The text (apart from the date indications) is taken from Blessed Anne Catherine Emmerich. The Life of Jesus Christ and Biblical Revelations: From the Visions of the Venerable Anne Catherine Emmerich as Recorded in the Journals of Clemens Brentano. Edited by Carl E. Schmöger. Translated by an American nun. Vol. 1. Retypeset, Rockford, Ill.: TAN, 1986.

2-3 Av 29 AD = Sunday-Monday Julian 31 July-1 August = visions of Sunday-Monday 5-6 August 1821

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-denial. Jesus taught in the school at Nazareth, the holy women being present.

4 Av 29 AD = Tuesday Julian 2 August = vision of Tuesday 7 August 1821

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 Av 29 AD = Wednesday Julian 3 August = vision of Wednesday 8 August 1821

(p. 426) Not long after, about twenty other messengers from the Sanhedrin arrived in Jerusalem. They were men of all conditions, among them same 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.

6 Av 29 AD = Thursday Julian 4 August = vision of Thursday 9 August 1821

(p. 348) 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. Dur- (p. 349) ing His stay in Nazareth, Jesus had stopped with His friends in His Mother’s 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 Peter’s relatives known later as one of the disciples.

7 Av 29 AD = Friday Julian 5 August = vision of Friday 10 August 1821

(Christ teaches in the synagogue of Bethsaida during the evening.)

8 Av 29 AD = Saturday Julian 6 August = vision of Saturday 11 August 1821

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.

9 Av 29 AD = Sunday Julian 7 August = vision of Sunday 12 August 1821

(Christ goes from Bethsaida to Capernaum and teaches on the way.)

10 Av 29 AD = Monday Julian 8 August = vision of Monday 13 August 1821

(p. 349) 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.

(p. 426) 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 of 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.

11 Av 29 AD = Tuesday Julian 9 August = vision of Tuesday 14 August 1821

(Christ is in Capernaum.)

(p. 426) 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, (p. 427) and beautiful, little frolicsome horses. They always journey this way into Egypt. All encamped around John’s 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 an account of its great depth. A large tree stood by it, and the well itself was near the spot upon which lay buried Maraha, Abraham’s 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 John’s 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 John’s baptism.

12 Av 29 AD = Wednesday Julian 10 August = vision of Wednesday 15 August 1821

(p. 349) 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, (p. 350) 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 John’s baptism and the fulfilled Promise.

13 Av 29 AD = Thursday Julian 11 August = vision of Thursday 16 August 1821

He then went on toward the south, teaching here and there, down to Lower Galilee in the direction of Samaria.

14-15 Av 29 AD = Friday-Saturday Julian 12-13 August = visions of Friday-Saturday 17-18 August 1821

Jesus kept the Sabbath in a school between Nazareth and Sephoris. The holy women from Nazareth were present, also Peter’s 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 Anne’s 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.

16 Av 29 AD = Sunday Julian 14 August = vision of Sunday 19 August 1821

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-aunt’s. She was Anne’s 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 Maraha’s house, which had been the home of Anne’s (p. 351) 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.

17-19 Av 29 AD = Monday-Wednesday Julian 15-17 August = visions of Monday-Wednesday 20-22 August 1821

(p. 351) 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.

20 Av 29 AD = Thursday Julian 18 August = vision of Thursday 23 August 1821

(p. 351) 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 (p. 352) 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 Anne’s 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 John’s baptism. Later on they were the principal ones of the city who followed Jesus.

(p. 431) John delivered to his disciples at the Jordan a discourse upon the nearness of the Messiah’s baptism. He told them that he had never seen Him. “But,” 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 moment 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.

(p. 432) 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;

21 Av 29 AD = Friday Julian 19 August = vision of Friday 24 August 1821

(p. 352) 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. Magdalen’s 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 (p. 353) 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 John’s baptism?” To which Jesus answered gravely: “Why shall we now go to John’s 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.

(p. 432) Beneath it, the water could flow. Then they planted twelve small trees around the island, connecting their upper branch in such a way as to form a kind of latticed arbor.

(p. 432) 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 Joshua’s 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.

22 Av 29 AD = Saturday Julian 20 August = vision of Saturday 25 August 1821

(p. 353) 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 John’s baptism, and spoke with as much vehemence as did John himself.

(p. 432) 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 same were covered with blossoms, others full of fruit.

(p. 432) 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. Same steps led down to it. Nearby rising above the surface of the water lay a smooth, red stone of tri angular 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.

23 Av 29 AD = Sunday Julian 21 August = vision of Sunday 26 August 1821

(p. 353) 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. (p. 354) 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.

24 Av 29 AD = Monday Julian 22 August = vision of Monday 27 August 1821

(p. 354) 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.

25 Av 29 AD = Tuesday Julian 23 August = vision of Tuesday 28 August 1821

(p. 427) 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-covered 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 (p. 428) 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 brother’s 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 Herod’s 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.

John’s 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 (p. 429) 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, same hours distant from John’s 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 Herod’s departure, John returned to the place of baptism. The women in Herod’s retinue were arrayed magnificently, though with tolerable modesty. Magdalen was more fantastic in her attire.

26 Av 29 AD = Wednesday Julian 24 August = vision of Wednesday 29 August 1821

(p. 354) 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 hour’s 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.

(p. 429) A three days’ festival was now celebrated at the stone of the Ark of the Covenant where John’s 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. John’s 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 (p. 430) 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.

(p. 432) 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 (p. 433) 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 were 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 share were no longer to be seen in John’s 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. (p. 434) 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 (p. 435) 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.

27 Av 29 AD = Thursday Julian 25 August = vision of Thursday 30 August 1821

(p. 354) 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 con- (p. 355) fined 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 Mary’s 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.

(p. 430) 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 fragrant spices.

From Maspha dawn into Galilee the news had spread that John was to hold this great meeting for instruction, consequently multitudes of men were present. Almost all (p. 431) 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 in 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.

28 Av 29 AD = Friday Julian 26 August = vision of Friday 31 August 1821

(p. 355) 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 King’s 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 (p. 356) 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.

29 Av 29 AD = Saturday Julian 27 August = vision of Saturday 1 September 1821

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.

30 Av 29 AD = Sunday Julian 28 August = vision of Sunday 2 September 1821

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. (p. 357) 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.