1 Kislev 30 AD = Wednesday Julian 15 November = vision of Wednesday 20 November 1822

Mageddo stood on an eminence and was partly fallen to decay. In the very heart of the city there were ruins entirely overgrown with moss, while here and there arose a dilapidated arch. They must have belonged to a castle of the kings of Canaan. I heard that Abraham also once sojourned in this region. The suburb in which Jesus put up was more modem and more full of life than the city itself. It consisted of a long row of houses at the base of the mountain, over which ran a great commercial highway from Ptolomais. There were numerous large inns in the neighborhood, and many publicans dwelt here. They had heard Jesus’ teaching and had resolved to receive penance and Baptism. The Pharisees of the place were scandalized (p. 19) at these things. A great crowd of sick were already gathered and others were constantly coming. Jesus sent word to them by the disciples that He would go to them toward evening, and He directed how they should be arranged, which directions the disciples fulfilled. Outside the city of Mageddo was a large meadow surrounded by walls and porches wherein the sick were brought and laid in order.

Meanwhile Jesus, with the disciples, went through the fields outside the city instructing in parables the laborers there engaged in sowing. Some of the disciples taught those at a greater distance until Jesus came up; then they turned back to those that Jesus had already instructed, explained to them whatever they had not clearly understood, and told them about the Lord’s miracles. Jesus and the disciples always taught the same things to the different sets of workmen, so that on comparing notes, they all found that they had heard the same. They who had understood better, could afterward explain to the others. They often discontinued their work in this hot country to rest, and it was of these intermissions, and the opportunity afforded by the time devoted to meals, that Jesus took advantage to teach.

While Jesus was thus traversing the fields with the disciples, four of John’s followers arrived. They saluted the disciples and paid attention to their instructions. They had strips of fur around their necks, and leathern thongs bound their waists. They had not been sent by John, although they had constant intercourse with him and his disciples. They were degenerate followers of John, sworn to the Herodians, who had sent them to follow Jesus and hear what He taught concerning His Kingdom. They were more austere, though at the same time more polished in their manners, than Jesus’ disciples. Some hours after, another troop of John’s disciples made their appearance. They were twelve in number, only two of whom had been (p. 20) sent by John; the rest had come through curiosity. As they approached, Jesus was returning to the city, and they followed Him. Some of them had been present at the last miracles wrought by Jesus, and had hastened back to tell John what they had seen. When Jesus raised the youth of Naim, some of them were present, and they hurried off to Machaerus to inform John. They said to him: “What is it? What must we think? We have seen Him perform such and such miracles! We have heard such and such words from His lips! But His disciples are much less strict than we in the observance of the Law. Whom shall we follow? Who is Jesus? Why does He cure all that appeal to Him? Why does He console and help strangers, though He does not take a step toward freeing you?”

John always had trouble with his disciples, for they would not separate from him. It was for that reason that he sent them so often to Jesus, that they might learn to know him and eventually follow Him. But they were so prejudiced in favor of John that what they saw and heard made little impression upon them. It was his desire that his disciples should follow Jesus that led John to urge him so frequently to manifest Himself; he hoped that his followers would yield to the movement that converted the other Jews. He thought that, seeing them come again and again with their doubts, Jesus would be, as it were, necessitated to proclaim aloud that He was the Messiah, the Son of God; therefore it was that he sent those two with their usual questions to Him.

On entering the city with His disciples, Jesus went to the circular enclosure where the sick from the whole country around were encamped. Among them were some from Nazareth who knew Him. The lame, the blind, dumb, the deaf, the sick of all kinds were here gathered, also several possessed. Making a turn around the circle, Jesus cured the last named, many of whom were suffering from different degrees of possession. They were indeed (p. 21) not so violent as such poor creatures had been at other times, but they were afflicted with convulsions and their limbs were distorted. Jesus cured them with a word of command uttered as He passed and at some distance. A dark vapor issued from them, they became somewhat faint and, when returned to full consciousness, they were quite changed. The vapors, on first issuing from their bodies, appeared quite subtle; but they soon condensed and united. Sometimes they sank into the earth, or again rose in the air; on this occasion they followed the former course. The evil spirit often departs like a dark shadow in human form. Instead of vanishing immediately, I have seen him wandering around among the bystanders before disappearing.

Jesus had scarcely begun to cure when John’s disciples, with a certain air of importance - as if the bearers of a commission - stepped up to him and gave signs of their desire to address Him. Jesus, however, paid no attention to them, but went on with the cures. Such treatment was greatly displeasing to them, and they could not understand it. Many of John’s disciples were decidedly narrow-minded and jealous. Jesus wrought miracles, John did not. John spoke so highly of Jesus, and yet Jesus made no effort to free him from confinement. Although impressed by His miracles and doctrine, yet they soon allowed themselves to be influenced again by the public voice which was asking: “Who is He? Are not His poor relatives known by everyone?” Then again, they could not understand His words relative to His Kingdom. They saw no kingdom and no preparations for one. As John had been honored by so many and now lay proscribed in prison, they thought, among other things, that Jesus did not help him, that He allowed him to languish in captivity, in order to increase His own popularity. They were scandalized also at the liberty of His disciples. They esteemed it excessive humility in John to prize Jesus so highly and (p. 22) that he was constantly sending to implore Him to manifest Himself, to make an open declaration of who He was. As Jesus always spoke evasively on that point and as they had no idea that John sent them to Him in order that they might know Him, this knowledge was to them at the time, on account of their preconceived ideas, more difficult than it might have been to the most simple child.

As Jesus was making the circuit of the enclosure curing, He came to a sick man from Nazareth who began to speak of his acquaintance with Him. “Do You remember,” he said, “that You lost Your grandfather when You were twenty-five years old? We were often together in those days.” The man referred to the death of St. Anne’s second or third husband. Jesus did not pause for many words. He answered merely: “Yes, yes, I remember,” and turned at once to the man’s sins and sufferings. When He found Him penitent and believing, He cured him, addressed to Him some words of admonition, and passed on to the next invalid.

When Jesus reached the opposite side of the enclosure, the disciples sent by John confronted Him. They had, from their stand in the center, watched with amazement the miracles wrought. They now addressed Him in these words: “John the Baptist has sent us to Thee to ask art Thou He who is to come or look we for another?” Jesus answered: “Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, widows are consoled, the poor have the Gospel preached to them. What is crooked is made straight. And blessed is he that shall not be scandalized in Me.” After these words Jesus turned away, and John’s disciples took their departure.

Jesus could not speak more plainly of Himself, for who; would have understood Him? His disciples were good, simple-hearted, generous, and pious souls, but as yet (p. 23) quite incapable of comprehending such a mystery. Many of them were related to Him by ties of blood, consequently they would have been scandalized at more precise language on Jesus’s part, or would have conceived erroneous ideas of Him. As for the multitude at large, they were altogether unprepared for such a truth, and besides, He was encompassed by spies. Even among John’s disciples, the Pharisees and Herodians had their creatures.

When John’s messengers had departed, Jesus began to teach. The cured, crowds of people, the Scribes of the place, His disciples, and the five publicans that dwelt here, formed the audience. The instruction was continued by the light of flambeaux, and the remaining sick were afterward cured. Jesus took for the subject of His discourse His own reply to John’s disciples. He spoke of how they should use the benefits received from God, and exhorted to penance and a change of life. As He knew that some of the Pharisees present had taken occasion, from the brevity of His reply to John’s messengers, to say to the people that He, Jesus, made little account of John and was willing enough to see Him ruined in public estimation that He Himself might be exalted, He explained the answer He had given as well as what He had said on the score of penance. He also recalled to them what they themselves had heard John say of Him. Why, He asked, were they always doubting? What did they expect from John? He said: “What went ye out to see when ye went to John? Did ye go to see a reed shaken in the wind? Or a man effeminately and magnificently clothed? Listen! They that are clothed sumptuously and who live delicately are in the palaces of kings. But what did ye desire to see when ye went in quest of Him? Was it to see a Prophet? Yea, I tell ye, ye saw more than a Prophet when ye saw Him. This is he of whom it is written: Behold, I send my angel before thy face who shall prepare (p. 24) thy way before thee. Amen, I say to you there hath not risen among them that are born of women a greater Prophet than John the Baptist, and yet he that Is least in the Kingdom of Heaven is greater than he. And from the days of John the Baptist until now the Kingdom of Heaven suffereth violence, and the violent bear it away. For all the Prophets and the Law prophesied of it until John; and if ye will receive it, he is Elias that is to come. He that hath ears to hear, let him hear!”

All present were very much impressed by Jesus’ words, and wanted to receive Baptism. The Scribes alone murmured. They were especially scandalized at Jesus because He accepted hospitality from the publicans, who also were present at this instruction. Jesus therefore profited by this opportunity to speak of all the reports they had set afloat concerning both John and Himself, particularly of the reproach made against Him of frequenting the company of publicans and sinners.

After that Jesus entered the house of one of the publicans, where He found the other four, and there He taught. Among His hearers on this occasion were some that had determined to amend their lives and to receive Baptism. This house was near the enclosure wherein Jesus had just cured the sick. There was another publican’s house at the entrance of the city, and still some others beyond.

Debbaseth, where Bartholomew resided, could be seen from the road when first starting from Naim to Mageddo, but on a nearer approach the heights of the latter place concealed it from view. It was situated about an hour and a half to the west on the Cison, at the entrance of the valley of Zabulon.

2 Kislev 30 AD = Thursday Julian 16 November = vision of Thursday 21 November 1822

(p. 25) As the Feast of the New Moon was beginning, Jesus took the return route from Mageddo to Capharnaum. He was accompanied by about twenty-four of His disciples, the four false disciples of John, and some of the publicans of Mageddo who wanted to be baptized in Capharnaum. They journeyed along slowly, sometimes pausing to stand or sit in the charming spots through which they passed, for Jesus taught the whole time. The way led from Mageddo northeastward, and off to the northwest side of Thabor. Jesus’ teaching was a preparation for the definitive calling and sending of the Apostles, which was soon to take place. He earnestly exhorted them to lay aside all worldly cares and to abandon their possessions. His words were so touching and affectionate. Once He snapped off a flower that was growing by the wayside, and said: “These have no cares! Look at their beautiful colors, their delicate little stamens! Was Solomon the Wise in all his magnificence more beautifully clothed than they?” Jesus often made use of this similitude.

He continued His instruction in a series of parables so striking that each of the Apostles could recognize the one intended for himself. He spoke also of His Kingdom, telling them that they should not be so eager after high employments therein, should not picture it to themselves as something earthly. Jesus said this because John’s four disciples, who were secret partisans of the Herodians, were especially interested in this part of His discourse. He warned the disciples of what people they should for the future beware, and described the Herodians in terms so exact that no one could fail to recognize them. Among other things, He said that they should beware of certain people in sheep’s skins and long leathern straps! (p. 26) “Beware,” He said, “of the profane in sheepskins and long girdles!” By these words, Jesus signified the lurking Herodian disciples of John who, in imitation of John’s true followers, wore a kind of sheepskin stole around the neck and crossed on the breast. They might know them, He said, by this, that they could not look one straight in the face; or again, if they (the disciples of Jesus), their hearts overflowing with joy and ardor, should impart something of their feelings to one of these false zealots in sheepskins and girdles, they might recognize him for what he was in reality by the agitation of his heart It would turn this way and that way like a restless animal Jesus named a beetle which, when confined, runs round and round, seeking some hole by which to escape. Once He bent back a thorn bush, saying. “Look, and see whether you can find any fruit here or not.” Some of the disciples had the simplicity to look into the bush. But Jesus said: “Do men seek figs upon thistles and grapes upon thorns?”

Toward evening they arrived at a row of houses, twenty in number, with a school on the northwestern side of the foot of Thabor. The place lay from one and a half to two hours eastward from Nazareth and one-half hour from the city of Thabor. The people here were a good natured set. They had known Jesus in His early years when He used to wander around Nazareth with His young friends. They were for the most part shepherds. While guarding their flocks, they busied themselves in gathering cotton which, as soon as they spied Jesus coin mg, they packed up in their sacks and carried to their homes, after which they hurried forth to meet Him. I saw them with their rough fur caps in their hands, but in the school their heads were covered. They received Jesus at the spring, washed His feet and those of the disciples, and offered them some refreshment. There was no synagogue in the place, only a school with its resident (p. 27) teacher. Jesus went to it, and taught in parables.

This little village belonged to a distinguished man who lived with his wife in a large house at some distance. This man had fallen into sin and was now afflicted with leprosy; consequently, he lived apart from his wife. She occupied the upper stories of the house, while he lodged in one of the side buildings. In order to escape the grievous alternative of entire separation from his fellowmen, he had not made known his malady. His case was not, however, so secret that many were not aware of its existence, but they connived at it. It was well known in the little village, and although the ordinary route ran past his dwelling, the people always managed to take another way. They informed the disciples of the circumstance. The poor leper had for a long time sincerely bewailed his transgressions and longed for the coming of Jesus. And now he called a little boy of about eight years, his slave, who supplied him with necessaries, and said to him: “Go to Jesus of Nazareth and watch your chance. When you see Him at some distance from His disciples or walking apart from them, cast yourself at His feet and say: ‘Rabbi, my master is sick. He thinks that Thou canst help him by merely passing before our house, a way that all others shun. He humbly beseeches Thee to have compassion on his misery and to walk along the street, for he is certain of being cured.” The boy went to Jesus and very cleverly executed the commission. Jesus replied: “Tell your master that I shall go to him in the morning,” and He took the boy by one hand, laying the other on his head with words of praise. This meeting took place as Jesus was leaving the school to go to the inn. Jesus knew that the boy was coming, and had designedly remained a little behind the disciples. The boy wore a yellow tunic.

Anne’s property lay on a height to the west of Nazareth. It was distant about an hour, and was between the valley of Nazareth and that of Zabulon. A narrow (p. 28) vale planted with trees ran from it to Nazareth, and by it Anne could go to Mary’s house without traversing the city.

3 Kislev 30 AD = Friday Julian 17 November = vision of Friday 22 November 1822

Next morning at early dawn Jesus left the inn with the disciples. When He turned into the street that ran past the leper’s dwelling, they told Him that He ought not to go that way. But He went on and commanded them to follow. They did so, but timidly and apprehensively, for they feared being reported at Capharnaum. John’s disciples did not go with Him by this way.

The boy, who was on the watch, notified his master of Jesus’ approach. The sick man came down by a path leading to the street, paused at some distance, and cried out: “Lord, do not come nearer to me! If Thou dost merely will me to be healed, I shall be saved.” The disciples remained standing at a distance. Jesus replied: “I will it!” went up to the man, touched Him, and spoke to Him, as he lay prostrate on his face at His feet. He was clean; his leprosy had fallen off. He related to Jesus all the circumstances of his case, and received for reply that he should return to his wife, and by degrees appear again among the people. Jesus admonished Him of his sins, commanded Him to receive the penance of Baptism, and enjoined upon Him a certain alms. He then went back to His disciples and spoke to them of the cure just wrought. He told them that whoever had faith and possessed a pure heart might with impunity touch even the leprous.

When the cured man had bathed and dressed, he went to his wife and told her of the miracle just effected in him by Jesus. Some spiteful people of the place sent news of the affair to the priests and Pharisees of the city of Thabor, who immediately saw fit to institute a commission of investigation. They surprised the poor man by submitting him to a close examination as to whether he was really cured or not, and sharply called him to account for keeping his malady secret. They now made a (p. 29) great noise over the affair which, though publicly known, they had long tolerated.

Jesus journeyed quickly with the disciples all the remainder of the day, pausing only now and again to rest a few moments and take some refreshment. He taught all along the way about the forsaking of temporal goods, and in parables instructed them upon the Kingdom of God. He told them that it was impossible to make all these things clear to them just then, but a time would come when they would comprehend all. He spoke of giving up earthly care of food and raiment. They would soon see a hungry multitude with provisions far from sufficient for their wants. They, the disciples, would say to Him: “Whence shall we get bread?” and a superabundance should be given unto them. They had to build houses and build them securely! Jesus said this in such a way as to intimate that it was by sacrifice and personal exertion that these houses, namely, employments and charges in His Kingdom, were to be obtained. The disciples, however, understood Him in a worldly sense. Judas was very much rejoiced. He gave noisy expression to his satisfaction and said aloud in the bearing of all that he would not shirk labor, that he would do his share of the work. On bearing this, Jesus stood still and said: “We are not yet at the end of our mission. It will not always be as it is now. Ye will not always be well received and entertained, ye will not always have things in abundance. The time will come when they will persecute you and thrust you out, when ye will have neither shelter, nor food, nor clothing, nor shoes.” And He went on to tell them that they should think seriously of these things and hold themselves in readiness to renounce everything, also that He had something important to propose to them. He spoke likewise of two kingdoms opposed to each other. No one can serve two masters. Whoever desired to serve in His Kingdom must forsake the other. Then passing to the (p. 30) Pharisees and their accomplices, He said something about the masks or disguises that they wore. They taught the dead form of the Law and sought to have it observed; but the best part of it, its purport - the charity, forgiveness, and mercy that it inculcates - they wholly neglected. But He, Jesus, taught just the contrary, namely that the rind without the kernel is dead and barren. First comes the essence of the Law, and then the Law itself; the kernel must increase with the growth of the shell. He gave them also some instructions on prayer. They should, He said, pray in secret and not ostentatiously before others. Many similar things He said on this occasion.

When journeying with His disciples, Jesus generally instructed them, thus preparing them to understand better what they would hear in His next public discourse and be able to make it clear to the people. He often repeated the same things, though in different words and order. Among the disciples who accompanied Jesus today, James the Greater and Judas Barsabas most frequently put questions to Him, though Peter did so sometimes. Judas often spoke in a loud voice. Andrew was already well acquainted with the teachings of his Master. Thomas was preoccupied, as if weighing consequences. John took everything simply and lovingly. The best instructed of the disciples were the most silent, partly through modesty, and partly because they were not always willing to show that they did not understand Jesus’ words.

Thus journeying through the valleys, they arrived shortly before the beginning of the Sabbath at the valley east of Magdalum. Here they encountered the pagan Cyrinus of Dabereth, and the centurion Achias of Giskala, who were going to Capharnaum for Baptism.

When nearing Capharnaum, Jesus was instructing disciples as to how they should exercise themselves in obedience as a preparation for their mission, especially how they should conduct themselves when He (p. 31) should send them to teach the people. He gave them likewise some general rules for their deportment when in certain company. He did this in a few words before the departure of the four Herodians who had journeyed with His little party, and sufficiently loud for them to bear. He said: “If on your journeys worldly men join you - whom ye may recognize by their smooth speech and sly questions - who will not be shaken off, who always, half agreeing, half good-naturedly contradicting, question and discuss various subjects that agitate the heart, then should ye at any cost break away from them. And why? Because ye are still too weak, too simple-hearted. Ye might easily fall into the snares of such lurkers. I do not shun them, for I know them, and I wish them to hear My teaching.”

Jesus again passed by the estate of the Centurion Zorobabel as He and His disciples were hurrying along, for the Sabbath had already begun. In his charity, Zorobabel had permitted two young Scribes of about twenty-five years, who on account of their dissolute life had been stricken with leprosy, to take up their abode in his garden. They were perfectly loathsome to look upon, and in their misery subjected to the greatest contempt. The red mantles that enveloped them hid the ulcers with which they were covered. They had once formed a part of Magdalen’s gay coterie at Magdalum, had afterward carried on their excesses in other places, and fell at last into the extreme misery in which they now were. At Jesus’ recent visit to these parts, they were ashamed to present themselves before Him, but now, convinced by the news of His miracles and great mercy, they had allowed themselves to be dragged to a place near the road by which He would pass and where they could cry (p. 32) to Him for help. Jesus would not pause. He hurried on, but told two of Zorobabel’s servants, who came running after Him pleading for the unfortunate creatures, to bring them to the synagogue in Capharnaum. When the people were assembled, they (the servants) were to conduct the lepers to the gallery one story high that had been built adjoining the synagogue, and from which the teaching going on inside could be heard by those from without. There they should pray and excite themselves to contrition until He should call them. The servants immediately hastened back, and took the poor men by a shortcut through the flowery ravine to Capharnaum. They dragged them, though not without difficulty, up the outside steps to the gallery where, leaning in at the windows of the synagogue, they could, apart from the throng and in the open air, listen to the teachings of Jesus and with penitent hearts await their Saviour’s call.

Jesus soon arrived with the disciples. After they had washed their feet and ungirded their garments, they entered the synagogue. When Jesus approached the pulpit, He found it occupied by one who was reading aloud. The latter, however, at once arose and yielded his place to Jesus, who immediately took the roll of Scriptures and began to teach upon the passages referring to Jacob’s being called to account by Lab an, his struggle with the angel, his reconciliation with Esau, and the seduction Dina, after which He turned to the Prophet Osee. When Jesus without the least hesitation took the rolls and began to read, the Pharisees smiled scornfully, as if to pronounce Him wanting in courtesy. They were exasperated at Jesus’ reappearance, for the raising of the youth of Naim, as well as His numerous cures in Mageddo, were already noised throughout Capharnaum. They watched eagerly and with inquietude to see what new thing He was now going to undertake. Almost all of Jesus’ relatives, including the women, were gathered today in the (p. 33) synagogue.

As the crowd was leaving the synagogue followed by Jesus, the disciples, and the Pharisees, these last thought they would still carry on the dispute with Jesus in the portico, but an unforeseen incident prevented their design. Jesus went to the door, looked up to the gallery where the two unclean men were still standing, and called to them to come down. But they were timid and ashamed. Through fear of the Pharisees, they did not venture to obey at once. Then Jesus commanded them, in a name that I cannot recall, to come down, and to their own great astonishment they found themselves able to descend the steps alone. The portico had been lighted up with torches for the convenience of the dispersing crowd. How furious were the Pharisees when they recognized by the dull glare of the torches the two poor, despised sinners in their red mantles! The lepers sank trembling on their knees before Jesus. He laid His hand on them, breathed into their faces, and said: “Your sins are forgiven you!” and admonished them to continence and the baptism of penance. He commanded them also to forsake their vain studies, for that He Himself would teach them the truth and the way. They rose up. Their disfigurement had visibly decreased, their ulcers had dried, and the scales had fallen off. With tears they thanked their Benefactor, and left the place with Zorobabel’s servants. Many of the well-disposed among the bystanders pressed around the cured, celebrating in words of praise their penance and their healing.

The Pharisees, however, were mad with rage. They cried out to Jesus: “What! Healest Thou on the Sabbath! And dost Thou also forgive sins! How canst Thou forgive sins?” Then, turning to the people, they cried: “He has a devil who helps Him! He is a madman! That is easily seen in His wandering about. Scarcely had He begun to carry on His game here, when off He goes to Naim to (p. 34) raise the dead, then to Mageddo, and then back here again! No good man in his senses would carry on in that way! He has a powerful, wicked spirit who helps Him!” And they added: “When Herod finishes with John, this Man’s turn will come, unless He takes Himself out of the way!” But Jesus went out through the midst of them. His female relatives, who had waited for Him in a neighboring house after leaving the synagogue, wept and lamented over the violent rage of the Pharisees.

Jesus left the city and, taking the road to the northeast, directed His steps to the hill beyond the valley where Mary’s house stood. On the way thither were clumps of trees and grottos in which He stopped to pray He arrived late at Mary’s, where He consoled the women, after which He again went out and spent the whole night in prayer.

4 Kislev 30 AD = Saturday Julian 18 November = vision of Saturday 23 November 1822

(p. 34) Next morning, Jesus repaired to the garden in the neighborhood of Peter’s house. It was enclosed by a hedge, and in it all the preparations for Baptism had been made. There were several circular cisterns, formed in the ground and surrounded by a little channel, into which the water of a stream running nearby could be turned. A long arbor could, by hangings and screens, he divided into little compartments for the convenience of the neophytes when disrobing. An elevated stand had been erected for Jesus. The disciples were all present and about fifty aspirants to Baptism, among the latter some relatives of the Holy Family, an old man and three youths from Sephoris, the boy whom Jesus had healed at that same place, and the old woman from there, who had recently visited Jesus in Abez. There were present, moreover, Cyrinus from Cyprus; the Roman Centurion Achias and his little, miraculously cured son Jephte, of Giskala; the Centurion Cornelius, his yellow slave who had been cured by Jesus, and several of his domestics; many pagans from upper Galilee; a dark-skinned slave of Zorobabel; the five publicans of Mageddo; some boys, (p. 35) among whom was Joses, the nephew of Bartholomew; likewise all the cured lepers and possessed of these parts, including the two young Scribes healed the preceding evening. The last mentioned were indeed free from ulcers, but their countenance was still disfigured and bore the marks of suffering.

All the neophytes were clothed in penitential robes of gray wool, a four-cornered kerchief over their heads. Jesus instructed and prepared them for Baptism, after which they retired into the arbor and put on their baptismal garments, white tunics, long and wide. Their heads were uncovered, the kerchief, now thrown round their shoulders, and they stood in the channel around the basins, their hands crossed on their breasts. Andrew and Saturnin baptized, while Thomas, Bartholomew, John and others imposed hands as sponsors. The neophytes, with bared shoulders, leaned over a railing around the edge of the basin. One of the disciples carried a vessel of water that had been blessed by Jesus, from which the baptizers scooped some with the hand and poured it thrice over the heads of those being baptized. Thomas was sponsor to Jephte, the son of Achias. Although several received Baptism at the same time, yet the ceremony lasted until nearly two o’clock in the afternoon.

Later on when Jesus was curing some of the sick in the square before the synagogue of Capharnaum, Jairus, the chief of the synagogue, presented himself before Him. He cast himself at His feet and implored Him to visit and cure his sick daughter, who was then breathing her last. Jesus was on the point of starting with Jairus when messengers hastily arrived from the house of the latter (p. 36) and thus addressed him: “Thy daughter has expired. There is no need further to trouble the Master.” On hearing these words, Jesus said to Jairus: “Fear not! Trust in Me, and thou shalt receive help!” They directed their steps to the northern quarter of the city where dwelt Cornelius, whose house was not far removed from that of Jairus. As they drew near they saw a multitude of minstrels and female mourners already assembled in the courtyard and before the door. Jesus entered, taking with Him only Peter, James the Greater, and John. In passing through the court, He said to the mourners: “Why do ye thus lament and weep? Go your way! The damsel is not dead, but only sleeping.” At this the crowd of mourners began to laugh Him to scorn, for they knew that she was dead. But Jesus insisted on their retiring even from the court, which He ordered to be locked. Then He entered the apartment in which the grief-stricken mother was busied with her maid preparing the winding sheet; thence, accompanied by the father, the mother, and the three disciples, He passed on to the chamber in which the girl lay. Jesus stepped toward the couch, the parents standing behind Him, the disciples to the right at the foot of the bed. The mother did not please me. She was cold and wanting in confidence. The father, too, was not a warm friend of Jesus. He would not willingly do anything to displease the Pharisees. It was anxiety and necessity alone that had driven him to Jesus. He was actuated by a double motive. If Jesus cured his child, she would be restored to him; if not, he would have prepared a triumph for the Pharisees. Still, the cure of Cornelius’s servant had greatly impressed him and awakened in him a feeling of confidence. The little daughter was not tall, and she was very much wasted. At most, I should say she was eleven years old, and even at that small for her age, for the Jewish girls of twelve are usually full-grown. She lay on the couch enveloped in a long garment. Jesus (p. 37) raised her lightly in His arms, held her on His breast, and breathed upon her. Then I saw something wonderful. Near the right side of the corpse was a luminous figure in a sphere of light. When Jesus breathed upon the little girl, that figure entered her mouth as a tiny human form of light. Then He laid the body down upon the couch, grasped one of the wrists, and said: “Damsel, arise!” The girl sat up in her bed. Jesus still held her by the hand. Then she stood up, opened her eyes, and supported by the hand of Jesus, stepped from the couch to the floor. Jesus led her, weak and tremulous, to the arms of her parents. They had watched the progress of the event at first coldly, though anxiously, then trembling with agitation, and now they were out of themselves for very joy. Jesus bade them give the child to eat and to make no unnecessary noise over the affair. After receiving the thanks of the father, He went down to the city. The mother was confused and stupefied. Her words of thanks were few. The news soon spread through the mourners that the maiden was alive. They immediately returned, some confused at their former incredulity, others still uttering vulgar pleasantries, and went into the house, where they saw the damsel eating.

On the way back, Jesus spoke with His disciples on the subject of this miracle. He said that these people, namely, the father and mother, had had neither real faith nor an upright intention. If the daughter was raised from the dead, it was for her own sake and for the glory of God’s Kingdom. The death from which she had just been roused, that is, the death of the body, was a guiltless one, but from the death of the soul she must now preserve herself. Jesus then went to the great square of the city, cured many sick there awaiting Him, and taught in the synagogue until the close of the Sabbath. The Pharisees were so agitated and incensed that it would not have taken much to make them lay hands on Jesus if He had (p. 38) trusted Himself among them. They began again to declare that He effected His miracles by the power of sorcery. Jesus, however, slipped out of the city through Zorobabel’s garden, and the disciples also dispersed.

5 Kislev 30 AD = Sunday Julian 19 November = vision of Sunday 24 November 1822

(This passage returns back to vol. 2, p. 481) Magdalen was soon again in her old track. She received the visits of men who spoke in the usual disparaging way of Jesus, His journeys, His doctrine, and of all who followed Him. They ridiculed what they heard of Magdalen’s visit to Gabara, and looked upon it as a very unlikely story. As for the rest, they declared that they found Magdalen more beautiful and charming than ever. It was by such speeches that Magdalen allowed herself to be infatuated and her good impressions dissipated. She soon sank deeper than before.

(Vol. 3 continues, p. 38) Jesus spent part of the night retired in prayer. He supplicated for the conversion of sinners and besought His Heavenly Father to confound and frustrate the designs of the Pharisees, for He acted in everything as man, in order that we should imitate Him. He also begged His Father to allow Him to perfect His work, since according to our way of thinking, the Pharisees were ready to tear him to pieces. He withdrew from their presence, but on the following day, the Sabbath itself, He again cured at the door of the synagogue and taught inside. And why did not the Pharisees drive the sick away? Why did they not forbid Jesus to teach in the synagogue? It was because Prophets and Doctors had at all times the right to teach, to help, and to heal. They did indeed accuse Him of error and blasphemy, though they were unable to prove their accusations. As for the Baptism that He gave, they did not trouble themselves about it and went not to where it was administered. There was no public highway through the valley; only a road over the mountains led to Bethsaida. The valley was traversed by only the footpath taken by the fishermen and the peasants when on way to the lake.

Martha and the holy women of Jerusalem, Dina and others, after Jesus’ departure went back to Naim and thence to their own homes. Maroni and her son were so beset by people desirous of seeing one raised from the dead that they were obliged to conceal themselves.

Cornelius the Centurion gave a feast at his house in honor of his cured servant. Numbers of heathens were in attendance, also crowds of the poor. Immediately after the miracle, Cornelius informed Jesus of his intention to sacrifice burnt offerings of all kinds of animals. But Jesus (p. 39) replied that it would be better for him to invite his enemies in order to reconcile them one with another; his friends, that he might lead them to the truth; and the poor, that he might recreate and entertain them with the food he had destined for sacrifice, for God no longer delighted in burnt offerings. Multitudes of heathens went from beyond Bethsaida and the mountains to the house of Cornelius, where the feast was celebrated.

Jesus was again at the place of Baptism. Saturnin experienced great joy in baptizing his two younger brothers and an uncle, all of whom were heathens. Their mother also had come with them. She was already a Jewess. His father was dead. Saturnin was descended from a royal race. His parents dwelt in Patras. At the time of which I speak his father was dead, but his stepmother with two daughters and two sons still lived there. From a brown-skinned man, a relative and follower of the dark complexioned one of the Three Kings, and whom he had met on a journey, Saturnin heard the story of the star and the birth of Jesus. Thereupon he went to Jerusalem and, when John began his career, became one of his first disciples; but after Jesus’ baptism, he went with Andrew to Jesus. His stepmother with her two little girls had removed to Jerusalem with him, while the boys remained behind with their uncle. They too were now come to their brother. They were rich.

There were about twelve other men baptized. When they stepped into the channel around the basin, they tucked up their long garments and leaned over the edge. After their Baptism they retired into the arbor and reclothed themselves, putting on a baptismal garment consisting of a long white mantle. The Jews did not trouble themselves about the baptized heathens. If the latter did not present themselves before the priests for circumcision, the former took no notice of it. They did not make much account of the heathens, for they themselves (p. 40) were quite lukewarm and they avoided whatever could give them trouble. Cornelius, who dwelt among them and had caused a synagogue to be built, would probably have to receive circumcision if he wished to continue his intercourse with them.

Jesus afterward taught on the borders of the lake, not far from Peter’s fishery. He had journeyed with the disciples over the mountain back of Mary’s and Peter’s dwellings in the direction of Bethsaida, and thence had descended to the lake. The shore near Bethsaida was steep, but at the point to which I now allude it gently sloped and afforded an easy landing place. Peter’s ship and Jesus’ little barque lay here. The latter was small and could at most contain fifteen men.

A great crowd of pagans who had been at Cornelius’s feast were here assembled. Jesus was instructing them and, as the throng became very great, He with some of His disciples went on board His little barque, while the rest of them and the publicans went on Peter’s boat. And now from the barque He instructed the heathens on the strand, making use of the parables of the sower and the tares in the field. The instruction over, they struck out across the lake, the disciples in Peter’s boat plying the oars. Jesus’ barque was fastened to Peter’s, and the disciples took turns to row. Jesus sat on a raised seat near the mast, the others around Him and on the edge of the boat. They interrogated him upon the meaning of the parable and asked why He spoke in similitudes. Jesus gave them a satisfactory explanation.

They landed at a point between the valley of Gerasa and Bethsaida-Julias. A road ran from the shore to the houses of the publicans, and into it the four who were with Jesus turned. Jesus mean- (p. 41) while, with the disciples, continued along the shore to the right, thus passing Matthew’s residence, though at a distance. A side path ran from this road to his custom office, and along it Jesus bent His steps, the disciples timidly remaining behind. Servants and publicans were out in front of the custom house, busied with all kinds of merchandise. When Matthew from the top of a little eminence beheld Jesus and the disciples coming toward him, he became confused and withdrew into his private office. But Jesus continued to approach, and from the opposite side of the road called him. Then came Matthew hurrying out, prostrated with his face on the ground before Jesus, protesting that he did not esteem himself worthy that Jesus should speak with him. But Jesus said: “Matthew, arise, and follow Me!” Then Matthew arose, saying that he would instantly and joyfully abandon all things and follow Him. He accompanied Jesus back to where the disciples were standing, who saluted him and extended to him their hands. Thaddeus, Simon, and James the Less were particularly rejoiced at his coming. They and Matthew were half brothers. Their father Alpheus, before his marriage with their mother Mary Cleophas, was a widower with one son, Matthew. Matthew insisted upon all being his guests. Jesus, however, assured him that they would return next morning, and then they continued their way.

Matthew hurried back to his house, which stood in a Comer of the mountains about a quarter of an hour from the lake. The little stream that flows from Gerasa into the lake ran past it at no great distance, and the view extended over lake and field. Matthew at once procured a Substitute in his business, an excellent man belonging to Peter’s barque, who was to discharge his duties until further arrangements could be made. Matthew was a married man with four children. He joyfully imparted to his wife the good fortune that had fallen to him, as well (p. 42) as his intention to abandon all and follow Jesus, and she received the announcement with corresponding joy. Then he directed her to see to the preparing of an entertainment for the next morning, he himself taking charge of the invitations and other arrangements. Matthew was almost as old as Peter. One might easily have taken him for the father of his young half brother Joses Barsabas. He was a man of heavy, bony frame with black hair and heard. Since his acquaintance with Jesus on the way to Sidon, he had received John’s baptism and regulated his whole life most conscientiously.

On leaving Matthew, Jesus crossed the mountain at the rear of his dwelling and proceeded northward into the valley of Bethsaida-Julias, where He found encamped caravans and travelling pagans, whom He instructed.

6 Kislev 30 AD = Monday Julian 20 November = vision of Monday 25 November 1822

Toward noon the next day Jesus returned with the disciples to Matthew’s, where many publicans who had been invited were already assembled. Some Pharisees and some of John’s disciples had joined Jesus on the way, but they did not enter Matthew’s. They stayed outdoors, sauntering around the garden with the disciples, to whom they put the question: ‘How can you tolerate you Master’s making Himself so familiar with sinners and publicans?” They received for answer: “Ask Himself why He does so!” But the Pharisees responded: “One cannot speak with a man who always maintains that he is right.”

Matthew received Jesus and His followers most lovingly and humbly, and washed their feet. His half brothers warmly embraced him, and then he presented his wife and children to Jesus. Jesus spoke to the mother and blessed the children, who then retired, to return no more. I have often wondered why the children whom Jesus blessed usually appeared no more. I saw Jesus seated, and Matthew on his knees before Him. Jesus laid His hand upon him, blessed him, and addressed to him some words of instruction. Matthew had formerly been (p. 43) called Levi, but now he received the name of Matthew. The feast was a magnificent one. The table, in the form of a cross, was set in an open hall. Jesus sat in the midst of the publicans. In the intervals between the different courses, the guests arose and engaged in conversation with one another. Poor travellers passing by were supplied with food by the disciples, for the street on which the house stood led down to the ferry. It was on the Occasion of their leaving table that the Pharisees approached the disciples, and then occurred the speeches and objections narrated in the Gospel of St. Luke 5:30-39. The Pharisees insisted particularly on the subject of fasting, because among the strict Jews a fast day began that evening in expiation of the sacrilege King Joachim committed by burning the Books of the Prophet Jeremias. Among the Jews, especially in Judea, it was not customary to pluck fruit by the wayside. Now Jesus permitted it to His disciples, and this the Pharisees made a subject of reproach to Him. While giving His answers to the Pharisees, Jesus was reclining at table with the publicans, whereas the disciples to whom the questions of the Pharisees were addressed were standing or walking among them. Jesus turned His head from side to side in answering.

Capharnaum was much more lively now than formerly. Crowds of strangers were streaming in on account of Jesus, some of them His friends, others His enemies, and most of them pagans, the followers of Zorobabel and Cornelius.

7 Kislev 30 AD = Tuesday Julian 21 November = vision of Tuesday 26 November 1822

Next morning when Jesus went to the lake, which was about a quarter of an hour distant from Matthew’s dwell- (p. 44) ing, Peter and Andrew were upon the point of launching out on the deep to let down their nets. Jesus called to them: “Come and follow Me! I will make you fishers of men!” They instantly abandoned their work, hove to their boat, and came on shore. Jesus went on a little farther up the shore to the ship of Zebedee, who with his sons James and John was mending his nets on the ship. Jesus called the two sons to come to Him. They obeyed immediately and came to land, while Zebedee remained on the ship with his servants.

Then Jesus sent Peter and Andrew, James and John into the mountains where the heathens were encamped, with the order to baptize all that desired it. He Himself had prepared them for it during the two preceding days. With Saturnin and the other disciples, Jesus went in another direction. All were to meet again that evening at Matthew’s, and I saw Jesus pointing out with His finger the way they were to take. While He was calling the four disciples, the others had waited for him at a little distance up the road, but when He commissioned those four to go and baptize, they were all together.

Jesus had indeed, at an earlier period, formally called the fishermen from their occupations, but with His consent they had always returned to them. So long as they themselves were not engaged in teaching, it was not necessary for them to follow Him constantly. Their means of navigation and their intercourse with the pagan caravans were very advantageous, likewise, while He sojourned at Capharnaum. When, after the last Pasch, they had for a longer time been with Jesus, they had indeed taught here and there, and had even wrought some miraculous cures. In these latter, however, they were not always successful, on account of their want of faith. They had also suffered persecution at this early stage of their apostolic career. In Gennabris they were led bound before the Pharisees and cast into prison. They received at that time from Jesus (p. 45) the power to bless the water intended for Baptism. This power was not imparted to them by the imposition of hands, but with a blessing.

Peter was, besides his fishery, engaged also in agriculture and cattle raising; consequently it was harder for him than for the others to break away from his business affairs. To this was added the feeling of his own unworthiness and his fancied incapacity for teaching, which made separation from his surroundings still more difficult. His house outside Capharnaum was large and long, surrounded by a courtyard, side buildings, halls, and sheds. The waters of the brook of Capharnaum, flowing in front of it, were dammed nearby into a beautiful pond in which fish were kept. All around were grass plots, upon which bleaching was done and nets were spread.

Andrew had followed the Lord longer, and he was already more detached from worldly affairs than his brother. James and John up to this period were accustomed to return at intervals to their parents.

It is understood that the Gospels do not contain the details of Jesus’ intercourse with the disciples, but only a short statement of it. This Call of the fishermen from their boats to make them fishers of men is there set down as happening at the beginning of His public life, and as the only Call that Saints Peter, Andrew, John, and James received. Many of the miracles, parables, and instructions of Jesus are afterward recorded as instance of His power and wisdom, without any reference whatever to their order of time.

Peter, Andrew, James and John went to the pagan encampment, and there Andrew baptized. Water was brought from the brook in a large basin. The neophytes knelt in a circle, their hands crossed upon their breasts. Among them stood boys from three to six years. Peter held the basin, and Andrew, scooping the water up with (p. 46) his hand three different times, sprinkled the heads of the neophytes three at a time and repeated the words of Baptism. The other disciples went around outside the circle laying their hands on the newly baptized. These latter then withdrew, and their places were immediately by others. The ceremony was discontinued at intervals, and then the disciples recounted the parables they had learned from their Master, spoke of Jesus, His doctrine, and His miracles, and explained to the pagans points of which they were still ignorant regarding the Law and the Promises of God. Peter was particularly animated in his delivery and accompanied his words with many gestures. John and James likewise spoke very beautifully. Jesus meantime was teaching in another valley, and with was Saturnin, baptizing.

That evening when all were again assembled at Matthew’s, the crowd was very great and pressed around Jesus. On that account, with the twelve Apostles and Saturnin He went on board Peter’s barque and commanded them to row toward Tiberias, which was on the opposite side of the lake in its greatest breadth. It looked as if Jesus wanted to escape from the crowd that pressed upon Him, for He was worn out with fatigue. Three platforms surrounded the lower part of the mast, like steps one above the other. In the middle one, in one of the apartments used by the sentry, Jesus lay down and fell asleep, for He was very tired. The rowers were above Him. From Jesus’ resting place, although protected by a roof, there was an unobstructed view over the whole lake. When the party put out from shore, the weather was calm and beautiful, but they had scarcely reached the middle of the lake before a violent tempest arose. I thought it very strange that, although the sky was shrouded in darkness, the stars were to be seen. The wind blew in a hurricane and the waves dashed over the boat, the sails of which had been furled. I saw from time to (p. 47) time a brilliant light glancing over the troubled waters. It must have been lightning. The danger was imminent, and the disciples were in great anxiety when they awoke Jesus with the words: “Master! Hast Thou no care for US? We are sinking!” Jesus arose, looked out on the water, and said quietly and earnestly, as if speaking to the storm: “Peace! Be still!” and instantly all became calm. The disciples were struck with fear. They whispered to one another: “Who is this Man that can control the waves?” Jesus reproved them for their little faith and their fear. He ordered them to row back to Corozain, for so the place of Matthew’s custom house was called, on account of the city of Corozain. The region on the other side of the lake between Capharnaum and Giskala was named Genesareth. Zebedee’s barque also returned with them, and another filled with passengers went off to Capharnaum.

8 Kislev 30 AD = Wednesday Julian 22 November = vision of Wednesday 27 November 1822

There were in all about fifteen men on the boat with Jesus. We must not be surprised at the rowers’ position above the sleeping place of Jesus, nor at the fact of Jesus’ being able, notwithstanding, to take in the whole view of the lake. The oars rested upon the high sides of the boat and struck far out into the water. They were provided with long handles and the rowers were obliged to stand high. It was about one hour from Corozain to the southwest and a little to the north of Gergesa, which occupied a less elevated position.

At the place where Jesus paused to address the multitude there was a stone seat intended for the teacher. The instruction had been announced two days before, and there were in all probability two thousand listeners in attendance. Jesus healed also a great crowd of people, the blind and lame, the dumb and leprous. As He began to teach, some of the possessed who had been led thither commenced to shout and to rave. Jesus commanded them to be silent and to lie down on the ground. Like fright- (p. 48) ened dogs they lay on the ground and moved not until, at the close of His discourse, He went to them and delivered them.

Among the numerous cures, I remember that of a man with an arm perfectly withered and a hand shrunken and crooked. Jesus stroked down the arm, took the hand in His own, and straightened out each finger one after the other, at the same time gently bending and pressing it. All this took place almost instantaneously, in a shorter time than one takes to say how it was done. The hand was restored to its proper shape, the blood began to circulate, and the man could move it although it was still wasted and weak. Its strength, however, momentarily increased.

There were in the crowd many women and children of all ages. Jesus had them brought to Him in bands, one after another. He walked about among them, gave them His blessing, and instructed them in tones loud enough to be heard by all. I saw him during this instruction take a child by the hand and turn it here and there, to show how men, without complaint or resistance, should allow themselves to be conducted by God. He paid great attention to the children. Most of these people were heathens, others were Jews from Syria and Decapolis. At the spreading rumor of Jesus’ doings, they had come in great caravans with their servants and children and sick to the teaching, healing, and Baptism. Jesus came to meet them here, that the crowd in Capharnaum might not become too great. Among them I saw the relatives of the woman mentioned in the Gospel, the woman afflicted with the issue of blood, who was then at Capharnaum. Those relatives were an uncle of her deceased husband from Paneas, in whose house she had been married; her grown daughter; and another woman. They spoke to the disciples, begging them to conduct them to Capharnaum that evening, and they inquired also after their sick relatives. (p. 49) They heard Jesus’ instructions.

Baptism was administered the whole day at this place. As on the preceding day, the neophytes knelt in circles. I saw again many little boys baptized. They stood in circles, their hands joined on their breasts. The water had been brought in leathern bottles from the valley of Corozain. Present among the crowd of bearers were some Pharisees from the surrounding districts and some of John’s false disciples, who acted as spies upon Jesus. In the evening He returned to Matthew’s with the disciples. He related another parable, that of the treasure which a man found hidden in his neighbor’s field. Without disclosing the secret, he went and sold all that he owned in order to buy that field. This parable Jesus applied to the great desire of the Gentiles to seize upon the Kingdom of God. To escape the crowd that pressed upon Him, Jesus again went on board a barque and there taught. He did not, however, go far out on the water, but returned and spent the night in prayer.

9 Kislev 30 AD = Thursday Julian 23 November = vision of Thursday 28 November 1822

Next morning the disciples brought Him the news that Mary Cleophas was lying very ill at Peter’s near Capharnaum, that His Mother entreated Him to come to her soon, and that a great multitude of sick of whom many were from Nazareth, were awaiting His arrival. Jesus again taught and cured numbers on the shore of the lake. Many possessed were brought to Him, and He delivered them. The crowd of people and the pressure of the throng were constantly on the increase, and no words can say how unweariedly Jesus labored and helped all in need.

That afternoon He and all His Apostles rowed over to Betsaida. Matthew had delivered the custom house to a man belonging to the fishery. Since his reception of John’s baptism, he had carried on his business in an altogether blameless manner. The other publicans also were honest in their dealings and very liberal men, who (p. 50) gave large alms to the poor. Judas is still good. He is uncommonly active and ready to render service, though in his distribution of alms somewhat close and calculating. A large number of Gentiles crossed the lake today. Those that were not going on further, to Capharnaum for instance, left their camels and asses on rafts towed by the boats, or led them over the bridge that crossed the Jordan above the lake.

It was approaching four o’clock when Jesus reached Bethsaida, where Mary with Maroni and her son, who had been here for two days, were awaiting His coming along with others. Jesus took some refreshments, while Mary Cleophas’s sons repaired at once to their sick mother. A crowd of people was assembled in front of Andrew’s house, and Jesus taught and cured until after night had closed.

10 Kislev 30 AD = Friday Julian 24 November = vision of Friday 29 November 1822

The throng of strangers to Capharnaum at this time, both Jews and Gentiles, surpassed anything that can be imagined. Great caravans were encamped in all the country around. Very probably the number of strangers sojourning all around the country on Jesus’ account amounted to twelve thousand. The valleys and nooks of the surrounding districts were alive with grazing camels and asses. The fodder was put before them at a convenient height, and then they were tied to it. They browsed also on the numerous buds of the hedges and thickets, though to the great prejudice of the same. Tents were pitched everywhere. Since Jesus’ sojourn Capharnaum had greatly increased in size, wealth, and importance. Many families from afar had there taken up their abode, and the throng of visitors brought money into the city. Zorobabel’s house, as well as that of Cornelius, were now almost connected with the city proper.

Numerous sick were brought to Capharnaum from the towns and villages lying around. All had been thrown into excitement by the raising of the youth of Naim, and (p. 51) the other astonishing miracles. Many sick from Nazareth, even those that were considered incurable and others nigh unto death, had been brought hither to Jesus in all confidence by their friends. Peter’s house outside the city, its courtyard, outbuildings, and sheds were crowded with them. Tents and arbors of all kinds were hastily put up and provisions provided. The widow of Naim, who was related to Peter, and Mary Cleophas, likewise a connection of his through her third husband, were there. Mary Cleophas’s usual residence was at Cana, but she had accompanied the widow of Naim to Capharnaum. She had with her Simeon, the son of her third marriage, a boy of eight years. She was already fever-stricken on her arrival, and her sickness was on the increase. Jesus had not yet gone to her. I remarked some people from Greece among the multitudes here awaiting Jesus, some from Patras, Saturnin’s native city.

Several of John’s disciples, sent by their master, came from Machaerus to Capharnaum before the Sabbath began. They were some of the oldest and most confidential of his disciples, and among them were the brothers of Mary Cleophas, James, Sadoch, and Heliachim. They called the Elders and the committee appointed by the Pharisees into the porch before the synagogue, and there presented to them a long, narrow, conical roll of parchment. It was a letter from John, and contained in strong and expressive terms his testimony of Jesus. While they were reading it and, somewhat perplexed, were discussing its contents among themselves, a numerous crowd assembled into whom the messengers from John made known what their master had at Machaerus declared in a mag- (p. 52) nificent discourse before Herod, his own disciples, and a crowded audience. I saw the whole scene. When the disciples whom John had sent to Jesus at Mageddo had returned to their master, bringing with them the news of Jesus’ miracles and teachings, as well as the persecution He endured from the Pharisees; when they repeated the various rumors afloat concerning Jesus and the complaints of many because He made no effort to release him (John), the Baptist felt himself urged once more to bear public witness to Him. This he did the more readily since all his efforts to induce him to testify of Himself had been fruitless. Therefore he sent a request to Herod to allow him to address his disciples and all others who might desire to hear him. He brought forward as a plea in his own favor that he should soon be reduced to silence. Herod did not hesitate to grant the favor asked. John’s disciples and a crowd of people were admitted to the open square of the castle in which the Precursor was confined. Herod and his wicked wife sat on elevated seats surrounded by a numerous guard of soldiers. Then John was led forth from his prison and he began his discourse. Herod was quite pleased that the affair should come off, as he was glad of the opportunity to appease the people by letting them see how light and easy was the imprisonment to which John was subjected. Under the powerful inspiration of the Holy Ghost, the Baptist spoke of Jesus. He himself, he said, was sent only to prepare the ways for Him. He had never announced another than Jesus; but, stubborn as they were, the people would not acknowledge Him. Had they then forgotten, he asked, what he had told them of Him? He would recall it to them clearly once more, for his own end was not far distant! At these last words, the whole assembly was moved, and many of John’s disciples wept. Herod grew uneasy and embarrassed, for he had by no means resolved upon John’s death, while his concubine dissembled her feelings (p. 53) as best she could. John continued zealously to speak. He recounted the wonders that took place at Jesus’ baptism and declared Him the Beloved Son of God announced by the Prophets. His doctrine was the same as His Father’s. What He did the Father also did, and no one can go to the Father excepting by Him, that is, by Jesus. And so he went on, refuting at length the reproaches of the Pharisees against Him, and especially that of His healing on the Sabbath day. Everyone, he said, should keep holy the Sabbath, but the Pharisees profaned it, since they did not follow the teachings of Jesus, the teachings of the Son of Him who had instituted the Sabbath. John said many things of a similar nature, and proclaimed Jesus the One outside of whom no salvation could be found. Whoever believed not in Him and followed not His doctrine, would be condemned. He exhorted his disciples to turn to Jesus, Dot to remain standing blindly near Him on the threshold, but to enter into the Temple itself.

After his discourse, John sent several of his disciples with a letter to the synagogue of Capharnaum. In it he repeated all that he had said in testimony of Jesus, namely, that He was the Son of God and the fulfillment of the Promise, and that all His acts and teachings were right and holy. He refuted their objections, threatened them with God’s judgments, and earnestly entreated them not to turn away from salvation. He commanded the disciples to read to the people another letter containing the same things, and to repeat to them all that he had just said. And now I saw John’s disciples doing in Capharnaum what had been commanded them. An unusually large crowd was assembled, for the city was actually swarming with people on this Sabbath. There were here Jews from all quarters, and they listened with great joy to John’s testimony of Jesus. Many gave utterance to loud acclamations, and their faith gained new strength.

The Pharisees had to give way to the multitude; they (p. 54) could not say a word. They shrugged their shoulders, shook their heads, and feigned to be well-disposed. They, however, asserted their own authority and told John’s disciples that they would place no obstacle in Jesus’ way if He refrained from violating the laws and disturbing the public peace. He was, it was true, very wonderfully endowed; but it was theirs to maintain order, and there should be moderation in all things. John too was a good man, but shut up as he was in prison, he might easily form a wrong estimate of things; besides, he had never been much with Jesus.

And now the hour for the Sabbath struck, and all betook themselves to the synagogue, among them Jesus and the disciples. All listened with the greatest admiration to Jesus’ words. He spoke of Joseph, sold by his brethren, and explained some passages from Amos that contained the menaces of God against the prevarications of Israel. No one interrupted Him. The Pharisees listened with secret envy and astonishment that they could not repress. John’s testimony, proclaimed so boldly to the public, had somewhat intimidated them.

But suddenly there arose fearful cries in the synagogue. Some people had brought in a man, violently possessed, belonging to Capharnaum. All of a sudden he made an assault on those around him, and attempted to tear them with his teeth. Jesus turned to the side whence the noise proceeded and said: “Silence! Take him!” The man became perfectly calm. They led him out of the synagogue, and he threw himself on the ground, looking quite intimidated. When Jesus had finished the Sabbath instructions and was about to withdraw, He went to where the man was lying and delivered him from the devil. After that He repaired with the disciples to Peter’s near the lake, because there He could be more at peace. That night He went off by Himself to pray. Among all those that Jesus cured, I never saw any such as we call (p. 55) insane. They were all demoniacs and possessed.

The Pharisees were still together. They ran through all kinds of ancient writings relative to the Prophets, their manner of life, their teachings, and their actions. They dwelt especially upon Malachias, of whom many traditions were still extant, and compared what they found with the doctrine of Jesus. They were obliged to give Jesus the preference and admire His gifts, though they continued to criticize His teachings.

11 Kislev 30 AD = Saturday Julian 25 November = vision of Saturday 30 November 1822

Next morning Jesus again taught in the synagogue before an immense crowd. Meanwhile Mary Cleophas had become so sick that the Blessed Virgin sent to Jesus to implore His help. Jesus then went to Peter’s near the city where Mary, the widow of Naim, and the sons and brothers of the sick woman were. The sorrow of little Simeon, then about eight years old, was quite remarkable. He was the youngest son of Mary Cleophas by her third husband, Jonas. Jonas was the young brother of Peter’s father-in-law, who had been associated with him in the fishery, and who had died about half a year previously. Jesus went to the sick woman’s bed, prayed, and laid His hands upon her. She was quite exhausted by fever. Then He grasped her by the band and told her that she should no longer be sick. He directed them to give her to eat, and I saw them bringing her a cup of something, after which she had to eat a little. This He ordered to almost all the sick whom He cured, and I heard that it bore some signification to the Most Blessed Sacrament. As a general thing, Jesus blessed the food thus ordered. The joy of her sons, and especially that of little Simeon, indescribable when their mother arose cured and began to serve the other sick. As for Jesus, He went out immediately and began to cure the crowds of sick awaiting His coming in the sheds and buildings around the house. The sick of all kinds were gathered here, some of long duration looked upon as incurable, others ap- (p. 56) parently at the point of death. They had been brought from far and wide; some were even from Nazareth and had known Jesus in His early youth. I saw some carried to Him on the shoulders of others, looking more like corpses than creatures with life.

Some of John’s disciples, they that had brought the writings, came here to Jesus to amuse themselves and tell Him how indignant they were against Him because He made no effort to deliver their master from imprisonment. They told him how rigorously they had fasted to obtain that God would move Him to free their master. Jesus comforted them and again praised John as the holiest of men. After that I heard them speaking with Jesus’ disciples. They inquired why Jesus did not Himself baptize. Their master, as they said, labored so zealously in that way. The disciples of Jesus answered in words like these: “John baptized, because he is the Baptist; but Jesus heals, because He is the Saviour,” adding that John had never effected a miraculous cure.

And now there came to Jesus some Scribes from Nazareth. They were very courteous, and besought Him once more to visit Nazareth. It looked as if they wanted to make Him forget what had happened there. But Jesus replied that no Prophet is esteemed in his own native city. He went then to the synagogue, where He delivered the Sabbath instructions till its close. On leaving the synagogue, He cured a blind man.

Peter’s wife presided over the domestic affairs of his house outside the city, while those of the other near the lake were directed by his mother-in-law and step-daughter. Jesus went away to pray. Some of the disciples, they that had formerly been engaged in fishing, asked and obtained their Master’s permission to go on board their barques and pass the night at their old occupation, since there was great need of fish to supply the stupendous multitude of strangers then present in Capharnaum. (p. 57) There were also many desirous of crossing to the other side of the lake.

12 Kislev 30 AD = Sunday Julian 26 November = vision of Sunday 1 December 1822

The disciples spent the whole night in fishing, and next morning rowed many passengers across. Jesus meanwhile, with the rest of the disciples, busied Himself in distributing alms to the poor, to the sick that had been cured, and to needy travellers. This distribution was accompanied by instruction. With His own hands Jesus presented to each one that of which he had need, giving him at the same time words of consolation and advice. The alms consisted of clothing, various materials and covers, bread, and money. The holy women also gave alms from their own stock of provisions, as well as from the gifts bestowed upon them by certain benevolent persons. The disciples carried the bread and clothing in baskets, and made the distribution of them according to Jesus’ orders.

Later in the day Jesus gave at Peter’s fishery a discourse, which was attended by an immense crowd. The boats of Peter and Zebedee were lying not far from the shore. The disciples who had been fishing the night before were on the shore a little distant from the crowd, busy cleaning their nets. Jesus’ little barque was lying near the larger ones. When the press became too great – for the level shore was very narrow at this point, a rocky mountain wall rising in the rear - Jesus made a sign to the fishermen, and they rowed His barque to where He was standing. While it was approaching, a Scribe from Nazareth, who had come hither with some of the sick whom Jesus had cured yesterday, said: “Master, I will follow Thee whithersoever Thou goest!” Jesus replied: “The foxes have holes, and the birds of the air nests, but the Son of Man has not where to lay His head.”

The little barque pushed up to the shore, and Jesus entered it with some of His disciples. They rowed out a short distance from the land and then up and down, pausing sometimes here, sometimes there, while Jesus in- (p. 58) structed the crowd on the shore. He related to them several parables of the Kingdom of God, among them that in which the Kingdom of Heaven is compared to a net cast into the sea, and that of the enemy who sowed cockle among the wheat.

Evening was now closing. Jesus told Peter to row his boat out on the lake and to cast his nets to the fish. Peter, slightly vexed, replied: “We have labored all night and have taken nothing, but at Thy word I will let down the net,” and he with the others entered their barques with their nets and rowed out on the lake. Jesus bade adieu to the crowd, and in His own little boat - wherein were Saturnin, Veronica’s son, who had arrived the day before, and some of the other disciples - He followed after Peter’s. He continued to instruct them, explaining similitudes, and when out on the deep water told them where to let down the nets. Then He left them and rowed over in His little boat to the landing place near Matthew’s.

By this time it was night, and on the edge of the boats near the nets, torches were blazing. The fishers cast out the net, and rowed toward Chorozain, but soon they were unable to raise it. When at last, continuing to row eastward, they dragged it out of the deep into shallow water, it was so heavy that it gave way here and there. They inserted scoops formed like little boats into the net, seized the fish with their hands, and put them into smaller nets and into the casks that floated at the sides of their barques. Then they called to their companions on Zebedee’s boat, who came and emptied a part of the net. They were actually terrified at the sight of the draught of fishes. Never before had such a thing happened to them. Peter was confounded. He felt how vain were all the cares they had hitherto bestowed upon their fishing, how fruitlessly they had labored, notwithstanding their trouble - and here, at a word from Him, they had caught at (p. 59) one draught more than they had ever done in months together.

When the net was relieved of part of its weight, they rowed to the shore, dragged it out of the water, and gazed awestruck at the multitude of fish it still contained. Jesus was standing on the shore. Peter, humbled and confused, fell at His feet and said: “Lord, depart from me, for I am a sinful man!” But Jesus said: “Fear not, Peter! From henceforth thou shalt catch men!” Peter, however, was quite overcome by sadness at the sight of his own unworthiness and vain solicitude for the things of this life. It was now between three and four in the morning, and it began to grow light.

13 Kislev 30 AD = Monday Julian 27 November = vision of Monday 2 December 1822

The disciples, having put the fish into a place of safety, retired to their boats for a short sleep. Jesus, with Saturnin and Veronica’s son, turned off to the east, and climbed the northern end of the mountain ridge upon whose southern extremity stood Gamala. Little hills and thickets were here scattered around. Jesus instructed Saturnin and Veronica’s son how to pray and gave them several points upon which to reflect. Then He withdrew from them into solitude, while they rested, walked about, and prayed.

The disciples spent the next day in transporting their fish, a great portion of which was distributed to the poor, and to all they recounted the wonderful circumstances attending their labor. The pagans bought a great many, and many more were taken to Capharnaum and Bethsaida. All were now firmly convinced of the folly of solicitude for the nourishment of the body; for as the sea obeyed Jesus in the time of tempest, so did the fish obey Him. They were caught at His word.

Toward evening they went again to the landing place on the east side of the lake, and Jesus with the two disciples went with them toward Capharnaum. He repaired to Peter’s house outside the city, and there until after night (p. 60) He cured by the light of torches many sick, men and women, who were quite abandoned on account of their maladies, which were considered unclean. Their friends had not dared to bring them openly with the other sick Jesus cured them secretly by night in Peter’s yard. There were some among them who for years had been separated from their friends, and who were in a most pitiable condition. All the rest of the night Jesus spent in prayer.

14 Kislev 30 AD = Tuesday Julian 28 November = vision of Tuesday 3 December 1822

(p. 60) Jesus rowed with several of the disciples over the lake and landed one hour to the north of Matthew’s. Already many pagans, as well as those whom Jesus had cured and the newly baptized, had repaired to the mountain east of Bethsaida-Julias where Jesus was to teach. All around stood the camps of the pagans. The disciples who had been fishing on the night of the miraculous draught asked Jesus whether they too should go with Him, for their recent success had freed them from anxiety upon the score of provisions, and they felt that all was in His hands. Jesus replied that they should baptize those that were still in Capharnaum, and after that employ their time at their accustomed occupations, as the immense number of strangers then in and around the city rendered extra supplies necessary.

Before crossing the lake, Jesus delivered to His disciples a comprehensive instruction. In it He gave them an idea of the whole plan of the discourses upon which He intended to dwell for a long time. He told them that they (the disciples) were the salt of the earth destined to vivify and preserve others, consequently that they themselves must not lose their savor. Jesus explained all this to them (p. 61) at full length, making use of numerous examples and parables. After that He rowed across the lake.

The disciples (the fishermen) and Saturnin began their work of baptizing in the valley of Capharnaum. The son of the widow of Naim was here baptized and named Martial, Saturnin imposing hands upon him. The holy women did not follow Jesus to the instructions, but remained behind to celebrate with the widow of Naim the baptismal feast of her son.

There were with Jesus, Joseph of Arimathea’s nephews, who had come from Jerusalem; Nathanael; Manahem of Korah; and many other disciples. In these last days I saw about thirty of them gathered together in Capharnaum.

On landing at the east side of the lake just below the mouth of the Jordan, the traveller ascended the mountain to the east and then, turning westward, went on to the spot upon which the instruction was to be given. Another way could be taken, namely, that over the Jordan bridge to the north of the lake. But this latter way, on account of the wild character of the country and its numerous ravines, was rather a difficult road to the mountain. Betbsaida-Julias was situated on the eastern bank of the mouth of the Jordan, the river there forming a bend. The western shorn was high, and to it ran a road.

There was no teacher’s chair on the mountain, only an eminence surrounded by a mound of earth and covered by an awning. The view from the west and southwest extended over the lake and to the opposite mountains. One could even descry Mount Thabor. Crowds of people, most of them pagans that had received Baptism, were encamped around. There were Jews also present. Separation between them was not so rigorously observed here, since communication between the Jews and Gentiles was greater in these parts, and on this side of the lake the latter enjoyed certain privileges.

Jesus began by enumerating the Eight Beatitudes, and (p. 62) then went on to explain the first: “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” He related examples and parables, spoke of the Messiah, and especially of the conversion of the Gentiles. Now was accomplished what the Prophet foretold of the Desired of Nations: “And I will move all nations. And the Desired of all nations shall come, and I will fill this house with glory, saith the Lord of hosts.” There was no curing on this day, for the sick had been healed on the preceding days. The Pharisees had come over in one of their own boats and they listened to Jesus’ words with chagrin and jealousy. The people had brought with them food, which they ate during the pauses of the instruction. Jesus and the disciples had fish, bread, and honey, also little flasks some kind of juice, or balm, a few drops of which were mixed with the water they drank.

Toward evening the people from Capharnaum, Bethsaida, and other neighboring places returned to their homes in the boats that awaited them on the lake. Jesus and His disciples went down toward the valley of the Jordan and into a shepherd inn, where they passed the night. Jesus still continued to teach the disciples, thus to prepare them for their future mission.

Jesus devoted fourteen days to instructions on the Eight Beatitudes, and spent the intervening Sabbath in Capharnaum.

15 Kislev 30 AD = Wednesday Julian 29 November = vision of Wednesday 4 December 1822

(This passage returns back to vol. 2, p. 481) Her relapse into sin gave the devil greater power over her. He attacked her more vigorously when he saw that he might possibly lose her. She became possessed, and often fell into cramps and convulsions.

(Vol. 3 continues, p. 62) On the following day He continued His preaching on the mountain. Mary, Mary Cleophas, Maroni of Naim, and two other women were present. When Jesus with the Apostles and disciples went back to the lake, He spoke of their vocation in these words: “Ye are the light of the world!” He illustrated by the similitude of the city seated on a mountain, the light on the candlestick, and the fulfilling of the Law. Then He rowed to Bethsaida, and put up at Andrew’s.

16 Kislev 30 AD = Thursday Julian 30 November = vision of Thursday 5 December 1822

Among the neophytes whom Saturnin baptized on those (p. 63) days near Capharnaum were some Jews from Achaia whose ancestors had fled thither at the time of the Babylonian Captivity.

Bethsaida-Julias was a recently built city inhabited mostly by pagans. There were, however, some Jews, and the city possessed a famous school in which all kinds of knowledge were taught. Jesus had not yet visited it, but the inhabitants went out to the instruction and also to Capharnaum, where their sick were cured. Betbsaida-Julias was beautifully situated in the narrow valley of the Jordan, built a little up on the eastern side of the mountain, one-half hour from the point where the river flows into the lake. One hour northward, a stone bridge spanned the Jordan.

While going down from the mountain whereon He had been teaching, Jesus again instructed the disciples, and spoke of the sufferings and sharp persecutions in store for them. He slept that night in Peter’s barque.

17 Kislev 30 AD = Friday Julian 1 December = vision of Friday 6 December 1822

When Jesus next day went down from the mountain to Capharnaum, He found a crowd of people assembled to bid Him welcome. He repaired to Peter’s house near the city. It stood outside the gate to the right on entering the city from the valley. When it was known that Jesus and the disciples were in the house, a crowd soon gathered around Him. The Scribes and Pharisees also hastened out to hear Him. The whole court around the open hall in which Jesus sat and taught with the disciples and Scribes was full. He spoke of the Ten Commandments and, coming to the words recorded in the Gospel of the Sermon on the Mount: “You have heard that it was said to them of old: Thou shalt not kill,” He based upon them His instruction on the forgiveness of injuries and the love of one’s enemies. Just at this moment a loud noise arose on the roof of the hall, and through the usual opening in the ceiling a paralytic on his bed was lowered by four men, who cried out: “Lord, have pity upon a poor sick man!” (p. 64) He was let down by two cords into the midst of the assembly before Jesus. The friends of the sick man had tried in vain to carry him through the crowd into the courtyard, and had at last mounted the outside steps to the roof of the hall, whose trap door they opened. All eyes were fixed upon the invalid, and the Pharisees were vexed at what appeared to them a great misdemeanor, a piece of unheard-of impertinence. But Jesus, who was pleased at the faith of the poor people, stepped forward and addressed the paralytic, who lay there motionless: “Be of good heart, son, thy sins are forgiven thee!” words which were, as usual, particularly distasteful to the Pharisees. They thought within themselves: “That is blasphemy! Who but God can forgive sins?” Jesus saw their thoughts and said: “Wherefore have ye such thoughts of bitterness in your heart? Which is easier to say to the paralytic: Thy sins are forgiven thee; or to say: Arise, take up thy bed, and walk? But that you may know that the Son of Man has power on earth to forgive sins, I say to thee” (here Jesus turned to the paralytic): “Arise! Take up thy bed, and go into thy house!” And immediately the man arose cured, rolled up the coverlets of his bed, laid the laths of the frame together, took them under his arm and upon his shoulder, and accompanied by those that had brought him and some other friends went off singing canticles of praise while the whole multitude shouted for joy. The Pharisees, full of rage, slipped away, one by one. It was now the Sabbath, and Jesus, followed by the multitude, repaired to the synagogue.

Jairus, the Chief of the synagogue, was also present at that last miracle in the synagogue. He was very sad and full of remorse. His daughter was again near death, and truly a frightful death, as it had fallen upon her in punishment of her own and her parents’ sins. Since the preceding Sabbath she had lain ill of a fever. The mother and her sister together with Jairus’s mother, who all lived in the same house, had, along with the daughter herself, taken Jesus’ miraculous healing in a very frivolous way, without gratitude and without in any way altering their life. Jairus, weak and yielding, entirely under the control of his vain and beautiful wife, had let the women have their own way. Their home was the theater of female vanity, and all the latest pagan styles of finery were brought into requisition for their adornment. When the little girl was well again, these women laughed among themselves at Jesus and turned Him into ridicule. The child followed their example. Until very recently she had retained her innocence, but now it was no longer so. A violent fever seized upon her. The burning and thirst that she had endured were something extraordinary; the last week was spent in a state of constant delirium, and she now lay near death. The parents suspected that it was a punishment of their frivolity, though they would not acknowledge it to themselves. At last the mother became so ashamed and so frightened that she said to Jairus: “Will Jesus again have pity on us?” and she commissioned her husband once more humbly to implore His assistance. But Jairus was ashamed to appear again before the Lord, so he waited till the Sabbath instructions were over. He had full faith that Jesus could help him at any time, if He would. He (p. 66) was too ashamed to be seen by the people again asking for help.

When Jesus was leaving the synagogue, a great crowd pressed around Him, for there were many, both sick and well, who wanted to speak to Him. Jairus approached with trouble on his countenance. He threw himself at Jesus’ feet, and begged Him again to have pity on his daughter whom he had left in a dying state. Jesus promised that He would return with him. And now there came someone from Jairus’s house looking for him, because he stayed so long, and the mother of the girl thought that Jesus would not come. The messenger told Jairus that his daughter was already dead. Jesus comforted the father and told him to have confidence. It was already dark, and the crowd around Jesus was very great. Just then a woman afflicted with an issue of blood, taking advantage of the darkness, made her way through the crowd, leaning on the arms of her nurses. She dwelt not far from the synagogue. The women afflicted with the same malady, though not so grievously as herself, had told her of their own cure some hours earlier. They had that day at noon, when Jesus was passing in the midst of the crowd, ventured to touch His garments, and were thereby instantly cured. Their words roused her faith. She hoped in the dusk of evening and in the throng that would gather round Jesus on leaving the synagogue, to be able to touch Him unnoticed. Jesus knew her thoughts and consequently slackened His pace. The nurses led her as close to Him as possible. Standing near her were her daughter, her husband’s uncle, and Lea. The sufferer knelt down, leaned forward supporting herself on one hand, and with the other reaching through the crowd she touched the hem of Jesus’ robe. Instantly she felt that she was healed. Jesus at the same moment halted, glanced around at the disciples, and inquired: “Who hath touched Me?” To which Peter answered: “Thou askest, ‘Who touched Me?’ The people (p. 67) throng and press upon Thee, as Thou seest!” But Jesus responded: “Someone hath touched Me, for I know that virtue is gone out from Me.” Then He looked around and, as the crowd had fallen back a step, the woman could not longer remain hidden. Quite abashed, she approached Him timidly, fell on her knees before Him, and acknowledged in hearing of the whole crowd what she had done. Then she related how long she had suffered from the bloody flux, and that she believed herself healed by the touch of His garment. Turning to Jesus, she begged Him to forgive her. Then Jesus addressed to her these words: “Be comforted, My daughter, thy faith hath made thee whole! Go in peace, and remain free from thy infirmity!” and she departed with her friends.

She was thirty years old, very thin and pale, and was named Enue. Her deceased husband was a Jew. She had only one daughter, who had been taken charge of by her uncle. He had now come to the Baptism, accompanied by his niece and a sister-in-law named Lea. The husband of the latter was a Pharisee and an enemy of Jesus. Enue had, in her widowhood, wished to enter into a connection which to her rich relatives appeared far below her position; therefore they had opposed her.

Jesus with rapid steps accompanied Jairus to his house. Peter, James, John, Saturnin and Matthew were with Him. In the forecourt were again gathered the mourners and weepers, but this time they uttered no word of mockery, nor did Jesus say as He did before: “She is only sleeping,” but passed on straight through the crowd. Jairus’s mother, his wife, and her sister came timidly forth to meet Him. They were veiled and in tears; their robes, the garments of mourning. Jesus left Saturnin and Matthew with the people in the forecourt, while accompanied by Peter, James, and John, the father, the mother, and the grandmother, He entered the room in which the dead girl lay. It was a different room from the first time Then she (p. 68) lay in a little chamber; now she was in the room be the fireplace. Jesus called for a little branch from the garden and a basin of water, which He blessed. The corpse lay stiff and cold. It did not present so agreeable, an appearance as on the former occasion. Then I had seen the soul hovering in a sphere of light close to the body, but this time I did not see it at all. On the former occasion, Jesus said: “She is sleeping,” but now He said nothing. She was dead. With the little branch Jesus sprinkled her with the blessed water, prayed, took her by the hand, and said: “Little maid, I say to thee, arise!” As Jesus was praying, I saw the girl’s soul in a dark globe approaching her mouth, into which it entered. She suddenly opened her eyes, obeyed the touch of Jesus’ hand, arose and stepped from her couch. Jesus led her to her parents who, receiving her with hot tears and choking sobs, sank at Jesus’ feet. He ordered them to give her something to eat, some bread and grapes. His order was obeyed. The girl ate and began to speak. Then Jesus earnestly exhorted the parents to receive the mercy of God thankfully, to turn away from vanity and worldly pleasure, to embrace the penance preached to them, and to beware of again compromising their daughter’s life now restored for the second time. He reproached them with their whole manner of living, with the levity they had exhibited at the reception of the first favor bestowed upon them, and their conduct afterward, by which in a short time they had exposed their child to a much more grievous death than that of the body, namely, the death of the soul. The little girl herself was very much affected and shed tears. Jesus warned her against concupiscence of the eyes and sin. While she partook of the grapes and the bread that He had blessed, He told her that for the future she should no longer live according to the flesh, but that she should eat of the Bread of Life, the Word of God, should do penance, believe, pray, and perform works of mercy. The (p. 69) parents were very much moved and completely transformed. The father promised to break the bonds that bound him to worldliness, and to obey Jesus’ orders, while the mother and the rest of the family, who had now come in, expressed their determination to reform their lives. They shed tears and gave thanks to Jesus. Jairus, entirely changed, immediately made over a great part of his possessions to the poor. The daughter’s name was Salome.

As a crowd had gathered before the house, Jesus told Jairus that they should make no unnecessary reports concerning what had just taken place. He often gave this command to those whom He cured, and that for various reasons. The chief was that the divulging and boasting of such favors troubles the recollection of the soul and prevents its reflection upon the mercy of God. Jesus desired that the cured should enter into themselves instead of running about enjoying the new life that had been given them, and thereby falling an easy prey to sin. Another reason for enjoining silence was that Jesus wanted to impress upon the disciples the necessity of avoiding vainglory and of performing the good they did through love and for God alone. Sometimes again, He made use of this prohibition in order not to increase the number of the inquisitive, the importunate, and the sick who came to Him not by the impulse of faith. Many indeed came merely to test His power, and then they fell back into their sins and infirmities, as Jairus’s daughter had done.

Jesus and His five disciples left Jairus’s house by the rear, in order to escape the crowd that pressed around the door. The first miracle here was performed in clear daylight; that of today was after the Sabbath and by the light of lamps. Jairus’s house was in the northern part of the city. Jesus, on leaving it, turned to the northwest off toward the ramparts. Meanwhile two blind men with their guides were on the lookout for His coming. It seemed almost as if they scented His presence, for they followed (p. 70) after Him, crying: “Jesus, Thou Son of David, have pity on us!” At that moment Jesus went into the house of a good man who was devoted to Him. The house was built in the rampart and had on the other side a door opening into the country beyond the city precincts. The disciples sometimes stopped at this house. Its owner was one of the guards in this section of the city. The blind men, however, still followed Jesus, and even into the house, crying in beseeching tones: “Rave mercy on us, Son of David!” At last Jesus turned to them and said: “Do you believe that I can do this unto you?” and they answered: “Yea, Lord!” Then He took from His pocket a little flask of oil, or balsam, and poured some into a small dish, brown and shallow. Holding it and the flask in His left hand, with the right He put into the dish a little earth, mixed it up with the thumb and forefinger of the right hand, touched the eyes of the blind men with the same, and said: “May it be done unto you according to your desire!” Their eyes were opened, they saw, they fell on their knees and gave thanks. To them also Jesus recommended silence as to what had just taken place. This He did to prevent the crowd from following Him and to avoid exasperating the Pharisees. The cries of the blind men as they followed him had, however, already betrayed His presence in this part of the country, and besides this, the two men could not forbear imparting their happiness to all whom they met. A crowd was in consequence soon gathered around Jesus.

Some people from the region of Sephoris, distant relatives of Anne, brought hither a man possessed of a dumb devil. His hands were bound, and they led him and pulled him along by cords tied around his body, for he was perfectly furious and oftentimes scandalous in his behavior. He was one of those Pharisees that had formed a committee to spy the actions of Jesus. He was named Joas, and belonged to the number of those that had dis- (p. 71) puted with Jesus in an isolated school between Sephoris and Nazareth. When Jesus returned from Naim, that is about fourteen days before, the demon seized upon Joas, because, silencing his own interior convictions, he had, through sheer adulation of the other Pharisees, joined in the calumnious cry against Jesus “He is possessed by the devil! He runs like a madman about the country!” It was on the subject of divorce that Jesus had disputed with him at Sephoris. The man was in grievous sin. As he was led up, he made an attempt to rush upon Jesus, but He, with a motion of the hand, commanded the devil to withdraw. The man shuddered, and a black vapor issued from his mouth. Then he sank on his knees before Jesus, confessed his sins, and begged forgiveness. Jesus pardoned him, and enjoined certain fasts and alms as a penance. He had likewise to abstain for a long time from several kinds of food of which the Jews were exceedingly fond, garlic for instance. The excitement produced by this cure was very great, for it was considered a most difficult thing to drive out dumb devils. The Pharisees had already put themselves to much trouble on Joas’s account. Were it not that he was brought by his friends, he never would have appeared before Jesus, for the Pharisees would not have permitted it. Now indeed were they indignant that one of their own number had been helped by Jesus and had openly avowed his sins, in which they themselves had had a share. As the cured man was returning to his home, the news of his deliverance was spread throughout Capharnaum, and the people everywhere proclaimed that such wonders had never before been heard in Israel. But the Pharisees in their fury retorted: “By the prince of devils, He casteth out evils.”

Jesus now left the house by the back door, and with Him the disciples. They went around to Peter’s on the west side and a little distant from the city, and here Jesus (p. 72) spent the night.

18 Kislev 30 AD = Saturday Julian 2 December = vision of Saturday 7 December 1822

During these days Jesus repeated to His disciples His testimony of John the Baptist. “He is,” He said, “as pure as an angel. Nothing unclean has ever entered his mouth, nor has an untruth or anything sinful ever come forth from it.” When the disciples asked Jesus whether John had long to live, Jesus answered that he would die when his time came, and that was not far off. This information made them very sad.

When Jesus went to the synagogue to teach, the Pharisees laid a snare for Him. In a corner of the synagogue was a poor creature with a withered hand. He had not ventured to appear before Jesus, and now held back, intimidated by the presence of the Pharisees. These latter were reproaching Jesus, asking him how He could make His appearance with a publican like Matthew. To this Jesus responded that He had come to console and convert sinners, but that no Pharisee should ever be numbered among His disciples. The Pharisees mockingly retorted: “Master, here is one for whom Thou hast come. Perhaps, Thou wilt heal him also.” Thereupon Jesus commanded the man with the withered hand to come forward and stand in the midst of the assembly. He did so, and Jesus said to him: “Thy sins are forgiven thee!” The Pharisees, who scorned the poor man - whose reputation was not of the best - cried out: “His withered hand has never hindered him from sinning.” Then Jesus grasped the hand, straightened the fingers, and said: “Use thy hand!” The man stretched out his hand, found it cured, and went away giving thanks. Jesus justified him against the calumnies of the Pharisees, expressed compassion for (p. 73) him, and declared him a good-hearted fellow. The Pharisees were covered with confusion and filled with wrath. They declared Jesus a Sabbath-breaker against whom they would lodge an accusation, and then took their departure. In the neighborhood of the synagogue they met some Herodians with whom they consulted as to how they should lie in wait for Jesus on the next feast in Jerusalem.

19 Kislev 30 AD = Sunday Julian 3 December = vision of Sunday 8 December 1822

When Jesus later on addressed the people in Peter’s house, among the other women present was Lea, the sister-in-law of Enue, recently cured of the issue of blood. Her husband was a Pharisee and a zealous opponent of Jesus, but Lea herself was profoundly impressed by the instructions she had heard. I saw her at first, calm and sorrowful, often changing her place among the crowd, as if looking for someone, but I found out that she was in this way obeying the impulse that prompted her to proclaim aloud her reverence for Jesus. Then approached the Mother of Jesus accompanied by several women, namely, Martha, Susanna of Jerusalem, Dina the Samaritan, and Susanna Alpheus, a daughter of Mary Cleophas and sister of the Apostles. She was about thirty and had grown children. Her husband lived in Nazareth, and it was there that she had joined the holy women. Susanna Cleophas desired to be admitted among the Community of women that rendered service to Jesus and His disciples. Mary and her companions entered the court that led to the hall in which Jesus was teaching. He had been reproaching the Pharisees with their hypocrisy and impurity and, because He always interwove some of the Beatitudes with His other teachings, He just at that moment exclaimed: “Blessed are the pure of heart, for they shall see God!” Lea, meanwhile, seeing Mary coming in could no longer restrain herself and, as if intoxicated with joy, she cried out from among the crowd: “More blessed” (these are the exact words that I heard) (p. 74) “more blessed the womb that bore Thee and the breasts that gave Thee suck!” To which I saw Jesus quietly replying: “And far more blessed are they that hear the word of God and keep it!” and He went on with His discourse. Lea went to Mary, saluted her, spoke of Enue’s cure and of her own resolve to give her wealth to the Community, and requested Mary to intercede with her Son for her husband’s conversion. He was a Pharisee of Paneas. Mary conversed with her in a low voice. She had not heard Lea’s sudden exclamation nor Jesus’ reply, and soon she withdrew with the women.

Mary was possessed of admirable simplicity. Jesus never showed her any marks of distinction before others, excepting that He treated her with reverence. She never had much to do with any, unless with the sick and the ignorant, and her demeanor was always marked by humility, recollection, and simplicity. All, even the enemies of Jesus, honored her; and yet she never sought after anyone, but was always quiet and alone.

Jesus went next to Peter’s fishery where, before a great crowd of people, He taught in parables of the Kingdom of God. Then He mounted His little barque and taught from the lake. A Scribe from Nazareth named Saraseth proposed himself as a disciple, when Jesus repeated to him the words: “The foxes have their holes, etc.” Saraseth afterward married Salome, the daughter of Jairus. After Jesus’ death, both husband and wife joined the Community.

Besides this Scribe, there were two others who for some time followed Jesus as disciples. One of them asked Him whether He would not soon take possession of His Kingdom, for He had already sufficiently proved His mission. Would He not soon seat Himself upon the throne of David? Jesus having reprimanded him and ordered him to follow him with docility, he replied that he would first go and take leave of his family. To this Jesus (p. 75) responded: “Whoever puts his hands to the plough, etc.” A third, who had joined Jesus at Sephoris, expressed his wish to go and bury his father. Jesus replied: “Let the dead bury their dead.” These words were not spoken literally, for his father was not yet dead. It was an expression which meant receiving one’s share of the patrimony and providing for one’s parents.

20 Kislev 30 AD = Monday Julian 4 December = vision of Monday 9 December 1822

Jesus spent that night on the mountain near Corozain with two of the disciples, under a tent and in prayer. The other disciples came next morning to the sermon. Jesus explained today the fourth Beatitude and this passage from Isaias: “Behold My servant, I will uphold him: My elect, My soul delighteth in him. I have given My Spirit upon him, he shall bring forth judgment to the Gentiles.” The multitude was very great. There was present a troop of Roman soldiers from the different garrisons around the country. They had been sent to hear Jesus’ doctrines, to note His bearing, and to give information on the same. From Gaul and other provinces of the Empire they had written to Rome for news of the Prophet of Judea, because this last named country was under the Roman sway. Rome had in consequence made inquiries of the officers of the different garrisons, and these latter had now sent about a hundred of their trusty soldiers, who stood where they could both see and hear well.

The instruction over, Jesus went with the disciples down the mountain to the valley on the south. Here there was a spring, and here too had bread and fish been prepared by the holy women who devoted themselves to such services. The multitude had encamped on the mountainside. Many of them were without provisions, and they sent some of their number to beg food of the disciples. The bread and fish were arranged in baskets on a grassy mound. Jesus blessed the baskets and helped the disciples to distribute their contents to all that asked. It was apparently far from enough, and yet all received what they (p. 76) needed. I heard the people saying: “It is multiplied in His hands.” The Roman soldiers also asked for some of the blessed bread, for they wanted to send it to Rome as a testimony of what they had seen and heard. Jesus ordered what remained to be given to them, and there was still enough for all the leaders. They wrapped it up carefully and took it away with them.

In the intervals of His public teaching and curing, Jesus, whenever He found Himself alone with His Apostles and disciples, prepared them for their mission. Today He led The Twelve to a retired spot near the lake, placed them in the order mentioned in the Gospel, and conferred upon them the power of healing and of casting out devils. To the other disciples, He gave only the power to baptize and impose hands. At the same time, He addressed to them a touching discourse in which He promised to be with them always and to share with them all that He possessed. The power to heal and to drive out the devil, Jesus bestowed in the form of a blessing. All wept, and Jesus Himself was very much moved. At the close He said that there was still much to be done and then they would go to Jerusalem, for the fullness of time was drawing near. The Apostles were glowing with enthusiasm. They expressed their readiness to do all that He would command and to remain true to Him. Jesus replied that there were afflictions and hardships in store for them, and that evil would glide in among them. By these words He alluded to Judas. With discourses such as the above, they reached their little barques. Jesus and The Twelve, with about five of the disciples, among them Saturnin, (p. 77) rowed to the east bank of the lake, down past hippos, and landed near the little village of Magdala. This place lay close to the lake and north of the dark ravine into which flowed the waters from the pool near Gergesa, higher up the country. To the east of Magdala rose a mountain. The village was built so near to it that it enjoyed the benefit of only the midday and evening sun; it was consequently damp and foggy, especially in the neighborhood of the ravine.

Jesus and His disciples did not at once enter Magdala. Peter’s barque was lying near a sandbank to which extended a bridge. As soon as Jesus stepped on shore, several possessed came running toward Him with loud cries. They asked what He wanted there, and cried out for Him to leave them in peace. This they did of their own accord. Jesus delivered them. They gave thanks, and went into the village. And now others came, bringing with them other possessed. Some of the disciples, Peter, Andrew, John, James and his cousins then went into Magdala, where they delivered the possessed and cured many sick, among others some women attacked by convulsions. They drove out devils and commanded sickness to disappear in the Name of Jesus of Nazareth. I heard some of them adding the words, “Whom the storm of the sea obeyed.” Some of those that were cured by the disciples went to Jesus to hear His admonitions and instructions. He explained to them and to the disciples why the possessed were so very numerous in these parts. It was because the inhabitants were so intent upon the things of this world and so given up to the indulgence of their passions. Several of these possessed were from Gergesa, which lay up on the mountain about one hour to the east of Magdala. They infested the surrounding country, hiding in caves and tombs. Jesus continued the cures until after twilight, and then spent the night on the barque with the disciples.

(p. 78) From the region of Gergesa, which had a circumference of about four hours, none had attended Jesus’ instructions on the mountain.

21 Kislev 30 AD = Tuesday Julian 5 December = vision of Tuesday 10 December 1822

On the following day Jesus climbed the mountain, and encountered two Jewish youths who had come from Gergesa to meet Him. They were possessed by the devil. They were not furious, though the attacks of the evil one were frequent, and they roved restlessly about. When Jesus some time before had crossed the Jordan from Tarichea and passed Gerasa, these young men were not yet possessed. They had then come out to meet Him and begged to be received among His disciples, but Jesus sent them away. Now again, after Jesus had delivered them, they desired to be received by Him. They told Him that the misfortune from which He had just freed them never would have overtaken them if He had yielded to their first request. Jesus exhorted them to amendment of life, and bade them return home and announce by what means their deliverance had been effected. The youths obeyed. As Jesus went along, pausing here and there to teach before the huts and homes of the shepherds, many possessed and simpletons ran hiding behind the hedges and hills, crying after Him and making signs for Him to keep off and not disturb their peace. But Jesus called them to Him, and delivered them. Many of those thus freed cried out, imploring Him not to drive them into the abyss! Some of the Apostles also performed cures by the imposition of hands, and engaged the people to repair to the mountain beyond Magdala to the south, where Jesus was going to deliver an instruction.

A great crowd assembled at the place designated. Jesus exhorted them to penance, spoke of the near approach of the Kingdom of God, and reproached them with clinging to the goods of this world. He spoke also of the value of the soul. They should know, He said, that God prizes the soul more highly than man’s great, worldly possessions. (p. 79) By these last words, Jesus made reference to the herd of swine which was soon to be precipitated into the lake, for the people had invited Jesus to go again to Gergesa. To this Invitation Jesus replied that He would indeed accept it, but that His coming would be an untimely one for them, and that they would not give him a very warm welcome. They begged Him not to traverse the ravine on His return to them, for there were two furious possessed roaming about in it who had broken their chains and had already strangled some people. But Jesus responded that on that very account He would, when it was time, go that way, for He had been sent upon earth for the sake of the miserable. It was at this conjuncture that He uttered the passage in which it is said, “If Sodom and Gomorrha had heard and seen the things that have taken place here in Galilee, they would have done penance.”

When Jesus was about to depart, the people prayed Him to tarry awhile longer, for never had they heard so pleasing a discourse. It was, they said, like the morning sunbeams shining upon their gloomy, foggy home. They begged Him to remain, for it was already dark. To this Jesus replied in a similitude on the darkness: He feared not this darkness, but they should dread remaining in eternal darkness, and that at a time in which the light of the Word of God had shone upon them. Then He retired to the ships with the disciples. They rowed at first as if directing their course across to Tiberias, but then turned again to the east, lay to about one hour south of the ravine, and spent the night on their ships.

Magdala was an unimportant place, smaller than Bethsaida. It was only a landing place for boats, and derived its subsistence from Hippos, which was largely engaged in trade and commerce. A highroad ran past Gerasa and down to Hippos, and was the scene of constant traffic. The country of Magdala was known also as the country of Dalmanutha, from the town that lay a cou- (p. 80) ple of hours further to the south and on the other side of the ravine.

22 Kislev 30 AD = Wednesday Julian 6 December = vision of Wednesday 11 December 1822

When Jesus landed next morning, several demoniacs were presented to Him, and He cured them by laying His hands upon them. The people of this region practiced sorcery. They ate of a certain herb that grew abundantly in the ravine and on the mountain, and thus became intoxicated and fell into convulsions. They had another plant of which they made use to counteract the effects of the first, but for some time past it had lost its virtue and now the poor creatures were left in their misery. The country of the Gergeseans was a tract of land from four to five hours in length, and about a half-hour in breadth. It was distinguished from the surrounding districts by its history and the character of its inhabitants, which latter was not of the best. It began with the ravine between Dalmanutha and Magdala, included the ravine, and on the south began with and comprised ten villages scattered in a row along the narrow strip of land, with Gergesa and Gerasa at either end. Beyond Gerasa it was bounded by the region of Corozain, the land of Zin, and a district containing many deserts. On the east it was bounded by the long mountain ridge on whose southern extremity stood the citadel of Gamala; on the south, by the ravine; and on the west, the valley on the shore of the lake. In this valley lay Dalmanutha, Magdala, and Hippos, which did not belong to the country of Gergesa, no more than the rest of the lakeshore, excepting the ravine to the south of Magdala. On the north it ended with Corozain. This district with its ten villages must not be confounded with the Decapolis, or that of the ten cities, which extended far around it and from which it was wholly distinct. In Gedeon’s struggle against the Madianites, the inhabitants of the ten villages supported the pagans who since that time had acquired the upper hand and kept the Jews in great subjection. They raised in all these places, to the scandal of the Jews (p. 81) that dwelt there, immense numbers of swine, which in herds of several thousands were turned out to fatten in a great marsh on the northern height of the ravine. They were attended by a hundred heathen herdsmen and their boys. The marsh, which was about three quarters of an hour southeast of Gergesa, at the foot of the mountain of Gamala, discharged its boggy waters southward into the ravine over a dam of logs and heavy planks that changed the brook above it into a swamp. The superfluous waters flowed through the ravine into the Sea of Galilee. Numbers of huge oaks grew near the marsh and on the sides of the ravine. No part of this region was very fertile, and only in a few sunny places grew some vines. They had also a kind of reed from which sugar can be made, but they exported it in its crude state.

It was not so much their idolatrous worship that subjected the people of this region to the power of the devil, as the depth to which they were sunk in sorcery. Gergesa and the surrounding places were full of wizards and witches who carried on their disorders by means of cats, dogs, toads, snakes, and other animals. They conjured up these creatures, and even went around in their form injuring and killing men. They were like werewolves that can hurt people even at a distance, that take revenge after a long time upon those whom they hate, and that can raise storms at sea. The women used to brew some kind of a magical beverage. Satan had entirely conquered this region, which possessed innumerable demoniacs, raging lunatics, and victims of convulsions.

It was approaching ten in the morning when Jesus with some of the disciples mounted a little boat, crossed the brook some distance up to the stream, and rowed into the ravine. This was a shorter way than that by land. Jesus climbed the northern side of the ravine, and the disciples joined Him one after another. While He was ascending, two raging possessed higher up on the mountain were run- (p. 82) ning about, darting in and out of the sepulchers, casting themselves on the ground, and beating themselves with the bones of the dead. They uttered horrible cries and appeared to be under the spell of some secret influence, for they could not flee. As Jesus drew nearer, they cried out from behind the bushes and rocks that lay a little higher up on the mountain: “Ye Powers! Ye Dominations! Come to our aid! Here comes One stronger than we!” Jesus raised His hand toward them and commanded them to lie down. They fell flat on their faces, but raising their heads again, cried out: “Jesus! Thou Son of God the Most High, what have we to do with Thee? Why art Thou come to torment us before the time? We conjure Thee in the name of God to leave us in peace!” By this time Jesus and the disciples had reached them as they lay trembling, their whole persons horribly agitated. Jesus ordered the disciples to give them some clothing, and commanded the possessed to cover themselves. The disciples threw to them the scarfs they wore around their necks and in which they were accustomed to muffle their heads. The possessed, trembling and writhing convulsively, covered themselves, as if constrained to do so against their will, arose, and cried out to Jesus not to torture them. Jesus asked: “How many are ye?” They answered, “Legion.” The wicked spirits spoke always in the plural by the mouth of these two possessed. They said that the evil desires of these men were innumerable. This time the devil spoke the truth. For seventeen years these men had lived in communication with him, and in the practice of sorcery. Now and then they had suffered assaults like the present, but for the last two years they had been running, frantic, around the desert. They had been entangled in all the abominations of magic.

Nearby was a vineyard on a sunny slope, and in it an immense wooden vat formed of great beams. It was not quite the height of a man, but so broad that twenty men (p. 83) could stand in it. The Gergeseans used to press in it grapes mixed with the juice of that intoxicating herb of which I have spoken. The juice ran into little troughs and thence into large, earthen vessels with narrow necks which, when full, were buried underground in the vineyard. This was that intoxicating beverage which produced effects so fatal upon all that drank of it. The herb was about the length of one’s arm, with numerous thick green leaves one above the other, and it terminated in a bud. The people of these parts used the juice in order to rouse in themselves diabolical ecstasies. On account of its inebriating vapors, the drink was prepared in the open air, though during the operation a tent was erected over the vat. The pressmen were just coming to their work when Jesus commanded the possessed, or rather the legion in them, to overturn the vat. The two men seized the great, full vat, turned it upside down without the least difficulty, the contents streamed around, and the workmen fled with cries of terror. The possessed, trembling and shuddering, returned to Jesus, and the disciples also were very much frightened. The devil now cried out by the mouth of the possessed, begging Jesus not yet to cast them into the abyss, not yet to drive them from this region, and ended by the request: “Let us go into yonder swine!” Jesus replied: “Ye may go!” At these words the two miserable possessed sank down in violent convulsions, and a whole cloud of vapors issued from their bodies in numberless forms of insects, toads, worms, and chiefly mole-crickets.

A few moments after, there arose from the herds of swine sounds of grunting and raging, and from the herdsmen shouts and cries. The swine, some thousands in number, came rushing from all quarters and plunged down through the bushes on the mountainside. It was like a furious tempest, mingled with the cries and bellowings of animals. This scene was not the work of a few minutes (p. 84) only. It lasted a couple of hours, for the swine rushed here and there, plunging headlong and biting one another. Numbers precipitated themselves into the marsh and were swept down over the waterfall, and all went raging toward the lake.

The disciples looked on disquieted, fearing lest the waters in which they fished, as well as the fish themselves, would be rendered impure. Jesus divined their thoughts, and told them not to fear, since the swine would all go down into the whirlpool at the end of the ravine. There was at this place a great pool of stagnant water completely separated from the lake by a sandbank, or strip of shore. It was overgrown with reeds and bushes, and at high water was frequently submerged. This pool was a deep abyss which, through the sandbank, had an inlet from the lake, but no outlet into the same, and in it was a whirlpool. It was into this caldron the swine plunged. The herdsmen who had, at first, run after the animals, now came back to Jesus, saw the possessed who had been delivered, heard all that had happened, and then began to complain loudly of the injury done them. But Jesus replied that the salvation of these two souls was worth more than all the swine in the world. Then He bade them go to the owners of the swine and say that the devil, whom the godlessness of the inhabitants of this country sent into men, had by Him been driven out of the men, and that they had gone into the swine! The possessed who had been delivered, Jesus sent to their homes to procure clothing, while He Himself with the disciples went up toward Gergesa. Several of the herdsmen had already run to the city and, in consequence of the reports they spread, people came pouring out from all sides. They that had been cured at Magdala, as well as the two Jewish youths cured the day before, and most of the Jews of the city, had assembled to wait for Jesus’ coming. The two possessed, now cured, came back in a short time decently clothed, to hear Jesus’ preaching. They were distinguished pagans belong- (p. 85) ing to the city, relatives of some of the pagan priests.

The people employed in preparing the wine mentioned above, and whose full vat had been overturned, were also running about the city, publishing everywhere the loss they had sustained at the hands of the possessed. This gave rise to great alarm and uproar. Many ran to see whether they could rescue some of the swine, while others hurried out to the wine cask. The confusion lasted until after nightfall.

Jesus meanwhile was instructing on a hill about one-half hour from Gergesa. But the chief men of the city and the pagan priests sought to keep the people from Him by telling them that Jesus was a mighty sorcerer through whom great evils would come upon them. When they had taken counsel together, they sent out a deputation to Jesus with instructions to hasten and beg Him not to tarry in those parts and not to do them still greater injury. The deputies added that they recognized in Him a great magician, but begged Him to withdraw from their boundaries. They sorely lamented their swine and the overturning of their brewing vat. Their fright and amazement were extreme when they beheld the two possessed, cured and clothed, sitting among the listeners at Jesus’ feet. Jesus bade them dismiss their fears, because He would not trouble them long. He had come for the sake of the poor sick and possessed alone, since He knew well that the unclean swine and the infamous beverage were of more value to them than the salvation of their souls. But the Father in Heaven, who had given to Him the power to rescue the poor people before Him and to destroy the swine, judged otherwise. Then He held up to them all their infamy, their sinful dealing in sorcery, their dishonest gains, and their demonolatry. He called them to penance, to Baptism, and offered them salvation. But they had the injury done them, the loss of the swine, in their heads, and so persisted in their pressing, though half-frightened request, that He would go away. After that they returned to the city.

(p. 86) Judas Iscariot was particularly busy and active among the Gergeseans, for he was well-known in these parts. His mother had dwelt here with him for some time when he was still young, and just after he had run away from the family in which he had been secretly reared. The two possessed were acquaintances of his youth

The Jews rejoiced in secret over the loss sustained by the Gentiles in their swine, for they were very much oppressed by them and greatly scandalized on account of the unclean animals. Still there were many among them who lived on easy terms with the pagans and defiled themselves with their superstitious practices.

All that had been cured on that day and the day before, as also the two possessed, were baptized by the disciples. They were very much impressed and thoroughly changed. The two possessed last delivered and the two Jewish youths entreated Jesus to allow them to remain with Him and be His disciples. To the two last delivered, Jesus replied that He would give them a commission, namely, they should go through the ten villages of the Gergeseans, show themselves everywhere, and everywhere relate what had happened to them, what they had heard and seen, call the inhabitant to penance and Baptism, and send them to Him. He added that they should not be troubled if they were greeted by a shower of stones from those whom they addressed. If they executed this commission properly, they should receive in recompense the spirit of prophecy. Then they would always know where to find Him, in order to send thither those that desired to hear His teachings, and they should impose hands on the sick, who would thereby be healed. Having thus spoken, Jesus blessed the two young men, who on the next day began their mission, and later on became disciples.

The Apostles in baptizing here used water that they had brought with them in leathern bottles. The people knelt in a circle around them, and they baptized three at a time out of the basin that one held, sprinkling each three times with (p. 87) water scooped up in the hand.

That evening Jesus and the disciples entered Gergesa, and went to the house of the ruler of the synagogue. Then came the magistrates of the city urging the ruler to make Jesus depart as soon as possible, and threatening to hold Him responsible for any further injury the city might sustain at His hands. Jesus told the disciples that He had permitted the demons to overturn the vat and to enter into the swine, that the proud pagans might see that He was the Prophet of the Jews whom they so shamefully despised and oppressed. He wished at the same time, as He said, by the loss of the swine, in which so many of them bore a share, to draw the attention of these people to the danger that threatened their souls, and to arouse them from the sleep of sin that they might hearken to His teaching. The beverage He had allowed to be wasted as it was the principal cause of their vices and demoniacal possession.

23 Kislev 30 AD = Thursday Julian 7 December = vision of Thursday 12 December 1822

On the following day a great crowd again gathered around Jesus, for His miracles had become known throughout the whole country, and many Jews who had been converted left Gergesa at once.

The Apostles, who had been healing in the villages nearby, returned in time for Jesus’ discourse, bringing with them those they had cured. There were some women among them carrying baskets of provisions, which they gave to the Apostles. Once when Jesus was closely pressed by the crowd, a woman from Magdala approached Him. She was afflicted with an issue of blood. Though long unable to walk, she had gathered up strength to slip alone through the crowd and to kiss His garment, whereupon she was healed. Jesus went on with His discourse, but after a little while He said: “I have healed someone. Who is it?” At these words, the woman drew near, giving thanks. She had heard of Enue’s cure, and had imitated her example. That evening Jesus, the disciples, and the two Jewish youths lately delivered from demoniacal possession, left Gergesa, jour- (p. 88) neyed around Magdala, and climbed the mountain north of Hippos. This last named place was not situated on the lake, but on a mountain some distance inland. Jesus and His followers descended on the opposite side and put up at a shepherd’s house.

Here Jesus reminded the disciples that the birthday of Herod would soon be celebrated, and told them that He intended going to Jerusalem. They tried to dissuade Him from doing so, saying that the Pasch was now not far off, and then they should be obliged to go. But Jesus replied in such a way as to give them to understand that He did not intend to show Himself openly at the feast. The two Gergesean disciples again begged to be allowed to accompany Him. Jesus replied that He had another mission in reserve for them, namely, to go around among the ten cities between Cedar and Paneas, and announce to the Jews of those places all that they had seen and heard. He gave them His benediction and made them the same promises as to the other two. If they fulfilled their commission well, the spirit of prophecy should be given to them, they should always know His whereabouts, and should be able to heal the sick in His name. As with the others, so too with them, a certain time had to elapse before these promises would be realized. The two others had first to announce him in the ten Gergesean villages, and afterward to the heathens of the Decapolis. The youths bade farewell to Jesus, who directed the disciples to go to Bethsaida and, in spite of their entreaties, He Himself remained behind. He retired into a wilderness near the shore to pray. I saw Him walking about among the steep, rocky hills, some of which looked black and like human figures amid the darkness of night.

It was already quite dark when I saw Jesus walking straight over the waves. It was almost opposite Tiberias, a little eastward of the middle of the lake. He appeared as intending to pass within a little distance of the disciples’ barque. The high wind was contrary, and the disciples (p. 89) weary of rowing. When they saw the figure on the waves, they were affrighted, for they knew not whether it was Jesus or His spirit, and they cried aloud from fear. But Jesus called out: “Fear not! It is I!” Then Peter cried: “Lord, if it be Thou, bid me come to Thee upon the waters.” And Jesus said: “Come!”

Peter, in his ardor, leaped on the little ladder and out of the boat. He hurried along for a short distance on the troubled waters toward Jesus, as if on level ground. It seemed to me that he hovered over the surface, for the inequality of the waves appeared to be no obstacle to his progress. But when he began to wonder, and to think more of the sea, its winds and its waves, than of the words of Jesus, he grew frightened and commenced to sink. Crying out, “Lord, save me!” he sank up to the breast and stretched out his hand. Instantly Jesus was at his side. He seized his hand and said: “O thou of little faith, why didst thou doubt?” Then they entered the barque, and Jesus reproached Peter and the others for their fear. The wind lulled immediately and they steered toward Bethsaida. A ladder was always in readiness to be thrown over the side of the boat for the convenience of those about to enter.

24 Kislev 30 AD = Friday Julian 8 December = vision of Friday 13 December 1822

Two blind men came to meet Jesus on His arrival in Bethsaida, crying out to Him for help and, as if to disprove the old saying, they were leading each other. Jesus restored their sight, cured also the lame and gave speech to the dumb. Wherever He appeared, crowds pressed around Him bringing to Him their sick. Many touched Him, and were cured. The people were everywhere expecting Him, because they knew that He was coming again for the Sab- (p. 90) bath. The story of the two possessed and of the swine was already well-known here, and had excited great comment and astonishment. Some of the disciples baptized the cured at Peter’s house. But as Jesus continued His labors and took no time either to eat or to rest, the disciples sought Him out and tried to induce Him to take some repose and refreshment.

When He went back to Capharnaum, a man dumb, blind, and possessed by the demon came to meet Him, and Jesus cured him instantaneously. This miracle created intense astonishment, for even when approaching Jesus, the man had recovered his speech and cried out: “Jesus, Thou Son of David, have mercy on me!” Jesus touched his eyes, and he saw. He was possessed of many devils, having been wholly perverted by the heathens on the other side of the lake. The sorcerers and soothsayers of the land of Gergesa had seized upon him. They dragged him around with them by a cord and exhibited him in other places, where they showed off his strength in all kinds of skillful feats. They showed how he, though blind and dumb, still could accomplish everything, could know and understand all, could go everywhere, could bring everything and know everything by virtue of certain incantations, for all this the demon performed in him. These pagan sorcerers from Gergesa, who were ever wandering through the Decapolis and other cities, used the devil by means of that poor creature to help them earn their bread. If they journeyed over the sea, their miserable victim was not allowed to go on board a ship, but at the command of his masters, he was obliged to swim like a dog at its side. No one any longer troubled himself about him, for he was looked upon as forever lost. Most of the time he had no place of shelter. He lay in tombs and caves and endured all manner of ill-treatment from his cruel masters. The poor wretch had long been in Capharnaum, and yet no one had led him to Jesus. Now, however, he went to Him (p. 91) himself and was cured.

While Jesus was teaching in Peter’s house near the city gate just before the Sabbath began, a great tumult arose in Capharnaum. The miracle of the swine and the deliverance of the dumb and blind possessed had created great excitement. Several boats of Jews from Gergesa had crossed the lake to spread far and wide the report that Jesus cast out devils by the power of the devil. This irritated the people, and they gathered in large numbers outside the synagogue. As Jesus drew near to the city, the man possessed of the devil, as well as blind and dumb, ran out through the streets to meet Him. He was without a keeper and was followed by a crowd of people who became witnesses of his miraculous cure. They were so transported by it that they gave loud expression to their indignation against the Pharisees, who never wearied inveighing against Jesus, repeating again as they were now doing that He healed through the power of the devil. Among the crowd here assembled were many armed with a crossbow. These men called out to the Pharisees to desist from slandering Jesus, to recognize His power and acknowledge that never before had such things been done in Israel, and that no Prophet before Him had ever wrought such wonders. If they did not cease from obstinately opposing Jesus, they might depart from Capharnaum, for that they (the people) could no longer support such abuse and ingratitude.

On hearing this, the Pharisees pretended to be quite subdued. One of them, a great, broad fellow, stepped out before the rest and craftily addressed the crowd. He said it was indeed true that never had such doctrines been heard, never had such doings, such wonders been seen in Israel, no Prophet had ever performed the like. But he begged them to consider the circumstances attending the driving out of the demon from the man of Gergesa, as also those connected with the similar wonders wrought (p. 92) among them that very day. The man whom they had just seen delivered from the power of the devil, owing to his relations with the Gergeseans, just as good as belonged to them. In the critical examination of such things, one could not be too circumspect, etc., etc. Then he went on to give them a lengthy description of the kingdom of darkness. He described its orders and hierarchies, and showed how one is subordinate to another. Jesus, he said, had now a powerful spirit in league with Him. If not, why had He not long ago delivered that furious demoniac? Why, if He were the Son of God, was He not able to banish the demons from the land of Gergesa, without going there in person? No! He was obliged first to go into that country, and conclude an agreement with the chief of the Gergesean demons. He had to make a bargain with that demon prince and give him the swine as his booty, for although inferior to Beelzebub, that prince was still of some consequence. And now since He had freed that man at Gergesa, He had, by virtue of the same agreement, delivered the one here in Capharnaum through the power of Beelzebub. With much cunning and eloquence the Pharisee advanced the above and similar stuff. Then he begged his hearers to be calm and attend to the conclusion, for their own doings would show forth the fruit of all this excitement. The laborer no longer performed his task on working days, but ran around after the new Teacher and His miracles, and the Sabbath was turned into a day of din and uproar. Then he exhorted them to reflect, to go home at once and take some rest in preparation for the coming feast. By such persuasions he succeeded in inducing the people to disperse, and many of the light-minded were half convinced by his empty babble.

It was the eve of the Feast of the Dedication of the Temple. In the houses and schools stood pyramids of lighted lamps, while in the gardens and courtyards and at the fountains were lights and torches arranged in all kinds (p. 93) of figures. Jesus, followed by His disciples, entered the synagogue and taught unmolested, for His enemies were afraid of Him. He knew their thoughts and in what terms they had addressed the people, and He made allusion to it in these words: “Every kingdom divided against itself hall not stand. And if Satan cast out Satan, he is divided against himself. How then shall his kingdom stand? And if I by Beelzebub cast out devils, by whom do your children cast them out?” With words like these Jesus silenced them and, without further contradiction, left the synagogue. He passed that night at Peter’s.

25 Kislev 30 AD = Saturday Julian 9 December = vision of Saturday 14 December 1822

The next day Jesus, accompanied by some of His disciples, visited Jairus’s family, whom He consoled and exhorted to the practice of good. They were very humble and entirely changed. They had divided their wealth into three parts, one for the poor, one for the Community, and the third for themselves. Jairus’s old mother was especially touched and thoroughly converted to good. The daughter did not make her appearance until called, and then came forward veiled, her whole deportment breathing humility. She had grown taller. She held herself erect, and presented the appearance of one in perfect health. Jesus visited likewise the pagan Centurion Cornelius, consoled and instructed his family, and then went with him to see Zorobabel, at whose house the conversation turned upon Herod’s birthday and John. Both Zorobabel and Cornelius remarked that Herod had invited all the nobility, including themselves, to Machaerus for the celebration of his birthday, and they asked Jesus whether He would permit them to go. Jesus replied that if they dared to stand aloof from the evils that might there take place, it was not forbidden them to go, although it would be better if they could excuse themselves and remain at home. They expressed their indignation at Herod’s adulterous life and John’s imprisonment, and hoped confidently that Herod would set him at liberty on (p. 94) his birthday.

Jesus next visited His Mother, with whom were then stopping Susanna Alpheus, Mary, the daughter of Cleophas of Nazareth, Susanna of Jerusalem, Dina the Samaritan, and Martha. Jesus told them that He was going away the next morning. Martha was very sad on account of Magdalen’s relapse into sin and the state of demoniacal possession in which she then was. She asked Jesus whether she should go to her, but He told her to wait awhile. Magdalen was now often like one beside herself. She yielded to fits of anger and pride, struck all that came in her way, tormented her maids, and was always arrayed in the most wanton attire. I saw her striking the man that lived as master in her house, and I beheld him returning her blows with ill-treatment. At times she fell into frightful sadness, she wept and lamented. She ran about the house seeking for Jesus and crying out: “Where is the Teacher? Where is He? He has abandoned me!” and then fell into convulsions like epileptic fits.

One may imagine the pain of her brother and sister at beholding one of a noble family, one so richly endowed by nature, given up to so frightful a state.

What a touching sight, that of Jesus traversing the streets of Capharnaum, His robe sometimes girded up, sometimes at full length; His motions so well regulated, and yet without stiffness; His step so gentle that He seemed rather to glide than to walk; His whole appearance, though breathing simplicity, so full of majesty that His like was never before seen! There was nothing strange in His look, no irresolution in His manner. He never took a false step, never a useless one. He cast no vain glance, made no aimless turn, and yet in all His bearing there was no trace of affectation or design.

Martha and Susanna had visited their inns on the way through Galilee to Samaria, for they exercised a kind of general superintendence, the other women seeing to those (p. 95) established in their own respective districts. They went together to the several inns, taking with them asses laden with all kinds of household necessaries. Once when Mary the Suphanite accompanied them, the report spread among the people that Mary Magdalen now went around with the women who provided for the needs of the Prophet of Nazareth and His party. The Suphanite was in figure very like Magdalen, and neither of them was very well-known on this side of the Jordan. Besides being called Mary and the ill repute her past life had gained for her, the Suphanite also had anointed Jesus at a feast given by one of the Pharisees. She was consequently, even at this early date, confounded with Magdalen, a mistake that only increased with time among those not well acquainted with the Community.

The holy women took care that their inns were well supplied with beds, coverlets, linen, woollen clothes, sandals, cups, jugs of balsam, oil, etc. Although Jesus had need of little, yet He was desirous that the disciples should not be a burden to others, and should find their necessary wants supplied. In this way He deprived the Pharisees of all reasonable cause of reproach.

At the close of the Sabbath, Jesus spoke again in the synagogue, inveighing in severe terms against the wickedness of the Pharisees in saying that He drove out devils through the power of the devil. He challenged them to say whether His actions and His teachings were not in perfect harmony, whether He did not practice what He preached. But they could allege nothing against Him.

In Peter’s house outside the city gate, Jesus taught on the Beatitude: “Blessed are the poor in spirit,” and made the application against the Pharisees. After that He pre-(p. 96) pared the disciples for their approaching mission.

Jesus would not longer remain in Capharnaum - the crowd was too great and too excited. Many Gergeseans also had come hither, and they wanted to follow Jesus. They were poor, were habituated to a wandering life, and thought it would be a good thing to be supported by Him. Besides this they were under the impression that Jesus would, like Saul or David, cause Himself to be anointed king and then establish His throne in Jerusalem. But Jesus told them to go back to their homes, to do penance, to keep the Commandments, and to practice the lessons they had heard from Him. His Kingdom, He said, was far different from what they imagined, and no sinner should have part therein.

26 Kislev 30 AD = Sunday Julian 10 December = vision of Sunday 15 December 1822

Jesus afterward left Capharnaum, accompanied by The Twelve and by thirty disciples. They directed their steps northward. Crowds of people were journeying along the same way. Jesus frequently paused to instruct sometimes this, sometimes that crowd, who then turned off in the direction of their homes. In this way He arrived at about three in the afternoon at a beautiful mountain, three hours from Capharnaum and not quite so far from the Jordan. Five roads branched out from it, and about as many little towns lay around it. The people who had followed Jesus thus far now took their leave, while He with His own party, having first taken some refreshment at the foot of the mountain, began to ascend the height. There was a teacher’s chair upon it, from which He again instructed the Apostles and disciples upon their vocation. He said that now they should show forth what they had learned. They should proclaim the advent of the Kingdom, that the last chance for doing penance had arrived, that the end of John’s life was very near. They should baptize, impose hands, and expel demons. He taught them how they should conduct themselves in discussions, how to recognize true from false friends, and how to confound the lat- (p. 97) ter. He told them that now none should be greater than the others. In the various places to which their mission called them, they should go among the pious, should live poorly and humbly, and be burdensome to none. He told also how to separate and how again to unite. Two Apostles and some disciples should journey together, while some other disciples should go on ahead to gather together the people and announce the coming of the former. The Apostles, He said, should carry with them little flasks of oil, which He taught them how to consecrate and how to use in effecting cures. Then He gave them all the other instructions recorded in the Gospels on the occasion of their mission. He made allusion to no special danger in store for them, but said only: “Today ye will everywhere be welcomed, but a time will come wherein they will persecute you!”

After that the Apostles knelt down in a circle around Jesus as He prayed and laid His hands upon the head of each; the disciples He only blessed. Then they embraced and separated.

Among the directions given to the Apostles, Jesus had indicated to them the place and time at which they should again join Him, in order to bring Him news and exchange places with the disciples that remained with Him. Six of the Apostles continued with Him: Peter, James the Less, John, Philip, Thomas and Judas, besides twelve of the disciples. Among the latter were the three brothers James, Sadoch, and Heliachim (Mary Heli’s son), Manahem, Nathanael (also called Little Cleophas), and several others. The other six Apostles had with them eighteen disciples, among whom were Joses Barsabas, Judas Barsabas, Saturnin and Nathanael Chased. Nathanael, the bridegroom of Cana, did not travel around. He attended the other affairs for the Community, and like Lazarus rendered service in his own immediate circle. All shed tears on separating. The Apostles who were going forth on (p. 98) their mission descended the mountain by the eastern route leading to the Jordan, where I saw a place situated, Lecum by name, about a quarter of an hour from the river. When Jesus came down the mountain, He was again surrounded by a crowd returning home from Capharnaum.

27 Kislev 30 AD = Monday Julian 11 December = vision of Monday 16 December 1822

From the foot of the mountain Jesus started with the disciples southward from Saphet, which was situated on another high mountain, to a place called Hucuca. Before reaching this place, He was met by many people who received him and the disciples with expressions of great joy.

At a fountain a blind man and several cripples were awaiting Jesus’ coming, and they now implored Him for help. The blind man’s eyes were infected with disease. Jesus ordered him to wash his face at the fountain. When he had done so, He anointed his eyes with oil, broke off a little twig from a bush nearby, held it before his eyes, and asked whether he saw it or not. The man answered: “Yes, I see a very tall tree.” Jesus anointed his eyes once more and repeated His question, whereupon the man cast himself on his knees before Him, crying out joyfully: “Lord, I see mountains, trees, people! I see everything!” There was great jubilation among the people as they escorted the man back into the city. Jesus went on curing the lame and the palsied who were standing around on crutches made of light but very firm wood. Each had three feet, so that it could stand alone; and when the two were crossed together, the sick could rest the breast against them.

When the blind man and his escorts went shouting with joy into the city, many of the inhabitants, the Elders of the synagogue, and the school teachers with their scholars came flocking out to meet Jesus. They were full of joy. Jesus returned with them, went into the school and gave them some instructions in parables on the Eight Beatitudes. He exhorted all to penance, for the Kingdom (p. 99) was near. He explained the parables at great length. The disciples were present. Before beginning, Jesus had recommended to them strict attention, in order that they might repeat what they heard when they scattered around among the houses and villages in the environs. It was thus that they acquired in Jesus’ public discourses what they, in their turn, had to teach in the country around; for the Apostles along with several of the disciples scattered as usual among the environs to cure and to teach. They met again in the evening at the place indicated by Jesus and to which He Himself had gone. Here they stopped with the Elder of the synagogue, who placed before them fish, honey, little rolls and fruit, of which they ate.

28 Kislev 30 AD = Tuesday Julian 12 December = vision of Tuesday 17 December 1822

Hucuca was situated about five hours to the northwest of Capharnaum, five hours southwest of the mountain upon which Jesus had given the Apostles their mission, and about three hours south of Saphet. There were none but Jews in the place, and they were tolerably good people, for most of them had received John’s baptism. They manufactured stuffs of fine texture, narrow scarfs of wool, tassels and fringes of silk; they knit sandals also, under which they placed two supports like heels. These sandals were flexible in the middle, and very comfortable, for they allowed the dust to fall through holes made for that purpose.

The Apostles and several of the disciples with them scattered, two by two, throughout the city and its environs. Hucuca must have once been a strong fortress, for it was surrounded by moats now dry, and its approach was over a bridge. One could look through the gate far into the city and see its beautiful synagogue. Hucuca was surrounded by verdant walks planted with trees so thick and high that, even at a short distance, its houses could not be seen. Its synagogue was extraordinarily beautiful. It was surrounded by a colonnade into which the main building could be opened for the accommodation of a (p. 100) more considerable crowd; opposite the entrance the wall was solid and formed a semicircle. It stood upon an open square at the end of the street upon which was the entrance. The whole city was well built and very clean. The people gathered into the synagogue. Jesus went first into two separate halls, in one healing many sick men, in the other women sick of all kinds of maladies. Many sick children were brought to Him, some young enough to be carried in the arms, and He healed them. The healthy children, He blessed.

In the synagogue Jesus taught of prayer and of the Messiah. He said that the Messiah had already come upon earth, that they (His hearers) were living in His time, that they were listening to His teachings. He spoke of the adoration of God in spirit and in truth, and I felt that it meant the adoration of the Father in the Holy Ghost and in Jesus Christ, for Jesus is the Truth. He is the true, the living, the incarnate God, the Son conceived of the Holy Spirit. At these words, the Doctors of the synagogue humbly begged him to say who He really was, whence He came, whether they whom they looked upon as His parents were not His parents, His relatives not His relatives, whether He was really the Messiah, the Son of God. It would be well, they said, for the Doctors of the Law to know positively what to think. Being placed over others, they before all others ought to know Him. But Jesus answered them evasively. If He said, “I am He!” they would not believe Him, but would say that He was the Son of those people of whom they had spoken. They should not inquire into His origin, but should hear His doctrine and observe His actions. Whoever does the will of the Father is the Son of the Father, for the Son is in the Father and Father is in the Son, and whoever fulfills the will of the Son fulfills the will of the Father. Jesus spoke so beautifully on this subject and on that of prayer that many cried out, “Lord, Thou art the Christ! Thou (p. 101) art the Truth!” and falling down they wished to adore Him. But He repeated to them: “Adore the Father in spirit and in truth!” and He left the city with His disciples and the Elder of the synagogue, at whose house they passed the night. In this suburb there was a school very well attended, but no synagogue. The Feast of Lights was still being celebrated.

29 Kislev 30 AD = Wednesday Julian 13 December = vision of Wednesday 18 December 1822

Next day Jesus taught again in Hucuca on the parable of the sower and the different ways in which the seed is received. Then He spoke of the good Shepherd come to seek the lost sheep, and who would be happy to carry back even one on His shoulder. He said thus would the Good Shepherd do until His enemies put him to death; and thus also should His servants and His servants’ servant do until the end of time. If at the end only one sheep was saved, yet would His love rest satisfied. Jesus spoke most tenderly on this point.

The Apostles and several of the disciples went on ahead, while Jesus with some of the others returned by the way He had come; that is, He went back to Bethanath, one hour and a half to the south of Saphet.

When within about half an hour of Bethanath, He was met by a blind man, who was led by two lovely boys in short, yellow tunics and large chip hats that shaded them from the sun. They were the children of Levites. The man was old and of honorable standing; he had long hoped for Jesus’ coming. Accompanied by the boys, who had seen Jesus approaching, he hurried forward to meet Him, crying out from a distance: “Jesus, Thou Son of David, help me! Have mercy on me!” When he came up (p. 102) with Him, he cast himself at His feet and said: “Lord, Thou wilt certainly give me light again! I have awaited Thee for so long, and for so long I have felt interiorly that Thou wouldst come and cure me!” Jesus replied: “As thou hast believed, so be it done unto thee according to thy faith,” and taking him to a fountain in the grove, He commanded him to wash his eyes. The man’s eyes, as well as his whole forehead, were ulcerated and covered with a crust. When he had washed, the scales fell from his eyes. Then Jesus anointed them with oil, as also his forehead and temples. Sight immediately returned, and the man gave thanks. Jesus blessed him and the two boys, and predicted that they should at some future day announce the word of God.

They now drew near the city, outside which the Apostles and other disciples again joined Jesus. Many of the citizens had here gathered, and when they saw the blind man coming back with his sight restored, their joy was quite extraordinary. The man’s name was Ktesiphon. But he was not that blind Ktesiphon who likewise was cured, and who afterward became a disciple and went with Lazarus to Gaul.

Jesus, accompanied by the Levites and all the people, went to the synagogue in which He delivered an instruction. The Feast of the Dedication, or the Feast of Lights as it was sometimes called, was still being celebrated, so that it was a kind of holiday. Jesus again explained the parables of the sower and of the Good Shepherd. The people were good and quite joyous over Jesus’ coming among them. He stopped in the Levites’ house near the school. There were no Pharisees in Bethanath. The Levites lived together as in a monastery and sent people out to other places.

Bethanath was once a fortified city and full of pagans, for the tribe of Nephtali, instead of exterminating them, had long held them tributary. But at this time there were (p. 103) no pagans in the city. They had been expelled when the Temple was re-established, when Esdras and Nehemias had obliged the Jews to send away their heathen wives. The terrible threats that God made to His people by the Prophets if they persevered in such alliances and refused drive to drive the pagans from the country, thereby exposing themselves to ever-present temptation to contract marriages with heathens, were fully realized; for around Thabor and in the chain between Endor and Scythopolis, where the peaks are so irregularly piled one on another, and where I saw so much gold hidden in the earth, the heathens had never been driven out, and the country had therefore become a wilderness.

30 Kislev 30 AD = Thursday Julian 14 December = vision of Thursday 19 December 1822

From Bethanath Jesus went with the Apostles and disciples northward around Saphet to Galgal, a large, beautiful place through which ran a great highway. He went with His followers to the synagogue. There were some Pharisees in this city. Jesus preached vehemently against them, explained all the passages of the Prophet Malachias that spoke of the Messiah, the Precursor John, and of the new, clean Sacrifice. He ended by announcing that the time for the fulfillment of these Prophecies had arrived.

From Galgal Jesus went eastward to Elcese, which lay to the north of Saphet, and where the Prophet Nahum was born. Here He taught for a short time and visited the leper hospital, where He cured about eight of the inmates and commanded them to show themselves to the priests in Saphet. He also taught the shepherds. I saw in the fields around Elcese grass of extraordinary height, and in it numbers of camels grazing. Jesus went likewise to a mountain containing many caves, in which dwelt heathens, whom He instructed. The whole day was spent in walking, instructing and curing, for everywhere on the roads the sick and suffering were brought to Jesus.

Toward evening He arrived at Bethan, which lay to the (p. 104) west under the heights of Saphet and about one hour from Bethanath. It was a little place, a colony from Bethanath, and was situated so near to the steep, western heights of Saphet that from them they could look down upon the little town. Jesus and the disciples put up here with some relatives, for the daughter of Elizabeth’s sister was married at Bethan. She had five children, of whom the youngest girl was about twelve years old. The sons were already from eighteen to twenty. This family, with some others disposed like themselves, lived apart in a row of houses built near the walls of the city. Some were built in the rocks, some in the walls themselves. All belonged to the married Essenians, and the husband of Elizabeth’s niece was the Superior. The family owned here some property inherited from their forefathers. They were very pious people. They spoke to Jesus of John and asked him with anxiety whether or not he would soon be set at liberty. Jesus replied in words that made them very grave and sad, though without disturbing their peace of mind.

John had visited them when he came first from the source of the Jordan in the wilderness, and they had been among the first to go to his baptism. They spoke to Jesus of their sons, whom they intended soon to send to the fishery at Capharnaum. Jesus replied that those fishermen, that is Peter and his companions, had begun another kind of fishing, and that their young sons also would follow him in their own good time. They did indeed join The Seventy-Two. Jesus taught and cured here. I heard him saying that the other disciples were then on the confines of Sidon and Tyre, and that He Himself would go back to Judea. I saw that Thomas showed great pleasure at the prospect of this journey, because he anticipated opposition on the part of the Pharisees and hoped to be able to dispute with them. He expressed his sentiments to the other disciples, but they did not appear to (p. 105) share his satisfaction. Jesus reproved his exaggerated zeal, and told him that a time would come when his own faith would waver. But Thomas could in nowise understand His words.