1 Tishri 29 AD = Tuesday Julian 27 September = vision of Tuesday 2 October 1821

From Ensemes Jesus and His followers crossed the brook Cedron into Judah. For the most part He followed the by-ways and valleys, the indirect routes by which the Blessed Virgin and Joseph had journeyed to Bethlehem, and paused at those places where they had put up. The atmosphere was foggy and the season tolerably cool, while in the deep valleys might sometimes be seen snow or frost. On the sunny side, however, all was green and lovely, fruit still hanging on the trees and bushes. The Lord and his disciples ate of it on the way. Jesus avoided the large cities, because there was already much talk everywhere of His baptism, the circumstances attending it, and the testimony of John. The same rumors created a great stir in Jerusalem. Jesus intended to make his public appearance only after His return from the desert of Galilee. He made this little into these parts only through affection to certain individuals and with a view to induce them to go to the baptism. He was not always accompanied by all His disciples; sometimes only two were with Him. The others scattered among the houses of the shepherds lying off the road, and tried to rectify the notions of the occupants, for all were so partial to John that they looked upon Jesus as (p. 448) merely his assistant, and called Him only “The Helper.” The disciples related to them the apparition of the Holy Ghost, the words heard at the baptism, and the testimony rendered by John. They explained that the latter was only the preparer of the way of the Lord, and consequently so ardent and vehement, for it was his to break the way.

As a result of the disciples’ exhortations, numbers of the shepherds and weavers dwelling around in the valleys came to Jesus to pay Him homage, and to listen under the trees and sheds to His short instructions. Jesus blessed and exhorted them.

Jesus explained to the disciples on the way the meaning of the words they had heard at the baptism, “This is My beloved Son.” These words, said Jesus, were spoken by His Eternal Father of all who, free from sin, should receive the Baptism of the Holy Ghost.

This region was that through which Joseph and Mary had journeyed to Bethlehem. Joseph was familiar with it, for his father owned meadows in the country around. Joseph had indeed kept clear of Jerusalem by a day and a half’s journey, and had shunned the other cities. As the shepherds’ houses were to be met all along the road, he made only a few hours a day, for the Blessed Virgin found both sitting on the cross-saddle and continual walking very painful.

The chief places to which Jesus went were the houses of two shepherds at which during their journey His parents had asked admission. He went first to the one by whom Mary had been badly received. The master of the house was a rough, old man, and he refused hospitality to Jesus also. He looked like some of the peasants of our own day who say: “What more do I want? I pay my tithes, I go to church,” and, for the rest, live as they list. And thus spoke the people of this house in Jesus’ time. “What more do we want? We have our Law of Moses given to us by God Himself, and more than that we do not need.” Then Jesus spoke (p. 449) of the mercy and hospitality exercised by all the holy Patriarchs, for where would the Blessing and the Law then be had Abraham repulsed the angels that brought the former? The Lord spoke to them a parable: “He that had refused shelter when she knocked at his door to the travel-wearied Virgin, so soon to become a Mother, and had scorned the companion of her journey when so meekly seeking admission to the inn, had repulsed the Son also along with the salvation that He brought with Him.” Jesus uttered these words so significantly that I saw them fall like a thunderbolt upon the heart of one present, for this was the house from which Mary and Joseph had been contemptuously repulsed when on their journey to Bethlehem. I recognized it at once. The most aged of the occupants became greatly distressed, for without naming Himself, Mary, or Joseph, Jesus had in this parable related what they had done.

Hereupon one of them cast himself at Jesus’ feet, begging Him to tarry with them and accept refreshment, for, as he said, Jesus must surely be a Prophet, since He knew all that had happened here thirty years ago. But Jesus would accept nothing from them. He taught the shepherds who had assembled around Him, saying that one action is the type, the kernel of that which follows, that the roots of sin are destroyed by contrition and penance, and that by conversion man would be born anew in the Baptism of the Holy Ghost and bring forth fruits of eternal life.

From this place Jesus journeyed on through the valleys, teaching here and there as He went. The possessed cried after Him, but became silent upon His command.

He arrived at a second shepherd inn which stood on a hill. The Holy Family had been there also. The man of the house owned numerous herds. In rows of houses along the valleys, dwelt shepherds and tent weavers. Stretched in the open air were long strips of stuff upon which the weavers worked one to another. There were many flocks of sheep in (p. 450) this region, and wild animals not a few. The doves went in flocks like hens, and there was another kind of bird, large with a long tail, very numerous here. In the wilderness ran animals with little horns like deer; they were not timid, but mixed up freely with the herds. Jesus was most cordially received. The people of the house with the neighbors and children went out joyously to meet Him, and cast themselves down before Him. The Blessed Virgin and St. Joseph had been most kindly entertained at this house, which was now kept by a couple of young people, children of the old householder. The latter was still alive, a little, stooped old man who carried a small shepherd staff. Jesus accepted food here: fruits, herbs which they dipped in sauce, small rolls baked in the ashes. The members of this family were very pious and enlightened.

They introduced Jesus into the room wherein the Blessed Virgin had passed the night, and which they had long ago changed into an oratory. It was at first merely a retired corner of the house cut off by only a partition, but later they had so arranged it as to form a separate apartment with an entrance of its own. From a four-cornered, they had changed it into an eight-cornered room; the ceiling running up from the different corners formed a central obtuse point, from which hung a lamp. There was also in the roof an aperture that could be opened at pleasure. In front of the lamp was a narrow table, something like our Communion rail, upon which one could lean when in prayer. The room was very neat and beautiful like a chapel. The venerable old man led Jesus in and pointed out to Him the spot in which His holy Mother had rested, also where Anne, his grandmother had slept; for she, too, had put up here on her journey to visit the Blessed Virgin in Bethlehem.

These people knew of the birth of Jesus, the adoration of the three Kings, the prophecies of Simeon and Anna in the Temple, the flight into Egypt, and of the admirable (p. 451) teaching of Jesus in the Temple. Several of these days they commemorated with prayer in their little chapel, for from the very beginning this family had sincerely believed, hoped, and loved. Like the simple peasants that they were, they questioned Jesus as to how things were then in Jerusalem, for they had heard that, among the great ones there, the report was current that the new Messiah would, in quality of King of the Jews, restore to them the scepter and free them from the Roman yoke. They asked Jesus whether, indeed, things would so turn out. Jesus answered their questions by a parable. “A young prince,” He said, “had been sent by the king, his father, to take possession of his throne, to restore the Sacred Mystery, and to free his people from bondage. But they to whom he was sent would not recognize him as the king’s son, they persecuted and maltreated him. Nevertheless, he would after a time be exalted, he would draw to himself in the kingdom of his father all that faithfully kept his commandments.”

Many accompanied Jesus into the little chapel and there listened to His teaching. He also performed some cures here. The old shepherd conducted Him to one of His neighbors who had for long years been confined to bed with the gout. Jesus took her by the hand and commanded her to arise. She obeyed instantly and, casting herself on her knees, thanked the Lord, after which she followed her Benefactor to the door. The poor woman had been as crooked and stooped as Peter’s mother-in-law.

Jesus asked to be taken down into a deep valley in which were many sick. He cured several, perhaps about ten, and consoled the rest.

John was still baptizing the crowds that continued to present themselves. The tree from Jesus’ baptismal pool had been removed to the center of the large pool and had become beautifully green. This latter pool was reached by steps descending from the shore. Many tongues of land jut- (p. 452) ted out into it, and on them the people in turn took their stand, descending on one side and ascending on the other.

2 Tishri 29 AD = Wednesday Julian 28 September = vision of Wednesday 3 October 1821

When Jesus left the shepherd house, distant from Jerusalem about five hours, the people followed Him. They had associated with the shepherds who had visited Jesus in the Crib and, on that account, were so upright in intention.

The Lord and His disciples pursued their journey through byways and retired places. Here and there assembled around Him crowds of shepherds and laborers whom He instructed in similitudes borrowed from their own occupations. He exhorted them repeatedly to baptism and penance, and spoke of Redemption and the near coming of the Messiah.

I saw on Jesus’ road a fertile spot on the declivity of the mountain and there, engaged in all kinds of field and vineyard labor, were many people. I saw plowing, sowing, planting going on, and heaps of corn being gathered together. It was very fruitful here although, as in other places, frost or snow covered the valleys. The corn not put up in sheaves. The ears were cut off about one-half a foot in length and then bound together in the center, so that they piled up in heaps. They were not gathered in as had been done long before in the harvest, but were allowed to stand outdoors in heaps high and broad like bills. They were covered with straw when the rainy season came on, and the field was plowed up anew. The ears were afterward cut off with a curved knife, the straw pulled out and thrown on the heaps. Then I saw the gathering in, the ears piled on litters and borne away by four men. The straw remained lying in rows; it was afterward rolled into bundles, I think for burning. In other places they were plowing. The plow had no wheels, but was drawn by men. The one that I saw was like a sled on three sharp heavy runners, between two of which was the place for yoking. Usually the plow was not guided from (p. 453) behind, but asses or men pulled it in front. The fields were plowed both in length and breadth. The harrows used by these people were three-cornered, the broad part in front. They seemed to work quite well. Where the soil was rocky, a little earth spread over it afforded sufficient support for vegetation. The sowers carried their sack slung round the neck, the two ends hanging on their breast. The plants that I saw set out were garlic, and a certain large-leaved plant used for seasoning, I think. One species is called dhurra.

The disciples gathered the people together on the way, and Jesus taught them in parables of plowing, sowing, and reaping. He spoke to the disciples of the seed they would scatter by means of Baptism. He appointed two, one of whom was Saturnin, to baptize shortly at the Jordan. He addressed them, saying: “This is the seed. And like unto the people before us, shall ye in two months begin your harvest.” Then He spoke of the straw that was to be cast into the fire.

While Jesus was thus teaching, a crowd of laborers from Sichar came in sight along the road, carrying spades, pickaxes, and long poles. They looked like slaves, and appeared to be returning home from work on some public building or road. They halted at some distance and listened with a timid air to the words of Jesus, not daring to approach nearer to the Jews. But Jesus, raising His voice, bade them draw near, telling them that His Heavenly Father called all to Himself through Him; and then He spoke of the equality of all that do penance and receive Baptism. The poor creatures were so affected by Jesus’ gentle words that, falling on their knees, they implored Him to come to Samaria and help them also. Jesus replied that He would indeed go to them, but not just yet, for He must now go away for awhile in order to prepare His Kingdom, of which his Father had sent Him to take possession.

(p. 454) And now the shepherds again conducted Jesus over all the roads and byways that his mother had traversed. But when they found that he was better acquainted with them than even they themselves, they exclaimed in wonder: “Lord, Thou art a Prophet! Thou art a filial Son, thus to know and trace the footsteps of Thy Blessed Mother!”

After Jesus had taught and exhorted the multitude, He went to the little city of Beth-Araba. It was afternoon when He and His disciples arrived. They proceeded to an open square, and Jesus mounted the stone pulpit under the trees. A crowd gathered around Him, and He taught. The people here were men of good will.

Jesus leaving Beth-Araba directed His steps, followed by many of His last audience, toward the valley of the shepherds about three and a half hours distant. Once I saw Him with the disciples under an open shed, eating corn and red berries, which they had gathered on the way. Then the disciples separated, each taking a different road, Jesus having appointed the place at which they should again join Him. As they went along, they told all whom they met about Jesus and exhorted them to penance and Baptism, if they had not already been baptized. Many of those whom they thus exhorted followed them to the appointed meeting place, there to listen to the teaching of Jesus. Jesus Himself took very circuitous routes, and I often saw him passing half the night alone on the hills in prayer, so that the whole time of the journey was entirely filled up. I heard the disciples beseeching Him not to bring on an untimely death by the little care He took of His Body, His fasting, His going barefoot, His long night-watches during that cold, damp season. But Jesus reproved them gently and went gravely on His way.

3 Tishri 29 AD = Thursday Julian 29 September = vision of Thursday 4 October 1821

(p. 455) Before daybreak I beheld Him and His disciples descending the mountain side into the valley of the shepherds. The shepherds dwelling around already knew of His coming. All had been baptized by John, and some even had had dreams and visions of the approach of the Lord. Several were on the watch for Him. They gazed uninterruptedly toward the point whence He might be seen coming down the mountain. Suddenly He appeared in sight. They beheld Him shining with glory and surrounded by light, descending into the valley, for many of these simple-hearted people were highly favored with grace. Instantly they sounded a horn, to arouse the more distant dwellers and summon them to the spot. This was their custom at every extraordinary occurrence. All hastened to meet the Lord. They knelt before Him, with head lowly bent, their long staves resting in their arms; many of them prostrated flat on their face. They wore short doublets to the knee, mostly of sheepskin, some open on the breast, others closed, their wallets hung on their shoulder. They greeted Jesus in words from the Psalms that foretold the coming of the Messiah and proclaimed Israel’s gratitude for the fulfillment of the Promise. Jesus showed them great affection, and congratulated them on their happy state. Here and there He taught in the huts that lay around the broad meadow valley, His instructions turning upon the pastoral life which He treated in parables.

Then, followed by his hearers, He passed farther on through the valley toward Jerusalem to the shepherd tower. This tower stood on an eminence in the center of a field, its foundation being huge fieldstones. It consisted of a very high superstructure of beams, supported in part by the green trees around it. The walls were hung with mats. There were galleries and outside steps around it, and at various distances little, covered standing places like sentry boxes. From a distance it looked like a ship with high (p. 456) masts and spreading sails; it also bore some resemblance to the towers in the land of the Three Kings from which they watched the stars. The whole country around could be scanned from this tower, even Jerusalem and the mountain upon which Jesus was at a later period tempted by Satan.

The shepherds made use of it to catch their herds and ward off threatening danger. Some of them with their families dwelt around it in a circle of about five hours in circumference, in farmhouses surrounded by gardens and field. But their general rendezvous was in the near neighborhood of the tower. Here they kept their various utensils, and here the herdsmen received their food. All along the base of the tower-hill were huts, and at some distance from it a large enclosed shed wherein the wives of the herdsmen dwelt and prepared the food. These women did not go forth with the rest to meet the Lord and His disciples, but later on they were instructed by Jesus. There were about twenty shepherds living around here. Jesus instructed them, called their attention to the happiness of their state of life, and told them that He had come to visit them because they had greeted Him in His infancy and had lovingly treated both Himself and His parents. He taught especially in parables of shepherds and herds, telling them that He, too, was a Shepherd, that He had under Him other shepherds who till the end of time should gather together, heal, and guide His flocks.

Then the shepherds told Jesus all about the glad tidings brought them by the angels, also about Mary, Joseph, and the Child. They had seen, they said, the image of the Child in the star that had hovered over the Crib Cave. They told of the Kings and how they in their turn had beheld the shepherd tower in the stars, and of the numerous gifts they had left here on their return to their own country. Many of them had been put to use both in the tower and in the surrounding huts, which were formed (p. 457) of coarse canvas. Some of the old men present had in their youth been at the Crib. They repeated the story all over again to Jesus.

4 Tishri 29 AD = Friday Julian 30 September = vision of Friday 5 October 1821

Next day Jesus and the disciples were escorted by the shepherds farther on toward Bethlehem to the dwellings of the sons of the three eldest shepherds to whom the angels at Christ’s birth had first appeared, and who first had offered Him their homage of veneration. They were now dead and lay buried not far from the dwellings, which were about one hour’s distance from the Crib Cave. Three sons of the old shepherds were still alive and they were themselves old men. They were held in great respect by all the others, their families being something like superiors over the rest, something similar to the Three Kings among their people. They received Jesus very humbly and joyfully, and led Him to the graves of their fathers. The site was an isolated hill covered by a vineyard; the base was surrounded by a kind of covered walk from which opened various caves and cellars. The cave containing the remains of the old shepherds was high up on the hill. The light entering from above disclosed the three graves which lay together in the ground, two parallel, the third lengthwise between them, thus l - l. They were closed by doors. The shepherds opened the graves for Jesus, and I saw the brown faces of the closely enveloped corpses. The space around the coffins was filled with little pebbles. The shepherd crooks lay in the coffins by their owners.

The shepherds also showed Jesus the treasure that they still had from the gifts of the Three Kings and which was concealed herein the cave. It consisted of little solid bars of gold and whole pieces of very costly stuffs embroidered in gold. They asked Jesus whether or not they should give it to the Temple. He answered by telling them to keep it for the Community which was to form the new Temple, and He foretold to them that there would one day be a (p. 458) church erected over this tomb. On this hill began a vineyard that extended toward Gaza. It was the usual burial-place of the shepherds.

From here the Lord was conducted to the place of His birth in the Crib Cave distant about an hour. Their way led through a remarkably beautiful meadow valley. Three paths ran through it between tracts of fruit trees trimmed into shape. The shepherds told on the way of the angelic Gloria, and I saw all again in pictures. The angels had appeared in three different places: first, to the three shepherds; then, on the following night, at the shepherd tower; and lastly, at the well near the spot at which Jesus had the day before been welcomed by the shepherds. Around the shepherd tower they appeared in greater numbers, large, wingless figures. The shepherds took Jesus into the tomb cave of Maraha, Abraham’s nurse, near the great pine tree.

The path to the Crib Cave ran along the east, from which side Bethlehem was not directly accessible, since no straight road led thither. The city could scarcely be seen from this side, for it was separated from the valley of the shepherds by dilapidated walls, and massive ruins of similar masonry between which ran deep ravines. The nearest direct entrance into the city was by the south gate that led to Hebron. Leaving this gate, one would have to go around toward the east in order to reach the region of the Crib. This region was contiguous to the valley of the shepherds from which one could go to it without entering Bethlehem. Both the Crib Cave and the adjoining caves belonged to the shepherds, who used them for storing their utensils and sheltering their cattle. No one from Bethlehem had any communication with this region, (p. 459) neither road nor path leading thither. Joseph, whose father’s house stood on the south side of the city, had often when a boy visited the shepherds here, concealed himself in the caves from his brothers, and spent therein much time in prayer.

When Jesus now visited the Crib in company with the shepherds, it was already very much changed, for they had fitted it up as a place of devotion. No one was allowed to step on the sacred ground; consequently a grated passage had been made around the cave, thus enlarging the space covered by it. Into this passage opened cells hewn in the rock. It was like a cloister. The ground and walls of the cave were covered with the tapestry and carpets left by the Kings. They were woven in colors, the principal figure in them being pyramids. Two flights of steps ran from the passage up above the Crib Cave. The roof of the latter, wherein had once been oblique openings to admit light, had been entirely removed and replaced by a domelike cupola through which the light streamed. By one of the flights mentioned above, one could mount from the dome of the cave to the top of the hill and thence proceed toward Bethlehem. All these changes had been made with the means left by the Kings.

The Sabbath was just beginning and the lamps had been lighted in the Crib Cave when the shepherds brought Jesus hither. The Crib itself still occupied the same place. Jesus pointed out to the shepherds something that they did not know; viz., the exact spot upon which He was born. He gave them an instruction and they celebrated the Sabbath in the Cave. He told His hearers that his Heavenly Father had chosen this place for His nativity at the time of Mary’s Immaculate Conception, and I saw that it had been the theater of several significant events of the Old Testament. Abraham and Jacob had been within its walls, and before them had Seth, the Child of Promise, been born therein of Eve after a penance of seven years. An angel appeared to (p. 460) Eve on that occasion, telling her that this was the seed that God had given her in the place of Abel. Seth was for a long time hidden here and nursed, also in the Suckling Cave of Abraham’s nurse Maraha; for, as Jacob’s sons pursued Joseph, so did the brothers of Seth pursue him. The Suckling Cave was now Maraha’s tomb.

The shepherds led Jesus into the adjacent cave also, where for a time the holy Family had tarried. The fountain that had sprung up therein on the night of Christ’s Nativity, they had beautifully enclosed, and they made use of its waters in sickness. Jesus commanded them to take some of the water away with them.

5 Tishri 29 AD = Saturday Julian 1 October = vision of Saturday 6 October 1821

On leaving the cave, he visited the shepherds’ huts. Saturnin baptized several aged men who were unable to go to the baptism of John. Into the water which they had brought from the fountain of the cave near the Crib, they poured some of Christ’s baptismal water from the pool on the island in the Jordan. At John’s baptism all confessed their sins publicly; but at that of Jesus each acknowledged his sins privately, gave proofs of contrition, and received pardon. The old men whom Saturnin baptized knelt, their shoulders bared to the breast, their head bowed over a large basin. In this manner they were baptized. The form made use of at this baptism was similar to that employed by John at the baptism of Jesus. But to the word Jehovah and the invocation of the three gifts, was added “and in the name of the One that has been sent.”

6 Tishri 29 AD = Sunday Julian 2 October = vision of Sunday 7 October 1821

(p. 461) Jesus had spent His nights alone and in prayer. Upon leaving the shepherds He addressed His disciples, telling them that He was now going to make another journey to some people who had hospitably sheltered Him and His parents on their flight, that He would cure their sick and convert a sinner, that no footstep of His holy parents should remain unblessed, and that everyone who had shown them compassion and kindness on their flight, He would now seek out and lead to salvation. The mercy and benevolence of all such persons have been to them a pledge and a furtherance of salvation; their effects will continue forever. As now, He said, He was visiting all that had at that time shown charity to Him and His, so would His Heavenly Father be mindful of all that showed mercy and charity to even the most insignificant of His brethren. Jesus then appointed a place near the city and Mount Ephraim, where His disciples were to await His coming.

7 Tishri 29 AD = Monday Julian 3 October = vision of Monday 8 October 1821

He now journeyed alone around Herod’s dominions toward the desert near Anim, or Enzannim, a few hours from the Dead Sea. His way lay through a wild, though tolerably fertile region where, hedged in by enclosures, were pastured a great many camels divided into droves of forty. There was an inn for the accommodation of travellers through the desert, and to it Jesus went. Several huts and sheds stood nearby, and the proprietors of the inn owned many camels.

This inn was the last in Herod’s dominions met by the Holy Family on their flight into Egypt. The people were a bad set who carried on thievery, but notwithstanding they had received the Holy Family kindly. The neighboring city contained many disorderly characters who had settled (p. 462) there after some war.

Jesus went to the inn and asked hospitality. The proprietor was a man about fifty years old, called Reuben, who had been there at the time of the flight into Egypt. When Jesus glanced at him and addressed him, grace shot like a ray of light into his breast. The words of Jesus and His salutation fell upon him like a blessing, and deeply moved he exclaimed: “Lord, it is as if the Promised Land enters with Thee into my house!” Jesus replied that, if he would believe in the Promise and would not cast away from him its fulfillment, he would indeed share in the Promised Land. Then He spoke of good works and their consequences, telling him that He had now come to announce salvation to him, because he had kindly entertained His Mother and His foster-father so many years before when on their flight to Egypt. In like manner does every action, the good as well as the bad, bear its own fruit. At these words of Jesus, the man cast himself trembling on the ground before Him, saying: “Lord, whence is this to me, a poor, despised, miserable man, that Thou shouldst enter my house?” Jesus answered that He had come to cleanse sinners from their iniquity and lead them back to God. The man still spoke of his own baseness, and said that all the inhabitants of the place belonged to a miserable, lost generation; he also told Jesus of his poor, sick grandchildren. Jesus replied that if he would believe in Him and be baptized, He would restore his grandchildren to health. He washed Jesus’ feet, and gave Him the best he had for His refreshment. When the neighbors came in, he told them who Jesus was and what He had promised. He had a relative among them who was named Issacher.

After that he conducted Jesus to his sick grandchildren who, some from leprosy and some from lameness, had become quite deformed. Jesus commanded the children to rise, and they stood up cured. He visited some women (p. 463) also, who were sick of a bloody flux. Then He ordered a bath to be prepared. They got ready a large vessel of water under a tent. From one of the two flasks that He carried with Him strapped to His side under His outer robe, He poured into it some of the baptismal water from the Jordan, and blessed the whole. The sick were then ordered to bathe in it. They did so, and came forth cleansed and thanking the Lord. Jesus did not baptize them Himself, although this washing was equivalent to Baptism in case of death; but He exhorted them to go seek for the baptism at the Jordan.

When the people questioned Jesus, asking if the Jordan really possessed special virtue, He answered that the channel of the Jordan had been hollowed out and its course directed; that all holy places of this land had been allotted to special purposes by His Heavenly Father long before man had existed there, yea, even before the land or the Jordan had sprung forth from nothing. Very wonderful things spoke Jesus on this subject, and He instructed the women on marriage inculcating modesty and continency. He pronounced the degeneracy of the people of this place and the pitiful condition of the children, consequences of the illegitimate connections so common among them. He spoke of the parents’ share in the corruption of their children, of arresting the evil by penance and satisfaction, and of the second birth in baptism.

Then He recounted to them all the kind offices they had performed for the Holy Family at the time of their flight, and gave them some information relative to the places at which they had rested and refreshed themselves. Mary and Joseph had with them on their flight a she-ass, as well as the ass upon which the Blessed Virgin rode. Jesus showed the people all their actions at the time of the flight, that is all the acts of kindness they had shown the Holy Family, as so many types of their present turning from sin to salvation. They prepared for the Lord a (p. 464) repast from the best they had. It consisted of a kind of milk thick like white cheese, honey, rolls baked in the ashes, grapes, and birds.

8 Tishri 29 AD = Tuesday Julian 4 October = vision of Tuesday 9 October 1821

Accompanied by some of these men, Jesus left Ainon and, returning by another route, arrived toward evening at a city built on both sides of a mountain, through which ran a rugged valley full of deep ravines. Both mountain and city bore the name of Ephraim, or Ephron. The mountain faced straight toward Gaza. Jesus had come through the country of Hebron. At some distance from the road that He travelled could be described a ruined city with a tower still standing, whose name sounded like Malaga. About an hour’s distance from this place was the grove Mambre whither the angels bore to Abraham the promise of a son, Isaac; also the double cave that Abraham bought from Ephren, the Hethite, and which afterward formed his tomb. The field that witnessed David’s combat with Goliath was not far off.

Jesus, His escort having taken leave, wended His way around one side of the double city and met His disciples in the rugged valley road which had been designated by Him as the place of meeting. He conducted them out of the winding ravine into a very spacious cave in the wildest part of the mountain, to which no path led. It had afforded a resting place, the sixth in order, to the Holy Family on their flight into Egypt, and here Jesus and His disciples passed the night.

Jesus told this circumstance to the disciples, impressing upon them the sacred character of the place, while they were busying themselves making a fire. They struck a light by revolving one piece of wood inside another. One of the Prophets had frequently spent some time in this cave, in order to give himself more unreservedly to prayer. I think it was Samuel. David, too, while guarding his father’s flocks around here, had made the cave a place of prayer and there received commands of God (p. 465) through the ministry of angels. It was while thus engaged that he was admonished to slay Goliath.

When the Holy Family reached this cave, they were dejected and exhausted. The Blessed Virgin wept sadly. They were in want of all things, because they had fled by unfrequented ways, shunning the great cities and customary inns. They spent a whole day here recruiting their strength, and several wonders were vouchsafed them for their refreshment - a fountain sprang up in the cave, and a wild goat bounded in and allowed itself to be milked.

Jesus spoke to the disciples of the great tribulations in store for Him and all His followers, of the hardships here endured by Himself and His Blessed Mother, of the mercy of His Heavenly Father, and of the holiness of the place. He added that at some future day there would be a church built on the spot, and He blessed the cave as if consecrating it. The disciples had brought with them some fruit and rolls, and of them all partook.

9 Tishri 29 AD = Wednesday Julian 5 October = vision of Wednesday 10 October 1821

When Jesus and His disciples left the cave, they struck off in the direction of Bethlehem. On this side of Ephron they entered an inn that stood among houses built apart, and there, after washing their feet, took some refreshment. The people were good and somewhat inquisitive. Jesus instructed them on penance, the nearness of Redemption, and of what they must do to follow Him. They asked him why His Mother took that long journey from Nazareth to Bethlehem, since she could have been so comfortably cared for at home. Jesus answered by telling them of the Promise and that He was to be born in poverty at Bethlehem among the shepherds, since like a (p. 466) shepherd He was to gather the flocks together. It was alto for this same reason that now, after His Heavenly Father’s testimony of Him, He visited these shepherd regions first.

From here Jesus turned His steps to the south side of Bethlehem about two hours distant, crossed a portion of the shepherd valley, and proceeded around the west side of the city, leaving Joseph’s paternal house to the right. Toward evening He entered the now little city of Maspha, some hours from Bethlehem.

Maspha could be seen at a great distance, for on the highroads all around the city burned lights in iron lanterns. It was encompassed by walls and towers, and traversed by several streets. Maspha was long one of the principal places of devotion. Judas Maccabeus had before battle held here a great prayer meeting in which he reminded Almighty God of all the outrageous decrees of the enemy, recalled to Him His own promises, and exposed the priestly garments before the assembled multitude. Then five angels appeared to him before the city and promised him victory. It was here also that Israel had assembled against the tribe of Benjamin, on account of an outrage and murder committed upon the wife of a travelling Levite. The infamous scene was enacted under a tree, which was afterward walled around, and no one went near it. In Maspha also Samuel had exercised his office of Judge; and here was found that Essenian cloister in which dwelt Manahem, who had foretold the sceptre to Herod when the latter was only a boy. This cloister had been built by the Essenian Chariot, who lived about one hundred years before Christ. He was a married man from the country of Jericho. He had separated from his wife and both, he for men and she for women, had founded several communities of Essenians. He was a very holy man and died in a cloister founded by him not far from Bethlehem. He was the first to arise from his tomb at the death of Christ and appear to men.

(p. 467) Maspha was full of inns, and the arrival of a stranger was soon noised about the city; consequently Jesus had scarcely entered the inn when He was surrounded by a crowd. He was conducted to the synagogue where He explained the Law. Some of His hearers were spies whose intentions were insincere. They sought to draw Him out, because they had heard of His promise to lead the heathens also into the Kingdom of God, and that He had spoken among the shepherds about the Three Kings. Jesus’ words on this occasion were very severe. He said that the days of the Promise were completed; and that all who would be born again in Baptism, would believe in Him whom the Father had sent, and would keep His commandments, should as well as His followers have a share in the Kingdom. But from the unbelieving Jews should the Promise be withdrawn and given over to the heathens.

I cannot repeat Jesus’ words exactly, but they were to this effect: that He knew their intentions, that they were spies, that they might betake themselves to Jerusalem, and there tell all they had heard Him say.

Jesus had alluded to Judas Maccabeus and the several important events that had here taken place. His hearers boasted the magnificence of the Temple and the superiority of the Jews over the heathens. But Jesus explained to them that the end for which the chosen people had been called and their Temple erected was now attained, since the One promised by God through the Prophets was now come to establish the Kingdom of His Heavenly Father, and to raise to Him a new Temple.

After this instruction, Jesus left Maspha and went about an hour eastward. He reached first a row of houses, then came to a residence that stood alone and which belonged to one of Joseph’s family. Joseph’s father had married a widow with one son. This stepson had married and settled in this place, and his descendants now occupied the house alluded to They had been baptized and had a family of (p. 468) children. They received Jesus cordially and with every mark of deference. Several of the neighbors assembled at the house. Jesus gave an instruction after which He partook of a repast with them. The meal over, He retired with two of the men, Aminadab and Manasses. They questioned Him as to whether He was acquainted with their circumstances and whether they should follow Him right away. Jesus replied no, that they should for the present be numbered among His secret disciples. Then they knelt before Him, and He blessed them. Prior to His death, they publicly joined the disciples. Jesus stayed here overnight.

10 Tishri 29 AD = Thursday Julian 6 October = vision of Thursday 11 October 1821

From here Jesus and His disciples went on for a couple of hours till they came to a farmhouse which had been the last stopping place but one on Mary’s journey to Bethlehem. It may have been about four hours’ distance from the city. The men of the house came out to meet Jesus and, falling down before Him on the road, begged Him to enter. He was very cordially received. These people went almost daily to John’s instructions and were all familiar with the wonders connected with the Lord’s baptism. A warm bath was prepared for Jesus, also a repast, and a beautiful couch was made ready for Him that night. Jesus taught here.

The woman who had harbored the Holy Family here thirty years ago was still alive. But she was blind, and had been for many years almost bent double. She lived alone in the main building and her children, who lived nearby, sent her her food. When Jesus had performed His ablutions, He went to see the poor, old woman. He spoke to (p. 469) her of compassion and hospitality, of good works that bear no merit, and of selfishness, placing her present afflictions before her as a punishment of the same. She was deeply touched, confessed her fault, and He cured her. He ordered her to bathe in the water He had just used. She did so, recovered her sight, and became straight and well. But Jesus commanded her to say nothing of her cure.

The people of this place questioned Jesus as to which was the greater, He or John. Jesus answered: “He of whom John gives testimony.” Then they spoke of John’s zeal and energy, also of the beautiful, manly figure of Jesus Himself. Jesus remarked that, three and a half years hence, they would see no beauty in Him, they would not even recognize Him so disfigured would He be. Of John’s zeal and energy He spoke, likening him to one knocking at the house of a sleeping man, to rouse him for the coming of the Lord; to one breaking a path through the wilderness, that the king might safely travel over it; and lastly to an impetuous torrent that rushing along purifies the channel through which it flows.

11 Tishri 29 AD = Friday Julian 7 October = vision of Friday 12 October 1821

Next morning at daybreak Jesus departed with His disciples, followed by the crowd that had gathered around Him. They wended their way toward the Jordan, distant from this point at least three hours. The Jordan flows through a broad valley that rises on either bank for the distance of about half an hour. The stone in the enclosed space whereon the Ark of the Covenant had rested, and where the recent festival was celebrated, was about an hour’s distance from John’s place of baptism, that is, taking it in a straight line toward Jerusalem. John’s hut near the twelve stones was in direction of Beth -Araba and somewhat more to the south than the stone of the Ark of (p. 470) the Covenant. The twelve stones lay one-half hour from the place of baptism and in the direction of Gilgal. Gilgal was on a gentle slope on the west side of the mountain.

From John’s baptismal pool the view up both the shores, which were very fertile, was most lovely. The most delightful region, however, rich in fruits and teeming with abundance, was around the Sea of Galilee. But here, and also around Bethlehem, there were broader meadowlands, more husbandry, and a greater abundance of dhurra, garlic, and cucumbers.

Jesus had already passed the memorial stone of the Ark of the Covenant and was about one quarter of an hour beyond John’s tent, before which the latter stood teaching. A gap in the valley disclosed this scene to the distant traveller, and Jesus in passing was for not longer than a couple of minutes visible to the Baptist. John was seized by the Spirit and, pointing to Jesus, he cried out: “Behold the Lamb of God, who taketh away the sins of the world!” Jesus passed, preceded and followed by His disciples in groups, the multitude lately gathered around Him in the rear. It was early morning. The people crowded forward at the words of John, but Jesus had already disappeared. They called after Him in acclamations of praise, but He was out of hearing.

When returned from their fruitless attempt to see Jesus, the people complained to John that Jesus had so many followers and that, as they had heard, His disciples had already begun to baptize. What, they asked, would be the outcome of all that. John made answer by repeating that he would soon resign his place to Jesus, since he was only a servant and precursor. These words were not at all acceptable to John’s followers, who were somewhat jealous of Jesus’ disciples.

Jesus now directed His steps toward the northwest, leaving Jericho on the right and proceeding to Gilgal about two hours distant from Jericho. He stopped at many (p. 471) places on the way. The children followed Him singing songs of praise, and ran into the houses to bring their parents out.

The region known as Gilgal comprised the whole of the elevated country above the low valley of the Jordan, and which was embraced by the inflowing streams of the Jordan for a circumference of five hours. But the city Gilgal, to which Jesus drew near before evening, lay scattered and interspersed by numerous gardens for the distance of about one hour, in the direction of the place to which John had retired to preach and baptize.

Jesus first entered the precincts of a sacred spot open to Prophets and Doctors of the Law. It was the place where Joshua had communicated something to the Children of Israel, namely, the six maledictions and six benedictions that had been revealed to Eliezer and himself by Moses before his death. The circumcision hill of the Israelites was nearby, and it, too, was enclosed by a wall.

I saw on this occasion the death of Moses. He died upon a low, but steep peak of Mount Nebo, which rises between Arabia and Moab. The camp of the Israelites flanked the mount, the outposts extending far into the valley around. A growth like ivy covered the whole mount. It was short and crisp, and grew in tufts like the juniper. Moses was obliged to support himself by it when climbing to the top of the peak. Joshua and Eliezer were with him. Moses had a vision from God that his companions saw not. He delivered to Joshua a roll of writing containing six maledictions and six benedictions, which the latter had to publish to the people when in the Promised Land. Then having embraced them, he commanded them to depart and not to look back. When they had gone, (p. 472) Moses cast himself upon his knees with outstretched arms, and gently sank upon his side dead. I saw the earth open under him and enclose him as in a beautiful grave. When Moses appeared at the Transfiguration of Jesus on Thabor, I saw that he came from that place. Joshua read the six blessings and six maledictions before the people.

Many of Jesus’ friends awaited Him in Gilgal: Lazarus, Joseph of Arimathea, Obed, a son of the widow of Nazareth, and others. There was an inn here, in which they set refreshments before the Lord and His companions after washing their feet.

Before the crowds here assembled, many of whom were on their way to John’s baptism, Jesus gave an instruction. The spot chosen for the purpose was near the baths and place of purification built high up on the sloping, terraced shore of an arm of the Jordan. It was shaded by an awning, and all around were pleasure gardens ornamented with trees, shrubs, and green plots. Saturnin and two other disciples who had left John to follow Jesus baptized after Jesus had given an instruction on the Holy Ghost. He taught of the several attributes of the Holy Spirit, and pointed out the marks that distinguish one that has received Him.

John’s baptism was preceded by only a summary confession of sins accompanied by proofs of contrition and a promise of amendment. But at the baptism of Jesus the acknowledgment of sin was not made in this general way. Everyone accused himself individually and mentioned his chief transgressions. Jesus exhorted to sincerity. He frequently proclaimed the sins of those that, through pride or false shame, concealed them thus to lead them to repentance.

Here also Jesus alluded to the passage over the Jordan and the ceremony of circumcision that had here been performed. It was in memory of this latter circumstance that baptism was now administered here and, through its (p. 473) efficacy, He said, they should henceforth be circumcised in their heart. He spoke likewise of the fulfillment of the Law.

The baptized on this occasion were not immersed in the water, they only inclined their head over it; nor did they put on an entire baptismal garment, a white cloth only was placed on their shoulders. The disciples did not make use of a three-channelled shell like John’s; but from the basin over which the neophyte inclined, they dipped up the water three times with the hand. Jesus had previously blessed it and poured into it some from His own baptismal well. About thirty were baptized at this time. They appeared radiant with joy after the ceremony, and declared that they truly felt that they had now received the Holy Ghost.

Jesus then proceeded to Gilgal to celebrate the Sabbath.

12 Tishri 29 AD = Saturday Julian 8 October = vision of Saturday 13 October 1821

Jesus went with His followers amid the acclamations of the multitude to the synagogue, a very large, old building on the east side of the city. It was a four-cornered edifice, longer than broad, the angles filled in in such a way as to give it something of the appearance of an octagon. It contained three stories, in each of which was a school. A spiral, exterior flight of steps joined to the wall led up to each, and around each landing ran a little portico. High up in the rounded corners of the building were niches, in which one could stand and view the country far and near. The synagogue stood by itself with gardens cut off on both sides. In front of the entrance was a porch and a teacher’s desk similar to that of the Temple in Jerusalem, and there was also an open court containing an altar upon which sacrifice had once been offered. There were likewise covered porches for women and children. One could easily detect the similarity of all these arrangements with those of the Temple, also that the Ark of the Covenant had once rested here and sacrifices been offered.

The school on the lowest story was the most beautiful (p. 474) in its arrangements. At one end, in the spot corresponding to that occupied by the Holy of Holies in the Temple, stood an octagonal pillar around which were compartments containing rolls of writings. A table encircled the base of the pillar, and below that was a vault. Here it was that the Ark of the Covenant had once stood. The pillar was very beautiful, of polished white marble.

In the school on the first story, Jesus taught before the priests, the people, and the Doctors of the Law. Among other things He alluded to the fact that here the promised kingdom had been first established, but that idolatry so abominable had been practiced at a later period that scarcely could seven just souls be found among the inhabitants. Ninive, though five times greater, had been able to produce five just. Gilgal had been spared by God, therefore they should not now repulse Him who came to fulfill the Promise: they should do penance and through Baptism be born anew. Then taking the rolls from their places around the pillar, Jesus read and explained them.

After that He taught the young men in the school on the second story, and lastly the boys on the third. Coming down, He delivered another instruction to the women in an open space under a porch, and still another to the young maidens. To these last He spoke of modesty and chastity, of repressing curiosity, of modesty in dress, of veiling the hair, and of covering the head in the Temple and in the synagogue. He reminded them of the presence of God and the angels in holy places, and that the latter themselves veil their face before the Lord. He told them that in the Temple and synagogue there were myriads of angels hovering around the worshippers, and He explained why females should veil the head and hair. The children ran familiarly to Jesus. He blessed them and took them up in His arms. They were very much attached to Him. The joy and jubilation over Jesus were general in this place. As He left the school, the people ran from all (p. 475) sides to meet Him, crying out, and exclaiming: “The Promise is fulfilled! May it remain with us. May it never forsake us!”

13 Tishri 29 AD = Sunday Julian 9 October = vision of Sunday 14 October 1821

When Jesus had finished His instructions, the people were anxious to bring their sick to Him. But He dismissed them, saying that it was neither the time nor the place for that, He must now leave them, for He was called elsewhere. Lazarus and the friends from Jerusalem returned to their homes and Jesus took leave of the Blessed Virgin, telling her that He would see her again before He retired into the desert.

The Sanhedrin in Jerusalem again held a long consultation on the subject of Jesus. Everywhere they had spies bribed to give them information of His words and actions. The Sanhedrin consisted of seventy-one priests and doctors, of whom twenty were again divided into fives, thus forming so many subcommittees for deliberating and disputing together. They examined the genealogical register, and could in no way deny that Joseph and Mary were of the Rouse of David and Mary’s mother of the race of Aaron. But as they said, these families had fallen into obscurity, and Jesus strolled around with vagrants. He also defiled Himself with publicans and heathens, and sought the favor of slaves. They had heard, they said, of the familiar way in which He had spoken lately to the Sichemites, who were returning home from their work in the region of Bethlehem, and they thought that He must have designs to raise an insurrection with the aid of such hangers-on. Some gave it as their opinion that He was very likely an illegitimate child, because He had once proclaimed Himself the son of a king. Others declared that He must in some way receive secret training from the devil, for He often retired apart and spent the night alone in the wilderness or on the mountains. They knew what they were saying, for they had already inquired into all this. Among these twenty deliberators were some who (p. 476) knew Jesus and His family very well, who were most favorably inclined toward Him, who were indeed His friends in secret Nevertheless, they did not contradict what was said against him. They kept silence in order to be the better able to serve Him and His disciples and to give them information of whatever might come to their knowledge. The majority of the committee concluded at last that Jesus was in communication with the devil from whom He received instruction, and this was the opinion they publicly proclaimed and which was spread throughout Jerusalem.

John’s disciples announced to him the baptism that had lately taken place in Gilgal, representing the same as a usurpation of his rights. But in deepest humility John again repeated what he had often told them before; viz., that he would soon give place to his Lord, whose herald and precursor he had been. The disciples could not rightly understand his words.

With about twenty followers, Jesus left Gilgal and moved on to the Jordan which He crossed on a raft. All around on the beams of the raft were seats, and in the center two concave spaces in which they were accustomed to stand the camels that they might not slip between the beams into the water. Three camels could be so accommodated; but now there were none on board, the Lord and His disciples being the only passengers. It was night, and lighted torches stood in the hollow spaces. Jesus related the parable of the sower which, on the following day, He explained. The passage over the river occupied fifteen minutes at least, for the current at this point was very strong. They had to row some distance up the river, and then drift down to the spot at which they intended to land, and which was not directly opposite their starting point. The Jordan is a singular river; it cannot be crossed at all in many places, and its steep shores are pathless. It makes frequent and sudden bends, and often appears to flow straight past a place around which it is, in reality, (p. 477) running. Its bed in many places is rocky and its course consequently arrested. Its waters encircle numerous islands as they flow sometimes troubled, sometimes clear, according to the nature of its bed, here and there forming falls. The water of the Jordan is soft and tepid.

They landed near the settlement of the publicans. A highroad from the region of Kedar passed nearby and there, too, a lovely valley took its rise. The publicans, who had already received John’s baptism, entertained Jesus; but several of His followers, surprised at their Master’s intimacy with these despised people, stood shyly aloof. Jesus and His disciples spent the night here, accepting hospitality from the publicans, who were most deferential to them. Their houses stood on the side of the road that ran through the valley and not far from the Jordan; somewhat further on was the inn for the accommodation of merchants and their camels. There were many tarrying here at the time, on account of the next day’s feast, that of Tabernacles; for although most of them were pagans, yet they were obliged to observe the festivals as days of rest. The publicans questioned Jesus as to how they should restore their unjustly acquired goods. He told them that they should be taken to the Temple, which however He meant only spiritually, for in reality He designated thereby His own community, the Church. There should, He said, he purchased with it a field near Jerusalem for the support of poor widows, and He explained to them why a field, illustrating by the parable of the sower.

14 Tishri 29 AD = Monday Julian 10 October = vision of Monday 15 October 1821

Next day Jesus walked with them on the shore and in the country around, teaching again of the sower and the future harvest. He took His text from the feast of Tabernacles, which was then beginning, and which commemorated the vintage as well as the ingathering of the fruits of the field. From the publican village, Jesus pressed on further through the valley. On either side of the mountain (p. 478) slope, for the distance of half an hour perhaps, were rows of houses in which the Feast of Tabernacles was being celebrated. These houses extended as far as Dibon in the environs of which indeed they appeared to be. By their side were erected the booths formed of green branches of trees and adorned with bushes, festoons, and clusters of grapes. On one side of the road were the tabernacles and the little tents of the women; on the other, the huts in which the animals were slaughtered. All the food was carried across the road. The children, adorned with garlands, went in bands from one tabernacle to another, singing and playing upon musical instruments. These last consisted of triangles furnished with rings which they tinkled, triangles spanned by cords, and a wind instrument from which arose spiral tubes.

Jesus paused here and there to teach. Refreshments were offered to Him and His disciples, grapes on sticks, two clusters on each. At the further end of this row of houses stood an inn which Jesus entered. Not far from the inn, between it and Dibon, was a broad, open space in the middle of the road. Here, surrounded by trees, arose the large and beautiful synagogue of Dibon.

15 Tishri 29 AD = Tuesday Julian 11 October = vision of Tuesday 16 October 1821

On the next day Jesus taught in the synagogue, taking again the parable of the sower, alluding to the baptism and the nearness of the Kingdom of God. He spoke also of the feast of Tabernacles and of its celebration here, taking occasion to reprove the people for mixing up heathenish customs in their services, for some of the Moabites still dwelt in this place, and with them the Jewish people had intimate relations. When Jesus left the synagogue, He found in the open court numbers of sick who had been borne thither on litters. They cried out as soon as they saw Him: “Lord, Thou hast been sent from God! Thou canst help us! Help us, Lord!” He cured many. That evening a banquet was prepared in the inn for Jesus and His followers. There were many of the heathen (p. 479) merchants near Jesus when He spoke of the call of the Gentiles, of the star that had appeared in the Land of the Kings, and of their going to visit the Child. Jesus left the place that night alone and went to pray on the mountain. He had engaged to meet His disciples the following morning on the road at the other side of Dibon. Dibon was six hours distant from Gilgal. It was rich in fountains and meadows, gardens and terraces, for it lay in the valley and up both sides of the mountain.

16 Tishri 29 AD = Wednesday Julian 12 October = vision of Wednesday 17 October 1821

Jesus next went to Socoth where He arrived toward evening. An innumerable multitude gathered around Him, among them many sick. He taught in the synagogue, and allowed Saturnin and four other disciples to administer baptism. It took place at a spring in a rocky grotto facing westward toward the Jordan which, however, could not be seen from it as a hill intervened. But the spring was fed from the deep waters of the river. The light fell into the grotto from apertures in the roof. In front of it was an extensive pleasure garden beautifully laid out with small trees, aromatic shrubs, and well-kept lawns. In it was an ancient memorial stone commemorative of an apparition of Melchisedech to Abraham.

Jesus taught here of John’s baptism, which He called a baptism of penance, and which would soon he discontinued. In its stead would be received the Baptism of the Holy Ghost and the remission of sin. He received from them a kind of general confession of their sins, and then some separately disclosed their predominant passions and transgressions. Many trembled at hearing Jesus accusing them of sins that they thought secret. After the confession Jesus laid His hands upon them as if giving absolution. They were not immersed when receiving baptism. A large basin of water was placed on Abraham’s memorial stone, and over it the neophytes bowed with bared shoulders. The baptizers poured the water thrice from the hollow of their hand over the heads of the baptized, who were very (p. 480) numerous at this place.

Abraham had once dwelt at Socoth with his nurse Maraha, and had owned fields in three different localities. Even here he had begun to share with Lot. It was here that Melchisedech first appeared to Abraham in the same way as did the angels. Melchisedech commanded him a threefold sacrifice of doves, long-beaked birds, and other animals, promising to come again and offer bread and wine in sacrifice. He told him what was going to happen to Sodom and to Lot, and pointed out to him several graces for which he should pray. Melchisedech at that time had no longer an earthly abode at Salem. Jacob also dwelt at Socoth.

17 Tishri 29 AD = Thursday Julian 13 October = vision of Thursday 18 October 1821

(Christ teaches and heals in Succoth and traverses the Decapolis.)

18 Tishri 29 AD = Friday Julian 14 October = vision of Friday 19 October 1821

From Socoth Jesus proceeded to Great Chorazin where, at an inn near the city, He had appointed to meet His Mother and the holy women.

19 Tishri 29 AD = Saturday Julian 15 October = vision of Saturday 20 October 1821

On the way thither He passed through Gersas where He kept the Sabbath, after which He went to an inn in the desert some hours from the Sea of Galilee. The proprietors dwelt nearby. The inn was still adorned as for the feast of Tabernacles, for the holy women had rented it some days previously and put all things in order. The necessary provisions were brought at their expense from Gerasa. Peter’s wife was with them, also Susanna of Jerusalem, and all the others excepting Veronica. Jesus had an interview with His Mother alone. He told her that he was now on his way to Bethania, whence He would retire to the desert. Mary was grave and anxious. She begged Him not to go to Jerusalem for awhile, for she had heard of the council convened on His account.

20 Tishri 29 AD = Sunday Julian 16 October = vision of Sunday 21 October 1821

Later on Jesus gave an instruction. The place chosen for it was a hill upon which was a stone seat formerly used for the same purpose. There were rows of people from the surrounding country and about thirty women present. They stood apart from the men. After the instruction Jesus told His followers that He must now leave them (p. 481) for a time and that they, as well as the women, should disband until His return. He spoke of John’s baptism soon to cease, and of the bitter persecution awaiting Him and His. Jesus left the inn with about twenty disciples and followers, and journeyed some twelve hours southwest.

21 Tishri 29 AD = Monday Julian 17 October = vision of Monday 22 October 1821

(p. 481) Near the city of Aruma, an inn was always in readiness for Him and His friends. Martha, for whom the journey to Gerasa was her first expedition with the holy women, had prepared this inn for Jesus, and His friends in Jerusalem bore the cost. The steward and servants lived in the neighborhood. The holy women told Jesus of the inn before His departure. The city was about nine hours from Jerusalem and between six and seven from Jericho.

Some Essenians dwelt near the inn. They went to see Jesus, conversed and ate with Him. Jesus went to the synagogue and taught of John’s baptism, which was a baptism of penance, a preliminary purification, a preparatory action such as was prescribed in the Law. It was different from the Baptism of him whom John heralded. They that were baptized by John I did not see again baptized, until after the death of Jesus and the coming of the Holy Ghost when, for the most part, the ceremony was performed at the pool of Bethsaida. The Pharisees of this place asked Jesus by what signs they should know the Messiah, and he told them.

(p. 481) Judas Iscariot, subsequently the Apostle, here heard Jesus preaching. He had come alone and not with the other disciples.

22 Tishri 29 AD = Tuesday Julian 18 October = vision of Tuesday 23 October 1821

(p. 481) He gave an instruction on the subject of mixed marriages with the heathens and Samaritans.

(p. 481) After listening to His instructions for two days, and passing remarks on the same with the disaffected Pharisees, he departed for a neighboring village which did not bear a very good name. There he gave an account of what he had heard, talking with an air of importance to a pious man of the place. The latter in consequence invited Jesus to visit him. Judas carried on some (p. 482) kind of traffic. He was much occupied with writing, and held himself in readiness for general services of any kind.

23 Tishri 29 AD = Wednesday Julian 19 October = vision of Wednesday 24 October 1821

When Jesus and His disciples arrived at the aforenamed place, which had been lately built and which on account of its mixed population was not in very good repute, Judas had departed. Herod owned a castle in the neighborhood. Something connected with the Benjaminites must have happened in this place, for there was a tree close at hand surrounded by a wall, and no one went near it. Abraham and Jacob had each offered sacrifice here, and hither had Esau withdrawn when at variance with Jacob on the subject of the Blessing. Isaac at that time was living near Sichar.

The man that had invited Jesus to these parts was called Jairus; he belonged to the married Essenians. He had a wife and several children, among the latter two sons named Ammon and Caleb. He had also a daughter whom Jesus at a later period cured of some disease, but he was not the Jairus of the Gospel. He was a descendant of Chariot the Essenian, who had founded the convents near Bethlehem and Maspha, and he was familiar with many circumstances of Jesus’ youth and family. He and his sons went forth to meet Jesus, whom they received with marks of deference. Jairus was, on account of his charity, the chief man of this despised place. He helped the poor and, on certain days, gave instructions to the children and the ignorant, for they had here neither schools nor priests. He likewise cared for the sick. As usual, Jesus taught of the baptism of John, setting it forth as a preparatory baptism of penance, also of the near coming of the Kingdom of God. With Jairus He visited the sick, and consoled them, but He would not cure any. He promised to return in four months and cure them. In His instructions He alluded to the events that had taken place here, namely, the estrangement of Esau in anger from his brother, and the consequences following upon his rage. It was this that had (p. 483) brought the place into ill-repute. Jesus told of the mercy of the Heavenly Father, who would realize all His promises in favor of those that would believe in the One sent by Him, would do penance, and he baptized and He showed how penance wards off the consequences of sin. Toward evening, accompanied about halfway by Jairus and his sons, Jesus went with His disciples to Bethania.

24 Tishri 29 AD = Thursday Julian 20 October = vision of Thursday 25 October 1821

They stopped at an inn in the vicinity, and there Jesus gave His disciples a long instruction in which He alluded to the trials in store for Him and all His followers. He told them that they should now leave Him, and weigh well whether they would be able to stand by Him in His future sufferings.

Lazarus came out to meet Him. The disciples departed for their homes, Aram and Themeni alone accompanying Him to Bethania where many friends from Jerusalem were awaiting Him, among them the holy women and Veronica. Aram and Themeni were the nephews of Joseph of Arimathea on the mother’s side. They had been John’s disciples, but had followed Jesus when on His way to Gilgal He had passed John’s place of baptism.

25 Tishri 29 AD = Friday Julian 21 October = vision of Friday 26 October 1821

Jesus gave an instruction at Lazarus’s on the baptism of John, on the Messiah, on the Law and its fulfillment, and on the various sects among the Jews. His friends had brought with them from Jerusalem some rolls of writings from which Jesus explained to them the words of the Prophets relative to the Messiah. But only a few were present at this instruction, only Lazarus and some intimate friends.

Jesus advised with them on the subject of His future abode. They counselled Him not to remain in Jerusalem, telling Him all that was said of Him there. They proposed to Him Salem as proper for His residence, since but few Pharisees were in it. Jesus spoke of various places and of Melchisedech, whose figurative priesthood was soon to be realized. Melchisedech had laid out all the roads, founded all the places that in the designs of God the Son of Man (p. 484) was afterward to travel over and evangelize. Jesus concluded by telling them that He would be found mostly around the Lake of Genesareth. This conference was held in a retired apartment that opened upon a garden attached to the baths.

Jesus had an interview with the women in a chamber fronting on the road that led to Jerusalem, and which had formerly been occupied by Magdalen. In obedience to Jesus’ direction, Lazarus brought his silent sister Mary and left her alone with the Lord, the other women retiring in the meantime to the antechamber.

Silent Mary’s bearing toward Jesus was somewhat different from that of the last interview, for she cast herself down before Him and kissed His feet. Jesus made no attempt to prevent her, and raised her up by the hand. With her eyes turned heavenward, she, as once before, uttered the most sublime and wonderful things, though in the most simple and natural manner. She spoke of God, of His Son, and of His Kingdom just as a peasant girl might talk of the father of the village lord and his inheritance. Her words were a prophecy, and the things of which she spoke she saw before her. She recounted the grave faults and had management of the wicked servants of the household. The Father had sent His Son to arrange affairs and pay off all debts, but they would receive Him badly. He would have to die in great suffering, redeem His Kingdom with His own Blood, and efface the crimes of the servants, that they might again become the children of His Father. She carried out the allegory in most beautiful language, and yet in as natural a manner as if she were recounting a scene enacted in her presence At times she was gay, at others sorrowful, calling herself a useless servant and grieving over the painful labors of the Son of the merciful Lord and Father. Another cause of sorrow to her was that the servants would not rightly understand the parable, although so simple and so true. She spoke of the Resur- (p. 485) rection. The Son, she said, would go to the servants in the subterranean prisons also. He would console them and set them free, because He had purchased their Redemption. He would return with them to His Father. But at His second advent, when He would come again to judge, all those that had abused the satisfaction He had made and who would not turn from their evil ways, should be cast into the fire. She then spoke of Lazarus’s death and resurrection: “He goes forth from this world,” she said, “and gazes upon the things of the other life. His friends weep around him as if he were never to return. But the Son calls him back to earth, and he labors in the vineyard.” Of Magdalen too she spoke: “The maiden is in the frightful desert where once were the children of Israel. She wanders in accursed places where all is dark, where never human foot has trod. But she will come forth, and in another desert make amends for the past.”

Mary the Silent spoke of herself as of a captive, for her body appeared to her a prison, and she longed to go home. She was so straitened on all sides; not one around her understood her and they were, as it seemed to her, all blind. But, she said, she was willing to wait, she would bear her captivity submissively, for she deserved nothing better. Jesus spoke to her lovingly, consoling her and saying: “After the Pasch, when I again come here, thou shalt indeed go home.” Then as she knelt before Him, He raised His hands over her and blessed her. It seemed to me that at the same time He poured over her something from a flask, but I cannot say whether it was oh or water.

Mary the Silent was a very holy person, but none knew or understood her. Her whole life was one uninterrupted vision of the work of Redemption, of which she spoke like an innocent child. No one guessed her interior life, and she was regarded as a simpleton. When Jesus signified to her the time of her death, viz., that she should, freed from captivity, at last go home, He anointed her for death. (p. 486) From this we may conclude that anointing is more necessary for the body than some people generally think. Jesus pitied Silent Mary who, as a reputed simpleton, would have received no embalming. Her holiness was hidden. Jesus dismissed her, and she returned to her abode.

After this Jesus again instructed the men on the baptism of John and that of the Holy Ghost. I do not remember any very great difference between the first named and that bestowed by the disciples of Jesus. The latter, however, was a little more like that which at a later period was to take away sin. Nor did I ever see any of those that had been baptized by John rebaptized before the descent of the Holy Ghost.

The friends from Jerusalem returned to the city before the Sabbath, Aram and Themeni going in company with Joseph of Arimathea. Jesus had told them that He would retire awhile in order to prepare for the painful mission before Him, that of teaching, but He did not tell them that He was going to fast.

(The following 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. 2. Retypeset, Rockford, Ill.: TAN, 1986)

(p. 1) Accompanied by Lazarus, Jesus went to the inn belonging to the latter situated near the desert. It was just before the hour at which the Sabbath began. Lazarus was the only one whom Jesus had told that after forty days, He would return.

26 Tishri 29 AD = Saturday Julian 22 October = vision of Saturday 27 October 1821

From this inn He began His journey into the desert alone and barefoot. He went at first, not toward Jericho, but southward toward Bethlehem, as if He wished to pass between the residence of Anne’s relatives and that of Joseph’s near Maspha. But He turned off toward the Jordan, shunned the different cities and villages by taking the footpaths around them, and passed that place near which the Ark had once stood and at which John had celebrated the feast.

About one hour’s distance from Jericho, He ascended the mountain and entered a spacious grotto. This mountain rises to the southeast of Jericho, and faces Madian across the Jordan.

Jesus began His fast here near Jericho, continued it in different parts of the desert on the other side of the Jordan, and after the devil had borne Him to the top of the mountain, concluded it where it had been commenced. From the summit of this mountain, which is in some parts covered with low brushwood, in others barren and desolate, the view is very extended. Properly speaking, it is (p. 2) not so high as Jerusalem, because it lies on a lower level; but rising abruptly from low surroundings, its solitary grandeur is the more striking. The height that commands the whole plateau upon which stand the Holy City and its environs is the Mount of Calvary, the loftiest point of which is almost on a level with the highest parts of the Temple. On the south side, the nearest to Bethlehem, Jerusalem is flanked by rocks dangerously steep. There was no gate on this side, the whole being taken up by palaces.

It was night when Jesus climbed that steep, wild mountain in the desert now called Mount Quarantania. Three spurs, each containing a grotto, rise one above another. Jesus climbed to the topmost of all, from the back of which one could gaze down into the steep, gloomy abyss below. The whole mountain was full of frightfully dangerous chasms. Four hundred years before, a Prophet, whose name I forget, had sojourned in that same cave. Elias, also, had dwelt there secretly for a long time and had enlarged it. Sometimes, without anyone’s knowing whence he came, he used to go down among the inhabitants of the surrounding district to prophesy and restore peace. About twenty-five Essenians one hundred and fifty years ago dwelt on this mountain. It was at its foot that the camp of the Israelites was pitched when, with the Ark of the Covenant, they marched around Jericho to the sound of trumpets. The fountain whose water Eliseus rendered sweet was not far off. St. Helena caused these grottoes to be transformed into chapels. In one of them, I once saw on the wall a picture of the Temptation. At a later period a convent arose on the summit of the mountain. I wondered how the workmen could get up there. Helena erected churches on numerous sacred spots. It was she who built the church over Mother Anne’s birthplace two hours from Sephoris. In Sephoris itself Anne’s parents owned a house. How sad that most of these holy places have gone (p. 3) to ruin, some even lost to memory! When as a young girl I used to go before the day through the snows of winter to Coesfeld to church, I used to see all those holy places so plainly. And I often saw how good men, to save them from destruction, would cast themselves flat in the road before the destroying soldiers.

The words of Scripture: “He was led by the Spirit into the desert,” mean that the Holy Spirit, who descended upon Jesus at the moment of His baptism when He allowed His Humanity to be, in some measure, visibly penetrated by the Divinity, impelled Him to go into the desert to prepare as Man in close communication with His Heavenly Father for His vocation to suffering.

27 Tishri 29 AD = Sunday Julian 23 October = vision of Sunday 28 October 1821

Jesus, kneeling in the grotto with outstretched arms, prayed to His Heavenly Father for strength and courage in all the sufferings that awaited Him. He saw all in advance, and begged for the grace necessary for each. All His afflictions, all His pains passed before me in vision, and I saw Him receiving consolation and merit for everyone. A cloud of white light, large like a church, descended and hovered over Him. At the end of each prayer spirits approached Him. When close to Him, they assumed a human form, offered Him homage, and presented to Him consolation and promises from On High. I saw then that Jesus here in the desert acquired for us all our consolation, all our strength, our help, our victory in temptation; purchased for us merit in struggle and conquest; gave value to our fasting and mortifications; and offered to God the Father all His future labors and sufferings, in order to give worth to the prayers and spiritual works of all His faithful followers in the ages to come. I saw the treasure that He thereby laid up for the Church, and which she, in the forty days’ fast, opens to her children. During this prayer, Jesus sweat Blood.

From this mountain Jesus went down again toward the Jordan to the country between Gilgal and John’s place of (p. 4) baptism, about an hour further on to the south. He crossed that narrow but deep part of the river on a beam, and journeyed on leaving Bethabara to the right. Crossing several highroads that led to the Jordan, He took the rugged mountain paths from the southeast through the wilderness. Proceeding through the valley leading to Callirrhoe, He crossed a small stream and climbed a mountain spur a little to the north where Jachza lies in a valley opposite. The Children of Israel defeated Sihon, king of the Amorrhites, here in a battle in which the Israelites were only three against sixteen. But God wrought a miracle in behalf of His people. A frightful noise swept over the Amorrhites and terrified them.

Jesus was now upon a very wild mountain range about nine hours from the Jordan, and far more savage and desolate than the one near Jericho, almost opposite to which it lies.

The Divinity of Jesus, as well as His mission, was hidden from Satan. The words: “This is My beloved Son in whom I am well pleased,” were understood by Satan spoken of a mere human being, a Prophet. Jesus had already been frequently and in many ways interiorly afflicted. The first temptation that He experienced was: “This nation is so corrupt. Shall I suffer all this and yet not perfect the work for which I came upon earth?” But with infinite love and mercy, He conquered the temptation in the face of all His torments.

28 Tishri 29 AD = Monday Julian 24 October = vision of Monday 29 October 1821

(p. 8) I saw him therefore at the entrance of the grotto under the form of the son of one of the three widows, a youth especially loved by Jesus. He made a noise to attract attention, thinking that Jesus would be displeased at His disciple’s following Him against His prohibition. Jesus did not look toward him even once. Then Satan put his head in and began to talk, first of one thing, then of another, and at last of John the Baptist who, he said, was very indignant at Jesus for encroaching upon his rights, by allowing His disciples to baptize from time to time.

29-30 Tishri 29 AD = Tuesday-Wednesday Julian 25-26 October = vision of Tuesday-Wednesday 30-31 October 1821

(p. 5) The grotto was not quite on the summit of the mountain. In it was an aperture through which the wind blew chill and raw, for at that season it was cold and foggy. The rocky walls of the grotto were streaked with colored veins; had they been polished, one would have thought them painted. There was space enough in it to afford room for Jesus, whether kneeling or prostrate, without His being directly under the aperture. The rock outside was overgrown by straggling briars.

One day I saw Jesus prostrate on His face. His unsandaled feet were red, wounded by the rugged roads, for He had come to the wilderness barefoot. At times He arose, and again prayed lying prostrate. He was surrounded by light. Suddenly a sound from Heaven was heard, light streamed into the grotto, and myriads of angels appeared bearing with them all kinds of things. I was so afflicted, so overcome, that I felt as if pressed into the rocky wall of the grotto; and, filled with the sensation of one falling, I began to cry out: “I shall fall! I shall fall next to my Jesus!”

And now I beheld the angelic band bending low before Jesus, offering Him their homage, and begging leave to unfold to Him their mission. They questioned Him as to whether it was still His will to suffer as man for the human race, as it had been His will to leave the bosom of His Heavenly Father, to become incarnate in the Virgin’s womb. When Jesus answered in the affirmative, accepting His sufferings anew, the angels put together before Him a high cross, the parts of which they had brought with them. It was in shape such as I always see it, of four pieces, as I always see the winepress of the cross. The upper part of the trunk, that is the part that arose between two inserted arms, was likewise separate. Five angels bore (p. 6) the lower portion; three, the upper; three, the left and three, the right arm; three, the ledge whereon His feet rested; and three carried a ladder. Another had a basket full of ropes, cords, and tools, while others bore the spear, the reed, the rods, the scourges, the crown of thorns, the nails, the robes of derision - in a word, all that figured in His Passion.

The cross appeared to be hollow. It could be opened like a cupboard, and then it displayed the innumerable instruments of torture with which it was filled. In the central part, where Jesus’ Heart was broken, were entwined all possible emblems of pain in all kinds of frightful instruments, and the color of the cross itself was heartrending, the color of blood.

The various parts presented different tints symbolical of the pain there to be endured, but all, like so many streams, converged to the heart. The different instruments were likewise symbolical of future pains.

In the cross were also vessels of vinegar and gall, as well as ointment, myrrh, and something like herbs, prefiguring perhaps to Jesus His death and burial.

There were also numbers of open scrolls like billets of about a hand in width. They were of various colors, and on them were written pains and labors to be realized by sufferings of innumerable kinds. The colors were significant of the several degrees and species of darkness which were to be enlightened and dissipated by that suffering. What was utterly lost was typified by black; aridity, dryness, agitation, confusion, negligence were symbolized by brown; red was significant of all that was heavy, earthly, sensual; while yellow betokened effeminacy and horror of suffering. Some of the scrolls were half yellow and half red; they had to be bleached entirely white. There were others white like currents of milk, and the writing on them shone and glittered. They signified the won, the finished.

These colored bands of writing were like the summing (p. 7) up of all the pains that Jesus would have to endure in His mortal life, all His labors, all that the Apostles and others would cause Him to suffer.

Then there appeared before Him, as in a procession, all those men through whom were to come the most keenly felt sufferings He would have to endure, the malice of the Pharisees, the treason of Judas, the insults of the Jews at His bitter and ignominious death.

The angels arranged all, unfolded all before the Saviour, doing all with unspeakable reverence, like priests performing the holiest functions. While thus the entire Passion was unfolded and passed in detail before His gaze, I saw Jesus and the angels weeping.