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.

1 Elul 29 AD = Monday Julian 29 August = vision of Monday 3 September 1821

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 tax gatherers, 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 Virgin’s 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 (p. 358) 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 Peter’s 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.

2 Elul 29 AD = Tuesday Julian 30 August = vision of Tuesday 4 September 1821

(Christ continues His teaching to the tax collectors.)

1-2 Elul 29 AD = Monday-Tuesday Julian 29-30 August = vision of Monday-Tuesday 3-4 September 1821

(p. 435) 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 than he and whom he had never seen.

3 Elul 29 AD = Wednesday Julian 31 August = vision of Wednesday 5 September 1821

(p. 358) 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 (p. 359) 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 preserve 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 manner, 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.

4 Elul 29 AD = Thursday Julian 1 September = vision of Thursday 6 September 1821

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 (p. 360) 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 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 John’s 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 John’s baptism.

5 Elul 29 AD = Friday Julian 2 September = vision of Friday 7 September 1821

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 (p. 361) 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.

(p. 435) Then I saw Herod sitting in a kind of chest upon a mule. He was accompanied by his brother’s wife, with (p. 436) 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 brother’s 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.

6 Elul 29 AD = Saturday Julian 3 September = vision of Saturday 8 September 1821

(p. 361) 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.

7 Elul 29 AD = Sunday Julian 4 September = vision of Sunday 9 September 1821

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 (p. 362) 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 (p. 363) the highroad. I saw them sleeping under a tree.

8 Elul 29 AD = Monday Julian 5 September = vision of Monday 10 September 1821

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 buts 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 (p. 364) 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 - he 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 hour’s 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 hour’s distance from the city, rose the mountain from whose steep summit they often hurled people, and (p. 365) 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. Anne’s 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.

9 Elul 29 AD = Tuesday Julian 6 September = vision of Tuesday 11 September 1821

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 Herod’s 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 Mary’s 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 (p. 366) revealed.

There were four women in Mary’s 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 Peter’s 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 Mother’s 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 fisherman Jonas, she had another (p. 367) son, the young Simeon still a boy. Jesus consoled her, promising at all her sons would one day follow Him. Of Matthew, whom He had already seen when on His way to Sidon, He 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. Mary’s 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 Mary’s departure this time, the Essenians occupied the house.

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 Eliud who, during the (p. 368) 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 Herod’s 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. Aaron’s 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 means of which all Israel (p. 369) 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 (p. 370) 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 Joachim’s 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 Anne’s death, I had a vision of the same. I saw her lying on a rather high couch in a back room (something like Mary’s) 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 (p. 371) vision. I saw that her teacher Noemi was one of Lazarus’s 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 animals 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 Christ’s conception, and Eliud told of Mary’s 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 Zachary’s 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. Eliud’s 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 moun- (p. 372) tain. 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. Mary’s 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, Lea’s son, arrived at her house in the valley of Capharnaum. Her female friends in the neighborhood came out to meet her. Mary’s 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 Peter’s 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.

10 Elul 29 AD = Wednesday Julian 7 September = vision of Wednesday 12 September 1821

Toward evening [from the preceding day] 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. (p. 373) 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.

11 Elul 29 AD = Thursday Julian 8 September = vision of Thursday 13 September 1821

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 John’s baptism. The priests of the synagogue were not favorably inclined toward Jesus. Jesus bade them give Him the Scriptures. He unrolled them and (p. 374) explained many passages from the Prophets.

Eliud’s 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 sometimes 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 (p. 375) 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 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.

12 Elul 29 AD = Friday Julian 9 September = vision of Friday 14 September 1821

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 (p. 376) 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 bad, 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 interpretation He gave of it, I perfectly understood. 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. (p. 377) 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.

13 Elul 29 AD = Saturday Julian 10 September = vision of Saturday 15 September 1821

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 pall, or a small half-tub 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 Astarte’s 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 Herod’s castle in Galilee, after which they were still more (p. 378) 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, Mary’s teacher in the Temple, was the aunt of Lazarus, his mother’s sister. Lazarus’s father was the son of a Syrian king who bad, 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 (p. 379) 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 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.

14 Elul 29 AD = Sunday Julian 11 September = vision of Sunday 16 September 1821

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.

15 Elul 29 AD = Monday Julian 12 September = vision of Monday 17 September 1821

Next day Jesus addressed a crowd of publicans who (p. 380) 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, (p. 381) however, it was significant of something else. Jesus passed the night with his disciples in the house of a Pharisee.

(p. 436) The time drew near for Jesus to come to the baptism, and I saw that John was greatly troubled in mind. It was (p. 437) 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. John’s 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. Herod’s soldiers broke down the hedges of the enclosure and drove the people away; but they did not proceed as far as John’s tent, which lay between the two rows formed by the twelve stones. John’s 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 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.

16 Elul 29 AD = Tuesday Julian 13 September = vision of Tuesday 18 September 1821

(p. 381) 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 Him all kinds of subtle questions. But His (p. 382) wisdom silenced them.

To the lawyer’s 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 - and 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 (p. 383) 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 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 parent’s 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 (p. 384) 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 Eliud’s, 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 Eliud’s. I do not think He will again go to Eliud’s, 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 carpenter’s 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.

17 Elul 29 AD = Wednesday Julian 14 September = vision of Wednesday 19 September 1821

On the following day, the three youths went again to (p. 385) 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.

(p. 437) 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.

(p. 438) 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.

18 Elul 29 AD = Thursday Julian 15 September = vision of Thursday 20 September 1821

(p. 385) 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 (p. 386) 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 Lord’s 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.

19 Elul 29 AD = Friday Julian 16 September = vision of Friday 21 September 1821

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 (p. 387) 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 (p. 388) 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. Joseph’s 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 (p. 389) 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.

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.

20 Elul 29 AD = Saturday Julian 17 September = vision of Saturday 22 September 1821

(p. 390) 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 the Antichrist.

21 Elul 29 AD = Sunday Julian 18 September = vision of Sunday 23 September 1821

(p. 389) 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 (p. 390) 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.”

(p. 390) 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 not 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 (p. 391) 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 relative’s house and all, standing or walking, took refreshments in a pleasure garden. Jesus slept here overnight.

It was a day’s 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.

22 Elul 29 AD = Monday Julian 19 September = vision of Monday 24 September 1821

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 nature 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 (p. 392) 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 that He must be an envoy, a forerunner of the expected Messiah. On His return to their house, they referred to a book in His presence wherein they had recorded all that had happened in the Temple to Jesus, the Son of 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-off 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 running through their words, as if they of whom they were speaking had greatly degenerated. While thus conversing and, womanlike, recounting the particulars of the wedding and Mary’s bridal dress, I saw a circumstantial vision of the whole ceremony and especially of the Blessed Virgin’s 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 (p. 393) 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 Lord’s feet. He partook of a light repast, and then retired for prayer and rest.

23 Elul 29 AD = Tuesday Julian 20 September = vision of Tuesday 25 September 1821

Next morning Jesus went to the school, where many were assembled. He spoke, as usual, of the baptism and 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 (p. 394) 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 brother’s wife, blaming him severely and inquiring into Jesus’ opinion on the point in question. Jesus warmly censured Herod’s 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 (p. 395) 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.

(p. 437) 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.

24 Elul 29 AD = Wednesday Julian 21 September = vision of Wednesday 26 September 1821

(p. 395) 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 (p. 396) 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 John’s 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 ill-treat 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 (p. 397) 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 brother’s 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 Lazarus’s 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 (p. 398) 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 Martha’s 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 Lazarus’s 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 Mary’s ancestors. At last I saw the angel’s 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 (p. 399) 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 awn. 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 (p. 400) 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 (p. 401) be found about her.

Now 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 Lazarus’s, 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 an 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 but in which a fire was burning. Here the male attendants slept or kept watch. The innkeeper’s dwelling was not far distant.

(p. 437) 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.

25 Elul 29 AD = Thursday Julian 22 September = vision of Thursday 27 September 1821

(p. 401) 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.

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 Mary’s 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 (p. 402) 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 surrounded by the water. Martha went to her and bade her came 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. And so she ran through the nine angelic (p. 403) 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 angel’s 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 Lord’s 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, O orphaned Israel, still have groaned!” And now, filled with joy by the Virgin’s 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 (p. 404) 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 skilful 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.

(p. 405) 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 an fresh veils. All were clothed in undyed wool, yellowish-white or brownish. 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 John’s 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 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.

(p. 406) 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 men’s 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.

26 Elul 29 AD = Friday Julian 23 September = vision of Friday 28 September 1821

The entertainment over, Jesus rested awhile and then started with Lazarus toward Jericho to the place of baptism. One of Lazarus’s 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 (p. 407) 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 John’s place of baptism was a journey 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.

Lazarus’s friends, Nicodemus, Simeon’s 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 one’s 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 (p. 408) 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 disciples of Jesus and, as long as he lived, lent assistance to the Community.

(p. 438) Jesus, walking more quickly than Lazarus, reached John’s 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 (p. 439) 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 (p. 440) 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 in stormy weather. Retaining His brawn, woven undergarment, He stepped forth and descended to the margin of the well, where He drew it off over His head. About His loans 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 John’s 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, (p. 441) 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. 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 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 (p. 442) 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 - a 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 after 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 Covenant’s 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 newcomers had arrived on the spot, (p. 443) 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 king’s 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 carpenter’s son, but the suppositious 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 an the edge itself baptizing.

(p. 444) 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 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.

27 Elul 29 AD = Saturday Julian 24 September = vision of Saturday 29 September 1821

Jesus celebrated the Sabbath in this place.

28 Elul 29 AD = Sunday Julian 25 September = vision of Sunday 30 September 1821

Thereafter, Andrew and Saturnin went to Galilee.

Jesus proceeded to a city named Luz and, going into (p. 445) 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 God’s 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 angel’s 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 the 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 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 immoder- (p. 446) ate 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.

29 Elul 29 AD = Monday Julian 26 September = vision of Monday 1 October 1821

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 (p. 447) 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 John’s. 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.