22 Nisan 29 AD = Sunday Julian 24 April = vision of Sunday 29 April 1821

(p. 409) 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 (p. 410) thrusts he received from the child were so violent as to send him railing forward same steps. At this stage of the dream an angel awake 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 same 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 John’s 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 John’s 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 (p. 411) 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 basin’s 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 neigborhood 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 farmed 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 (p. 412) 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 John’s last labor in the desert.

That well was in use even after Jesus’s 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 Peter’s time, protected by a surrounding wall.

27 Iyar 29 AD = Sunday Julian 29 May = vision of Sunday 3 June 1821

(p. 333) 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 hour’s 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 against a sensual temptation that had seized him and was glancing over at the women’s 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.

28 Iyar 29 AD = Monday Julian 30 May = vision of Monday 4 June 1821

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, (p. 334) they once again joined His followers.

29 Iyar 29 AD = Tuesday Julian 31 May = vision of Tuesday 5 June 1821

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.

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. Zarah’s castle in Bethania was very large. It had numerous gardens, terraces, and fountains, and was surrounded by double (p. 335) 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 Christ’s 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 Magdalen’s 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 (p. 336) 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 Magdadalum 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 (p. 337) 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-hour’s 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. (p. 338) 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.

1 Sivan 29 AD = Wednesday Julian 1 June = vision of Wednesday 6 June 1821

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.

2 Sivan 29 AD = Thursday Julian 2 June = vision of Thursday 7 June 1821

Jesus went 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.

3 Sivan 29 AD = Friday Julian 3 June = vision of Friday 8 June 1821

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 the 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 (p. 339) 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 John’s complexion was brown, much darker than that of Jesus; and his whole appearance rough.

4 Sivan 29 AD = Saturday Julian 4 June = vision of Saturday 9 June 1821

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.

5 Sivan 29 AD = Sunday Julian 5 June = vision of Sunday 10 June 1821

Here He crossed the river in a boat, and journeyed along its eastern bank to Galilee.

6 Sivan 29 AD = Monday Julian 6 June = vision of Monday 11 June 1821

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.

7 Sivan 29 AD = Tuesday Julian 7 June = vision of Tuesday 12 June 1821

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 (p. 340) 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.

8-14 Sivan 29 AD = Wednesday-Tuesday Julian 8-14 June = visions of Wednesday-Tuesday 13-19 June 1821

(Christ helps people east of the Jordan, crosses the Jordan, and goes to Dothaim.)

15 Sivan 29 AD = Wednesday Julian 15 June = vision of Wednesday 20 June 1821

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 there 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.

16 Sivan 29 AD = Thursday Julian 16 June = vision of Thursday 21 June 1821

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.

17 Sivan 29 AD = Friday Julian 17 June = vision of Friday 22 June 1821

When Jesus returned to Nazareth, He went around among His parents’ acquaintances, but He was everywhere coldly received.

18-19 Sivan 29 AD = Saturday-Sunday Julian 18-19 June = vision of Saturday-Sunday 23-24 June 1821

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 (p. 341) different from what each one’s ideas pictured. John the Baptist, He called “The voice in the wilderness.” Two youths, clothed in long garments and wearing girdles like priests, followed Jesus from the country of Hebron; but they went not always with Him. Jesus kept the Sabbath in Nazareth.

20-21 Sivan 29 AD = Monday-Tuesday Julian 20-21 June = visions of Monday-Tuesday 25-26 June 1821

(p. 341) 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 Anne’s 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.

22 Sivan 29 AD = Wednesday Julian 22 June = vision of Wednesday 27 June 1821

(p. 419) 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 Ainan. He was riding in a law-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 man’s 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.

23 Sivan 29 AD = Thursday Julian 23 June = vision of Thursday 28 June 1821

(p. 341) 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 John’s 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.”

24-30 Sivan 29 AD = Friday-Thursday Julian 24-30 June = visions of Friday-Thursday 29 June-5 July 1821

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 accom- (p. 342) panied Him from place to place.

vision of July 1821

(p. 412) 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 brawn 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 shepherd’s crook.

(p. 413) Coming dawn from the desert, he built first a little bridge over a brook. He took no notice of the crossing that lay at same 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 Jesus’s 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 came 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 wander and made the lightest grave. His voice pierced like a sward. 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 (p. 414) 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 Zachary’s 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 Joseph’s 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 (p. 415) 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 hour’s 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 mother’s 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 John’s 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 (p. 416) 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 mother’s 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 ought 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 mother’s womb, he comes forth from his solitude innocent and spotless as a child at the mother’s 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.”

25 Sivan 29 AD = Saturday Julian 25 June = vision of Saturday 30 June 1821

(p. 420) 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.

29 Sivan 29 AD = Wednesday Julian 29 June = vision of Wednesday 4 July 1821

(p. 416) John baptized in different places: first, at Ainon in the neighborhood of Salem; then at On opposite Bedi-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 (p. 417) 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 same 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. (p. 418) 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 Mensor’s castle in Arabia. The foundation alone was solid; it was of stone. I think that even in John’s 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 Melchisedech’s 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 (p. 419) 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 Melchisedech’s 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.

(p. 420) 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.

(p. 420) 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 (p. 421) 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 if full of people. The priests derided the soldiers’ question, as to whether they should receive John’s 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.