse assembled from the country around. He went also with His cousins out of the city, and gave instructions here and there to little crowds of people that followed Him or were waiting for Him. On His return He cured many sick persons outside the synagogue, then entering, He taught of marriage and divorce. He reproached the Doctors with having made additions to the Law. He pointed to a certain place in a roll of parchment, accused one of the oldest among them of having inserted it, convicted him of fraud, and commanded him to erase the passage. The old man humbled himself before Jesus, even prostrating at His feet in presence of all the others, acknowledged his fault, and thanked for the lesson just received.

Jesus spent the night in prayer. From the house of His relatives in Lesser Sephoris He went to that which had in former times belonged to Anna’s father. It was situated between Lesser Sephoris and Greater Sephoris. There was now only one disciple with Him. The present occupants of the house were, in consequence of frequent marriages, no longer related to Jesus. There was only one old woman who could still claim relationship. She was dropsical and bedridden. Her usual companion was a little blind boy, who sat by her bedside. Jesus prayed with the old woman, making her repeat after Him. He laid His hand for an instant on her head, then on the region of the stomach. She began to grow faint, remained unconscious for about a minute, and then found herself quite relieved. Jesus ordered her to rise. The dropsy had not entirely disappeared, but the woman could walk, and soon after, without difficulty, through copious perspiration and the healthful action of nature, she was entirely freed from her trouble. She interceded with Jesus for the blind boy. He was about eight years old, and had never seen nor spoken, although he could hear. The old woman praised his piety and obedience. Jesus put His forefinger into the child’s mouth, then breathing upon His thumbs or moistening them with saliva, He held them upon the closed eyes of the boy while He prayed, His eyes raised to Heaven. Suddenly the child opened his eyes, and the first object he beheld was Jesus His Redeemer! Out of himself with joy and amazement, he threw himself into Jesus’ arms, stammering his thanks, and then fell weeping at His feet. Jesus admonished him affectionately to be obedient and to love his parents. He told him that if, when blind, he had exercised those virtues, he should more faithfully practice them now that he could see, and never use his eyes to sin. Then in came the parents and the whole family, and there were intense joy and thanksgiving.

Jesus did not always operate His cures in the same manner, though performing them in much the same way as the Apostles, the saints, and the priests after them down to our own day. He laid hands upon and prayed with the sick, but His action was quicker than that of the Apostles. He performed His cures and other miracles as models for His followers and disciples. He always made the manner of their performance conform to the evil and the special needs of those that had recourse to Him. He touched the lame, their muscles were loosened, and they stood upright. The broken parts of fractured members He placed together, and they united. He touched the leprous, and immediately at the touch of His divine hand, I saw the blisters drying and peeling off, leaving behind the red scars. These, little by little, though more quickly than was usual in ordinary cures, disappeared. The greater or less merit of the invalid often determined the rapidity of his cure. I never saw a humpback instantly become straight, nor a crooked bone suddenly become a perfectly formed one. Not that Jesus could not have produced such effects, but His miracles were not intended as spectacles for a gazing multitude. They were works of mercy, they were symbolical images of His mission, a releasing, a reconciliation, an instruction, a development, a redeeming. As He desired man’s cooperation in the work of his own Redemption, so too did He demand from those that asked of Him a miraculous cure their own cooperation by faith, hope, love, contrition, and reformation of life. Every state had its own manner of treatment. As every malady of the body symbolized some malady of the spiritual order, some sin or the chastisement due to it, so did every cure symbolize some grace, some conversion, or the cure of some particular spiritual evil. It was only in presence of pagans that I saw Jesus sometimes operating more astonishing, more prodigious miracles. The miracles of the Apostles and of saints that came after them were far more striking than those of Our Lord and far more contrary to the usual course of nature, for the heathens needed to be strongly affected, while the Jews needed only to be freed from their bonds. Jesus often cured by prayer at a distance, and often by a glance, especially in the case of women afflicted by a bloody flux. They did not venture to approach Him, nor dared they do so according to the Jewish laws. Such laws as carried with them some mysterious signification He followed, others He ignored. Jesus went afterward to a school situated at an equal distance from Nazareth and from Lesser Sephoris. Parmenas, the disciple from Nazareth, went thither to meet Him. He had been one of the companions of Jesus’ boyhood, and he would have joined the disciples at once, were it not for his aged parents at Nazareth. He supported them by executing commissions.

There were many Doctors and Pharisees in the school of Lesser Sephoris and Greater Sephoris, also some people who had assembled to argue with Jesus on that passage relating to divorce which He had declared unlawful, and for the insertion of which passage He had reprehended the Doctor in the synagogue. That reprehension of Jesus had been very badly received in Greater Sephoris, for the addition made to the Law on that point was in keeping with the teaching of the Pharisees. In this city divorces were obtained on most insignificant pretexts, and there was even an asylum for the reception of repudiated wives. The Doctor who had been guilty of the interpolation had transcribed a roll of the Law and inserted little false interpretations here and there. They disputed a long time with Jesus,, affirming that they could not understand how He could presume to expunge that passage. He reduced them to silence, though not to the acknowledgment of their error, as He had done the first. He showed them the prohibition against any interpolation, and consequently the obligation of expunging such a passage. He demonstrated to them the falsity of their explanations, and sharply rebuked them for the facility with which the marriage bond was dissolved in their city. He enumerated some cases in which it would be quite unlawful for the the husband to put away his wife, but said that if one party could not live in peace with the other, they might with permission separate. The stronger party, however, ought not without cause drive away the weaker one against the will of the latter. But Jesus’ words did not effect much among His opponents. They were vexed and proud, but they could not gainsay His arguments. The Doctor of the Law who had been reprimanded and converted by Jesus in Lower Sephoris separated entirely from the Pharisees and made known to the people that he would for the future teach the Law without addition. If they were unwilling to retain him on those conditions, he would withdraw. The interpolated passage in the Law of divorce ran as follows: “If before marriage one of the parties has had illicit communication with a third person, the marriage is invalid. The third person has the right to claim the one with whom he or she has sinned, even though the parties of the present marriage desire to remain united.” Jesus inveighed against this, and declared the law of divorce to have been given to a barbarous people only. Two of the most distinguished Pharisees engaged in the dispute were precisely in that predicament. They were preparing to avail themselves of that interpolation with regard to divorce, and therefore had they been zealous in proclaiming that part of their so-called law. This fact was not publicly known, but Jesus knew it and therefore He said to them: “In defending this distortion of the Law, are you not perhaps defending your own case also?” at which words they fell into a fury.

2.3.5. . JESUS IN NAZARETH. THE PHARISEES WANT TO CAST HIM DOWN A MOUNTAIN

Jesus went from this place to Nazareth, the distance being about two hours. He taught outside the city in the dwelling belonging to the children of His deceased friend, Eliud the Essenian. They washed His feet, gave Him some refreshment, and remarked how rejoiced the Nazarenes would be at His coming. Jesus replied that their joy would be of short duration, since they would not care to hear what He must say to them, and then He went into the city. Someone had been appointed to wait for Him at the gate. Scarcely had He made His appearance when several Pharisees and a crowd of people came forward to meet Him. They received Him very ceremoniously and wanted to conduct Him to a public inn where they had prepared for Him a feast of welcome before the Sabbath. But Jesus refused to partake of it, saying that He had just now other work on hand. He went immediately to the synagogue, whither He was followed by the Pharisees and a concourse of people. The hour of the Sabbath had not yet sounded.

Jesus taught of the coming of the Kingdom and the fulfillment of the Prophecies. Asking for the Book of Isaias, He unrolled it and read as follows: “The Spirit of the Lord GOD is upon Me, because the Lord hath anointed Me: He hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up”. (From Isaiah 61:1) and The manner in which Jesus read this text gave His hearers to understand that it was spoken of Himself, that the Spirit of God had descended upon Himself, that He Himself had come to announce salvation to poor, suffering humanity, that all wrong should be made right, widows should be consoled, the sick cured, sinners forgiven. His words were so beautiful, so loving that, wondering and full of joy, they said one to another: “He speaks as if He Himself were the Messiah!” They were so carried away with admiration for Him that they became quite vain of the fact that He belonged to their own city. Jesus went on teaching after the Sabbath began. He spoke of the voice of the Precursor in the desert, and said that all things should be made even, the crooked ways straight, etc. The instructions over, Jesus accepted a meal that had been prepared for Him. The people behaved toward Him in a very friendly manner, and told Him that they had many sick whom He must cure. Jesus excused Himself. But they thought that He meant: “Not today. Wait till tomorrow.” After the meal, He returned to the Essenians outside the city. As they were congratulating Him upon the kind reception He had received, He told them to wait till the following day when they would have another story to tell.

When Jesus went next morning to the synagogue, a Jew whose turn it was to read was about to take the roll of Scriptures. But Jesus desired them to hand it to Him. He taught from Deuteronomy, chapter 4, of the obedience due to the Commandments, from which nothing must be taken and to which nothing must be added. He reminded them that, although Moses had zealously repeated to the Children of Israel all that God commanded, yet they had frequently violated His ordinances. The Ten Commandments presented themselves in the course of the reading, and Jesus explained the first, that on the love of God. He spoke very severely, reproaching them with the additions they made to the Law, laying burdens upon the poor people, and not fulfilling the Law itself. He assailed them so sharply on this point that they became angry, for they could not say that He was uttering falsehood. But they murmured and said one to another: “How does He dare all at once to speak so boldly! He has been away from His native city only a short time, and now He wants to pass Himself off for some extraordinary personage. He speaks as if He were the Messiah. But we know His father, the poor carpenter, well, and we know Him too. Where did He learn the Scriptures? How can He dare presume to interpret for us?” And so they went on, growing more and more excited against Him, for they were mortified to have been thus convicted before all the people.

But Jesus quietly continued His teaching, and went when it suited Him out to the Essenian family. Here He was visited by the sons of the rich man, the youths who some time previously had so earnestly asked to be received among the disciples, and whose parents were aiming only at worldly renown and science for them. They pressed Jesus to dine with them, but He declined. Then they renewed their entreaties to be received among His followers, saying that they had fulfilled all that He had on a former occasion commanded them. Jesus replied: “If ye have done that, there is no need of becoming My pupils. You are yourselves masters,” and with these words He dismissed them.

Jesus ate and taught in the family circle of the Essenians, who told Him in how many ways they were annoyed by their neighbors. He counseled them to remove to Capharnaum, where He Himself would dwell in the future.

Meantime the Pharisees had consulted together, had incited one another against Jesus, and had come to the determination that, if He spoke so boldly again that evening, they would show Him that He had no right to do so in Nazareth, and would perpetrate upon Him what had so long been desired in Jerusalem. Still they were not without hope that He would yield to their wishes and, through respect for them, work some miracle in their presence. When He returned to the synagogue for the close of the Sabbath, He found lying in front of it some sick who had been brought there by order of the Pharisees. But He passed through them without curing any. He went on with His discourse in the synagogue, speaking of the plenitude of time, of His own mission, of the last chance of grace, of the depravity of the Pharisees and the punishment in store for them if they did not reform, and impressed upon them the fact of His own coming to help, to heal, and to teach. They became more and more displeased, especially when He said: “But ye say to Me, `Physician, cure Thyself! In Capharnaum and elsewhere, Thou hast wrought miracles. Do the same here in Thy native city!’ But I say to you no prophet is accepted in his own country.” Then comparing the present to a time of famine and the different cities to poor widows, He said: “There was great famine throughout the land in the time of Elias, and there were many widows in those days, but the Prophet was sent to none but the widow of Sarepta. And there were many lepers in the days of Eliseus, but he cleansed none but Naaman the Syrian,” and so Jesus compared their city to a leper who was not healed. They became terribly furious at being likened unto lepers, and, rising up from their seats, they stormed against Him and made as if they would seize Him. But He said: “Observe your own laws and break not the Sabbath! When it is over do what you propose to do.” They allowed Him to proceed with His discourse, though they kept up the murmuring among themselves and addressed scornful words to Him. Soon after they left their places. and went down to the door.

Jesus, however, continued to teach and explain His last words, after which He, too, left the synagogue. Outside the door, He found Himself surrounded by about twenty angry Pharisees who laid hands on Him, saying: “Come on up with us to a height from which Thou canst advance some more of Thy doctrines! There we can answer Thee as Thy teaching ought to be answered.” Jesus told them to take their hands off, that He would go with them. They surrounded Him like a guard, the crowd following. The moment the Sabbath ended, jeers and insults arose on all sides. They raged and hooted, each trying to outdo his neighbor in the number and quality of his scoffing attacks upon Jesus. “We will answer Thee!” they cried. “Thou shalt go to the widow of Sarepta! Thou shalt cleanse Naaman the Syrian! Art Thou Elias? And art Thou going to drive up to Heaven? Well, we’ll show Thee a good starting place! Who art Thou? Why didst Thou not bring Thy followers with Thee? Ah, Thou wast afraid. Was it not here that Thou, like Thy poor parents, gained Thy daily bread? And now that Thou hast whereon to live, wilt Thou turn us to scorn! But we will listen to Thee! Thou shalt speak in the open air before all the people, and we will answer Thee!” and thus shouting and raging they led Jesus up the mountain. He, meanwhile, quietly went on teaching as usual, answering their vain talk with passages from Holy Scripture and significant words that sometimes put them to shame, and at others threw them into greater rage.

The synagogue was in the western part of Nazareth. It was already dark and two of the crowd bore torches. They led Jesus around by the eastern side of the synagogue, then turned into a broad street that ran westward out of the city. Ascending the mountain, they reached a lofty spur which on the northern side overlooked a marshy pool, and on the south formed a rocky projection over a steep precipice. It was from this point they were in the habit of precipitating malefactors. Here they intended once more to call Jesus to account, and then to hurl Him down. The abyss ended in a narrow ravine. They were not far from the scene of action when Jesus, who had been led as a prisoner among them, stood still, while they continued their way mocking and jeering. At that instant I saw two tall figures of light near Jesus, who took a few steps back through the hotly pursuing crowd, reached the city wall on the mountain ridge of Nazareth, and followed it till He came to the gate by which He had entered the evening before. He went straight to the house of the Essenian. The good people had not been anxious about His safety. They believed in Him and were expecting His return. He spoke to them of the late occurrence, reminded them that He had foretold it, again bade them go to Capharnaum and, after about half an hour, left the city in the direction of Capharnaum.

Nothing was more laughable than the perplexity, the alarm, the silly plight of the Pharisees when, all on a sudden, they found Jesus no more among them. The cry was raised: “Halt! Where is He? Halt!” The crowd came rushing on, the Pharisees pressed back upon them, the narrow path became a scene of confusion and uproar. They laid hold of one another, they squabbled and shouted, they ran to all the ravines, and poked their torches into the caves, thinking that He had hidden therein. They endangered neck and limb in their fruitless search, and one upbraided the other for having allowed Him to slip away. Quiet was not restored until long after Jesus had left the city, and then they set guards upon and around the whole mountain. Returning to the city, the Pharisees said: “Now we have seen what He is - a magician. The devil has helped Him. He will soon spring up again in some other place, and throw all around Him into confusion.”

Jesus had ordered His disciples to leave Nazareth at the close of the exercises in the synagogue, and await Him at a certain place on the road to Tarichaea. Saturnin and other disciples from Capharnaum had received the same directions. All met Jesus at dawn and with Him took a little rest in a retired vale. Saturnin had brought some bread and honey. Jesus told them of what had taken place at Nazareth, and bade them be calm and obedient, in order not to interfere with His work by stirring up too great excitement among the populace of different cities. Then they took a retired route through the valleys and past cities toward the effluence of the Jordan from the Sea of Galilee. A large, fortified city lay at the southern extremity on a tongue of land not far from the outlet of the Jordan. A large bridge and a dam led to it. Between the city and the lake was a gently sloping plain covered with verdure. The city was called Tarichaea.

2.3.6. . CURE OF LEPERS AT TARICHAEA. JESUS INSTRUCTS HIS DISCIPLES IN SIMILITUDES

Jesus did not go into the city. Taking a bypath, He drew near the southern wall not far from the gate. On the exterior side of this wall was a row of huts built purposely for the leprous. As Jesus approached them, He said to the disciples: “Stand at some distance and call out the lepers. Tell them to follow Me, and I will cleanse them! When they come out, do ye stand at a distance that ye may not be alarmed nor contract stain. Moreover do not speak of what ye shall see, for ye remember the fury of the Nazarenes. Ye must not scandalize anyone.” Then Jesus went on a little toward the Jordan while the disciples called to the sick: “Come out and follow the Prophet of Nazareth! He will help you!” When the disciples saw the poor sufferers coming out of their huts, they hurried away. Jesus, turning out of the road that led to the city, walked slowly toward the region of the Jordan. Five men of different ages answered the disciples’ invitation and issued from the cells in the city wall. They were clothed in white garments long and wide, but wore no girdle. On their head was a cowl from which fell over the face a black flap with holes in it for the eyes. They followed Jesus in single file to a retired spot, where He paused. There the first threw himself at His feet and kissed the hem of His robe. Jesus turned, laid His hand upon the leper’s head, prayed over him, blessed him, and bade him step aside. He did in like manner to the second, and so on even to the fifth and last. They now removed their masks, uncovered their hands, and the crust of the leprosy peeled entirely off. Jesus warned them against the sins by which they had brought upon themselves that sickness, told them how they should henceforth conduct themselves, and commanded them not to say anything about His having cured them. But they replied: “Lord, Thou didst come so suddenly to us! So long have we hoped for Thee, so long sighed for Thee, and we had no one to tell Thee of our misery, no one to bring Thee to us! Lord, Thou didst come to us so unexpectedly! How can we restrain our joy? How can we be silent about Thy miracle!” Jesus repeated that they must not speak of it until they had fulfilled the Law. They should show themselves to the priests that they might see they were clean, offer the prescribed sacrifices, and perform the prescribed purifications; then they might proclaim their cure. At these words the five men again fell on their knees giving thanks, and then went back to their cells. Jesus continued His way to the Jordan and there rejoined the disciples. These five lepers were not closely confined. There was a certain space marked out for them around which,they could go. No one went near them, and it was only from a distance that anyone spoke to them. Their food was deposited in a certain place on platters, which were not used a second time. The lepers broke and buried them. A new dish of little value was given them with every fresh supply of food.

Jesus walked with the disciples some distance toward the Jordan through delightful groves and avenues, and in a retired spot rested and took some refreshment. After that they crossed the river in a little boat. Boats of this kind lay at intervals along the shore for the accommodation of travellers, who could by that means ferry themselves over. The workmen, living at different distances along the shore, saw that the boats were taken back to where they belonged. Jesus, with the four disciples, did not journey close to the lake, but up toward the east, to the city of Galaad. The four disciples with Him were Parmenas of Nazareth, Saturnin, and two brothers: one called Tharzissus, the other Aristobolus. Tharzissus afterward became the Bishop of Athens. Aristobolus later on was associated to Barnabas. I heard that with the word “brother”; but he was his spiritual brother only. He was a great deal with Paul and Barnabas, and I think he became a bishop of Brittany. (Dorotheus writes it “Bethania.” (First Edition of Das Leben Jesu.)) Lazarus had brought the two brothers to Jesus. They were foreigners, I think Greeks, whose father had settled lately in Jerusalem. They were shipping merchants. Some of their slaves, or servants, when journeying with a caravan, had gone with their beasts of burden to hear John’s teaching and had been baptized by him. It was by means of these servants that the young men’s parents heard of John and Jesus. Taking their sons, they went themselves to John, and both father and sons were baptized and circumcised, after which the whole family removed to Jerusalem. They were not without means, but later on they relinquished all their wealth in favor of the rising community of Christians. Both the young men were tall, dark-complexioned, and clever; both had received a polite education. They were fine-looking young men, active and skillful at arranging things and making all comfortable on journeys.

A little river watered the country up which Jesus was now journeying, and at a certain place He crossed it. The Prophet Elias had once been in these parts. Jesus recalled the fact and, during the whole journey, instructed the disciples in simple similitudes borrowed from various conditions of life, from the several professions, from the groves and stones and plants and places that presented themselves on the road. The disciples questioned Him upon all that had happened to Him in Sephoris and Nazareth. He spoke to them of marriage in connection with the dispute He had had with the Pharisees, at Sephoris, upon the question of divorce. The conjugal bond is indissoluble. Divorce was granted by Moses in favor of a barbarous, sinful people only.

The disciples questioned Jesus also upon the reproach made Him by the Nazarenes, that He had no love for His neighbor, and in His own city, which ought to be the nearest and dearest to Him, He would work no cures. They asked if one’s fellow townsmen should not be looked upon as neighbors. Then Jesus gave them a long instruction upon the love of the neighbor, proposing to them all kinds of similitudes and questions, the former of which He drew from different states of life in the world. He dwelt long upon them and pointed out place after place that rose up in the distance, and said in which such or such an industry was especially pursued. He spoke, too, of those that were to follow Him. They were, He said, to leave father and mother, and yet obey the Fourth Commandment. They must treat their native city as He had done Nazareth, if so it deserved of them, and still exercise the love of the neighbor. God, their Heavenly Father, and He who had been sent by Him, had the first claim to their love. Then He spoke of the love of the neighbor such as the world understands it, and of the publicans of Galaad (which city they were then passing), who loved those most that paid them the highest tax. He pointed afterward to Dalmanutha, which lay to the left, and said: “Those tentmakers and carpet-weavers love as their neighbor those that buy many tents from them, but their own poor they leave without shelter.”

He then borrowed a comparison from the sandalmakers, which had reference to the vain curiosity of the people of Nazareth. “I have no need,” He said, “of their homage which they clothe in beautiful colors like the variegated sandals in the workshop of the sandalmaker, but which will afterward be trodden underfoot in the mud.” And again, pointing to a certain city, He said: “They are like the sandalmaker of that city. They slight and disparage their own children, and so the latter are forced to go abroad. But when among strangers they have learned a new style of making beautiful, green sandals, their fellow citizens recall them through desire to see their work. They boast of the new-fashioned articles which, like the glory attached to them, are soon to be trodden underfoot.” Then Jesus put the question: “Suppose a traveller tears one of his sandals and goes to a sandalmaker’s to buy one. Will the latter present him with the other one, also?” In this way Jesus drew comparisons from fishermen, architects, and other avocations.

The disciples asked Him where He intended to fix His abode, whether He would build a house in Capharnaum. He answered that He would not build upon sand, and He mentioned another city that He had to found. I could not so well understand the conversation between Jesus and the disciples when they were walking; when they were seated I could hear better. I remember this much, however, that Jesus expressed His desire for a little boat, that He might go here and there upon the lake. He wanted to teach on water as well as on land.

They now went into the country of Galaaditis. Abraham and Lot had sojourned here, and even at that early period had divided the country between them. Jesus referred to that circumstance. He told the disciples also that in order to avoid scandalizing anyone, they should not speak of the lepers who had lately been cleansed. He warned them to be particularly circumspect now to cause no excitement, for the Nazarenes would certainly stir up alarm and hatred. He told them that on the Sabbath He would again teach in Capharnaum. They should then have a chance to see the love of the neighbor and the gratitude of men exemplified, for the welcome extended to Him this time would be very different from that received on the occasion of the cure of the Centurion’s son.

They may have been journeying for some hours to the northeast around a curve of the lake, when they arrived near Galaad to the south of Gamala. As in most of the cities in this district, the population was made up of heathens and Jews. The disciples were disposed to enter the city. But Jesus told them that, if He went to the Jews of the place, they would neither welcome Him nor give Him anything; and if to the heathens, the Jews would be scandalized and would pursue Him with calumny. He predicted the entire destruction of the city, saying that iniquity abounded in it.

The disciples spoke of a certain Agabus, a prophet living at that time in Argob, a city of that region. For a long time, he had had numerous visions of Jesus and His doings, and had lately uttered some prophecies regarding Him. Later on Agabus joined the disciples. Jesus informed them that Agabus was the son of Herodian parents, who had reared him in the errors of their sect, but he had afterward rejected them. He called the sects beautifully covered sepulchers full of corruption.

The Herodians were numerous on the west side of the Jordan in Perea, Trachonitis, and especially in Ituraea. They lived very privately and had some kind of mysterious organization by which they secretly helped one another. Many poor people applied to them, and received immediate relief. These Herodians were outwardly great sticklers for the prescriptions of the Pharisees; in secret they aimed at freeing Judea from the Roman yoke, and consequently were closely attached to Herod. They were something like the modern freemasons. I understood from Jesus’ words that they feigned to be very holy and magnanimous, but in reality they were hypocrites.

Jesus and the disciples remained at some distance from Galaad at an inn resorted to by publicans. Quite a number of them were gathered there at the time, to whom the heathens paid taxes on their imported goods. They did not appear to know Jesus, and He did not address them. He taught, however, of the nearness of the Kingdom, and of the father who had sent his son into the vineyard. He gave them very clearly to understand that He Himself was the Son, adding that all who do His will are children of the Father. But these last words perplexed them. Jesus exhorted them to Baptism. Many were converted, and asked whether or not they should be baptized by John’s disciples. He answered that they should wait patiently until His own disciples baptized in those parts. The disciples also asked their Master today whether His Baptism was different from that of John, because they had received the latter. Jesus, in His answer, made a distinction between the two, calling John’s a baptism of penance.

In Jesus’ instruction to the publicans, something entered relating to the Trinity, something about the Father, the Son, and the Holy Ghost in their Unity, though expressed in other terms. The disciples were not at all reserved before the publicans of this place.

As Jesus when in Nazareth had stopped with the Essenians, a circumstance that drew upon Him the reproaches of the Pharisees, the disciples put questions to Him concerning that sect. I heard Jesus answering in sentences expressive of praise, though interrogative in form. Mentioning various ways by which justice and fraternal love might be wounded, He asked after each: “Do the Essenians do this? Do the Essenians do that?” etc.

Near Galaad some possessed, who were running around in a desolate region outside the city, began to cry after Jesus. They were perfectly abandoned. They robbed and killed anyone that ventured within their reach, and committed diverse kinds of excesses. Jesus looked back after them and gave them His blessing. They instantly ceased to rave, were freed from the evil spirit and, hurrying to Him, fell at His feet. He exhorted them to penance and Baptism, though bidding them wait for the latter until His disciples should go to Ennon to baptize. The country about Galaad was rocky, of a white, brittle formation.

Jesus and the disciples went from here across the mountain, to the south of which lay Gamala, and took a northwesterly direction to the lake. He passed Gerasa which, at about one hour’s distance, lay between two ridges of the mountain. Nearby was a kind of morass formed from a brook whose waters were dammed up, and whose only outlet into the lake was through a ravine. Jesus related to the disciples some incidents connected with this place: The people of Gerasa had once upon a time ridiculed a Prophet, on account of his misshapen form, whereupon he had said to them: “Listen, O ye that insult my misfortune! Your children shall remain obdurate when One greater than I shall teach and heal in this place. Troubled at the loss of their unclean herds, they will not rejoice at the salvation that is offered them.” This was a prophecy regarding Jesus Christ and the driving of Satan into the swine.

Jesus told the disciples what awaited Him in Capharnaum: that the Pharisees of Sephoris, exasperated by His teaching upon divorce, had sent their emissaries to Jerusalem; that the Nazarenes had joined their complaints to theirs; and that a whole troop of Pharisees from Jerusalem, Nazareth, and Sephoris was now despatched to Capharnaum, to be on the watch for Him and to dispute against Him.

Just at this moment they encountered several immense caravans of heathens with mules and oxen. The latter had great, thick jaws, broad, heavy horns, and went along with lowered head. It was a trading caravan going from Syria into Egypt. They had come over into the country of Gerasa partly in ships, and partly over the bridge of the Jordan higher up. There were many among them who had joined the caravan for the purpose of hearing the Prophet. A company waited upon Jesus to know whether the Prophet would teach in Capharnaum. But He told them that they should not now go to Capharnaum, but encamp on the declivity of the mountain to the north of Gerasa, whither the Prophet would soon go. There was something in Jesus’ tone and manner that made them respond: “Master, Thou too art a Prophet!” and His glance roused in them the doubt as to whether He might not Himself be the one for whom they were in search.

When Jesus entered the inn outside Gerasa with His disciples there to lodge, the crowd of heathens and travellers was so great that He left at once, but the disciples stayed with the heathens, talking to them of the Prophet and instructing them.

Gerasa lay on the declivity of a valley about an hour and a half from the lake. It was larger and cleaner than Capharnaum and, like almost all the cities of these parts, it had a mixed population of heathens and Jews. The former had their own temples. The latter formed the poor and oppressed portion of the inhabitants, although they had their synagogue and Rabbi. There was much business carried on and the trades were numerous, for the caravans from Syria and Asia passed through Gerasa going down into Egypt. I saw before the city gate a long building, seven and a half minutes in length, wherein were manufactured long iron bars and pipes. They forged the bars flat, and then soldered them together into a circular form. Leaden pipes also were made. The furnaces at which they worked were not fed with wood, but with some kind of a black mass dug out of the earth. The iron they used came from Argob.

The heathens of the caravan had encamped to the north of Gerasa and on the southern side of the rising mountain.

To the same place some heathens belonging to the city had come, also some Jews; but these latter stood apart by themselves. The heathens were differently clad from the Jews, their tunics reaching only halfway down the lower limbs. Some of them must have been rich, for I saw women who had their hair so braided with pearls as to form a perfect cap. Some wore it on the top of the head above their veil, braided with pearls into a little basket.

Jesus ascended the mountainside, where walking about He taught the crowds. He went among them, here and there, and at times He stood still, keeping up a kind of conversation with the travellers. He addressed them questions, which He answered Himself in words full of instruction. He asked, for instance: “Whence are ye? What impelled you to take this journey? What do ye expect from the Prophet?” and then He taught them what they must become, in order to share in salvation. He said: “Blessed are they that have journeyed so long and so toilsome a way, to seek salvation! But woe to them among whom it arises and who will not receive it!” He explained the Prophecy of the Messiah and the call of the heathens, told of that of the Three Kings (of whom these people knew) and also of their expedition in obedience to it.

In the caravan were some people from that country and city where the envoy of Abgarus of Edessa had stayed overnight near the brick kilns, on his return journey with Jesus’ picture and letter. Jesus did not cure any sick here. The strangers were for the most part well-disposed, but there were some among them who regretted having undertaken such a journey. They had expected to hear something very different from the Prophet’s words, something more flattering to the senses.

After these instructions, into which Jesus introduced many similitudes, He went with His four disciples to dine with a Jewish Doctor of the Law, a Pharisee, who dwelt outside the city. He had invited Jesus to be his guest, though his pride prevented his appearing at the instruction given the heathens. There were present at table some other Pharisees from the city. They received Jesus in a friendly manner which, however, was only feigned, for they were hypocrites. A circumstance occurred during the course of the meal that gave Jesus a suitable opportunity for telling them the truth. A heathen slave, or servant, laid upon the table a beautiful dish of many colors filled with confectionery, made of spices kneaded together in the shape of birds and flowers. One of the guests raised the alarm. There was, he said, something unclean on the dish, and he pushed the poor slave back, called him opprobrious names, and put him last among the other servants. Jesus interposed: “Not the dish, but what is in it is full of uncleanness.” The master of the house replied: “Thou mistakest, those sweetmeats are perfectly clean and very costly.” Jesus responded in words like these: “They are truly unclean! They are nothing else than sensual pleasures made of the sweat, the blood, the marrow, and the tears of widows, orphans, and the poor,” and He read them a severe lesson upon their manner of acting, their prodigality, their covetousness, and their hypocrisy. They grew wrathy, but could make no reply. They quitted the house, leaving Jesus alone with the host. This latter was very smooth and affable toward Jesus, but it was all hypocrisy. He was hoping in this way to entrap Him and get something at last to report against Him to the committee at Capharnaum.

Toward evening Jesus again taught the heathens on the mountain. When they asked Him whether they should be baptized by John and expressed a wish to settle in Palestine, Jesus counseled them to put off their Baptism until better instructed. He told them, moreover, to go first of all across the Jordan to Upper Galilee and into the region of Adama, where they would find good people and heathens already instructed, and where He Himself would again teach. It was dark and Jesus taught by torchlight. The instruction over, He left His hearers, and went to the shore of the lake and down to the spot where Peter’s men were waiting for Him with a boat. It was late. The three sailors made use of lights when they disembarked about half an hour below Bethsaida-Julias. Peter and Andrew, with the help of their servants, had built especially for His use the little boat in which Jesus had crossed. They were not only mariners and fishermen, but shipbuilders also.

Peter owned three vessels, one of them very large, as long as a house. Jesus’ little boat held about ten men. It was oval in form, almost like an egg. In the forepart and stern were enclosed places for storing, and affording accommodations for washing the feet. In the center rose the mast with poles extended from it to the sides of the vessel for support; above and around these poles swung the sails. The seats were ranged around the mast. Jesus often taught from this little barque, which He used likewise to cross from point to point and to sail about among the other ships. The large vessels had around the lower part of the mast decks formed like terraces, or galleries, one above another. They were supported by posts placed at regular intervals, so that a view could be had through them from side to side. They were furnished with canvas curtains that could be drawn so as to form separate compartments like little cells. The poles supporting the mast had projecting rounds to facilitate climbing, and on either side of the vessel were floating chests, or barrels like wings or fins, to prevent its being overturned in a storm. They could be filled with water or emptied, according as it was necessary for the ship to ride more lightly or sink to a greater depth. The fish caught was sometimes preserved in them. At either end of the vessel were movable planks which, on being shoved out, facilitated access to the casks, to neighboring boats, or to the nets. When not in use for fishing purposes, the vessels were held in readiness to transport caravans and travellers across the lake. The sailors and servants of the fishermen were, for the most part, pagan slaves. Peter owned some.

2.3.7. . JESUS IN PETER’S HOUSE. MEASURES TAKEN BY THE PHARISEES. CURES

Jesus landed above Bethsaida not far from the house of the lepers where Peter, Andrew, John, James the Greater, James the Less, and Philip were awaiting His coming. He did not go with them through Bethsaida, but took the shorter route over the height to Peter’s dwelling in the valley between that city and Capharnaum, where Mary and the other women were assembled. Peter’s mother-inlaw was in bed sick. Jesus went to see her, but did not cure her yet. They washed the Master’s feet and then sat down to a meal, during which the conversation turned principally upon the fact that, from the several most famous schools in Judea and Jerusalem, fifteen Pharisees had been sent to Capharnaum to spy Jesus’ actions. From the larger places, two had been sent; from Sephoris only one; and from Nazareth came that young man who had several times begged of Jesus to be admitted to His disciples, and whom Jesus had again rejected at His last visit to His native city. He had married lately, and was now appointed Scribe of the commission. Jesus said to the disciples: “Behold, for whom you interceded! He desired to become My disciple, and yet he is now come to lay snares for Me!” This young man wanted to join Jesus through a motive of vanity and, not being allowed to do so, he took part with Jesus’ enemies. The Pharisees forming the commission were empowered to remain for some time in Capharnaum. Of those that came in pairs, one returned to report, the second remaining to spy Jesus’ conduct and teaching. They had already held a meeting before which the Centurion Zorobabel, the son, and father had to appear and answer interrogatories respecting the boy’s cure and Jesus’ doctrine. They could neither deny the cure nor challenge the doctrine, nevertheless they could not reconcile themselves to what had happened. They were angry because Jesus had not studied under them; they found fault with His frequenting the company of common people, such as the Essenians, fishermen, publicans, and sinners; they were indignant at His presuming to teach without a mission from Jerusalem, from the Sanhedrin; they were offended at His not having recourse to themselves for counsel and instruction; and they could not endure that He was neither Pharisee nor Sadducee, that He taught among the Samaritans, and cured on the Sabbath day. They were in short furious at the thought that to render Him justice would be to denounce and condemn themselves. The young man from Nazareth was a violent enemy of the Samaritans, whom he persecuted in many ways.

Jesus’ friends and relatives did not want Him to teach in Capharnaum on the Sabbath. Even His Mother was full of anxiety, and she expressed her opinion that it would be more advisable for Him to go to the other side of the lake. From such objections, Jesus turned aside with a few brief words and without explanations.

There were in Bethsaida and Capharnaum immense numbers of sick, of heathens, and Jews. Several troops of the travellers that Jesus had lately met on the other side of the lake were here awaiting Him. Near Bethsaida were large open inns covered with reeds, some for heathens, some for Jews. Above this place were the heathen baths; below were the Jewish.

Peter accommodated many of the Jewish sick in the precincts of his dwelling, and Jesus next morning healed a large number of them. Jesus had said to Peter the evening before that he should leave his fishery on the following day and help Him to fish after men; soon would He call upon him to quit it entirely. Peter obeyed, though not without some inward embarrassment. He was always of the opinion that life with the Master was too high for him, he could not understand it. He believed in Jesus, he saw His miracles, he shared freely his substance with the other disciples, he did willingly all that was enjoined upon him, but yet he felt unfit for such a vocation. He thought himself too simple, too unworthy, and to this was added a secret anxiety for the welfare of his business. Sometimes also it was very vexatious to him to find himself the object of such railleries as, “He is only a poor fisherman, and yet look at him going around with the Prophet! And his house is a perfect rendezvous for fanatics and seditious persons. See how he neglects his business!” All this made it a struggle for Peter since, though full of faith and love, he was not at that time so enthusiastic, so zealous as Andrew and the other disciples. He was timid and humble, attached to his ordinary occupations, and in his simplicity would have preferred being left in the peaceful discharge of them.

Jesus went from Peter’s dwelling over the mountain ridge to the north side of Bethsaida. The whole road was full of sick, pagans and Jews, separate however, the leprous far removed from all others. There were blind, lame, dumb, deaf, paralytic, and an exceedingly large number of dropsical Jews. The ceremony of curing was performed with the greatest order and solemnity. The people had already been two days here, and the disciples of the place, Andrew, Peter, and the others whom Jesus had notified of His coming, had arranged them comfortably in the nooks, retired and shady, and the little gardens on the road. Jesus instructed and admonished the sick, who were carried or led and ranged around Him in groups. Some desired to confess their sins to Him, and He stepped with them to a more retired spot. They sank on their knees before Him, confessing and weeping. Among the heathens were some that had committed murder and robbery on their journeys. Jesus passed by some, leaving them lying unnoticed for a time while He turned to others; but afterwards coming back to them, He exclaimed: “Rise! Thy sins are forgiven thee!” Among the Jews were adulterers and usurers. When Jesus saw in them proofs of repentance, He imposed on them a penance, repeated some prayers with them, laid His hands upon them, and cured them. He commanded many to purify themselves in a bath. Some of the heathens He ordered to receive Baptism or to join their converted brethren in Upper Galilee. Band after band passed before Him, and the disciples preserved order.

Jesus went through Bethsaida also. It was crowded with people, as if upon a great pilgrimage. He cured here in the different inns and along the streets. Refreshments had been prepared in Andrew’s house. I saw some children there: Peter’s stepdaughter and some other little girls of about ten years, two others between eight and ten, and Andrew’s little son who wore a yellow tunic with a girdle. There were also some females of advanced age. All were standing on a kind of covered porch outside the house, speaking of the Prophet, asking whether He would soon come, and running from side to side to see whether He were in sight. They had assembled here in order to get a glimpse of Him, though ordinarily the children were kept under greater restraint. At last Jesus passed, turned His head toward them, and gave them His blessing. I saw Him going again to Peter’s and curing many. He cured about one hundred on that day, pardoned their sins, and pointed out to them what they should do in the future.

I saw again that Jesus exercised many different manners of curing, and that probably He did so in order to instruct the disciples as to how they should act, also the ministers of the Church till the end of time. All the actions of Jesus, even His sufferings, appeared to be of a purely human nature. There were no sudden, no magical transformations in the cures He wrought. I saw in them a certain transition from sickness to health analogous to the nature of the malady and the sins that had given rise to it. I saw stealing upon those over whom He prayed or upon whom He laid His hand a certain stillness and inward recollection, which lasted for some moments, when they rose up as if from a slight swoon, cured. The lame rose without effort and cast themselves cured at His feet, though their full strength and agility returned to some only after a few hours, to others not for days. I saw some sick of the dropsy who could totter toward Him without assistance, and others who had to be carried. He generally laid His hand on their head and stomach and pronounced some words, after which they at once arose and walked. They felt quite relieved, the water passing from them in perspiration. The leprous, on being cured, immediately lost the scales of their disease, though still retaining the red scars. They that recovered sight, speech, or hearing, had at first a feeling of strangeness in the use of those senses. I saw some swollen with gout cured. Their pains left them, and they could walk, but the swelling did not go down at once, though it disappeared very soon. Convulsions were cured immediately and fevers vanished at His word, though their victims did not instantly become strong and vigorous. They were like drooping plants regaining freshness in the rain. The possessed usually sank into a short swoon from which they recovered with a calm expression of countenance and quite worn-out, though freed from the evil one. All was conducted quietly and methodically. Only for unbelievers and the malevolent had the miracles of Jesus anything frightful in them.

The heathens present on this occasion had been influenced to come chiefly by people that had been to the baptism and teaching of John, and by other heathens from Upper Galilee where Jesus had formerly taught and cured.

Some had already received John’s baptism, and some had not. Jesus did not order them to be circumcised. When questioned on this point, He instructed them upon the circumcision of the heart and the senses, and taught them how to mortify themselves. He spoke to them of charity, temperance, frugality, ordered them to keep the Ten Commandments, taught them some parts of a prayer like the petitions of the Lord’s Prayer, and promised to send them His disciples.

2.3.8. . JESUS TEACHES AND CURES IN CAPHARNAUM

On the preceding evening, flags with knots and strings of fruit were raised on the synagogues and public buildings of Bethsaida, to herald the last day of the month Ab. With the Sabbath, the first day of the month Elul began. Next morning after Jesus had healed many sick Jews in Bethsaida, He went with the disciples to Peter’s, near Capharnaum. The women had preceded Him thither, and crowds of sick were again awaiting Him. There were two deaf men into whose ears Jesus put His finger. Two others were brought forward, who could scarcely walk, besides which their arms were perfectly stiff and their hands swollen. Jesus laid His hand on them and prayed; then grasping them by both hands, He swung their arms up and down, and they were cured. The swelling did not, however, disappear at once, but only after a couple of hours. He exhorted them for the future to use their hands for the glory of God, for it was sin that had reduced them to this state. He cured many others, and then went into the city for the Sabbath.

The concourse of people at Capharnaum was very great. The possessed had been released from their place of confinement and ran crying out along the streets to meet Jesus. He commanded them to be silent and delivered them; whereupon, to the astonishment of the multitude, they followed Him quietly to the synagogue and listened to His instruction. The Pharisees, and among them those fifteen from the other cities, sat around His chair, forced to treat Him with respect and hypocritical reverence. They gave Him the Scriptures, and He taught from Isaias 49, that God had not forgotten His people. He read aloud: “If even a woman should forget her child, yet would not God forget His people”; and then explained from the following verses that the impiety of men could not restrain God, could not hinder Him from realizing His thoughts of mercy. The time of which the Prophet speaks, that the eyes of God are always on the walls of Sion, had now come, now should the destroyers flee and the builders commence their labor. The Lord would gather together nations to ornament His sanctuary. There will be so many good and pious souls, so many benefactors and leaders of the poor nations that the sterile synagogue will say: Who has begotten to me so many children? The Gentiles shall be converted to the Church, the kings of the earth shall serve her! The God of Jacob shall snatch from the enemy, from the perverted synagogue, her children; and they that like murderers lay hands on the Saviour, shall rage against one another, and choke one another. (Isaias 50:1 et seq.) Jesus explained this as referring to the destruction of Jerusalem, since it would not receive the Kingdom of grace. God demands whether He has separated from the Synagogue, whether He has given her a bill of divorce, whether He has sold His people. Yes, on account of their sins, have they been sold! On account of her transgressions, has the Synagogue been abandoned! He has called, He has warned, and no one has heeded. But He is the mighty God, He can cause Heaven and earth to tremble. Jesus applied all to His own time. He showed that all had been led astray, those that had been forsaken by the Synagogue. And then, as if speaking to Himself, He uttered the words of this passage of Isaias: “The Lord hath given me a learned tongue, that I should know how to uphold by word him that is weary: He hath opened His ears to Him in the morning to hear His commands, and He hath not resisted.” The Pharisees took these words as foolish selfpraise, though they were ravished by His preaching, and said to one another at the end of it: “Never before has any Prophet so taught!” They whispered, nevertheless, some malicious remarks into one another’s ears. Jesus went on with the explanation of this passage: “I have given My body to the strikers, and My cheeks to them that plucked them,” applying it to the persecutions that He had already endured and to what He had still to suffer. He spoke of the ill-treatment He had received at Nazareth, saying: “Let him who can condemn Me, come forward!” His enemies, He said, would grow old and come to naught in their vain teachings, the Judge would come upon them. The godly would hear His voice, while the ignorant, the unenlightened should call to God and hope in Him. The Day of Judgment would come, and they that had kindled the fire would go to ruin. 1 This passage, also, Jesus explained of the destruction of the Jewish people and Jerusalem.

The Pharisees had not a word to reply. They listened in silence, transported by His words, though occasionally whispering a jeering remark into their neighbor’s ear. Jesus then explained something from Moses as He always did at the termination of His sermons, and added a parable, which He addressed more particularly to the disciples and to the faithless young Scribe of Nazareth. The parable was that of the talent put out at interest, for the young Scribe was vain of his acquirements. He was humbled interiorly by it, but not improved. Jesus related the parable in terms similar to, though not quite the same as those given in the Gospel.

In front of the synagogue, Jesus cured the sick on the streets, and then went with His disciples to Peter’s outside the city gate. Nathaniel Chased and the bridegroom, also Thaddeus, had come hither from Cana for this Sabbath. Thaddeus was often in Capharnaum, for he ‘travelled a great deal throughout the country, dealing in fishing nets, sailcloth, and tackling. That night the house was again full of sick persons, and separated from the rest were several women afflicted with a flow of blood. Some women, completely enveloped, were brought on portable beds by their friends. They were pale and emaciated, and had already sighed long after Jesus’ help. This time I saw that He imposed hands on the sufferers, and blessed them. Then He commanded those on the beds to throw off their covers and arise. They obeyed, one helping the other. Jesus exhorted them and bade them adieu. During the night, He retired to pray.

The spying Pharisees had not spoken openly in Capharnaum of the object of their mission; even the Centurion Zorobabel had been questioned only secretly. They had sufficient pretexts to account for their presence: The Jews were in the habit of going from one place to another for the celebration of the Sabbath, especially if a distinguished Doctor was expected to preside; it was customary, besides, for crowds to retire into the country of Genesareth, to rest from business and enjoy the beauty and luxuriance ihat everywhere abounded.

On the following day Jesus went very early to Capharnaum. There was an innumerable concourse gathered before the synagogue, among them crowds of sick, of whom He healed many. When He entered the synagogue wherein the Pharisees were assembled, some possessed who were present began to cry out after Him. One in particular, more noisy than his fellows, went running toward Him crying: “What have we to do with Thee, Jesus of Nazareth? Thou hast come to destroy us! I know that Thou art the Holy One of God!” Jesus commanded the demon to be silent and to go out of the man. The latter, tearing himself, ran back among his companions, but the devil, uttering great cries, went out of him. The man then became perfectly calm, and cast himself at Jesus’ feet. Many of those present, and especially the disciples, said in the hearing of the Pharisees, who were scandalized at what they saw: “What kind of a new doctrine is this? Who can this Teacher be? He has power over the impure spirits!”

The crowd was so dense, there were so many sick in and around the synagogue, that Jesus had to take His stand on a spot to be seen and heard not only from within, but also from the court, which was crowded. The Pharisees stood around Him inside, while Jesus turned toward the court to address the people. Sometimes He turned toward the interior of the synagogue, and again toward those outside. The halls around the building were open for the accommodation of the immense throng of hearers, who filled not only the court, but mounted the steps leading to the flat roofs of the buildings that enclosed it. Below were the cells and oratories reserved for penitents and those that came to pray. There were some places specially reserved for the sick.

Jesus again clearly and energetically expounded Isaias, applying all to their own time and to Himself. The times, He said, were fulfilled and the Kingdom was near. They had always longed after the fulfillment of the Prophecies, they had sighed for the Prophet, the Messiah, who would relieve them of their burdens. But when He would come, they would not receive Him, because He would fail to realize their erroneous notions of Him. Then taking the signs of the coming of the Prophet for whose accomplishment they always sighed, those signs that were still read from the Scriptures in their synagogues and for which they prayed, He proved that they had all been fulfilled. He said: “The lame shall walk, the blind see, the deaf hear. Is there not something of this now? What mean these gatherings of the Gentiles to hear instruction? What do the possessed cry out? Why are the demons expelled? Why do the cured praise God? Do not the wicked persecute Him? Do not spies surround Him? But they will cast out and kill the Son of the Lord of the vineyard, and how shall it be with them? If ye will not receive salvation, yet shall it not be lost. Ye cannot prevent its being given to the poor, the sick, to sinners and publicans, to the penitent, and even to the Gentiles in whose favor it shall be taken from you.” Such was the substance of Jesus’ discourse. He added: “That John whom they have imprisoned ye acknowledge to be a Prophet! Go to him in his prison and ask him for whom did he prepare the ways and of whom did he bear witness?” While Jesus spoke, the rage of the Pharisees increased, and they whispered and muttered together.

During Jesus’ discourse, four distinguished men of Capharnaum, sick of an unclean malady, were carried by eight others less sick to the synagogue and placed in such a position in the court that Jesus could see them and they could hear His teaching. On account of their sickness, they were allowed to enter only by one particular gate, but that being just at present obstructed by the crowd, the eight semi-invalids had to lift them in their beds to a place over a wall and force their own way through the crowd, which at once retreated before the unclean sickness. When the Pharisees saw the newcomers, they became angry and began to snarl at them as public sinners suffering from an unclean malady. They spoke aloud against them, asking what kind of irregularity was this, that such people should venture into their vicinity? When their remarks ran through the crowd and reached the objects of them, the poor sick men became sad and frightened lest Jesus, being informed of their sins, should refuse to cure them. They were full of contrition, and had long sighed for Jesus’ assistance. But when Jesus heard the murmuring of the Pharisees, He turned on the instant to where the sick men were lying in fear and anxiety, addressed His discourse to the crowd in the court and, cast ing a look full of earnestness and love on the sufferers, cried out to them: “Your sins are forgiven you!” At this the poor men burst into tears, while the Pharisees, highly exasperated, growled out: “How does He dare say so? How can He forgive sins!” Jesus said: “Follow Me down there, and see what I am going to do! Why are ye offended at My doing the will of My Father? If ye do not want salvation yourselves, yet should you not grudge it to the repentant! Ye are angry that I cure on the Sabbath? Does the hand of the Almighty rest on the Sabbath day from doing good and punishing evil? Does He not feed the hungry, cure the sick, and shed around His blessings on the Sabbath? Can He not send sickness on the Sabbath? May He not let you die on the Sabbath? Be not vexed that the Son does the will and the works of His Father on the Sabbath!” When He reached the sick men, He ordered the Pharisees to stand in a row at some distance, saying: “Stay here, for to ye these men are unclean, though to Me not, since their sins have been forgiven them! And now, tell Me. Is it harder to say to a contrite sinner, ‘Thy sins are forgiven thee,’ than to say to a sick man, `Arise, and carry thy bed hence’? ” The Pharisees had not a word to answer. Then Jesus approached the sick men, laid His hands on them one after the other, uttered a few words of prayer over them, raised them up by the hand, and commanded them to render thanks to God, to sin no more, and to carry away their beds. All four arose. The eight who had carried them and who were themselves half-sick, had become quite vigorous, and they helped the others to throw off the covers in which they were wrapped. These latter appeared to be only a little fatigued and embarrassed. Putting together the poles of their portable beds, they shouldered them, and all twelve went off through the wondering and exulting crowd joyfully entoning the song of thanksgiving: “Praised be the Lord God of Israel! He has done great things to us. He has had mercy on His people, and has cured us by His Prophet!”

But the Pharisees, full of wrath and deeply mortified, hurried away without taking leave of the Saviour. Everything about Jesus exasperated them: His actions and His manner of performing them, that He was not of the same opinion with them, that He did not esteem them just, wise, and holy, that He associated with people whom they despised. They had a thousand objections to make to Him; namely, that He did not keep the fasts strictly, He associated with sinners, pagans, Samaritans, and the rabble at large, that He was Himself of mean extraction, that He gave too much liberty to His disciples and did not keep them in proper respect - in a word, everything in Him displeased them. Still they could bring no special charge against Him. His wisdom and His astonishing miracles they could not deny; consequently, they took refuge in ever-increasing rage and calumny. When one considers the life of Jesus in detail, the priests and people of His time are found to be pretty much the same as they are nowadays. If Jesus actually returned to earth, from many Doctors of the Law, from many politicians, He, would have to endure still worse things.

The sickness of the lately cured consisted in a discharge of impure humors. They were, before their cure, quite exhausted and motionless, as if they had had an apoplectic stroke. The eight others were partially lame on one side. The beds consisted of two poles with feet, a crosspiece in the middle, on which a mat was stretched. They rolled the whole together, and carried them on their shoulders like a couple of poles. It was a touching sight - those men going through the crowd singing!

2.3.9. . JESUS CURES PETER’S MOTHER-IN-LAW PETER’S GREAT HUMILITY

Jesus now went without delay with the disciples out of the city gate and along the mountain to Peter’s in Bethsaida. They had urged Him to do so, for they thought that Peter’s mother-in-law was dying. Her sickness had very much increased, and now she had a raging fever. Jesus went straight into her room. He was followed by some of the family; I think Peter’s daughter was among them. He stepped to that side of the bed to which the sick woman’s face was turned, and leaned against the bed, half-standing, half-sitting, so that His head approached hers. He spoke to her some words, and laid His hand upon her head and breast. She became perfectly still. Then standing before her, He took her hand and raised her into sitting posture, saying: “Give her something to drink!” Peter’s daughter gave her a drink out of a vessel in the form of a little boat. Jesus blessed the drink and commanded the invalid to rise. She obeyed and arose from her low couch. Her limbs were bandaged, and she wore a wide nightdress. Disengaging herself from the bandages, she stepped to the floor and rendered thanks to the Lord, the entire household uniting with her.

At the meal that followed, she helped with the other women and, perfectly recovered, served at table. After that, Jesus, with Peter, Andrew, James, John, and several of the other disciples, went to Peter’s fishery on the lake. In the instruction He gave them, He spoke principally of the fact that they would soon give up their present occupations and follow Him. Peter became quite timid and anxious. He fell on his knees before Jesus, begging Him to reflect upon his ignorance and weakness, and not to insist on his undertaking anything so important, that he was entirely unworthy, and quite unable to instruct others. Jesus replied that His disciples should have no worldly solicitude, that He who gave health to the sick would provide for their subsistence and furnish them with ability for what they had to do. All were perfectly satisfied, excepting Peter who, in his humility and simplicity, could not comprehend how he was for the future to be, not a fisherman, but a teacher of men. This, however, is not the call of the Apostles related in the Gospel. That had not yet taken place. Peter had nevertheless already given over a great part of his business to Zebedee. After this walk by the lake, Jesus again went to Capharnaum and found an unusual number of sick around Peter’s house outside the city. He cured many, and taught again in the synagogue.

As the concourse of people continued to increase, Jesus, without being noticed, disengaged Himself from the crowd, and went alone to a wild but very pleasant ravine which extended to the south of Capharnaum, from Zorobabel’s mansion to the dwellings of his servants and workmen. In it were grottos, bushes, and springs, numerous birds, and all kinds of tame, rare animals. It was a skillfully cared-for solitude belonging to Zorobabel, besides being a part of that garden of pleasure, Genesareth, thrown open to the public. Jesus spent the night alone and in prayer, the disciples being ignorant of His whereabouts.

Early next morning, He left the wilderness, but not to return to Capharnaum. He ordered Peter and another of the disciples who had come to seek Him to send Parmenas, Saturnin, Aristobolus, and Tharzissus to a certain place where He would meet them, and thence go to the Baths of Bethulia. He went around the height of the valley on which lay Magdalum, which He passed a couple of hours eastward to the left. On the south side of this height was the city of Jetebatha.

2.3.10. . JESUS AT THE BATHS OF BETHULIA AND IN JETEBATHA

At first I thought that Jesus was going to Gennabris, situated among the mountains, about three hours west of Tiberias. But He did not go there, but to the north side of the valley where was the fountain of Bethuel. A great many wealthy and distinguished people from Galilee and Judea owned villas and gardens here, which they occupied in the beautiful season of the year. On the south side of the lake, formed by the northern declivity of the heights of Bethuel, were rows of houses and warm baths, those toward the east being the warmer. The baths had one large reservoir in common, around which were private apartments formed by tents; in them were tubs sunk to a greater or lesser depth in the water, according to the convenience of the bathers. These private apartments communicated with the reservoir. There were many inns in the neighborhood of the baths. A private house and garden could also be hired for the season with everything else free. The revenues belonged to the city of Bethulia, and were used principally to keep up the baths. The waters of the lake were uncommonly pure, clear as a mirror to the very bottom, which was paved with beautiful, little white pebbles. It was fed by a stream from the east which flowed from the baths in the valley of Magdalum. The lake swarmed with little pleasure boats, which in the distance looked like ducks. On the north side of the lake, but facing south, were dwellings for the accommodation of female visitors at the baths. Their walks and pleasure grounds, however, were near the brook that flowed through those of the men. Both sides of the valley formed a gentle declivity toward the lake. From the dwellings and baths there ran around the lake, crossing and opening into one another, shady avenues, embowered walks with wide-stretching trees and luxuriant foliage, among which lay meadows of very high and beautiful grass, orchards, vegetable gardens, and grounds for riding and games. The view was enchantingly beautiful-ills and mountains, all teeming with the most exuberant fertility, rich especially in grapes and fruits. The second harvest of the year was now ripe.

Jesus remained on the side of the lake by which He had come, and put up at a traveller’s inn. People soon gathered around Him, and He taught them with great sweetness outside the inn. Many women were among His hearers. Next morning I saw a number of little boats coming over from the south side of the lake where the bathers were. It was a deputation of the most distinguished men come to invite Jesus courteously to return with them and preach. Jesus ferried across with them and went to an inn where they presented Him with a little luncheon. He taught in the cool of the morning and evening under shady trees, on a hill not far from the inn. Most of His hearers stood around Him, the women on one side veiled. The order observed was truly pleasing. The people were, for the most part, well-bred and wellinclined, cheerful and good-humored. As there were no factions among them, one did not fear to give vent to his feelings before the others, consequently they were all most reverential and attentive to Jesus. They were perfectly carried away and rejoiced by His very first discourse. He taught of purification by water, of the union, equality, and the feeling of confidence that reigned among them, of the mystery of water, of the washing away of sin, of the bath of baptism as administered by John, of the charity and good understanding that ought to unite the baptized, the converted, etc. He borrowed, moreover, subject matter and graceful similitudes from the lovely season, from the country around, the mountains, trees, fruit, and herds, in short from everything they saw about them. I saw His audience around Jesus in a circle, and at times exchanging places with newcomers to whom He repeated the substance of His last discourse. I saw some gouty invalids moving slowly about. They were mostly government officials and officers who were enjoying a vacation. I recognized them by the uniforms they wore when leaving for their different garrisons around the country. During their stay at the baths, all were dressed alike with nothing to distinguish them from other people. The men wore fine, yellow woollen stuff made into tunics of four separate skirts, one above the other, the lower one wrapped into a kind of trousers down to the knees; some went barefoot, others wore sandals. The upper part of the body was covered with a scapular open at the sides and bound at the waist by a broad girdle. The shoulders were covered with an armflap that reached halfway to the elbow; the head was uncovered. They played at games, fighting with little sticks and armed with shields made of leaves. They attacked one another in rows and also singly; aiming at pushing their opponents from their places. They ran toward a goal for a wager, jumped over ropes, sprang through hoops upon which all sorts of glittering things were hanging. These they were not to touch in passing through, otherwise they tinkled and fell, off. The contestant for the prize lost in proportion to the number thus displaced. The prizes consisted of fruit which I saw lying ready for the winners. I saw some playing on reed flutes; others had long, thick reeds through which they gazed into the distance and into the lake. Sometimes they blew balls or little arrows through them, as if they were shooting after fishes. I saw that these reeds were flexible; they could be bent to form a ring and then hung on the arm. I saw them also sticking glass globes of different colors on the ends of the reeds and waving them to and fro, thus reflecting the light of the sun. The whole landscape was mirrored in the globes, but in an inverted position. When the globes were revolved, the whole lake appeared to be passing overhead. This greatly diverted the beholders. The fruits, and especially the grapes, were truly magnificent. I saw some persons very respectfully and courteously bringing some of the finest to Jesus.

The dwellings of the women were on the opposite side of the valley; but their baths were on this side, more toward the east and out of sight of those of the men. On the banks of the stream that flowed into the lake, I saw little boys in short, white woollen tunics with willow switches of various colors in their hands, driving flocks of different kinds of aquatic birds. The water from the stream and lake was conducted up to the inns on the height and also to the baths. It was received in channels from which it was raised to higher reservoirs, and from them to others, and so on. I saw the women also playing at different games on the green. They were very modestly clothed in fine, white woollen wrappers that fell around them in numerous folds and were girded twice, over the breast and again at the waist. The wide sleeves could be raised or lowered by means of buckles. Around the wrists they had large,, stiff frills with many folds, like the tail of a peacock. Their headdress consisted of a cap of circular puffs graduated lower and narrower, wound with silk or small feathers of natural whiteness. It looked like a snail’s shell made of feathers. It was tied behind and a long point made of tassels hung down the back. They wore no veil, but over the face were two sections of finely plaited, white, transparent stuff like half fans, which reached to below the nose, and had holes for the eyes. They could lower them in part if they wished to guard against the sun, or throw them entirely back. Before men they were lowered.

I saw the women amusing themselves lustily at the following game. Each had a girdle ending in a ring, or a loop, around her waist. They formed a circle, each holding her neighbor fast by the loop with one hand, the other being free. A trinket was concealed in the grass and they turned round here and there in a circle until one of the players spied it. When she stopped to pick it up, the others in the circle gave a sudden jerk; those following likewise stooped after the treasure, each one trying not to fall. Sometimes they tumbled over one another amid shouts of laughter.

Bethulia was situated on a plateau in a mountainous region, solitary and wild. It was an hour and a half south of the lake. Above it was a great, rough-looking tower and many ruined walls and towers. Once upon a time, the city must have extended much further and been very strongly fortified. Trees were now growing on those walls, upon which vehicles could be driven, and I saw the visitors at the baths promenading on them. The city lay high up around the mountain. Here it was that Judith became illustrious. The camp of Holofernes stretched from the lake through the ravine of Jetebatha around to Dothan, a couple of hours to the south of Bethulia. From Jetebatha also there were visitors at the baths. They did not wait to hear Jesus’ instructions but, returning to Jetebatha, spread the news of His presence in Bethulia. Jetebatha was situated about an hour and a half to the southeast, built in the bosom of the mountains as in an immense cave. Before it rose a mountain from which the descent into the city was over deep, wild ditches. It appeared to be built in a deep quarry, the mountain hanging high over it. To the north of this mountain, not quite two hours distant, was Magdalum, on the edge of a deep dale, with its surroundings of avenues, gardens, and towers of all kinds stretching off into the middle of it. Between the mountain and Magdalum were still standing the remains of the channel of an aqueduct through whose arches one could look far off into the country. The channel was now overgrown by vines and foliage. Southward from Jetebatha rose another wild mountain pierced right and left by broad ravines. It was a region full of wonderful hiding places. There were numerous Herodians in Jetebatha. In a wall of the fortifications they had a secret meeting place. The sect was composed of shrewd, intelligent people ranged under a secret superior. They had signs whereby they recognized one another, and the chiefs could also tell (how, I do not now know) if a member had betrayed anything. Secret enemies of the Romans, they were plotting a revolution in favor of Herod. Although in reality followers of the Sadducees, yet in the exterior they conformed to the Pharisees, thinking in this way to draw over both parties to their designs. They knew indeed that the time had come for the appearance of the Messiah, the King of the Jews, and they resolved to make use of the general belief for the furtherance of their ends. Exteriorly and through motives of cunning, they were very bland and tolerant, though really treacherous sneaks. They had, properly speaking, no religion at all; but under the cloak of piety, they labored at the founding of an independent kingdom of this world, and Herod supported them in their intrigues.

When the synagogue of Jetebatha heard of Jesus’ presence in the neighborhood, they sent two Herodians to the baths of Bethulia, to find out what sort of a person He was and to invite Him to Jetebatha. Jesus, however, gave them no decided answer as to whether He would go or not. About seven of the disciples that had journeyed with Him a couple of weeks before met Him here again. Two of them were John’s disciples, some relatives of his who also were disciples, from the country of Hebron, and one was a cousin from Lesser Sephoris. They had been seeking Him in Galilee, and had now found Him. During those days, I saw Jesus speaking confidentially with several of the guests at the baths. There must have been some of His own followers among them.

When the Herodians returned to Jetebatha, one of them set about preparing the people in case Jesus should come to their city. He told them that Jesus, the Prophet of Nazareth, who was now nearby at the Baths of Bethulia, would probably visit their city for the coming Sabbath. He was the one who had made a great uproar in Capharnaum on the preceding Sabbath and on the Sabbath before that in Nazareth. He warned them not to be seduced by Him, not to applaud Him, not even to let Him speak for any length of time, but to interrupt Him with murmurs and contradictions whenever He said anything singular or unintelligible; and so the people were prepared for Jesus’ coming.

Jesus delivered at the Baths of Bethulia another discourse full of beauty and simplicity. Numbers of men formed around Him a circle in which He moved about among them. At a distance in the background, several men lame with the gout were timidly standing. They had come to make use of the baths, but had not yet ventured to approach Jesus. Jesus repeated what He had taught yesterday and the day before, exhorting His audience to purification from sin. All hearts were touched and turned to Him. Many exclaimed: “Lord, who could hear Thee and resist Thy words!” Jesus replied: “Ye have heard much about Me, and now ye listen to My words. Who do ye think I am?” Some said: “Lord, Thou art a Prophet!” Others answered: “Thou art more than a Prophet! No Prophet ever taught such things as Thou dost teach. None has ever done the things that Thou hast done!” But others, again, kept silence. Jesus, penetrating the thoughts of these last, pointing to them, said: “These men’s thoughts are the right ones.” Someone then said: “Lord, Thou canst do all things! Is it not so? They said that Thou hast even raised the dead, the daughter of Jairus. Is it so?” The speaker alluded to that Jairus who dwelt in a city not far from Gibea, where Jesus had at an earlier period instructed the poor, depraved inhabitants. Jesus answered the question addressed to Him by a simple “Yes!” and then His questioner went on to inquire why Jairus still remained in so disreputable a place. Thereupon Jesus began to speak of fountains in the desert, applying the similitude to the necessity of the weak for a powerful leader. Jesus’ hearers were full of confidence and they questioned Him with simplicity. Then He asked them: “What do ye know of Me? What evil do men say of Me?” Some answered: “They complain that Thou dost not discontinue Thy works on the Sabbath day and that Thou healest the sick on that day.” Then Jesus, pointing to a little neighboring field near a pond, in which shepherd boys were guarding tender lambs and other young cattle, said: “See those young shepherd boys and their tender lambs! If one of the little animals should fall into the pond on the Sabbath and bleat for help, would not all the others stand around the brink bleating piteously also? Now, the poor little shepherds could not help the lamb out. But supposing the son of the master of the flocks were passing by-supposing he had been charged to look after the lambs and see to their pasturewould he not be touched with pity at the sound of the poor little thing’s bleating? Would he not hasten to draw it out of the mire?” Here all raised their hands like children at catechism, and cried out: “Yes, yes! He would!” Jesus went on: “And if it were not a lamb, if it were the fallen children of the Heavenly Father, if it were your own brethren, yes, if it were yourselves! Should not the Son of the Heavenly Father help you on the Sabbath?” All cried out again: “Yes! Yes!” Then Jesus pointed to the men sick of the gout standing afar off, and said: “Behold your sick brethren! Shall I not help them if they implore My assistance on the Sabbath day? Shall they not receive pardon of their sins, if they bewail them on the Sabbath day? If they confess them on the Sabbath and cry to their Father in Heaven?” With uplifted hands, they all cried out: “Yes, yes!”

Then Jesus motioned to the gouty patients, and they moved slowly and heavily into the circle. He spoke a few words to them on faith, prayed for awhile, and said: “Stretch out your arms!” They stretched out their afflicted arms toward Him. Jesus passed His hand down them, breathed for an instant on their hands, and they were cured, were able to use their limbs. Jesus commanded them to bathe, and warned them to abstain from certain drinks. They cast themselves at His feet giving thanks, while the whole assembly sang canticles of praise and glory.

Jesus wanted to depart, but they begged Him to remain with them. They were full of love and good intentions, they were very much impressed. He told them that He had to proceed further and fulfill His mission. They accompanied Him a part of the way with the disciples. He dismissed them with His blessing, and went on to Jetebatha about an hour and a half to the east.

It was afternoon when Jesus arrived at His destination. He washed His feet and took a luncheon at an inn outside the city. The disciples went before Him into Jetebatha to the chief of the synagogue, and requested the key for their Master, who wished to teach. The people hurriedly gathered in crowds, and the Doctors of the Law and the Herodians were all expectancy to ensnare Him in His doctrine. When He had taken His place in the synagogue, they put to Him questions upon the approach of the Kingdom, the computation of time, the fulfilling of the weeks of Daniel, and the coming of the Messiah. Jesus answered in a long discourse, showing that the Prophecies were now fulfilled. He spoke, too, of John and his Prophecies, whereupon they took occasion to warn Him hypocritically to be careful as to what He said in His instructions, not to set aside the Jewish customs, and to take period instructed the poor, depraved inhabitants. Jesus answered the question addressed to Him by a simple “Yes!” and then His questioner went on to inquire why Jairus still remained in so disreputable a place. Thereupon Jesus began to speak of fountains in the desert, applying the similitude to the necessity of the weak for a powerful leader. Jesus’ hearers were full of confidence and they questioned Him with simplicity. Then He asked them: “What do ye know of Me? What evil do men say of Me?” Some answered: “They complain that Thou dost not discontinue Thy works on the Sabbath day and that Thou healest the sick on that day.” Then Jesus, pointing to a little neighboring field near a pond, in which shepherd boys were guarding tender lambs and other young cattle, said: “See those young shepherd boys and their tender lambs! If one of the little animals should fall into the pond on the Sabbath and bleat for help, would not all the others stand around the brink bleating piteously also? Now, the poor little shepherds could not help the lamb out. But supposing the son of the master of the flocks were passing by - supposing he had been charged to look after the lambs and see to their pasturewould he not be touched with pity at the sound of the poor little thing’s bleating? Would he not hasten to draw it out of the mire?” Here all raised their hands like children at catechism, and cried out: “Yes, yes! He would!” Jesus went on: “And if it were not a lamb, if it were the fallen children of the Heavenly Father, if it were your own brethren, yes, if it were yourselves! Should not the Son of the Heavenly Father help you on the Sabbath?” All cried out again: “Yes! Yes!” Then Jesus pointed to the men sick of the gout standing afar off, and said: “Behold your sick brethren! Shall I not help them if they implore My assistance on the Sabbath day? Shall they not receive pardon of their sins, if they bewail them on the Sabbath day? If they confess them on the Sabbath and cry to their Father in Heaven?” With uplifted hands, they all cried out: “Yes, yes!”

Then Jesus motioned to the gouty patients, and they moved slowly and heavily into the circle. He spoke a few words to them on faith, prayed for awhile, and said: “Stretch out your arms!” They stretched out their afflicted arms toward Him. Jesus passed His hand down them, breathed for an instant on their hands, and they were cured, were able to use their limbs. Jesus commanded them to bathe, and warned them to abstain from certain drinks. They cast themselves at His feet giving thanks, while the whole assembly sang canticles of praise and glory.

Jesus wanted to depart, but they begged Him to remain with them. They were full of love and good intentions, they were very much impressed. He told them that He had to proceed further and fulfill His mission. They accompanied Him a part of the way with the disciples. He dismissed them with His blessing, and went on to Jetebatha about an hour and a half to the east.

It was afternoon when Jesus arrived at His destination. He washed His feet and took a luncheon at an inn outside the city. The disciples went before Him into Jetebatha to the chief of the synagogue, and requested the key for their Master, who wished to teach. The people hurriedly gathered in crowds, and the Doctors of the Law and the Herodians were all expectancy to ensnare Him in His doctrine. When He had taken His place in the synagogue, they put to Him questions upon the approach of the Kingdom, the computation of time, the fulfilling of the weeks of Daniel, and the coming of the Messiah. Jesus answered in a long discourse, showing that the Prophecies were now fulfilled. He spoke, too, of John and his Prophecies, whereupon they took occasion to warn Him hypocritically to be careful as to what He said in His instructions, not to set aside the Jewish customs, and to take a lesson from John’s imprisonment! What He said of the fulfillment of the weeks of Daniel, of the near coming of the Messiah, and of the King of the Jews, was excellent and quite in accordance with their own ideas. But, as He told them, they might seek where they would, they would still nowhere find the Messiah. Jesus had, though rather vaguely, applied the Prophecies to Himself. They understood Him well enough, but they pretended that such things could not happen to anyone, and that they had failed to catch His meaning. In reality they wanted to force Him to speak out more clearly, so that they might get something of which to accuse Him. Jesus said to them: “How ye play the hypocrite! What turns ye away from Me? Why do ye despise Me? Ye lay snares for Me, and ye seek to form new plots with the Sadducees, as ye did in Jerusalem at the Pasch! Why do ye caution Me, citing John and Herod?” Then He cast into their face Herod’s shameful deeds, his murders, his dread of the newborn King of the Jews, his cruel massacre of the Innocents, and his frightful death, the crimes of his successors, the adultery of Antipas, and the imprisonment of John. He spoke of the hypocritical, secret sect of the Herodians who were in league with the Sadducees, and showed them what kind of a Messiah and what sort of a Kingdom of God they were awaiting. He pointed to different places in the distance, saying: “They will be able to do nothing against Me until My mission is fulfilled. I shall twice traverse Samaria, Judea, and Galilee. Ye have witnessed great signs wrought by Me, and seeing still greater, ye shall remain blind.” Then He spoke of judgment, of the death of the Prophets, and of the chastisement that was to overtake Jerusalem. The Herodians, that secret society, seeing themselves discovered, blanched with rage when Jesus referred to Herod’s misdeeds and laid open the secrets of the sect before the people. They were silent and, one by one, left the synagogue, as did also the Sadducees who here had charge of the schools. There were no Pharisees in Jetebatha.

Jesus now found Himself alone with His seven disciples and the people. He continued to teach some time longer, and many were very much impressed. They declared that they had never listened to such instructions, and that He taught better than their own teachers. They reformed their lives, and followed Him later. But a large part of the people, instigated by the Sadducees and Herodians, murmured against Him and raised a tumult. Jesus therefore left the city with the disciples and went southward through the valley, and then up for a couple of hours into a harvest field between Bethulia and Gennabris. Here He put up at a large farmhouse, whose occupants were well known to Him. The holy women had often stayed here overnight on their journeys to Bethania, and the messengers between them and the Saviour used to put up at the same place.

2.3.11. . JESUS IN THE HARVEST FIELD OF DOTHAIN AND IN GENNABRIS

Jesus in the harvest field of Dothain taught of reaping, gleaning, and binding into sheaves. This was the field in which later on He and the disciples plucked the ears of wheat. He went around the field, here and there, talking of seeds and stony soil, for such was the character of this region. He said that He was come to gather the good ears, and explained the parable of rooting up the tares at the harvest. He likened the harvest to the Kingdom of God. He instructed at intervals during the work and while going from one field to another.

The stalks remained standing high, the ears only having been cut off and bound together in the form of a cross. In the evening after the harvest, Jesus from a hilltop delivered a long discourse before the laborers. Borrowing a similitude from a brook that flowed in their vicinity. He applied it to the life, gentle and beneficent, of some men; He spoke of the flowing waters of grace, and of the conducting of those waters to our own field, etc. He sent John’s two disciples to Ennon with a commission to say to His own disciples there that they should go to Machaerus and calm the people, for He knew that an insurrection had broken out in that place. Aspirants to baptism had crowded to Ennon; immense caravans had arrived. But when they found out that the Prophet had been arrested, they proceeded to Machaerus, their numbers increasing on the way. They raged and shouted, crying for John to be released, that he might instruct and baptize them. They even threw stones at Herod’s palace, all the approaches to which the guards hastily closed. Herod pretended that he was not at home.

That evening Jesus put up near Gennabris in another farmhouse, and taught again of the grain of mustard seed. The master of the house complained to Him of a neighbor who for a long time had encroached upon his field and in many ways infringed his rights. Jesus went to the field with the owner, that he might point out to Him the injury done. As the present state of affairs had lasted some time, the damage was considerable, and the owner complained that he could not do anything with the trespasser. Jesus asked whether he still had sufficient for the support of himself and his family. The man answered, yes, that he enjoyed competency. Upon hearing this, Jesus told him that he had lost nothing, since properly speaking nothing belongs to us, and so long as we have sufficient to support life, we have enough. The owner of the field should resign still more to his importunate neighbor, in order to satisfy the latter’s greed after earthly goods. All that one cheerfully gives up here below for the sake of peace, will be restored to him in the Kingdom of his Father. That hostile neighbor, viewed from his own standpoint, acted rightly, for his kingdom was of this world, and he sought to increase in earthly goods. But in Jesus’ Kingdom, he should have nothing. The owner of the field should take a lesson from his neighbor in the art of enriching himself, and should strive to acquire possessions in the Kingdom of God. Jesus drew a similitude from a river which wore away the land on one side and deposited the debris on the other. The whole discourse was something like that upon the unjust steward, in which worldly artifice and earthly greed after enrichment should furnish an example for one’s manner of acting in spiritual affairs. Earthly riches were contrasted with heavenly treasures. Some points of the instruction seemed a little obscure to me, though to the Jews, on account of their notions, their religion, and the standpoint from which they viewed things, all was quite plain and intelligible. To them all was symbolical.

The field in which lay Joseph’s Well was in this neighborhood, and Jesus took occasion from the circumstance just related to refer to a somewhat similar struggle recorded in the Old Testament. Abraham had given far more land to Lot than the latter had demanded. After relating the fact, Jesus asked what had become of Lot’s posterity, and whether Abraham had not recovered full propriety. Ought we not to imitate Abraham? Was not the kingdom promised to him, and did he not obtain it? This earthly kingdom, however, was merely a symbol of the Kingdom of God, and Lot’s struggle against Abraham was typical of the struggle of man with man. But, like Abraham, man should aim at acquiring the Kingdom of God. Jesus quoted the text of Holy Scripture in which the strife alluded to is recorded, (Gen. 13:7 et seq.) and continued to talk of it and of the Kingdom before all the harvest laborers.

The unjust husbandman likewise was present with his followers. He listened in silence and at a distance. He had engaged his friends to interrupt Jesus from time to time with all kinds of captious questions. One of them asked Him what would be the end of His preaching, what would come of it all. Jesus answered so evasively that they could make nothing out of His words. They were, however, something to this effect: If His preaching seemed too long to some, to others it was short. He spoke in parables of the harvest, of sowing, of reaping, of separating the tares from the good grain, of the bread and nourishment of eternal life, etc. The good husbandman, the host of Jesus, listened to His teaching with a docile heart. He ceased to accuse his enemy, later on gave over all he possessed into the treasury of the rising Church, and his sons joined the disciples.

There was much talk here of the Herodians. The people complained of their spying into everything. They had recently accused and arrested here at Dothain and also in Capharnaum several adulterers, and taken them to Jerusalem where they were to be judged. The people of Dothain were well pleased that such persons should be removed from among them, but the feeling of being continually watched was very distasteful to them. Jesus spoke of the Herodians with perfect freedom. He told the people to beware of sin, also of hypocrisy and criticizing others. One should confess his own delinquencies before sitting in judgment upon his neighbor. Then Jesus painted the ordinary manner of acting among the Herodians, applying to them the passage from the Prophet Isaias read in the synagogue on the preceding Sabbath, which treats of dumb dogs that do not bark, that do not turn away from evil, and that tear men in secret. He reminded them that those adulterers were delivered over to justice while Herod, the patron of their accusers, lived in the open commission of the same crime, and He gave them signs by which they might recognize the Herodians.

There were in several of the huts nearby some men who had received injuries during their labor. Jesus visited them, cured the poor creatures, and told them to go to the instruction and resume their work. They did so, singing hymns of praise.

Jesus sent some shepherds from Dothain to Machaerus with directions to John’s disciples to induce the people to disperse, for their rebellion, He said, might render John’s imprisonment more rigorous, or even give occasion for his death.

Herod and his wife were in Machaerus. I saw that Herod caused the Baptist to be summoned to his presence in a grand hall near the prison. There he was seated surrounded by his guard, many officers, Doctors of the Law, and numerous Herodians and Sadducees. John was led through a passage into the hall and placed in the midst of guards before the large, open doors. I saw Herod’s wife insolently and scornfully sweeping past John as she entered the hall and took an elevated seat. Her physiognomy was different from that of most Jewish women. Her whole face was sharp and angular, even her head was pointed, and her countenance was in constant motion. She had developed a very beautiful figure, and in her dress she was loud and extreme, also very tightly laced. To every chaste mind she must have been an object of scandal, as she did everything in her power to attract all eyes upon her.

Herod began to interrogate John, commanding him to tell him in plain terms what he thought of Jesus who was making such disturbance in Galilee. Who was He? Was He come to deprive him (Herod) of his authority? He (Herod) had heard indeed that he (John) had formerly announced Jesus, but he had paid little attention to the fact. Now, however, John should disclose to him his candid opinion on the subject, for that Man (Jesus) held wondrous language on the score of a Kingdom, and uttered parables in which He called Himself a King’s Son, etc., although He was only the son of a poor carpenter. Then I heard John in a loud voice, and as if addressing the multitude, giving testimony to Jesus. He declared that he himself was only to prepare His ways; that compared with Him, he was nobody; that never had there been a man, not even among the Prophets, like unto Jesus, and never would there be one; that He was the Son of the Father; that He was the Christ, the King of Kings, the Saviour, the Restorer of the Kingdom; that no power was superior to His; that He was the Lamb of God who was to bear the sins of the world, etc. So spoke John of Jesus, crying in a loud voice, calling himself His precursor, the preparer of His ways, His most insignificant servant. It was evident that his words were inspired. His whole bearing was stamped with the supernatural, so much so that Herod, becoming terrified, stopped his ears. At last he said to John: “Thou knowest that I wish thee well. But thou dost excite sedition against me amongst the people by refusing to acknowledge my marriage. If thou wilt moderate thy perverse zeal and recognize my union as lawful before the people, I shall set thee free, and thou canst go around teaching and baptizing.” Thereupon John again raised up his voice vehemently against Herod, rebuking his conduct before all the assistants, and saying to him: “I know thy mind! I know that thou recognizest the right and tremblest before the judgment! But thou hast sunk thy soul in guilty pleasures, thou liest bound in the snares of debauchery!” The rage of the wife at these words is simply indescribable, and Herod became so agitated that he hastily ordered John to be led away. He gave directions for him to be placed in another cell which, having no communication outside, would prevent his being heard by the people.

Herod was induced to hold that judicial examination because of his anxiety, excited by the tumult raised by the aspirants to baptism and the news brought him by the Herodians of the wonders wrought by Jesus.

The whole country was discussing the execution in Jerusalem of certain adulterers from Galilee who had been denounced by the Herodians. They dwelt upon the fact that sinners in humble life were brought to justice while the great ones went free; and that the accusers themselves, the Herodians, were adherents of the adulterous Herod who had imprisoned John for reproaching him with his guilt. Herod became dispirited. I saw the execution of the adulterers mentioned above. Their crimes were read to them, and then they were thrust into a dungeon in which was a small pit. They were placed at its edge. They fell upon a knife which cut off their heads. In a vault below waited some jailers to drag away the lifeless trunks. It was some kind of a machine into which the condemned were precipitated. It was in this same place that James the Great was executed at a later period.

On the following day Jesus was again teaching among the harvesters when Andrew, James, and John arrived. Nathanael was at his house in the suburbs of Gennabris. Jesus informed His disciples that He would next go through Samaria to the place of baptism on the Jordan. The well of Dothain, at which Joseph was sold, was not far from the field in which Jesus was then teaching.

The people of the place asked whether or not they did rightly in supporting the poor, crippled laborers that could no longer work. Jesus answered that in acting thus they acquitted themselves of a duty, but they should not pride themselves upon it, otherwise they would lose their reward. Then He entered the huts of the sick, cured many of them, bade them attend the instruction and return to their work. They obeyed, praising God.

Jesus then went to the synagogue in Gennabris for the Sabbath. Gennabris was as large as Munster, and about one hour’s distance from the mountain upon whose heights lay the harvest field in which Jesus had last taught. It was situated toward the east on a slope covered with gardens, baths, and pleasure resorts. On the side by which Jesus arrived, it was defended by deep ditches of standing water. After half an hour Jesus and the disciples reached the walls and tower gates of the city precincts, where were gathered many disciples from the country around. With about twelve of them, Jesus entered the city, where numbers of Pharisees, Sadducees, and especially Herodians had assembled for the Sabbath. They had undertaken with crafty words to entrap Jesus in His speech. They said among themselves that such a project would be more difficult to carry out in small places, since in such Jesus was more daring, but among them the thing could be easily managed. They congratulated themselves beforehand, quite sure of the success of their plans. The crowd present, having been intimidated by these enemies of Jesus, held their peace and made no manifestation upon Jesus’ arrival. He entered the city quietly, and the disciples washed His feet outside the synagogue. The Doctors of the Law and the people were already assembled inside. They received Him coolly, though with some hypocritical demonstrations of respect, and permitted Him to read aloud and interpret the Scriptures. He opened at Isaias 54, 55, 56, from which He read and explained some sentences, treating of God’s establishing His Church, of what it cost Him to build it, of the obligation of all to drink of her waters and, though without money, to go and eat of her bread. Men, said Jesus, sought earnestly to satisfy their hunger in the synagogue, but no bread was there to be found. The Word come forth from the mouth of God-namely, the Messiah-should accomplish His work. In the kingdom of God, that is, in the Church, strangers and Gentiles should, if they had faith, labor and bear fruit; Jesus called the Gentiles eunuchs because, unlike the Patriarchs, they had not concurred in the lineage of the Messiah. He applied numerous texts of the Prophet to His Kingdom, to the Church, and to Heaven. He compared the Jewish teachers of His own day to dumb dogs which, instead of keeping guard, think but of fattening themselves, of eating and drinking immoderately. By these words He meant the Herodians and Sadducees who, lurking in secret, attack people without barking, yes, even assault the pastors of the flock. Jesus’ words were very sharp and incisive.

Toward the close of His discourse, He read from Deuteronomy 11:29, of the blessing upon Garizim and the curse upon Hebal, and of many other things connected with the Commandments and the Promised Land. These different passages Jesus applied to the Kingdom of God.

One of the Herodians stepped up to Him and very respectfully begged Him to say a word upon the number of those that would enter His Kingdom. They thought to entrap Him by this question, because on the one side, all by circumcision had a share in the Kingdom; and on the other, while rejecting many of the Jews, He had spoken even of Gentiles and eunuchs as having a part in it. Jesus did not give them a direct answer. He beat around and at last struck upon a point that made them forget their former question. To another question put to Him, His answer consisted of a series of interrogations: How many of those that had wandered in the desert entered the land of Canaan? Nevertheless, had not all gone through the Jordan? How many really entered into possession of the land? Had they conquered it entirely, or were they not obliged to share it with the Gentiles? Would they not one day be chased out of it? Jesus added, moreover, that no one should enter into His Kingdom excepting by the narrow way and the gate of the Spouse. I understood that by this were signified Mary and the Church. In the Church we are regenerated by Baptism; from Mary was the Bridegroom born, in order that through her He might lead us into the Church, and through the Church to God. He contrasted entrance by the gate of the Spouse with entrance through a side door. It was a similitude like unto that of the Good Shepherd and the hireling (John 10:1 et seq.). He added that entrance is permitted only by the door. The words of Jesus on the Cross before He died, when He called Mary the Mother of John and John the son of Mary, have a mysterious connection with this regeneration of man through His death.

Not having succeeded that evening in ensnaring Jesus, His enemies resolved to postpone further attempts until the close of the Sabbath. It is indeed wonderful! When Jesus’ enemies were concocting their schemes, they could boast of how they would catch Him and pin Him down in His doctrine; but as soon as He presented Himself before them, they could bring nothing against Him; they were amazed and almost persuaded of the truth of His words, though at the same time full of rage.

Jesus quietly left the synagogue. They conducted Him to a repast with one of the Pharisees, where, too, they could neither attack nor surprise Him. He spoke here a parable of a feast to which the master of the house had invited the guests at a certain hour, after which the doors were closed and tardy comers were not admitted.

The repast over, Jesus went with the disciples to sleep at the house of another Pharisee, an upright man and an acquaintance of Andrew. He had honestly defended those disciples, among them Andrew, who, in consequence of what had happened at the Pasch, had been brought before the court of justice. He had lately become a widower. He was still young, and soon after he joined the disciples. His name was Dinocus, or Dinotus. His son, twelve years old, was called Josaphat. His house was to the west and outside the city. Jesus had come to Gennabris from the south. He had descended the cultivated neighboring heights of Dothain, which lay more to the south than Gennabris, and then secretly turned back to the latter city. The Pharisee’s house was on the west side, as I have said, while Nathanael’s was on the north toward Galilee.

I saw today that Herod, after John’s judicial hearing, sent officers to the tumultuous people. They were commissioned to deal very gently with them, to tell them not to be disquieted on John’s account, but peaceably to return to their homes. The officers assured them that John was very well and kindly treated. They said, moreover, that Herod had indeed changed his prisoner’s cell, but it was only that he might have him nearer to himself. In disobeying the orders given them to disperse quietly, they might cast suspicion upon their master and render his imprisonment more painful. They should therefore go home at once, for he would soon resume his work of baptizing. The messengers from Jesus and John arrived just as Herod’s officers were haranguing the crowd, and they too having delivered similar messages, the people scattered by degrees. But Herod was a prey to the greatest anxiety. The execution of the adulterers in Jerusalem had reminded the public of his own adulterous marriage. They murmured loudly over John’s imprisonment for having spoken the truth and maintained the Law, according to which those poor criminals had been put to death in Jerusalem. Herod had moreover heard of Jesus’ miracles and discourses in Galilee, and it had also reached his ears that He was now coming down to the Jordan to teach. He was in great dread lest the excited populace might thereby be still more stirred up. Under the influence of these feelings, I saw him calling a meeting of the Pharisees and Herodians, to deliberate upon some means of restraining Jesus. The result of the conference was that he sent eight of the members to give Jesus to understand in the most delicate manner possible that He should confine Himself, His miracles, and His teaching to Upper Galilee and the far side of the lake; that He should not enter Herod’s dominions in Galilee, and still less that part of the country around the Jordan under his jurisdiction. They were to intimidate Him with the example of John, since Herod might easily feel himself constrained to make Him share John’s captivity. This commission started for Galilee that same day.

Next morning Jesus again taught in the synagogue and without much contradiction, for His enemies had resolved to wait for the afternoon instruction when they might attack Him all together. He again chose His texts alternately from Isaias and Deuteronomy. Occasion offered to speak of the worthy celebration of the Sabbath, and He dwelt upon it at length. The sick of Gennabris had been so intimidated by the threats of the Herodians that they did not dare to implore Jesus to help them.

Jesus spoke also in the synagogue of the embassy sent by Herod to lie in wait to catch Him in His speech. “When they come,” said He, “ye may tell the foxes to take word back to that other fox not to trouble himself about Me. He may continue his wicked course and fulfill his designs in John’s regard. For the rest, I shall not be restrained by him. I shall continue to teach wherever I am sent in every region, and even in Jerusalem itself when the time comes. I shall fulfill My mission and account for it to My Father in Heaven.” His enemies were very much incensed at His words.

In the afternoon Jesus and the disciples left the house of Dinotus the Pharisee, to take a walk. When they reached the gate near which was Nathanael’s house, Andrew went in and called him out. He came and presented to Jesus his cousin, a very young man to whom he intended to resign his business, in order to follow Jesus uninterruptedly. I think he attached himself to Jesus irrevocably at that time.

After their walk, they entered the city at the side upon which the synagogue was situated. About twelve poor day laborers, sick from hard work and privation, having heard of the cure of cases like their own effected by Jesus in the harvest field, had dragged themselves from the country to the city in the hope of receiving a similar favor. They had stationed themselves in a row outside the synagogue, ready to cry to Jesus for help as He passed. Jesus approached, and said to them in passing some words of comfort. To their entreaties to help them, He bade them have patience. Close behind Him followed the Doctors of the Law, who were enraged that these strangers had dared petition Jesus for a cure since up to this time they had succeeded in restraining the sick of the city from a similar proceeding. They roughly repulsed the poor, miserable creatures, telling them under cloak of a good intention that they must not excite trouble and disturbance in the city; that they must take themselves off right away, for Jesus had important questions to treat with themselves; there was now no time for Him to busy Himself with them. And as the poor men could not retire quickly enough to suit their wishes, they had them removed by force.

In the synagogue Jesus taught chiefly of the Sabbath and its sanctification. The Commandment to that effect was contained in the passage from Isaias read on that day. After teaching some time, He pointed to the deep moats around the city near which their asses were grazing, and asked: “If one of those asses should fall into a moat on the Sabbath day, would ye venture to draw it out on the Sabbath day in order to save its life?” They were silent. “Supposing it was a human being that fell in, would ye venture to help him out?” Still they were silent. “Would ye allow salvation of body and soul to be meted out to yourselves on the Sabbath day? Would ye permit a work of mercy to be performed on the Sabbath day?” Again they were silent. Then said Jesus: “Since ye are silent, I must take it for granted that ye have nothing to oppose to My doctrine. Where are those poor men who implored My help outside the synagogue? Bring them hither!” As they whom He addressed showed no inclination to obey, Jesus said: “Since ye will not execute My orders, I shall have recourse to My disciples.” At these words, His enemies changed their minds, and sent messengers to seek for the sick men. Soon the poor creatures made their appearance, dragging in slowly. It was a pitiful sight. There were about twelve of them, some lame, and some so frightfully swollen with dropsy that even their puffed-up fingers stood wide apart from one another. They entered rejoicing and full of hope, although they had shortly before departed very sad, on account of the rebuff received from the Doctors of the Law.

Jesus commanded them to stand in a line, and it was touching to see the less afflicted placing those worse than themselves in front, that Jesus might cure them first. Jesus descended a couple of steps and called the first up to Him. Most of them were paralyzed in the arms. Jesus silently prayed over them, His eyes raised to Heaven, and touched their arms, gently stroking them downward. Then He moved their hands up and down, and ordered them to step back and give thanks to God. They were cured. The dropsical could scarcely walk. Jesus laid His hand on their head and breast. Their strength instantly returned, they were able to retire briskly, and in a few days the water had entirely disappeared.

During this miraculous healing the people began to press forward in crowds, among them many other poor, sick creatures who, uniting their voices with those of the cured, proclaimed aloud the praises of God. The con-’ course was so great that the Doctors of the Law, filled with shame and rage, had to give place to the people, and some of them even left the synagogue. Jesus went on instructing the multitude until the close of the Sabbath. He spoke to them of the nearness of the Kingdom, of penance and conversion. The Scribes with all their opposition and cunning had not another word to say. It was extremely ridiculous to see those men, who had so loudly boasted to one another, not once daring to open their mouths. They could not in even the least thing carry their point against Jesus, they could not answer even His simplest question.

After the Sabbath, a great banquet was spread in one of the public pleasure resorts of the city. It was intended to celebrate the close of the harvest, and Jesus with His disciples was invited. The guests were made up of the most distinguished citizens of the place, also many visitors to the city, and even some rich peasants. At several tables, laden with the products of the harvest, all kinds of fruit and grain and even poultry were eaten. Whatever had yielded an abundant crop was here represented with profusion. The flocks also yielded their share to the entertainment. Some of the animals were roasted ready to be eaten, while others were slaughtered and ready for cooking, as symbols of abundance.

The first places had been assigned to Jesus and His disciples, notwithstanding which, a haughty Pharisee had put himself foremost. When Jesus went to the table, He asked him in a low voice how he had come by the place that he occupied. The Pharisee replied: “I am here because it is the praiseworthy custom of this city for the learned and distinguished to sit first.” Jesus responded: “They that strive after the first places upon earth, shall have no place in the Kingdom of My Father.” The Pharisee, quite ashamed, resigned the seat for a lower one, though at the same time he tried to make it appear that he did so on an inspiration of his own. During the repast Jesus spoke of some things regarding the Sabbath, especially of that passage of Isaias 58:7: “Deal thy bread to the hungry, and bring the needy and the harborless into thy house,” and asked whether it was not customary at such feasts, feasts of thanksgiving for a plentiful harvest, to invite the poor as guests and let them take part. He expressed His surprise at their having omitted that custom. “Where,” He asked, “are the poor?” “Since,” He continued, “ye have invited Me, have given Me the first place, have made Me the Master of your feast, it behooves Me to see about the guests that have a right to be present. Go, call in those people that I cured, and bring all the rest of the poor!” But as they were in no hurry to fulfill Jesus’ commands, His disciples hastened out and collected the poor in all the streets. They soon came trooping in, and Jesus and the disciples gave up their seats to them, while the Scribes, one by one, slipped out of the hall. Jesus, the disciples, and some right-minded people among the guests served the poor at table. When their meal was over, they divided among them all that was left, to the great joy of the recipients. Then Jesus and His followers returned to the house of Dinotus the Pharisee on the west side of the city, and there rested.

The next day crowds of sick from Gennabris itself and from the country around came to the house at which Jesus was staying, and He devoted the whole morning to their cure. They were mostly paralyzed in their hands and dropsical. The son of the Pharisee Dinotus, at whose house Jesus was stopping, was about twelve years old, and was named Josaphat. When his father gave up all to follow Jesus, he accompanied him. The Jewish boys wore a long tunic gored on both sides, buttoned in front and laced down to the feet. When more grown, they exchanged the long tunic for a shorter one like those of their elders, and bound their limbs in something like pantaloons. When the boys’ tunic was girded at the waist, it hung in gathers; but it was usually worn flowing like a loose shirt, though often it was tucked up a little. When Jesus took leave of Dinotus, He pressed him to His Heart, and the man shed many tears.

Jesus with Nathanael, Andrew, James, Saturnin, Aristobulus, Tharzissus, Parmenas, and about four other disciples, went between two to three hours southward through the valleys. They spent the night under an empty -shed belonging to the harvesters, on a declivity between two cities. The one on the left was called Ulama; that to the right was, I think, named Japhia. The distance between Ulama and Tarichaea was about the same as between Gennabris and Tiberias. The city to the right was less elevated than Bethulia, and was at a good distance from it, but to one far away, the mountain between them not being visible, Bethulia appeared to rise above and directly behind Japhia. The locality seemed to lie quite near to Jesus’ route as He journeyed along, but the road soon made a bend that hid it from sight.

That field in which Jesus instructed the harvesters was the very same in which Joseph met his brethren with their herds, and the long four-cornered well the same into which he was let down.

2.3.12. . JESUS IN ABELMAHULA

Next morning Jesus left the shed under which He had passed the night, and journeyed with His disciples about five hours to the south. It was almost two o’clock when they reached the little city Abelmahula, where the Prophet Eliseus was born. It lay on one of the heights of Mount Hermon, its towers rising to the summit of the mountain ridge. It was only a couple of hours from Scythopolis, and to the west ran the valley of Jezrael. With the city of Jezrael itself, Abelmahula lay in a straight line. Not far from Abelmahula, and nearer the Jordan, was the town of Bezech. Samaria was several hours to the southwest. Abelmahula was in or upon the confines of Samaria, but inhabited by Jews.

Jesus and His disciples sat down on the resting place outside the city, as travellers in Palestine were accustomed to do. Hospitable people from the city used then to take them to their houses for entertainment. And thus it happened now. Some people going by recognized Jesus. They had seen Him once before when He was journeying through these parts at the feast of Tabernacles. They hurried into the city and spread the news. Soon out came a well-to-do peasant with his servants, bringing to Jesus and the disciples bread and honey and something to drink. He invited them into his house, and they followed him. They having arrived there, he washed their feet and provided them with fresh garments while their own were being shaken and brushed. Then he ordered a repast straightaway to be prepared, and to it he invited several Pharisees with whom he was on good terms. They soon made their appearance. The host showed himself hospitable and friendly to a degree, though he was a rascal in disguise. He wanted to be able to boast before the people of the city that he had entertained the Prophet in his house, and to offer to the Pharisees an opportunity to sound Jesus. They thought they could do that better when alone with Him at table than in the synagogue before the people.

But hardly was the table set when all the sick of the place, all that were able to be moved, appeared before the house and gathered together in the courtyard-to the great displeasure of the owner, as well as of the Pharisees. The former hurried out to drive them away, but Jesus, turning from the table with the words: “I have other food after which My soul hungers,” followed, His disciples after Him, and began curing the sick. There were among them several possessed who set up a shout after Jesus. He cured them with a glance and a word of command. Many others were lame in one or both hands. Jesus passed His hand down their arms and raised them up and down. On the head and breast of the dropsical He laid His hand. Others were consumptive, others were covered with small, though not infectious sores. Some He ordered; to bathe. To others He commanded certain works, and told them that they would be perfectly well in a few days. Far in the background, and leaning against the wall for support, stood several women afflicted with an issue of blood. They were veiled and, in their shame, ventured only now and then to cast a sidelong glance toward Jesus. When they raised a fold of their veil for this purpose, the countenance disclosed bore signs of suffering. At last Jesus approached them, touched and cured them, and they cast themselves at His feet.

The whole crowd set up shouts of joy and intoned hymns of thanksgiving. The Pharisees inside had closed all the doors and windows of the house. They sat down to table vexed and disappointed, but jumped up from time to time to peep through the lattice. The work of healing went on for so long that, when they wanted to go home, they were forced to pass through the courtyard filled with the sick, the cured, and the exulting crowd. The sight stabbed them to the very heart. The crowd became at last so great that Jesus had to take refuge in the house until they had dispersed.

It was already dusk when five Levites presented themselves to invite Jesus and the disciples to pass the night in the schoolhouse over which they presided. The guests of the pharisaical peasant took leave of him with thanks for his hospitality. Jesus gave him a short exhortation before leaving, and made use of an expression similar to those He had used among the Herodians, something about foxes. But the man preserved his friendly exterior. Jesus and the disciples partook of a little luncheon in the schoolhouse. They slept in a long corridor on which carpets had been spread, their couches separated from one another by movable screens. There was a boys’ school in one part of the building, and in another, young pagan girls desirous of embracing Judaism received thorough instruction. This school was in existence even in Jacob’s time. When Jacob was persecuted in diverse ways by Esau, Rebecca sent him secretly to Abelmahula where he owned herds and servant, and dwelt in tents. Rebecca established there a school for the young Canaanite girls and other Gentile maidens. Like Esau, his children, his servants, and others of Isaac’s family intermarried with these Gentiles. Rebecca, who held such alliances in abhorrence, had the young girls that desired it instructed in this school in the customs and religion of Abraham. The ground on which the school was built belonged to her.

Jacob long remained hidden at Abelmahula. When Rebecca was questioned as to his whereabouts, she used to answer that he was far away herding flocks for strangers. At times he returned secretly to see her, but on Esau’s account she had to keep him hidden. Jacob dug a well near Abelmahula, the same by which Jesus had been seated before entering the city. The people held it in great reverence and always kept it covered. He had also made a cistern in the neighborhood. It was long, fourcornered, and had a flight of steps leading down into it. Later on, Jacob’s abode became known. Rebecca noticed that, like Esau, her younger son was likely to espouse a Canaanite wife, so she and Isaac sent him to her native place to his Uncle Laban, where he served for Rachel and Lia.

Rebecca had established the school so far from her own home in the land of Heth because Isaac had so many quarrels with the Philistines, who did all in their power to ruin him. She had confided the direction of the school to a man from her own country, Mesopotamia, and to her nurse who, I think, was his wife. The young girls dwelt in tents and were instructed in all that a wife in a migratory household of the pastoral times ought to know. They learned the religion of Abraham and the special duties of wives of his race. They had gardens in which they planted all kinds of running vines, such as gourds, melons, cucumbers, and a kind of grain. They had very large sheep whose milk was used for food. They were taught also to read, but this as well as writing came very hard to them. The writing of those days was done in a very strange way on thick brown tablets, not on rolls of skin as in later times, but upon the bark of trees. I saw them peeling it off, and burning the letters into it. They had a little box full of zigzag compartments, which I saw shining on the surface, and filled with all kinds of metal signs. These the writer heated in a flame and burnt one after another into the bark tablet. I saw the fire in which they heated the ‘metal. It was the same as that used for boiling, roasting, and baking, also for giving light. Upon seeing it used in this last way, I thought: “They do indeed place their light here under a bushel.” In a vessel, whose form reminded me of the headdress that many of the pagan idols wore, there burned a black mass. A hole was bored in the middle of it, for the passage of air, perhaps. The little round towers encircling the vessel were hollow, and into them some part of the cooking could be placed. Over the pan of coals, something like a cover was turned upside down. It was tapering toward the top and pierced by a number of holes. On this, too, was a circle of little towers in which things could be warmed. All around this bushel-like cover were openings with sliding screens. When they wanted light, all they had to do was to open one of these little windows and the glare from the flame shone forth. They always opened them toward the quarter from which no draught came, a precaution very necessary in tents. Below the coal pan, was a little place for ashes in which they could bake flat cakes, and on top of the whole arrangement water could be boiled in shallow vessels. This they drew off for bathing, washing, and cooking. They could also broil and roast on these stoves. They were thin and light, could be carried on journeys, and easily moved from place to place. It was over such stoves that the metal letters were heated before being burnt into the tablets of bark.

The people of Canaan had black hair and were darker than Abraham and his countrymen, who were of a ruddy, olive complexion. The costume of the Canaanite women was different from that of the daughters of Israel. They wore a wide tunic of yellow wool down to the knee. It consisted of four pieces which could be drawn together by a running string below the knee, thus forming a kind of wide pantalet. It was not bound around the upper part of the limbs like that of the Jewish women, but its wide folds fell front and back from the waist to the knee. The upper part of the body was covered with a similarly doubled lappet that fell over the breast and back. The pieces were bound together on the shoulders, forming a sort of wide scapular, likewise open on both sides and fastened around the waist with a belt, above which it hung loose like a sack. The whole costume from shoulder to knee looked like a wide sack bound at the waist and ending abruptly below the latter. The feet were sandaled and the lower limbs wound crosswise with straps, through the openings of which the skin could be seen. The arms were covered with pieces of fine, transparent stuff which, by several shining metal rings, were formed into a sleeve. They wore on the head a pointed cap of little feathers, from the top of which hung something like the crest of a helmet ending in a large tuft. These people were beautiful and well-made, but much more ignorant than the Children of Israel. Some of them had long mantles also, narrow above and wide below. The women of Israel wore over a kind of bandage wrapped around the body a long tunic, and lastly a long gown fastened in front with buttons. They wound their heads in a veil or with several rows of ruffs, such as are worn nowadays around the neck.

I saw that they studied in Rebecca’s time the religion of Abraham,: the creation of the world, about Adam and Eve and their entrance into Paradise, Eve’s seduction by Satan, and the Fall of the first man and woman by their violation of the abstinence commanded them by God. By the eating of the forbidden fruit arose sinful appetites in man. The young girls were taught also that Satan had promised our first parents a divine illumination and knowledge, but that after sin they were blinded. A film was drawn over their eyes; they lost the gift of vision they had possessed. Now they had to labor in the sweat of their brow, bring forth children in pain, and with difficulty acquire the knowledge of which they had need. They learned, too, that to the woman a son was promised who should crush the serpent’s head. They were taught about Abel and Cain and the latter’s descendants, who became degenerate and wicked. The sons of God, seduced by the beauty of the daughters of men, formed unions with them from which sprang a mighty, godless race of giants, powerful in enchantment and the art of magic, a race that discovered and taught to others all kinds of pleasure and false wisdom, all that buried the soul in sin and tore it away from God, a race that had so seduced and corrupted men that God resolved to destroy them all with the exception of Noe and his family. This people had fixed their principal abode on a high mountain range up which they ever pressed higher and higher. But in the Deluge that mountain was submerged, and a sea now covers its site. They (the scholars of Rebecca’s school) learned also all about the Deluge, about Noe’s escape in the ark, about Sem, Chain, and Japhet, about Chain’s sin, and the reiterated wickedness of men at the Tower of Babel. They were told of the building of that Tower, of its destruction, of the confusion of tongues, and of the dispersion of men now become enemies to one another. All this recalled to the youthful minds of the scholars the impiety of the giants on that high mountain, those wicked, powerful men, those dealers in witchcraft, and they saw the fatal consequences of unions forbidden by the Law of God. Necromancy and idolatry were practiced likewise at the Tower of Babel.

By such teachings were the converted Gentile maidens warned against alliances with idolaters, idle efforts after necromancy and the hidden arts, against the seductions of the world, sensual delights, vain adornments-in a word, against all that did not lead to God. They were taught to look upon such things as tending to those sins on whose account God had once destroyed mankind. They were, on the other hand, instructed in the fear of God, obedience, subjection, and in the faithful, simple exercise of all duties devolving upon the pastoral life. They were also taught the Commandments that God gave to Noe, for instance, abstinence from uncooked meat. They learned of God’s having made choice of the race of Abraham, to make of his descendants His chosen people from whom the Redeemer was to be born. For this purpose He had called Abraham from the land of Ur, and had set him apart from the infidel races. They were told of God’s sending white men to Abraham, that is, men who appeared white and luminous. These men had confided to Abraham the Mystery of God’s Blessing, owing to which his posterity was to be great above all the nations of the earth. The transmitting of that Mystery they referred to only in general terms, as of a Blessing from which Redemption should spring. They were told also about Melchisedech’s being a white man like those sent to Abraham, of his sacrifice of bread and wine, and of his blessing Abraham. The chastisement inflicted by God upon Sodom and Gomorrha formed a part of the instruction given.

When Jesus visited the school, the young girls were computing a chronological table upon the coming of the Messiah. All agreed in their reckoning, which brought the result down to their own time. Just at that moment, in stepped Jesus and His disciples, a circumstance that produced a very powerful impression upon the scholars. Jesus took up the subject then engrossing their attention, and explained to them with the utmost clearness that the Messiah was already come, though not yet recognized. He spoke of the unknown Messiah, and of the signs that were to herald His coming, and that had already been fulfilled. Of the words: “A virgin shall bring forth a son,” Jesus spoke only in veiled terms, since those children were too young to comprehend them. He exhorted them to rejoice that they lived in a time after which the Patriarchs and Prophets had so long sighed. He dwelt upon the persecutions and sufferings the Messiah was to endure, and explained some texts of Prophecy to that effect. He told them to be on the watch for what would take place in Jericho at the approaching feast of Tabernacles. He spoke of miracles, and particularly of the curing of the blind. He made for them also a chronology of the Messiah, spoke of John and of the baptism, asked whether they too wanted to be baptized, and, lastly, related to them the parable of the lost drachma.

The girls sat in school cross-legged, sometimes with one knee raised. Each was provided with a kind of table and bench combined. She leaned sideways against the one, and when writing, supported her roll on the other. They often stood while listening to the instruction given them.

In the house at which Jesus put up there was also a boys’ school. It was a kind of orphanage, an institution for the education of children abandoned by their parents.

There were some of Jewish parentage who had been rescued from slavery, in which they had grown up without instruction in the religion of their forefathers. Both Pharisees and Sadducees taught in the school. Little girls also were received, the youngest of whom received instruction from the larger ones.

At the moment of Jesus’ entrance into this school, the boys were making some calculation connected with Job. As they could not readily do it, Jesus explained it and wrote it down for them in letters. He also explained to them something relating to measure, two hours of distance or time, I do not now know which. He explained much of the Book of Job. Some of the rabbis at this period attacked the truth of the history therein contained, since the Edomites, to which race Herod belonged, bantered and ridiculed the Jews for accepting as true the history of a man of the land of Edom, although in that land no such man was ever known to exist. They looked upon the whole story as a mere fable, gotten up to encourage the Israelites under their afflictions in the desert. Jesus related Job’s history to the boys as if it had really happened. He did so in the manner of a Prophet and Catechist, as if He saw all passing before Him, as if it were His own history, as if He heard and saw everything connected with it, or as if Job himself had told it to Him. His hearers knew not what to think. Who was this Man that now addressed them? Was He one of Job’s contemporaries? Or was He an angel of God? Or was He God Himself? But the boys did not wonder long about it, for they soon felt that Jesus was a Prophet, and they associated Him with Melchisedech, of whom they had heard and of whose origin man knows not. Jesus spoke likewise of the signification of salt. He made it clear by a parable, and related that of the Prodigal Son. The Pharisees arrived during Jesus’ instructions, and were highly displeased to find Him applying to Himself all the signs and Prophecies quoted by Him in reference to the Messiah. That evening Jesus went with the Levites and the children to take a walk outside the city. The little girls followed last, in the charge of the larger ones. Jesus, letting the boys go on ahead, stood still from time to time until these little ones came up, and then instructed them in examples drawn from nature, from all the objects around them, the trees, fruits, flowers, bees, birds, sun, earth, water, flocks, and field labors. In indescribably beautiful words, He next taught the boys about Jacob and the well that he had dug in that locality. He told them that now the living water was about to be poured upon them, and how perfidious a thing it was to fill up, choke up the well, as the enemies of Abraham and Jacob had done. He applied it to those that wanted to suppress the doctrine and miracles of the Prophets, namely, the Pharisees.

When on the following morning Jesus went to the synagogue, He found there all the Pharisees and Sadducees of the place, as also a great concourse of people. He opened the Scriptures and expounded the Prophets. Some of the Pharisees and Sadducees obstinately disputed with Him, but He put them all to shame. A man whose arms and hands were paralyzed had meantime been slowly making his way to the door of the synagogue. He had been so long trying, and had at last succeeded in getting a position by which Jesus must pass on going out. One of the Pharisees eyed the poor creature with displeasure, and ordered him away. As he refused to obey, they tried to push him out. But he supported himself as well as he could against the door and looked piteously at Jesus, who was on a high seat at a considerable distance from the entrance and separated from him by an immense crowd. Jesus turned toward him and said: “What do you desire of Me?” The man answered: “Master, I implore Thee to cure me. Thou canst do it, if Thou wilt!” Jesus replied: “Thy faith hath saved thee. Stretch forth thy hands above the people,” and in that moment the man was healed at a distance. He raised up his hands praising God. Then Jesus said: “Go home, and raise no excitement!” But the man replied: “Master, how can I be silent on so great a benefit?” and he went out and told it to all that he met. And now crowds of sick gathered before the synagogue, and Jesus cured them as He passed out. After that He dined with the Pharisees who, in spite of their inward displeasure, always treated Him courteously. This was part of their policy, that they might the more easily entrap Him. He performed more cures that evening.

2.3.13. . JESUS GOES FROM ABELMAHULA TO BEZECH

Next morning found Jesus still at the school of Abelmahula. He was quite surrounded by the little girls who crowded close upon Him, holding on to His garments and clasping His hand. He was unspeakably kind to them, and exhorted them to obedience and the fear of God. The larger ones stood back. The disciples present were somewhat annoyed and uneasy. They were anxious for their Master to take His departure. According to their Jewish notions, such familiarity with children was not becoming in a Prophet, and they feared it would injure His reputation.

Jesus did not trouble Himself about their thoughts. After He had instructed all the children, addressed some exhortations to the larger ones, and encouraged their teachers in their good resolutions, He directed one of the disciples to give the little girls a present, and each in effect received two small coins fastened together. I think they were two drachmas. Then Jesus blessed them all in general and left the place with the disciples, starting eastward toward the Jordan.

During the journey Jesus taught in a field before some huts where a crowd of laborers and shepherds had gathered. About four o’clock that afternoon, they reached the neighborhood of Bezech about two hours east of Abelmahula and near the Jordan. It was like two distinct cities, lying as it did on both sides of a stream that flowed into the Jordan. The country around was hilly and rugged, the houses stood somewhat scattered. Bezech was less a city than two united villages. The inhabitants lived to themselves with very little intercourse with strangers. They were chiefly engaged in husbandry, and they leveled their rugged and hilly farmlands with great labor. They also manufactured agricultural implements for sale, and wove coarse carpets and canvas for tents.

About an hour and a half from this place, the Jordan made a bend toward the west, as if about to flow straight to Mount Olivet. It turned back, however, thus forming a kind of peninsula on its eastern bank, upon which stood a row of houses. In coming from Galilee to Abelmahula, Jesus had to cross a little river. Ennon was on the opposite side of the Jordan, about four hours, perhaps, from Bezech.

Jesus taught in an inn outside the city, the first of those erected for His and the disciples’ accommodation that He had met on this journey since leaving Bethania. It was in the charge of a pious, upright man, who went out to meet the travellers, washed their feet and gave them refreshments, after which Jesus entered the city. The superintendents of the school came out into the street to receive Him, and He visited several houses and cured the sick.

There were now thirty disciples with Jesus. Those from Jerusalem and its environs had arrived with Lazarus, and several of John’s disciples had come. Some of the latter were just from Machaerus with a message to Jesus from their master, a pressing request to reveal Himself more clearly and to say only that He was the Messiah. Among these messengers of John was the son of the widower Cleophas. I think he was Cleophas of Emmaus, a relative of Cleophas, the husband of Mary’s eldest sister. Another of these disciples was Judas Barsabas, related to Zachary of Hebron. His parents, though living now in Cana, had once dwelt in Nazareth. Among these disciples of John, I still recall others. The sons of Mary Heli, the eldest sister of the Blessed Virgin, were John’s disciples. They were born so long after their sister Mary Cleophas that they were scarcely older than her sons. They clung to the Baptist until he was beheaded, and then joined the disciples of Jesus.

The married couple who directed the inn at Bezech were good, devout people. They observed continence by virtue of a vow, although they were not Essenians. They were distant relatives of the Holy Family. During His stay here, Jesus had several private interviews with these good people.

All the friends and disciples ate and slept with Jesus in the newly erected inn. They found ready for them, thanks to the forethought of Lazarus and the holy women, table furniture, covers, carpets, beds, screens, and even sandals and other articles of clothing. Martha had near the desert of Jericho a house full of women whom she kept busy preparing all these things. She had gathered together many poor widows and penniless girls, who were striving to lead a good life. There they lived and worked together. All was carried on quietly and unknown to the public. It was no little thing to provide for so many inns and so many people and to superintend them constantly-above all, to send messengers around to them, or give them personal attention.

Next morning Jesus delivered a long and magnificent discourse on a hill in the middle of the city, where the inhabitants had erected for Him a teacher’s chair. The crowd was great, and among them were about ten Pharisees, who had come from the places around with the intention of catching Jesus in His words. His teaching here was mild and full of love, for the people, who were well disposed, had profited by John’s visit and instructions, and especially by the baptism which many of them had received. Jesus exhorted them to remain contented with their humble condition, to be industrious, and to show mercy to their neighbor. He spoke of the reign of grace, of the Kingdom, of the Messiah, and more significantly than ever of Himself. He alluded to John and his testimony, to his imprisonment and the persecution directed against him. He spoke likewise of the royal adulterer for the denunciation of whom John had been cast into prison, though in Jerusalem certain men guilty of the same crime, but who had carried on their evil doings less openly than Herod, had been condemned and executed. Jesus spoke significantly and to the point. He gave particular admonitions to each condition, age, and sex. A Pharisee having asked whether He was going to take John’s place, or whether He was the one of whom John had spoken, Jesus answered indirectly and reproached the questioner with his evil intention to entrap Him.

After that Jesus gave a very touching instruction to the boys and girls. He counseled the boys to bear with one another. If one should strike a companion or throw him down, the ill-treated party should bear it patiently and think not of retaliating. He should turn away in silence, forgiving his enemy, and his love should become twice as great as it was before, yes, for they should show affection even to enemies. They should not covet the goods of others. If a boy wanted the pen, the writing materials, the plaything, the fruit belonging to his neighbor, the latter should relinquish not only the object coveted, but give him still more if allowed to do so. They should fully satisfy their neighbor’s cupidity if permitted to give the things away, for only the patient, the loving, and the generous should have a seat in His Kingdom. This seat Jesus described to them in childlike terms as a beautiful throne.

He spoke of earthly goods which a man must give up in order to attain those of Heaven. Among other admoni tions to the girls, He warned them not to seek to excel others, not to envy others for their fine clothes, but to be gentle and obedient, to love their parents and fear God.

At the close of the public instruction, Jesus turned to His disciples, consoled them with more than ordinary tenderness, and exhorted them to bear all things with Him and not to be preoccupied with the cares of this world. He promised that they should be richly rewarded by their Father in Heaven and, with Himself, should possess the Kingdom. He spoke to them of the persecutions that He and they would have to suffer, and said plainly: “If the Pharisees, the Sadducees, or the Herodians should love or praise ye, it would be a sign that ye had wandered from My teachings and were no longer My disciples.” He mentioned those sects with significant nicknames. Then He praised the people of the place, particularly for their charitable compassion, for they often took poor orphans from the school at Abelmahula into their service. He congratulated them on the new synagogue they had built by contribution, in which some of the devout souls of Capharnaum also had joined. Then He cured many of their sick, took a repast with all the disciples at the inn, and in the evening when the Sabbath began, went to the synagogue.

Jesus taught in the synagogue from Isaias 51:12, “I, I myself will comfort you.” He spoke against human respect, telling them that they should not fear the Pharisees and other oppressors, but remember that God had created them and preserved them till the present. He explained the words: “I have put My words in thy mouth,” to mean that God had sent the Messiah, that this Messiah was God’s Word in the mouth of His people, that this Messiah gave utterance to God’s Word, and that they themselves were God’s people. Jesus applied all this so clearly to Himself that the Pharisees whispered among themselves that He was palming Himself off for the Messiah. Then He said that Jerusalem should awaken from her intoxication, for the hour of wrath had passed and that of grace had dawned. The unfruitful synagogue had given birth to not one that could lead and raise up the poor people, but now should sinners, hypocrites, and oppressors be chastised and oppressed in their turn. Jerusalem should arise, Sion should awaken! Jesus applied all in a spiritual sense to the pious and holy, to the penitent, to those that through the Jordan - that is, through Baptism-should go into the Promised Land of Canaan, into the Kingdom of His Father. The uncircumcised, the impure, the licentious, the sinful should no longer corrupt the people. He taught of Redemption and of the Name of God, which should now be announced among them. Then from Deuteronomy 16, 17, and 18, He spoke of judges and public officers, of prevarication and bribery, and inveighed vehemently against the Pharisees. After that He cured many sick outside the synagogue.

The next day Jesus again taught in the synagogue, taking His texts from Isaias 51 and 52, and from Deuteronomy 16-21. He spoke of John and the Messiah. He gave signs by which the latter might be recognized, and they were different from those by which He usually designated Him. He said plainly that He Himself was the Messiah, for many of His hearers were already, through the teaching of John, well prepared for the announcement. Jesus based this part of His discourse upon Isaias 52:13-15. He said: “The Messiah will gather ye together. He will be full of wisdom, He will be exalted and glorified. Many of ye have shuddered at the thought of Jerusalem’s being laid waste and desolate under the rule of the Gentiles, and in like manner will your Redeemer be persecuted and despised by men. He will be a man without repute among other men. And yet He will baptize, will purify the Gentiles. He will teach kings, who will be silent before Him, and they to whom He has not been announced will both hear of Him and see Him.” Then Jesus recounted all that He had done, all the miracles He had wrought since His baptism, the persecution He had undergone at Jerusalem and Nazareth, the contempt He had endured, the spying and scornful laughter of the Pharisees. He alluded to the miracle at Cana, to the healing of the blind, the dumb, the deaf, the lame, and to the raising from the dead of the daughter of Jairus of Phasael. Pointing in the direction of Phasael, He said: “It is not very far from here. Go and ask whether I say the truth!” Then He continued: “Ye have seen and known John. He proclaimed himself the precursor of the Messiah, the preparer of His ways! Was John an effeminate man, one given to the softness and delicacy of high life? Was he not rather reared in the wilderness? Did he dwell in palaces? Did he eat of costly dishes? Did he wear fine clothing? Did he make use of flattering words? But he called himself the precursor hen did not the servant wear the livery of his Lord? Would a king, a rich, a glorious, a powerful king such as ye expect your Messiah to be, have such a precursor? And yet ye have the Redeemer in your midst, and ye will not recognize Him. He is not such as your pride would have Him, He is not such as ye are yourselves, therefore ye will not acknowledge Him!”

Jesus then turned to Deuteronomy 18:18-19: “1 will raise them up a prophet out of the midst of their brethren ” “And he that will not hear his words, which he shall speak in my name, I will be the revenger,” and He delivered a powerful discourse upon these texts. No one dared oppose a word to His teaching. He said: “John lived solitary in the desert. He mingled not with men, and ye blamed the life he led. I go from place to place, I teach, I heal, and that too ye blame! What kind of a Messiah do ye want? Each one would like to have a Messiah according to his own ideas! Ye resemble children running in the streets. Each makes for himself the instrument he likes best. One brings forth low, bass notes from the horn he has twisted out of bark, and another screeches high on his flute of reeds.” Then Jesus named all kinds of playthings used by children, saying that His hearers were like the owners of those toys. Each wanted to sing upon his own note, each was pleased with his own toy alone.

Toward evening, when Jesus left the synagogue, He found a great crowd of sick waiting for Him outside. Some were lying on litters over which awnings had been stretched. Jesus, followed by His disciples, went from one to the other, curing them. Here and there appeared some poor possessed, raging and crying after Him. He delivered them as He passed, and commanded them to be silent. There were paralytics, consumptives, the deaf, the dumb, and the dropsical with tumors or scrofulous swellings on their neck. Jesus healed all, one after the other, by the imposition of hands, though His manner and touch were different in different cases. Some were entirely cured at once, a little weakness alone remaining; others were greatly relieved, the perfect cure following quickly according to the nature of the malady and the dispositions of the invalid. The cured moved away chanting a Psalm of David. But there were so many sick that Jesus could not go around among them all. The disciples lent their aid in raising, supporting, and disembarrassing them of their wrappings and covers. At last Jesus laid His hands on the head of Andrew, of John, and of Judas Barsabas, took their hands into His own, and commanded them to go and, in His name, do to some of the sick as He had done. They instantly obeyed and cured many.

After that, Jesus and the disciples returned to the inn, where they took a repast at which no stranger was present. Jesus blessed the food. A great part of it was left, and this He sent to the poor heathens encamped outside Bezech and to the other poor. The disciples had instructed the pagans belonging to the caravans.

Immense multitudes had assembled in Bezech from both shores of the Jordan. All that had heard John were now eager to hear Jesus. The heathen caravans, though on their way to Ennon, had come hither to hear Him. Bezech was about three-quarters of an hour from the Jordan, on a swiftly flowing stream which divided the city into two parts.

2.3.14. . JESUS LEAVES BEZECH AND GOES TO ENNON. MARY OF SUPHAN

Jesus still taught and cured in the country around the inn. The neophytes, the pagan caravan, and many others took their way to the Jordan with the intention of crossing. The ferry was an hour and a half to the south of Bezech, below a city called Zarthan, which was one hour’s distance from the first named, and lower down on the Jordan. On the opposite side of the river, between Bezech and Zarthan, was a place called Adam. It was near that city of Zarthan that the Jordan had ceased to flow while the children of Israel were crossing. Solomon once had some vases cast here. That industry was still carried on. West of the bend that the Jordan makes in this neighborhood was a mountain extending off to Samaria, and in it was a mine from which was obtained a metal something like that which we call brass. Jesus taught all along the route. When questioned as to whether He intended to teach in Zarthan, He answered: “There are other localities that need it more. John was often there, so ye may ask the people whether he feasted and lived on dainty fare.” The Jordan was here crossed by a great ferry, just below which began the detour of the river toward the west. After crossing, Jesus and His followers went on for about two hours eastward and along the northern bank of a little stream that flowed into the Jordan somewhere below the ferry. Then they crossed another stream near which lay Socoth to their left, looking as if they had just stepped over it. They rested under tents between Socoth and Ennon, which places may have been about four hours apart. If they had again crossed the river and gone up a little distance, they could have seen Salem, which was hidden from. them by the hilly bank. It was opposite Ennon, and somewhat below the middle of another bend of the Jordan westward.

Crowds innumerable were collected at Ennon. The pagans were encamped between the hill upon which it was built, and the Jordan. There were ten Pharisees present, some from Ennon, some from other places, among them the son of Simeon of Bethania. Some of them were reasonable enough and animated by upright intentions.

The little city of Ennon lay on the north side of the hill, as if built up entirely of beautiful villas. On this side and beyond the city was the source of the basin destined for Baptism, which was on the east side of the hill. The stream was conducted through the hill in metal pipes, which could be closed and opened when needed. There was a springhouse over the source.

The Pharisees, among them the son of Simon the Leper, came out to this place to meet Jesus and the disciples. They welcomed them cordially and politely, led them into a tent, washed their feet, brushed their garments, and presented them refreshments of honey, bread, and wine. Jesus congratulated them on the good dispositions of many among them though, as He said, it grieved Him that they belonged to that sect. He accompanied them to the city where He soon came to a court in which a crowd of sick of all kinds, some natives of the city, some strangers, were awaiting His arrival. Some were lying under tents, others were in the halls that opened into the court. Many could walk, and Jesus helped them one after another with imposition of hands and words of admonition. The disciples assisted in bringing the sick forward, in raising them and freeing them from their covers, etc. The Pharisees and many others were present. Several women stood at a distance, pale and enveloped in their mantles. They were afflicted with an issue of blood. When Jesus had finished with the rest, He approached them, laid His hands upon them, and cured them. Among the sick were paralytics and dropsical; consumptives, some with abscesses on their necks and other parts of the body (though not such as to render them unclean); the deaf and the dumb; in a word, sufferers of all kinds.

At the extremity of this court was a large portico opening into the city. I saw in it many spectators, Pharisees and women. To the Pharisees of Ennon, since there were upright souls among them and also because they had received Him frankly and respectfully, Jesus showed a certain indulgence that He had not exhibited in other places. He wished thereby to make void the reproach that He associated only with publicans, sinners, and vagrants. He wanted to show them that He would pay them due honor if they demeaned themselves properly and with upright intentions. They showed great activity in preserving order among the people on this occasion, and Jesus allowed them to do it.

While Jesus was busy curing the sick, a beautiful woman of middle age and in the garb of a stranger entered the large portico by the gate leading from the city. Her head and hair were wound in a thin veil woven with pearls. She wore a bodice in shape somewhat like a heart, and open at the sides, something like a scapular thrown over the head and fastened together around the body by straps reaching from the back. Around the neck and breast it was ornamented with cords and pearls. From it fell, in folds to the ankle, two deep skirts, one shorter than the other. Both were of fine white wool embroidered with large, colored flowers. The sleeves were wide and fastened with armlets. To the shoulder straps that connected the front and back of the bodice was attached the upper part of a short mantle that fell over the arms. Over this flowed a long veil, of the whiteness of wool.

The woman, ashamed and anxious, entered slowly and timidly, her pale countenance bespeaking confusion and her eyes red from weeping. She wanted to approach Jesus, but the crowd was so great that she could not get near Him. The Pharisees keeping order went to her, and she at once addressed them: “Lead me to the Prophet, that He may forgive my sins and cure me!” The Pharisees stopped her with the words: “Woman, go home! What do you want here? The Prophet will not speak to you. How can He forgive you your sins? He will not busy Himself with you, for you are an adulteress.” When the woman heard these words, she grew pale, her countenance assumed a frightful expression, she threw herself on the ground, rent her mantle from top to bottom, snatched her veil from her head and cried: “Ah, then I am lost! Now they lay hold of me! They are tearing me to pieces! See, there they are!” and she named five devils who were raging against her, one of her husband, the other four of her paramours. It was a fearful spectacle. Some of the women standing around raised her from the ground, and bore her wailing to her home. Jesus knew well what was going on, but He would not put the Pharisees of this place to shame. He did not interfere, but quietly continued His work of healing, for her hour had not yet come.

Soon after, accompanied by the disciples and Pharisees, and followed by the people, Jesus went through the city to the hill upon which John had formerly taught. It was in the center of moss-covered ramparts and there were some buildings around. On the side by which they approached was a half-ruined castle, in one of whose towers Herod took up his abode during John’s teaching. The whole hill was already covered with the expectant crowd. Jesus mounted to the place where John had taught. It was covered with a large awning open on all sides. Here He delivered a long discourse in which He spoke of the mercy of God to men, particularly to His own people. He ran through the entire Scriptures, showed God’s guidance of His chosen nation, His promises to them, and proved that they were all being realized in the present. Jesus did not, however, say so openly at Ennon as He had done at Bezech that He was Himself the Messiah. He spoke also of John, his imprisonment and his mission. One crowd of listeners was at intervals supplanted by another, that all might hear His words. Jesus questioned some of them as to why they wanted to receive Baptism, why they had put it off till the present, and what they thought the ceremony to be. He divided them into classes, some of which were to be baptized at once, and others only after further instruction. I remember the answer of one group of neophytes to the question why they had delayed till now. One of the number said: “Because John constantly taught that a Man was to come who would be greater than himself. We waited consequently in order to receive still greater grace.” At these words, all that approved the response raised their hands. They formed a special class to receive more particular instructions as preparation for Baptism.

The discourse ended at about three o’clock in the afternoon. Then Jesus and the disciples went with the Pharisees down the hill and into the city, where a great entertainment had been. prepared for Him in one of the public halls. But when He drew near the hall, He stopped short, saying: “I have another kind of hunger,” and He asked (though He already knew) where that woman lived whom they had sent away from Him in the morning. They pointed out the house. It was near the hall of entertainment. Jesus left His companions standing where they were, while He went forward and entered the house through the courtyard.

As Jesus approached, I saw the fearful torture and affliction of the woman inside. The devil, who had possession of her, drove her from one corner to another. She was like a timorous animal that would hide itself. As Jesus was traversing the court and drawing near to where she was, she fled through a corridor and into a cellar in the side of the hill upon which her house was built. In it was a vessel like a great cask, narrow above and wide below. She wanted to hide herself in it, but when she tried to do so, it burst with a loud crash. It was an immense earthen vessel. Jesus meantime halted and cried: “Mary of Suphan, wife of..” (here He pronounced her husband’s name, which I have forgotten) “I command thee in the Name of God to come to Me!” Then the woman, enveloped from head to foot, as if the demon forced her still to hide in her mantle, came creeping to Jesus’ feet on all fours, like a dog awaiting the whip. But Jesus said to her: “Stand up!” She obeyed, but drew her veil tightly over her face and around her neck as if she wanted to strangle herself. Then said the Lord to her: “Uncover thy face!” and she unwound her veil, but lowering her eyes and averting them from Jesus as if forced to do so by an interior power. Jesus, approaching His head to hers, said: “Look at Me!” and she obeyed. He breathed upon her, a black vapor went out of her on all sides, and she fell unconscious before Him. Her servant maids, alarmed by the loud bursting of the cask, had hurried thither and were standing nearby. Jesus directed them to take their mistress upstairs and lay her on a bed. He soon followed with two of the disciples that had accompanied Him, and found her weeping bitter tears. He went to her, laid His hand on her head, and said: “Thy sins are forgiven thee!” She wept vehemently and sat up. And now her three children entered the room, a boy about twelve years old, and two little girls of about nine and seven. The girls wore little short-sleeved tunics embroidered in yellow. Jesus stepped forward to meet the children, spoke to them kindly, asked them some questions, and gave them some instruction. Their mother said: “Thank the Prophet! He has cured me!” whereupon the little ones fell on the ground at Jesus’ feet. He blessed them, led them one by one to their mother, in order of age, and put their little hands into hers. It seemed to me that, by this action, Jesus removed from the children the disgrace, and thus legitimatized them, for they were the fruits of adulterous unions. Jesus still consoled the woman, telling her that she would be reconciled with her husband, and counseling her thenceforth to live righteously in contrition and penance. After that He went with the disciples to the entertainment of the Pharisees.

This woman was from Suphan in the land of Moab. She was a descendant of Orpha, the widow of Chelion, and daughter-in-law of Noemi, who upon the latter’s advice did not go with her to Bethlehem, though Ruth, the widow of Orpha’s other son Mahalon, accompanied Noemi thither. Orpha, the widow of Chelion, who was the son of Elimelech of Bethlehem, married again in Moab, and from that union sprang the family of Mary the Suphanite. She was a Jewess and rich, but an adulteress. The three children that she had with her at the time of her conversion were illegitimate. Her legiti mate children had been retained by their father when he repudiated his unfaithful wife, their mother. She was living at this time in a house of her own at Ennon. For a long time she had conceived sentiments of sorrow for her disorders and had done penance, her conduct being so reserved and proper that she had won the esteem of even the most respectable women of Ennon. The Baptist’s preaching against Herod’s unlawful connection had strongly affected her. She was often possessed by five devils. They had again seized upon her when, as a last resource, she had gone to the court where Jesus was curing the sick. The rebuff of the Pharisees and their words, which in her deep dejection she had taken as true, had driven her to the brink of despair. Through her descent from Orpha, Ruth’s sister-in-law, she was connected with the House of David, the ancestral line of Jesus. It was shown me how this stream, deviating in her from its course and troubled by her abominable sins, was purified anew in her by the grace of Jesus and flowed once more in its direct course toward the Church.

Jesus went into the entertainment hall in which were the Pharisees and the rest of the disciples, and took His place with them at table. The Pharisees were somewhat displeased that Jesus had left them and gone to seek the woman whom they had so harshly repulsed that morning before so many people. But they said nothing, fearing to receive a reproof themselves. Jesus treated them with much consideration during the meal, and taught in numerous similitudes and parables. Toward the middle of the entertainment, the three children of the Suphanite entered in their holiday dresses. One of the little girls bore an urn full of odoriferous water, the other had a similar one of nard, and the boy carried a vessel. They entered the hall by the door opposite the unoccupied side of the table, cast themselves down before Jesus, and set their presents on the table in front of Him. Mary herself followed with her maids, but she dared not approach. She was veiled, and carried a shining crystal vase with colored veins like marble in which, surrounded by upright sprays of delicate green foliage, were various kinds of costly aromatics. Her children had offered similar vases, but smaller. The Pharisees cast forbidding glances upon the mother and children. But Jesus said: “Draw near, Mary!” and she stepped humbly behind Him, while her children, to whom she had handed it, deposited her offering beside the others on the table. Jesus thanked her. The Pharisees murmured as later on they did at Magdalen’s present to Jesus. They thought it a great waste, quite opposed to economy and compassion for the needy; however, they only wanted something to bring against the poor woman. Jesus spoke to her very kindly, as also to the children, to whom He presented some fruit which they took away with them. The Suphanite remained veiled and standing humbly behind Jesus. He said to the Pharisees: “All gifts come from God. For precious gifts, gratitude gives in return what it has the most precious, and that is no waste. The people that gather and prepare these spices must live.” Then He directed one of the disciples to give the value of them to the poor, spoke some words upon the woman’s conversion and repentance, restored her to the good opinion of all, and called upon the inhabitants of the city to treat her affectionately. Mary spoke not a word, but wept quietly under her veil the whole time. At last she cast herself in silence at Jesus’ feet, rose, and left the dining hall.

Jesus took this occasion to give some instruction against adultery. Which among them, He asked, felt himself free from spiritual adultery. He remarked that John had not been able to convert Herod, but that this poor woman had of her own accord turned away from her evil life, and then He related the parable of the sheep lost and found. He had already consoled the woman in her own house, assuring her that her children would turn out well, and holding out to her the hope that she should one day join the women under Martha’s supervision and work for the benefit of the inns. I saw the disciples after the entertainment giving abundantly of what was left to the poor. Jesus then went down to the west side of the hill of Ennon where the camp of the heathens lay at some distance. There was also, I think, a tent inn on this side. There Jesus instructed the heathens. Ennon was in the dominion of Herod,. but it belonged, like a property across the boundary, to the Tetrarch Philip. Many soldiers of Herod were again there trying to find out news for their master.

2.3.15. . JESUS IN RAMOTH-GALAAD

From Ennon Jesus went with twelve disciples to the Jabok and the neighboring places. Andrew, James, John, and some other disciples remained at Ennon, in order to baptize at the pool of Baptism east of the hill. The water ran from the hill into the baptismal basin, formed a little lake behind it, watered some meadows as a little brook, and then fell into a reservoir on the north of Ennon from which it could be turned at pleasure into the Jordan.

I saw Jesus with the disciples teaching in a city about one hour east of Socoth and on the south side of the Jabok. Among the numerous sick that He healed was a man who since his birth had one eye closed. Jesus moistened it with His saliva. The eye opened, and the man enjoyed perfect sight.

Jesus crossed the Jabok, which flows through a valley, and turned to the east until He came into the vicinity of Mahanaim, a nice, clean city in two sections. He sat down by the well outside, and soon out came the Elders of the synagogues and the chief men of the city with goblets, food, and drink. They bade Jesus welcome, washed His and the disciples’ feet, poured ointment on Jesus’ head, gave Him and the disciples a little luncheon, and conducted Him with great love and simplicity into the city. Jesus delivered a short discourse upon the Patriarch Jacob and of all that had happened to him in those parts. Most of these people had been baptized by John. A patriarchal simplicity reigned in all the cities around this region, and many of the ancient customs were still observed. Jesus did not tarry long here, only time enough to receive the honors paid Him on His route.

From Mahanaim He went along the northern bank of the Jabok for about an hour eastward to the place where Jacob and Esau met. The valley here sinks deep. During the whole way Jesus taught His disciples. After some time they recrossed to the southern bank not far from where two little streams united to form the Jabok. Then they continued their journey for about a mile to the east with the desert of Ephraim on their right.

After traversing the valley they found, upon a mountainridge to the east of the forest of Ephraim, RamothGalaad, a beautiful city, clean and regularly built. In it the heathens had their own quarter and temple. The sacred services were celebrated by Levites. One of the disciples went on ahead to announce Jesus’ approach. The Levites and others of distinction were already awaiting Him in a tent near the well outside the city. They washed the newcomers’ feet, gave them the usual refreshments as a pledge of hospitality, and conducted them into the city. There they found a crowd of poor sick gathered on an open square to implore Jesus’ help. He cured many of them. That evening He taught in the synagogue, for it was the beginning of the Sabbath that commemorated the sacrifice of Jephte’s daughter, which in this city was celebrated as a mourning and national festival. There were crowds of young maidens and other people from the country around.

Jesus and the disciples took a repast with the Levites and stayed overnight in a house near the synagogue. There were in these parts no special inns prepared for Jesus. In Ennon, Kamon, and Mahanaim they were hired in advance, and the number of guests limited. Ramoth was built in terraces on a hill behind which, in a little vale flanked by a steep, rocky wall, was the quarter of the city inhabited by the pagans. They had a temple. One could always recognize their abodes by the figures erected on the roofs. On the roof of this temple was a whole group. The central figure wore a crown and stood in a reservoir or fountain, holding a basin in its hand. Around it were several figures of children dipping up the water and pouring it from one to another until at last it fell into the basin held by the middle finger.

The cities in this region were more beautiful, more neatly built than the old Jewish ones. The streets were laid off in the form of a star, all verging to a central point, and the extremities were rounded, thus making the circumference assume something of a zigzag form, as did also the city walls. Ramoth-Galaad was formerly a city of refuge for criminals. (Deut. 4:43, Jos. 20:8.) There was a large solitary building in which they were lodged, but at the time of Jesus’ visit it had fallen to ruin and appeared to be no longer used. They made tapestry here, embroidered with figures of all kinds of animals and flowers, partly for trade, and partly for the use of the temple. I saw numbers of women and young maidens working at it in long tents. The costume of the people resembled more the patriarchal style, and they were very clean. Their clothing was of fine wool.

Jesus assisted at a solemn memorial feast of the sacrifice of Jephte’s daughter. He went with His disciples and the Levites to a beautiful open square outside the city to the east where preparations for the festival had been made. The inhabitants of Ramoth-Galaad were already assembled and ranged in large circles. Here were still the hill and the altar upon which Jephte’s daughter was immolated. In front of it was a semicircle of grassy seats for the maidens, and nearby were seats for the Levites and magistrates of the city. All went in a long and orderly procession to their places. The young girls of Ramoth and many from the neighboring cities assisted at the feast in robes of mourning. One young girl, clothed in white and veiled, personated Jephte’s daughter herself. A troop of others clad in somber robes, their faces veiled to the chin and wearing black, fringed sashes on the forearm, represented her lamenting companions. Tiny girls scattering flowers and playing on little flutes mournfully headed the procession in which three lambs were led. The ceremonies were long and of the most touching nature. They comprehended different parts, chanting, religious instructions, and representations of the sad drama, while Psalms and songs commemorative of it were sung. The maiden that personated Jephte’s daughter was comforted and lamented in chorus by her companions, though she herself was sighing only after death. Among the Levites also in some of the choirs of singers, there seemed to be held a conference upon the heroine’s fate; but she presented herself before them and in earnest words begged to be allowed to accomplish the vow. They made use of different rolls of writing in the different scenes, some parts being recited from memory, others read from the rolls.

Jesus took an active part in the celebration. He personated the supreme Judge, or High Priest, and besides the speeches assigned His role, He delivered instructions before and during the ceremonies. Three lambs were sacrificed in memory of Jephte’s daughter, their blood sprinkled around the altar, and the roasted flesh given to the poor. Jesus gave the young maidens some words of instruction on the danger of yielding to vanity. I understood from it that Jephtias would have been liberated had she not been so vain.

The feast lasted until afternoon. During the whole celebration, the maidens successively replaced one another in personating Jephtias. As soon as one finished her part, the next in order rose from the stone seat upon which she had been sitting in the midst of the circle, retired with her into a tent nearby, and assumed the costume of the victim, that worn by her at the moment of immolation.

The tomb of the young heroine was on a neighboring hill, and on it the lambs were sacrificed. It was a fourcornered sarcophagus opening on top. When the fat of the lambs and the other portions to be sacrificed were almost consumed, what was left of the victims was introduced slantingly into the opening, that with the ashes it might fall into the tomb. When the lambs were slaughtered, I saw the blood sprinkled around the altar, and the maidens putting, with a little rod, a drop of it on the end of the long, narrow veil hanging over their shoulder. Jesus said: “Jephtias! Thou shouldst have thanked God in the retirement of thine own home for the victory He had granted thy people. But becoming vain and seeking praise as a hero’s daughter, thou didst with frivolous ornaments and festive sounds go forth boasting before the other daughters of the land.”

When the festive ceremonies were ended, all retired to a pleasure garden nearby where arbors and tents had been erected and an entertainment prepared. Jesus took part in it. He placed Himself at the table at which the poor were fed, and related a parable. The maidens ate in the same tent, but separated from the others by a screen about three feet high. Lying at table, one could not see over it, though to one standing, it did not obstruct the view. After the meal Jesus with the Levites, the disciples, and many others returned to the city, where numbers of sick were patiently awaiting His coming. He cured them, as well as some lunatics and others afflicted with melancholy. He taught in the synagogue, taking for His subject Jacob and Joseph and the selling of the latter to the Egyptians. He said: “One day another also shall be sold by one of His brethren. But He will pardon His penitent brethren and in the time of famine feed them with the Bread of Eternal Life.” On that same evening, some of the pagans outside the city accosted the disciples very humbly, asking them whether they too might hope to share in the great Prophet’s teachings. The disciples informed Jesus of their desire, and He promised to go to them in the morning.

Jephte was the natural son of an idolatrous mother. Driven by his father’s legitimate children from Ramoth, called.also Maspha, he lived in the neighboring land of Tob. He joined some military adventurers and led a life of brigandage. His pagan wife died young, leaving him an only daughter, who was beautiful and extraordinarily talented, but rather given to vanity. Jephte was an exceedingly rash, absolute, and determined man, eager for victory, and strongly wedded to his own word. He was more like a pagan hero than a Jew. He was an instrument in the hand of God. Fired with desire to conquer and rule the land from which he had been expelled, he made that solemn vow to offer to the Lord as a holocaust the first one that should come out of his own house on his victorious return. He dreamed not that it would be his only daughter; as for the rest of his family, he had no love for them.

Jephte’s vow was not pleasing to God; nevertheless He permitted it, decreeing that its fulfillment should be a chastisement upon both father and daughter and cut off the posterity of the former from Israel. His daughter would perhaps have been perverted by the success and elevation of her father; but as it was, she did penance during two months and died for God. It is probable that she also influenced her father to a better way of thinking and made him more faithful to God. The daughter went out followed by a long train of maidens with songs and flutes and timbals to meet her father. It was at a whole hour’s distance from the city that she met him, still she was the first whom he saw belonging to his own family. When she discovered her misfortune, she entered into herself and asked for a reprieve of two months, that she might retire into solitude to prepare by penance for her sacrifice, and to mourn with her companions over her virginal death, which would deprive her father of posterity in Israel. With several of her young companions she went into the mountains opposite the valley of Ramoth, where for two months she dwelt under a tent in prayer, fasting, and sackcloth. The maidens of Ramoth took turns in staying with her. She mourned especially her vanity and thirst for glory. The rulers held council as to whether she could be freed from death, but it was not possible since her father had sworn a solemn oath. It was consequently a vow that could in nowise be commuted. I saw too that the daughter herself desired its fulfillment, and petitioned for it in words both wise and touching.

Her sacrifice was accompanied by every mark of grief, her companions chanting songs of mourning around her. She was seated on the same spot upon which the memorial feast was celebrated. Here again a council was held for the purpose of delivering her from death, but stepping forward, she expressed her wish to die, just as I had seen at the feast. She was clothed in a long, white garment that closely enveloped her from the breast to the feet; but from her head to her breast she wore a transparent, white veil through which could be seen her face, neck, and shoulders. She walked courageously to the altar. Her father hurried from the scene without bidding her adieu. Then she drank something red from a vessel presented her. I think it was something to render her unconscious. One of Jephte’s warriors was deputed to give the deathblow. His eyes were bandaged as a sign that he did not incur the guilt of murder, since he would not see the blow that was to kill the victim. She was then laid on his left arm, and he pierced her throat with a short, sharp weapon. She had no sooner drunk the red liquid than it produced its effect, for she was perfectly unconscious when laid on the warrior’s arm. Two of her young companions, who also were in white and appeared to act as bridemaids, caught the blood in a dish and poured it on the altar. She was afterward enveloped by her companions in a winding sheet and laid at full length on the altar, the upper surface of which was grated. A fire was kindled below and, when her garments were burned and the whole looked like a blackened mass, some men raised the grate with the corpse upon it. They rested the grate upon the edge of an open tomb nearby, and then gently raising the grate, let the body slide down into it. The tomb was then closed. It was still to be seen even in Jesus’ time.

The companions of Jephtias and many of the assistants steeped their veils and handkerchiefs in her blood, while others gathered up the ashes of the holocaust. Before Jephtias made her appearance in her sacrificial habiliments, her young companions had retired with her into a tent where she bathed and was prepared for the ceremony.

It was to the north of Ramoth, over two hours’ distance in the mountains that Jephtias and her companions met her father. They were mounted upon little asses adorned with ribands and hung with tinkling bells. One rode in front of Jephtias, one on either side, and the rest followed with songs and music. They sang the canticle of Moses upon the defeat of the Egyptians. As soon as Jephte descried his daughter, he rent his garments and became inconsolable. Jephtias herself did not give way to grief, but learned with calmness the fate that awaited her.

When she and her companions left her father’s house for the wilderness, taking with them such food only as was allowed for a fast, Jephte spoke to his daughter for the last time. This was in a certain manner the beginning of the sacrifice. At the moment of parting, he laid his hand, as was customary in offering sacrifice, upon his daughter’s head with the simple words: “Go forth! Thou wilt never have a spouse!” - to which she responded: “No, I shall never have a spouse!” - and he never again spoke to her. After his daughter’s death, Jephte had a beautiful monument erected in Ramoth and a little temple built over it. He ordered a memorial festival to be annually celebrated on the anniversary of his daughter’s immolation as a remembrance of his sad vow and a warning to others against such rashness. (Jg. 11:39-40).

Jephte’s mother was a pagan who had been converted to Judaism. His wife was the daughter of a man born from the illicit union of a Jew with an idolatress. On his expulsion from his native place, his daughter did not accompany him. She remained in Ramoth where, meanwhile, her mother died. When, in time of danger, Jephte was recalled to Tob by his compatriots, he did not return into the city of his birth. He assembled the people and concerted measures with them in the camp outside of Maspha. His own home and his only daughter he did not see. When he made that vow, he never thought of her, but of his other relatives who had repudiated him, and therefore God punished him.

The feast lasted four days. Jesus with His disciples visited also the pagan quarters in Ramoth. The people met Him with marks of reverence at the head of their street. Not far from their temple was an open-air space used for public discourses. Several of the sick and aged had been brought thither, the former of whom Jesus healed. They that had solicited a visit from Him appeared to be learned men, priests, and philosophers. They knew about the journey of the Three Kings, and of their having seen the birth of the King of the Jews in the stars, for they, too, had a similar expectation and were likewise engaged in the observation of the stars. Not far from here was a kind of observatory similar to that in the land of the holy Three Kings, and from it they gazed at the stars. They had long sighed for instruction, and now they received it from Jesus Himself. He spoke to them of very profound mysteries, even of the Most Holy Trinity. I heard these words that especially astonished me: “There are three that give testimony: the water, the spirit, and the blood, and these three are one.” He spoke of the Fall of man, of the promised Redeemer, of the guidance of mankind, of the Deluge, of the passage through the Red Sea and the Jordan, and of Baptism. He told them that the Jews had not obtained entire possession of the Promised Land, that many heathens still dwelt therein, but that He was now come to take possession of all that remained and unite it to His Kingdom-not, however, by the sword, but by charity and grace. His words made so deep an impression upon many of His hearers that He sent them to Ennon to be baptized. Seven aged men that could no longer travel, Jesus allowed to be baptized at once by two of the disciples. A basin was brought and placed before them while they stood up to the knees in the water in a bathing cistern near at hand. Above the basin was placed a railing upon which they could lean. Two of the disciples laid their hands on the neophyte’s shoulders while Mathias, a disciple of John, poured on their heads, one after another, water from a shell at the end of which was a handle. Jesus dictated to the disciples the form of words they should use. The old men were clothed in beautiful white garments, all very neat and clean.

Then Jesus gave an instruction to the people in general, taking for His subject chastity and marriage. To the women He spoke especially of obedience, of humility, and the education of their children. These people were welldisposed. They conducted Jesus most affectionately back to the Jewish quarter, where He went to the synagogue and healed the sick that He found before it. The Levites were not well pleased at Jesus’ having visited the heathens. In the synagogue, where Jephte’s festival was still being celebrated, Jesus taught of the call of the Gentiles. He said that many of them would rank higher in His Kingdom than the children of Israel, and that He was come to unite with the rightful possessors of the Promised Land, by grace, instruction, and Baptism, the idolaters whom the Israelites had not expelled. He spoke also of Jephte’s victory and vow.

While Jesus was preaching in the synagogue, the maidens were celebrating their feast at the monument that Jephte had erected to his daughter. It had been rebuilt, and every year at the recurrence of the festival was beautified by the contributions of the young girls. It stood in a round temple with an opening in the roof. In the center of this temple was a smaller one of the same form. It consisted of a kind of cupola supported by columns, in one of which was concealed a staircase leading up to it. Around the cupola wound a spiral walk upon which was a representation of the triumphal procession of Jephtias, the figures being the height of a child. This piece of workmanship was of light material, but shining like polished metal. The base supporting it was of open work, through which the figures appeared to be gazing down into the little temple. The top of the cupola was crowned by a circular, metal platform from which a kind of ladder, consisting of a pole with projecting rods on either side, led up to the roof of the exterior temple. From this roof the view over the city and surrounding country was very extended. The platform at the top of the ladder was wide enough to allow two girls holding on to the pole to make a turn around it hand in hand. A pedestal in the center of the smaller temple supported a white marble figure of Jephte’s daughter seated on a chair of the same material, just as she appeared before her immolation. Her head reached to the first coil of the spiral-shaped cupola. Around the base of the statue, there was space enough for three men to walk abreast.

The columns surrounding the little temple were connected together by beautiful grates. The exterior was of stone veined in different colors. The coils of the cupola varied in degrees of whiteness from bottom to top, the upper ones of the purest white.

In the temple around this monument, the young girls now celebrated Jephtias’s feast. The maiden’s statue held a handkerchief to the eyes with one hand as if shedding tears, while the other hanging listlessly at her side held a flower or broken branch. The young girls’ celebration was conducted with order. Sometimes they stretched curtains from the outer circle of the temple to the interior of the monument and took their places in little groups apart to pray and sigh and mourn in silence, their eyes fixed on the statue. Sometimes they sang together in chorus, sometimes in alternate choirs. Again, they passed two by two before the statue, strewing flowers, adorning it with wreaths and, as if to console Jephtias, chanting hymns on the shortness of life. I remember the expressions: “Today for me! Tomorrow for thee!” Then they sang the praises of Jephtias’s fortitude and resignation, lauding her highly as the price of their victory. Then they mounted in groups by the serpentine walk up to the top of the cupola where they sang triumphal songs. Some went up to the roof of the exterior temple, looked out over the country as if to catch a glimpse of the conquering hero, and pronounced the fearful vow. The procession then returned lamenting to the monument, mourned over the young virgin, and consoled her on the privation of the privileges of maternity. The exercises were interspersed with canticles of thanksgiving to God and reflections upon His justice, the various scenes being accompanied by very touching pantomimes, expressive by turns of joy, grief, and devotion. A grand entertainment was prepared for the young girls in the temple. I saw them not reclining at one table, but sitting in tiers of three, one above another, all around the temple, with little round tables at their side. They sat cross-legged. They had all kinds of wonderful dishes and viands made up into figures - for instance, that of a lamb lying on its back and filled with fruit and other eatables.

2.3.16. . JESUS LEAVES RAMOTH AND GOES TO ARGA, AZO, AND EPHRON

After assisting at an entertainment given Him by the Levites, Jesus with seven disciples and some people belonging to Ramoth went northward and crossed the Jabok. After climbing the mountains westward for about three hours, they arrived at the ancient kingdom of Basan and reached a city with two very steep mountains on one side and a long one on the other. It was called Arga and belonged to the district Argob, in the half-tribe Manasses. An hour and a half or two hours eastward from Arga, near the source of the brook Og, was situated a great city named Gerasa. To the southeast of this and on an elevated site one could see Jabesch-Galaad. The country around was stony. At a distance one might think there were no trees in these parts, but many sections were covered with low, green bushes. The kingdom of Basan commenced here, and Arga was its first city. The family of the half-tribe of Manasses extended a little farther to the south. About an hour northward of the Jabok, I saw a boundary marked off by stakes.

Jesus stayed overnight with His companions about half an hour from the city in a public inn situated on a grand highway that ran from the east toward Arga. The disciples had food with them. In the night when all were asleep, Jesus arose and went alone into the open air to pray. Arga was a large, populous, and extraordinarily clean city. Like most of the cities in these parts where pagans form a portion of the population, it was built in the form of a star, the streets wide and straight. The mode of life was quite different from that observed in Judea and Galilee, the customs being much better. Levites were sent hither from Jerusalem and other localities to teach in the synagogue. They were changed from time to time, for if those sent did not give satisfaction, the people had the right to complain, and thus get others. People of bad conduct were not allowed to go at large. They were sent to a place of punishment and there detained. The inhabitants did not carry on private housekeeping, that is, they did not prepare their food in their own houses. They had large public kitchens where all was cooked and whither they went either to get their food and carry it to their homes, or to partake of it in halls adjoining. They slept on the roofs of their houses under tents. There were large dyeing establishments in this city, for they were skillful in the art of coloring, producing especially beautiful violets. The manufacture and embroidery of large carpets were also carried on here with more skill and to a greater extent than in Ramoth. Between the city and the wall ran tent after tent where women sat and worked at long strips of stuff stretched before them. On account of the delicate nature of their employments, the people of Arga were famed of old for their exceedingly great cleanliness. Quantities of oil of superior quality were produced around Arga. The olive trees grew in long rows neatly tied to trellises. Down in the valleys toward the Jordan, the people had numbers of camels and excellent pasture grounds. There grew also in this region a precious wood, which was used in the building of the Ark of the Covenant and the table of showbread. The bark of the tree that produced it was smooth and beautiful, the branches hung like those of the willow, the leaves were like pear leaves, though very much larger, green on one side and on the other covered with some gray-colored stuff. It bore berries like the fruit of the dogrose, though larger. The wood was exceedingly hard and tough, and could be split into very fine strips like bark. When dry and bleached, it became firm and beautiful and almost indestructible. The tree contained a very fine pith, which was extracted by incisions so as to leave in the center of the inmost plank only a delicate, reddish vein. The wood was made into little tables, and used for all kinds of inlaid work. They dealt also in myrrh and other spices, although these did not grow there. They obtained them from the caravans that often unloaded their camels and rested here for weeks at a time. They pressed the spices into balls and prepared them to be used by the Jews in embalming the dead. The cows and sheep of Arga were very large.

When on the following morning Jesus and His disciples went toward Arga, the Levites and chief men of the city met Him with every mark of respect, conducted Him to a tent, washed His feet, and presented Him refreshments. Some of the disciples had gone on before Jesus to apprise the townspeople of His coming. He taught in the synagogue, after which He cured a great many sick, among them numbers of consumptives. He went likewise to many of the sick in their homes. Toward three o’clock a dinner was spread. Jesus dined with the Levites in a public hall, the dishes having been brought thither from the eating house. In the evening, He taught again in the synagogue, for it was the commencement of the Sabbath. Next morning He gave another discourse, speaking at length of Moses in the wilderness on Mounts Sinai and Horeb, of the construction of the Ark of the Covenant, of the table of showbread, etc. As the ancestors of His hearers had sent offerings for the same, Jesus alluded to them as symbolical. He exhorted them now, in the time of their fulfillment, to bring heart and soul as an offering by penance and conversion, and He showed them the connection between that offering of their forefathers and their own present condition. But I do not remember it. The substance of this discourse was as follows:

While Jesus was speaking, I had an extended and circumstantial vision of the departure of the Israelites from Egypt. I saw that Jethro, the father-in-law, and Sephora, the wife of Moses, dwelt in Arga with the two sons and a daughter of the latter. I saw Jethro with the wife and children of Moses journeying to join him on Mount Horeb. Moses received them most joyfully, and related all the miracles wrought by God for the deliverance of His people from Egypt, whereupon Jethro offered sacrifice. I saw too that Moses at this time settled the disputes of all the Israelites himself, but Jethro counseled him to nominate subordinate judges. He then returned home, leaving Sephora and her sons with Moses. I saw Jethro recounting in Arga all the wonders he had seen, and many were thereby roused to great reverence for the God of the Israelites. Then Jethro sent Moses presents and offerings on camels, to which the Argites had contributed. The presents consisted of fine oil, which was afterward burned before the tabernacle; very fine, long strands of camel’s hair for spinning and weaving into covers and curtains; and most beautiful setim wood, which was afterward made into the poles of the Ark of the Covenant and the table for the showbread. I think, too, they sent a species of grain out of which the showbread was made. It was made from the pith of a reedlike plant, from which long before I saw Mary making pap.

On the Sabbath Jesus taught in the synagogue from Isaias and from Deuteronomy 21:26. He spoke also of Balac and the Prophet Balaam. I saw many things connected with both, but I cannot now recall them. That evening in the Sabbath instructions, He related from the Law of Moses, which had previously been read, the history of Zambri and the Madianite stabbed by Phineas. (Num. 25:7.)

(Here A. C. repeated in an admirable manner, although she had never heard nor read them, a number of the Laws of Moses as set forth in Deuteronomy 21:26. They were those that especially corresponded to her own position in childhood and the ideas peculiar to the occupations connected with it; for instance, the law forbidding one that has found a bird’s nest to take the parent birds as well as the young; that which commands the gleanings of the harvest to be left for the poor; that which prohibits pledges to be taken from the poor, or borrowing from them, etc. Jesus touched upon all these points, dwelling at length upon the law that forbids defrauding laborers of their wages, because the people of Arga lived by labor. Sister Emmerich was rejoiced when told that all those laws could be found in the Bible, and she wondered at having heard them so correctly.)

The Sabbath over, Jesus went to an inn belonging to the pagans, who had sent Him, by the disciples, a most pressing invitation to that effect. He was received with great humility and affection. He instructed them upon the call of the heathens, telling them that He was now come to gain over those that had not been conquered by the Israelites. They questioned Him upon the fulfillment of the prophecy that the scepter should be taken away from Juda at the time of the Messiah, and He gave them an answer full of instruction. They knew the story of the Three Kings, and begged for Baptism. Jesus explained what the ceremony meant, that it was to be for them a preparation for their sharing in the Kingdom of the Messiah. These good pagans were travellers, and had been a couple of weeks at Arga, awaiting the arrival of a caravan. They numbered five families, about thirty-seven souls in all. They could not go to the Baptism at Ennon, for fear of missing the caravan. They asked Jesus where they should take up their future residence, and He indicated to them the place. I never heard Him speaking to the heathens of circumcision, but He always insisted on continence and the obligation of having but one wife.

These heathens were at once baptized by Saturnin and Judas Barsabas. They stepped into a bathing cistern, and bowed over a large basin in front of it which Jesus had blessed. The water was thrice poured over their head.

All were clothed in white. After the ceremony they presented to Jesus golden bracelets and earrings for the money box of the disciples. Those articles formed the principal part of their commerce. They were changed into money, which by Jesus’ orders was distributed to the poor. Jesus taught again in the synagogue, cured the sick, and dined with the Levites.

After the meal, accompanied by several people, Jesus went a couple of hours farther on to the north to a little place named Azo, where were many people gathered for the celebration of a feast commemorative of Gideon’s victory begun that evening. Jesus was received outside the city by the Levites. They washed His feet and offered Him to eat, after which He went into the synagogue and taught.

In Jephte’s time, Azo was a fortified city, but was destroyed during the war that called him from the land of Tob. It was in Jesus’ time a very clean little place, the houses in one long row. There were no heathens in it, and the inhabitants were singularly good, industrious, and well-behaved. They had many olive trees skillfully planted on terraces outside the city, and which they carefully tended. Stuffs were also fabricated and embroidered here. The manner of living was the same as at Arga. The people of Azo looked upon themselves as Jews of exceptional purity, since they lived entirely apart from the pagans. Everything was very clean in Azo. The road led down through a gently sloping valley, in which lay the city flanked on the west by a mountain.

When Deborah ruled in Israel and Sisara was slain by Jahel, there lived for a long time at Maspha a woman disguised as a man. She was descended from a woman who had survived the destruction of the tribe of Benjamin to which she belonged. This descendant assumed male attire and knew so well how to conceal her sex as to arouse the suspicion of no one. She had visions, she prophesied, and often served the Israelites in quality of spy. But whenever they employed her in that way, they met with defeat. The Madianites were encamped at that time near Azo, and that woman went out to them in the dress of a distinguished military officer. She called herself Abinoem after one of the heroes present at the defeat of Sisara. She passed unperceived through several quarters of the camp, spying as she went. At last she entered the general’s tent and expressed her readiness to deliver all Israel into his hands. She had been accustomed to abstain from wine and to conduct herself with great reserve and circumspection. But upon this occasion she became intoxicated, and her sex was discovered. They nailed her hand and foot to a plank, and cast her into a pit with the words: “May even her name be here buried with her!”

It was from Azo that Gedeon went out against the camp of the Madianites. Gedeon was a very handsome, powerful man of the tribe of Manasses. He dwelt with his father near Silo. Israel was in a critical condition at that time. The Madianites and other idolatrous tribes overran the country, laid waste the fields, and carried off the harvest. Gedeon, a son of Joas the Ezrite, dwelling in Ephra, was very brave and liberal. He often threshed his wheat before his neighbors and generously divided it among the needy. I saw him going out at early morn before daybreak, while the dew still lay on the ground, to a very large tree with spreading branches under which his threshing floor lay concealed. The oak covered with its broad branches the wide rocky basin in which it stood. This basin was surrounded by a mound-like wall that reached to the branches of the tree, so that a person standing at the foot of the oak was as if in a large vaulted cave and could not be seen from without. The trunk was, as it were, formed of many single branches wound together. The soil was firm and rocky. Around in the walls were large cavities in which the grain was stored in casks of bark. The threshing was done with a cylinder that revolved on wheels around the tree, and on it were wooden hammers that fell upon the grain. High up in the tree was a seat from which one could see around. The Madianites pitched their tents from Basan down across the Jordan, and even to the very field of Esdrelon. The valley of the Jordan swarmed with grazing camels, which circumstance greatly served Gedeon’s purpose. He reconnoitered for several weeks, and with his three hundred men, moved slowly toward Azo. I saw him slipping unperceived into the camp of the Madianites, and listening to what was said in one of the tents. Just at that moment, a soldier exclaimed to one of his companions: “I have been dreaming that a loaf of bread fell down the mountain and crushed our tent.” The other answered: “That is a bad omen! Gedeon will certainly fall upon us with his Israelites.” On the following night, Gedeon and his handful of warriors, with lighted torches in one hand and the trumpets upon which they were blowing in the other, pressed into the camp. Other bands did the same from opposite sides. The enemy became panic-stricken. They turned their swords against one another, while being slain and routed on all sides by the Children of Israel. The mountain from which the bread rolled down, as seen in the soldier’s dream, was directly back of Azo and it was from there that Gedeon made his attack in person.

The annual commemoration of Gedeon’s victory was now being celebrated in Azo. Outside the city was a large oak on a hill and at its foot an altar of stone. Between this tree and the mountain from which the soldier had seen the bread rolling down, the disguised prophetess lay buried. This tree was different from our oaks. It bore a large fruit with a green husk, under which was an exceedingly hard kernel in a little cup like our acorns. The Jews of Azo used these kernels for the tops of their walking sticks. For the accommodation of the large concourse of people, there was from that tree down to the city a whole row of tabernacles made of foliage and adorned with all kinds of fruit.

Jesus and the disciples went with the Levites in procession to the Ark. Five little he-goats, their necks adorned with red wreaths, were led in advance of the cortege. When they reached the oak, they were shut up in little grated caverns cut out of the side of the hill around the tree. Little cakes were also carried thither for sacrifice, and trumpets were blown. Different passages of Gedeon’s life were read from rolls, and canticles of victory sung. Then the goats were slaughtered and cut up, several pieces along with some of the cakes being laid upon the altar around which the blood was sprinkled. A Levite blew fire from a tube into the wood lying under the grating of the altar, in memory of the angel’s having enkindled Gedeon’s sacrifice with a rod. (Jgs. 6:21.)

Jesus delivered a discourse to the assembled crowd, and thus the morning passed. In the afternoon He went with the Levites and the principal citizens to a valley south of the city where, around a little fountain, were a public bathing place and pleasure garden. In a garden apart were the women and maidens playing at games and enjoying themselves. An entertainment had been prepared here and, according to an ancient custom, the upper tables were assigned to the poor. Jesus took His place at one of them. He related the parable of the Prodigal Son and told of the calf that his father commanded to be slaughtered for him. He passed the night under a tent on the roof of the synagogue, for the people of this place were accustomed to sleep on the roofs.

The feast was continued during the next day. The tabernacles of foliage were intended for the Feast of Tabernacles also, which was to begin in about fourteen days. Next morning Jesus delivered an instruction in the synagogue, and outside the school cured many blind, many consumptives, and several harmless possessed. After that He partook of a dinner and then left the city, accompanied by the Levites and others, about thirty in all.

The road led first over that mountain from which the soldier had seen the barley loaf rolling down into the camp of the Madianites. (Jgs. 7:13.) Then the travellers climbed by a defile over another mountain narrow, long, and high, on the opposite side of which they journeyed northward through the valley for about an hour. They reached at last a pleasant little lake near which rose some buildings belonging to the Levites of Azo. A brook flowed through it and down through the valley into the Jordan. About six hours northeastwardly from this point was Betharamphtha-Julias built around a mountain.

Jesus partook of a luncheon by the lake. It consisted of roasted fish, honey, bread, and a beverage of balm from a little jug, all of which the party had with them. The lake was about three hours’ distance from Azo. All along the route, Jesus had related parables of the sower and the stony soil, for it was over such they were then journeying. He also related another of fishes and how to catch them. There were some little boats on the lake fishing with drawnets, the capture being intended for the poor.

An hour and a half distant was Ephron. It could not be seen from here, though the high mountains in its vicinity were distinctly visible. Jesus now took leave of those that had accompanied Him from Azo, and proceeded to Ephron. Azo was the best place He had met on His way in these parts. Jesus was as usual received outside of Ephron by the Levites of the place, and here too were found already waiting for Him a crowd of sick. They lay in wooden chests to which handles were attached for convenience in carrying. Jesus cured them all. Ephron lay on the southern height of a narrow pass through which flowed a stream down into the Jordan. The latter could be seen far away through the defile. The stream of which I speak was often dried up. Opposite Ephron rose a narrow but lofty mountain. It was upon it that Jephte’s daughter with her maids awaited the signal of her father’s victory, namely, the rising of a column of smoke. The moment she descried it, she hurried back to Ramoth whence with great pomp she set out to meet her father. Jesus instructed and cured many here.

The Levites of this place belonged to an ancient sect called Rechabites. Jesus reproached them for the hardness and severity of their opinions, and advised the people not to observe many of their prescriptions. In His instruction He alluded to the punishment of those Levites of Bethsames that had irreverently (too curiously) gazed upon the Ark of the Covenant which had been brought back by the Philistines. (I Kgs. 6:15 et seq.) The Rechabites were descended from Jethro, the father-in-law of Moses. In early times they lived under tents, carried on no husbandry, and abstained from the use of wine. They exercised the office of chanters and gatekeepers in the Temple. Those men that near Bethsames had, contrary to orders, gazed upon the returning Ark and had for so doing been punished with death, were Rechabites who there dwelt under tents. Jeremias tried once, but in vain, to make them drink wine in the Temple. He afterward held up to Israel as an example the obedience of these men to their laws. In Jesus’ time they no longer dwelt under tents, though they still preserved many of their peculiar customs. They wore a hairy ephod (a scapular) as a cilicium [hair shirt] next their skin, and over that a garment made from the skins of beasts. Their outer robe was white, beautiful and clean, and was confined by a broad girdle. One of the points in which they differed from the Essenians was in their better mode of dressing. Their rules relating to purity were excessively strict, and they had very singular customs with regard to marriage. They passed judgment after examining blood drawn from the candidate for marriage. According to this test they decided whether he should marry or not, enjoining it upon some of their sect and forbidding it to others. In early times they were to be found in Argob, Jabesch, and in Judea. They offered no opposition to the words of Jesus, but took His instructions and His reproaches alike humbly and in good part. He reprehended them most of all for their unmerciful severity to adulterers and murderers to whom they granted no quarter. There were on this mountain many foundries and forges. They made pots and gutters, also water pipes. These last were formed of two pieces soldered together.

2.3.17. . JESUS IN BETHARAMPHTHA-JULIAS. ABIGAIL, THE REPUDIATED WIFE OF PHILIP THE TETRARCH

From Ephron, Jesus went with His disciples and several of the Rechabites about five hours to the north to Betharamphtha-Julias, a beautiful city situated on a height. On the way He gave an instruction near a mine from which was obtained the copper that was wrought in Ephron. There were some Rechabites in Betharamphtha, and among them priests. Those of Ephron appeared to me to be under their jurisdiction.

The city was large and extended far around a mountain. The western part was inhabited by Jews, the eastern and a portion of the heights by idolaters. The two quarters were separated by a walled-in road and a pleasure garden full of shady walks. High on the mountain arose a beautiful castle with its towers, its gardens, and trees. It was occupied by a divorced wife of the Tetrarch Philip, who had settled upon her all the revenues of this part of his territory. She was descended from the kings of Gessur, and had with her five daughters already well grown. She was named Abigail and, although tolerably advanced in years, was still active and beautiful. Her disposition was full of goodness and benevolence.

Philip was older than Herod of Pera and Galilee. He was a pagan of peaceable inclinations, but a lover of pleasure. He was half-brother of the other Herod, born of a different mother, and had first married a widow with one daughter. When Abigail’s husband was dispatched by Philip to a war or to Rome, I know not which, he left his wife behind. She meanwhile was seduced by Philip, who married her, whereupon her husband died of grief. When after some years Philip’s first wife, whom he had repudiated for the sake of Abigail, was about to die, she begged him on her deathbed to have pity at least on her daughter. Philip, who had by this time grown tired of Abigail, married his step-daughter, and banished Abigail and her five daughters to Betharamphtha, called also Julias in honor of a Roman empress. Here she occupied herself in doing good. She was favorably disposed toward the Jews, and cherished a great desire after truth and salvation. She was, however, under the watchful guardianship of some of Philip’s officers, who had to render an account of her. Philip had one son, and his present wife was much younger than himself.

Jesus was received cordially and hospitably in Betharam. The morning after His arrival He cured many sick Jews, and taught that evening in the synagogue, as also on the next morning, His instructions turning upon the tithes and the offering of the firstborn, and the sixtieth of Isaias. (Deut. 26-30. Is. 60.)

Abigail was held in esteem by the inhabitants of Betharamphtha. She sent gifts down from her castle to the Jews for the more honorable entertainment of Jesus and His disciples. On the first of the month of Tisri the new year was celebrated, which fact was announced from the roof of the synagogue by all kinds of musical instruments, among them harps and a number of large trumpets with several mouthpieces. I saw again one of those wonderful instruments I had formerly seen on the synagogue of Capharnaum. It was filled with wind by means of a bellows. All the houses and public buildings were adorned on this feast day with flowers and fruit. The different classes of people had different customs. During the night many persons, most of them women clothed in long garments and holding lighted lanterns, prayed upon the tombs. I saw too that all the inhabitants bathed, the women in their houses and the men at the public baths. The married men bathed separate from the youths, as also the elder women from the maidens. As bathing was very frequent among the Jews and water not abundant, they made use of it sparingly. They lay on their back in tubs and, scooping up the water in a shell, poured it over themselves; it was often more like a washing than a bath. They performed their ablutions today at the baths outside the city, in water perfectly cold. Mutual gifts were interchanged, the poor being largely remembered. They commenced by giving them a good entertainment, and on a long rampart were deposited numerous gifts for them, consisting of food, raiment, and covers. Every one that received presents from his friends bestowed a part of them upon the poor. The Rechabites present superintended and directed all things. They saw what each one gave to the poor and how it was distributed. They kept three lists, in which they secretly recorded the generosity of the donors. One of these lists was called the Book of Life; another, the Middle Way; and the third, the Book of Death. It was customary for the Rechabites to exercise all such offices, while in the Temple they were gatekeepers, treasurers, and above all, chanters. This last office they fulfilled on today’s feast. Jesus also received presents in Betharamphtha of clothing, covers, and money, all of which He caused to be distributed among the poor.

During the feast Jesus went to visit the pagans. Abigail had pressed Him earnestly to come to see her, and the Jews themselves, upon whom she bestowed many benefits, had begged Him to have an interview with her. I saw Jesus with some of His disciples crossing the Jewish quarter of the city to that of the pagans. He reached the public pleasure grounds, pleasant and shady, that lay between the two quarters, and where the Jews and pagans usually met when necessary. Abigail was already there with her suite, her five grown daughters, many other heathen maidens, and some pagan followers. Abigail was a tall, vigorous woman of about fifty years, almost the same age as Philip. She wore an expression of sadness and anxious yearning. She sighed after instruction and conversion to a better life, but she knew not how to set about its attainment, for she was not allowed to act freely and was jealously watched by her wardens. She cast herself at Jesus’ feet. He raised her up and, walking up and down, instructed her and her companions. He spoke of the fulfillment of the Prophecies, of the vocation of the Gentiles, and of Baptism. From all the places at which Jesus had been since He left Ennon proceeded caravans of Jews and Gentiles thither in uninterrupted succession, to receive Baptism from the disciples left there for that purpose. Andrew, James the Less, John, and the disciples of John the Baptist were all busy administering Baptism. Messengers were constantly going and coming between them and the imprisoned Baptist.

Jesus received from Abigail the customary marks of honor. She had appointed Jewish servants to wash His feet and to offer Him the refreshments usually extended to strangers as tokens of welcome. She very humbly begged His pardon for desiring an interview with Him, but, as she said, she had so long sighed after His instructions. She begged Him to take part in an entertainment she had prepared in His honor. Jesus was very condescending toward all, but especially toward Abigail herself. His every word and glance made a strong impression on her soul. She was full of anxiety, and was not without some glimmering of the truth. This instruction to the pagans lasted. till nearly afternoon. Then at Abigail’s invitation Jesus passed to the east side of the city not far from the pagan temple. There were many baths in the vicinity and a kind of public feast going on, for the heathens also celebrated the new moon today with special magnificence. In coming hither Jesus took the road that separated the two quarters of the city, the Jewish from the heathen. In the abodes formed in the walls were many poor, sick pagans lying in chests full of straw and chaff. The destitute among the heathens were numerous. As yet Jesus cured none of their sick.

On the pleasure grounds of the heathens, where the entertainment was prepared, Jesus taught for a long time, sometimes walking around, and again during the meal. He made use of all kinds of parables relating to animals, in order to illustrate to them their own vain and fruitless lives. He spoke of the unwearied and often useless labor of the spider, of the active industry of the ant and wasp, and placed before them as a contrast the beautifully ordered work of the bee. The viands of the entertainment, at which Abigail assisted in person, reclining at the table, were for the most part distributed at Jesus’ request to the poor. There were also on this day great solemnities in- the pagan temple, a very magnificent building with large open porticos on five sides through which was afforded a view into the interior. It was capped by a high cupola. There were many idols in the different halls of the temple, the principal one being named Dagon. The upper part of its body was like a human being, the lower part like a fish. There were others in the form of animals, but none so beautiful as the idols of the Greeks and Romans. I saw young maidens hanging wreaths on and around the idols, then singing and dancing before them, while the pagan priests burnt incense on a little three-legged table. On the cupola was a very wonderful and ingenious piece of mechanism which revolved the whole night. It was a brilliant globe covered with stars. As it slowly revolved, it could be seen from the interior of the temple as well as from without. It represented something connected with the course of the stars and the new moon, or the new year. The globe revolved slowly. When it had reached one of the extreme points in its orbit, the songs and rejoicings in the temple ceased on the opposite side, to be taken up on that to which the globe had turned.

Not far from the festive scene where Jesus had been entertained was a large pleasure garden, and in it were the young girls amusing themselves at various games. Their robes were slightly raised and their lower limbs strapped with bands. They were armed with bows, arrows, and little spears wreathed with flowers. A kind of race course had been ingeniously formed of branches, flowers, and decorations of all kinds, along which the girls ran, shooting their arrows at the same time after the birds that were fastened here and there for that purpose, and darting their spears at the different animals, the kids and little asses, that were fenced in around the course. On this festal race course was a horrible idol with broad, open jaws like a beast, and hands hanging before it like a human being. It was hollow, and under it blazed a fire. The animals killed by the girls were placed in its jaws, where they were consumed, their ashes falling into the fire below. Those that had escaped the darts of the young huntresses were set aside and regarded as sacred. The priests laid upon them the sins of the people and set them free. It was something like the Jewish scapegoat. Were it not for the torture of the animals, so painful to behold, and the horrible idol, the fleetness and skill of the young girls would have been a very pleasing sight. The feast lasted till evening and, when the moon rose, animals were offered in sacrifice. When night closed, the whole temple and Abigail’s castle were ablaze with torches.

Jesus taught again after the repast. Many of the heathens were converted and went to Ennon for Baptism. That evening Jesus went up the mountain by torchlight and had an interview with Abigail in the portico of her castle. Near her were some of Philip’s officers, who watched her constantly. Her every action was on that account one of constraint, and she gave the Lord to understand her embarrassing position by the look she cast upon those men. Jesus, however, knew her whole interior and the bonds that held her captive. He had compassion upon her. She asked whether she might hope for pardon from God. One thing in particular constantly harassed her, namely, her infidelity to her lawful husband and his death. Jesus comforted her, saying that her sins would be forgiven her, she should continue her good works, persevere and pray. She was of the race of Jebusites. These heathens were accustomed to allow their deformed children to perish, and were very superstitious about the signs that accompanied their birth.

In all the places through which Jesus had passed lately, preparations were busily going forward for the Feast of Tabernacles. They were transporting lathwork from place to place and putting up light tents and huts made of foliage here and there on the roofs of Betharamphtha. The maidens were busied with plants and flowers which they put into water and set in the cellars to keep fresh. There were so many fast days before the feast, and so much was needed on account of the entertainments given upon it, that everything had to be prepared some time before. Such cares were entrusted to many of the poor, who received food and money in return for their services. When all was over they were entertained at a grand feast and again recompensed. In all these places no open shops were to be seen. Outside the Temple in Jerusalem, there were some places around upon which stood shops; in other cities, here and there, but chiefly at the gate, was a tent in which covers were sold. One never saw in Palestine people sitting together in the public houses. Here and there in the corner of a wall might be seen a man standing with a leathern bottle or pitcher. The traveller in passing got his little jug replenished, but rarely did he sit down to drink. A drunkard was never seen on the streets. The water vendors carried a pole across the shoulder on which were hung two leathern bottles, one in front, the other behind. As for dishes and vessels of iron, to procure them a man had to mount his ass and go to where they were fabricated.

On the following day Jesus cured, on the walled-in road between the Jewish and the heathen quarters, all the poor, sick pagans who were lying so miserably in the cavities of the wall, and the disciples distributed alms among them. After that until the time of His departure, Jesus taught in the synagogue. As the feast then celebrated was likewise commemorative of the sacrifice of Isaac, Jesus spoke of the true Isaac, but His hearers did not understand Him. In all these places, He alluded very significantly to the Messiah, though without saying in express terms that it was Himself.

2.3.18. . JESUS IN ABILA AND GADARA

Jesus with the disciples and accompanied by the Levites went three hours to the northwest toward a deep dale through which the brook Karith flowed to the Hieromax. In this dale lay the beautiful city of Abila built around the source of the brook Karith. The Levites accompanied Him to a mountain that stood halfway on the road, and then went back to Betharam. It was three o’clock in the afternoon when the Levites of Abila, among whom were several Rechabites, received Jesus outside the city. Three of the disciples from Galilee were with the Levites awaiting His arrival. They conducted Him at once into the city and to a very lovely fountain, the source of the brook Karith. The beautiful little edifice, supported by columns that had been built over the source, formed the central point, to which ran colonnades connecting it with the synagogue and other public buildings. The city was built on both sides of the gently rising height. The streets ran from these central buildings in the form of a star so that from every one of them the fountain could be seen. It was at this fountain that the Levites washed the feet of Jesus and the disciples, and offered them the customary refreshments. In the neighboring gardens and on the buildings around were men and maidens busily preparing for the Feast of Tabernacles.

From here Jesus accompanied the Levites northward about half an hour outside the city into the valley to where a broad, stone bridge was built over the stream. On it, in memory of Elias, was a low pedestal, or column, surmounted by a cupola resting on eight pillars. The pedestal supported a pulpit to which the teacher mounted by steps. Both banks of the narrow stream were cut in tiers to afford seats for the audience, and both were now crowded with people. In addressing them Jesus turned from side to side that all might hear.

Today was a feast in this city commemorative of Elias, of something that had happened to him here by the stream. The instruction was followed by a banquet at the baths and pleasure garden outside the city. The festival ended with the Sabbath, because on the following day a fast was kept in remembrance of the murder of Godolias. (4 Kgs. 25:22-25.) The sound of trumpets was still heard during the day.

On the declivity of the mountain west of the city of Abila I saw a very beautiful sepulcher in front of which was a little garden. In the latter were assembled the women belonging to three families of Abila. They were celebrating a solemnity in honor of the dead. They sat on the ground closely veiled, wept, uttered lamentations, and frequently prostrated with the face to the earth. They killed several birds of very beautiful plumage, plucked them, and burned the lovely, shining feathers on the tomb. The flesh was afterward given to the poor. The tomb was that of an Egyptian woman from whom the mourners had descended. Before the departure of the Children of Israel, there lived in Egypt an illegitimate relative of the Pharaoh then reigning. She was very favorably disposed toward Moses, and rendered great services to the Israelites. She was a prophetess, and she it was that had discovered Joseph’s mummy to Moses on the last night of his stay in Egypt. Her name was Segola, and she was the mother of Aaron’s wife, from whom, however, he separated and married Elizabeth, the daughter of Aminadab of the tribe of Juda. The repudiated wife also was connected in some way with Aminadab, but how I do not now know. She had by her mother Segola, as well as by Aaron himself, been richly dowered. Taking with her large treasure, she accompanied the Israelites on their departure and married a second time during their stay in the desert. She afterward attached herself to the Madianites, especially to the family of Jethro. Her descendants settled near Abila where they dwelt under tents, and it was here that she was buried. After the time of the Prophet Elias, Abila was built, and it was then that those descendants settled there. I did not see the city in Elias’s time; it may have been destroyed before him. There were still three families of those descendants in Abila, and they were celebrating today the anniversary of the death of their ancestress, Segola’s daughter, whose mummy had been transported hither from the desert and entombed. The women made an offering of their earrings and other trinkets to the Levites in memory of their deceased relative. Jesus praised her from the pulpit of Elias and spoke of the goodness of Segola, her mother. The women listened attentively from where they stood behind the men. There were numbers of poor at the banquet in the bathing garden, and every guest was obliged before partaking of the viands to give something from his own plate to his poor neighbor.

I saw the Levites conducting Jesus next day into a great court all around which were cells. Here were found about twenty patients, some of them deaf and dumb, others blind from their birth, who were cared for by attendants and two physicians. It was a kind of hospital. The deaf and dumb were exactly like children. Each had a little garden in which he amused himself and raised flowers. Soon all gathered around Jesus, laughing and pointing with their finger to their mouth. Jesus stooped and wrote all kinds of signs in the sand with His finger. They watched Him attentively and, at every mark He made, pointed around them to this or that object. It was in this way that He made them understand something about God. I know not whether He formed letters or figures, or whether the mutes had ever before been instructed in that way. After that Jesus put His finger into their ears and touched them under the tongue with His thumb and forefinger. They shuddered as if a shock thrilled through their whole being, they gazed around, they heard, they wept, they stammered, they talked, they cast themselves down at Jesus’ feet, and broke forth into a most touching, monotonous chant of a few words. It sounded almost like that sweet singing I heard in the caravan of the holy Three Kings.

Then Jesus turned to the blind men who were standing still in a row. He prayed and laid His two thumbs on their eyes. They opened their eyes, fixed them upon their Saviour and Redeemer, and mingled their songs of praise with those of the once deaf and dumb, but who could now extol His goodness and listen to His words. Oh, what a charming, what a joyous scene! No words can describe it! The whole city crowded in joy and jubilation to hail Jesus as He came forth from the court surrounded by the miraculously cured, whom He had ordered to bathe.

After that, Jesus, with the disciples and Levites, traversed the city to the pulpit of Elias. The excitement throughout the city was great. At the news of the miracles just wrought, several possessed had been set at large. On a corner of one of the streets some women, poor simpletons, ran after Jesus, chattering and repeating the words: “Jesus of Nazareth! Prophet! Thou art a Prophet! Thou art Jesus! Thou art the Christ! The Prophet!” They were harmless fools. Jesus commanded them to be silent, and they became quiet. He laid His hand on their heads, and they fell on their knees in tears. Silent and confused, they allowed themselves to be quietly led away by their friends. Then several possessed pressed raging through the crowd as if to tear Jesus to pieces. He cast upon them a single glance, and they fell like whining dogs at His feet. With a word of command, He drove the devil forth. They sank down unconscious, a dark vapor escaped from them, and then they arose weeping and thanking and were led to their homes by their friends. Jesus generally ordered such persons to perform certain purifications. He again taught from the pulpit on the brook, alluding in the course of His instruction to Elias, to Moses, and to the departure of the Israelites from Egypt. He spoke of the cures that had just been effected in their midst, and of the Prophecies which declared that in the Messiah’s time the dumb would speak and the blind see. He also made allusion to those that saw these signs and yet would not acknowledge them.

I saw on that occasion many things connected with Elias. He was a tall, spare man with hollow, reddish cheeks, a bright, piercing glance, a long, thin beard, and a bald head with only a circle of hair around the back. On the top of his head were three large protuberances almost of the form of bulbs, one in the middle, two somewhat toward the forehead. He wore a garment made of two skins fastened together on the shoulder, open at the sides, and bound around the waist with a cord. Over his shoulders and around his knees hung the hair of the beast’s skin. He carried a staff in his hand. His shins were far darker than his face. He was nine months in Abila, and two years and three months in Sarepta with the widow. While at Abila, he dwelt in a cave on the eastern slope of the valley not far from the brook. I saw how the bird brought him food. At first there arose a little dark figure like a shadow out of the earth, holding in its hand a thin cake. It was neither man nor beast, it was the evil one come to tempt the Prophet. Elias would not touch the bread, but bade the tempter begone. Then I saw a bird coming to the vicinity of his cave with bread and other food, which it hid under the leaves, as if for itself. It must have been a waterfowl, for it was webfooted. Its head was somewhat broad, and by the side of the beak hung bags something like pockets, and under the beak hung a craw. It made a cracking noise with its bill, like a stork. I saw that this bird was quite at home with Elias, so much so that on a sign from the Prophet it came and went. I saw him pointing to it right and left. I have often seen the same kind of bird with the hermits, also with Zozimus and Mary of Egypt *) When Elias was with the widow of Sarepta, besides the oil and meal that never decreased, other food was sometimes brought him by ravens.
*) (The Hebrew word which is translated as “raven” (“corvus,” 3 Kgs. 17) signifies, according to the interpreters of Holy Scripture, various kinds of birds, among them a corvus aquaticus with colored feathers and a long beak. See Calmet, Diction. S. Script. S. V. corvus.)

Jesus went with the Levites to the cave of Elias. On the eastern declivity of the valley under a broad, overhanging cliff was a narrow rocky bank upon which Elias, under shelter of the upper rock, used to sleep on a couch overgrown with moss. When the Sabbath, on the fourth of the month Tisri, began, and the fast was over, there was an entertainment in the bathing gardens, at which again the poor were fed.

Next morning, after Jesus had again taught and cured the sick in the synagogue, He went with the disciples, the Levites, the Rechabites, and some of the citizens to the western heights of the mountain. There making a circuit of about an hour, He went through the vineyards giving instructions. On this mountain range, as far as Gadara, were numerous rocky projections like mounds. Some had been raised by nature, others formed by the hand of man, and around them vines were planted, the vinestocks as thick as one’s arm. They were planted far apart and threw out their branches to a great distance. The bunches of fruit were often as long as one’s arm, while the single grapes were large as plums. The leaves were larger than those of our vines, though small when compared with the fruit. The Levites put many questions to Jesus upon different portions of the Psalms that treated of the Messiah. They said: “Thou art certainly the greatest Prophet after the Messiah! Thou canst explain these points to us.” Among other things there was question of the words: “Dixit Dominus Domino meo,” and of him that with blood-besprinkled garments trod the wine press alone. (Is. 63:3.) Jesus explained all to them with its profound signification and applied it to Himself. During this little instruction they sat around one of the vinehills eating grapes. The Rechabites, however, would not touch the fruit, because they were forbidden to drink wine. But Jesus challenged them upon their abstinence and commanded them to eat, saying that if they sinned by so doing, He would take the guilt upon Himself. When they brought forward their Law as an excuse for not complying, I heard them saying that Jeremias, on the command of God, had once forbidden it and they had obeyed. But now that Jesus ordered otherwise, they hearkened to His word. Toward evening they returned to the city, and assisted at another entertainment to which the poor were admitted. Then Jesus taught in the synagogue and afterward went to the house of the Levites, where He passed the night on the roof under a tent.

Attended by the Levites, Jesus went from Abila to Gadara and reached the small Jewish quarter of the city in the evening. It was separate from the larger pagan quarter which had as many as four idolatrous temples. I knew at once that Gadara was a heathen city from seeing the idol of Baal standing under a large tree. Jesus was well received here. There were Pharisees and Sadducees among the inhabitants, also a Sanhedrim for the country around, although the male Jews of the place numbered from three to four hundred only. Jesus found some Galilean disciples awaiting Him in Gadara. They were Nathanael (Chased), Jonathan, Peter’s half-brother, and I think Philip. Jesus put up at the inn outside the Jewish quarter, where already a great number of arbors had been erected for the Feast of Tabernacles.

Next morning when Jesus went to the synagogue to preach He was met by a great crowd of sick, who had assembled outside to wait for Him, and also by several raging possessed. The Pharisees and Sadducees, though apparently well-disposed, wanted to drive these people away. They should not be so importunate, they said, it was not the time for that. But Jesus very graciously interposed. “Let them remain,” He said, “for it was for them that I came,” and He cured many of them.

The Jewish Sanhedrim of Gadara were meantime deliberating whether or not they should allow Jesus to teach, since so much was said against Him. They unanimously resolved to permit Him to do so, for they had heard Him very well spoken of, especially after the cure of the son of the Centurion of Capharnaum.

The disciples lately arrived spoke to Jesus of another person at Capharnaum who greatly needed His assistance.

In the synagogue Jesus taught of Elias, of Achab and Jezabel, and of the idol of Baal erected in Samaria. In speaking of Elias, Jesus said that he had not received bread from ravens, because he had been disobedient. There was also some allusion made to King Balthasar of Babylon, who had desecrated the sacred vessels and had seen the writing on the wall. Jesus taught long and earnestly from Isaias, most strikingly applying the Prophet’s words to Himself and uttering profound thoughts upon His own approaching Passion and victory. He spoke of the wine press, of the red, bloody garments, of the lonely worker, of the nations trodden down in wrath. He had previously spoken of the rebuilding of Sion, of the watchmen upon the walls of the Holy City, and I felt that He was alluding to the Church. To me His teaching, though so profound and earnest, was so clear, and yet the Jewish Doctors, though surprised and deeply affected, failed to understand Him. That night they met together, consulted the Scriptures, weighed and compared various passages. They thought that He must surely be allied to some neighboring nation, and that He would soon return with a powerful army and conquer Judea.

The idol Baal, under a wide-spreading tree outside the entrance of the pagan quarter, was of metal. It had a broad head and an immense mouth. The head went up in a point like a sugarloaf, and around it was a wreath of leaves like a crown. The idol, short, broad, and chunky, looked like an ox sitting upright. In one hand it held a bunch of corn, and in the other some kind of plant, perhaps grapes, or something similar. There were seven openings in its body, and it sat in a kind of cauldron in which a fire could be lighted under it. On its feasts, the idol was clothed.

Gadara was a stronghold. The pagan quarter was tolerably large and somewhat sheltered by the highest peak of the mountain, at whose northern base were warm baths and beautiful buildings.

On the following morning as Jesus was curing numbers of sick outside the city, the priests approached to salute Him. “Why,” said He addressing them, “Why were ye so disturbed last night over My teaching of yesterday? Why should ye tremble before an army, since God protects the just? Fulfill the Law and the Prophets! Why then should ye fear?” Jesus again taught in the synagogue as on the preceding day.

Toward noon a pagan woman timidly approached the disciples and implored them to bring Jesus to her house that He might cure her child. Jesus went with several of His disciples into the pagan quarter. The woman’s husband met Him at the gate and led Him into the house.

The wife cast herself at Jesus’ feet, saying: “Master, I have heard of Thy wonders and that Thou canst perform greater prodigies than Elias. Behold, my only boy is dying, and our Wise Lady cannot help him. Do Thou have pity on us!” The boy, about three years old, lay in a little crib in the corner. The evening before, the father had taken the child into the vineyard and he had eaten a few grapes. Soon after, the boy became sick, and the father had to take him back home whimpering loudly. The mother had held him all night in her arms, vainly trying to relieve him. He already wore the appearance of death, indeed he looked as if he might really be dead. At this point the mother had hastened to the Jewish quarter to implore Jesus’ aid, for the heathens had heard of the cures wrought by Him on the day before. Jesus said to her: “Leave Me alone with the child, and send to Me two of My disciples!” Then came Judas Barsabas and Nathanael the bridegroom. Jesus took the boy from his crib into His arms, laid him on His breast, breast to breast, pressed him to Himself, bowed His face upon the face of the child, and breathed upon him. The child opened his eyes and rose up. Then Jesus held him out in His arms and commanded the two disciples to lay their hands upon the child’s head and to bless him. They obeyed, and the child was cured. Jesus then took him to the anxiously waiting parents who, embracing the child, cast themselves down at Jesus’ feet. The mother cried out: “Great is the God of Israel! He is far above all the gods! My husband has already told me that, and henceforth I will serve no other god!” A crowd soon gathered and several other children were brought to the Lord. He cured one little boy of a year old by the imposition of hands. Another of seven years was a simpleton and subject to convulsions arising from possession by the evil one. The child did not endure any violent assaults, but he was often paralyzed and speechless. Jesus blessed him and ordered him a bath of three different waters: some from the warm spring of Amathus north of the base of the mountain of Gadara, some from the brook Karith near Abila, and lastly some from the river Jordan. The Jews of these parts kept on hand some of the water of the Jordan taken from the point over which Elias had crossed. They preserved it in leathern bottles, and used it in cases of leprosy.

The pagan mothers complained of the frequent illness of their children and of the little assistance they derived from their priestess in such trials. Jesus commanded the priestess to be summoned before Him. She obeyed reluctantly, for she did not want to enter Jesus’ presence. She was closely enveloped in veils. Jesus ordered her to draw near. But she would not look at Him, she turned her face away and behaved exactly like the possessed. She was irresistibly forced to turn away from the glance of Jesus, though at His command she approached. Jesus, addressing the pagan men and women before Him, said: “I will show you now what wisdom you reverence in this woman and what is her skill,” and He commanded the spirits to leave her. Thereupon a black vapor issued from her and all kinds of figures: noxious insects, snakes, toads, rats, dragons withdrew from her like shadows. It was a horrible sight. Jesus exclaimed: “Behold what doctrine ye follow!” The woman fell upon her knees weeping and sobbing. She was now quite changed, quite tractable, and Jesus ordered her to disclose by what means she had tried to cure the children. With many tears and half reluctantly she obeyed. She told that she had been taught to make the children sick by charms and witchcraft, that she might afterward cure them for the honor of the gods. Jesus then commanded her to accompany Him and the disciples to where the god Moloch was kept, and He directed several of the pagan priests to be called. A crowd had gathered, for the news of the child’s cure was soon spread. The place to which Jesus now went was not a temple, but a hill surrounded by tombs. The god was in a subterranean vault in the midst of them. The vault was closed on top by a cover. Jesus told the pagan priests to call forth their god. When by means of machinery, they had caused the idol to rise into sight, Jesus expressed to them His regret that they had a god that was unable to help himself.

Then turning to the priestess, He commanded her to rehearse the praises of her god, tell how she served him, and what reward he gave her. Like Balaam the Prophet, the woman began to repeat aloud before all the people the horrors of Moloch’s worship and the wonders of the God of Israel. Jesus then directed the disciples to upset the idol and to shake it violently. They did as commanded. Jesus said to the pagans: “Behold the god that ye serve! Behold the spirits that ye adore!” and in the sight of all present, there appeared all kinds of diabolical figures issuing from the idol. They trembled convulsively, crept around for awhile, and vanished into the earth among the tombs. The idolaters gazed at the scene in affright and confusion. Jesus said: “If we cast your god down again into his den, he will surely go to pieces.” The priests implored Jesus not , to destroy their idol, whereupon He allowed them to raise it as before and lower it into its place. Most of the idolaters were deeply touched and ashamed, especially the priests, although some were very indignant. The people were, however, on Jesus’ side. He gave them a beautiful instruction and many were converted. Moloch was seated like an ox on his hind legs, his forepaws stretched out like the arms of one who is going to receive something upon them, but by means of machinery he could be made to draw them in. His gaping mouth disclosed an enormous throat, and on his forehead was one crooked horn. He was seated in a large basin. Around the body were several projections like outside pockets. On festival days long straps were hung around his neck. In the basin under him fire was made when sacrifices were to be offered. Around the rim of the basin numbers of lamps were kept constantly burning before the god. Once upon a time it was customary to sacrifice children to him, but now they dared no longer do so, and animals of all kinds were offered in their stead. They were consumed in the openings of his body or cast into his yawning jaws. The sacrifice most agreeable to him was an Angora goat. There was also a machine by which the priests and others could descend to the idol in the subterranean vault among the tombs. The worship of Moloch was, however, no longer in great repute. He was invoked chiefly for purposes of sorcery and especially by the mothers of sick children. Each pocket around his person was consecrated to special sacrifices. Children used to be laid on his arms and consumed by the fire under him and in him, for he was hollow. He drew his arms in when the victim was deposited upon them, and pressed it tightly that its screams might not be heard. There was machinery in the hind legs by which he could be made to rise. He was surrounded with rays.

2.3.19. . JESUS IN DION AND JOGBEHA

The heathens whose children Jesus had cured asked Him whither they should remove, for they were determined to renounce idolatry. Jesus spoke to them of Baptism, exhorting them in the meantime to remain tranquil and persevere in their good resolutions. He spoke to them of God as of a father to whom we must sacrifice our evil inclinations, and who asks no other offering from us than that of our own heart. When addressing the pagans, Jesus always said to them more plainly than He did to the Jews, that God has no need of our offerings. He exhorted them to contrition and penance, to thanksgiving for benefits received, and to compassion toward the suffering. Returned to the Jewish quarter, He terminated the exercises of the Sabbath and took a repast, after which began a fast in atonement for the adoration of the golden calf. It was celebrated on the 8th of Tisri because the 7th, the fast day proper, fell this year on the Sabbath.

Jesus left the city the next afternoon. The pagans whose children He had cured thanked Him again outside their own quarter. He blessed them, and with twelve disciples went down through the valley to the south of Gadara. He crossed a mountain and reached a little stream flowing from the range below Betharamphtha-Julias where the mines were. It was three hours from Gadara to the inn near the stream at which Jesus and the disciples put up. The Jews dwelling around that part of the country were engaged in gathering in the fruits. Jesus instructed them. There was also a band of pagans near the stream busy gathering white flowers from a blooming hedge, but it was not the flowers alone that they gathered, but also great, ugly beetles and other insects. When Jesus approached them, they drew back as if in fear. It was shown me that these insects were intended for the idol Beelzebub at Dion. I saw the idol outside the gate of the city, sitting under a large willow. It had a figure something like a monkey with short arms and slender legs, and it was seated like a human being. Its head was pointed and furnished with two little horns bent like a crescent, and the face with its extremely long nose was horrible. The chin was short but projecting, the mouth large and like that of a beast, the body lank, the legs long and thin with clawed toes. It wore an apron. In one hand it grasped a vessel by the stem, and in the other held a butterfly just escaping the larva. The butterfly, which was something like a bird and something like a disgusting insect, shone with variegated colors. Around the head of the idol and just above the forehead was a wreath of loathsome beetles and flying vermin, forming as it were a compact mass, one appearing to hold the other fast. Above the forehead and in the center of the pointed head between the horns sat one of those disgusting things larger and more hideous than the others. They were glittering, and they radiated all the colors, but they were horrible, venomous things with long bodies, horns, feelers, and stings. When Jesus drew near to the pagans that were seeking these insects for the idol, the whole crown flew asunder like a dark swarm and hid in the holes and corners around the country, while all kinds of frightful black spirits crept with them, frightened, into the holes. They were the wicked spirits that were honored in Beelzebub with those beetles.

On the following forenoon, Jesus reached Dion, that is the Jewish quarter, which was much smaller than that of the pagans. The latter was beautifully situated on the declivity of a mountain and had several temples. The Jewish quarter was entirely distinct from it. Where Jesus arrived outside the city the arbors were, for the most part, finished. Under one of them He was ceremoniously received by the priests and magistrates of the place, His feet washed, and the customary refreshments offered. Immediately after, He went out among the sick, numbers of whom were lying and standing under the arbors that had been erected from this spot to the city. The disciples assisted and kept order. There were sick of all kinds: lame, dumb, blind, dropsical, and paralyzed. Jesus cured and exhorted many. There were some that stood upright on three-legged crutches, and there were other crutches upon which the invalid could rest without using the feet. These latter were almost like go-carts. At last Jesus came to the sick women. They were lying, leaning, and sitting nearer the city under a long arbor that had been erected over a terraced bank. This bank was covered with beautiful, fine grass that hung like soft, silky hair, and over it was spread a carpet. There were several women afflicted by an issue of blood. They were closely veiled and remained at a distance. Others were hypochondriacal, their faces wan and sallow, their countenance sad and gloomy. Jesus addressed them graciously and cured them one after another. He gave each at the same time hints and admonitions suited to her case for correcting her several imperfections, for avoiding such and such sins, and He instructed all as to what penances to perform. He also blessed and cured several children presented to Him by their mothers. This work lasted until the afternoon and ended amid general rejoicings. The cured went away singing canticles of thanksgiving, joyously and merrily carrying their beds and crutches. They returned to the city processionally in beautiful order as they had been cured, accompanied by their rejoicing relatives, friends, and attendants. Jesus with the disciples and Levites walked in their midst. The humility and gravity of Jesus on such occasions are inexpressible. The women and children led the procession chanting the fortieth Psalm of David: “Blessed is He that understandeth concerning the needy and the poor.” They went to the synagogue and thanked God, after which they took a meal under an arbor. It consisted of fruit, birds, honeycomb, and toasted bread. When the Sabbath began, all went in mourning garments to the synagogue, for the great Feast of Atonement then commenced for the Jews.

Jesus delivered in the synagogue a discourse on penance. He spoke against those that limit themselves to corporal purification without restraining the evil desires of the soul. Some of the Jews disciplined themselves under their wide mantles around the thighs and legs. The pagans of Dion also celebrated a feast with an enormous quantity of incense. The very seats upon which they sat were placed over burning perfumes.

I saw, too, the celebration of the Feast of Atonement in Jerusalem, the numerous purifications of the High Priest, his arduous preparations and mortification, the sacrifices, the sprinkling of blood, the burning of incense, also the scapegoat, and the casting of lots for the two goats. One was for sacrifice, the other was chased away into the desert with something containing fire tied to its tail. It ran wildly through the wilderness, and at last plunged down a precipice. This desert, which was once traversed by David, commenced above the Mount of Olives. The High Priest was today violently agitated and troubled; he would have been glad if another could have performed the duties of his office instead of himself. He was full of dread at the moment of entering the Holy of Holies, and he earnestly begged the people to pray for him. The people thought he must have committed some sin, and felt very anxious lest some calamity might befall him in the Holy of Holies. The truth was, his conscience smote him for the share he had had in the murder of Zachary, the father of John. This sin was chastised with interest in the person of his son-in-law, who passed sentence of death on Jesus. I do not think this High Priest was Caiaphas, but his father-in-law.

The Holy Mystery was no longer in the Ark of the Covenant. There were in it only some little linen napkins and the various compartments. This Ark of the Covenant was new and quite different in form from the first. The angels were different. They were seated and surrounded by a triple scarf; one foot was raised, the other hung at the side of the Ark, and the crown was still between them. There were all kinds of sacred things in the Ark, such as oil and incense. I remember that the High Priest burned incense and sprinkled blood, that he took one of the little linen cloths from the Ark, that he mixed some blood (which he either drew from his finger or had on his finger) with water, and then presented it to a row of priests to drink. It was a kind of figure of Holy Communion. I saw also that the High Priest, chastised by God, was become very miserable and was struck with leprosy. There was great consternation in the Temple. I heard a most impressive lesson read in the Temple from Jeremias and at the same time I saw many scenes in the life of the Prophet and much of the horrors of idolatry in Israel.

I saw also during another reading in the Temple that Elias, after his death, wrote a letter to King Joram. The Jews would not believe it. They explained it in this way: They said that Eliseus, who brought the letter to Joram, had given it to him as a prophetical letter bequeathed to himself by Elias. I began myself to think it very strange, when suddenly I was transported to the East and, in my journey, passed the Mountain of the Prophets, which I saw covered with ice and snow. It was crowned with towers, presenting perhaps the appearance it wore in the time of Joram. I went on then eastwardly to Paradise, and saw therein the beautiful, wonderful animals walking and gamboling around. There, too, were the glistening walls and, lying asleep on either side of the gate, Henoch and Elias. Elias was in spirit gazing upon all that was then going on in Palestine. An angel laid before him a roll of fine, white parchment and a reed pen. Elias sat up and wrote, resting the parchment on his knees. I saw a little chariot something like a chair, or throne, coming over an eminence, or around by some steps from the inside of the garden. It was drawn by three marvelously beautiful white animals. I saw Elias mount it and, as if on a rainbow, journey quickly to Palestine. The chariot stood still over a house of Samaria. I saw Eliseus inside praying, his eyes raised to Heaven. I saw Elias letting the letter fall before him, and Eliseus bearing the same to King Joram. The animals were harnessed to Elias’s chariot, one in front and two behind. They were indescribably lovely, delicately formed animals of the size perhaps of a large roe, snow white, with long, white, silken hair. Their limbs were very slender, their head always in motion, and on their forehead was an elegant horn bent somewhat toward the front. On the day that Elias was taken up to Heaven, I saw his chariot drawn by the same kind of animals.

I saw also the history of Eliseus and the Sunamitess. Eliseus performed prodigies even more wonderful than those of Elias, and in his dress and manners there was something more elegant and refined. Elias was wholly a man of God with nothing in his manners modelled after other men. He was something like John the Baptist; they were men of the same stamp. I saw also how Giezi, the servant of Eliseus, ran after the man whom his master had cured of leprosy (Naaman). It was night and Eliseus was asleep. Giezi overtook Naaman at the Jordan and demanded presents from him in the name of his master.

On the next day Giezi was pursuing his work as if nothing had happened (he was making light wooden screens to be used as partitions between sleeping apartments) when Eliseus asked him: “Where hast thou been?” and exposed to him all that had taken place the previous night. The servant was punished with leprosy, which he transmitted to his posterity.

As the idolatry practiced by the human race, the adoration of animals and idols in the early times, the repeated lapsing of the Israelites into the same, and the great mercy of God in sending them the Prophets were shown me, and I was wondering how men could adore such abomination, I had a vision in which I saw that the same abomination still exists on the earth, though in a form less material, more spiritual. I saw innumerable visions throughout the whole world of idolatry infecting even Christianity, and I saw it indeed in almost all the forms in which it was formerly practiced. I saw priests adoring serpents in presence of the Most Blessed Sacrament, their different passions assuming the various forms of those serpents. I saw all kinds of similar animals by the side of learned and distinguished men. They adored them while at the same time they thought themselves above all religion! I saw toads and all kinds of hateful creatures near poor, low, depraved people. I saw also entire churches in the practice of idolatry, namely, a dark, reformed church in the North with empty, horrible altars upon which stood ravens receiving the adoration of the congregation. The people saw not indeed such animals, but they were adoring them in their own conceits and haughty self - sufficiency. I saw ecclesiastics for whom little distorted figures, little pugs, etc., were turning the leaves of their breviary while they recited the Holy Office. Yes, I saw with some even the idols of ancient times, such as Moloch and Baal. They were placed on the table among their books, and held sway over them. I have seen them even presenting morsels of food to those men who despised the holy simplicity of the children of God, and made a mockery of it.

I saw that such horrors are as rife in our own day as in the past, and that the visions of idolatry vouchsafed me were not accidental. If the ungodliness and idolatry of men of our own day could assume a corporeal form, if their thoughts and sentiments could be reduced to exterior acts, we should find the same idols existing now as in days gone by.

When Jesus again left Dion, several heathens from the pagan quarter approached Him very timidly. They had heard of the wonderful cures He had effected in Gadara, and they now brought their children to Him. Jesus cured them and induced the parents to determine to receive Baptism. After that He went with twelve disciples five hours to the south and over the brook that flowed down from the vale of Ephron. One half-hour to the south of this brook lay Jogbeha, a little, unknown place, quite hidden away in a hollow behind a forest. It was founded by a Prophet, a spy of Moses and Jethro, whose name sounds like Malachai. He is not, however, one and the same with the last Prophet, Malachias. Jethro, the fatherin-law of Moses, employed him as a servant. He was exceedingly faithful and prudent, on which account Moses sent him to explore this country. He had come two years before Moses arrived himself, had explored the country for miles around even as far as the borders of the lake, and had given an account of all that he saw. Jethro at that time dwelt near the Red Sea, but upon Malachai’s report, he went with the wife and sons of Moses to Arga. Malachai was at last pursued as a spy. They hunted him to kill him. There was no city here in those times, only a few people living in tents. Malachai took refuge in a morass, or cistern, and an angel appeared and helped him. He brought him upon a long strip of parchment the command to continue three years longer reconnoitering the country. The inhabitants, that is those who lived in the tents, provided him with clothes such as they themselves wore, long, red tunics and jackets of the same color. Malachai also explored the country around Betharamphtha. He lived for some time among the tentdwellers of Jogbeha, and by his superior intelligence rendered them great assistance.

In the hollow in which Jogbeha was hidden was a ditch filled with water and quite covered with reeds, and on the spot in which Malachai lay concealed was a well that had been filled up. It began later on to bubble and cast out quantities of sand with occasional columns of vapor and sometimes pebbles. By degrees was formed around the well a hill, which was soon clothed with verdure. The morass was filled up by earth brought from a neighboring mountain, and buildings were erected upon it. Thus arose around the well, which was covered by a beautiful spring house, the city of Jogbeha, which name signifies: “It will be elevated.” The marshy cistern must have been built around in far earlier times, for lying near were the moss-covered ruins of walls in which were still discernible the holes destined probably for fish. There were other ruins in this locality like the foundation of an ancient tent castle. Malachias taught the inhabitants to use black mineral pitch in building.

Jesus was very graciously received in the isolated city of Jogbeha. Living apart from the other inhabitants was a sect called Karaites. They wore long, yellow scapulars, white garments, and aprons of rough skin. The youths wore shorter clothes and had their limbs wound with strips of stuff. There were about four hundred of these men. Once upon a time they were of far more importance, but suffered much from the oppression of enemies. They were of the race of Esra and a descendant of Jethro. One of their teachers had a great dispute once with a distinguished pharisaical Doctor. They clung strictly to the letter of the Law and rejected oral additions, led a life very simple and plain, and had all their goods in common. If a member withdrew from the community, he had to abandon whatever goods or property he had brought to it. There were no poor among them, for they mutually assisted one another; even strangers were supported by them. They reverenced old age, and among them were many aged persons, whom the young treated with the greatest deference. They called those holding a distinguished position “ancients.” The Karaites were sworn enemies of the Pharisees, who added all sorts of oral traditions to the Law, though in some points they were somewhat similar to the Sadducees. In their manners and customs, however, they were different, being far stricter. One of them belonging to this place had married a woman of the tribe of Benjamin and on that account had been driven from the community. It was at the time of the great strife with that tribe. They suffered nothing in the least resembling an image, and they believed that the souls of the deceased passed into other bodies, even into those of the lower animals. They delighted in the thought of the beautiful animals in Paradise. They were in expectation of the Messiah, after whom they earnestly prayed, but they looked for Him to come as a worldly monarch. They regarded Jesus as a Prophet. They observed great cleanliness, but did not adhere to the numerous purifications, the throwing away of dishes, and similar annoying observances not in the Law. They followed the Law religiously, though interpreting it much more freely than did the Pharisees.

They lived here quietly, having little communication with other people, permitting neither luxury nor vanity, and supporting themselves by their modest labor. A great many willow trees grew in these parts, from which they wove baskets and beehives, for there were many bees around here. They also made coarse covers, and light wooden vessels, all working together under long tents. Their arbors for the Feast of Tabernacles now at hand stood already prepared outside the city. They entertained Jesus with honey and bread baked in the ashes. Jesus taught here. He instructed them in all things, and they listened to Him very reverently expressed to them the wish that they should live in Judea, and praised the reverence of their children toward their parents, of the scholars for their teachers, and the regard they entertained for age. He also commended their attention to the poor and the sick, for whom they provided in wellarranged hospitals.

FROM THE SECOND FEAST OF TABERNACLES TO THE FIRST CONVERSION OF MAGDALEN

2.4.1. .JESUS IN ENNON AND SOCOTH. MARY OF SUPHAN. CONVERSION OF AN ADULTERESS

From Jogbeha, Jesus went through Socoth to Ennon, a distance of about an hour along a pleasant road, enlivened by the camps of the caravans and the pilgrims going to Baptism. It was already lined with long rows of tents covered with foliage, and the people were still busied with preparations, because with the close of the coming Sabbath, the Feast of Tabernacles began. Jesus taught at intervals on the way. Just outside Ennon they had erected a beautiful tent, and a solemn reception was prepared for Jesus by Mary the Suphanite. The most distinguished personages of the city were present, also the priests, and Mary with her children. The men washed the feet of Jesus and His disciples, and costly refreshments were offered them, according to custom. Mary’s children and others of their age presented the viands. The women, closely veiled, prostrated before Jesus, their faces on the ground. He saluted and blessed them graciously. Mary, with tears of joy and gratitude, invited Jesus to repair to her house. When He entered the city, Mary’s children, two girls and a boy, and others of their age with long garlands of flowers and scarfs of woollen stuff walked before Him and at His side.

Jesus, accompanied by His disciples, entered the courtyard of Mary’s house, passing under a flowery arch erected for the occasion. Mary again cast herself at His feet, weeping and thanking, her children following her example. Jesus caressed the little ones. Mary told Him that Dina the Samaritan had been there, and that the man with whom she had been living up to that time had received Baptism. Mary knew Dina, since her own husband and three legitimate children lived in Damascus. She and the Samaritan had together sounded Jesus’ praises. She was radiant with joy, and showed Jesus many costly robes for the use of the priests, and a high miter which she herself had made for the Temple, for she was incredibly skillful at such work, and rich in money and property. Jesus was very gracious toward her. He spoke to her of her husband, advising her to go back to him, to be reconciled with him, for her presence near him would prove of use, and her illegitimate children could be provided for elsewhere. He directed her also to send a messenger to her husband to request him to come to her. On leaving her house Jesus went to the place of Baptism, where He mounted the pulpit and taught the people.

Lazarus, Joseph of Arimathea, Veronica, Simeon’s sons, and some disciples from Jerusalem had come hither for the Sabbath. Andrew, John, and some of the Baptist’s disciples were still here, but James the Less had gone back. The Baptist had again sent messengers to Jesus urging Him to go to Jerusalem and to say openly before the whole world who He was. John was now so impatient, so anxious, because though so powerfully impelled to announce Jesus, he was unable to do so.

When the Sabbath began, Jesus taught in the synagogue, taking for His subjects the creation of the world, the waters, and the Fall of man. He alluded very significantly to the Messiah, commenting in the most striking manner upon Isaias 42:5-43, and applying the same to Himself and the Jewish people. After the Sabbath, there was an entertainment given to Jesus at the public banqueting hall. It had been prepared by Mary of Suphan. The tables, as well as the hall, were beautifully decorated with foliage and flowers and lamps. The guests were numerous and among them were many whom Jesus had cured. The women sat on one side behind a screen. During the meal Mary went forward with her children and placed costly perfumes on the table. She then poured a flask of odoriferous balm over Jesus’ head, and cast herself down before Him. Jesus received these attentions graciously, and related parables. No one found fault with Mary, for all loved her on account of her munificence.

Next morning Jesus cured several sick persons, and taught in the synagogue. He also taught in a place to which those pagans that had received Baptism and those still in expectation of the same were admitted. In His latter instruction He spoke so feelingly, so naturally, of the lost son, that one would have thought Him the father who had found his son. He stretched out His arms, exclaiming: “See! See! He returns! Let us make ready a feast for him!” It was so natural that the people looked around, as if all that Jesus was saying were a reality. When He mentioned the calf that the father had slaughtered for the newly found son, His words were full of mysterious significance. It was as if He said: “But what would not be that love which would lead the Heavenly Father to give His own Son as a sacrifice, to save His lost children.” The instruction was addressed principally to penitents, to the baptized, and to the pagans present, who were depicted as the lost son returning to his home. All were excited to joy and mutual charity. The fruit of Jesus’ teaching was soon apparent at the celebration of the Feast of Tabernacles, in the good will and hospitality shown by the Jews to their pagan brethren. In the afternoon Jesus with His disciples and a crowd of the inhabitants took a walk outside the city and along by the Jordan, through the beautiful meadows and flowery fields in which the tents of the heathens stood. The parable they had just heard, that of the Prodigal Son, formed the subject of conversation, and all were cheerful and happy, full of love toward one another.

The exercises of the Sabbath were today brought to a close at an earlier hour than usual. Jesus again taught and cured some sick before its close. Then all went out of the city, or rather to a quarter somewhat remote, for it was built very irregularly, the streets broken up by open squares and gardens. And now was celebrated a great feast. The tabernacles were arranged in three rows and adorned with flowers, green branches, all kinds of devices formed of fruit, streamers, and innumerable lamps. The middle row was occupied by Jesus, the disciples, the priests, and the chief men of the city disposed in numerous groups. In one of the side rows were the women, and in the other the school children, the youths, and the maidens forming three distinct bands. The teachers sat with their pupils, and every class had its own chanters. Soon the children, crowned with flowers, surrounded the tables with flutes and chimes and harps, playing and singing. I saw also that the men held in one hand palm branches on which were little tinkling balls, and branches of willow with fine, narrow leaves, also the branches of a kind of bush such as we cultivate in pots. It was myrtle. In the other they held the beautiful yellow Esrog apple. They waved their branches as they sang. This was done three times: at the commencement, in the middle, and at the end of the feast. That kind of apple is not indigenous to Palestine; it comes from a warmer clime. It may indeed be found here and there in the sunny regions, but it is not so vigorous nor does it ripen to maturity. It was transported hither by caravans from warm countries. The fruit is yellow and like a small melon; it has a little crown on top, is ribbed and somewhat flat. The pulp in the center of the fruit is streaked with red, and in it closely packed together are five little kernels, but no seed vessel. The stalk is rather curved, and the blossoms form a large, white cluster like our elderberry. The branches below the large leaves strike root again in the earth, whence new ones spring up and thus an arbor is formed. The fruit rises from the axil of the leaves.

The pagans also took part in this feast. They, too, had their tabernacles of green branches, and those that had received Baptism took their places next to the Jews, by whom they were cordially and hospitably entertained. All were still influenced by the impressions received at the instruction upon the Prodigal Son. The meal lasted until late into the night. Jesus went up and down along the tables instructing the guests, and wherever anything was needed supplying the want through one of the disciples. Joyous sounds of conversation and merriment arose from all sides, occasionally interrupted by prayer and canticles. The whole place was ablaze with lights. The roofs of Ennon were covered with tents and tabernacles, and there the occupants of the houses slept at night. In the tabernacles outside the city many poor people and servants, after the feast was over and all had gone to rest, passed the night as guards.

Jesus, accompanied by the disciples and many others, returned from Ennon to Socoth, which was at no great distance. The greater part of the way was covered with tabernacles and tents, for many from the surrounding districts celebrated the feast here, and the caravans, which were constantly coming and going, were now resting for the feast. The whole length of the road was like one triumphal march. Behind the tabernacles were stands covered with awnings at which provisions could be purchased. It took Jesus several hours to traverse this road, for He was everywhere saluted and from time to time He stood still to instruct. He did not reach the synagogue of Socoth till toward evening. Socoth on the north bank of the Jabok was a beautiful city, and had a very magnificent synagogue. Besides the Feast of Tabernacles, there was another celebrated today in Socoth, that of the reconciliation of Jacob and Esau. The whole day was devoted to it, and there were visitors from all the country around. Among the school children at Ennon were some of the orphans from the school of Abelmahula, who were now in Socoth, having come for the feast of today. It was the real anniversary of Jacob and Esau’s reconciliation, which, according to the Jewish tradition, had taken place on this day.

The synagogue, one of the most beautiful that I have ever seen, was rendered still more gorgeous today by its festal decorations of countless crowns, flowery garlands, and lovely, sparkling lamps. It was lofty and supported by eight columns. On both sides of the edifice ran corridors communicating with the buildings that comprised the dwellings of the Levites and the schools. One end of the synagogue was more elevated than the rest, and here toward the center rose an ornamented pillar with little cases and projections running up around it, in which were kept the rolls of the Law. Behind the pillar was a table, and near it a curtain that could be drawn to cut off the neighboring space from the rest of the synagogue. A couple of steps farther back was a row of seats for the priests, with one more elevated in the middle for the preacher. Back of these seats stood an altar of incense above which, in the roof of the synagogue, was an opening; and behind this altar, at the far end of the edifice, were tables upon which the offerings were deposited. The men, ranged according to their classes, stood in the center of the synagogue. To the left, on a slight elevation and separated by a grating, was the place for the women; and on the right was that of the school children grouped in classes, the boys and girls separate.

The feast of today celebrated the reconciliation between God and man. There was a general confession of sin made either in public or private, according to individual desire. All gathered round the altar of incense, offered gifts of expiation, received a penance from the priests, and made voluntary vows. This ceremony bore a striking resemblance to our Sacrament of Penance. The priest from the teacher’s chair spoke of Jacob and Esau, who had today been reconciled with God and each other, also of Laban and Jacob who had again become friends and offered a sacrifice to the Lord, and he earnestly exhorted his hearers to penance. Many of those present had by John’s teaching and that of Jesus during the past days been very much touched, and were waiting only for this great festival to do penance. Some men, whose consciences reproached them with grave faults, went through the door in the grating near the teacher’s chair around behind the altar, and laid on the tables their offerings, which a priest received. Then, returning to the priests in front of the pillar containing the Law, they confessed their sins either publicly to the assembled priests, or privately to one of their own choice. In the latter case, both priest and penitent retired behind the curtain, the confession was made in a low voice, a penance imposed, and at the same time incense was cast upon the altar. If the smoke arose in a certain way, the people took it as a sign of the genuineness of the penitent’s contrition and of the pardon accorded his sins. The rest of the Jews chanted and prayed during the confessions. The penitents made a kind of profession of faith, promising fidelity to the Law, to Israel, and to the Holy of Holies. Then they prostrated and confessed their sins, often with abundant tears. The female penitents followed after the men, and their offerings were received by the priests. Then retiring behind a grating, they called for a priest and confessed.

The Jews accused themselves of sins against the Ten Commandments and of all violations of established usages. There was something singular in their confession, which I hardly know how to repeat. They bemoaned the sins of their forefathers. They spoke of a soul prone to sin received from their progenitors, and of another, a holy one, received from God. They appeared indeed to speak of two distinct souls. The priests in their exhortation likewise said something to the same effect, namely, “May their” (the ancestors’) “sinful soul remain not in us, but may our holy soul remain in us!” I cannot now recall what was said of the influence mutually exerted by these two souls upon, and by, and in, each other. Jesus next spoke. He touched upon this same point, but treated it differently from the Doctors. He said that it should indeed be so no longer. The sinful soul received from their forefathers should not remain in them. It was a touching instruction, clearly signifying that Jesus Himself was about to make satisfaction for all souls. They also lamented the sins of their parents, as if knowing that all kinds of evils had descended to them through their progenitors, as if through them they were still in possession of the sad heritage of sin.

The penitential exercises had already begun when Jesus arrived. He was received at the entrance of the synagogue, and for awhile He remained standing at one side on the platform among the Doctors, one of whom was preaching. It was about five o’clock when He arrived. The offerings of the penitents consisted of all sorts of fruits, money, articles of clothing for the priests, pieces of stuff, silken tassels and knots, girdles, etc., and principally of frankincense, some of which was burned at once.

And now I witnessed a touching spectacle. While the confessions were going on and the offerings were being made by the penitents, I noticed a distinguished-looking lady in a private seat near the secluded place of penance. Her seat was cut off from the rest by a grating. I noticed her troubled and agitated appearance. Her maidservant was nearby, having just deposited on a stool at her mistress’ side a basket containing the gifts intended for the offering. The lady was impatient for her turn to come, and when at last she could no longer restrain her agitation and desire for reconciliation, she arose, drew her veil and, preceded by her maid with the offerings, passed through the grating and straight to the priests, into a place to which entrance was forbidden to women. The wardens tried to prevent her, but the maid would not be stopped. She forced her way in, exclaiming: “Make way! Make way for my mistress! She wants to make her offering, she wants to do penance! Make way for her! She wants to purify her soul!” The lady, agitated and bowed down by sorrow, advanced toward the priests, threw herself on her knees, and begged to be reconciled. But they told her to withdraw, they could not hear her there. One of them however, younger than his brethren, took her by the hand, saying: “I will reconcile thee! If thy corporal presence belongs not here, not so thy soul, since thou art penitent!” Then turning with her toward Jesus, he said: “Rabbi, what sayest Thou?” The lady fell on her face before Jesus, and He answered: “Yes, her soul has a right to be here! Permit this daughter of Adam to do penance!” and the priest retired with her into the curtained enclosure. When she reappeared, she prostrated in tears upon the round, exclaiming: “Wipe your feet on me, for I am an adulteress!” and the priests touched her lightly with the foot. Her husband, who knew nothing of what was transpiring, was sent for. At his entrance, Jesus occupied the teacher’s chair, and His words sank deep into the man’s heart. He wept, and his wife, veiled and prostrate on the ground before him, confessed her guilt. Her tears flowed abundantly, and she appeared to be more dead than alive. Jesus addressed her: “Thy sins are forgiven thee! Arise, child of God!” and the husband, deeply moved, reached out his hand to his penitent wife. Their hands were then bound together with the wife’s veil and the long, narrow scarf of the husband, and loosened again after they had received a benediction. It was like a second nuptial ceremony. The lady was now, after her reconciliation, quite inebriated with joy. At the moment her offerings were presented, she had cried out: “Pray! Pray! Burn incense, offer sacrifices, that my sins may be forgiven!” and she falteringly repeated various passages from the Psalms, while being conducted to her place by the priests.

Her offering consisted of many costly fruits such as they were accustomed to use at the Feast of Tabernacles. They had been carefully arranged in the basket, so that they would not injure one another by pressure. There were also borders, silk tassels, and fringes for priestly vestments. She at the same time committed to the flames several magnificent silk robes in which her vanity had arrayed itself for the gaze of her paramour. She was a tall, robust, beautifully formed woman of an ardent and vivacious temperament. Her deep contrition and voluntary avowal of guilt had won for her forgiveness, and her husband was heartily reconciled with her. She had had no children by her illicit connection, had been the first to dissolve her sinful bonds, and had won over her paramour to penance. She did not, however, make him known either to the priests or to her husband. It was forbidden to the latter to make inquiries, and to her to name the guilty one. The husband was a pious man; he forgave and forgot with all his heart. The multitude present did not indeed catch the details of the scene. Still they saw the interruption, they saw that something extraordinary was transpiring, and they heard the lady’s cry for prayer and sacrifice. All prayed earnestly for her, and rejoiced over a soul doing penance. The people of this place were very good, as they generally were on the east side of the Jordan, for they had retained more of the manners and customs of the ancient patriarchs.

Jesus continued teaching in beautiful and touching language. I recall distinctly His allusion to the sins of our forefathers and our own share in the same, and He rectified the ideas of some of His auditors on that subject. Once He used the expression: “Your fathers have eaten grapes, and your teeth have been set on edge.”

The schoolteachers were then questioned upon the faults of their pupils, while the latter were reminded that if they accused themselves and were sorry, they would be forgiven.

There were many sick outside the synagogue and, although it was not customary for them to enter on the Feast of Tabernacles, yet Jesus directed the disciples to bring them into the corridor between the sacred building and the dwellings of the Doctors. At the close of the feast, the whole synagogue having long before been lighted up with lamps, He went out into the corridor and cured many of them. At the moment Jesus entered the corridor, a messenger appeared from the lately reconciled lady, begging Jesus to grant her a few words. Jesus went to her and retired apart with her a few instants. She threw herself at His feet and exclaimed: “Master, he with whom I sinned, implores Thee to reconcile him to God!” and Jesus promised to see him there in that same place after the repast.

The curing of the sick was followed by an entertainment in honor of the feast, and given on one of the open squares of the city. Jesus, the disciples, the Levites, and the most distinguished personages of the city took their places under a large and beautiful bower that formed the center of many others, the men and women separate. The poor were not forgotten. Everyone sent the best from his own table to them. Jesus went around from table to table, not excepting that of the women. The reconciled sinner was full of joy, as were also her female friends. They gathered around her, heartily wishing her every happiness. As Jesus was making the rounds of the tables, she seemed to be very uneasy about something, and frequently cast anxious glances toward Him, hoping that He would not forget His promise to reconcile the partner of her guilt, for she knew that he was already waiting at the place designated. When Jesus drew near to where she sat, He quieted her anxiety, telling her that He knew what was troubling her and bidding her rest assured that all would be well in its own good time. When the guests separated for their homes, Jesus started for His lodgings near the synagogue. He was met by the man who had been waiting in the corridor for Him, and who now threw himself at His feet and confessed his sin. Jesus exhorted him to sin no more and imposed on him as penance to give the priests every week for a certain time something for a charitable purpose. He was not obliged to make public offerings, but to mourn his sin in private.

When Jesus returned from Socoth to Ennon, He gave instructions at the place of Baptism, cured the sick, and visited the Gentiles. Several little parties of neophytes were baptized. There were still standing here some of the arrangements John had made when baptizing for the first time at the Jordan near On, a tent and the baptismal stone. The neophytes leaned over a railing, their heads over the baptismal pool. Jesus received the confessions of many and granted them absolution from their sins, a power which He had imparted to some of the older disciples - for instance, to Andrew. John the Evangelist did not yet baptize. He acted as witness and sponsor.

Before Jesus again left Ennon with His disciples, He had an interview with Mary the Suphanite in her own house. He gave her salutary advice. Mary was entirely changed. She was full of love, zeal, humility, and gratitude; she busied herself with the poor and the sick. When journeying after her cure through Ramoth and Basan, Jesus had sent a disciple to Bethania to inform the holy women of it and of her reconciliation, in consequence of which announcement Veronica, Johanna Chusa, and Martha had been to visit her.

On His departure from Ennon, Jesus received rich presents from Mary and many other people, all of which were at once distributed to the poor. The gateway by which He left the city was decorated with an arch of flowers and garlands. The assembled crowd saluted Him with songs of praise, and He was met outside the city by women and children who presented Him with wreaths. This was one of the customs at the Feast of Tabernacles. Many of the citizens accompanied Him beyond the city limits. For two hours His road ran to the south, through the valley of the Jordan, and on this side of the river. Then it wound for about half an hour to the west, then turned again to the south and led to the city of Akrabis, which was situated upon a ridge of the mountain.

2.4.2. . JESUS IN AKRABIS, SILO AND KOREA

Jesus was received in ceremony outside of Akrabis, for the inhabitants were expecting His coming. The tabernacles of green branches were ranged for some distance beyond the city, and into one of the largest and most beautiful they conducted Jesus for the customary washing of feet and offering of refreshments. Akrabis was rather a large place, about two hours from the Jordan. It had five gates, and was traversed by the highway between Samaria and Jericho. Travellers in this direction had to pass through Akrabis, consequently it was well,supplied with provisions and other necessaries. Outside the gate at which Jesus arrived were inns for the accommodation of caravans. Tabernacles were erected before each of the five gates, for each quarter of the city had its own gate.

Next day Jesus made the rounds of the city, visited all the tabernacles, and gave instructions here and there. The people observed many customs peculiar to this festival; for instance, they took only a mouthful in the morning, the rest of the repast being reserved for the poor. Their employment during the day was interrupted by canticles and prayers, and instructions were given by the Elders. These instructions were now delivered by Jesus. On His coming and going, He was received and escorted by little boys and girls carrying around Him garlands of flowers. This, too, was one of their customs. The residents of the different quarters sometimes went from their own tabernacles to those of their neighbors, either to listen to the instructions or to assist at an entertainment. On such occasions they went processionally, carrying garlands such as were borne by Jesus’ escort.

The women were busied with all sorts of occupations in the tabernacles. Some were sitting embroidering flowers on long strips of stuff, others were making sandals out of the coarse, brown hair of goats and camels. They attached their work to their girdle as we do our knitting. The soles were furnished with a support like a heel both before and behind, also with sharp points, in order to aid in climbing the mountains. The people gave Jesus a very cordial reception, but the Doctors of the Law were not so simple-hearted as their confreres at Ennon and Socoth. They were indeed courteous in their manner, but somewhat reserved.

From Akrabis Jesus went to Silo, distant only one hour in a direct line toward the southwest; but as the road winds first down into the valley and then over the mountain, it makes the distance a good two hours. The inhabitants of Silo, like those of Akrabis, were assembled in the tabernacles outside the gates of the city. They, too, knew of Jesus’ coming and were waiting for Him. They saw Him and His companions from afar, climbing up the winding road that led to their city. When they perceived that He was not directing His steps to the gate nearest to Akrabis, but was going around the city more to the northwest, to that which led from Samaria, they sent messengers to announce the fact to the people of that quarter. These latter received Him into their tabernacles, washed His feet, and presented the customary refreshments. He went immediately to the central height of the city, where once the Ark of the Covenant had rested, and taught in the open air from a teacher’s chair very beautifully wrought in stone. Here, too, were tabernacles and houses of entertainment, in which latter everything needed in the former was cooked in common. Men were performing this duty, but they appeared to me to be slaves and not real Jews.

The day following was one of the most solemn of the feast, though I do not know whether what I saw here was a purely local custom or one practiced generally. One of the Doctors of the Law annually on this day delivered from the teacher’s chair a castigatory sermon, to which not one of his hearers dared offer the least contradiction. It was pricipally for the purpose of delivering this sermon that Jesus had come here today. All the Jews, men, women, youths, maidens, and children had assembled to hear Him. They had come processionally from their different tabernacles, carrying festoons and garlands of leaves between the various divisions and classes. The teacher’s chair, under an awning decorated with foliage, crowned a terraced eminence. Jesus taught until midday. He spoke of the mercy of God toward His people, of Israel’s revolts and turpitude, of the chastisements awaiting Jerusalem, of the destruction of the Temple, of the present time of grace, the last that would be offered them. He said that if the Jews rejected this last grace, never to the end of time should they as a nation receive another, and that a much more frightful chastisement should fall upon Jerusalem than it had ever yet experienced. The whole discourse was calculated to inspire fear. All listened silent and terrified, for Jesus very clearly signified, as He explained the Prophecies, that He Himself was the One who was to bring salvation. The Pharisees of the place, who were not of much account and who, like those of Akrabis, had received Jesus with a show of hypocritical reverence, kept silence, though filled with wonder and irritation. The people, however, applauded Jesus and sang His praises. Jesus spoke likewise of the Scribes, their misrepresentations of the Holy Scriptures, their false interpretations and additions.

That evening a public entertainment was given in the tabernacles on the eminence. But Jesus was not present at it. He went down to the tabernacles of the poor, where He consoled and instructed. Wherever there were no Pharisees to spy their actions, the people pressed around Jesus, cast themselves at His feet, paid Him homage, confessed their sins, and made known their needs. He consoled them and gave them advice. It was a touching sight to see all this going on in the darkness of night among the tabernacles, from which shone forth a faint and trembling glimmer. No lights were to be seen for, on account of the draught, the lamps had been covered with screens, and the yellow glare they cast lit up the green foliage, the fruits, and the people in a manner quite strange to behold. From the height of Silo, many places around could be distinctly seen, and everywhere shone the glimmering light of the tabernacle-feast, while the sound of singing came from far and near. Jesus did not perform any cures here. The Pharisees kept the sick back, and the people appeared to be afraid. Here as in Akrabis, the song of the Pharisees, when they heard of Jesus’ coming, was: “What new doctrine is He now going to bring us? What design has He in coming here?”

From Silo Jesus took a southwestwardly direction and went down for one and a half hours to Korea, a place that could be seen from the height of the former city. It had neither walls nor ramparts. The Pharisees of Korea went out some distance beyond the city to meet Jesus, taking with them one of their fellow citizens who had been blind from his birth. They thought to tempt Jesus. The blind man had over his garments, around his shoulder, and over his head a wide scarf like a linen cloth. He was a tall, handsome man. As Jesus drew near, to the astonishment of the bystanders, the blind man turned toward Him and cast himself at His feet. Jesus raised him and questioned him on his religion, the Ten Commandments, the Law, and the Prophecies. The blind man answered more intelligently than any had dared to hope yes, he even seemed to utter prophecies. He spoke of the persecution awaiting Jesus, saying that He must not yet go to Jerusalem, because there His enemies would put Him to death. All present were struck with fear. The crowd gathered around was great. Jesus asked him whether he desired to see the tabernacles of Israel, the mountains and the Jordan, his own parents and friends, the Temple, the Holy City, and lastly Himself, Jesus, who was then standing before him. The blind man answered that he already saw Him, that he, had seen Him as soon as He drew near, and he described His appearance and dress. “But,” he continued, “I do desire to see all other things, and I know that, if Thou wilt, Thou canst give me sight.” Then Jesus laid His hand on the man’s forehead, prayed, and with His thumb made the Sign of the Cross on his closed eyelids, raising them at the same time. Thereupon the man cast off the scarf from his head and shoulders, looked gladly and wonderingly around, and exclaimed: “Great are the works of the Almighty!” He fell at Jesus’ feet, who blessed him. The Pharisees looked on in silence, the relatives of the blind man gathered around him, the crowd intoned Psalms, while the blind man himself in a prophetic strain spoke and chanted alternately of Jesus and the fulfillment of the Promise. Jesus went on into the city, where He healed many sick and restored sight to others that were blind, whom He found in the space between the houses and the earthen mounds. The usual courtesies of washing the feet and offering refreshments had already been tendered to Him in one of the tabernacles outside the city. The blind man, who accompanied Jesus the whole way, continued to speak under prophetic inspiration of the Jordan, of the Holy Spirit who had descended upon Him, and of the voice from Heaven.

That evening Jesus preached in the synagogue for the Sabbath. He spoke of the family of Noe, of the building of the ark, of the vocation of Abraham, and expounded the passages of Isaias in which mention is made of God’s covenant with Noe, and of the rainbow as a sign in the heavens.( Is. 54-55.) As He spoke I saw all very distinctly: the whole life and all the generations of the Patriarchs, the branches that separated from the parent stock, and the idolatry that arose from them. When I am actually gazing upon such things, all seems clear and natural, but when out of vision, when returned to the routine of daily life, I am saddened by its weary interruptions and can no longer comprehend what I have seen with the eye of the spirit. Jesus spoke likewise of the erroneous interpretation of the Scripture and of false computation of time. He proved by His own reckoning, which was quite simple and clear, that all things in the Scriptures could be made accurately to accord. I cannot understand how such things could have been thrown into confusion, while others had been totally forgotten.

One section of Korea lay upon a terraced mountain; the other, connected with the first by a row of small houses, extended eastward into a deep mountain dale. Some Pharisees and many sick from Silo were here awaiting Jesus. Although Korea lay a little more to the west than Akrabis, yet it was still nearer to the Jordan as the river made a bend in this locality. It was not a large place and the people were not rich. They did cheap basketwork, made beehives and long strips of straw matting, some coarse, some fine. The straw or reeds were bleached and of the best. They made also whole screens like entire walls of this matting for separating sleeping chambers one from another. There were in the neighborhood many other little places. The mountains of this region are steep and rugged. Across the Jordan from Akrabis was the region traversed by Jesus the preceding year at the Feast of Tabernacles when He went through the valley to Dibon.

Next morning Jesus preached in the synagogue and, while the Jews took their Sabbath promenade, cured many sick who had been brought to a large hall nearby. At the close of the Sabbath, while assisting at the entertainment given in the tabernacles, Jesus had a dispute with the Pharisees. The subject under discussion was the prophecies uttered lately by the man born blind and to whom Jesus had given sight. The Pharisees maintained that the same man had already predicted many things that had never come to pass, to which Jesus replied that the Spirit of God had not then descended upon him. During the conversation, mention was made of Ezechiel as if his early Prophecies relating to Jerusalem had not been fulfilled, to which Jesus responded that the Spirit of God had not come upon him until he was in Babylon near the river Chobar, when something was given him to swallow. Jesus’ response reduced the Pharisees to silence.

The man restored to sight went around the city, praising God, singing Psalms, and prophesying. The day before he had been to the synagogue, where he was invested with a broad girdle and was admitted by vow among the Nazarites. A priest performed over him the ceremony of consecration. I think he afterward joined the disciples.

Jesus visited the parents of the man restored to sight, he himself having prayed Him to do so. He conducted Him to their home, which was in a retired part of the city. They were Essenians, of the grade that lived in marriage, distant relatives of Zachary, and connected in some way with the Essenian community of Maspha. They had several sons and daughters, the one restored to sight being the youngest child. There were several other Essenian families, all related to them, living in their neighborhood. They owned beautiful fields on a declivity just outside their quarter of the city, and cultivated wheat and barley. They retained for their own use only a third part of the produce, one being given to the poor, the other to the community at Maspha. These Essenians came out hospitably to meet Jesus and welcome Him in front of their dwellings. The father of the blind man restored to sight presented him to Jesus with the request that He would receive him as the least of the servants and messengers of His disciples, the one to go before Him and prepare the inns for His reception. Jesus accepted him and sent him at once to Bethania with Silas and one of the disciples from Hebron. I think He intended to give Lazarus a joyful surprise by means of the man restored to sight, for he had known the latter as one born blind. The young man’s father was named Cyrus, Sirius, or Syrus, the name of a king who reigned during the Jewish Captivity. The son’s name was Manahem. He had always worn a girdle under his garments, but after his cure he put it outside and made a formal vow for a time. He possessed the gift of prophecy. Even when blind he had always been present at John’s preaching, and had received baptism. He often gathered many of the youths of Korea around him, instructed them and, inspired by the Spirit, prophesied to them of Jesus. His parents loved him on account of his piety and zeal, and provided him with clothing of the best. When Jesus gave him sight, He said: “I give thee a double gift, sight of soul and of body.” The Pharisees of Korea treated Manahem with contempt on account of his prophecies. They called them troubled fancies, foolish reveries, and said that he was vain of his fine clothes. They had brought him out themselves to meet Jesus, being firmly convinced that He could not cure him since no one had ever seen any pupil in his eyes. And now that he was restored to sight, the most wicked among them dared to affirm that he had never been blind, that being an Essenian, he had very likely made a vow to feign blindness.

The Pharisees who spoke with Jesus of Ezechiel had expressed their contempt for the Prophet. He was, they said, only a servant of Jeremias and he had, in the school of the Prophet, very preposterous, very gloomy reveries. Things had fallen out quite differently from his predictions. Manahem also had uttered very profound prophecies of Melchisedech, Malachias, and Jesus.

2.4.3. . JESUS IN OPHRA, SALEM AND ARUMA

One hour to the southwest of Korea was the city of Ophra, hidden among the mountains. Starting from Korea the traveller had first to ascend and then to descend the mountain road. An hour and a half at most westward from it, and on the north side of the desert to Bethoron toward the west, stood the mountain fortress of Alexandrium. Mount Garizim lay on the northwest, to the south and west the plain just mentioned and the mountains of the tribe of Benjamin. Mary often traversed this plain. Many lonely shepherd huts were scattered over it, and the city of Bethel was built on its confines.

Three highroads ran through Ophra. Caravans from Hebron were constantly passing this way, consequently the whole place was made up of public inns and mercantile houses. The people were somewhat rude and greedy for gain. Once during the preceding year they had received a visit from some of Jesus’ disciples, and since that they had improved a little. At the moment of Jesus’ arrival, the men of the place were busy gathering grapes in the vineyards that lined the road on either side, for a solemn festival was to begin that evening. The tabernacles were deserted excepting by the children, the youths, and the maidens, who with banners were going through them processionally. The priests also were engaged removing the prayer rolls and other holy things from the tabernacles to the synagogue, where they laid a prayer roll on every seat. I saw the women in their homes. They were dressed in their holiday robes, and were praying from rolls of parchment.

Jesus was espied by some men outside the gate. They went to Him and conducted Him into the city. They washed His feet and He took a little luncheon at an inn near the synagogue. After that He visited several houses, healing the sick and giving instruction. That evening the roll of the Law was carried around in the school, and everyone read a little out of it. This ceremony was followed by a grand entertainment given in the public festive hall. I saw lambs on the table, and the Esrog apples also that had been procured for the Feast of Tabernacles were eaten. These apples were prepared with some ingredients. Each was cut into five parts, and these were again tied into one by a red thread. Five persons ate of one apple. The viands had all been prepared by Sabbath servants, that is, by pagans who appeared to be in a kind of slavery.

Next morning Jesus went from house to house, exhorting the people to turn away from their avarice and love of gain, and engaging them to attend the instruction to be given in the synagogue. He saluted all with a congratulatory word on the close of the feast. The people of Ophra were so usurious and unpolished that they were held in the same low esteem as the publicans. But they had now improved a little. That afternoon the branches of which the tabernacles had been formed were brought processionally by the boys to the square in front of the synagogue, there piled in a heap, and burned. The Jews watched with interest the rising of the flames, presaging from their various movements good or bad fortune. Jesus preached afterward in the synagogue, taking for His subjects the happiness of Adam, his Fall, the Promise, and some passages from Josue. He spoke also of too great solicitude for the things of life, of the lilies that do not spin, of the ravens that do not sow, etc., and brought forward examples in the person of Daniel and Job. They, He said, were men of piety, engrossed in occupations, but still without worldly solicitude.

Jesus was not entertained gratis in Ophra. The disciples had to pay all expenses at the inn. While He and they were still there a man from Cyprus came to see Him. He had been to see John at Machaerus, ten hours from Ophra, and had been conducted hither by a servant of Zorobabel, the Centurion of Capharnaum. He had been commissioned by an illustrious man of Cyprus to bring him some reliable news of Jesus, also of John, of whom he had heard so much.

The messenger did not tarry long at Ophra. He left as soon as he had executed his commission, for a ship was in waiting to carry him home. He was a pagan, but of a most amiable and humble disposition. The Centurion’s servant had, at his request, conducted him from Capharnaum to John, at Machaerus, and from the latter to Jesus, at Ophra. Jesus conversed with him a long time, and the disciples put in writing before his departure all that he desired to know. One of the ancestors of his master had been King of Cyprus. He had received many Jews fleeing from persecution and had even entertained them at his own table. This work of mercy bore its fruit in one of his descendants, obtaining for him the grace to believe in Jesus Christ. In this vision I had a glimpse of Jesus retiring after the coming Pasch to Tyre and Sidon, and thence sailing over to the island of Cyprus to announce His doctrine.

From Ophra Jesus journeyed through the valley between Alexandrium and Lebona to Salem. He descended through the forest of Hareth into the plain of Salem. Gardens and beautiful walks lay around the outskirts of the city, which was most delightfully situated. It was not very large, but cleaner and more regular than many others in this region, laid out in the form of a star, the points radiating from a fountain in the center. All the streets ran toward the fountain, and were broken up by beautiful walks. The city at this period, however, had something in its appearance that bespoke decline. The fountain was regarded as sacred. It was once tainted like that near Jericho, but Eliseus had, like the one alluded to, purified it by casting into it salt and water in which the Holy Mystery had been immersed. The little edifice erected over it was very beautiful. In the center of the city and not far from the fountain arose a lofty castle, then in ruins, the large window casements destitute of windows. Nearby stood a high, round tower. On its flat top, which was surrounded by a gallery, a flag was waving. At about two-thirds of the height of the tower projected four beams toward the four quarters of the world, upon which hung large polished globes that glittered in the sun. They faced four different cities, and were a sort of memorial of David’s time. He had once sojourned here with Michol and, when obliged to flee into the land of Galaad, he had by means of these globes received information from Jonathan concerning Saul and his movements against himself. The globes, by previous agreement, were hung sometimes this way, sometimes that, thus indicating by signs what was transpiring in those parts.

Jesus was very well received. People whom He met near the harvest ricks accompanied Him to the city, from which others were coming to meet Him. They conducted Him and the disciples to a house, in which they washed their feet and provided them with sandals and garments until their own were dusted and cleaned. Travellers were often presented with the dress thus provided, but Jesus never accepted it as a gift. He generally had a change with Him, of which one of the disciples took charge. The Salemites then took Jesus to their beautiful fountain and tendered to Him the customary refreshments. There were gathered around the fountain numbers of sick of all kinds, so numerous that even the streets were lined with them. Jesus at once began to cure, passing quietly from one to another until nearly four o’clock, when He assisted at a dinner given at an inn, and thence proceeded to the synagogue to preach. During the discourse He spoke of Melchisedech, also of Malachias who had once sojourned here and who had prophesied the Sacrifice according to the order of Melchisedech. Jesus told them that the time for that Sacrifice was drawing near, and that those ancient Prophets would have been happy to have seen and heard what they now saw and heard.

The people of Salem were of the middle class, neither poor nor rich, but well inclined and charitable toward one another. The Doctors of the synagogue likewise were well-intentioned, but they were often visited by Pharisees from the neighborhood-to their own great annoyance and that of the citizens. Salem enjoyed certain privileges. It had under its jurisdiction the district in its immediate vicinity and other neighboring places. Jesus was especially kind to these people and confirmed them in their good sentiments.

On the morning of the next day Jesus went about an hour southeast of Salem to a nook between the Jordan and the little river that flows into it from Akrabis. There was a pleasure garden in this hilly region, also three fish ponds, one above another, each fed by the waters of the little river. There were also baths that could be warmed. Jesus was followed thither by many from the city. From this garden Ennon could be distinctly seen across the Jordan, whose opposite bank was full of promenaders. Toward noon all returned to the city and found assembled some of the Pharisees from Aruma. This city was situated on a mountain two hours west of Salem and about one hour northwest of the newly built city of Phasael, which lay almost hidden in a corner of the mountains. It was there the devout Jairus dwelt, whose daughter Jesus had not long ago raised to life. Among those Pharisees was a brother of Simon the Leper, of Bethania. He was one of the most distinguished Pharisees of Aruma. There were also some Sadducees present. They had all come as guests, for it was customary for the Doctors of the Law to visit one another during the days immediately following the Feast of Tabernacles. Some from other places besides Aruma were present also. A banquet was given in one of the public houses of Salem, at which Jesus and all the Doctors assisted. The latter feared that Jesus was going to preach in Salem on the coming Sabbath. They did not relish the idea, since the inhabitants were already unfavorably disposed toward themselves; therefore Simon’s brother invited Jesus to go to Aruma for the Sabbath, and Jesus accepted the invitation.

Phasael was a new place at which Herod stopped when in that part of the country. The city was surrounded by palm trees, and a little stream took its rise in the neighborhood, thence flowing into the Jordan almost opposite Socoth. The inhabitants appeared to be colonists. The city was built by Herod.

On Jesus arrival at Aruma, He was not received by the Pharisees outside the city gate. Consequently, with His seven disciples, all like Himself with girded garments, He passed through into the city. There He was received according to the custom of the place by some of the welldisposed citizens, and as was always done to travellers that entered the gate with their garments girded. The fact of their entering in that style indicated that they had not yet received hospitality. Jesus and the disciples were taken to a house where their feet were washed, their clothes dusted, and refreshments offered them. After that Jesus went to the priests’ house near the synagogue, where was Simon’s brother together with several other Pharisees and Sadducees who had come hither from Thebez and other places. Providing themselves with rolls of the Scriptures, they went with Jesus to the public baths outside the city. There they deliberated upon the passages of Holy Writ that occurred in the lesson of the present Sabbath. It was like a preparation for a sermon. They were very courteous, very polished in their manner toward Jesus, whom they pressed to preach that evening, begging Him at the same time not to say anything that could make the people mutinous. They did not say this in plain terms, but they made themselves understood thus. Jesus replied sternly and unhesitatingly that He would teach what was in the Scripture, namely, the truth, and He went on to speak of wolves in sheep’s clothing.

In the synagogue Jesus taught of Abraham’s vocation and his journey to Egypt, of the Hebrew tongue, of Noe, Heber, Phaleg, and Job. The lessons were from Genesis 12 and Isaias. Jesus said that already in Heber’s time God had separated the Israelites from the rest of mankind, for He had given Heber a new language, the Hebrew, which had nothing in common with other tongues then existing. This was done in order the more effectually to separate his race from all others. Before that, Heber, like Adam, Seth and Noe, had spoken that first mother tongue. But at the building of the Tower of Babel this had been confused and broken up into numerous dialects. In order to separate Heber entirely from the rest of men, God had given him a language of his own, the holy, ancient Hebrew, without which he and his descendants would never have been able to keep themselves pure and a distinct race.

While at Aruma, Jesus received hospitality at the house of Simon the Leper’s brother. Simon himself, though now living in Bethania, was originally from Aruma. He was a person of little importance, though with aspirations to the contrary, but his brother of Aruma was well versed in the lore of the day. All things were perfectly regulated in this Pharisee’s house. If Jesus was not received with the reverence that faith inspires, still He was treated conformably to the best laws of hospitality. He was given a separate oratory, the toilet linen and vessels were beautiful, and the master of the house himself paid the customary honors to his guest. The wife and children did not make their appearance.

Jairus of Phasael, whose daughter Jesus had raised from the dead, was also here for the Sabbath and had an interview with Jesus. He then went to see the disciples and took them around through the city. His daughter was not in Phasael, but at the girls’ school up at Abelmahula. On this day many young girls came here in a body, as I had previously seen the men visiting different places in parties. Abelmahula may have been something over six hours from Phasael.

Outside of Aruma and to the east stood an immense old building occupied by aged men and widows. They were not Essenians, though they were habited in long, white robes and lived according to a certain rule. Jesus taught among them. When invited to a dinner or an entertainment, Jesus usually went from table to table and gave instructions.

The Feast of the Dedication of Solomon’s Temple was being celebrated in Aruma. The synagogue was brilliantly illuminated. In the middle of it stood a pyramid of lights. The feast proper was already past. I think it was immediately after the Feast of Tabernacles. The present nocturnal celebration was a continuation of it. Jesus preached on the Dedication. He told of God’s appearing to Solomon and saying to him that He would preserve the Israelites and the Temple as long as they remained faithful to Him, and that He would even dwell among them in the sacred edifice; but that He would destroy it if they fell away from Him. Jesus used severe language when alluding to this. He applied it to the present, to His own day, in which evil had reached its height. If, He said, they were not converted, the Temple would be destroyed. Then the Pharisees began to dispute with Him. They declared that God had not made use of such threats, that it was all a fable, an imagination of Solomon. The discussion became very lively, and I saw Jesus speaking with great animation. There was something in His appearance that affected them strongly and they could scarcely rest their eyes upon Him. He spoke to them upon the passages met today in the Sabbath lessons, of distorting and corrupting the eternal truths, of the history and chronology of ancient heathen nations, the Egyptians, for instance. He demanded of the Pharisees how they could venture to reproach these pagans, they themselves being even then in so miserable a condition, since what had been handed over to them as something so peculiarly theirs, something so sacred, the Word of the Almighty upon which His covenant with their holy Temple was founded, they could whimsically and capriciously reject as imaginations and fables. He affirmed and repeated God’s promises to Solomon, and told them that in consequence of their false interpretations and sinful explanations, Jehovah’s menaces were about to be fulfilled, for when faith in His most holy promises was wavering, the foundation of His Temple also began to totter. He said: “Yes, the Temple will be overturned and destroyed, because ye do not believe in the promises, because ye do not know that which is holy, because ye treat it as a thing profane! You yourselves are laboring at its downfall. No part of it shall escape destruction. It will go to pieces on account of your sins!” In this wise spoke Jesus, and with such significance that He appeared to allude to Himself under the name of the Temple, as before His Passion He said still more plainly: “I will build it up again in three days.” His words on this occasion were not so significant, though sufficiently so to fill His hearers with fury not unmixed with dread, and make them feel that there was something extraordinary and mysterious in His speech. They expressed their indignation in loud mutterings. Jesus paid no attention to them. He coolly continued His discourse in language they could not gainsay, for though against their will, they were interiorly convinced of the truth of His words. As He left the synagogue, the Pharisees offered Him their hand, as if desirous of apologizing for their violence. They wished to maintain an appearance of friendliness. Jesus gently addressed to them some earnest words, and left the synagogue, which was then closed.

I had a vision of Solomon. He was standing upon a column in the court of the Temple and near the altar of incense, addressing the people and praying aloud to God. The column was high enough for him to be distinctly seen. There was an interior ascent to the top upon which was a broad platform with a chair. It was movable and could be transported from place to place. I afterward saw Solomon in the fortress of Sion, for he did not yet occupy his new palace. It was there also that at an earlier period I saw God communicating with David, especially at the time of Nathan’s embassy. There was also a terrace sheltered by a tent, upon which David slept. I saw Solomon praying on that terrace. A supernatural light of intense brilliancy shone around him, and from the light a voice proceeded.

Solomon was a handsome man. He was tall and his limbs were rounded, not spare and angular like those of most people of that place. His hair was brown and straight, his beard short and well trimmed, his brown eyes full of penetration, his face round and full with rather prominent cheekbones. He had not at that time devoted himself to his seraglio of pagan women.

To avoid scandalizing His enemies, Jesus did not publicly cure in Aruma. The people were besides intimidated by the Pharisees, and dared not make their appearance by day. It was an exceedingly touching sight to see Jesus, as I did, going on two successive nights through the moonlit streets and seeking admittance at some of the poorest gates where people were humbly awaiting Him. With the two disciples that accompanied Him, He entered the courtyards and cured many sick. They were pious souls who believed in Him and had implored His help through the intervention of the disciples. All this could be easily done without observation, since the streets in that quarter were very quiet. They were lined by the walls of the forecourt in which were little entrance gates; the windows of the houses were in the back, opening into the courtyards and little gardens. The people were patiently waiting for Jesus. I remember seeing a woman afflicted with an issue of blood. She was closely enveloped in a long veil, and was led by two young girls into the court. Jesus did not remain long by the sick when He cured at night. To arouse their faith, He usually put to them the question: “Dost thou believe that God can cure thee, and that He has given that power to one on earth?” These were the words, or something to the same effect, for I cannot clearly recall them. Then He presented His girdle to the sick woman to kiss and spoke some words that sounded like the following: “I heal thee through the Mystery” (or it may have been: I heal thee in the intention) “in which this girdle had been worn from the beginning and will be worn till the end.” In curing others Jesus laid the ends of the girdle on their heads. It was a long, wide strip like a towel. It was worn sometimes unfolded, sometimes folded into a narrow band, and again with long, hanging ends ornamented with fringe.

The valley to the east of Aruma, which extended from east to west in the direction of Sichar and northward to the mountain northeast of Sichem, was woody. To the east of this mountain, which rose in the midst of the plain of Sichar, was the little wood known as the Grove of Mambre. It was there that Abraham had first pitched his tent, there also that God appeared to him and made to him the promise of a numerous posterity. A large tree stood nearby. Its bark was not so rough as that of the oak and it bore flowers and fruit at the same time. The latter were used for the knobs of pilgrim staffs. It was near this tree that the Lord appeared.

The highroad ran from Sichar to the left of the wood and around Mount Garizim. In the plain to the north of the forest was a city that recalled Abraham’s sojourn in those parts. Some vestiges of it must still exist. It was three hours north of Aruma and two northwest of Phasael. It was called Thanath-Silo.

2.4.4. . JESUS LEAVES ARUMA AND GOES TO THANATH-SILO AND ASER-MACHMETHAT

After Jesus had once more earnestly addressed the Pharisees, telling them that they had lost the spirit of their religion, that they now held only to empty forms and customs which, however, the devil had managed to fill with himself, as they might see if they looked around on the pagans, He left Aruma and went to the city Thanath-Silo, outside of which stood one of the inns established by Lazarus. He instructed the men and women whom He found at work on the immense corn ricks in the field. He introduced into His discourse parables relating to agriculture and the various kinds of land. These people were slaves and followers of the Samaritan creed. That evening Jesus taught in the synagogue. It was the feast of the new moon, consequently the synagogue and other public buildings were hung with wreaths of fruit.

A great many sick had assembled in front of the synagogue. They were mostly afflicted with paralysis, gout, or issue of blood, and some were possessed. Jesus blessed numbers of children, both sick and well. Many of those that were paralyzed in their hands and on one side owed their sickness in most cases to their labors in the field and to lying on the damp earth at night or in the daytime when in a profuse perspiration. I saw such cases in the fields outside of Gennabris, in Galilee.

Jesus went next day into the harvest field and cured many whom He found there. Some people brought out from the city baskets of provisions, and a great entertainment was spread in one of the tabernacles that still remained standing. Jesus afterward delivered a long discourse, in which He spoke against unnecessary and extravagant care for the preservation of life. He brought forward the example of the lilies. They do not spin, and yet they are clothed more beautifully than Solomon in all his glory. Jesus said many beautiful things to the same effect of the different animals and objects around. He also taught that they should not profane the Sabbath and feasts by working for gain. Works of mercy, such as delivering a man or a beast from danger, were allowable; but as for the harvest, they should commit the care of its fruits to God’s providence and not on account of threatening weather gather them in on the Sabbath. Jesus’ words on this subject were very beautiful and detailed. It was almost the same kind of a sermon as that on the Mount, for He often repeated the words: “Blessed are these! Blessed are those!”

Such instructions were much needed by the people of this place, for they were extraordinarily covetous and greedy for gain in trade and agriculture. They were wholly engrossed in their calling, and their servants were overburdened. They were charged with the collection of the tithes from the surrounding country. The sums thus coming into their possession they used to hold back for a considerable time, in order to put them out at usury. The products of their fields they sold. The old people worked in wood, for which they often betook themselves to the neighboring forest. I saw them cutting in large numbers the wooden heels worn under the sandals. There were many fig orchards around the city. There were no Pharisees here. The people were rather coarse, but very proud of their descent from Abraham. The sons of Abraham, however, whom the Patriarch had settled here, had soon degenerated. They intermarried with the Sichemites, and when Jacob returned to that region the law of circumcision was already forgotten. Jacob had intended to fix his residence there, but was deterred from doing so by Dina’s seduction. He knew the children of Abraham who dwelt in those parts, and sent them presents. Dina had gone to take a walk by the well of Salem. Some of the people in the fields, those to whom her father had sent presents, invited her to visit them. She was accompanied by her maids, but leaving them, she ventured alone into the fields, desirous of gratifying her curiosity. It was then that the Sichemite saw and ensnared her.

Wherever Jesus went, the sick were collected in crowds. We shall not be surprised at this when we remember that, as soon as His presence became known in any place, they were hurried thither from the huts and villages around the whole country.

Here in Thanath the Jews and Samaritans lived separate, the former being the more numerous. Jesus preached to the Samaritans also, though remaining the while on Jewish territory. His hearers were gathered on the boundary of their own quarter at the head of one of the streets. He also cured their sick. The Jews of Thanath were not so hostile toward them as were those of other places, since here they held not so rigorously to the Law, and especially to the observance of the Sabbath.

Jesus cured here in diverse ways. Some cures were effected at a distance by a glance and a word, some by a mere touch, some by imposition of hands; over some of the sick He breathed, others He blessed, and the eyes of some He moistened with saliva. Many of the sick happening to touch Him were cured, and others at a distance were cured without His even turning to them. Toward the close of His career, He seemed to be more rapid in His movements than in the beginning. I thought that He made use of these different forms of healing to show that He was bound to no single one, but could produce a similar effect by the use of varied means. But He once said Himself in the Gospel that one kind of devil was to be expelled in one way, another in a different way. He cured each in a manner analogous to his malady, his faith, and his natural temperament, as in our own time we behold Him chastising some sinners and converting others. He did not interrupt the order of nature, He merely loosened the bonds that bound the sufferer. He cut no knots, He untied them, and He did everything so easily for He possessed the key to all. Inasmuch as He had become the God-Man, He treated those that He cured in a human manner. I had already been told that Jesus had healed in these different forms in order to instruct the -disciples how to act in similar cases. The various forms of blessings, consecrations, and Sacraments made use of by the Church, find their models in those then observed by Jesus.

Toward noon Jesus left the city accompanied by several persons. He proceeded along a tolerably broad highway toward the northeast. It led to Scythopolis with Doch upon the right and Thebez on the left at the eastern extremity of the mountain upon which Samaria was built. He descended toward the Jordan and into a valley through which a stream flowed to the river. Here He encountered a crowd of people, most of them Samaritan laborers who, eager to receive instruction, had hurried thither in advance of Him. He found them waiting for Him, and He stopped to address them. To the left of the valley and upon a height stood a little place consisting of one long row of houses. It was called AserMachmethat, and into it Jesus entered toward evening. Abelmahula may have been seven hours distant. Mary and the holy women passed by Aser on their journeys to Judea when they did not take the mountainous road past Samaria. The Blessed Virgin and Joseph took this route on their flight into Egypt. That same evening Jesus went to the well of Abraham and to the pleasure gardens outside of Aser-Machmethat, and there cured many sick. Among them were two Samaritans who had been brought thither. Jesus was very affectionately received by the people of this place. They were very good and each one coveted the honor of showing Him hospitality. But He put up outside the place with a family whose mode of life was patriarchal in its simplicity. The father was named Obed. Jesus and all the disciples were very lovingly entertained by him. The road through the country from Thanath-Silo to this place was far wider and better than that through Akrabis to Jericho. The latter was so very narrow, so uneven and rocky that beasts of burden could with difficulty traverse it with their loads of merchandise.

It was under the tree near Abraham’s Well that, in the time of the Judges, the false prophetess carried on her sorcery and gave advice that always turned out disastrously. She used to perform all kinds of ceremonies there at night by the light of torches, calling up by her incantations singular figures of animals, etc. She was nailed to a board by the Madianites at Azo. This took place under the same tree beneath which Jacob buried the idols plundered from the Sichemites.

Joseph with the Blessed Virgin and Jesus had lain concealed a day and a night near that tree on their flight into Egypt, for Herod’s persecution had been proclaimed and it was very unsafe to travel in these parts. I think too that, on the journey to Bethlehem when Mary was so chilled by the cold, it was near this tree she suddenly became warm.

Aser-Machmethat lay across a mountain ridge that descends toward the valley of the Jordan. The southern side of the mountain belonged to Ephraim; the northern, to Manasses. On the former stood Machmethat, on the latter Aser, the two forming but one city called AserMachmethat. The boundary ran between them. The synagogue was in Aser. The inhabitants of the two quarters were dissimilar in their customs, and had little communication. Machmethat, the quarter belonging to the tribe of Ephraim, extended up the mountain in one long line of houses; below in the valley was the little stream by which Jesus had instructed the Samaritans who had preceded Him thither. A little beyond this point and nearer to the entrance of the city was the beautiful well surrounded by baths and pleasure gardens. The well, access to which was by a flight of steps, consisted of a solid basin in whose terraced center rose the tree to which I have more than once alluded. From this reservoir the surrounding bathing cisterns were fed. It was here that Jesus cured the two Samaritan women.

Obed’s house was on his large estate outside of Machmethat. He was a kind of chief, or head magistrate of the place. The inhabitants of this quarter were for the most part related to one another, and several of the families were either those of Obed’s own children or those of his other relatives. In his character of eldest and chief, Obed managed their business, directed their agricultural and pastoral affairs. His wife, with her housekeeping and the female portion of the family, occupied a separate part of the house. She was still quite a vigorous old Jewess. She had a kind of school, and taught the young girls of the other families all sorts of handiwork. Charity, wise counsels, and industry reigned throughout the whole house. Obed had eighteen children, some of whom were still unmarried. Two of his daughters had wedded husbands from Aser, the quarter belonging to Manasses. This was a cause of regret to Obed, as I learned from his conversation with Jesus, for the people of Aser were not the best in the world and their customs were very different from those of their sister city.

Next morning Jesus preached near the well to an audience of about four hundred people, all ranged around on the grass of the terraced declivity. He spoke in significant terms of the approach of the Kingdom, of His own mission, of penance, and of Baptism. He also prepared some for the last-named ceremony, among whom were Obed’s children. After that, accompanied by Obed, He went to some dwellings in the fields where He consoled and instructed the servants and aged persons who had had to remain at home while the others repaired to His sermon. Obed conversed long with Jesus of Abraham and Jacob, who had once sojourned in this region, and of Dina’s misfortune. The inhabitants of Machmethat looked upon themselves as descendants from Judah. Holofernes, the Median adventurer, had at his invasion quite ruined this place, and after that the ancestors of these people settled here with the firm determination to live together according to their ancient, pious customs. This they had done down to the present. Obed followed the ancient usages of the pious Hebrews, and reverenced Job in an especial manner. He amply provided for his sons and daughters on their settlement in life, and at every marriage in his family he gave large offerings to the poor and to the Temple.

Jesus blessed numbers of children everywhere presented to Him by their mothers.

That afternoon there was a grand entertainment given in the open space around Obed’s house and in the courtyard under the tabernacles which were still standing everywhere. Almost all the inhabitants of Machmethat took part in it, especially the poor of the whole region. Jesus went around to all the tables, blessing and teaching and lovingly helping to the various dishes. He related many parables. The women were seated in a separate tabernacle. Afterward Jesus visited and cured some sick in their homes, and again blessed many little ones presented to Him by their mothers, who stood ranged in a row. There were a great many children present, especially around Obed’s wife, for she had many pupils. Obed had a little son of about seven years, and with him Jesus exchanged many words. The boy lived in the field at the house of one of his elder brothers. He was an exceedingly pious child, and often knelt out in the field at night to pray. This did not please the elder brother, and Obed himself felt a little anxiety about the boy. But Jesus’ words restored peace to their anxious hearts. After His death, the boy joined the disciples.

In the war of the Maccabees, Machmethat remained true and rendered much help to the Jews. Judas Maccabeus himself sojourned here at different times. Obed took Job for his model in all things, and led in the bosom of his large family a life altogether patriarchal.

When Jesus went into the other part of the city, the quarter belonging to the tribe of Manasses, He found near the synagogue some Pharisees (not the best disposed toward Himself) and many arrogant citizens. They were friends and supporters of those that collected the taxes and imposts for the Romans, which they afterward put out at usury. Jesus taught, and then cured the sick. The Pharisees and proud citizens treated Jesus with coldness and indifference. They were displeased at His having visited the simple, rustic people of Machmethat before honoring their own city with His presence. They had no love for Him. And yet, they were ambitious for His first visit as a learned Doctor to be to themselves, rather than to their unsophisticated neighbors, upon whom they looked down.

Jesus, accompanied by a crowd of people, went back to the well outside Machmethat and began preparations for the ceremony of Baptism. Many confessed their sins in general terms, while many others, going in private to Jesus, made them known in detail, and asked for penance and pardon. Saturnin and Judas Barsabas performed the ceremony of Baptism, the other disciples acting as sponsors. It took place in an immense bathing cistern. After the Baptism, Jesus returned to Aser for the Sabbath. He preached from Genesis 18:23, et seq., of the destruction of Sodom and Gomorrha, and then taking up the miracles recorded of Eliseus, He spoke in strong language on the necessity of penance. His words were not pleasing to the Pharisees, for He reproached them with their contempt for the publicans while they themselves were secretly practicing usury, though hiding the fact under their sanctimonious exterior.

After He had again taught in the synagogue at Aser, His subjects being Abraham and Eliseus, He cured many sick, some of them demoniacs and others possessed by the spirit of melancholy. That afternoon a dinner was given in the public house. The Pharisees had issued invitations; but ignoring that fact, Jesus invited many poor people, as also the inhabitants of Machmethat, and ordered the disciples to defray all expenses. While at table He had a warm discussion with the Pharisees, whereupon He related the parable of the unjust debtor who desired the remission of his own debts, though oppressing others on account of theirs. Jesus applied the parable to themselves. They extorted taxes from the poor and at the same time deceived the Romans by pocketing the proceeds and declaring the people unable to pay; or again, by levying high taxes, only a third part of which was delivered over to the Romans. The Pharisees tried to justify themselves, but Jesus silenced them with the words: “Render unto Caesar that which is Caesar’s, and to God that which is God’s.” In their fury they exclaimed: “What’s that to Him?”

A fast day commemorative of the putting out of Sedecias’s eyes by Nabuchodonosor having begun, Jesus preached in the fields among the shepherds, also at Abraham’s Well. He spoke of the Kingdom of God, declaring that it would pass from the Jews to the Gentiles, the latter of whom would even attain preeminence over the former. Obed afterward remarked to Jesus that if He preached to the Gentiles in that strain, they might possibly become proud. Jesus replied very graciously, and explained that it was just on account of their humility that they should reach the first place. He warned Obed and his people against the feeling of conscious rectitude and self-complacency to which they were predisposed. They in a measure distinguished themselves from their neighbors, and on account of their well-regulated life, their temperance, and the fruits of salvation amassed thereby, they esteemed themselves good and pleasing in the sight of God. Such sentiments might very easily end in pride. To guard against such a consequence, Jesus related the parable of the day laborers. He instructed the women also in their own separate pleasure garden, in which was a beautiful bower. To them He related the parable of the wise and the foolish virgins. While so engaged, Jesus stood, and they sat around Him in a terraced circle, one above another. They sat on the ground with one knee slightly raised, and on it resting their hands. All the women on such occasions wore long mantles or veils that covered them completely; the rich had fine, transparent ones, while those of the poor were of coarse, thick stuff. At first these veils were worn closed, but during the sermon they were opened for the sake of comfort.

About thirty men were here baptized. Most of them were servants and people from a distance who had come hither after John’s imprisonment.

Jesus took a walk with the people through the vineyards, the fruits of which were ripening for the second time that year.

Jesus left Machmethat with five disciples (the two disciples of John had gone back to Machaerus) and descended the road by which He had come. The little stream in the valley to the south of Aser-Machmethat had its source in the fountain at which Jesus had given Baptism by means of the disciples. He proceeded about three hours westward along the valley at the southern foot of the mountain upon which Thebez and Samaria lay. He gave instructions to the shepherds whom He met along the way, and toward noon reached the field that Jacob had destined for the special inheritance of Joseph.( Gen. 48:22.) It lay in a valley to the south of Samaria and extended from east to west, one hour long and a half broad. A brook flowed westward through that valley. From the vineyards on the heights around could be seen Sichem a couple of hours to the south. It had everything to make it desirable: vineyards, pasture lands, grain, orchards and water, besides the necessary buildings, all in good order. The landlord of this property, was leaseholder, for it now belonged to Herod. It was the house at which the Blessed Virgin and the holy women awaited the coming of Jesus from Sichem, and in which He cured the boy. The people here were very good. They assembled in crowds to hear Jesus’ instructions, after which they tendered to Him a dinner in the open air which He graciously accepted. This special patrimony of Joseph was not the field near Sichem which Jacob had purchased from Hemor. It was another property upon which the Amorrhites had a footing along with the rightful occupants. They were dwelling on it at the time of purchase, and Jacob was obliged to drive them off. He did not relish their proximity, fearing lest his own people would intermarry among them. A kind of single combat or amicable contention took place between the two parties. It had been agreed upon that the one who broke his opponent’s sword, or shield, or struck it out of his hand, should take possession of the land, the other having to retire. They decided the question in another way also, namely, by shooting at a certain boundary with the bow and arrow. Jacob and the Amorrhite leader took their places opposite each other, each attended by a certain number of his own followers standing in the rear. The struggle began. Jacob conquered his adversary, and the latter had to remove. After the contest they made a treaty. All this took place soon after the purchase of the field. Jacob dwelt eleven years near Sichem.

From this place Jesus again ascended the mountain northwestwardly to Meroz, a city on the southern side of a mountain on whose northern side stood Ataroth. Meroz was built on a higher elevation than Samaria, as well as Thebez off to the north and Aser-Machmethat to the east.

2.4.5. . JESUS TEACHES IN MEROZ AND RECEIVES JUDAS ISCARIOT TO THE NUMBER OF HIS DISCIPLES. ANCESTRY AND CHARACTER OF JUDAS ISCARIOT

Jesus had never before been in Meroz. It was surrounded by a dry moat, which at times received some water from the mountain streams. The place had a bad name in Israel on account of the perfidy of its inhabitants. It had been peopled by the descendants of Aser and Gad, sons of Jacob and the handmaiden Zelpha, some of whom had intermarried with the Gentiles of Sichem. The other tribes refused to acknowledge the offspring of these mixed marriages, and they were despised likewise on account of their faithlessness and perfidy. Meroz, in consequence, became an isolated place, and its inhabitants, being thus cut off from much good, were likewise shielded from much evil. They had fallen into oblivion, perished, as it were, from among men. Their chief occupations consisted in dressing skins, making leather, preparing furs and garments of the same, and manufacturing leather sandals, straps, girdles, shields, and military jerkins. They brought the skins from afar on asses and dressed them partly near Meroz, using for that purpose a cistern supplied with water from their fountain in the city. But because this itself was fed from an aqueduct and had not always a full supply, they tanned the skins near Iscariot, a marshy region, a couple of hours to the west of Meroz and northward from AserMachmethat. It was a desolate little place of only a few dwellings. Nearby was a ravine through which a little stream flowed to the valley of the Jordan. It was on its banks that the people of Meroz prepared their skins. Judas and his parents had for some time dwelt in this locality, hence the surname borne by the former.

Jesus was very joyfully received at some distance from their city by the poor citizens of Meroz. They knew of His approach and went out to meet Him, carrying sandals and garments for His use while they cleaned and brushed His own. Jesus thanked them and went with the disciples into the city, where they washed His feet and offered the customary refreshments. The Pharisees came to salute Him. Toward evening He taught in the synagogue before a large audience, taking for His subject the slothful servant and the buried talent. By this parable Jesus designated the inhabitants themselves. Born of the maid servant, they had received one talent only which they should have put out at interest; but instead of that they had buried it. The Master was coming and they should hasten to gain something. Jesus rebuked them also for their little love for their neighbor and their hatred of the Samaritans.

The Pharisees were not well pleased with Jesus, but the people so much the more, as they were very greatly oppressed by them. They rejoiced likewise at Jesus’ visit because their whole region seemed to lie forgotten by all the world, and no one ever came to help or instruct them in any way.

After the sermon, Jesus went with His disciples to an inn that stood outside the western gate of the city. Lazarus had erected it for their use on some ground that he owned in these parts. Bartholomew, Simon Zelotes, Jude Thaddeus, and Philip came here to see Jesus, by whom they were cordially received. They had already spoken with the disciples. They dined with Jesus and remained overnight. Jesus had often before seen Bartholomew, had given him an interior call to His service and had even spoken of him to the disciples. Simon and Thaddeus were his cousins. Philip also was related to him and, like Thaddeus, was already among the disciples. Jesus had called all these to follow Him when, upon His last visit to Capharnaum at Peter’s fishery on the lake, He had spoken of their soon being summoned to do so. It was then that Peter had expressed himself so desirous of being allowed to remain at home as unfit for such a calling. Then it was that Peter uttered the words that later on were recorded in the Gospel.

Judas Iscariot likewise had come with the above named disciples to Meroz. He did not, however, spend the evening with Jesus, but at a house in the city where he had often before stayed. Bartholomew and Simon spoke with Jesus of Judas. They said that they knew him to be an active, well-informed man, very willing to be of service, and very desirous of a place among the disciples. Jesus sighed as they spoke and appeared troubled. When they asked Him the cause of His sadness, He answered: “It is not yet time to speak, but only to think of it.” He taught during the whole meal, and all slept at the inn.

The newly arrived disciples had come from Capharnaum where they had met Peter and Andrew. They had messages from there and had also brought Jesus some money for the expenses of the journey, the charitable gift of the women. Judas, having met them at Naim, accompanied them to Meroz. Even at this early period, he was already known to all the disciples, and he had recently been in Cyprus. His manifold accounts of Jesus, of His miracles, of the various opinions formed of Him, namely, that some looked upon Him as the Son of David, others called Him the Christ, and the majority esteemed Him the greatest of the Prophets, had made the Jews and pagans of the island very inquisitive with regard to Him. They had heard, too, many wonderful things of His visit to Tyre and Sidon. The Cyprian pagan, the officer who visited Jesus in Ophra, had in consequence of all these marvelous accounts been sent thither by his master, who was very much impressed by them. Judas had accompanied the officer back to Cyprus. On his return journey he stopped at Ornithopolis where the parents of Saturnin, originally from Greece, then dwelt.

When Judas learned on the way that Jesus was going into the region of Meroz, where he himself was wellknown, he went to seek Bartholomew in Debbaseth. He was already acquainted with him and he invited him to go with him to Meroz and present him to Jesus. Bartholomew expressed his willingness to do so. But he went first to Capharnaum with Jude Thaddeus to see the disciples there, thence with Thaddeus and Philip to Tiberias, where Simon Zelotes joined them, and then stopped at Naim for Judas who had journeyed thither to meet them. He begged them again to present him to Jesus as one desirous of becoming a disciple. They were well pleased to do so, for they took delight in his cleverness, his readiness to render service, and his courteous manner.

Judas Iscariot may have been at that time twenty-five years old. He was of middle height and by no means ugly. His hair was of a deep black, his beard somewhat reddish. In his attire he was perfectly neat and more elegant than the majority of Jews. He was affable in address, obliging, and fond of making himself important. He talked with an air of confidence of the great or of persons renowned for holiness, affecting familiarity with such when he found himself among those that did not know him. But if anyone who knew better convicted him of untruth, he retired confused. He was avaricious of honors, distinctions, and money. He was always in pursuit of good luck, always longing for fame, rank, a high position, wealth, though not seeing clearly how all this was to come to him. The appearance of Jesus in public greatly encouraged him to hope for a realization of his dreams. The disciples were provided for; the wealthy Lazarus took part with Jesus, of whom everyone thought that He was about to establish a kingdom; He was spoken of on all sides as a King, as the Messiah, as the Prophet of Nazareth. His miracles and wisdom were on every tongue. Judas consequently conceived a great desire to be numbered as His disciple and to share His greatness which, he thought, was to be that of this world. For a long time previously he had picked up, wherever he could, information of Jesus and had in turn carried around tidings of Him. He had sought the acquaintance of several of the disciples, and was now nearing the object of his desires. The chief motive that influenced him to follow Jesus was the fact that he had no settled occupation and only a halfeducation. He had embarked in trade and commerce, but without success, and had squandered the fortune left him by his natural father. Lately he had been executing all kinds of commissions, carrying on all kinds of business and brokerage for other people. In the discharge of such affairs, he showed himself both zealous and intelligent. A brother of his deceased father, named Simeon, was engaged in agriculture in Iscariot, the little place of about twenty houses that belonged to Meroz and from which it lay only a short distance toward the east. His parents had lived there a long time, and even after their death he had generally made it his home, hence his appellation of Iscariot. His parents at one time led a wandering life, for his mother was a public dancer and singer. She was of the race of Jephte, or rather that of his wife, and from the land of Tob. She was a poetess. She composed songs and anthems, which she sang with harp accompaniment. She taught young girls to dance, and carried with her from place to place all sorts of feminine finery and new fashions. Her husband, a Jew, was not with her; he lived at Pella. Judas was an illegitimate child whose father was an officer in the army near Damascus. He was born at Ascalon on one of his mother’s professional journeys, but she soon freed herself from the encumbrance by exposing the child. Shortly after his birth, he was abandoned on the water’s edge. But being found by some rich people with no children of their own, they cared for the child and bestowed upon him a liberal education. Later on, however, he turned out to be a bad boy and, through some kind of knavery, fell again to the care of his mother, who assumed the charge for pay. It is in my mind that the husband of his mother, becoming acquainted with the boy’s origin, had cursed him. Judas received some wealth from his illegitimate father. He was possessed of much wit. After the death of his parents, he lived mostly in Iscariot with his Uncle Simeon, the tanner, and helped him in his business. He was not as yet a villain, but loquacious, greedy for wealth and honor, and without stability. He was neither a profligate nor a man without religion, for he adhered strictly to all the prescriptions of the Jewish Law. He comes before me as a man that could be influenced as easily to the best things as to the worst. With all his cleverness, courteousness, and obligingness, there was a shade of darkness, of sadness, in the expression of his countenance, proceeding from his avarice, his ambition, his secret envy of even the virtues of others.

He was not, however, exactly ugly. There was something bland and affable in his countenance, though at the same time, something abject and repulsive. His father had something good in him, and thence came that possessed by Judas. When as a boy he was returned to his mother, and she on his account was embroiled in a quarrel with her husband, she cursed him. Both she and her husband were jugglers. They practiced all kinds of tricks; they were sometimes in plenty and as often in want.

The disciples in the beginning were favorably inclined toward Judas on account of his obliging ways, for he was ready even to clean their shoes. As he was an excellent walker, he made at first long journeys in the service of the little Community. I never saw him work a miracle. He was always full of envy and jealousy and, toward the close of Jesus’ career, he had become weary of obedience, of the wandering life of the disciples, and of the - to himinexplicable mystery that surrounded the Divine Master.

In the center of Meroz was a beautifully constructed fountain, the water of which was conducted through pipes from the neighboring mountain, at a little distance to the north of the city. There were five galleries around the well, each of which contained a reservoir. Into these reservoirs the water of the well could be pumped. In the outer gallery of all were little bathing houses, and the whole place could be closed. Here to these galleries around the well had numbers of very sick persons belonging to the city, some of them considered incurable, been brought on beds. The worst were placed in the little bathing houses in the outside circle. Meroz, abandoned, despised, and helpless, possessed an astonishing number of sick, dropsical old people, paralytics, and sufferers of all kinds. Jesus, accompanied by the disciples, Judas excepted (he had not yet been presented to Jesus), went into the city. The Pharisees of the place and some strangers who had come from a distance were present. They took their stand at the center of the fountain where they could see all that went on. They appeared astonished and even somewhat scandalized at the miracles of Jesus. They were old people grounded in their own opinion, who had listened to previous accounts of such wonders with wise shakes of the head, smiles, and shrugs, giving credence to none of it. But now they beheld with surprise and vexation those seriously affected, those incurables of their own city, by whose deep-seated maladies they hoped to see Jesus’ healing power set at naught, taking up their beds and going off to their homes with songs of praise for their perfect cure. Jesus preached, instructed and consoled the sick, and gave Himself no trouble about the Pharisees. The whole city resounded with joy and thanksgiving. This lasted from early morn till nearly noon.

Jesus and the disciples now returned to their inn by the western gate of the city. On their way through the streets, some furious possessed, that had been allowed to leave their place of confinement, cried after Jesus. He commanded them to be silent. They instantly ceased their cries and threw themselves humbly at His feet. Jesus cured them and admonished them to purify themselves. From the inn He went to the hospital of the lepers a short distance from the city, entered, called the lepers before Him, touched them, healed them, and commanded them to present themselves before the priests for the customary purifications. Jesus did not allow the disciples to follow Him into the leprous hospital. He sent them up to the mountain where, after healing the lepers, He was to deliver an instruction.

On the way the disciples were met by Judas Iscariot, and when Jesus again joined them, Bartholomew and Simon Zelotes presented him to Jesus with the words: “Master, here is Judas of whom we have spoken to Thee.” Jesus looked at him graciously, but with indescribable sorrow. Judas, bowing, said: “Master, I pray Thee allow me to share Thy instructions.” Jesus replied sweetly and in words full of prophetic meaning: “Thou mayst have a place among My disciples, unless thou dost prefer to leave it to another.” These were His words or at least their purport. I felt that Jesus was prophesying of Matthias, who was to fill Judas’s place among The Twelve, and alluding also to His own betrayal. The expression was more comprehensive, but I felt that such was the allusion.

They now continued the ascent of the mountain, Jesus teaching all the while. On the summit was gathered a great crowd from Meroz, from Ataroth off to the north, and from the whole region around. There were also many Pharisees from these places. Jesus had some days previously announced the sermon by means of the disciples. He preached in vigorous terms of the Kingdom, of penance, of the abandonment in which the people of Meroz lived, and He earnestly exhorted them to arise from their sluggishness. There was no teacher’s chair up here. The preacher took his stand on an eminence, surrounded by a trench and a low wall, upon which the listeners leaned or stood.

The view from this point was very beautiful and extended. One could see over Samaria, Meroz, Thebez, Machmethat, and away over the whole country around. Mount Garizim, however, was not in view, though the towers of its ancient temple were visible. Toward the southeast, the horizon stretched off to the Dead Sea and eastward over the Jordan to Gilead. To the north in an oblique direction rose the heights of Thabor, the view further extending in the direction of Capharnaum.

When evening closed, Jesus informed His hearers that He would teach there again in the morning. A great many of the people slept on the mountain under tents as they were at so great a distance from home. Jesus and the disciples went back to the inn near Meroz. All along the way Jesus taught of the good employment of time, of salvation so long looked for and now so near, of abandoning their relatives in order to follow Him, and of helping the needy. Arrived at the inn, He dined with the disciples. While on the mountain, He had caused to be distributed to the poor the money that the disciples had brought with them from Capharnaum. Judas regarded that distribution with a covetous eye. During the meal at the inn, Jesus continued His instructions, and indeed after it far into the night. Today, for the first time, Judas sat at table with the Saviour and spent the night under the same roof with Him.

2.4.6. . SERMON ON THE MOUNTAIN NEAR MERO Z. THE DAUGHTERS OF LAIS

Next morning Jesus went again to then mountain and there during the whole forenoon delivered a grand discourse similar to that known as the Sermom on the Mount. The multitude present was great, and food was distributed: bread and honey, along with fish taken from the ponds fed by the little brooks that wate=red the region. Jesus had by means of the disciples procured provisions for the poor. Toward the end of the discourse, He alluded again to the one talent that, as children of the handmaid, they had received and buried, and He inveighed severely against the Pharisees for their hatred toward them, asking why they had not long ago led these people back to the truth. His words vexed the Pharisees, and they began to retort. They reproached Jesus for allowing His disciples so much liberty, especially on the score of fasting, washing, purifications, the Sabbath, the shunning of publicans and the different sects. It was not in this way, they said, the children of the Prophets and the Scribes used to live.

Jesus replied in the words of the Commandment of fraternal love: “Love God above all things and thy neighbor as thyself. That is the first Commandment!” and He told the disciples that they should learn to practice it, instead of covering up its abuse by means of exterior practices. Jesus spoke somewhat figuratively; consequently, Philip and Thaddeus said to Him: “Master, they have not understood Thee.” Then Jesus explained Himself quite significantly. He commiserated the poor, ignorant, sinful people whom they, the Pharisees, with all their outward observance of the Law, had allowed to go to destruction, and He ended by boldly declaring that they who acted so should have no part in His Kingdom. He then went down the mountain to His inn, which was one half hour from -the scene of the sermon and another from the city. He met all along the way, on litters under tents, a great number of sick of all kinds patiently awaiting His coming. Many of them had come too late for the first cures. They belonged to the country far around. Jesus cured them, addressing to them at the same time words of consolation and exhortation to a change of life.

A pagan widow of Naim, called Lais, was also here waiting for Jesus. She had come to implore His aid in behalf of her two daughters, Sabia and Athalia. They were in a fearful manner possessed by the devil, and were at home in Naim confined to their respective apartments. They were perfectly furious. They dashed themselves here and there, they bit their own flesh, and struck wildly around them; no one ventured to approach them. At other times their members were contracted by cramps, and they fell to the ground pale and unconscious. Their mother, accompanied by handmaids and menservants, had come to Jesus for help. She was waiting at a distance eagerly desirous of His approach, but to her disappointment, she saw Him always turning to others. The poor mother could not restrain her eagerness, but cried out from time to time as He drew near: “Ah, Lord, have mercy on me!” but Jesus appeared not to hear her. The women near her suggested that she should say: “Have mercy on my daughters!”. since she herself was not a sufferer. She replied: “They are my own flesh. In having mercy on me, He will have mercy on them also!” and again she uttered the same cry. At last Jesus turned and addressed her: “It is proper that I should break bread to the children of My own household before attending to strangers.” The mother replied: “Lord, Thou art right. I will wait or even come again, if Thou canst not help me today, for I am not wor thy of Thy assistance!” Jesus had, however, finished His work of healing, and the cured, singing canticles of praise, were going off with their beds. Jesus had turned away from the disconsolate mother and appeared about to retire. Seeing this, the poor woman grew desperate. “Ah!” she thought, “He is not going to help me!” But as the words flashed through her mind, Jesus turned toward her and said: “Woman, what askest thou of Me?” She cast herself veiled at His feet and answered: “Lord, help me! My two daughters at Naim are tormented by the devil. I know that Thou canst help them if Thou wilt, for all things are possible to Thee.” Jesus responded: “Return to thy home! Thy daughters are coming to meet thee. But purify thyself! The sins of the parents are upon these children.” These last words Jesus spoke to her privately. She replied: “Lord, I have already long wept my sin. What shall I do?” Then Jesus told her that she should get rid of her unjustly acquired goods, mortify her body, pray, fast, give alms, and comfort the sick. She promised with many tears to do all that He suggested, and then went away full of joy. Her two daughters were the fruit of an illicit connection. She had three sons born in lawful wedlock, but they lived apart from their mother, who still retained property belonging to them. She was very rich and, notwithstanding her repentance, lived, like most people of her class, a life of luxury. The daughters were confined in separate chambers. While Jesus was speaking with their mother, they fell unconscious, and Satan went out of them in the form of a black vapor. Weeping vehemently and quite changed, they called their female attendants, and informed them that they were cured. When they learned that their mother had gone to the Prophet of Nazareth, they set out to meet her, accompanied by many of their acquaintances. They met her at about an hour’s distance from Naim and related all that had happened to them. The mother then went on to the city, but the daughters with their maids and servants proceeded straight forward to Meroz. They wished to present themselves to Jesus who, they had heard, was going to teach there again the next morning.

During the healing of the sick, Manahem, the blind disciple of Korea, who had been restored to sight and whom Jesus had sent on a message to Lazarus, returned from Bethania with the two nephews of Joseph of Arimathea. Jesus gave them an interview. The holy women had sent by them money and gifts of various kinds to Jesus. Dina the Samaritan had visited the holy women at Capharnaum, bringing with her a rich contribution. Veronica and Johanna Chusa had also visited Mary. On their return journey they called to see Magdalen, whom they found very much changed. She was depressed in spirits, her folly apparently undergoing a struggle with her good inclinations. The holy women took Dina with them to Bethania. There was at this epoch a rich, aged widow who joined Martha’s little band and gave all she possessed for the benefit of the young community.

When the Pharisees invited Jesus to a dinner, they asked Him whether His disciples, young, inexperienced men, some of them quite rustic and unaccustomed to the society of the learned, should also be invited. Jesus answered: “Yes! For whoever invites Me, invites the members of My household also; and he that rejects them likewise rejects Me.” At these words, they bade Him bring the disciples with Him. All repaired to the public house_ in the city, where Jesus still taught and explained parables.

The property upon which Lazarus had established the inn near Meroz, consisted of a beautiful field and numerous orchards interspersed with charming groves. Some of his servants lived there to attend to the fruit and provide for its sale. At this time they had charge also of the inn. At the last meeting of Jesus with Lazarus at Ennon, it had been agreed that Jesus should tarry for some time in these parts. The holy women had, in consequence, come thither to get the inn in order, and the people around the country had been notified to expect Jesus.

On the following morning, before going again to the mountain, Jesus taught at the fountain in Meroz, and again reproached the Pharisees for the little care they took of the people. After that He ascended the mountain and delivered an instruction similar to that known as the Sermon on the Mount. Before taking leave of the people, He once more gave an explanation of the buried talent. Some of His hearers had already been three days encamped on the mountain. Those in need had been placed apart from the rest and were provided with food and other necessaries by the disciples. Judas’s uncle, Simeon of Iscariot, a devout, old man, dark complexioned and vigorous, entreated Jesus to go to Iscariot, and Jesus promised to do so. When He went down the mountain, He found some sick awaiting Him. They were still able to walk. Jesus cured them. This took place on the road between the inn and Lazarus’s property, at a little distance below the place where the disciples had distributed food to the people.

On the same spot upon which the pagan woman Lais of Naim had knelt yesterday at Jesus’ feet praying for her sick daughters, were today those daughters, now both cured, awaiting the coming of Jesus. They were named Athalia and Sabia, and were accompanied by their maids and men servants. With all their attendants, they cast themselves down before Jesus, saying: “Lord, we esteemed ourselves unworthy to listen to Thy instructions, therefore we waited here to thank Thee for freeing us from the power of the evil one.” Jesus commanded them to rise. He commended their mother’s patience, humility, and faith, for as a stranger she had waited until He had broken bread to His own household. But now, He continued, she too belonged to His household, for she had recognized the God of Israel in His mercy. The Heavenly Father had sent Him to break bread to all that believed in His mission and brought forth fruits of penance. Then He ordered the disciples to bring food, which He gave to the maidens and all their attendants-to each a piece of bread and a piece of fish-delivering to them at the same time an instruction thereon full of deep significance. After that He went on with the disciples to the inn. One of the maidens was twenty, the other five and twenty years old. Their sickness and the confinement in which they lived had made them pale and wan.

2.4.7. . JESUS IN ISCARIOT AND DOTHAN. CURE OF ISSACHAR

Next morning Jesus left the inn with the disciples and journeyed eastward to Iscariot, distant not quite an hour. On the swampy ground of a deep ravine stood a row of houses, about twenty-five, near a stream of water black and full of reeds. Here and there it was dammed so as to form pools for tanning. Very frequently this water failed, and then they had to let in other sources. The cattle for slaughter belonging to Meroz were pastured around these parts. When needed in Meroz, they were slaughtered here, then flayed, and the hide handed over to the tanners of Iscariot. The ravine in which the little place lay was directly to the north of Machmethat. The tanner’s trade, on account of the odors attending it, was held in detestation by the Jews. Although for tanning the hides of the slaughtered cattle pagan slaves and others of the most despised races were needed, yet in Meroz they dwelt apart from the other inhabitants. In Iscariot no calling was carried on but tanning, and it seemed to me that most of the houses of this place belonged to old Simeon, the uncle of Judas.

Judas was very dear and quite useful to his old uncle in his leather trade. Sometimes he dispatched him with asses to purchase raw hides, sometimes with prepared leather to the seaport towns, for he was a clever and cunning broker and commission merchant. Still he was not at this time a villain, and had he overcome himself in little things, he would not have fallen so low. The Blessed Virgin very often warned him, but he was extremely vacillating. He was susceptible of very vehement, though not lasting repentance. His head was always running on the establishment of an earthly kingdom, and when he found that not likely to be fulfilled, he began to appropriate the money entrusted to his care. He was therefore greatly vexed that the worth of Magdalen’s ointment had not passed as alms through his hands. It was at the last Feast of Tabernacles in Jesus’ lifetime that Judas began to go to the bad. When he betrayed Jesus for money, he never dreamed of His being put to death. He thought his Master would soon be released; his only desire was to make a little money.

Judas was, here in Iscariot, very obliging and ready to serve; he was perfectly at home. His uncle, the tanner Simeon, a very busy and active man, received Jesus and the disciples at some distance from the place, washed their feet, and offered the customary refreshments. Jesus and the disciples visited his house where were his family, consisting of his wife, his children, and his servants.

Jesus paid a visit to the opposite side of the place where, in the midst of a field, was a kind of pleasure garden in which the tabernacles were still standing. All the inhabitants of the place were here assembled. Jesus taught upon the parable of the sower and the different kinds of soil. He exhorted the people to let the instructions they had heard from Him on the mountain near Meroz find good soil in their hearts.

Jesus afterward, with the disciples and Simeon’s family, took a little repast standing. During it old Simeon begged Him to admit Judas his nephew, whom he praised in many ways, to a participation in His teachings and His Kingdom. Jesus responded in pretty much the same terms as He had used toward Judas himself: “Everyone may have a share therein, provided he is resolved not to relinquish his portion to another.” Jesus performed no cures here, for the sick had already been healed on the mountain.

Jesus and the disciples went from Iscariot back toward the west almost as far as the inn. Then turning to the north, they traversed the valley having the mountain upon which Jesus had taught to the left, turned somewhat northwestwardly, then again to the north, and journeyed along a low mountain terrace toward Dothan, which could be seen lying low in the eastern vale of the plain of Esdrelon. To the east rose the mountains above, and to the west lay the valley below it.

Jesus was accompanied by three troops of men who, having been present at His instructions on the mountain, were now returning in bands to their homes for the Sabbath. When one party left Him, another came up to bear Him company. It was almost three hours from the inn to Dothan, a place as large as Munster. I had a vision in which I saw that it was here that the soldiers sent by Jeroboam to seize Eliseus were struck blind. Dothan had five gates and as many principal streets; it was traversed likewise by two highways. One of the latter led from Galilee down to Samaria and Judea; the other came from the opposite side of the Jordan and ran through the valley of Apheca and Ptolomais on the sea. Trade in wood was carried on in Dothan. On the mountain chain around here and near Samaria there was still much wood; but across the Jordan near Hebron, and at the Dead Sea, the mountains are quite bare. I saw in the neighborhood of Dothan much work going on under tents in the preparation of wood. All sorts of beams for the different parts of ships were put into shape, and long, thin slats were prepared for wicker partitions. Outside the gates on the highways that crossed each other in Dothan were several inns.

Jesus went with the disciples to the synagogue, where a crowd was already assembled, among them many Pharisees and Doctors. They must have had some intimation of Jesus’ coming, for they were so polite as to receive Him in the court outside the synagogue, wash His feet, and present to Him the customary refection. Then they conducted Him in and handed Him the roll of the Law. The sermon was on the death of Sara, Abraham’s second marriage with Ketura, and the Dedication of Solomon’s Temple.

The Sabbath instructions over, Jesus went to an inn outside the city. There He found Nathanael the bridegroom, two sons of Cleophas and His Mother’s eldest sister, and a couple of the other disciples who had come hither for the Sabbath. There were now about seventeen disciples with Him. The people from the house on Lazarus’s estate near Ginaea, where Jesus stopped recently when He went to Ataroth, were also here to celebrate the Sabbath.

Dothan was a beautiful, well-built old city, very agreeably situated. In the rear, though at a considerable distance, arose a mountain chain, and in front it looked out upon the delightful plain of Esdrelon. The mountains of this region are not so steep and rugged. Peak rises above peak, and the roads are better. The houses were of the old style, like those in David’s time. Many had little turrets on the corners of the flat roofs capped by large domes, or cupolas, in which an observer could sit and view the surrounding locality. It was from such a cupola that David saw Bethsabee. There were also on the roofs galleries of roses and even of trees.

Jesus entered many of the forecourts of the dwellings, where He found sick whom He cured. The occupants standing at their doors implored Him to come in, which He did accompanied by two of the disciples. They also in different places begged the disciples to intercede for them, which they accordingly did. Jesus went likewise to the place in which the lepers abode, separated from all others, and there He healed the sufferers. There were many lepers in this city. It may have been on account of their frequent communication with strangers for trading purposes, for besides the trade in wood, the inhabitants of Dothan carried on other branches of industry. They imported carpets, raw silk, and similar goods which they unpacked and again exported.

I saw goods like the above at the house of the sick man whom Jesus was entreated by Nathanael to visit. Nathanael lived at his house. It was a very elegant looking dwelling surrounded by courtyards and open colonnades, and situated not far from the synagogue. The occupant was a wealthy man of about fifty years named Issachar, who was suffering from dropsy. Notwithstanding his miserable condition, Issachar had a few days previously to the coming of Jesus espoused a young woman named Salome, aged twenty-five years. This union was according to legal prescription analogous to that of Ruth and Booz-it gave Salome the right to inherit Issachar’s property. The evil tongues of the city, especially the Pharisees, found great fault with this marriage, which at once became the general talk. But Issachar and Salome put their trust in Jesus, for at His last visit to this part of the country, they had recommended their affairs to Him.

The family had been long acquainted with Jesus, even during the lifetime of Salome’s parents, for Mary and Joseph when journeying from Nazareth to visit Elizabeth had found hospitality with them. This happened shortly before the Paschal solemnity. Joseph went with Zachary from Hebron to Jerusalem for the feast, after which he returned to Hebron and then went home leaving Mary there. Thus had Jesus, while still in His Mother’s womb, received hospitality in this house, to which He now came thirty-one years later as the Saviour of mankind, to discharge in the person of their sick son the debt of gratitude He owed to the goodness of the parents.

Salome was the child of this house and the widow of Issachar’s brother, Issachar himself being the widower of Salome’s sister. The house and all the property were to revert to Salome, for neither she nor Issachar had had children by the previous union. They were childless and the only descendants of an illustrious race. They had espoused each other trusting to the merciful healing power of Jesus. Salome was allied to Joseph’s family. She was originally from Bethlehem, and Joseph’s father was accustomed to call her grandfather by the title of brother, although he was not really his brother. They had a descendant of the family of David among their forefathers who, I think, was also a king. His name sounds like Ela. It was through respect to this ancient friendship that Mary and Joseph were there entertained. Issachar was of the tribe of Levi.

Upon His entrance into the house Jesus was met by Salome, her maids, and the other servants of the household. Salome cast herself at Jesus’ feet and begged her husband’s cure. Jesus went with her into the chamber of the sick man, who lay covered up on his couch, for he was dropsical as well as paralyzed on one side. Jesus saluted him and spoke to him words full of kindness. The sick man was very much touched and gratefully acknowledged the salutation, though he could not rise. Then Jesus prayed, touched the sufferer, and gave him His hand. Instantly the sick man arose, threw another garment around him, and left his bed, when he and his wife cast themselves at Jesus’ feet. The Lord addressed them a few words of exhortation, blessed them, promised them posterity, and then led them out of the chamber to their assembled household, who were all filled with joy. The miraculous cure was kept a secret all that day.

Issachar invited Jesus and all His followers to stay that night at his house and, after the exercises of the synagogue, to dine with him. Jesus accepted the invitation, and then went to preach in the synagogue. Toward the end of His discourse the Pharisees and Sadducees began to strive against Him. From the explanation of Abraham’s marriage with Ketura, He had come to speak of marriage itself. The Pharisees broached that of Issachar and Salome. They declared it insane in a man so sick and old to marry a young woman. Jesus replied that the couple had married in obedience to the Law, and He asked how could they, who held so strictly to the same, blame them. They answered by asking how He could look upon such a union as prescribed by the Law, since so old and sick a man could hope for no blessing on his marriage, consequently such an affair was no other than a scandal. Jesus responded: “His faith has preserved to him the fruit of wedlock. Do ye set limits to the almighty power of God? Has not the sick man married in obedience to the Law? In trusting in God and believing that He will help him, he has done excellently well. But this is not the cause of your indignation. Ye hoped that this family would die out for want of heirs, and then ye would get their property into your own hands.” Then He cited the example of many devout old people whose faith had been rewarded with posterity, and said many other things upon the subject of matrimony. The Pharisees were furious, but had not a word in reply.

The Sabbath over, Jesus left the synagogue and, accompanied by the disciples, went to Issachar’s, where a grand banquet had been prepared for Him. Jesus, the disciples related to Him, and Issachar himself sat at one table, while Salome, the wife, came and went doing the honors of the same. The other disciples ate in a side hall. Previously to sitting down Jesus had healed several sick. It was dusk, and the miracles were performed by torchlight outside the synagogue and near Issachar’s dwelling, where the sick had gathered. I saw among the disciples Judas Iscariot, Bartholomew, and Thomas, also an own brother and a stepbrother of the last named. Thomas had two stepbrothers. They had come thither for the Sabbath from Apheca, seven hours distant, and they put up at Issachar’s, Thomas being well-known to him on account of his commercial pursuits. Though he had acquaintances among the disciples, he had never yet spoken to Jesus, for he was anything but obtrusive. James the Less also had come from Capharnaum for the Sabbath, likewise Nathanael, the son of the widow Anna, eldest daughter of Cleophas, who was now living with Martha. Nathanael was the youngest of her sons engaged at Zebedee’s fishery. He was about twenty years old, gentle and amiable, with something of the appearance of John. He had been reared in the house of his grandfather, and was nicknamed “Little Cleophas,” in order to distinguish him from the other Nathanaels. I learned that on this Sabbath when I heard Jesus say: “Call little Cleophas to Me!”

The entertainment consisted of birds, fish, honey, and bread. There were in this city numbers of pigeons, turtledoves, and colored birds which ran like hens around the houses, and often took flight to the beautiful plain of Jezrael. During the meal, Issachar spoke of Mary. He recalled the fact of her having been in that house in her youth, and said that his wife’s parents had often related the circumstance, telling how young and beautiful and pious she was. He expressed the hope that God, who had cured him through Joseph’s Son (he guessed not his Saviour’s origin), would likewise give him posterity. All the disciples found hospitality at this house. There were large, open porticos around it on which beds were prepared for them, separated from one another by movable partitions. Of the Dothanites, some were very good, and some very bad. On account of the antique style of its houses, Dothain compared with the other cities in its neighborhood as Cologne with our other German towns.

Next morning when Jesus and the disciples went to walk outside the city, Thomas approached and begged Jesus to admit him to the number of His disciples. He promised to follow Him and fulfill all His commands for, as he said, by His preaching and by the miracles he had witnessed, he was convinced of the truth of what John and all the disciples of his acquaintance had said about Him. He begged, also, to be allowed a part in His Kingdom. Jesus replied that he was no stranger to Him and that He knew that he, Thomas, would come to Him. But Thomas would not subscribe to that. He asserted that he had never before thought of taking such a step, for he was no friend of novelty, and had only now determined upon it since he was convinced of His truth by His miracles. Jesus responded: “Thou speakest like Nathanael. Thou dost esteem thyself wise, and yet thou talkest foolishly. Shall not the gardener know the trees of his garden? The vinedresser, his vines? Shall he set out a vineyard, and not know the servants whom he sends into it?” Then He related a similitude of the cultivation of figs upon thorns.

Two of John’s disciples who had been sent to Jesus by the Baptist had an interview here with Jesus and then returned to Machaerus. They had been present at the sermon on the mountain near Meroz and had witnessed the miracles there performed. They belonged to the disciples that had followed their master to the place of his imprisonment and had received his instructions outside his prison. They were warmly attached to him. As they had never witnessed any of Jesus’ actions, John had sent them to Him that they might be convinced of the truth of what he himself had told them of Him. He commissioned them to beg Jesus in his name to declare openly and precisely who He was and to establish His Kingdom on earth. These disciples told Jesus that they were now convinced of all that John had announced of Him, and they inquired whether He would not soon go to free John from prison. John, they said, hoped to be released through Him, and they themselves were longing for Him to establish His Kingdom and set their master at liberty. They thought that would be a more profitable miracle than even His curing the sick. Jesus replied that He knew that John was longing and hoping soon to be freed from imprisonment, and that he should indeed be released, but that He should go to Machaerus and deliver John who had prepared His ways, John himself never even dreamed. Jesus ended by commanding them to announce to John all that they had seen and say to him that He would fulfill His mission.

I do not know whether John was aware that Jesus was to be crucified and that His Kingdom was not to be an earthly one. I think that he thought Jesus, after converting and freeing the people, would establish a holy Kingdom upon earth.

Toward noon Jesus and the disciples returned to the city and to Issachar’s, where many people were already assembled. The mistress and domestics were busy preparing the noonday meal. Back of the house was a charming spot in the center of which was a beautiful fountain surrounded by summerhouses. The fountain was regarded as sacred, for it had been blessed by Eliseus. There was a handsome chair nearby for the preacher’s use and around it an enclosed space with shade trees, in which quite a number might assemble for instructions. Several times in the year, especially at Pentecost, public instructions were given here. There were besides, in the region of the fountain, places with long, stone stalls or narrow terraces, where caravans and the crowds going to Jerusalem at the Paschal time could rest and take refreshments. Issachar’s house stood near enough to command a view of the fountain and its surroundings. The arrangements of the resting place and the customs observed there were also superintended from Issachar’s, where a kind of freight business was carried on. The caravans unloaded and unpacked their goods here for Issachar to forward to other places, and very frequently the merchants and their servants received hospitality at his house, although it was not a public inn. Issachar’s business was like that of the father of the bride of Cana in Galilee. The beautiful fountain had one inconvenience. It was so deep that the water could be pumped only with great fatigue. When pumped up, it ran into basins standing around.

There were crowds assembled around the fountain on the invitation of Jesus and Issachar. Jesus, from the teacher’s chair, delivered a discourse to the people on the fulfillment of the Promise, the nearness of the Kingdom, on penance and conversion, and of the way to implore the mercy of God and to receive His graces and miracles. He alluded to Eliseus, who had formerly taught in this same place. The Syrians sent to take him prisoner were struck with blindness. Then Eliseus conducted them to Samaria into the hands of their enemies, but far from allowing them to be put to death, he entertained them hospitably, restored their sight, and sent them back to their king. Jesus applied this to the Son of Man and the persecution He endured from the Pharisees. He spoke also for a long time of prayer and good works, related the parable of the Pharisee and the Publican, and told His hearers that they ought to adorn and perfume themselves on their fast days instead of parading their piety before the people. The inhabitants of this place, who were very much oppressed by the Pharisees and Sadducees, were greatly encouraged by Jesus’ teaching. But the Pharisees and Sadducees, on the contrary, were enraged upon seeing the joyous multitude and hearing the words of Jesus. Their rage increased when they beheld Issachar in perfect health going around among the people, joyfully helping the disciples and his own servants to distribute food to them as they seated themselves along the stone benches. This sight so exasperated them that they stormed violently against Jesus. It looked as if they were about to take Him into custody. They began again to rail at His curing on the Sabbath. Jesus bade them listen to Him calmly. He placed them in a circle around Him and, making use of His customary argument, said to the chief among them: “If on the Sabbath you should happen to fall into the well here, would you not wish to be drawn out at once?” And so He continued to speak until they slunk back, covered with confusion. After this Jesus left the city with several of His disciples, and descended into the valley that runs from south to northwest of Dothan.

Issachar had distributed large alms in Dothan, and sent also to the inn of the little community asses with various necessaries. The provisions and beverages provided by the disciples and which had become somewhat stale, he caused to be exchanged for better. He gave to each of them a cup like those used at Cana, and a flat jug, or pitcher, made of white material with a ring by which it could hang. The stoppers were a kind of sponge tightly compressed. The jugs contained a refreshing drink made of balm. He gave likewise to each disciple a sum of money for alms and other necessities.

Judas Iscariot and many other disciples returned from Dothan to their own homes. Jesus kept with Him only nine, among whom were Thomas, James the Less, Jude Barsabas, Simon Thaddeus, little Cleophas (Nathanael), Manahem, and Saturnin.

After Jesus’ departure, the Pharisees recommenced their mockery and insults. They said to the people: “One can easily see who He is. He has allowed Himself to be sumptuously entertained by Issachar. His disciples are a set of lazy vagrants whom He supports and feasts at the expense of others. If He did right, He would stay at home and support His poor Mother. His father was a poor carpenter. But that respectable calling does not suit Him, and so He goes wandering around disturbing the whole country.”

While Issachar was distributing his alms, he constantly repeated: “Help yourselves freely! Take freely! It is not mine. It belongs to the Father in Heaven. Thank Him, for it is only lent to me!”

2.4.8. . JESUS GOES FROM DOTHAN TO ENDOR. CURE OF A PAGAN BOY

After a journey of about five hours, and night having set in, Jesus and the disciples arrived at a lonely inn where only sleeping accommodations were to be found. Nearby was a well that owed its origin to Jacob. The disciples gathered wood and made a fire. On the way Jesus had had a long conversation with them, intended principally for the instruction of Thomas, Simon, Manahem, “Little Cleophas,” and the others newly received. He spoke of their following Him, and through the deep conviction of the worthlessness of earthly goods, of their leaving their relatives without regret and without looking back. He promised that what they had left should be restored to them in His Kingdom a thousandfold. But they should reflect maturely whether or not they could break their earthly ties.

To some of the disciples, and especially to Thomas, Judas Iscariot was not particularly pleasing. He did not hesitate to say plainly to Jesus that he did not like Judas Simonis, because he was too ready to say yes and no. Why, he asked, had He admitted that man among His disciples, since He had been so difficult to please in others. Jesus answered evasively that from eternity it was decreed by God for Judas, like all the others, to be of the number of His disciples.

When the disciples had retired to rest, Jesus went alone into the mountains to pray.

Early the next morning some inhabitants of Sunem came to Jesus at the inn earnestly begging Him to go with them, for they had some children seriously sick whom they wished Him to cure. Sunem was a couple of hours to the east of where Jesus then was. The poor people had long been vainly expecting Jesus’ coming. But Jesus replied that He could not go then, because others were awaiting Him, but that He would send His disciples to them. They rejoined that they had already had some of them in their town, but the cure of their children had not followed. They insisted upon His coming Himself. Jesus exhorted them to patience, and they left Him.

He now went with His disciples to Endor. On the road from Dothan to Endor were two wells of Jacob, to which his herds used to be led, and for which he often had to struggle with the Amorrhites.

Lazarus owned a field near Jezrael at some distance from Endor. Joachim and Anna owned another two hours to the northeast of Endor, and it was to it that the latter accompanied Mary on her journey to Bethlehem. It was from this field that the little she-ass, that ran on so gaily before the holy travellers, had been taken to be presented to Joseph. Joachim owned another field on the opposite side of the Jordan on the confines of the desert and forest of Ephraim, and not far from Gaser. Thither had he retired to pray when he returned sad from the Temple, and there, too, had he received the command to go to Jerusalem, where Anna would meet him under the Golden Gate.

Jesus paused at a row of houses outside of Endor and taught. At the earnest request of the people, He entered some of them and cured the sick, several of whom had been carried thither from Endor. Among the sufferers were some pagans, but they remained at a distance. One pagan however, a citizen of Endor, approached Jesus. He had with him a boy of seven years possessed of a dumb devil, and he was often so violent that he could not be restrained. As the man drew near Jesus, the boy became quite unmanageable, broke loose from his father, and crept into a hole in the mountain. The father cast himself at Jesus’ feet, bewailing his misery. Jesus went to the hole and commanded the boy to come forth before his Master. At these words, the boy came out meekly and fell on his knees before Jesus, who laid His hands upon him and commanded Satan to withdraw. The boy became unconscious for a few moments, while a dark vapor issued from him. Then he arose and ran full of talk to his father, who embraced him, and both went and fell on their knees before Jesus, giving thanks. Jesus addressed some words of admonition to the father, and commanded him to go to Ennon to be baptized. Jesus did not enter Endor. The suburb in which He was, possessed more beautiful edifices than the city itself. There was something about Endor that spoke of death. Part of the city was a waste, its walls in ruins, its streets overgrown with grass. Many of the inhabitants were heathens under the power of the Jews, and were obliged to labor at all kinds of public works. The few rich Jews found in Endor used to peep timidly out of their doors and quickly draw in their heads, as if they feared that someone was stealing their money behind their back.

From here Jesus went two hours to the northeast into a valley that ran from the Plain of Esdrelon to the Jordan, north of Mount Gilboa. In this valley lay on a hill, like an island, the city of Abez, a place of moderate grandeur surrounded by gardens and groves. A little river flowed before it, and eastward in the valley was a beautiful fountain, called Saul’s Fountain because Saul was once wounded there. Jesus did not go into the city, but to a row of houses on the northern declivity of Mount Gelboe between the gardens and fields, on the latter of which were high heaps of grain. Here He went into an inn in which a crowd of old men and women, His own relatives, were awaiting Him. They washed His feet and showed Him every mark of genuine confidence and reverence. They were in number about fifteen, nine men and six women, who had sent Him word that they would meet Him here. Several of them were accompanied by their servants and children. They were mostly very aged persons, relatives of Anna, Joachim, and Joseph. One was a young halfbrother of Joseph, who dwelt in the valley of Zabulon. Another was the father of the bride of Cana. Anna’s relatives from the region of Sephoris, where at His last visit to Nazareth, Jesus had restored sight to the blind boy, were among them. All had journeyed hither in a body and on asses in order to see and speak with Jesus. Their desire was that He would fix His abode somewhere and cease wandering about. They wanted Him to seek a place where He could teach in peace and where there were no Pharisees. They set before Him the great danger He ran, since the Pharisees and other sects were so embittered against Him. “We are well aware,” they said, “of the miracles and graces that proceed from Thee. But we beg Thee to have some settled home where Thou canst quietly teach, that we may not be in constant anxiety on Thy account.” They even began to propose to Him different places which they thought suitable.

These pious, simple-hearted people made this proposal to Jesus out of their great love for Him. The bitter taunts uttered in their hearing against Him by the evil-minded gave them pain. Jesus replied in affectionate, but vigorous terms, very different from those He was accustomed to use when addressing the multitude or the disciples. He spoke in plain words, explained the Promise, and showed them that it was His part to fulfill the will of His Father in Heaven. He told them moreover that He had not come for rest, not for any particular persons, nor for His own relatives, but for all mankind. All indiscriminately were His brethren, all were His relatives. Love rests not. Whoever dreams of succoring misery, must seek out the poor. After the comforts of this life He did not aim, for His Kingdom was not of this world. Jesus took a great deal of trouble with these good old people, who listened with ever increasing astonishment to His words, whose deep significance gradually unfolded to their understanding. Their earnestness and their love for Jesus grew at each moment. He took them separately for a walk on the shady part of the mountain, where He instructed and comforted them, each according to his or her special needs, and after that He spoke to them again all together. And so the day closed, and they took together a simple repast of bread, honey, and dried fruits which they had brought with them.

That evening the disciples presented to Jesus a young man from the environs of Endor, the son of a schoolmaster. He was a student preparing to hold a position similar to that of his father. He begged Jesus to receive him among His disciples. He had been informed, he said, that Jesus might perhaps have some need of him, that He might possibly give him some office. Jesus replied that He had no need of him, that the knowledge He came to bring upon earth was different from that which he had acquired, that he was too attached to material things, and so He sent him away.

About noon on the following day, Jesus’ relatives started for Mount Thabor, where they separated and returned to their homes in different directions. Jesus had quite consoled and enlightened the good, old people, had infused new life into them. Although they may not have understood all that He told them, yet they felt a great calm fall upon their soul, and they journeyed home with the firm conviction that He had spoken divine words and that He knew better what to do and how to shape His course than they could tell Him. Still more touching than their meeting was their departure when, with tears and smiles and gracious nods, their demeanor expressive of confidence mingled with respectful reserve, they took their way down through the valley. Some rode on asses, others went on foot leaning on their long staves, and all with their garments girded for travelling. Jesus and the disciples, after helping them to mount their asses and arrange their bundles, accompanied them a part of the way.

2.4.9. . JESUS IN ABEZ AND DABERETH ON THABOR

Jesus and the disciples now went through the valley to a beautiful well, about a quarter of an hour east of Abez. Several women were standing by it, having come out of the city to draw water. When they saw Jesus coming, some of them hurried into the neighboring houses and soon came back accompanied by several men and women. They brought basins and towels, bread and small fruits in baskets; they washed His feet, and gave Him and the disciples to eat. Many others had joined the little group, and Jesus delivered to them an instruction. Then they conducted Him into the city where He was met at the gate by children, little girls and boys, bearing wreaths and festoons of flowers. They surrounded Him in triumph, and at every step, at every street corner their numbers increased. The disciples, thinking the throng too great, wanted to send the children away. But Jesus exclaimed: “Do ye fall back, and let the little ones come forward!” At these words the children pressed around Him more closely than before. He embraced them, pressed them to His Heart, and blessed them. The mothers and fathers were looking on from the doors and vestibules of their courtyards. At last He reached the synagogue, where He preached to a crowded assembly. That evening He cured some invalids at their own homes. A repast was laid under an arbor still standing from the Feast of Tabernacles, and of it many people of the city partook.

Thomas had gone back from Endor to Apheca. I saw here in Abez some women afflicted with an issue of blood. They mingled with the crowd, slipped behind Jesus, kissed the hem of His robe, and were cured. In large cities such women would have remained at a distance; in smaller places they were not so punctilious.

A messenger from Cana came to Jesus in Abez. The chief magistrate of the city implored Him to come to see his son, who was seriously sick. Jesus tranquilized him and told him to wait yet a little while. Then two Jewish messengers arrived from Capharnaum. They had been dispatched to Him by a pagan who had already, through the disciples, implored Jesus’ aid in behalf of his sick servant. They begged Him earnestly to return at once with them to Capharnaum, for the servant was nigh unto death. Jesus replied that He would go in His own good time, that the man was not dying. The messengers, hearing this, remained for the instruction.

The inhabitants of Abez were chiefly Galaadites of Jabes. They had settled here in the time of the High Priest Heli in consequence of a struggle that had arisen among the people of Galaad. The Judge ruling at that time was consulted in the affair, and he decided that some of the Galaadites should remove to Abez. Saul was wounded near the well of Abez and, on one of the heights to the south, breathed his last. From this circumstance the well was called Saul’s Well. The people of Abez belonged to the middle class of society. They made baskets and mats of reeds that grew abundantly in the neighboring morasses formed by the streams running down from the mountains. They prepared also wicker work for putting light huts together, and gave some attention to agriculture and grazing.

2.4.9a. . SAUL AND THE WITCH OF ENDOR

The Israelites were drawn up before Endor near Jezrael, and the Philistines were marching against them from- Sunem. The struggle had already begun when Saul, with two companions-all three in the garb of prophetswent in the darkness of evening to the witch of Endor, who dwelt in some old ruins outside the city. She was a poor, despised creature still somewhat young. Her husband went around the country with a puppet show upon his back, practicing sorcery and exhibiting his wonders to the soldiers of the garrisons and other idlers. When Saul resolved to consult the witch, he was already half-desperate. The witch at first was unwilling to satisfy his desire. She was afraid of its coming to the ears of King Saul, who had strictly prohibited all dealing in witchcraft. But Saul assured her with a solemn oath that that should not happen. Then she led him from the room in which they were, and which had nothing extraordinary in its appearance, to an obscure cellar. Saul demanded that Samuel’s spirit should be evoked. The witch drew a circle around Saul and his companions, traced signs around the circle, and spun threads of colored wool in all sorts of figures before and around Saul. She stood at some distance in front of him, a basin of water on the ground before her, and plates like metallic mirrors in her hands. These latter she waved toward each other and over the water, muttering some words and at times calling something aloud. She had previously directed Saul through which part of the crossed threads he was to gaze. By her diabolical skill, she was able to bring up before the eyes of her interrogators scenes of whole campaigns, battles, and the figures of those engaged in them. Such a delusion she was now preparing to evoke for Saul, when suddenly she beheld near her an apparition. Out of herself with astonishment and dread, she let the mirror fall into the basin and cried out: “Thou hast deceived me! Thou art Saul!” Saul bade her fear nothing, but say to him what she then saw. She replied: “I see a saint rising out of the earth.” Saul beheld nothing, and again he questioned: “What does he look like?” The woman, trembling with fear, answered: “An old man in priestly robes!” and with these words she rushed past Saul and out of the cave. When Saul beheld Samuel, he fell prostrate on his face. Samuel spoke: “Why hast thou troubled my repose? The chastisement of God will soon fall upon thee! Tomorrow thou wilt be with me among the dead, the Philistines shall conquer Israel, and David will be king.” At these words Saul, overcome by grief and horror, lay on the ground like one dead. His companions raised him and placed him leaning against the wall. They tried to rouse him, the woman brought bread and meat, but he refused to eat. The witch advised him not to engage in the battle, but to retire to Abez where the inhabitants, being Galaadites, would give him a good reception. Saul went thither next morning at dawn. The Israelites were routed beyond Mount Gelboe. Saul was attacked not by the whole army of Philistines, but only by a roving party. He was at the moment seated in his chariot, with an officer standing behind him. The Philistines, rushing by, shot spears and arrows at him, though not dreaming that it was Saul himself. He was grievously wounded, and his attendants led the chariot to the plain south of the valley and out of the road upon which Jesus had yesterday been with His relatives. When Saul felt himself mortally wounded, he requested his officer to kill him at once, but the latter refused. Then Saul, supporting himself in the chariot, which had a railing in front, tried to fall on the point of his own sword, but he could not succeed. The officer, seeing his determination, opened that swinging railing in front of the chariot, thus enabling Saul to fall on his sword, while at the same instant he pierced himself with his own. An Amalecite passing at the moment recognized Saul, possessed himself of his regal ornament, and carried it to David. After the battle, Saul’s body was laid beside his sons, who had fallen to the east of the scene of slaughter. They had been killed before their father’s death. The Philistines used to hack the bodies of their enemies to pieces.

The brook flowing through this valley was called Kadumin. (Jdg. 5:21.) It is mentioned in Deborah’s Canticle. The Prophet Malachias once sojourned here for a time and prophesied. Abez was about three hours from the pagan city Scythopolis.

On leaving the well, Jesus and the disciples proceeded some distance to the east, then turning, pursued their journey northward. He crossed the height that closed in the valley on the north and, after about three hours, reached another at the foot of Mount Thabor to the east. The brook Cison, which rises to the north of the mountain, here flowed around it and off to the Plain of Esdrelon. Here lay the city Dabereth in an angle of the first plateau of Thabor. The view from the city takes in the high plain of Saron and extends to the region in which the Jordan flows from the lake of Genesareth. The brook Cison ran through the whole of this quarter.

Jesus remained at an inn outside the city until the following day, when He went into Dabereth. A crowd instantly pressed around Him. He cured some sick, of whom, however, there were not many, as the air of this place was very pure.

The city of Dabereth was very beautifully built. I still remember one of the houses. It was surrounded by a large courtyard and porticos, from which two flights of steps led up to the roof. Behind the city rose an eminence projecting from the foot of Thabor, and around it wound serpentine paths. It took about two hours to reach the top. All along inside the city walls dwelt Roman soldiers. Dabereth was one of the cities named for the collection of taxes. It had five large streets, each of which was occupied by the workmen belonging to one trade. It was not exactly on the highroad, for the nearest was at a distance of half an hour; nevertheless, all kinds of business were carried on in it. It was a Levitical city, and the imposts raised in it were devoted to the support of sacred worship. The boundary posts that marked the limits of the tribe of Issachar were scarcely a quarter of an hour distant. The synagogue stood upon an open space, also that house mentioned above. Jesus went into the latter, for its occupant was a nephew of His foster father, Joseph.

Joseph’s brother, the father of this nephew, was called Elia. He had had five sons-of whom one named Jesse, now an old man, dwelt in that house. His wife was still living, and they had a family of six children, three sons and three daughters. Two of the sons were already between eighteen and twenty years old. Their names were Kaleb and Aaron. Their father begged Jesus to receive them as disciples, which He did. They were to join the band when He should again pass through that part of the country. Jesse collected the taxes destined for the support of the Levites. He superintended also a cloth factory in which the wool that he purchased was cleansed, spun, and woven. Fine cloth was manufactured there, and a whole street was in Jesse’s employ. He had also, in a long building, a machine for expressing the juice from various herbs, some of which were found on Thabor, and others were brought hither from a distance. The juice of some was used in dyeing; others, for beverages; and others, again, were made into perfumery. I saw hollow cylinders standing in troughs, in which by means of a heavy pounder the herbs were pressed. The pipes through which the expressed juice flowed ran outside of the building and were provided with spigots. When the pounders were not in use, they were kept in place by means of wedges. They prepared also the oil of myrrh. Jesse and his whole family were very pious. His children went daily, and he often accompanied them, to pray on Thabor. Jesus and the disciples made their home with them while at Dabereth.

There were both Pharisees and Sadducees in this city. They formed a kind of consistory, and held council together as to how they could contradict Jesus. That evening Jesus went with the disciples to Mount Thabor, whither a multitude had preceded Him. There He taught by moonlight until far into the night.

On the southeastern side of Thabor lay a cave with a little garden in front. There the Prophet Malachias had often sojourned. Farther up the mountain were another cave and garden where Elias and his disciples sometimes lived retired, as upon Carmel. These caves were now held as shrines by pious Jews, and thither they used to go to pray. To the north of Mount Thabor was situated the city of Thabor, whence the mountain derived its name, and about an hour westward in the direction of Sephoris was another fortified place. Casaloth was in the valley on the south side of the mountain, northward from Naim, and in the direction of Apheca. The tribe of Zabulon extends farthest to the north on this side. I have heard a more modern name given to this place, and I saw that relatives of Jesus once dwelt there, namely, a sister of Elizabeth, who, like the maid servant of Mary Marcus, bore the name of Rhoda. She had three daughters and two sons. One of the daughters was one of the three widows, friends of Mary, and her two sons were among the disciples. One of Rhoda’s sons married Maroni, and died without issue. His widow, in obedience to the Law, entered into a secand marriage with one of her first husband’s family named Eliud, a nephew of Mother Anna. She lived at Naim and by her second husband had one son, who was called Martial. She was now a widow for the second time, and she is the so-called widow of Naim whose son Martial was raised from the dead by the Lord.

Jesus taught on the open space in front of the synagogue. Numerous sick had collected there from the neighborhood around, and the Pharisees were greatly irritated. There was a rich woman in Dabereth named Noemi. She had been unfaithful to her husband, and he had died of grief. For a long time she had promised to marry the agent that attended to her business, but he, too, was being deceived by her. Noemi had heard Jesus’ instructions in Dothain and had been, in consequence, very much changed. She was full of repentance and desired only to beg of Him pardon and penance. She attended Jesus’ teaching here in Dabereth, was present at the cures He wrought, and tried by every means to approach Him, but He always turned away from her. She was a person of distinction and well-known in the city, and as her disorders were not public, she had not fallen into general disesteem. While she was trying to approach Jesus, she encountered the Pharisees, who asked her whether she was not ashamed of herself and bade her return to her home. Their words, however, did not restrain her; she was as if out of herself in her eager desire for pardon. At last she succeeded in breaking through the crowd. She threw herself down on the ground before Jesus, crying out: “Lord, is there grace, is there pardon still for me? Lord, I can no longer live so! I sinned grievously against my husband, and I have deceived the man that now has charge of my affairs!” And thus she confessed her sins before all. All, however, did not hear her, for Jesus had stepped aside, and the Pharisees pressing forward had made a great uproar. Jesus said to Noemi: “Arise! Thy sins are forgiven thee!” She obeyed, begging at the same time for a penance, but Jesus put her off till another time. Then she divested herself of her rich ornaments: the strings of pearls around her headdress, her rings, her bracelets, and the golden cords around her arms and neck. She handed them all over to the Pharisees with the request that they should be given to the poor, and then she drew her veil closely around her.

Jesus now went into the synagogue, for the Sabbath had begun. The infuriated Pharisees and Sadducees followed Him. The reading for the day was about Jacob and Esau. (Gen. 25:19-34 and Mal. ) Jesus applied the details connected with the birth of the two brothers to His own time. Esau and Jacob struggled in their mother’s womb, thus did the synagogue struggle against the piously disposed. The Law was harsh and severe, the firstborn like Esau, but it had sold its birthright to Jacob for a mess of pottage, for the redolent odors arising from all kinds of unimportant usages and exterior ceremonies. Jacob, who had now received the Blessing, would become a great nation whom Esau would have to serve. The whole explanation was very beautiful, and the Pharisees could bring nothing forward against it, although they disputed long with Jesus. They reproached Him upon several heads: that He attached to Himself followers, that He established private inns throughout the country, employing for the same the money and property of rich widows which should have been given for the use of the synagogue and the Doctors. And so, they said, would it now be with Noemi; besides, how could He forgive her her sins?

Next morning Jesus did not go to the synagogue, but to the school for the boys and girls. The children followed Him even into Jesse’s court while He was taking dinner there, and Jesus instructed and blessed them again. The woman lately converted was likewise there with her steward. Jesus spoke with each alone and then to both together. On account of her present sentiments, Jesus advised the woman not to marry again, especially as her suitor was of low origin. She was to deliver to him a part of her fortune and, after reserving sufficient for her own support, distribute the rest to the poor.

After the Sabbath day repast, when the Jews were taking their customary promenade, some Jewish women came to visit Jesse’s wife. There, in Jesus’ presence, they engaged in an instructive game such as was usual on the Sabbath. The converted Noemi was present. The game consisted of a combination of parables, enigmas, or questions, calculated to instruct and edify. For example, such questions as the following were proposed: Where had each one her treasure? Did she put it out at high interest? Did she hide it? Did she share it with her husband? Did she leave it to her domestics? Did she carry it with her to the synagogue? Was her heart attached to it? Many of these questions turned upon the care of children and servants, etc. Jesus spoke also of oil and the lamp, of the burning of a well-filled lamp, of the spilling of the oil, applying all these things in a spiritual sense. One of the women was questioned on one of these points. She answered promptly and graciously: “Yes, Master! I take great care that the Sabbath lamp is always of the best.” Her neighbors were very much amused at her words. They laughed at her, for she had not caught Jesus’ meaning. He always gave a very striking explanation, and whoever made a wrong answer was obliged to give a present to the poor as a fine. The woman of whom I have spoken gave a piece of cloth.

Jesus wrote also, before each one, an enigma in the sand with a reed, the answer to which had likewise to be written in the same way by the one to whom it was addressed. In this manner He revealed to each her evil inclinations and defects, so that she trembled with fear, though without the necessity of blushing before her neighbor. He advised them especially of the faults of which they were guilty at the last Feast of Tabernacles, for in the greater liberty they enjoyed at that time and the merrymaking then customary, they may easily have sinned. Several of these women afterward spoke in private to Jesus, confessed their transgressions, and begged for penance and forgiveness. Jesus consoled them and reconciled them to God. During this instruction the women were ranged in a semicircle under the portico of the courtyard. They sat on rugs and cushions, their backs resting against the stone benches. The disciples and friends of the family were standing on either side at some distance. There was no loud speaking, since the loiterers on the street could, by climbing the wall, have created disturbance, for they were all out in the open air. The women had brought with them as presents for Jesus all kinds of spices, comfits, and perfumes. He gave them to the disciples with directions to distribute them to the sick poor who never could get such luxuries.

Before Jesus returned to the synagogue for the closing services of the Sabbath, the Herodians sent messengers to request Him to meet them at a certain place in the city, since they wanted to speak with Him. Jesus replied to the messengers with a severe expression: “Say to those hypocrites that they may open their double-tongued mouths against Me in the synagogue, for there shall I answer them and others.” He added other hard names, and then went to the school.

The Sabbath reading again treated of Jacob and Esau, of grace and the Law, and of the children and servants of the Father. Jesus inveighed so vehemently against the Pharisees, the Sadducees, and the Herodians, that their fury increased at each moment. The necessity in which Isaac had been of removing from place to place and the filling up of the wells by the Philistines, Jesus applied to His own teaching mission and the persecution He endured from the Pharisees. Passing then to Malachias, He announced the fulfillment of his Prophecy: “My Name shall be magnified upon the border of Israel. From the rising of the sun even to the going down, My Name is great among the Gentiles.” (Mal. 1:5, 6, 11.) Then He made known to them all the ways He had traversed on either side of the Jordan, in order to glorify the Name of the Lord. He declared that He would continue His course to the end, and in severe language He quoted against them these other words of the Prophet: “The son shall honor the father, and the servant his master.”3 His enemies were confounded, and had nothing to reply.

When the crowd had left the synagogue and Jesus likewise had withdrawn with the disciples, He suddenly found His way blockaded in one of the courts by the Pharisees. They surrounded Him in one of the halls and demanded that He should answer some questions. It was not necessary, they said, for the people to hear all that they had to say. And then they proposed to Him all kinds of captious questions, especially upon their relations to the Romans who were here stationed. Jesus’ answer reduced them to silence. When at last, with flattery and menaces, they demanded that He should give up travelling around with disciples, desist from preaching and curing, else they would denounce and punish Him as a disturber of the peace, as a seditious character, He replied: “Until the end shall ye find upon My footsteps the ignorant, the sinful, the poor, the sick, and My own disciples - those whom ye have abandoned to their ignorance and sinfulness, whom ye have left in their poverty and misery.” Seeing that they could gain nothing by their artful words, they left the synagogue with Him. Outwardly they assumed a courteous demeanor, but inwardly they were full of rage, though not unmixed with admiration.

2.4.9b. . THE PAGAN CYRINUS OF CYPRUS

From the school Jesus went in the evening twilight, accompanied by the disciples and the people who had awaited Him outside the synagogue, up to Thabor. A multitude of others and some of His own relatives were already there assembled. Jesus sat down on the mountain, His hearers reclining or sitting below at His feet. The stars were twinkling in the sky, and the moon was shedding around her gentle radiance. Jesus taught until late into the night. He often did this even after a toilsome day’s work when in the midst of a little band of pious souls. The peace was then more profound, His audience less distracted; the heavens, the stars, the wide expanse of nature, the pleasant coolness of the air, the stillness reigning around, fell like soothing balm upon men’s souls. They heard their Teacher’s voice more distinctly, comprehended His words more easily, were less confused at hearing their own faults laid bare, carried His instructions home with them, and pondered them with fewer distractions. This was especially the case in the magnificent region in which Jesus now was, in the wide prospect that unfolded from the heights of Thabor. The mount itself, on account of the sojourn of Elias and Malachias upon it for a time, was held in special veneration.

When Jesus was returning home late in the night, followed by the crowd, there approached Him on the way a pagan from Cyprus who had been present at the instructions. He was one of the occupants of Jesse’s house and had something to do connected with the manufacture of the essential oils. Up to this time, however, he had kept aloof through a spirit of humility. But now Jesus took him into a room of the house where He sat with him alone, as He had done with Nicodemus, instructing him and answering the questions that he put so humbly, yet with so eager a desire of learning the truth.

This pagan, a man most noble and wise, was named Cyrinus. His remarks were most profound, and he received Jesus’ instructions with indescribable humility and joy. Jesus, on His side, was very loving and confidential toward him. Cyrinus said that for a long time past he had been sensible of the emptiness of idolatry and had longed to become a Jew, but that there was one thing which presented an insuperable objection, namely, circumcision. He asked whether it was not possible to attain salvation without it. Jesus answered him in words both familiar and significant regarding that mystery. He might, said Jesus, circumcise his senses, his heart, and his tongue from carnal desires and pleasures, and then go to Capharnaum for Baptism. At these words, Cyrinus asked why He did not preach that openly, for he thought that if Jesus did so, many pagans who were longing for it would be converted. Jesus answered that if He should say such a thing to the multitude, blinded as they were by their prejudices, they would certainly put Him to death, and one must not scandalize the weak. Again, abolishing circumcision might give rise to multiplied sects; besides, the law was necessary for some of the pagans as a means of trial and sacrifice. But now that the Kingdom of God was drawing near, the covenant of circumcision in the flesh was fulfilled and the circumcision of the heart and the spirit must take its place. Cyrinus inquired also as to the sufficiency of John’s baptism, and Jesus spoke with him upon that point. He told Jesus about many people who were sighing after Him in Cyprus, and complained to Him of his two sons who, though otherwise very virtuous, were fierce enemies of Judaism. Jesus consoled him and promised that, after He had fulfilled His mission, his sons would yet become zealous workers in His vineyard. These sons were, I think, called Aristarchus and Trophimus. They afterward became disciples of the Apostles. This most touching nocturnal interview lasted till morning.

On the sunny side of the mountain were large reservoirs hewn out of the rocky wall, and in them were vessels belonging to Jesse, in which were prepared perfumes from herbs and other substances. The oil dropped from one vessel into another, making many a turn in its course.

2.4.10. . JESUS GOES TO GISKALA, THE BIRTHPLACE OF ST. PAUL

From Dabereth Jesus went in the forenoon with the disciples three hours northward to the plain and city of Giskala, almost an hour from Bethulia. Just at the outset of His journey lay a place to the east, I think Japhia, and another directly opposite toward the west and northward from Thabor. Giskala was situated upon a height, but one not so elevated as that of Bethulia. It was a stronghold garrisoned by pagan soldiers in Herod’s pay. The Jews dwelt in a little quarter apart, about fifteen minutes distant from the fortress. Giskala was very different from other cities. There were open squares and large buildings surrounded with palisades, as if to afford space for hitching horses, and all around the city ran a wall with towers, from whose stories troops of soldiers could defend it. All this gave Giskala a very remarkable appearance. Near one of the towers stood the idolatrous temple. The Jews of the little city lived on good terms with the pagan soldiers, for whom they manufactured articles of leather, harness for the horses and military equipment for the men. They were likewise partly the owners and partly the overseers and stewards of the fertile region lying around the city. Far from it, off to Capharnaum, stretched the magnificent country of Genesareth. The citadel stood upon a height up to which led a paved road from terrace to terrace. The little Jewish quarter lay outstretched on the declivity of that same height. Before it was a well, or rather a cistern, for drinking water, which was conducted from distant sources by means of pipes. It was by this cistern that Jesus and the disciples sat down on their arrival.

The residents of the Jewish quarter were just then celebrating a feast and all the inhabitants, young and old, were out in the gardens and fields. The pagan children from the city were present also, but they kept to themselves somewhat apart from the others. When the people spied Jesus going to the cistern, the chief men of the city, with their learned schoolmaster, approached Him. They welcomed Him and the disciples, washed their feet, and presented them fruit. Jesus, still at the cistern, gave an instruction in which He alluded to the harvest in a parable, for in this region at that moment they were busy gathering in their second harvest of grapes and all kinds of fruit. He next went over to where the pagan children were, spoke to the mothers, blessed them, and cured several who were sick.

The Jews of Giskala were on that day celebrating a feast commemorative of their deliverance from the yoke of a tyrant, the first founder of the Sadducees. He lived over two hundred years before Christ, but I have forgotten his name. He was one of the officers of the Sanhedrin in Jerusalem, and was charged to watch over the points of faith not found set down in the written Law. He had tormented the people horribly with his rigorous ideas, one of which was that no reward could be hoped from God, but that He was to be served by them as slaves serve their master. Giskala was his birthplace, but his townsmen held his memory in horror. Today’s festival was a memorial rejoicing at his death. One of his disciples was from Samaria. Sadoch, who denied the dogma of the resurrection of the body, continued to promulgate the founder’s doctrine. He was a pupil of Antigonus. Sadoch also had a Samaritan accomplice helping to propagate his errors.

Jesus and His disciples lodged with the Elder of the synagogue, and taught in the forecourt of the same. They brought some sick to Him, whom He healed, among them a dropsical old woman. This Elder of the synagogue was a very good and learned man. The people abhorred the Pharisees and Sadducees, and had taken great care to provide themselves with such a teacher. That he might acquire more knowledge, they had sent him travelling far away, even down to Egypt. Jesus conversed a long time with him. As usual, the Elder turned the conversation upon John, whom he praised very highly. He asked Jesus why, powerful and enlightened as He was said to be and as He was in reality, He did not make some effort to free that man so truly grand and admirable.

During His instruction in the forecourt of the synagogue Jesus uttered prophetic words to the disciples concerning Giskala. They were as follows: Three zealots had arisen in Giskala. The first was that one in whose memory the Jews were then celebrating a feast; the second was a great villain, John of Giskala, who had raised a terrible insurrection in Galilee and at the siege of Jerusalem had committed frightful excesses; the third was living at the very time He was speaking. He would pass from hatred to love, would be zealous for the truth, and would convert many to God. This third was Paul, who was born at Giskala, but whose parents afterward removed to Tarsus.

After his conversion and when journeying to Jerusalem, Paul very zealously preached the Gospel at Giskala. His parents’ house was still standing, and rented to strangers. It was situated at the extremity of the suburb of Giskala, and at some distance were squares surrounded with palisades and little buildings, like bleaching huts, that reached almost to the city itself. Paul’s parents must have carried on the manufacture of linen, or perhaps they had a weaver’s establishment. A pagan officer named Achias now rented and lived in the dwelling house.

2.4.10a. . CURE OF THE SON OF A PAGAN OFFICER

It would be difficult to describe the fruitfulness of the region around Giskala. The people were now gathering the second crop of grapes, different kinds of fruits, aromatic shrubs, and cotton. A kind of reed grew in these parts, the lower leaves of which were large, the upper ones small. From it distilled a sweet juice like resin. Here, too, were seen those trees whose fruit was used for the decoration of the tabernacles. The fruit was called the apples of the Patriarchs, from the fact of their having been brought hither from the warm eastern countries by the Patriarchs. These trees were trained against walls forming an espalier, although their trunk was often more than a foot in diameter. Here also were found many plants producing cotton, whole fields of sweet-scented shrubs, and the aromatic herb from which nard is made. Figs, olives, and grapes were in abundance, while magnificent melons lay in countless numbers in the fields, the roads to which were lined with palms and date trees. In the midst of this luxuriance of nature were great herds of cattle grazing in the most beautiful meadows covered with grass and herbs. I saw likewise large trees with great, thick nuts, the wood of which was exceedingly tough and solid.

As Jesus was walking through the fields and gardens into which the people were fast gathering, groups collected around Him here and there. He instructed them in parables taken from their ordinary circumstances and occupations. The pagan children mingled familiarly with those of their Jewish neighbors in harvest time, but they were somewhat differently clothed.

In the house in which Paul was born there lived at this period an officer in command of the pagan soldiers of the citadel. He was called Achias. He had a sick son seven years old, to whom he had given the name of Jephte after the Jewish hero. Achias was a good man. He sighed for help from Jesus, but none of the inhabitants of Giskala would intercede for him with the Lord. The disciples were all engaged: some busy around their Master, others scattered among the harvesters to whom they were telling of Jesus and repeating His instructions, while some others had already been dispatched as messengers to Capharnaum and into the neighboring districts. The townspeople had no liking for the officer, whom they did not care to have so near them. They would have been glad had he fixed his abode elsewhere. They were, besides, not very friendly in disposition, and even showed very little enthusiasm over Jesus Himself. They went carelessly on with their work, listening to His words, but taking no lively, active interest. The anxious father therefore made bold to follow Jesus, but at a distance. At last he approached Him, stepped before Him, bowing, and said: “Master, reject not Thy servant! Have pity on my little son lying sick at home!” Jesus replied: “It behooveth to break bread to the children of the household before giving it to the stranger who stands without.” Achias responded: “Lord, I believe the Promise. I believe that Thou hast said that such as believe in Thee are not strangers but Thy children. Lord, have pity on my son!” Then said Jesus: “Thy faith hath saved thee!” and followed by some of the disciples, He went into the house in which Paul was born and in which Achias now resided.

It was rather more elegant than the generality of Jewish dwellings, though its arrangements were pretty much of the same style. There was a courtyard in front, from which one entered a broad hall, on either side of which were sleeping apartments, or spaces, cut off from the main portion by movable screens. In the center of the house arose the fireplace. Around it lay large rooms and halls, provided with broad stone benches near the walls, upon which lay rugs and cushions. The windows were high up in the building. Achias conducted Jesus into the interior of the house, and some of the servants carried to Him the boy in his bed. The wife of Achias followed veiled. She bowed timidly, and stood somewhat behind the rest in anxious expectation. Achias was radiant with joy. He called in all his domestics who, full of curiosity, were standing at a distance. The boy was a beautiful child of about six years. He had on a long woollen gown and a striped fur around his neck and crossed on the breast. He was dumb and paralyzed, wholly unable to move. But he looked intelligent and affectionate, and cast upon Jesus a most touching glance.

Jesus addressed to the parents and all present some words on the vocation of the Gentiles, the nearness of the Kingdom, of penance, and of the entrance into the Father’s house by Baptism. Then He prayed, took the boy from his little bed up in His arms, laid him on His breast, bowed low over him, put His fingers under his tongue, set him down on the floor, and led him to the officer who, with the mother trembling for joy, rushed forward with heartfelt tears to meet and embrace their child. The little fellow, likewise stretching out his arms toward his parents, cried: “O father! O mother! I can walk, I can again speak!” Then Jesus said: “Take, the boy! Ye know not what a treasure has been given to you in him. He is now restored to you, but he will one day be redemanded of you!” The parents led the child again to Jesus and in tears threw themselves with him at His feet, uttering thanks. Jesus blessed the boy and spoke to him most kindly. The officer begged Jesus to step with him into an adjoining apartment and take some refreshment. This He did along with the disciples. They partook, standing, of bread, honey, small fruits, and some kind of beverage. Jesus again spoke with Achias, telling him that he should go to Capharnaum and there receive Baptism, and that he might join Zorobabel. Achias and his domestics did this later on. The boy Jephte afterward became a very zealous disciple of St. Thomas.

The soldiers of Giskala, in quality of guards, assisted at the Crucifixion of Christ. They were on similar occasions employed as police.

Jesus bade farewell to the home of the happy Achias. He spoke with His disciples of the child and of the fruits of salvation he was destined to reap. He told them also that from that same house one had already gone out would accomplish great things in His Kingdom.

2.4.11. . JESUS TEACHES IN GABARA. MAGDALEN’S FIRST CONVERSION

On leaving Giskala, Jesus did not go to Bethulia, which was near, but leaving it on the left, He traversed the valley and the plain to the somewhat important city of Gabara. It lay at the western foot of the mountain on whose south-eastern slope was perched the Herodian eyrie Jetebatha. The distance between the city and the fortress, that is, if one went around the mountain, was one hour. This mountain, in which steps were hewn, arose like a steep wall behind Gabara, whose inhabitants were engaged in the manufacture of cotton fine as silk, which they wove into cloth and covers. They made of it also a kind of mattress, which they stretched and fastened on hooks. This formed the whole bed. Some others were engaged in salting and exporting fish.

While still in Giskala, Jesus had sent some of the disciples around to the neighboring places to say that He would deliver a great instruction on the mountain beyond Gabara. There came in consequence, from a circuit of several hours, large crowds of people, who encamped around the mountain. On the summit was an enclosed space in which was a teacher’s chair long out of use.

Peter, Andrew, James, John, Nathanael Chased, and all the rest of the disciples had come, besides most of John’s disciples and the sons of the Blessed Virgin’s eldest sister. There were altogether about sixty disciples, friends, and relatives of Jesus here assembled. The more intimate of the disciples were greeted by Jesus with clasping of both hands and pressing cheek to cheek.

Crowds of heathens came from Cydessa, one hour westward of the neighboring city of Damna, from Adama and the country around Lake Merom. The people crowding hither brought with them provisions and sick of all kinds. Cydessa was a heathen city in the heart of Zabulon. It was in ruins in the time of Alexander the Great, who bestowed it upon a man from Tyre called Livias. The latter restored it, and led thither many of his pagan countrymen from Tyre. The first pagans that came to John’s baptism were from Cydessa, which was very beautifully situated and commanded a view of the luxuriantly fruitful country around.

2.4.11a. . MAGDALEN

Magdalen also wended her way to the mount of instruction near Gabara. Martha and Anna Cleophas had left Damna, where the holy women had an inn, and gone to Magdalum with the view of persuading Magdalen to attend the sermon that Jesus was about to deliver on the mountain beyond Gabara. Veronica, Johanna Chusa, Dina, and the Suphanite had meanwhile remained at Damna, distant three hours from Capharnaum and over one hour from Magdalum. Magdalen received her sister in a manner rather kind and showed her into an apartment not far from her room of state, but into this latter she did not take her. There was in Magdalen a mixture of true and false shame. She was partly ashamed of her simple, pious, and plainly dressed sister who went around with Jesus’ followers so despised by her visitors and associates, and she was partly ashamed of herself before Martha. It was this feeling that prevented her taking the latter into the apartments that were the scenes of her follies and vices. Magdalen was somewhat broken in spirits, but she lacked the courage to disengage herself from her surroundings. She looked pale and languid. The man with whom she lived, on account of his low and vulgar sentiments, was utterly distasteful to her.

Martha treated her very prudently and affectionately. She said to her: “Dina and Mary, the Suphanite, whom you know, two amiable and clever women, invite you to be present with them at the instruction that Jesus is going to give on the mountain. It is so near, and they are so anxious for your company. You need not be ashamed of them before the people, for they are respectable, they dress with taste, and they have distinguished manners. You will behold a very wonderful spectacle: the crowds of people, the marvelous eloquence of the Prophet, the sick, the cures that He effects, the hardihood with which He addresses the Pharisees! Veronica, Mary Chusa, and Jesus’ Mother, who wishes you so well-we all are convinced that you will thank us for the invitation. I think it will cheer you up a little. You appear to be quite forlorn here, you have no one around you who can appreciate your heart and your talents. Oh, if you would only pass some time with us in Bethania! We hear so many wonderful things, and we have so much good to do, and you have always been so full of compassion and kindness. You must at least come to Damna with me tomorrow morning. There you will find all the women of our party at the inn. You can have a private apartment and meet only those that you know,” etc. In this strain Martha spoke to her sister, carefully avoiding anything that might wound her. Magdalen’s sadness predisposed her to listen favorably to Martha’s proposals. She did indeed raise a few difficulties, but at last yielded and promised Martha to accompany her to Damna. She took a repast with her and went several times during the evening from her own apartments to see her. Martha and Anna Cleophas prayed together that night that God would render the coming journey fruitful in good for Magdalen.

A few days previously James the Greater, impelled by a feeling of intense compassion for Magdalen, had come to invite her to the preaching soon to take place at Gabara. She had received him at a neighboring house. James was in appearance very imposing. His speech was grave and full of wisdom, though at the same time most pleasing. He made a most favorable impression upon Magdalen, and she received him graciously whenever he was in that part of the country. James did not address to her words of reproof; on the contrary, his manner toward her was marked by esteem and kindliness, and he invited her to be present at least once at Jesus’ preaching. It would be impossible, he said, to see or hear one superior to Him. She had no need to trouble herself about the other auditors, and she might appear among them in her ordinary dress. Magdalen had received his invitation favorably, but she was still undecided as to whether she should or should not accept it, when Martha and Anna Cleophas arrived.

On the eve of the day appointed for the instruction, Magdalen with Martha and Anna Cleophas started from Magdalum to join the holy women at Damna. Magdalen rode on an ass, for she was not accustomed to walking. She was dressed elegantly, though not to such excess nor so extravagantly as at a later period when she was converted for the second time. She took a private apartment in the inn and spoke only with Dina and the Suphanite, who visited her by turns. I saw them together, an affable and well-bred confidence marking their intercourse. There was, however, on the part of the converted sinners, a shade of embarrassment similar to what might be experienced on a military officer’s meeting a former comrade who had become a priest. This feeling soon gave way to tears and womanly expressions of mutual sympathy, and they went together to the inn at the foot of the mountain. The other holy women did not go to the instruction, in order not to annoy Magdalen by their presence. They had come to Damna with the intention of prevailing upon Jesus to remain there and not go to Capharnaum where Pharisees from various localities were again assembled. They, the Pharisees, had taken up their abode together, determined to make Capharnaum their headquarters for awhile, since it was the central point of all Jesus’ journeyings. The young Pharisee from Samaria who was present the last time was not among this set; another had taken his place. At Nazareth also and in other places the Pharisees had formed similar unions against Jesus.

The holy women, and especially Mary, were very much troubled, for the Pharisees had uttered loud threats. They sent a messenger to Jesus imploring Him not to go to Capharnaum after this instruction, but to join them in Damna; or He might turn to the right or to the left as seemed good to Him; or better perhaps would it be for Him to cross the lake and preach among the pagan cities where He would run no risk. Jesus replied by sending them word not to worry about Him, that He knew what was best for Him to do, and that He would see them again in Capharnaum.

2.4.11b. . THE MOUNT OF INSTRUCTION NEAR GABARA. MAGDALEN

Magdalen and her companions reached the mountain in good time, and found crowds of people already encamped around it. The sick of all kinds were, according to the nature of their maladies, ranged together in different places under light canopies and arbors. High upon the mountain were the disciples, kindly ranging the people in order and rendering them every assistance. Around the teacher’s chair was a low, semicircular wall, and over it an awning. The audience had here and there similar awnings erected. At a short distance from the teacher’s chair, Magdalen and the other women had found a comfortable seat upon a little eminence.

About ten o’clock, Jesus ascended the mountain with His disciples, followed by the Pharisees, the Herodians, and the Sadducees, and took the teacher’s chair. The disciples were on one side, the Pharisees on the other, forming a circle around Him. Several times during His discourse, Jesus made a pause to allow His hearers to exchange places, the more distant coming forward, the nearest falling back, and He likewise repeated the same instructions several times. His auditors partook of refreshments in the intervals, and Jesus Himself once took a mouthful to eat and a little drink. This discourse of Jesus was one of the most powerful that He had yet delivered. He prayed before He began, and then told His hearers that they should not be scandalized at Him if He called God His Father, for whosoever does the will of the Father in Heaven, he is His son, and that He really accomplished the Father’s will, He clearly proved. Hereupon He prayed aloud to His Father and then commenced His austere preaching of penance after the manner of the ancient Prophets. All that had happened from the time of the first Promise, all the figures and all the menaces, He introduced into His discourse and showed how, in the present and in the near future, they would be accomplished. He proved the coming of the Messiah from the fulfillment of the Prophecies. He spoke of John, the precursor and preparer of the ways, who had honestly fulfilled his mission, but whose hearers had remained obdurate. Then He enumerated their vices, their hypocrisy, their idolatry of sinful flesh; painted in strong colors the Pharisees, Sadducees, and Herodians; and spoke with great warmth of the anger of God and the approaching judgment, of the destruction of Jerusalem and the Temple, and of the diverse woes that hung over their country. He quoted many passages from the prophet Malachias, explaining and applying them to the Precursor, to the Messiah, to the pure oblation of bread and wine of the New Law (which I plainly understood to signify the Holy Sacrifice of the Mass), to the judgment awaiting the godless, to the second coming of the Messiah on the last day, and spoke of the confidence and consolation those that feared God would then experience. He added, moreover, that the grace taken from them would be given to the heathens.

Then turning to the disciples, Jesus exhorted them to confidence and perseverance, and told them that He would send them to preach salvation to all nations. He warned them to hold neither to the Pharisees, the Sadducees, nor the Herodians, whom He painted in lively colors by comparisons as just as they were striking. This was peculiarly vexatious to the last named, since no one wanted to be publicly known as an Herodian. They who adhered to this sect did so mostly in secret.

When in the course of His instruction Jesus observed that if His hearers would not accept the salvation offered them, it would be worse for them than for Sodom and Gomorrha, some of the Pharisees, taking advantage of a pause, stepped up to Him with the question: “Then, will this mountain, this city, yes, even the whole country, be swallowed up along with us all? And could there happen something still worse?” Jesus answered: “The stones of Sodom were swallowed up, but not all the souls, for these latter knew not of the Promise, nor had they the Law and the prophets.” He added some words that I understood of His own future descent into Limbo, and from which I gathered that many of those souls were saved. Then coming back to the Jews of His own time, He reminded them that they were a chosen race whom God had formed into one nation, that they had received instruction and warnings, the Promises and their realization, that if they rejected them and persevered in their incredulity, not the rocks, the mountains (for they obeyed the Lord), but their own stony hearts, their own souls, would be hurled into the abyss. And thus would their lot be more grievous than that of Sodom.

When Jesus had thus vehemently urged the guilty to penance, when He had so severely pronounced judgment upon the obdurate, He became once more all love, invited all sinners to come to Him, and even shed over them tears of compassion. Then He implored His Father to touch their hearts that some, a few, yes, even one, though burdened with all kinds of guilt, might return to Him. Could He gain but one soul, He would share all with it, He would give all that He possessed, yes, He would even sacrifice His life to purchase it. He stretched out His arms toward them, exclaiming: “Come! Come to Me, ye who are weary and laden with guilt! Come to Me, ye sinners! Do penance, believe, and share the Kingdom with Me!” Then turning to the Pharisees, to His enemies, He opened His arms to them also, beseeching all, at least one of them, to come to Him.

Magdalen had taken her seat among the other women with the self-confident air of a lady of the world, but her manner was assumed. She was inwardly confused and a prey to interior struggle. At first she gazed around upon the crowd, but when Jesus appeared and began to speak, her eyes and soul were riveted upon Him alone. His exhortations to penance, His lively pictures of vice, His threats of chastisement, affected her powerfully, and unable to suppress her emotions, she trembled and wept beneath her veil. When Jesus, Himself shedding tears full of loving compassion, cried out for sinners to come to Him, many of His hearers were transported with emotion. There was a movement in the circle and the crowd pressed around Him. Magdalen also, and following her example the other women likewise, took a step nearer. But when Jesus exclaimed: “Ah! If even one soul would come to Me!” Magdalen was so moved that she wanted to fly to Him at once. She stepped forward; but her companions, fearing some disturbance, held her back, whispering: “Wait! Wait!” This movement of Magdalen attracted scarcely any notice among the bystanders, since the attention of all was riveted upon Jesus’ words. Jesus, aware of Magdalen’s agitation, uttered words of consolation meant only for her. He said: “If even one germ of penance, of contrition, of love, of faith, of hope has, in consequence of My words, fallen upon some poor, erring heart, it will bear fruit, it will be set down in favor of that poor sinner, it will live and increase. I Myself shall nourish it, shall cultivate it, shall present it to My Father.” These words consoled Magdalen while they pierced her inmost soul, and she stepped back again among her companions.

It was now about six o’clock, and the sun had already sunk low behind the mountain. During His discourse Jesus was turned to the west, the point toward which the teacher’s chair faced, and there was no one behind Him. And now He prayed, dismissed the multitude with His blessing, and commanded the disciples to buy food and distribute it to the poor and needy. Whoever had more than enough for himself was to give it or sell it for the benefit of the poor, who were to take home with them whatever they received over and above. Some of the disciples went immediately to execute their Master’s commission. Most of those present gave willingly what they could spare, while others just as willingly took some indemnification for it. The disciples were well-known in this part of the country, so the poor were well cared for, and they thanked the great charity of the Lord.

Meanwhile the other disciples accompanied Jesus to the sick, numbers of whom had been brought thither. The Pharisees, scandalized, impressed, astonished, enraged, went back to Gabara. Simon Zabulon, the chief of the synagogue, reminded Jesus of the invitation to sup in his house. Jesus replied that He would be there. The Pharisees murmured against Jesus and criticized Him the whole way down the mountain, finding fault with His doctrine and His manners. Each was ashamed to allow his neighbor to remark the favorable impression that had been made upon him, and so by the time they reached the city, they had again entrenched themselves in their own self-righteousness.

Magdalen and her companions followed Jesus. The former went among the people and took her place near the sick women as if to render them assistance. She was very much impressed, and the misery that she witnessed moved her still more. Jesus turned first to the men, among whom for a long time He healed diseases of all kinds. The hymns of thanksgiving from the cured and their attendants as they moved away, rang on the breeze. When He approached the sick females, the crowd that pressed around Him and the need that He and His disciples had of space forced Magdalen and the holy women to fall back a little. Nevertheless, Magdalen sought by every opportunity, by every break in the crowd, to draw near to Him, but Jesus constantly turned away from her.

He healed some women afflicted with a flow of blood. But how express the feelings of Magdalen, so delicate, so effeminate, whose eyes were quite unused to the sight of human suffering! What memories, what gratitude swelled the heart of Mary Suphan when six women, bound three and three, were forcibly led to Jesus by strong servant maids who dragged them along with cords, or long linen bands! They were possessed in the most frightful manner by unclean spirits, and they were the first possessed women that I saw brought publicly to Jesus. Some were from beyond the Lake of Genesareth, some from Samaria, and among them were several pagans. They had been bound together only upon reaching this place. Ordinarily they were perfectly quiet and gentle, they offered no violence to one another. But anon, they became quite furious, screaming and hurling themselves here and there. Their custodians bound them and kept them at a distance during Jesus’ discourse, and now when all was nearly over, they brought them forward. As the afflicted crea tures drew near to Jesus and the disciples, they began to offer vehement resistance. Satan was tormenting them horribly. They uttered the most awful cries and fell into violent contortions. Jesus turned toward them and commanded them to be silent, to be at peace. They instantly stood still and motionless; then He went up to them, ordered them to be unbound, commanded them to kneel down, prayed, and laid His hands upon them. Under the touch of His hand they sank into a few moments’ unconsciousness, during which the wicked spirits went out of them in the form of a dark vapor. Then their attendants lifted them up, and veiled and in tears, they stood before Jesus, inclining low and giving thanks. He warned them to amend their lives, to purify themselves and do penance, lest their misfortune might come upon them more frightfully than before.

It was dusk before Jesus and the disciples, preceded and followed by crowds of people, started at last down the mountain for Gabara. Magdalen, obeying only her impulse without regard to appearances, followed close after Jesus in the crowd of disciples, and her four companions, unwilling to separate from her, did the same. She tried to keep as close to Jesus as she possibly could, though such conduct was quite unusual in females. Some of the disciples called Jesus’ attention to the fact, remarking at the same time what I have just observed. But Jesus, turning around to them, replied: “Let them alone! It is not your affair!” And so He entered the city. When He reached the hall in which Simon Zabulon had prepared the feast, He found the forecourt filled with the sick and the poor who had crowded thither on His approach, and who were loudly calling upon Him for help. Jesus at once turned to them, exhorting, consoling, and healing them. Meanwhile Simon Zabulon, with some other Pharisees, made his appearance. He begged Jesus to come in to the feast, for they were awaiting Him. “Thou hast,” he continued, “already done enough for today. Let these people wait till another time, and let the poor go off at once.” But Jesus replied: “These are My guests. I have invited them, and I must first see to their entertainment. When thou didst invite Me to thy feast, thou didst invite them also. I shall not go into thy feast until they are helped, and then even I will go in only with them.” Then the Pharisees had to go and prepare tables around the court for the cured and the poor. Jesus cured all, and the disciples led those that wished to remain to the tables prepared for them, and lamps were lighted in the court.

Magdalen and the women had followed Jesus hither. They stood in one of the halls of the court adjoining the entertainment hall. Jesus, followed by some of the disciples, went to the table in the latter and from its sumptuous dishes sent various meats to the tables of the poor. The disciples were the bearers of these gifts; they likewise served and ate with the poor. Jesus continued His instructions during the entertainment. The Pharisees were in animated discussion with Him when Magdalen, who with her companions had approached the entrance, all on a sudden darted into the hall. Inclining humbly, her head veiled, in her hand a little white flask closed with a tiny bunch of aromatic herbs instead of a stopper, she glided quickly into the center of the apartment, went behind Jesus, and poured the contents of her little flask over His head. Then catching up the long end of her veil, she folded it, and with both hands passed it lightly once over Jesus’ head, as if wishing to smooth His hair and to arrest the overflow of the ointment. The whole affair occupied but a few instants, and after it Magdalen retired some steps. The discussion carried on so hotly at the moment suddenly ceased. A hush fell upon the company, and they gazed upon Jesus and the woman. The air was redolent with the fragrance of the ointment. Jesus was silent. Some of the guests put their heads together, glanced indignantly at Magdalen, and exchanged whispers. Simon Zabulon especially appeared scandalized. At last Jesus said to him: “Simon, I know well of what thou art thinking! Thou thinkest it improper that I should allow this woman to anoint My head. Thou art thinking that she is a sinner, but thou art wrong. She, out of love, has fulfilled what thou didst leave undone. Thou hast not shown Me the honor due to guests.” Then He turned to Magdalen, who was still standing there, and said: “Go in peace! Much has been forgiven thee.” At these words Magdalen rejoined her companions, and they left the house together. Then Jesus spoke of her to the guests. He called her a good woman full of compassion. He censured the criticizing of others, public accusations, and remarks upon the exterior fault of others while the speakers often hid in their own hearts much greater, though secret evils. Jesus continued speaking and teaching for a considerable time, and then returned with His followers to the inn.

Magdalen was deeply touched and impressed by all she had seen and heard. She was interiorly vanquished. And because she was possessed of a certain impetuous spirit of self-sacrifice, a certain greatness of soul, she longed to do something to honor Jesus and to testify to Him her emotion. She had noticed with chagrin that neither before nor during the meal had He, the most wonderful, the holiest of teachers, He, the most compassionate, the most miraculous Helper of mankind, received from these Pharisees any mark of honor, any of those polite attentions usually extended to guests, and therefore she felt herself impelled to do what she had done. The words of Jesus, “If even one would be moved to come to Me!” still lingered in her memory. The little flask, which was about a hand in height, she generally carried with her as do the grand ladies of our own day. Magdalen’s dress was white, embroidered with large red flowers and tiny green leaves. The sleeves were wide, gathered in and fastened by bracelets. The robe was cut wide and hung loose in the back. It was open in front to just above the knee, where it was caught by straps, or cords. The bodice, both back and front, was ornamented with cords and jewels. It passed over the shoulders like a scapular and was fastened at the sides; under it was another colored tunic. The veil that she usually wound about her neck she had, on entering the banquet hall, opened wide and thrown over her whole person. Magdalen was taller than all the other women, robust, but yet graceful. She had very beautiful, tapering fingers, a small, delicate foot, a wealth of beautiful long hair, and there was something imposing in all her movements.

When Magdalen returned to the inn with her companions, Martha took her to another about an hour distant and near the baths of Bethulia. There she found Mary and the holy women awaiting her coming. Mary conversed with her. Magdalen gave an account of Jesus’ discourse, while the two other women related the circumstances of Magdalen’s anointing and Jesus’ words to her. All insisted on Magdalen’s remaining and going back with them, at least for awhile, to Bethania. But she replied that she must return to Magdalum to make some arrangements in her household, a resolution very distasteful to her pious friends. She could not, however, cease talking of the impressions she had received and of the majesty, force, sweetness, and miracles of Jesus. She felt that she must follow Him, that her own life was an unworthy one, and that she ought to join her sister and friends. She became very thoughtful, she wept from time to time, and her heart grew lighter. Nevertheless, she could not be induced to remain, so she returned to Magdalum with her maid. Martha accompanied her a part of the way, and then joined the holy women who were going back to Capharnaum.

Magdalen was taller and more beautiful than the other women. Dina, however, was much more active and dexterous, very cheerful, ever ready to oblige, like a lively, affectionate girl, and she was moreover very humble. But the Blessed Virgin surpassed them all in her marvelous beauty. Although in external loveliness she may have had her equal, and may have even been excelled by Magdalen in certain striking features, yet she far outshone them all in her indescribable air of simplicity, modesty, earnestness, sweetness, and gentleness. She was so very pure, so free from all earthly impressions that in her one saw only the reflex image of God in His creature. No one’s bearing resembled hers, except that of her Son. Her countenance surpassed that of all women in its unspeakable purity, innocence, gravity, wisdom, peace, and sweet, devout loveliness. Her whole appearance was noble, and yet she was like a simple, innocent child. She was very grave, very quiet, and often pensive, but never did her sadness destroy the beauty of her countenance, for her tears flowed softly down her placid face.

Magdalen was soon again in her old track. She received the visits of men who spoke in the usual disparaging way of Jesus, His journeys, His doctrine, and of all who followed Him. They ridiculed what they heard of Magdalen’s visit to Gabara, and looked upon it as a very unlikely story. As for the rest, they declared that they found Magdalen more beautiful and charming than ever. It was by such speeches that Magdalen allowed herself to be infatuated and her good impressions dissipated. She soon sank deeper than before, and her relapse into sin gave the devil greater power over her. He attacked her more vigorously when he saw that he might possibly lose her. She became possessed, and often fell into cramps and convulsions.

As told by sister Anna Katharina Emmerick this version was made by an annouminous.

:-)

You are not allowed to claim copyrights. Jeremiah 23:30 Therefore, behold, I am against the prophets, saith the Lord, that steal my words every one from his neighbour.

sidste 3.1.10.

January 18. 2002 According to Law of Copyrights you are free to copy and free to use or print: parts or all of it, from this book. This is now like Public Domain. 1164 K Book 3

CONTENTS OF VOLUME III

PREACHING AND MIRACLES OF JESUS IN CAPHARNAUM AND THE SURROUNDING DISTRICTS

3.1.1. Cornelius the Centurion.

3.1.2. Miraculous Cures Wrought by Jesus.

3.1.2a. His Reasons for Teaching in Parables.

3.1.3. The Raising of the Youth of Naim from the Dead.

3.1.4. Jesus in Mageddo. John’s Disciples.

3.1.5. Jesus Leaves Mageddo. Cure of a Leper.

3.1.6. Jesus Teaches in the Synagogue of Capharnaum, and Heals Two Lepers.

3.1.7. The Resurrection of the Daughter of Jairus, the Chief of the Synagogue.

3.1.8. Jesus Instructs from His Barque. Call of Matthew.

3.1.9. The Final Call of Peter, Andrew, James, and John.

3.1.9a. Jesus Stills the Tempest on the Lake.

3.1.10. John the Baptist’s Message to the Synagogue.

3.1.10a. The Miraculous Draught of Fishes.

3.1.11. The Sermon on the Mount. Cure of a Paralytic.

3.1.12. Jairus and His Daughter. Her Relapse. Cure of a Woman Afflicted with an Issue of Blood, of Two Blind Men, and of a Pharisee.

3.1.13. Cure of a Man with a Withered Hand.

3.1.13a. “Blessed Is the Womb that Bore Thee!”

3.1.14. Jesus in Magdala and Gergesa.

3.1.14a. The Demon Driven into the Swine.

3.1.15. Jesus Cures in Bethsaida and Again

3.1.15a. Returns to Capharnaum.

3.1.16. The Mission of the Apostles and Disciples.

3.1.17. Jesus in Bethanath, Galgal, Elcese, and Saphet.

3.1.18. Jesus in Cariathaim and Abram.

FROM THE SECOND CONVERSION OF MAGDALEN TO THE DELIVERY OF THE KEYS TO PETER.

3.2.1. Jesus Teaching in Azanoth.

3.2.1a. Second Conversion of Magdalen.

3.2.2. Jesus in Gathepher, Kisloth, and Nazareth.

3.2.3. Jesus’ Instruction on the Height near Thabor, in Sunem.

3.2.4. The Beheading of St. John the Baptist.

3.2.5. Jesus in Thanach-Silo and Antipatris.

3.2.6. Jesus in Bethoron and Bethania.

3.2.7. Jesus in Juttah. He Makes Known the Death of John the Baptist.

3.2.8. St. John’s Remains Taken from Machaerus and Buried at Juttah.

3.2.9. Jesus in Bethania and Jerusalem. Cure of a Man Sick for Thirty-Eight Years.

3.2.10. Jesus Delivers Prisoners in Tirzah.

3.2.11. Jesus in Capharnaum and Its Environs.

3.2.12. The Feeding of the Five Thousand.

3.2.13. Jesus Walks on the Sea.

3.2.14. Jesus Teaches of the Bread of Life.

3.2.15. Jesus in Dan and Ornithopolis.

3.2.16. The Syrophenician.

3.2.17. Jesus in Gessur and Nobe.

3.2.17a. Celebration of the Feast of Purim.

3.2.18. Jesus in Regaba and Caesarea-Philippi.

3.2.19. Conclusion of the Sermon on the Mount. Feeding of the Four Thousand. The Pharisees Demand a Sign.

3.2.20. Peter Receives the Keys of the Kingdom of Heaven.

FROM THE SECOND PASCH TO THE RETURN FROM CYPRUS

3.3.1. Jesus in Bethania and Jerusalem.

3.3.2. The Passover in Lazarus’s House.

3.3.3. The Rich Glutton and Poor Lazarus.

3.3.4. Jesus in Ataroth and Hadad-Rimmon.

3.3.5. The Transfiguration on Mount Thabor.

3.3.6. Jesus in Capharnaum and Its Environs.

3.3.7. Jesus Teaching on the Mountain near Gabara.

3.3.8. Jesus Journeys into the Country of Ornithopolis and Thence Takes Ship for Cyprus.

3.3.9. Jesus Teaches in Salamis.

3.3.10. Jesus Invited to the House of the Roman Commandant in Salamis.

3.3.11. Jesus at the Home of Jonas’s Father.

3.3.11a. Instruction at the Baptismal Well.

3.3.12. Jesus Goes to the Jewish City.

3.3.13. The Pagan Priestess Mercuria. The Pagan Literati.

3.3.14. Jesus Teaching in Chytrus 365 The Paternal Home and Family of Barnabas.

3.3.15. Jesus Teaching in the Environs of Chytrus.

3.3.16. Jesus in the City of Mallep.

3.3.17. Jesus Teaching Before the Pagan Philosophers.

3.3.17a. He Attends a Jewish Wedding.

3.3.18. Feast of Pentecost. Jesus Teaches on Baptism.

3.3.18a. Vision of the Passage through the Red Sea.

3.3.19. Jesus Delivers a More Severe Lecture in the Synagogue.

3.3.20. Jesus Visits the Mines near Chytrus.

3.3.21. Jesus Goes to Cerynia and Visits Mnason’s Parents.

3.3.22. Departure from Cyprus.

3.3.23. Jesus Goes from Misael, the Levitical City, through Thanach, Naim, Azanoth, and Damna to Capharnaum.

3.3.24. Arrival of the Apostles and Disciples in Capharnaum.

3.3.25. Jesus Instructs the New Disciples upon Prayer and the Eight Beatitudes.

THE RAISING OF LAZARUS. JESUS IN THE LAND OF THE THREE HOLY KINGS.

3.4.1. Jesus in Bethabara and Jericho.

3.4.1a. Zacheus the Publican.

3.4.2. Jesus on the Way to Bethania.

3.4.2a. The Raising of Lazarus.

3.4.3. Jesus Begins His Journey into the Land of the Three Holy Kings.

3.4.4. Jesus in Cedar.

3.4.5. Jesus Goes to Sichar-Cedar and Teaches upon the Mystery of Marriage.

3.4.5a. Jesus Raises a Dead Man to Life.

3.4.6. Jesus Reaches the First Tent City of the Star Worshippers.

3.4.6a. Nocturnal Celebration of the Star Worshippers.

3.4.6b. Jesus Encounters a Pastoral Tribe.

3.4.6c. A Wonderful Globe.

3.4.6d. Abolition of Idol Worship.

3.4.6e. Jesus Continues His Journey to the Tent City of the Kings.

3.4.7. Jesus Ceremoniously Escorted by Mensor to His Tent Castle.

3.4.8. Jesus in the Temple of the Kings.

3.4.8a. Feast of the Apparition of the Star.

3.4.8b. Arrival of the Leader of a Strange Tribe.

3.4.9. Jesus Leaves the Tent City of the Kings, and Goes to Visit Azarias, the Nephew of Mensor, in the Shepherd Settlement of Atom.

3.4.9a. The Wonderful Cure of Two Sick Women.

3.4.10. Jesus Goes to Sikdor, Mozian, and Ur.

3.4.11. Jesus Goes to Egypt, Teaches in Heliopolis, and Returns to Judea through the Desert.

3.4.12. Jesus in Sichem, Ephron, and Jericho.

3.4.13. Jesus Goes to Bethania.

THE LIFE OF JESUS CHRIST and BIBLICAL REVELATIONS

VOLUME III

PREACHING AND MIRACLES OF JESUS IN CAPHARNAUM AND THE SURROUNDING DISTRICTS

3.1.1.. CORNELIUS THE CENTURION

From Gabara Jesus went to the estate of the officer Zorobabel near Capharnaum. The two lepers whom at His last visit to Capharnaum He had healed, here presented themselves to return Him thanks. The steward, the domestics, and the cured son of Zorobabel also were here. They had already been baptized. Jesus taught and cured many sick. In the dusk of the evening, after His disciples had separated and gone to their respective families, Jesus proceeded along the valley of Capharnaum to the house of His Mother. All the holy women were here assembled, and there was great joy. Mary and the women renewed their petition to Jesus that He would cross to the other side of the lake early next morning because the committee of the Pharisees was so irritated against Him. Jesus calmed their fears. Mary interceded for the sick slave of the Centurion Cornelius, who was, she said, a very good man. Although a pagan, he had, through affection for the Jews, built them a synagogue. She begged Him likewise to cure the sick daughter of Jairus, the Elder of the synagogue, who lived in a little village not far from Capharnaum.

When Jesus next morning, with some of the disciples, was going to the residence of the pagan officer Cornelius, which stood on a height to the north of Capharnaum, He was met in the neighborhood of Peter’s house by the two Jews whom Cornelius had once before sent to Him. They again begged Him to have pity on his servant, for Cornelius, they said, deserved the favor. He was a friend of the Jews and had built them a synagogue, reckoning it at the same time an honor to be allowed to do so. Jesus responded that He was even then on His way to Cornelius’s, and He directed them to dispatch a messenger in haste to announce His coming. Before reaching Capharnaum, Jesus took, just to the right of the gate, the road running between the city and the ramparts and passed the hovel of a leper living in the city wall. A short distance farther on brought Cornelius’s house in sight. Upon receiving the message sent by Jesus, Cornelius had left it as if to get a glimpse of Him. He knelt down and, esteeming himself unworthy to approach Him or to speak with Him personally, hurried off a messenger with these words: “The Centurion bids me say to Thee, `Lord, I am not worthy that Thou shouldst enter under my roof! Speak but one word, and my servant shall be healed. For if I, who am only a humble man dependent upon my superior, say to my servant: Do this! Do that! and he does it, how much easier will it be for Thee to command Thy servant to be healed and that he should be so!”’ When these words were delivered to Jesus by Cornelius’s messenger, He turned to those standing around and said: “Verily, I say unto ye, I have not found such faith in Israel! Know ye then! Many shall come from the east and the west and shall take place with Abraham, Isaac, and Jacob in Heaven; and many of the children of God’s kingdom, the Israelites, shall be cast out into exterior darkness where there shall be weeping and gnashing of teeth!” Then, turning to the servant of the Centurion, He said: “Go, and as thou hast believed, so be it done to thee!” The messenger bore the words to the kneeling Centurion, who inclined to the earth, arose, and hastened back to the house. As he entered, he encountered his servant, who was coming to meet him, enveloped in a mantle, his head bound in a scarf. He was not a native of the country, as was indicated by his yellowish-brown complexion.

Jesus immediately turned back to Capharnaum. As He was again passing the leper’s hut, the leper himself came out and threw himself down before Him. “Lord,” he said, “if Thou wilt, Thou canst make me clean.” Jesus replied: “Stretch forth thy hands!” He touched them and said: “I do will it. Be thou clean!” and the leprosy fell from the man. Jesus commanded him to present himself to the priests for inspection, to make the offering prescribed by the Law, and to speak to none other of his cure. The man went to the pharisaical priests and submitted himself to their examination as to whether he was cured or not. They became enraged, examined him rigorously, but were forced to acknowledge him cured. They had so lively a dispute with him that they almost drove him from their presence.

Jesus turned off into the street that led into the heart of the city, and for about an hour cured numbers of sick that had been brought together, also some possessed. Most of the sick were lying near a well, around which stood little huts. After that Jesus, with several of the disciples, left the city and went to a little vale beyond Magdalum not far from Damma. There they found a public inn, at which were Maroni, the widow of Naim, and the pagan Lais of Naim and her two daughters, Sabia and Athalia, both of whom Jesus, when at Meroz, had from a distance delivered from the devil. Maroni, the widow of Naim, now came beseeching Jesus to go to her son Martial, a boy of twelve years, who was so ill that she feared to find him dead on her return. Jesus told her to go home in peace, that He would follow her-but when, He did not say. Maroni had brought with her presents for the inn. She immediately hurried back home with her servant. She had about nine hours to travel. She was a wealthy woman and very good, a mother to all the poor children in Naim.

Bartholomew also had arrived bringing with him Joses, the little son of his widowed sister, perhaps to be baptized. Thomas too was there and with him Jephte, the little cured son of Achias, the Centurion of Giskala. Achias himself was not present, but Judas Iscariot had come from Meroz. Lais and her two daughters had already embraced Judaism in Naim and renounced idolatry before the Jewish priests. At this ceremony a kind of baptism was performed by the priests which, however, consisted only of a sprinkling with water and other purifications. In such cases, the Jews baptized women, but the Baptism of Jesus and of John was not conferred upon females before Pentecost.

All the future Apostles were now in Capharnaum, with the exception of Matthias. A great many of Jesus’ disciples and relatives, among the latter many women related to Him by blood, were present. Of the number was Mary Heli, Mary’s elder sister. She was now perhaps seventy years old, and together with her second husband, Obed, had come bringing an ass laden with presents to Mary. She dwelt at Japha, a little place an hour at most from Nazareth, where Zebedee once lived and where his sons were born. She was greatly rejoiced at seeing again her three sons, James, Sadoch, and Heliacim, all disciples of John. This James was as old as Andrew. He is the same that with two other disciples, Cephas and John, once disputed with Paul on the subject of Jewish circumcision. After Jesus’ death he became a priest, and was one of the oldest and most distinguished of the seventy disciples. Later he accompanied James the Greater to Spain, to the islands, into Cyprus, and into the idolatrous countrie bordering the confines of Judea. Not this James, but James the Lesser, the son of Alpheus and Mary Cleophas, became the first Bishop of Jerusalem. (This remark of Sister Emmerich throws light upon the chapter of the Epistle to the Galatians, and agrees with the tradition related by Eusebius. According to this tradition the Cephas of whom St. Paul speaks in this place was not St. Peter, but one of the seventy-two disciples. (Note taken from the first edition of the Life of Our Lord according to Sister Emmerich.))

3.1.2. MIRACULOUS CURES WROUGHT BY JESUS. HIS REASONS FOR TEACHING IN PARABLES

The Pharisees and Sadducees determined to oppose Jesus today in the synagogue. They had laid their plans and bribed the people to raise a tumult in which Jesus was to be formally thrust out of the edifice or taken prisoner. But the affair turned out quite differently. Jesus commenced His teaching in the synagogue by a very vigorous address, like one having power and authority to speak. The rage of the exasperated Pharisees increased at each moment. It was about to be let loose upon Him when suddenly a great disturbance arose in the synagogue. A man belonging to the city and possessed by the devil, and who on account of his madness had been fast bound, had while his keepers were in the synagogue broken his bonds. He came plunging like a fury into the synagogue, and with frightful cries pressed his way through the people, whom he tossed right and left, and who also began to utter screams of terror. He ran straight to the spot where Jesus was teaching, crying out: “Jesus of Nazareth! What have we to do with Thee? Thou hast come to drive us out! I know who Thou art! Thou art the Holy One of God!” But Jesus remained quite unmoved. He scarcely turned from His elevated position toward him, made only a menacing gesture sideways with His hand, and said quietly: “Be still, and go out of him!” Thereupon the man, becoming silent, sank down, still tossed to and fro on the ground, and Satan departed from him under the form of a thick, black vapor. The man now grew pale and calm, prostrated on the ground, and wept. All present were witness to this awful and wonderful spectacle of Jesus’ power. Their terror was changed into a murmur of admiration. The courage of the Pharisees forsook them, and they huddled together, saying to one another: “What manner of man is this? He commands the spirits, and they go out of the possessed!” Jesus went on quietly with His discourse. The man that had been freed from the devil, weak and emaciated, was conducted home by his wife and relatives, who had been in the synagogue. When the sermon was over, he met Jesus and asked for some advice. Jesus warned him to refrain from his evil habits lest something worse might befall him, and exhorted him to penance and Baptism. The man was a cloth weaver. He made cotton scarfs, narrow and light, such as were worn around the neck. He returned to his work perfectly cured in mind and body. Such unclean spirits often domineer over men that freely give themselves up to their passions.

After this scene, the Pharisees were afraid to assault Jesus that day, and so they remained quiet while He went on with His teaching. The lessons for the Sabbath were taken from Moses and Osee. There were no more interruptions, though Jesus spoke very forcibly and severely. His appearance and His words were much more impressive than usual. He spoke as One having authority. The instruction over, He went to Mary’s, where were gathered the women with many relatives and disciples.

I counted all the holy women who were associated together till the death of Jesus to help the little Community. There were seventy. At this time there were already thirty-seven who took part in this duty. Sabia and Athalia also, the daughters of Lais of Naim, were toward the last admitted among the female followers. At the time of St. Stephen, they were among the Christians who settled in Jerusalem.

Next morning Jesus again taught unmolested in the synagogue. The Pharisees had said to one another: “We can do nothing with Him now, His adherents are too numerous. We shall contradict Him now and then, we shall report all at Jerusalem, and wait till He goes up to the Temple for the Pasch.” The streets were again filled with the sick. Some had come before the Sabbath, and some till now had not believed, but on the report of the possessed man’s cure, they had themselves transported thither from all quarters of the city. Many of them had been there before, but had not been cured. They were weak, tepid, slothful souls, more difficult to convert than great sinners of more ardent nature. Magdalen was converted only after many struggles and relapses, but her last efforts were generous and final. Dina the Samaritan turned at once from her evil ways, and the Suphanite, after sighing long for grace, was suddenly converted. All the great female sinners were very quickly and powerfully converted, as was also the sturdy Paul, to whom conversion came like a flash of lightning. Judas, on the contrary, was always vacillating, and at last fell into the abyss. It was the same with the great and most violent maladies which I saw Jesus, in His wisdom, cure at once. They that were afflicted with them, like the possessed, had no will whatever to remain in the state in which they were, or again, self-will was entirely overcome by the violence of the malady. But as to those that were less grievously affected, whose sufferings only opposed an obstacle to their sinning with more facility, and whose conversion was insincere, I saw that Jesus often sent them away with an admonition to reform their lives; or that He only alleviated without curing their bodily ills, that through their pressure the soul might be cured. Jesus could have cured all that came to Him, and that instantaneously, but He did so only for those that believed and did penance, and He frequently warned them against a relapse. Even those that were only slightly sick He sometimes cured at once, if such would prove beneficial to their soul. He was not come to cure the body that it might the more readily sin, but He cured the body in order to deliver and save the soul. In every malady, in every species of bodily infirmity, I see a special design of God. Sickness is the sign of some sin. It may be his own or another’s, a sin of which he may be conscious or not, that the sufferer has to expiate, or it may be a trial expressly prepared for him, which by patience and submission to God’s will he may change into capital that will yield a rich return. Properly speaking, no one suffers innocently, for who is innocent, since the Son of God had to take upon Himself the sins of the world that they might be blotted out? To follow Him, we are all obliged to bear our cross after Him.

Since joy and the highest degree of patience in suffering, since the union of pain with the Passion of Jesus Christ, belong to the perfect, it follows that a disinclination to suffer is in itself an imperfection. We are created perfect and we shall again be born to perfection, consequently the cure of sickness is an effect of pure love and mercy toward poor sinners, a favor wholly unmerited by,, them. They have deserved more than sickness, they have deserved death; but the Lord by His own death has delivered them that believe in Him and perform works in accordance with their faith.

And so I saw Jesus on this day cure many possessed, paralyzed, dropsical, gouty, dumb, blind, many afflicted with an issue of blood, in fine, violent maladies of all kinds. I saw Him several times pass by some that were able to stand. They were those who had frequently received slight relief from Him, but their conversion not being earnest, they had relapsed in body and soul. As Jesus was passing by them, they cried out: “Lord, Lord! Thou dost cure all that are grievously sick, and Thou dost not cure us! Lord, have pity on us! We are sickagain!” Jesus responded: “Why do ye not stretch forth your hands to Me?” At these words, all stretched out their hands to Him, and said: “Lord, here are our hands!” Jesus replied: “Ye do indeed stretch forth these hands, but the hands of your heart I cannot seize. Ye withdraw them and lock them up, for ye are filled with darkness.” Then He continued to admonish them, cured several, who were converted, slightly relieved others, and passed by some unnoticed.

That afternoon He went with all His disciples and relatives to the lake. There was on the south side of the valley a pleasure garden provided with conveniences for bathing, the water being furnished from the brook of Capharnaum. Here they paused, and administered Baptism in the garden.

The Blessed Virgin with several of the women, among them Dina, Mary, Lais, Athalia, Sabia, and Martha, went for a walk in the neighborhood of Bethsaida, a little beyond the lepers’ asylum. A caravan of pagans was encamped thereabouts, and among them were several women from Upper Galilee. The Blessed Virgin consoled and instructed them. The women sat in a circle on a little eminence, and Mary sometimes sat, sometimes walked among them. They asked her questions which she answered clearly, and told them many things about the Patriarchs, the Prophets, and Jesus.

Jesus meantime was instructing a crowd in parables. The disciples did not understand Him. Later, when again alone with them, He explained the parable of the sower. He spoke of the tares among the wheat and of the danger of pulling up the wheat with them. It was principally James the Greater who told Jesus that he and his companions did not understand Him, and he asked Him why He did not speak more clearly. Jesus answered that He would make all intelligible to them, but that on account of the weak and the pagans, the mysteries of the Kingdom of God could not then be exposed more plainly. As even with such precautions, these mysteries alarmed His hearers, who in their state of depravity, esteemed them too sublime for them, they must at first be presented, as it were, under the cover of a similitude. They must fall into their hearts like the grain of seed. In the grain the whole ear is enclosed, but to produce it, the grain must be hidden in the earth. He explained to them likewise the parable referring to their own call to labor in the harvest. He insisted chiefly upon their following Him; they would soon be with Him always, and He would explain all things to them. James the Greater said also: “Master, why wilt Thou explain all to us who are so ignorant? Why must we publish these things to others? Tell them rather to the Baptist, who believes so firmly who Thou really art. He can publish them, he can make them known!”

That evening when Jesus was teaching again in the synagogue, the Pharisees, who could once more breathe somewhat freely, began to dispute with Him on the subject of His forgiving sins. They reproached Him with the fact of His having in Gabara said to Mary Magdalen that her sins were forgiven her, and they asked how He knew that. How could He do that? Such talk was blasphemy! Jesus silenced them. Then they tried to provoke Him to say that He was not a man, that He was God. But Jesus again confounded them in their words. This scene took place in the forecourt of the synagogue. At last the Pharisees raised a great cry and tumult. But Jesus slipped from their hands and into the crowd, so that they could not tell where He had gone. He went by the flowery dale back of the synagogue to the garden of Zorobabel and thence by roundabout ways to the house of His Mother. He tarried there a part of the night, and sent word to Peter and the other disciples to meet Him next morning at the opposite side of the valley beyond Peter’s fishery, as He wished them to go with Him to Naim.

The Centurion Cornelius and his servant asked Jesus, what they should do. He answered that they and all their family should receive Baptism.

3.1.3. THE RAISING OF THE YOUTH OF NAIM FROM THE DEAD

The road to Naim crossed the valley of Magdalum above Peter’s fishery to the east of the mountain that looked down upon Gabara, and then ran into the valley eastward of Bethulia and Giskala. Jesus may have journeyed with the disciples nine to ten hours when they put up at a shepherd inn about three or four hours from Naim. They had crossed the brook Cison once. Jesus taught the whole way, explaining to His disciples in particular how they would be able to detect false teachers.

Naim was a beautiful little place with well-built houses, and was sometimes known also as Engannim. It lay upon a charming hill on the brook Cison to the south, about an hour from Mount Thabor, and facing Endor on the southwest. Jezrael was more to the south, but was hidden by intervening heights. The beautiful Plain of Esdrelon stretched out before Naim, which was almost three or four hours distant from Nazareth. The country here was uncommonly rich in grain, fruit, and wine. The widow Maroni owned a whole mountain covered with the most beautiful vineyards. Jesus had about thirty companions. The path over the hill was rather narrow, so some went on before Jesus, and others behind Him. It was almost nine in the morning when they drew near to Naim and encountered the funeral procession at the gate.

A crowd of Jews enveloped in mourning mantles passed out of the city gate with the corpse. Four men were carrying the coffin, in which reposed the remains upon a kind of frame made of crossed poles curved in the middle. The coffin was in shape something like the human form, light like a woven basket, with a cover fastened to the top. Jesus passed through the disciples who, formed into two rows on either side of the road, advanced to meet the coming procession, and said: “Stand still!” Then as He laid His hand upon the coffin, He said: “Set the coffin down.” The bearers obeyed, the crowd fell back, and the disciples ranged on either side. The mother of the dead youth, with several of her female friends, was following the corpse. They too paused just as they were passing out of the gate a few feet from where Jesus was standing. They were veiled and showed every sign of grief. The mother stood in front shedding silent tears. She may indeed have been thinking: “Ah, He has come too late!” Jesus said to her most kindly and earnestly: “Woman, weep not!” The grief of all present touched Him, for the widow was much loved in the city, on account of her great charity to orphans and the poor. Still there were many wicked and malignant people around, and numbers of others came flocking from the city. Jesus called for water and a little branch. Someone brought to a disciple, who handed them to Jesus, a little vessel of water and a twig of hyssop. Jesus took the water and said to the bearers: “Open the coffin and loosen the bands!” While this command was being executed, Jesus raised His eyes to Heaven and said: “I confess to Thee, O Father, Lord of Heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them to little ones. Yea, Father, for so it hath seemed good in Thy sight. All things are delivered to Me by My Father, and not one knoweth the Son but the Father; neither doth anyone know the Father but the Son, and he to whom it shall please the Son to reveal Him. Come to Me, all you that labor and are burdened, and I will refresh you. Take up My yoke upon you, and learn of Me, because I am meek and humble of heart, and you shall find rest to your souls, for My yoke is sweet and My burden light!” When the bearers removed the cover, I saw the body wrapped like a babe in swaddling clothes and lying in the coffin. Supporting it in their arms, they loosened the bands, drew them off, uncovered the face, unbound the hands, and left about it only one linen covering. Then Jesus blessed the water, dipped the little branch into it, and sprinkled the crowd. Thereupon I saw numbers of small, dark figures like insects, beetles, toads, snakes, and little black birds issuing from many of the bystanders. The crowd became purer and brighter. Jesus then sprinkled the dead youth with the little branch, and with His hand made the Sign of the Cross over him, upon which I beheld a murky, black, cloudlike figure issuing from the body. Jesus said to the youth, “Arise!” He arose to a sitting posture, and gazed around him in questioning astonishment. Then Jesus said: “Give him some clothing!” and they threw round him a mantle. The youth then rose to his feet and said: “What is all this? How came I here?” The attendants put sandals upon his feet and he stepped forth from the coffin. Jesus took him by the hand and led him to the arms of his mother, who was hastening toward him. As He restored him to her, He said: “Here, thou hast thy son back, but I shall demand him of thee when he shall have been regenerated in Baptism.” The mother was so transported with joy, amazement, and awe, that she uttered no thanks at the moment. Her feelings found vent only in tears and embraces. The procession accompanied her to her home, the people chanting a hymn of praise. Jesus followed with the disciples. He entered the widow’s house, which was very large and surrounded by gardens and courts. Friends came crowding from all quarters, all pressing eagerly to see the youth. The attendants gave him a bath, and clothed him in a white tunic and girdle. They washed the feet of Jesus and the disciples, after which the customary refreshments were presented them. Now began at once a joyous and most abundant distribution of gifts to the poor, who had gathered around the house to offer congratulations. Clothing, linen, corn, bread, lambs, birds, and money were given out plentifully. Meantime Jesus instructed the crowds assembled in the courtyards of the widow.

Martial, in his white tunic, was radiant with joy. He ran here and there, showing himself to the eager throng, and helping in the distribution of gifts. He was full of childish gaiety. It was amusing to see school children brought by their teachers into the courtyard and approaching him. Many of them hung back quite timidly as if they thought Martial a spirit. He ran after them and they ‘retreated before him. But others played the valiant and laughed at their companions’ fears. They looked with disdain upon the cowardly and gave Martial their hand, just as a large boy touches with the tips of his fingers a horse or other animal of which the little ones are afraid.

Tables were spread both in the house and courts, and at them all were feasted. Peter, as the widow’s relative, for she was the daughter of his father-in-law’s brother, was especially happy and at home in the house. He discharged in a certain degree the office of father of the family. Jesus frequently addressed questions and words of instruction to the resuscitated boy. He did this in the hearing of those present, who all appeared to be touched by what He said. His words implied that death, which had entered the world by sin, had bound him, had enchained him, and would have dealt him the mortal blow in the tomb; furthermore, that Martial with eyes closed would have been cast into the darkness and later would have opened them where neither mercy nor help could be extended to him. But at the portals of the tomb the mercy of God, mindful of the piety of the boy’s parents and of some of his ancestors, had broken his bonds. Now by Baptism he was to free himself from the sickness of sin, in order not to fall into a still more frightful imprisonment. Then Jesus dilated upon the virtues of parents.

Their virtues profit their children in after years. It was in consideration of the righteousness of the Patriarchs that Almighty God, down to the present day, had protected and spared Israel; but now, enchained in sin and covered with the veil of mental blindness, they had become like unto this youth. They were standing on the brink of the grave, and for the last time was mercy extended to them. John had prepared the way and with a powerful voice had called upon their hearts to arise from the slumber of death. The Heavenly Father had now, for the last time, pity upon them. He would open to life the eyes of those that did not obstinately keep them closed. Jesus compared the people in their blindness to the youth shut up in his coffin who, though near the tomb, though outside the gate of the city, had been met by salvation. “If,” He said, “the bearers had not heeded My voice, if they had not set down the coffin, had not opened it, had not freed the body from its winding sheet, if they had obstinately hurried forward with their burden, the boy would have been buried-and how terrible that would have been!” Then Jesus likened to this picture He had drawn the false teachers, the Pharisees. They kept the poor people from the life of penance, they fettered them with the bonds of their arbitrary laws, they enclosed them in the coffin of their vain observances, and cast them thus into an eternal tomb. Jesus finished by imploring and conjuring His hearers to accept the proffered mercy of His Heavenly Father, and hasten to life, to penance, to Baptism!

It was remarkable that Jesus blessed on this occasion with holy water, in order to drive out the evil spirits that held sway over several of the bystanders. Some of the latter were scandalized, others were envious, and some again were full of a certain malicious joy at the thought that Jesus would certainly be unable to raise the youth from the dead. When Jesus blessed with the water, I saw a little cloud, composed of the figures or shadows of noxious vermin, arise from the youth’s body and disappear in the earth. At the raising of others from the dead, Jesus called back the soul of the deceased, which was separated from the body and in the abode assigned it according to its deeds. It came at the call of Jesus, hovered over the dead body, finally sank into it, and the dead arose. But with the youth of Naim, it was as if death-like a suffocating weight-had been taken away from his body.

The meal over, Jesus went with the disciples to the beautiful garden of the widow Maroni at the southern end of the city. The maimed and sick lined His whole route, and He cured them all. The streets were alive with excitement. It was already growing dark when Jesus entered the garden where Maroni with her relatives and domestics, several Doctors of the Law, Martial, and some other boys were gathered. There were several summer houses in the garden. Before one more beautiful than the others, whose roof was supported on pillars, and which might be shut in by movable screens, was a flambeau placed high under the palm trees. Its flames lighted up the whole hall, and glistened beautifully on the long, green leaves. Near the trees on which fruit was still hanging, one could see as distinctly and clearly by the light of the flambeau as by day. At first Jesus taught and explained walking around; afterward, He entered the summer house. He often spoke to Martial in the hearing of others. It was a wonderfully beautiful evening in that garden. The night was advanced when Jesus and His followers returned to Maroni’s house, in whose side buildings all found lodgings.

At the news of Jesus’ presence in Naim and the resurrection of the boy, crowds of people, among them many sick, gathered into the city from the whole country around. They completely filled the street in front of Maroni’s residence, where they stood in long rows. Jesus cured part of them the next morning, and established peace in several households. Several women had come to Him, asking whether He could not give them a bill of divorce. They complained of their husbands with whom, they said, they could no longer live. This was an artful device of the Pharisees. They were confounded by His miracles and could do nothing against Him; but yet being full of wrath, they resolved to tempt Him to say on the subject of divorce something against the Law, that they might be able to accuse Him as a teacher of false doctrine. But Jesus said to the discontented wives: “Bring me a vessel of milk and another of water. Then I shall answer ye.” They went into a neighboring house and returned with a bowl of milk and one of water. Jesus poured one into the other and said: “Separate the two again, so that the milk shall be again by itself, and in like manner the water. Then I shall give you a bill of divorce.” The women replied that they could not do that. Then Jesus spoke of the indissolubility of marriage, and that it was only on account of the obduracy of the Jews that Moses had allowed divorce. But perfectly disunited husband and wife never could be, since they are one in the flesh; and although they might not live together, yet must the husband support the wife and children, and neither could remarry. After that Jesus accompanied the wives to their homes, where He had a private interview with the husbands. Then He saw each couple together, reproached both parties, the wives coming in for the larger share, and ended by forgiving them. The delinquents shed tears and afterward lived happily together, more faithful to each other than they had ever before been. The Pharisees were furious on seeing that their design had completely failed.

That morning Jesus restored sight to many of the blind by mixing in His hand clay and saliva and smearing it to their eyes.

3.1.4. JESUS IN MAGEDDO. JOHN’S DISCIPLES

When Jesus was leaving Naim, Maroni, her boy and her domestics, all the cured, and many good people of the city accompanied Him, singing Psalms and bearing green branches before Him. He went with the disciples westward along the north bank of the Cison. The mountain that shut in the valley of Nazareth lay to the right. Toward evening He and the disciples arrived at the environs of Mageddo, which stood on the mountain chain whose eastern declivity leads down into the valley of Zabulon. Here He entered an inn, and soon afterward gave an instruction in front of it. When the laborers in the fields saw Jesus and His followers drawing near, they threw on the garments which at their work they had laid aside.

Mageddo stood on an eminence and was partly fallen to decay. In the very heart of the city there were ruins entirely overgrown with moss, while here and there arose a dilapidated arch. They must have belonged to a castle of the kings of Canaan. (Jos. 12:21; 3 Kgs. 9:15.) I heard that Abraham also once sojourned in this region. The suburb in which Jesus put up was more modern and more full of life than the city itself. It consisted of a long row of houses at the base of the mountain, over which ran a great commercial highway from Ptolomais. There were numerous large inns in the neighborhood, and many publicans dwelt here. They had heard Jesus’ teaching and had resolved to receive penance and Baptism. The Pharisees of the place were scandalized at these things. A great crowd of sick were already gathered and others were constantly coming. Jesus sent word to them by the disciples that He would go to them toward evening, and He directed how they should be arranged, which directions the disciples fulfilled. Outside the city of Mageddo was a large meadow surrounded by walls and porches wherein the sick were brought and laid in order.

Meanwhile Jesus, with the disciples, went through the fields outside the city instructing in parables the laborers there engaged in sowing. Some of the disciples taught those at a greater distance until Jesus came up; then they turned back to those that Jesus had already instructed, explained to them whatever they had not clearly understood, and told them about the Lord’s miracles. Jesus and the disciples always taught the same things to the different sets of workmen, so that on comparing notes, they all found that they had heard the same. They who had understood better, could afterward explain to the others. They often discontinued their work in this hot country to rest, and it was of these intermissions, and the opportunity afforded by the time devoted to meals, that Jesus took advantage to teach.

While Jesus was thus traversing the fields with the disciples, four of John’s followers arrived. They saluted the disciples and paid attention to their instructions. They had strips of fur around their necks, and leathern thongs bound their waists. They had not been sent by John, although they had constant intercourse with him and his disciples. They were degenerate followers of John, sworn to the Herodians, who had sent them to follow Jesus and hear what He taught concerning His Kingdom. They were more austere, though at the same time more polished in their manners, than Jesus’ disciples. Some hours after, another troop of John’s disciples made their appearance. They were twelve in number, only two of whom had been sent by John; the rest had come through curiosity. As they approached, Jesus was returning to the city, and they followed Him. Some of them had been present at the last miracles wrought by Jesus, and had hastened back to tell John what they had seen. When Jesus raised the youth of Naim, some of them were present, and they hurried off to Machaerus to inform John. They said to him: “What is it? What must we think? We have seen Him perform such and such miracles! We have heard such and such words from His lips! But His disciples are much less strict than we in the observance of the Law. Whom shall we follow? Who is Jesus? Why does He cure all that appeal to Him? Why does He console and help strangers, though He does not take a step toward freeing you?”

John always had trouble with his disciples, for they would not separate from him. It was for that reason that he sent them so often to Jesus, that they might learn to know Him and eventually follow Him. But they were so prejudiced in favor of John that what they saw and heard made little impression upon them. It was his desire that his disciples should follow Jesus that led John to urge Him so frequently to manifest Himself; he hoped that his followers would yield to the movement that converted the other Jews. He thought that, seeing them come again and again with their doubts, Jesus would be, as it were, necessitated to proclaim aloud that He was the Messiah, the Son of God; therefore it was that he sent those two with their usual questions to Him.

On entering the city with His disciples, Jesus went to the circular enclosure where the sick from the whole country around were encamped. Among them were some from Nazareth who knew Him. The lame, the blind, the dumb, the deaf, the sick of all kinds were here gathered, also several possessed. Making a turn around the circle, Jesus cured the last named, many of whom were suffering from different degrees of possession. They were indeed not so violent as such poor creatures had been at other times, but they were afflicted with convulsions and their limbs were distorted. Jesus cured them with a word of command uttered as He passed and at some distance. A dark vapor issued from them, they became somewhat faint and, when returned to full consciousness, they were quite changed. The vapors, on first issuing from their bodies, appeared quite subtle; but they soon condensed and united. Sometimes they sank into the earth, or again rose in the air; on this occasion they followed the former course. The evil spirit often departs like a dark shadow in human form. Instead of vanishing immediately, I have seen him wandering around among the bystanders before disappearing.

Jesus had scarcely begun to cure when John’s disciples, with a certain air of importance-as if the bearers of a commission - stepped up to Him and gave signs of their desire to address Him. Jesus, however, paid no attention to them, but went on with the cures. Such treatment was greatly displeasing to them, and they could not understand it. Many of John’s disciples were decidedly narrowminded and jealous. Jesus wrought miracles, John did not. John spoke so highly of Jesus, and yet Jesus made no effort to free him from confinement. Although impressed by His miracles and doctrine, yet they soon allowed themselves to be influenced again by the public voice which was asking: “Who is He? Are not His poor relatives known by everyone?” Then again, they could not understand His words relative to His Kingdom. They saw no kingdom and no preparations for one. As John had been honored by so many and now lay proscribed in prison, they thought, among other things, that Jesus did not help him, that He allowed him to languish in captivity, in order to increase His own popularity. They were scandalized also at the liberty of His disciples. They esteemed it excessive humility in John to prize Jesus so highly and that he was constantly sending to implore Him to manifest Himself, to make an open declaration of who He was. As Jesus always spoke evasively on that point and as they had no idea that John sent them to Him in order that they might know Him, this knowledge was to them at the time, on account of their preconceived ideas, more difficult than it might have been to the most simple child.

As Jesus was making the circuit of the enclosure curing, He came to a sick man from Nazareth who began to speak of his acquaintance with Him. “Do You remember,” he said, “that You lost Your grandfather when You were twenty-five years old? We were often together in those days.” The man referred to the death of St. Anne’s second or third husband. Jesus did not pause for many words. He answered merely: “Yes, yes, I remember,” and turned at once to the man’s sins and sufferings. When He found him penitent and believing, He cured him, addressed to him some words of admonition, and passed on to the next invalid.

When Jesus reached the opposite side of the enclosure, the disciples sent by John confronted Him. They had, from their stand in the center, watched with amazement the miracles wrought. They now addressed Him in these words: “John the Baptist has sent us to Thee to ask art Thou He who is to come or look we for another?” Jesus answered: “Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, widows are consoled, the poor have the Gospel preached to them. What is crooked is made straight. And blessed is he that shall not be scandalized in Me.” After these words Jesus turned away, and John’s disciples took their departure.

Jesus could not speak more plainly of Himself, for who would have understood Him? His disciples were good, simple-hearted, generous, and pious souls, but as yet quite incapable of comprehending such a mystery. Many of them were related to Him by ties of blood, consequently they would have been scandalized at more precise language on Jesus’s part, or would have conceived erroneous ideas of Him. As for the multitude at large, they were altogether unprepared for such a truth, and besides, He was encompassed by spies. Even among John’s disciples, the Pharisees and Herodians had their creatures.

When John’s messengers had departed, Jesus began to teach. The cured, crowds of people, the Scribes of the place, His disciples, and the five publicans that dwelt here, formed the audience. The instruction was continued by the light of flambeaux, and the remaining sick were afterward cured. Jesus took for the subject of His discourse His own reply to John’s disciples. He spoke of how they should use the benefits received from God, and exhorted to penance and a change of life. As He knew that some of the Pharisees present had taken occasion, from the brevity of His reply to John’s messengers, to say to the people that He, Jesus, made little account of John and was willing enough to see him ruined in public estimation that He Himself might be exalted, He explained the answer He had given as well as what He had said on the score of penance. He also recalled to them what they themselves had heard John say of Him. Why, He asked, were they always doubting? What did they expect from John? He said: “What went ye out to see when ye went to John? Did ye go to see a reed shaken in the wind? Or a man effeminately and magnificently clothed? Listen! They that are clothed sumptuously and who live delicately are in the palaces of kings. But what did ye desire to see when ye went in quest of him? Was it to see a Prophet? Yea, I tell ye, ye saw more than a Prophet when ye saw him. This is he of whom it is written: Behold, I send my angel before thy face, who shall prepare thy way before thee. Amen, I say to you there hath not risen among them that are born of women a greater Prophet than John the Baptist, and yet he that is least in the Kingdom of Heaven is greater than he. And from the days of John the Baptist until now the Kingdom of Heaven suffereth violence, and the violent bear it away. For all the Prophets and the Law prophesied of it until John; and if ye will receive it, he is Elias that is to come. He that hath ears to hear, let him hear!”

All present were very much impressed by Jesus’ words, and wanted to receive Baptism. The Scribes alone murmured. They were especially scandalized at Jesus because He accepted hospitality from the publicans, who also were present at this instruction. Jesus therefore profited by this opportunity to speak of all the reports they had set afloat concerning both John and Himself, particularly of the reproach made against Him of frequenting the company of publicans and sinners.

After that Jesus entered the house of one of the publicans, where He found the other four, and there He taught. Among His hearers on this occasion were some that had determined to amend their lives and to receive Baptism. This house was near the enclosure wherein Jesus had just cured the sick. There was another publican’s house at the entrance of the city, and still some others beyond.

Debbaseth, where Bartholomew resided, could be seen from the road when first starting from Naim to Mageddo, but on, a nearer approach the heights of the latter place concealed it from view. It was situated about an hour and a half to the west on the Cison, at the entrance of the valley of Zabulon.

3.1.5. JESUS LEAVES MAGEDDO. CURE OF A LEPER

As the Feast of the New Moon was beginning, Jesus took the return route from Mageddo to Capharnaum. He was accompanied by about twenty-four of His disciples, the four false disciples of John, and some of the publicans of Mageddo who wanted to be baptized in Capharnaum. They journeyed along slowly, sometimes pausing to stand or sit in the charming spots through which they passed, for Jesus taught the whole time. The way led from Mageddo northeastward, and off to the northwest side of Thabor. Jesus’ teaching was a preparation for the definitive calling and sending of the Apostles, which was soon to take place. He earnestly exhorted them to lay aside all worldly cares and to abandon their possessions. His words were so touching and affectionate. Once He snapped off a flower that was growing by the wayside, and said: “These have no cares! Look at their beautiful colors, their delicate little stamens! Was Solomon the Wise in all his magnificence more beautifully clothed than they?” Jesus often made use of this similitude.

He continued His instruction in a series of parables so striking that each of the Apostles could recognize the one intended for himself. He spoke also of His Kingdom, telling them that they should not be so eager after high employments therein, should not picture it to themselves as something earthly. Jesus said this because John’s four disciples, who were secret partisans of the Herodians, were especially interested in this part of His discourse. He warned the disciples of what people they should for the future beware, and described the Herodians in terms so exact that no one could fail to recognize them. Among other things, He said that they should beware of certain people in sheep’s skins and long leathern straps! “Beware,” He said, “of the profane in sheepskins and long girdles!” By these words, Jesus signified the lurking Herodian disciples of John who, in imitation of John’s true followers, wore a kind of sheepskin stole around the neck and crossed on the breast. They might know them, He said, by this, that they could not look one straight in the face; or again, if they (the disciples of Jesus), their hearts overflowing with joy and ardor, should impart something of their feelings to one of these false zealots in sheepskins and girdles, they might recognize him for what he was in reality by the agitation of his heart. It would turn this way and that way like a restless animal. Jesus named a beetle which, when confined, runs round and round, seeking some hole by which to escape. Once He bent back a thornbush, saying: “Look, and see whether you can find any fruit here or not.” Some of the disciples had the simplicity to look into the bush. But Jesus said: “Do men seek figs upon thistles and grapes upon thorns?”

Toward evening they arrived at a row of houses, twenty in number, with a school on the northwestern side of the foot of Thabor. The place lay from one and a half to two hours eastward from Nazareth and one-half hour from the city of Thabor. The people here were a goodnatured set. They had known Jesus in His early years when He used to wander around Nazareth with His young friends. They were for the most part shepherds. While guarding their flocks, they busied themselves in gathering cotton which, as soon as they spied Jesus coming, they packed up in their sacks and carried to their homes, after which they hurried forth to meet Him. I saw them with their rough fur caps in their hands, but in the school their heads were covered. They received Jesus at the spring, washed His feet and those of the disciples, and offered them some refreshment. There was no synagogue in the place, only a school with its resident teacher. Jesus went to it, and taught in parables.

This little village belonged to a distinguished man who lived with his wife in a large house at some distance. This man had fallen into sin and was now afflicted with leprosy; consequently, he lived apart from his wife. She occupied the upper stories of the house, while he lodged in one of the side buildings. In order to escape the grievous alternative of entire separation from his fellowmen, he had not made known his malady. His case was not, however, so secret that many were not aware of its existence, but they connived at it. It was well known in the little village, and although the ordinary route ran past his dwelling, the people always managed to take another way. They informed the disciples of the circumstance. The poor leper had for a long time sincerely bewailed his transgressions and longed for the coming of Jesus. And now he called a little boy of about eight years, his slave, who supplied him with necessaries, and said to him: “Go to Jesus of Nazareth and watch your chance. When you see Him at some distance from His disciples or walking apart from them, cast yourself at His feet and say: `Rabbi, my master is sick. He thinks that Thou canst help him by merely passing before our house, a way that all others shun. He humbly beseeches Thee to have compassion on his misery and to walk along the street, for he is certain of being cured.” The boy went to Jesus and very cleverly executed the commission. Jesus replied: “Tell your master that I shall go to him in the morning,” and He took the boy by one hand, laying the other on his head with words of praise. This meeting took place as Jesus was leaving the school to go to the inn. Jesus knew that the boy was coming, and had designedly remained a little behind the disciples. The boy wore a yellow tunic.

Anne’s property lay on a height to the west of Nazareth. It was distant about an hour, and was between the valley of Nazareth and that of Zabulon. A narrow vale planted with trees ran from it to Nazareth, and by it Anne could go to Mary’s house without traversing the city.

Next morning at early dawn Jesus left the inn with the disciples. When He turned into the street that ran past the leper’s dwelling, they told Him that He ought not to go that way. But He went on and commanded them to follow. They did so, but timidly and apprehensively, for they feared being reported at Capharnaum. John’s disciples did not go with Him by this way.

The boy, who was on the watch, notified his master of Jesus’ approach. The sick man came down by a path leading to the street, paused at some distance, and cried out: “Lord, do not come nearer to me! If Thou dost merely will me to be healed, I shall be saved.” The disciples remained standing at a distance. Jesus replied: “I will it!” went up to the man, touched him, and spoke to him, as he lay prostrate on his face at His feet. He was clean; his leprosy had fallen off. He related to Jesus all the circumstances of his case, and received for reply that he should return to his wife, and by degrees appear again among the people. Jesus admonished him of his sins, commanded him to receive the penance of Baptism, and enjoined upon him a certain alms. He then went back to His disciples and spoke to them of the cure just wrought. He told them that whoever had faith and possessed a pure heart might with impunity touch even the leprous.

When the cured man had bathed and dressed, he went to his wife and told her of the miracle just effected in him by Jesus. Some spiteful people of the place sent news of the affair to the priests and Pharisees of the city of Thabor, who immediately saw fit to institute a commission of investigation. They surprised the poor man by submitting him to a close examination as to whether he was really cured or not, and sharply called him to account for keeping his malady secret. They now made a great noise over the affair which, though publicly known, they had long tolerated.

Jesus journeyed quickly with the disciples all the remainder of the day, pausing only now and again to rest a few moments and take some refreshment. He taught all along the way about the forsaking of temporal goods, and in parables instructed them upon the Kingdom of God. He told them that it was impossible to make all these things clear to them just then, but a time would come when they would, comprehend all. He spoke of giving up earthly care of food and raiment. They would soon see a hungry multitude with provisions far from sufficient for their wants. They, the disciples, would say to Him: “Whence shall we get bread?” and a superabundance should be given unto them. They had to build houses and build them securely! Jesus said this in such a way as to intimate that it was by sacrifice and personal exertion that these houses, namely, employments and charges in His Kingdom, were to be obtained. The disciples, however, understood Him in a worldly sense. Judas was very much rejoiced. He gave noisy expression to his satisfaction and said aloud in the hearing of all that he would not shirk labor, that he would do his share of the work. On hearing this, Jesus stood still and said: “We are not yet at the end of our mission. It will not always be as it is now. Ye will not always be well received and entertained, ye will not always have things in abundance. The time will come when they will persecute you and thrust you out, when ye will have neither shelter, nor food, nor clothing, nor shoes.” And He went on to tell them that they should think seriously of these things and hold themselves in readiness to renounce everything, also that He had something important to propose to them. He spoke likewise of two kingdoms opposed to each other. No one can serve two masters. Whoever desired to serve in His Kingdom must forsake the other. Then passing to the Pharisees and their accomplices, He said somethin about the masks or disguises that they wore. They taught the dead form of the Law and sought to have it observed but the best part of it, its purport - the charity, forgive ness, and mercy that it inculcates - they wholly neglected. But He, Jesus, taught just the contrary, namely that the rind without the kernel is dead and barren. First comes the essence of the Law, and then the Law itself; the kernel must increase with the growth of the shell. He gave them also some instructions on prayer. They should, He said, pray in secret and not ostentatiously before others. Many similar things He said on this occasion.

When journeying with His disciples, Jesus generally instructed them, thus preparing them to understand better what they would hear in His next public discourse and be able to make it clear to the people. He often repeated the same things, though in different words and order. Among the disciples who accompanied Jesus today, James the Greater and Judas Barsabas most frequently put questions to Him, though Peter did so sometimes. Judas often spoke in a loud voice. Andrew was already well acquainted with the teachings of his Master. Thomas was preoccupied, as if weighing consequences. John took everything simply and lovingly. The best instructed of the disciples were the most silent, partly through modesty, and partly because they were not always willing to show that they did not understand Jesus’ words.

Thus journeying through the valleys, they arrived shortly before the beginning of the Sabbath at the valley east of Magdalum. Here they encountered the pagan Cyrinus of Dabereth, and the centurion Achias of Giskala, who were going to Capharnaum for Baptism.

When nearing Capharnaum, Jesus was instructing the disciples as to how they should exercise themselves in obedience as a preparation for their mission, and especially how they should conduct themselves when He should send them to teach the people. He gave them likewise some general rules for their deportment when in certain company. He did this in a few words before the departure of the four Herodians who had journeyed with His little party, and sufficiently loud for them to hear. He said: “If on your journeys worldly men join you-whom ye may recognize by their smooth speech and sly questions-who will not be shaken off, who always, half agreeing, half good-naturedly contradicting, question and discuss various subjects that agitate the heart, then should ye at any cost break away from them. And why? Because ye are still too weak, too simple-hearted. Ye might easily fall into the snares of such lurkers. I do not shun them, for I know them, and I wish them to hear My teaching.”

3.1.6. JESUS TEACHES IN THE SYNAGOGUE OF CAPHARNAUM, AND HEALS TWO LEPERS

Jesus again passed by the estate of the Centurion Zorobabel as He and His disciples were hurrying along, for the Sabbath had already begun. In his charity, Zorobabel had permitted two young Scribes of about twenty-five years, who on account of their dissolute life had been stricken with leprosy, to take up their abode in his garden. They were perfectly loathsome to look upon, and in their misery subjected to the greatest contempt. The red mantles that enveloped them hid the ulcers with which they were covered. They had once formed a part of Magdalen’s gay coterie at Magdalum, had afterward carried on their excesses in other places, and fell at last into the extreme misery in which they now were. At Jesus’ recent visit to these parts, they were ashamed to present themselves before Him, but now, convinced by the news of His miracles and great mercy, they had allowed themselves to be dragged to a place near the road by which He would pass and where they could cry to Him for help. Jesus would not pause. He hurried on, but told two of Zorobabel’s servants, who came running after Him pleading for the unfortunate creatures, to bring them to the synagogue in Capharnaum. When the people were assembled, they (the servants) were to conduct the lepers to the gallery one story high that had been built adjoining the synagogue, and from which the teaching going on inside could be heard by those from without. There they should pray and excite themselves to contrition until He should call them. The servants immediately hastened back, and took the poor men by a shortcut through the flowery ravine to Capharnaum. They dragged them, though not without difficulty, up the outside steps to the gallery where, leaning in at the windows of the synagogue, they could, apart from the throng and in the open air, listen to the teachings of Jesus and with penitent hearts await their Saviour’s call.

Jesus soon arrived with the disciples. After they had washed their feet and ungirded their garments, they entered the synagogue. When Jesus approached the pulpit, He found it occupied by one who was reading aloud. The latter, however, at once arose and yielded his place to Jesus, who immediately took the roll of Scriptures and began to teach upon the passages referring to Jacob’s being called to account by Laban, his struggle with the angel, his reconciliation with Esau, and the seduction of Dina, after which He turned to the Prophet Osee. When Jesus without the least hesitation took the rolls and began to read, the Pharisees smiled scornfully, as if to pronounce Him wanting in courtesy. They were exasperated at Jesus’ reappearance, for the raising of the youth of Naim, as well as His numerous cures in Mageddo, were already noised throughout Capharnaum. They watched eagerly and with inquietude to see what new thing He; was now going to undertake. Almost all of Jesus’ relatives, including the women, were gathered today in the synagogue.

As the crowd was leaving the synagogue followed by Jesus, the disciples, and the Pharisees, these last thought they would still carry on the dispute with Jesus in the portico, but an unforeseen incident prevented their design. Jesus went to the door, looked up to the gallery where the two unclean men were still standing, and called to them to come down. But they were timid and ashamed. Through fear of the Pharisees, they did not venture to obey at once. Then Jesus commanded them, in a name that I cannot recall, to come down, and to their own great astonishment they found themselves able to descend the steps alone. The portico had been lighted up with torches for the convenience of the dispersing crowd. How furious were the Pharisees when they recognized by the dull glare of the torches the two poor, despised sinners in their red mantles! The lepers sank trembling on their knees before Jesus. He laid His hand on them, breathed into their faces, and said: “Your sins are forgiven you!” and admonished them to continence and the baptism of penance. He commanded them also to forsake their vain studies, for that He Himself would teach them the truth and the way. They rose up. Their disfigurement had visibly decreased, their ulcers had dried, and the scales had fallen off. With tears they thanked their Benefactor, and left the place with Zorobabel’s servants. Many of the well-disposed among the bystanders pressed around the cured, celebrating in words of praise their penance and their healing.

The Pharisees, however, were mad with rage. They cried out to Jesus: “What! Healest Thou on the Sabbath! And dost Thou also forgive sins! How canst Thou forgive sins?” Then, turning to the people, they cried: “He has a devil who helps Him! He is a madman! That is easily seen in His wandering about. Scarcely had He begun to carry on His game here, when off He goes to Naim to raise the dead, then to Mageddo, and then back here again! No good man in his senses would carry on in that way! He has a powerful, wicked spirit who helps Him!” And they added: “When Herod finishes with John, this Man’s turn will come, unless He takes Himself out of the way!” But Jesus went out through the midst of them. His female relatives, who had waited for Him in a neighboring house after leaving the synagogue, wept and lamented over the violent rage of the Pharisees.

Jesus left the city and, taking the road to the northeast, directed His steps to the hill beyond the valley where Mary’s house stood. On the way thither were clumps of trees and grottos in which He stopped to pray. He arrived late at Mary’s, where He consoled the women, after which He again went out and spent the whole night in prayer.

Next morning, Jesus repaired to the garden in the neighborhood of Peter’s house. It was enclosed by a hedge, and in it all the preparations for Baptism had been made. There were several circular cisterns, formed in the ground and surrounded by a little channel, into which the water of a stream running nearby could be turned. A long arbor could, by hangings and screens, be divided into little compartments for the convenience of the neophytes when disrobing. An elevated stand had been erected for Jesus. The disciples were all present and about fifty aspirants to Baptism, among the latter some relatives of the Holy Family, an old man and three youths from Sephoris, the boy whom Jesus had healed at that same place, and the old woman from there, who had recently visited Jesus in Abez. There were present, moreover, Cyrinus from Cyprus; the Roman Centurion Achias and his little, miraculously cured son Jephte, of Giskala; the Centurion Cornelius, his yellow slave who had been cured by Jesus, and several of his domestics: many pagans from Upper Galilee; a dark-skinned slave of Zorobabel; the five publicans of Mageddo; some boys, among whom was Joses, the nephew of Bartholomew; likewise all the cured lepers and possessed of these parts, including the two young Scribes healed the preceding evening. The last mentioned were indeed free from ulcers, but their countenance was still disfigured and bore the marks of suffering.

All the neophytes were clothed in penitential robes of gray wool, a four-cornered kerchief over their heads. Jesus instructed and prepared them for Baptism, after which they retired into the arbor and put on their baptismal garments, white tunics, long and wide. Their heads were uncovered, the kerchief, now thrown round their shoulders, and they stood in the channel around the basins, their hands crossed on their breasts. Andrew and Saturnin baptized, while Thomas, Bartholomew, John and others imposed hands as sponsors. The neophytes, with bared shoulders, leaned over a railing around the edge of the basin. One of the disciples carried a vessel of water that had been blessed by Jesus, from which the baptizers scooped some with the hand and poured it thrice over the heads of those being baptized. Thomas was sponsor to Jephte, the son of Achias. Although several received Baptism at the same time, yet the ceremony lasted until nearly two o’clock in the afternoon.

3.1.7. THE RESURRECTION OF THE DAUGHTER OF JAIRUS, THE CHIEF OF THE SYNAGOGUE

Later on when Jesus was curing some of the sick in the square before the synagogue of Capharnaum, Jairus, the Chief of the synagogue, presented himself before Him. He cast himself at His feet and implored Him to visit and cure his sick daughter, who was then breathing her last. Jesus was on the point of starting with Jairus when messengers hastily arrived from the house of the latter and thus addressed him: “Thy daughter has expired. There is no need further to trouble the Master.” On hearing these words, Jesus said to Jairus: “Fear not! Trust in Me, and thou shalt receive help!” They directed their steps to the northern quarter of the city where dwelt Cornelius, whose house was not far removed from that of Jairus. As they drew near they saw a multitude of minstrels and female mourners already assembled in the courtyard and before the door. Jesus entered, taking with Him only Peter, James the Greater, and John. In passing through the court, He said to the mourners: “Why do ye thus lament and weep? Go your way! The damsel is not dead, but only sleeping.” At this the crowd of mourners began to laugh Him to scorn, for they knew that she was dead. But Jesus insisted on their retiring even from the court, which He ordered to be locked. Then He entered the apartment in which the grief-stricken mother was busied with her maid preparing the winding sheet; thence, accompanied by the father, the mother, and the three disciples, He passed on to the chamber in which the girl lay. Jesus stepped toward the couch, the parents standing behind Him, the disciples to the right at the foot of the bed. The mother did not please me. She was cold and wanting in confidence. The father, too, was not a warm friend of Jesus. He would not willingly do anything to displease the Pharisees. It was anxiety and necessity alone that had driven him to Jesus. He was actuated by a double motive. If Jesus cured his child, she would be restored to him; if not, he would have prepared a triumph for the Pharisees. Still, the cure of Cornelius’s servant had greatly impressed him and awakened in him a feeling of confidence. The little daughter was not tall, and she was very much wasted. At most, I should say she was eleven years old, and even at that small for her age, for the Jewish girls of twelve are usually full-grown. She lay on the couch enveloped in a long garment. Jesus raised her lightly in His arms, held her on His breast, and breathed upon her. Then I saw something wonderful. Near the right side of the corpse was a luminous figure in a sphere of light. When Jesus breathed upon the little girl, that figure entered her mouth as a tiny human form of light. Then He laid the body down upon the couch, grasped one of the wrists, and said: “Damsel, arise!” The girl sat up in her bed. Jesus still held her by the hand. Then she stood up, opened her eyes, and supported by the hand of Jesus, stepped from the couch to the floor. Jesus led her, weak and tremulous, to the arms of her parents. They had watched the progress of the event at first coldly, though anxiously, then trembling with agitation, and now they were out of themselves for very joy. Jesus bade them give the child to eat and to make no unnecessary noise over the affair. After receiving the thanks of the father, He went down to the city. The mother was confused and stupefied. Her words of thanks were few. The news soon spread through the mourners that the maiden was alive. They immediately returned, some confused at their former incredulity, others still uttering vulgar pleasantries, and went into the house, where they saw the damsel eating.

On the way back, Jesus spoke with His disciples on the subject of this miracle. He said that these people, namely, the father and mother, had had neither real faith nor an upright intention. If the daughter was raised from the dead, it was for her own sake and for the glory of God’s Kingdom. The death from which she had just been roused, that is, the death of the body, was a guiltless one, but from the death of the soul she must now preserve herself. Jesus then went to the great square of the city, cured many sick there awaiting Him, and taught in the synagogue until the close of the Sabbath. The Pharisees were so agitated and incensed that it would not have taken much to make them lay hands on Jesus if He had trusted Himself among them. They began again to declare that He effected His miracles by the power of sorcery. Jesus, however, slipped out of the city through Zorobabel’s garden, and the disciples also dispersed.

Jesus spent part of the night retired in prayer. He supplicated for the conversion of sinners and besought His Heavenly Father to confound and frustrate the designs of the Pharisees, for He acted in everything as man, in order that we should imitate Him. He also begged His Father to allow Him to perfect His work, since according to our way of thinking, the Pharisees were ready to tear Him to pieces. He withdrew from their presence, but on the following day, the Sabbath itself, He again cured at the door of the synagogue and taught inside. And why did not the Pharisees drive the sick away? Why did they not forbid Jesus to teach in the synagogue? It was because Prophets and Doctors had at all times the right to teach, to help, and to heal. They did indeed accuse Him of error and blasphemy, though they were unable to prove their accusations. As for the Baptism that He gave, they did not trouble themselves about it and went not to where it was administered. There was no public highway through the valley; only a road over the mountains led to Bethsaida. The valley was traversed by only the footpath taken by the fishermen and the peasants when on their way to the lake.

Martha and the holy women of Jerusalem, Dina and others, after Jesus’ departure went back to Naim and thence to their own homes. Maroni and her son were so beset by people desirous of seeing one raised from the dead that they were obliged to conceal themselves.

Cornelius the Centurion gave a feast at his house in honor of his cured servant. Numbers of heathens were in attendance, also crowds of the poor. Immediately after the miracle, Cornelius informed Jesus of his intention to sacrifice burnt offerings of all kinds of animals. But Jesus replied that it would be better for him to invite his enemies in order to reconcile them one with another; his friends, that he might lead them to the truth; and the poor, that he might recreate and entertain them with the food he had destined for sacrifice, for God no longer delighted in burnt offerings. Multitudes of heathens went from beyond Bethsaida and the mountains to the house of Cornelius, where the feast was celebrated.

Jesus was again at the place of Baptism. Saturnin experienced great joy in baptizing his two younger brothers and an uncle, all of whom were heathens. Their mother also had come with them. She was already a Jewess. His father was dead. Saturnin was descended from a royal race. His parents dwelt in Patras. At the time of which I speak his father was dead, but his stepmother with two daughters and two sons still lived there. From a brownskinned man, a relative and follower of the dark complexioned one of the Three Kings, and whom he had met on a journey, Saturnin heard the story of the star and the birth of Jesus. Thereupon he went to Jerusalem and, when John began his career, became one of his first disciples; but after Jesus’ baptism, he went with Andrew to Jesus. His stepmother with her two little girls had removed to Jerusalem with him, while the boys remained behind with their uncle. They too were now come to their brother. They were rich.

There were about twelve other men baptized. When they stepped into the channel around the basin, they tucked up their long garments and leaned over the edge. After their Baptism they retired into the arbor and reclothed themselves, putting on a baptismal garment consisting of a long white mantle. The Jews did not trouble themselves about the baptized heathens. If the latter did not present themselves before the priests for circumcision, the former took no notice of it. They did not make much account of the heathens, for they themselves were quite lukewarm and they avoided whatever could give them trouble. Cornelius, who dwelt among them and had caused a synagogue to be built, would probably have to receive circumcision if he wished to continue his intercourse with them.

Jesus afterward taught on the borders of the lake, not far from Peter’s fishery. He had journeyed with the disciples over the mountain back of Mary’s and Peter’s dwellings in the direction of Bethsaida, and thence had descended to the lake. The shore near Bethsaida was steep, but at the point to which I now allude it gently sloped and afforded an easy landing place. Peter’s ship and Jesus’ little barque lay here. The latter was small and could at most contain fifteen men.

3.1.8. JESUS INSTRUCTS FROM HIS BARQUE. CALL OF MATTHEW

A great crowd of pagans who had been at Cornelius’s feast were here assembled. Jesus was instructing them and, as the throng became very great, He with some of His disciples went on board His little barque, while the rest of them and the publicans went on Peter’s boat. And now from the barque He instructed the heathens on the strand, making use of the parables of the sower and the tares in the field. The instruction over, they struck out across the lake, the disciples in Peter’s boat plying the oars. Jesus’ barque was fastened to Peter’s, and the disciples took turns to row. Jesus sat on a raised seat near the mast, the others around Him and on the edge of the boat. They interrogated Him upon the meaning of the parable and asked why He spoke in similitudes. Jesus gave them a satisfactory explanation. They landed at a point between the valley of Gerasa and Bethsaida-Julias. A road ran from the shore to the houses of the publicans, and into it the four who were with Jesus turned. Jesus meanwhile, with, the disciples, continued along the shore to the right, thus passing Matthew’s residence, though at a distance. A side path ran from this road to his custom office, and along it Jesus bent His steps, the disciples timidly remaining behind. Servants and publicans were out in front of the custom house, busied with all kinds of merchandise. When Matthew from the top of a little eminence beheld Jesus and the disciples coming toward him, he became confused and withdrew into his private office. But Jesus continued to approach, and from the opposite side of the road called him. Then came Matthew hurrying out, prostrated with his face on the ground before Jesus, protesting that he did not esteem himself worthy that Jesus should speak with him. But Jesus said: “Matthew, arise, and follow Me!” Then Matthew arose, saying that he would instantly and joyfully abandon all things and follow Him. He accompanied Jesus back to where the disciples were standing, who saluted him and extended to him their hands. Thaddeus, Simon, and James the Less were particularly rejoiced at his coming. They and Matthew were half brothers. Their father Alpheus, before his marriage with their mother Mary Cleophas, was a widower with one son, Matthew. Matthew insisted upon all being his guests. Jesus, however, assured him that they would return next morning, and then they continued their way.

Matthew hurried back to his house, which stood in a corner of the mountains about a quarter of an hour from the lake. The little stream that flows from Gerasa into the lake ran past it at no great distance, and the view extended over lake and field. Matthew at once procured a substitute in his business, an excellent man belonging to Peter’s barque, who was to discharge his duties until further arrangements could be made. Matthew was a married man with four children. He joyfully imparted to his wife the good fortune that had fallen to him, as well as his intention to abandon all and follow Jesus, and she received the announcement with corresponding joy. Then he directed her to see to the preparing of an entertainment for the next morning, he himself taking charge of the invitations and other arrangements. Matthew was almost as old as Peter. One might easily have taken him for the father of his young half brother Joses Barsabas. He was a man of heavy, bony frame with black hair and beard. Since his acquaintance with Jesus on the way to Sidon, he had received John’s baptism and regulated his whole life most conscientiously.

On leaving Matthew, Jesus crossed the mountain at the rear of his dwelling and proceeded northward into the valley of Bethsaida-Julias, where He found encamped caravans and travelling pagans, whom He instructed.

Toward noon the next day Jesus returned with the disciples to Matthew’s, where many publicans who had been invited were already assembled. Some Pharisees and some of John’s disciples had joined Jesus on the way, but they did not enter Matthew’s. They stayed outdoors, sauntering around the garden with the disciples, to whom they put the question: “How can you tolerate your Master’s making Himself so familiar with sinners and publicans?” They received for answer: “Ask Himself why He does so!” But the Pharisees responded: “One cannot speak with a man who always maintains that he is right.”

Matthew received Jesus and His followers most lovingly and humbly, and washed their feet. His half brothers warmly embraced him, and then he presented his wife and children to Jesus. Jesus spoke to the mother and blessed the children, who then retired, to return no more. I have often wondered why the children whom Jesus blessed usually appeared no more. I saw Jesus seated, and Matthew on his knees before Him. Jesus laid His hand upon him, blessed him, and addressed to him some words of instruction. Matthew had formerly been called Levi, but now he received the name of Matthew. The feast was a magnificent one. The table, in the form of a cross, was set in an open hall. Jesus sat in the midst of the publicans. In the intervals between the different courses, the guests arose and engaged in conversation with one another. Poor travellers passing by were supplied with food by the disciples, for the street on which the house stood led down to the ferry. It was on the occasion of their leaving table that the Pharisees approached the disciples, and then occurred the speeches and objections narrated in the Gospel of St. Luke 5:30-39. The Pharisees insisted particularly on the subject of fasting, because among the strict Jews a fast day began that evening in expiation of the sacrilege King Joachim committed by burning the Books of the Prophet Jeremias. Among the Jews, especially in Judea, it was not customary to pluck fruit by the wayside. Now Jesus permitted it to His disciples, and this the Pharisees made a subject of reproach to Him. While giving His answers to the Pharisees, Jesus was reclining at table with the publicans, whereas the disciples to whom the questions of the Pharisees were addressed were standing or walking among them. Jesus turned His head from side to side in answering.

Capharnaum was much more lively now than formerly. Crowds of strangers were streaming in on account of Jesus, some of them His friends, others His enemies, and most of them pagans, the followers of Zorobabel and Cornelius.

3.1.9. THE FINAL CALL OF PETER, ANDREW, JAMES, AND JOHN. JESUS STILLS THE TEMPEST ON THE LAKE

Next morning when Jesus went to the lake, which was about a quarter of an hour distant from Matthew’s dwelling, Peter and Andrew were upon the point of launching out on the deep to let down their nets. Jesus called to them: “Come and follow Me! I will make you fishers of men!” They instantly abandoned their work, hove to their boat, and came on shore. Jesus went on a little farther up the shore to the ship of Zebedee, who with his sons James and John was mending his nets on the ship. Jesus called the two sons to come to Him. They obeyed immediately and came to land, while Zebedee remained on the ship with his servants.

Then Jesus sent Peter and Andrew, James and John into the mountains where the heathens were encamped, with the order to baptize all that desired it. He Himself had prepared them for it during the two preceding days. With Saturnin and the other disciples, Jesus went in another direction. All were to meet again that evening at Matthew’s, and I saw Jesus pointing out with His finger the way they were to take. While He was calling the four disciples, the others had waited for Him at a little distance up the road, but when He commissioned those four to go and baptize, they were all together.

Jesus h