1 Sivan 31 AD = Saturday Julian 12 May = vision placed on Saturday 17 May 1823

(received on Saturday 8 November 1823)

On the following morning, Jesus continued in the synagogue His discourse on the jubilee year, the cultivation of the field, and the passages from Jeremias. This over, He went with the disciples and, followed by many people, Jews and pagans, to a Jewish bathing garden outside the southern end of the city, the water supply to which was furnished by the Chytrus aqueducts. There was a beautiful cistern in the garden and all around it were the large basins for bathing, pleasant avenues, and long shady bowers. Everything necessary for administering Baptism was already prepared here. Crowds followed Jesus to an open place near the well fitted up for teaching, and among them were seven bridegrooms with their relatives and attendants.

Jesus taught of the Fall, of the perversion of Adam and Eve, of the Promise, of the degeneracy of men into the wild state, of the separation of the less corrupt, of the guard set over marriage, in order to transmit virtues and graces from father to son, and of the sanctification of marriage by the observance of the Divine Law, moderation, and continency. In this way, Jesus’ discourse turned upon the bride and bridegroom. To illustrate His meaning, He referred to a certain tree on the island which could be fertilized by trees at a distance - yes, even across the sea, and He uttered the words: “In the same way may hope, confidence in God, desire of salvation, humility and chastity become in some manner the mother for the fulfillment of the Promise.” This led Jesus to (p. 389) touch upon the mysterious signification of marriage, in that it typifies the bond of union between the Consoler of Israel and His Church. He called marriage a great mystery. His words on this subject were so beautiful, so elevated that it seems to me impossible to repeat them. He afterward taught upon penance and Baptism, which expiate and efface the crime of separation, and render all worthy to participate in the alliance of salvation.

Jesus went aside also with some of the aspirants to Baptism, heard their confession, forgave their sins, and imposed upon them certain mortifications and good works. James the Less and Barnabas performed the ceremony of Baptism. The neophytes were principally aged men, a few pagans, and the three boys cured of blindness, who had not been baptized with their parents at Capharnaum.

The Sabbath over, some of the philosophers started the following questions: Whether it was necessary that God should have allowed the frightful deluge to pass over the earth; Why He permitted mankind to await so long the coming of the Redeemer; Could He not have employed other means for the same end, and send One who would restore all things? Jesus answered by explaining that that entered not into the designs of God, that He had created the angels with free will and superior faculties, and yet they had separated from Him through pride and had been precipitated into the kingdom of darkness; that man, with free will, had been placed between the kingdom of darkness and that of light, but by eating the forbidden fruit he had approached nearer to the former; that man was now obliged to cooperate with God in order to receive help from Him and to attract into himself the Kingdom of God, that God might give it to him. Man, by eating the forbidden fruit, had sought to become like unto God; and that he might rise from his fallen state it was necessary that the Father should allow His Divine Son to succor (p. 390) him and reconcile him again to Himself. Man, in his entire being, had become so deformed that the great mercy and wonderful guidance of God were needed, to establish upon earth His Kingdom, which that of darkness had driven from the hearts of men. Jesus added that this Kingdom consisted not in worldly dominion and magnificence, but in the regeneration, the reconciliation of man with the Father, and in the reunion of all the good into one body.

2 Sivan 31 AD = Sunday Julian 13 May = vision placed on Sunday 18 May 1823

(received on Sunday 9 November 1823)

On the following day, Jesus taught again at the place of Baptism. The seven bridal couples were present. Among the bridegrooms two were converted pagans who had received circumcision and espoused Jewish maidens. There were some other pagans inclined toward Judaism, who had sought and obtained permission to assist at the instructions with them.

At first Jesus spoke in general terms upon the duties of the married state, and especially upon those of wives. They should, He said, raise their eyes only to fix them upon those of their husband; at other times they should be kept lowered. He spoke, likewise, of obedience, humility, chastity, industry, and the care of their children. When the women had retired in order to prepare a repast in Leppe, Jesus instructed the men for Baptism. He spoke of Elias and of the great drought that fell upon the whole country, and of the rain cloud which, at the prayer of Elias, had risen out of the sea. (Today there was just such another dense; white cloud of fog resting over the earth. One could not see far around him.) Jesus referred to that drought over the country as to a punishment from God for the idolatry of King Achab. Grace and blessing likewise had withdrawn, and the drought had prevailed even in human hearts. He spoke of Elias’s concealment by the torrent of Carith, of his being fed by the bird, of his journeying to Sarepta and his being helped by the widow, of his confounding (p. 391) the idolaters on Carmel, and of the uprising of the cloud by whose rain all things were refreshed. He compared this rain to Baptism, and admonished His hearers to reform their lives and not, like Achab and Jezabel, continue in sin and dryness of heart after the ram of Baptism. Jesus alluded also to Segola, that pious pagan woman of Egypt, who settled at Abila and performed so many good works that she at last found favor in the sight of God. Then He showed them how the pagans ought to strive to practice virtue that thereby they might attract upon themselves divine grace, for his pagan listeners knew something of Elias and Segola.

After the Baptism of the bridegrooms, Jesus and His followers, along with all the bridal parties and the rabbis, were invited by the Jewish Doctor of the place to an entertainment at the village of Leppe, west of Mallep. The daughter of this Doctor was the bride of a pagan philosopher of Salamis, who had there heard Jesus preach and received circumcision. The way to Leppe ran in a gently undulating course through beautiful walks like those of a garden. Near Leppe ran the highroad to the little port Cerinia, about two miles off. The other road, upon which Jesus spoke with the travelling Arabs, led to the haven of Lapithus more to the west. The pagans of Leppe occupied a row of houses built along the highway, and carried on commerce and other business. The Jews lived apart and had a beautiful synagogue. I saw in the pagan gardens idols like swathed puppets and, in an open square a short distance from the road and surrounded by a hedge, an idol larger than a man and with a head bearing some resemblance to that of an ox. Between the horns was something that looked like a little sheaf. The figure was squatting on its legs, its short hands dangling before it.

The entertainment at Leppe consisted of a simple meal of birds, fish, honey, bread, and fruits. The brides and (p. 392) bridesmaids, veiled, sat by themselves at the end of the table. They wore long, striped dresses with wreaths of colored wool and tiny feathers on their heads.

Both during and after the meal, Jesus spoke of the sanctity of marriage. He insisted on the point of each man’s having but one wife, for they had here the custom of separating on trifling grounds and marrying again. On this account, He spoke very strenuously, and related the parables of the wedding feast, the vineyard, and the king’s son. The groomsmen invited the passersby to share the feast and listen to Jesus’ teaching. The three cured boys played on their flutes, while little girls sang and played on various instruments.

It was already dark when Jesus and His disciples returned to Mallep. From the heights along the road, the view was exceedingly beautiful. One could behold the sea, whose surface reflected a most wonderful luster.

3 Sivan 31 AD = Monday Julian 14 May = vision placed on Monday 19 May 1823

(received on Monday 10 November 1823)

Great preparations had been made in Mallep for the nuptials of the seven bridal couples. The whole city appeared to be taking part in the feast. One would have said that all the inhabitants constituted one great brotherhood. No poor were to be seen, as they were lodged and provided for in a separate part of the city.

Mallep was built very regularly. It looked like a pancake divided into five equal parts. The five streets that divided the city converged toward the center where was an elevated place ornamented by a fountain, around which were trees and terraces. Four of these quarters, or city wards, were cut through by two cross streets, which ran in a circle around the fountain, the central point of the place. In one of these circular streets was a house in which childless widows and aged women lived together at the expense of the community, kept school, and took care of orphans. There was another house here also for lodging and entertaining poor strangers and travellers. The fifth quarter comprised the public buildings. It was cut (p. 393) into halves by the aqueduct that conducted the water to the fountain In one half were the public marketplace, several inns, and an asylum for the possessed, who were not permitted here to go at large. Jesus had already cured some of them who had been led to Him with the rest of the sick. In the other half stood the public house used for feasts and weddings, the top of its roof being almost on a level with the fountain near which it was. Its entrance was not facing the fountain, but on the side opposite. From the court in front, a walk about a hundred feet wide and bordered by green trees ran down through the cross streets to the forecourt of the synagogue. It was as long as about two-thirds of one of the five streets. There were other avenues leading thither from the cross streets, but they were open to the people only on feast days and by virtue of special permission.

Now on this day of the marriage festivities, the whole morning was spent in adorning the public feast-house. Meanwhile Jesus and His disciples retired to the inn whither came to Him men and women, some seeking instruction, others advice and consolation, for in consequence of their connection with the heathens, these people often had scruples and anxieties. The young affianced were longer with Jesus than the others. He spoke with the maidens alone and singly. It was something like confession and instruction. He questioned them upon their motives in entering the married state, whether they had reflected upon their posterity and the salvation of the same, which was a fruit springing from the fear of God, chastity, and temperance. Jesus found the young brides not instructed on these points.

In the public avenues, arches were erected, tapestry, wreaths of flowers, and garlands of fruits hung around, and steps and platforms raised, that the spectators might gaze from them down into the pleasure grounds below. In front of the synagogue especially, an open arbor was (p. 394) formed of numerous beautiful little bushes and plants in boxes. Into the courts and bowers around the feast house, I saw people transporting all things, viands, etc., necessary for the entertainment. Whoever brought from the city something for this end, had a right to take part in the feast. The viands were brought in a kind of long barrow, which served at the same time as tables. The various dishes, bread, little jugs, etc., stood in them and, from little side openings, could be drawn out by the guests as they reclined before them. The upper surface of the barrow was covered with a cloth, from which they ate. These barrows, or hand-carriages, were woven baskets, long and shallow, provided with a cover and side openings, as I have said, by which to get out the food. The guests reclined on mats and were supported by cushions. All these things were prepared and transported hither from various quarters.

Under the nuptial bower, a tapestried canopy was raised. Jesus and His disciples entered by special invitation. As among the bridegrooms some were converted pagans, several pagan philosophers and others of their friends took up the position assigned them not far off. The brides and bridegrooms arrived from different quarters. They were preceded by youths and maidens crowned with flowers and playing on musical instruments, accompanied by the bridesmen and bridesmaids, and surrounded by their relatives, who escorted them into the nuptial bower. The bridegrooms wore long mantles and white shoes; on their cincture and the hem of their tunic were certain letters, and in their hands they carried a yellow scarf. The brides appeared in very beautiful, long, white woollen dresses embroidered with lines and flowers of gold. Their hair (some of them were golden-haired) was in the back woven into a net with pearls and gold thread and fastened at the ends with a riband. The veil fell over the face and down the back. On the head was a metal (p. 395) band with three points and a high, bent piece in front upon which the veil could be raised. They also wore little crowns of feathers or silk. Several of the veils glistened, as if made of fine silk or similar material. In their hands they carried long, golden flambeaux, like lamps without feet. They grasped them with a scarf, either black or of some other dark color. The brides likewise wore white shoes or sandals.

During the nuptial ceremony, which was performed by the rabbis, I remarked various rites that I cannot recall in order. Rolls of parchment were read - the marriage contract, I think - and prayers. The bridal couple stepped under the canopy; the relatives cast some grains of wheat after them and uttered a blessing. The rabbi pricked both bride and bridegroom on the little finger and let some drops of the blood of each fall into a goblet of wine, which they then drank together. Then the bridegroom handed the goblet to those behind him, and it was put into a basin of water. A little of the blood was allowed to run into the palm of the hand of each. Then each reached the hand, the bride to the groom, the groom to the bride, and the bloodstained spot was rubbed. A fine white thread was then bound around the wound and rings were exchanged. I think that each had two, one for the little finger, the other large enough for the forefinger. After that an embroidered cover, or scarf, was laid over the head of the newly wedded couple. The bride took into her right hand the flambeau with the black scarf, which for a time she had resigned to her bridesmaid, and placed it in the right hand of her husband. He then passed it to the left hand and returned it to his bride, who likewise received it in her left hand, and then once more returned it to her bridesmaid. There was also a cup of wine blessed, out of which all the relatives sipped. The marriage ceremony over, the bridesmaids removed from the brides their headdress, and covered them with a veil. (p. 396) It was then that I saw that the large net was woven of false hair.

Three rabbis presided at the nuptials, the whole ceremony lasting three hours. Then the brides with their attendant trains went through the embowered walk to the feast house, followed by their husbands amid the good wishes and congratulations of the bystanders. After taking some refreshments, the bridal couples went to the pleasure garden near the aqueduct, there to amuse themselves.

That evening an instruction especially intended for the newly married was given in the synagogue. After the rabbis had spoken, they requested Jesus also to address some words of advice to the young people.

4 Sivan 31 AD = Tuesday Julian 15 May = vision placed on Tuesday 20 May 1823

(received on Tuesday 11 November 1823)

Next day the seven bridal couples, together with all the guests and attended by musicians, went again to the feast house. The disciples of Jesus also were present, but the only part they took in the merrymaking was that of server. The brides and grooms were presented with pastry and fruit on beautiful dishes - gilded apples stuck with gilded flowers and herbs. Then came bands of children singing and playing upon instruments. They were little strangers who made their living in this way; after being rewarded, they withdrew. After that the three little musicians that had been cured by Jesus made their appearance, along with several other choirs from the city, and soon a dance in honor of the occasion was performed. It took place in a long, four-cornered arbor upon a soft and gently swaying floor. It looked as if flexible planks of some kind were laid upon a thick carpet of moss. The dancers stood in four double rows, back to back. Each pair danced, changing hands by means of a scarf, from the first place of the first row to the last of the fourth, all being soon in a serpentine movement. There was no hopping, but a graceful swaying and balancing, as if the body had no bones. The brides, as also all the other women, had their veils raised on the golden (p. 397) hook of their headdress. After the dance all took refreshments which had been placed on stands in each corner of the arbor. Again the music sounded, and all filed out into the garden near the fountain.

Here were exhibited, in the arbors and on the mossy sward, various games of running, leaping, and throwing at a mark. The men played by themselves, as did also the women. Little prizes were awarded and fines imposed, in the shape of money, girdles, small pieces of stuff, scarfs for the neck, etc. Whoever had nothing with which to pay his fine, sent to purchase it from a peddler who, with his goods, had taken his stand not far off. Lastly, all the prizes and fines were handed over to the Eider, who distributed them to the poor among the lookers-on. The brides and maidens played games in circles and in rows. Their dresses were raised to the knees, their lower limbs bound with strips of white, their veils thrown up and wound around the head back to the forehead and ear ornaments. They looked very beautiful and nimble. Each caught hold of her neighbor’s girdle with the left hand, and thus formed a ring which they kept constantly revolving. With the right hand they aimed at throwing to one another and catching a yellow apple. Whoever failed to catch in her turn had to stoop, the circle still revolving, to pick it up from the ground. At last, they played in company with the men. They sat in opposite rows and threw into furrows very ripe yellow fruits, which when they met and smashed, gave rise to shouts of laughter. Toward evening, all returned in festal procession. The newly married rode on asses gaily adorned for the occasion, the brides sitting on side-saddles. Musicians led the way and all followed, rejoicing, to the feast house at which an entertainment was awaiting them.

The bridegrooms went to the synagogue and made before the rabbis a vow to observe continence during certain festivals, binding themselves to some penance if they (p. 398) broke it. They promised besides to watch together on Pentecost night and spend it in prayer.

5 Sivan 31 AD = Wednesday Julian 16 May = vision placed on Wednesday 21 May 1823

(received on Wednesday 12 November 1823)

From the feast house, the bridal couples were conducted to their future homes. The party that had brought the house as a dowry, stood on the threshold while the relatives led the other thither from the feast house and three times made the rounds of the premises. The wedding gifts were borne ceremoniously, and the poor received their share.

Mallep was now astir in preparation for the coming feast: all were busy cleaning, scouring, and bathing. The synagogue and many of the dwellings were adorned with green branches and garlands of flowers, and the ground was strewn with blossoms. The synagogue was fumigated with delicious perfumes, and the rolls of Sacred Scripture were wreathed with flowers.

In the special halls set apart for the purpose in the forecourt of the synagogue, the Whitsuntide loaves were baked, the flour having been previously blessed by the rabbis. Two of them were made from the wheat of that year’s harvest. For the others, as also for the large, thin cakes (which were indented, that they might be more easily broken into pieces), the flour had been ordered from Judea. It was ground from the wheat raised in the field upon which Abraham had participated in the sacrifice of Melchisedech. The flour had been transported hither in long boxes. It was called the Seed of Abraham. The baking of these loaves and cakes, in which there was no leaven, had to be finished by four o’clock. There was still another kind of flour there, as well as herbs, all of which received a blessing.

(p. 399) On the morning of this day Jesus gave an instruction at His inn to the baptized pagans and aged Jews. He took for His subjects the Feast of Pentecost, the Law given upon Sinai, and Baptism, all of which He treated in deeply significant terms. He touched upon many passages relating to them in the Prophets. He spoke also of the holy bread blessed at Pentecost, of Melchisedech’s sacrifice, and of that foretold by Malachias. He said that the time for the institution of that Sacrifice was drawing near, that when this feast would again come round, a new grace would have been added to Baptism, and that all the baptized who would then believe in the Consoler of Israel, would share in that grace. As difficulties and objections were here raised by some who did not wish to understand His teaching, Jesus chose about fifty whom He knew to be ripe for His instructions, and sent away the others, intending to prepare them later. Taking with Him those that He had selected, He left the city, went to the aqueduct nearby, and there continued His instruction. I saw them on the way sometimes standing still and with many gesticulations putting questions and raising objections; and I saw Jesus, His forefinger raised, frequently explaining something to them. In talking, they gesticulated freely with hands and fingers. As Jesus insisted upon the great grace, upon the salvation that would be conferred upon man by Baptism, and by Baptism alone, after the consummation of the Sacrifice of which He had spoken, some of them asked whether their present Baptism possessed the same efficacy. Jesus answered, yes, if they persevered in faith and accepted that Sacrifice; for even the Patriarchs, who had not received that Baptism, but who had sighed after it and had had a presentiment of it in the Spirit, received grace through both that Sacrifice and that Baptism.

Jesus spoke, too, of the advantages of fervent prayer during this Feast of Pentecost, which devout Jews of all (p. 400) times had observed and upon which they conjured God for the promised Consoler of Israel.

Jesus told them many other deeply significant things which I cannot now rightly repeat. I saw that they sent, from the wedding feast, food to Jesus and His disciples at the inn to which He had returned with them toward the Sabbath.

The heathens from Salamis started for home, and Jesus with the disciples accompanied them part of the way. He warned them not to return again to their worship of idols, and not to engage in business speculations, but as soon as possible to leave their country, for in it the new way would be full of obstacles for them. He directed them to different regions, among which I can recall Jerusalem, the Jewish district between Hebron and Gaza, and that near Jericho. Jesus recommended them to go to Lazarus, John Mark, the nephews of Zachary, and to the parents of Manahem, the disciple whose sight had been restored.

Before the commencement of the Sabbath exercises, the rabbis were solemnly conducted to the synagogue by the school children; the brides, by their female attendants; and the bridegrooms, by the young men. Jesus also went thither with His disciples. Divine service of this day consisted in no special explanation of Scripture, only in singing and alternate reading and praying. The consecrated bread was divided into little pieces in the synagogue. It was regarded as a remedy against sickness and witchcraft. Many of the Jews, among others the seven newly married men, spent the night in the synagogue in prayer. Many of the inhabitants of the city went in bands of ten or twelve out to the gardens and hills of the country around, and there spent the whole night in prayer. They carried a torch on the end of a pole. The disciples and baptized pagans thus passed the night, but Jesus went alone to pray. The women too were gathered together in the houses for the same purpose.

6 Sivan 31 AD = Thursday Julian 17 May = vision placed on Thursday 22 May 1823

(received on Thursday 13 November 1823)

On the day (p. 401) of the feast itself, the whole morning was spent in the synagogue, praying, singing, and reading the Holy Scriptures. They made, likewise, a kind of procession. The rabbis, with Jesus at their head and followed by crowds of the people, went processionally through the halls around the synagogue, paused several times at points that look toward different directions of the world, and pronounced a benediction over every region of land and sea. After an intermission of about two hours, they again returned to the synagogue in the afternoon, and the alternate reading and other exercises were resumed. At some of the pauses, Jesus asked: “Do ye understand this?” and then He explained different passages for them. The portions of Holy Scripture read were those from the Departure of the Israelites through the Red Sea to the giving of the Law upon Sinai. During the reading, I saw these events in detail, and of them I can recall the following.

The Israelites were encamped on a very low strip of land, about an hour long, on the shore of the Red Sea, which was here very wide. In it were several islands of half an hour in length and from seven to fifteen minutes in breadth. Pharao and his army at first sought the Israelites further up the shore, and found them at last through information given by their scouts. The king thought they would easily fall into his hands, flanked, as they were, by the sea. The Egyptians were very much incensed against them, on account of their carrying off with them their sacred vessels, many of their idols, and the mysteries of their religion. When the Israelites became aware of the approach of the Egyptians, they were terror-stricken. But Moses prayed and bade them trust in God and follow him. At that moment the pillar of cloud arose behind the Israelites, making so dense a veil that the (p. 402) Egyptians entirely lost sight of them. Then Moses stepped to the shore with his staff (which was forked at the bottom and had a knob on the upper end), prayed, and struck the water. Then appeared before each wing of the army, right and left, as if springing out of the sea, two great luminous pillars, which increased in brilliancy toward the top and terminated in a tongue of flame. At the same time, a strong wind parted the waters along the whole of the army (it was about an hour broad), and Moses proceeded by a gently inclining declivity down to the bed of the sea. The whole army followed, at least fifty men abreast. The ground was, at first setting out, somewhat slippery, but soon it became like the softest meadowland, like a mossy carpet. The pillars of fire lit the way before them, and all was as bright as day. But the most beautiful feature of the whole scene were the islands over which they shed their light. They looked like floating gardens full of the most magnificent fruits and all kinds of animals, which latter the Israelites collected and drove along before them. Without this precaution, they would have been in want of food on the other side of the sea.

The waters were not divided on either side like perpendicular walls, for they flowed off more in the form of terraces. The Hebrews went forward with hurrying, sliding steps, balancing themselves like one speeding downhill. It was toward midnight when they entered the bed of the river. The Ark containing Joseph’s relics was carried in the center of the fleeing host. The pillars of light rose up out of the water. They appeared to be constantly rotating, and passed not over the islands, but around them. At a certain height they were lost in a brilliant luster. The waters did not open all at once, but before Moses’s steps leaving a wedge-formed space until the passage was completed. Near the islands, one could see by the light of the pillars the trees and fruits mirrored in the waters. (p. 403) Another wonderful thing was that the Israelites crossed in three hours, whereas it would have naturally taken nine hours to do so. Higher up the shore, about six to nine hours distant, stood a city which was afterward destroyed by the waters.

About three o’clock, Pharao came down to the shore, but was again repulsed by the fog. Soon, however, he discovered the ford and rolled down into it with his magnificent war chariot, after which hurried his entire army. And now Moses, already on the opposite shore, commanded the waters to return to their original position. Then the fog and the fire uniting to blind and perplex the Egyptians, all perished miserably in the waves. Next morning upon beholding their deliverance, the Israelites chanted the praises of God. On the opposite shore, the two pillars of light united again into one of fire. I cannot do justice to the beauty of this vision.

7 Sivan 31 AD = Friday Julian 18 May = vision placed on Friday 23 May 1823

(received on Friday 14 November 1823)

Next day Jesus went with His disciples into two quarters of the city which He had not yet visited, and to which several persons had sent to invite Him. He cured some invalids, men and women, who lay off by themselves in cells annexed to the courts of the houses, exhorted and consoled many others afflicted with melancholy and whom some secret trouble was consuming. All things were so well regulated in Mallep that every misfortune by which one’s honor might be wounded, could be kept secret. Several women asked Jesus how they should act. Their husbands were unfaithful to them, and yet, on account of the public scandal and severe punishment attached to such crimes, they were timid in laying a charge against them. Jesus consoled them and counselled them to patience. He told them to reflect as to whether they would have their husbands warned by Himself or by His disciples, strangers in those parts, that thereby suspicion of having lodged a complaint might not fall upon them and the affair might not become known throughout the (p. 404) country. Many children were brought to Jesus in the different houses, to receive from Him a benediction.

That afternoon, He went to a large house where, in a hall back of the court and separated from one another, numbers of distinguished men lay sick. On the other side of the court lay the women. Among these poor invalids were some melancholy and quite inconsolable, whose tears flowed unceasingly. Jesus cured about twenty of them, prescribed what they should eat and drink, and sent them to the baths. He afterward caused them all to be assembled together and taught first the women, and then the men. This lasted almost till evening, when He went to the synagogue.

The Scripture lessons of this day treated of God’s curse upon those that transgressed His commands, of tithes, of idolatry, of the sanctification of the Sabbath, etc. Jesus’ words were so earnest and severe that many of His audience, penetrated with grief, sobbed and wept. The synagogue was open on all sides, and His voice rang out clear and pure like unto no other human voice. He inveighed especially against them that relied upon creatures and looked for help and comfort from human beings. He spoke of the diabolical influence of the adulterer and adulteress over each other, of the malediction of the injured spouses which falls upon the children of such intercourse, but whose guilt rests upon the adulterous parties. The people were so strongly affected that many of them, at the close of the discourse, exclaimed: “Ah, He speaks as if the Day of Judgment were already nigh!” He spoke likewise against pride, against subtle erudition and the close investigation of trifles. By this He alluded to the doings of the great school of Jewish learning here estab- (p. 405) lished for such Jews as would afterward add to their store of knowledge by travelling.

8 Sivan 31 AD = Saturday Julian 19 May = vision placed on Saturday 24 May 1823

(received on Saturday 15 November 1823)

After this castigatory discourse many persons sighing for relief and reconciliation with God, sought Jesus at His inn. Among them were learned men and young students belonging to the school of the place seeking advice as to how they should pursue their studies, and others troubled in mind on account of their constant communication with the pagans with whom they carried on trade, though from a kind of necessity as their lands and workshops adjoined. The husbands of the women that had complained of them to Jesus were also among the number, as well as others guilty of similar offenses, but against whom no charge had been laid. They presented themselves individually as sinners before Jesus, cast themselves at His feet, confessed their guilt, and implored pardon. What troubled them especially was the thought that the malediction of their wives might fall upon the illegitimate, though otherwise innocent, children, and they asked whether this curse could not be counteracted or annulled. Jesus answered that it might be annulled by the sincere charity and pardon of the one that had invoked it, joined to the contrition and penance of the guilty party. Besides this, the malediction of which I speak does not extend to the soul, for the Almighty Father has said: “All souls are Mine”; but it affects the body, the flesh, and temporal goods. The flesh is, however, the house, the instrument of the soul, consequently the flesh lying under such a curse causes great distress and embarrassment to the soul already oppressed with the burden of the body received with life. I saw on this occasion that the malediction varies in its baneful effects according to the intention of the one that invokes it and the disposition of the child itself. Many subject to convulsions, many possessed by the demon, owe their condition to this source. The illegitimate children themselves I generally (p. 406) see possessed of remarkable advantages of nature, though of an order earthly and prone to sin. They have in them something in common with those that, in early times, sprang from the union of the sons of God with the daughters of men. They are often beautiful, cunning, very reserved in disposition, agitated by eager desires and without wishing it to appear, they would like to draw all things to themselves. They bear in their flesh the stamp of their origin, and frequently their soul goes thereby to perdition.

After hearing and exhorting these sinners individually Jesus bade them send their wives to Him. When they came, He related to each one separately the repentance of her husband, exhorted her to heartfelt forgiveness and entire forgetfulness of the past, and urged her to recall the malediction she had pronounced. If, He told them, they did not act sincerely in this circumstance, the guilt of their husband’s relapse would fall upon them. The women wept and thanked and promised everything. Jesus reconciled several of these couples right away that same day. He made them come before Him, interrogated them anew, as is customary at the marriage ceremony, joined their hands together, covered them with a scarf, and blessed them. The wife of one of the faithless husbands solemnly revoked the malediction that she had pronounced upon the illegitimate children. The mother of the poor little ones, who were being raised in the Jewish asylum for children, was a pagan. Standing before Jesus, the injured but now forgiving wife placed her hand crosswise with that of her husband over the children’s heads, revoked the malediction, and blessed the children. Jesus imposed upon those guilty of adultery, as penance, alms, fasts, continence, and prayer. He who had sinned with the pagan was completely transformed. He very humbly invited Jesus to dine with him. Jesus accepted and went, accompanied by His disciples. A couple of the (p. 407) rabbis also were invited and they, as well as the whole city, marveled at the courtesy, for their host was known as a frivolous, worldly man who did not trouble himself much about priests and prophets. He was rich and owned landed property cultivated by servants. His house was near that hospital in which Jesus had cured the victims of melancholy. During the meal two of the little daughters of the family entered the dining hall, and poured costly perfume over Jesus’ head.

After dinner Jesus and all the people went to the synagogue for the closing exercises of the Sabbath. Jesus resumed His discourse of the day before, though not in terms so severe. He told His audience that God would not abandon them that call upon Him. He ended by dilating on their attachment to their houses and possessions, and exhorted them, if they put faith in His teaching, to forsake the great occasion of sin in which they were living among the pagans, and among those of their own belief to practice truth in the Promised Land. Judea, He said, was large enough to harbor and support them, although at first they might have to live under tents. It was better to give up all than to lose their soul on account of their idolatry, that is, their worship of their fine houses and possessions, better to give up all than to sin through love of their own convenience. That the Kingdom of God might come to them, it was necessary that they should go to meet it. They should not put their trust in their dwellings in a pleasant land, solid and magnificent though they might be, for the hand of God would fall suddenly upon them, scattering them in all directions, and overturning their mansions. He knew very well, He continued, that their virtues were more apparent than real, that they had no other basis than tepidity and the love of their own ease. They hankered after the wealth of the pagans and sought to win it by their usury, traffic, mining, and marriages, but the day would come when (p. 408) they would see themselves stripped of all their ill-gotten gains. Jesus warned them likewise against such marriages with the heathens as those in which both parties, indifferent to religion, enter into wedlock merely for the sake of property and money, greater freedom and the gratification of passion. All were deeply moved and impressed by Jesus’ words, and many begged leave to be allowed to speak with Him in private.

9 Sivan 31 AD = Sunday Julian 20 May = vision placed on Sunday 25 May 1823

(received on Sunday 16 November 1823)

The whole of the following day and even until late at night, was Jesus engaged visiting the different families in their homes, admonishing, consoling, and pardoning. Two women presented themselves before Him lamenting to Him over their illegitimate children. Jesus sent for their husbands, forgave the guilty parties, and united them once more to their lawful spouses. The children also - without understanding the ceremony, however- were received by the husbands and blessed as their own. It was harder for the wife to admit among her own the illegitimate children of her husband; she had to gain a great victory over herself. But all on this occasion did it so sincerely that they forced, so to say, their husbands to love them more and to bless children of their wives not their own. And so a general reconciliation was brought about, and scandal avoided.

Many sought comfort from Jesus on the score of His energetic admonition to them to emigrate from those pagan lands. Jesus’ teaching indeed pleased them and, looking upon themselves as Jews separated from their people, they felt greatly honored by His visit to them, but they did not like the idea of following Him, of leaving their homes. Here they were rich and comfortable, owned a city built by themselves, had a share in a mine, and carried on extensive trade. They enriched themselves by means of the pagans. They were not tormented by the Pharisees, not oppressed by Pilate. They were, as regards this life, in a most agreeable position, but their connec- (p. 409) tion with the pagans was highly censurable. Pagan property and workshops were in their neighborhood. The pagan girls liked well to unite in marriage with the Jews, because they were not treated by them in so slavish a manner as by those of their own religion, and so they enticed the young Israelites in every way, by presents, attentions, and all kinds of allurements. When converted to Judaism, it was not from conviction, but from sordid views, and so insubordination and tepidity easily made their way into the family. The Jews of Mallep were besides less simple-hearted and hospitable than those of Palestine, their social surroundings were more studied and refined, their Jewish origin not so pure; consequently they brought forward all kinds of scruples and difficulties against Jesus’ counsel to emigrate to the Holy Land. Jesus argued that their forefathers owned houses and lands in Egypt, but that they had willingly and gladly abandoned them, and He repeated once more His prediction that if they persisted in remaining, misfortune would fall upon them. The disciples, Barnabas especially, went around a great deal in the environs teaching and exhorting the people. They were less timid in his presence and laid before him all their doubts. He always had a crowd around him.

10 Sivan 31 AD = Monday Julian 21 May = vision placed on Monday 26 May 1823

(received on Monday 17 November 1823)

From Mallep, Jesus, accompanied by the disciples, the disciple recently arrived from Naim and the sons of Cyrinus just come from Salamis (in all about twelve), went to a village of miners near Chytrus. He took a roundabout road to it of seven hours. On the way He paused among the different bands of laborers and spoke of the path of a good life. Jesus had by the family of (p. 410) Barnabas and several people of Chytrus been invited to this mining village, because the Jewish miners of the place were celebrating a feast at which they received from their employers various presents besides their share of the harvest. Jesus took a circuitous route to the village, that He might be able to speak to His disciples without interruption and also that He might not arrive too early. During the journey, He permitted the disciple from Naim to deliver the messages and relate the news with which he had been charged; for although Jesus knew all Himself, He was careful not to let it appear, lest such knowledge might be a source of annoyance or anxiety to those around Him.

The disciple had left Jerusalem on the eve of Pentecost just after the money offering in the Temple, and the execution of Pilate’s plot. He had gone straight to Naim, thence through Nazareth to Ptolemais, and from the latter place to Cyprus. He told Jesus that His Mother and the other holy women, together with John and some of the disciples, had quietly celebrated the feast of Pentecost at Nazareth; that His Mother and friends sent greetings and entreated Him to stay some time in Cyprus, until minds had grown calm in His regard. The Pharisees, he continued, were already reporting that He had run away. Herod also wanted to summon Him to Machaerus under pretext of conferring with Him upon the subject of the prisoners freed at Thirza, but really to make Him prisoner as he had done John.

The disciple told likewise of Pilate’s plot on the eve of Pentecost when the Jews brought their offerings to the Temple. Two friends of Jesus, relatives of Zachary and servers in the Temple, who happened to get mixed up in the tumult, lost their lives. Jesus already knew of the circumstance, and it made Him very sad. The news renewed His grief, as well as that of His disciples. Pilate on the preceding evening left the city, and with some of his (p. 411) troops proceeded westward of the route to Joppa, where he owned a castle. He had demanded the contributions offered to the Temple in honor of the feast, in order to build a very long aqueduct. On all the pillars at the entrances to the Temple he had caused to be placed metal tablets on which were the head of the Emperor and, below, an inscription demanding the tax. The people were roused to indignation at the sight of these pictures, and the Herodians by means of their emissaries stirred up a band of Galileans belonging to the party of Judas the Gaulonite, who had been killed in the last revolt. Herod, who was at Jerusalem in secret, knew all that was transpiring. That evening the mob became perfectly infuriated. They tore down the tables, broke them in pieces, dishonored the portraits, and cast the fragments over the forum in front of the praetorium, crying: “Here is our offering money!” They then dispersed without anyone’s especially resenting the act. Next morning, however, when about to leave the Temple, they found the entrances beset by guards demanding the tax imposed by Pilate. When the Jews resisted and tried to force their way out, the disguised soldiers pressed out along with them and stabbed them with short swords. At that moment the alarm became general, and the two Temple servers running to the scene of action lost their lives. The Jews made a brave resistance, and drove the soldiers back into the citadel of Antonia.

On the way Jesus spoke long to His disciples about the inhabitants of Mallep, their hankering after temporal goods, and how distasteful to them was the suggestion to go to Palestine. He referred to the pagan philosophers who were accompanying Him, and told the disciples how they should behave toward them in Palestine when they found them actually in their midst. Jesus did this because they did not appear to accord rightly with the philosophers in the party, and were still somewhat scan- (p. 412) dalized on their account.

Toward evening they arrived at the mining village, one half hour from Chytrus. It was in the neighborhood of the mines built around a high, rocky ridge, into which the rear of many dwellings ran. Upon this ridge there were gardens and a place suited for instruction, surrounded by shady trees. Steps led up the ridge, the top of which overlooked the village. Jesus on His arrival repaired to a sort of inn where dwelt the overseer who superintended the miners, supplied them with food, and paid them their wages. The people received Jesus with manifestations of joy. All the entrances to the place and the house of the overseer were, on account of the feast, adorned with green arches and garlands of flowers. They led Jesus and His disciples into the house, washed their feet, and presented refreshments to the Lord, who then went with them to the place for teaching upon the rock. Jesus seated Himself, and the crowd reclined around Him. He spoke of the happiness attendant upon poverty and labor, and told them how much happier they were than the opulent Jews of Salamis, that they had fewer temptations to offend God, before whom the virtuous alone are rich. He said also that He had come in order to prove that He did not despise them, and that He loved them. He taught until night in parables on the Our Father.

11 Sivan 31 AD = Tuesday Julian 22 May = vision placed on Tuesday 27 May 1823

(received on Tuesday 18 November 1823)

Provisions of all kinds, pieces of stuff for clothing, food and grain were conveyed hither from Chytrus; and on the next day came the father and brother of Barnabas, several distinguished citizens and proprietors of the mines, along with some rabbis from the same place. When the gifts already enumerated had been safely deposited in the public square of the place, where the people were assembled and seated in rows, these visitors entered also. Now began the distribution of gifts: great bowls of grain; large loaves of bread, about two feet square; honey, fruit, jugs of something, pieces of leathern (p. 413) clothing, covers and all kinds of furniture and utensils. The women received pieces of thick stuff like carpet, about one and a half yards square. Jesus and the disciples were present at the distribution, after which Jesus taught again on the rocky height upon which the people had assembled. He took for His subjects the laborers in the vineyard and the good Samaritan, the blessing of poverty and thanksgiving for the same, daily bread and the Our Father. After the instruction, the people had a feast under the arbors in the open air at which Jesus, the disciples, and the guests of distinction served. Little boys and girls played on flutes and sang. The meal over, they had some innocent games such as children play; for instance running, leaping, blindfolding, hiding and seeking, etc. They danced, too, in this way: They stood in long rows, bowed here and there, crossed before one another, and then formed a ring.

In the evening, Jesus went to the mines with about ten boys of from six to eight years old. The children wore only a broad girdle with festive wreaths of woollen or feather flowers around their waist or crossed on their breast. They looked very lovely. In their own childlike way, they showed Jesus all the places in which were the best mines, and related to Him all that they knew. Jesus instructed them in words full of sweetness, and made some useful application of what they told Him. He likewise proposed to them enigmas and related parables. The miners were, despite their rough and dirty labor in the bowels of the earth, very cleanly in their homes and festal garments.

12 Sivan 31 AD = Wednesday Julian 23 May = vision placed on Wednesday 28 May 1823

(received on Wednesday 19 November 1823)

I saw Jesus and the disciples accompanying the disciple from Naim to the port about five hours distant. One group went in front and another followed, while Jesus walked between the two with the disciple and some of the others in their turn. Jesus blessed the disciple on his departure, and his fellow disciples embraced him, after (p. 414) which they returned to the miners’ village. The disciple from Naim pursued his journey to the salt regions near Citium. The port was here not so far from the city ass was that of Salamis. The sea penetrates far into the land so that the city has the appearance of being built in the midst of the waves. Not far from it rises a very high mountain, and there is a salt mine in the neighborhood. At the quay near the salt mine were only little skiffs and rafts, and a quantity of wood for the building of vessels was floating around.

13 Sivan 31 AD = Thursday Julian 24 May = vision placed on Thursday 29 May 1823

(received on Thursday 20 November 1823)

When Jesus left the miners’ village with the disciples, He proceeded in a northwesterly direction across the mountains to the port of Cerynia. They left Mallep to the right, went through a portion of the valley of Lanifa, and passed near the village of Leppe. On the way Jesus rested once on a beautiful shady eminence, and there taught. Toward four in the afternoon they arrived to within about three-quarters of an hour’s distance from Cerynia, where they were received by Mnason’s family and several other Jews in a garden set apart for prayer and pious reunions. This garden was a retired spot hidden away in a slope of the mountain. Mnason’s family dwelt at some distance from the road, and one half-hour from Cerynia. His father was an aged Jew, thin, stooped, and with a long beard, but withal very lively and active. He had two daughters and three sons, one son-in-law, and a daughter-in-law, and all had been living here together for about ten years. Before that they used to travel around buying and selling. They received Jesus with many expressions of joy and humility, washed the travellers’ feet in a basin, and presented to them refreshments. This part of the mountain formed a large terrace full of shady (p. 415) walks, and comprised the sacred garden belonging to these people. Jesus taught until near evening, taking for His subjects Baptism, the Our Father, and the Beatitudes.

After that Jesus accompanied Mnason’s brethren and his father, who was called Moses, to the house, where Mnason presented to Him four children, whom He blessed. Then his mother and sisters came forward veiled, and Jesus addressed to them some words, after which the whole family took a meal together under an arbor in the open air. The table was spread with the best they had: bread, honey, birds, and fruit, the latter still hanging upon little branches. During the meal, Jesus taught. They lodged in a long arbor built of thin, light boards, the exterior entirely overgrown by green foliage. It was furnished with a row of couches.

Mnason’s mother was a strong, robust woman. His father was descended from the tribe of Judah, but his ancestors had been carried off in the Babylonian Captivity and had never returned. Moses had travelled much directing caravans, had lived a long time also near the Red Sea, in Arabia; but having become impoverished, had settled in this place with his family. Mnason went to school in Mallep and later on for the sake of his studies travelled to Judea, where he met Jesus. His father with his grown-up children, Mnason being the youngest, lived in lightly built huts. They were not engaged in agriculture; they owned only a few gardens that lay back of their homes, and which were planted out in fruit trees. Having formerly, as caravan director, had much experience in the transportation of goods, the old man had established himself here as a kind of innkeeper, assistant, and commissioner for the commercial caravans that halted before Cerynia. He owned some asses and oxen with which he conveyed small burdens received from the caravans and destined for places remote from the public road. He was like a porter who had now become an inn- (p. 416) keeper also for others in the same business as himself. He was poor, but he had managed to maintain in his family strict Jewish discipline. For the rest, commerce did not flow toward Cerynia, but rather to Lapithus, which lay a couple of hours westward on the grand highroad.

14 Sivan 31 AD = Friday Julian 25 May = vision placed on Friday 30 May 1823

(received on Friday 21 November 1823)

Next morning Jesus taught again at the place of instruction before an audience composed of several Jews from the city and the people belonging to a little caravan. These latter were inexpressibly happy to find Jesus here, for they had already heard His instructions at Capharnaum where, too, they had received Baptism. On this occasion, Jesus inveighed against usury and greed of gain which made the Jews eager to enrich themselves off the pagans. He then touched upon Baptism, the Our Father, and the Beatitudes. Toward noon they partook of a meal in common, but Jesus did more serving and teaching around the tables than reclining at them Himself.

One of Mnason’s married sisters did not make her appearance, because her little daughter had died the day before. She sat closely veiled, lamenting near the corpse. The child could not (I cannot now recall on what account) be buried on that day; but on this, the next day, they were expecting the rabbis from Mallep to conduct the funeral, for it was there they had their graveyard. The child had attained a tolerably good size, although it had always been an invalid. It could neither speak nor walk with facility, but it understood all that was said to it. Mnason, who had visited his home from time to time, had spoken to Jesus about it. Jesus told him that it would soon die, and instructed him how to prepare it for death. Mnason prudently followed Jesus’ directions at a time in which the mother was not present. He excited the child to faith in the Messiah, to hearty sorrow for its sins, and to the hope of salvation; he prayed with it, and anointed it with oil that Jesus had blessed. The child died a very good death. I saw it lying on a little bier near the veiled (p. 417) mother, just like a babe in swaddling clothes, its face covered. The casket in which it lay was shaped something like a trough. On its head was a wreath of flowers, and tiny bunches of aromatic herbs were laid closely around it. Its arms and hands also were wrapped in burial bands, but left free from the person. A little white staff rested in its arms. On the top of it was a bouquet made up of a large ear of corn, a vine leaf, a little olive branch, a rose, and foliage peculiar to the country. Several women visited the mother and mourned with her. By the child’s side in the coffin they deposited playthings: two little flutes, a little crooked, spiral-shaped horn, a tiny bow spanned with a string, on top of which in a furrow lay a little wand like an arrow. In each arm, besides, the child held a short, gilded staff with a knob on top.

When the rabbis came to conduct the corpse, the coffin was closed with a light lid which, instead of being nailed, was fastened down with a cord. Four men carried it on poles. A lighted lamp in a horn-lantern was borne on a pole and was followed by a crowd of children and grown persons, who all pressed forward with no attention to order. Jesus and the disciples were standing outside the house watching the funeral. Jesus comforted the mother and relatives, and spoke of the Resurrection.

All repaired to Cerynia for the celebration of the Sabbath. The city had three streets facing the sea, the middle one very wide, and these three were intersected by two others. On the opposite side, the land side, it was enclosed by a massive wall, or rampart, in whose exterior were built the houses of the few Jews belonging to the place. Their dwellings were therefore outside the city, but still enclosed by a second wall. In this way, the Jews of Cerynia lived between the two walls of the city, entirely separate from the pagans, who had as many as ten heathen temples, or places dedicated to idols. The Jews of Cerynia were few in number, not very rich, but still (p. 418) possessed of all that was necessary. In one large building they had a school and a synagogue, along with accommodations for both rabbis and teachers. It was high, and had two stories entirely distinct. They had also a beautiful, flowing fountain fed by a stream from another source. The fountain they divided, one part being used for a drinking well, the other being conducted into a delightful garden for bathing purposes.

The Doctors of the Law received Jesus very respectfully at the end of the street and conducted Him first to the school, and then to the synagogue. Here He found seven invalids who had caused themselves to be conveyed thither on litters, that they might listen to His instructions. There were altogether about one hundred men. The Doctors allowed Jesus to teach and conduct the exercises alone. He read from Moses, passages recounting the number of the Children of Israel and their different families, and from the Prophet Osee a grave and severe lecture against idolatry.

In one of these passages was read the circumstance of God’s commanding the Prophet to marry an adulteress, the children of which marriage were to receive special names. The Jews questioned Jesus on this passage. He explained it to them. He said that the Prophet, in his whole person and life, had to show forth the condition of God’s covenant with the House of Israel, and that the names of the children should be expressive of God’s sentence of punishment. Another lesson to be drawn from this passage was, as Jesus said, that acting under the inspiration of God, the good oftentimes united themselves to sinners in order to arrest the transmission of sin. This marriage of Osee with an adulteress and the various names of the children testified to the reiterated mercy of God and the long continuance of crime. Jesus spoke very severely. He exhorted to penance and Baptism, referred to the near approach of the Kingdom of God, predicted (p. 419) the punishment of those that repulsed it, and prophesied the destruction of Jerusalem.

While Jesus was teaching, the sick more than once cried out in the pauses of His discourse: “Lord, we believe in Thy doctrine! Lord, help us!” And when they noticed that He was about to leave the synagogue, they caused themselves to be carried out before Him. They were laid in the forecourt in two rows, and they continued to cry out to Jesus: “Lord, exercise upon us Thy power! Do unto us, Lord, what is pleasing to Thee!” But Jesus did not cure them right away. When, however, the rabbis interceded for the poor invalids, Jesus questioned the latter. “What can I do for you?” He asked. They answered: “Lord, relieve us of our infirmities! Lord, cure us!” “Believe ye that I can do it?” asked Jesus, and all cried out: “Yes, Lord! We do believe that Thou canst do it!” Then Jesus ordered the rabbis to bring the rolls of the Law and to pray with Him over the sick. The rabbis brought the rolls and prayed, after which Jesus commanded the disciples to impose hands upon the sick. They obeyed, laying their hands on the eyes of one, on the breast of another, and so on different parts of the body. Jesus again put the question: “Do ye believe, and do ye wish to be cured?” and again they answered: “Yes, Lord! We believe that Thou canst help us!” Then said Jesus: “Rise! Your faith hath cured you!” and they arose, all seven, thanking Jesus, who ordered them to wash and purify themselves. Some among them had been very much swollen with dropsy. Their sickness was passed, but they were still weak and had to walk with the assistance of a staff.

Several times before in Cyprus, namely at Chytrus, Mallep, and Salamis, I saw Jesus healing in that way, that is, praying with the rabbis and commanding the disciples to impose hands. As these rabbis and Doctors were well-inclined, He caused them to take part like the disciples in this cure, thus to awaken in them confidence. He (p. 420) made use of this new way of curing in order to prepare those that took part in it for the works of the disciples, for there were a great many rabbis among the five hundred and seventy Jews whom Jesus gained in Cyprus.

15 Sivan 31 AD = Saturday Julian 26 May = vision placed on Saturday 31 May 1823

(received on Saturday 22 November 1823)

The cured, along with other Jews from Cerynia, were baptized at the place of instruction near Moses’s dwelling. The water used for the purpose had been conveyed thither from a neighboring well, for the house lay rather high and had no spring near it. But to supply the defect, it had a reservoir in the shape of a large, copper basin buried in the earth and surrounded by a little channel lined with stone, which had an outlet into a stone trough. The water in the basin was perfectly pure, for the washing of feet, linen, etc., was all done in the channel. The stone trough was used for watering the cattle and sprinkling the garden beds. The neophytes stood in the channel and were baptized with water from the basin. First, Jesus gave an instruction on penance and purification through Baptism. The men wore long, white garments with maniples and cinctures ornamented with letters. Besides the seven lately cured, there were only eight other Jews baptized. They spoke separately with Jesus, and confessed their sins. Jesus told them to take advantage of the time of grace and to accomplish the Law according to the meaning of the Prophets, and not to be its slaves, for the Law was given to them, and not they to the Law. It was given to them in order to serve as a means to merit grace.

Among the newly baptized were Mnason’s brothers and brother-in-law. As to his father, pious though he was, still he was an obstinate Jew and would not hear of being baptized. Mnason had all along tried, but in vain, to prepare him, and Jesus too had spoken to him that day on the same subject. The stubborn old Jew, however, was not to be moved. He shrugged his shoulders, shook his head, and objected with all kinds of plausible reasons in favor of cir- (p. 421) cumcision, to which he held. Mnason was so troubled at his father’s obstinacy that he shed tears. Jesus consoled him. He told him that his father was very old and had in consequence grown obstinate; as for the rest, however, he had always lived piously, he would weep over his blindness at another time and place, when light would dawn upon him. Jesus had blessed the baptismal water into which some from the Jordan was poured. All that remained after the Baptism was carefully scooped out and buried.

During the Baptism, Jesus went to a lovely garden back of the hill upon which was the place of instruction. It was full of fruit trees and fitted up with arbors, and there awaiting Him were from thirty to forty Jewish women, closely veiled. They bowed low before Him. Many of them were in great anxiety and dread lest their husbands, in order to follow Jesus, would forsake them, and they be left helpless. They entreated Him therefore to forbid their husbands’ doing such a thing. Jesus replied that if their husbands followed Him, they too should go to Palestine, where they would find means of subsistence. He related to them the example of the Holy Women, and explained to them the character of the epoch in which they were living. The present was not the time for a life of comfort and ease, for the day was approaching upon which they ought to go forward to meet the Kingdom that was drawing near and receive the Bridegroom. He spoke also of the lost drachma, and of the five wise and the five foolish virgins. The younger women begged Jesus to admonish their husbands not to visit the pagan maidens, since He had in terms so severe discussed that passage in Osee in which the Prophet warns against sinning with the heathens. Most of these young women were, however, tormented with jealousy. Jesus interrogated them upon their own conduct toward their husbands, exhorted them to mildness, humility, pa- (p. 422) tience, and obedience, and warned them against gossiping, and making reproaches. After that He closed the Sabbath exercises in the synagogue of Cerynia, and went with His disciples back to Mallep by the shortest route.

16 Sivan 31 AD = Sunday Julian 27 May = vision placed on Sunday 1 June 1823

(received on Sunday 23 November 1823)

At Mallep, Jesus delivered a long instruction at the fountain. He spoke again of the approach of the Kingdom and of the obligation to go to meet it, of His own departure, and of the short time remaining to Him, of the bitter consummation of His labors, and of the necessity they were under of following Him and laboring with Him. He alluded again to the speedy destruction of Jerusalem and the chastisement that would soon overtake all who rejected the Kingdom of God, who would not do penance and amend their lives instead of clinging to their worldly goods and pleasures. Referring to the country in which they lived, where everything was so pleasant and the conveniences of life so many, Jesus compared it after all to an ornamented tomb whose interior was full of filth and corruption. Then He bade them reflect upon their own interiors, and see what lay concealed under their beautiful exteriors. He touched upon their usury, their avarice, their desire to gain which led them to communicate so freely with the pagans, their violent attachment to earthly possessions, their sanctimoniousness; and He again told them that all the magnificence and worldly conveniences that they saw around them would one day be destroyed, that the time would come in which no Israelite would there be found living. He spoke very significantly of Himself and the fulfillment of the Prophecies, and yet only a few comprehended His words. During this instruction the people presented themselves in (p. 423) bands and by turns, old men, middle-aged men, youths, women, and maidens. All were deeply touched; they wept and sobbed.

17 Sivan 31 AD = Monday Julian 28 May = vision placed on Monday 2 June 1823

(received on Monday 24 November 1823)

Jesus went next with some disciples and others a couple of hours to the east of Mallep, to where the occupants of several farms had begged Him to come, and where He had already gone once before from Mallep. There was, nearby, a shady hill that was used as a place for instruction. The disciple of Naim also had come hither from the port of Citium, to make preparations for his departure from Cyprus.

Jesus here, as at Mallep, delivered a farewell discourse, after which He went around to some huts and cured several invalids who had begged Him to do so. He had already set out on His return journey to Mallep when an old peasant implored Him to go to his house and take pity on his blind son. There were in the house three families of twelve persons, the grandparents, two married sons, and their children. The mother, veiled, brought the blind boy to Jesus in her arms, although it could both speak and walk. Jesus took the child into His arms, with a finger of His right hand anointed its eyes with His own saliva, blessed it, put it down on the ground, and held something before its eyes. The child grasped after it awkwardly, ran at the sound of its mother’s voice, then turned to the father, and so from the arms of one to those of the other. The parents led it to Jesus, and weeping thanked Him on their knees. Jesus pressed the child to His bosom and gave it back to the parents with the admonition to lead it to the true light, that its eyes, which now saw, might not be closed in darkness deeper than before. He blessed the other children also, and the whole family. The people shed tears and followed Him with acclamations of praise.

In the house used for such purposes at Mallep, a feast was given, in which all took part. The poor were fed, and (p. 424) presents were given them. Jesus, finally, delivered a grand discourse on the word “Amen,” which, He said, was the whole summary of prayer. Whoever pronounces it carelessly, makes void his prayer. Prayer cries to God; binds us to God; opens to us His mercy, and, with the word “Amen,” rightly uttered, we take the asked-for gift out of His hands. Jesus spoke most forcibly of the power of the word “Amen.” He called it the beginning and the end of everything. He spoke almost as if God had by it created the whole world. He uttered an “Amen” over all that He had taught them, over His own departure from them, over the accomplishment of His own mission, and ended His discourse by a solemn “Amen.” Then He blessed His audience, who wept and cried after Him.

Jesus left Mallep with His disciples, Barnabas and Mnason following the next day. They left Chytrus to the right and went straight on across fields, through thickets, and over mountain ridges. Jesus attempted to discharge His indebtedness at the inn with the money brought Him by the disciple from Naim; but when the proprietor refused to receive it, it was distributed to the poor. All those that, either at present or in the future, were from Mallep, Chytrus, or Salamis to follow Jesus into Palestine, were to go by different routes. One party was to cross over from a port northeast of Salamis; and others, who had business at Tyre, were to start from Salamis itself. The baptized pagans went, for the most part, to Gessur.

18 Sivan 31 AD = Tuesday Julian 29 May = vision placed on Tuesday 3 June 1823

(received on Tuesday 25 November 1823)

Arrived at Salamis, Jesus and His followers put up at the school in which, upon His coming to Cyprus, He had sojourned. They entered from the northwest; the aqueduct lay to the right, the Jewish city to the left. I saw them, their garments still girded, sitting in threes by the basin in the forecourt of the school. The basin was surrounded by a little channel, in which they were washing their feet. Every three made use of a long brown (p. 425) towel to dry their feet. Jesus did not always allow His feet to be washed by others; generally each one performed that service for himself. Here their coming had been looked for, and food was at once offered them. Jesus had here a great number of devoted adherents, and in their midst He taught for fully two hours. After that He had a long conference with the Roman Governor, who presented to Him two pagan youths desirous of instruction and Baptism. They confessed their sins with tears, and Jesus pardoned them. Toward evening they were privately baptized by James in the forecourt of the Doctors’ dwelling. These youths were to follow the philosophers to Gessur.

Mercuria also sent to beg Jesus to grant her an interview in the garden near the aqueduct. Jesus assented, and followed the servant that had delivered the message to the place designated. Mercuria came forward veiled, holding her two singularly dressed little girls by the hand. They wore only a short tunic down to the knee; the rest of their covering consisted of some kind of fine, transparent material upon which were wreaths of woollen, or feather flowers. Their arms were bare, their feet enveloped in little bands, and their hair loose. They were dressed almost like the angels that we make for representations of the Crib. Jesus spoke long and graciously with Mercuria. She wept bitterly and was very much troubled at the thought of having to leave her son behind her, also because her parents retained at a distance from her her younger sister, who would thus remain in the blindness of paganism. She wept also over her own sins. Jesus consoled her and assured her again of pardon. The two little girls looked at their mother in surprise, and they too began to cry and to cling to her. Jesus blessed the little ones, and went back to the school.

Mnason arrived from Chytrus accompanied by one of his brothers who wished to follow Jesus to Palestine.

(p. 426) After a farewell repast, Jesus and His disciples went to the place where, by His orders, some of the Roman Governor’s people were awaiting them with asses. These they mounted. Jesus rode sidewise on a cross seat provided with a support, and by His side rode the Governor. They passed the aqueducts and, at the rear of the city, crossed the little river Padius. They took a narrow country road shorter than the ordinary route, which wound in a curve near the shore. During the whole of that beautiful night, I saw the Governor generally at Jesus’ side. In front rode a troop of twelve, then came one of nine, followed by Jesus and the Governor a little apart; another band of twelve brought up the rear. Besides this occasion and Palm Sunday, I never saw Jesus otherwise than on foot. When morning began to break and they were still three hours from the sea, the Governor, in order not to attract attention, bade adieu to Jesus. In parting Jesus presented to him His hand, and gave His blessing. The Governor had descended from his ass, for he wished to embrace Jesus’ feet. Then he bowed low before Him, withdrew a few steps, repeated his obeisance (it must have been a custom of the place), mounted his beast, and rode off. The two newly baptized pagans accompanied him. Jesus then rode on till within about an hour of the place to which He was going, when He and His party dismounted and sent back the asses with the servants. They now journeyed on through the salt hills.

19 Sivan 31 AD = Wednesday Julian 30 May = vision placed on Wednesday 4 June 1823

(received on Wednesday 26 November 1823)

They reached a long building where they found some mariners awaiting them. It was a quiet, solitary spot on the seashore. There were few trees around the country, but along the coast an extraordinarily long mound, or dyke, covered with moss and trees. Facing the sea were dwelling houses and open buildings belonging to the salt-works, in which poor Jewish families and some pagans dwelt. Farther on where the shore was steeper, there was a little cove down to which a flight of steps led, and here (p. 427) were anchored three ships in readiness for the travellers. It was easy to land at this spot, and it was from this point that the salt was shipped to the cities along the coast.

Jesus was expected here, and all partook of a repast consisting of fish, honey, bread, and fruit. The water of this place was very bad, and they purified it by putting something into it, I think fruit. They kept it in jugs and leathern bottles. Seven of the Jews belonging to the ships’ crew were here baptized, a basin being used for the ceremony.

Jesus went from house to house, consoling the poor occupants, bestowing alms upon them, healing the wounded, and curing the sick, who stretched out their hands pitifully toward Him. First He asked whether they believed that He could cure them; and upon their answering, “Yes, Lord! We do believe!” He restored them to health. He went even to the end of the long dyke, also to the homes of the pagans, who met Him looking timid and shy. Jesus blessed the poor children and gave some instructions.

The disciple from Naim had lately arrived at this place, where he awaited two other disciples. They came in good time, and then all three set out for Palestine to announce Jesus’ coming.

Jesus’ party counted twenty-seven men, all of whom embarked at evening twilight in three little vessels. That in which Jesus sailed was the smallest, and with Him were four disciples and some rowers. Each of the vessels had in the center, rising around the mast, galleries divided into compartments which served as sleeping places. With the exception of the rowers, who took their stand above, no one of the ship’s crew could be seen. I saw Jesus’ little vessel sailing out ahead, and I wondered why the others took a different direction. But when it had grown quite dark, I saw them at about half an hour from the shore fast-bound in two places, a torch raised on the mast as a sign of distress. At this sight, Jesus ordered His (p. 428) sailors to row back toward them. They approached one of the ships, threw out to it a rope, sailed round it, and, with it thus in tow, went to the other and did the same. The two were in this way bound to Jesus’ vessel, which now they followed. Jesus rebuked the disciples on the two ill-guided vessels for having thought themselves possessed of more knowledge of the way, spoke of self-will, an of the necessity of following Him. The ships had gotten caught in an eddy between two sandbanks.

20 Sivan 31 AD = Thursday Julian 31 May = vision placed on Thursday 5 June 1823

(received on Thursday 27 November 1823)

On the evening of the following day, just before the entrance of the great gulf which the sea forms at the foot of Mount Carmel between Ptolemais and Hepha, I saw Jesus’ three vessels rowing back again into deep water, for a little inside the gulf a struggle was going on between a large ship on one side and some smaller ones on the other. The large ship was victorious and several dead bodies were thrown out into the water. As Jesus’ vessels drew near the combatants, Jesus raised His hand and blessed them, whereupon they soon separated. They did not see Jesus’ vessels, for the latter were awaiting the issue at some distance from the entrance to the gulf. The dispute between the two parties had arisen in Cyprus on the subject of the cargo. The little vessels had here lain in wait for the large one. The combatants hacked away and aimed at one another from the decks with long poles. One would have thought not a soul would escape. The struggle lasted a couple of hours. At last the large ship took the smaller ones prisoner, and moved slowly off with them in tow.

Jesus landed near the mouth of the Cison, east of Hepha, which lies on the coast. He was received on shore by several of the Apostles and disciples, among them Thomas, Simon, Thaddeus, Nathanael Chased, and Heliacim, all of whom were unspeakably delighted to embrace Him and His companions.

21 Sivan 31 AD = Friday Julian 1 June = vision placed on Friday 6 June 1823

(received on Friday 28 November 1823)

They went round the gulf for about three hours and a half, and crossed a little (p. 429) river that flows into the sea near Ptolemais. The long bridge across this river was like a walled street. It extended to the foot of the height behind which was the morass of Cendevia. Having climbed this height, they proceeded to the suburbs of the Levitical city Misael, which was separated from them by a curve of that same height. This suburb faced the sea on the west, and on the south rose Carmel with its beautiful valley. Misael consisted of only one street and one inn, which extended over the height. Here, near a fountain, Jesus was met by the people in festal procession, the children singing songs of welcome. All bore palm branches, on which the dates were still hanging. Simeon from Sichor-Libnath, the “City of Waters,” was here with his whole family. After his Baptism, he came to Misael, for his children gave him no rest until he had again joined the Jews. He had arranged this reception for Jesus, and all at his own expense. When the procession reached the inn, nine Levites from Misael came forward to salute Jesus.

To the north of the suburb and on a declivity halfway up the height lay the beautiful pleasure garden of Misael, commanding a magnificent view of the gulf. Higher up on the hill one could see the pond, or morass, of Cendevia and Libnath, the “City of Waters,” which was an hour and a half distant. It was nearer the sea, which here makes a bend into the land, than Misael, which was a couple of hours from the sea. Debbaseth was five hours to the east of the Cison, and Nazareth about seven. Jesus walked in the garden with His disciples and related the parable of a fisherman that went out to sea to fish, and took five hundred and seventy fishes. He told them that (p. 430) an experienced fisherman would put into pure water the good fish found in bad, that like Elias he would purify the springs and wells, that he would remove good fish from bad water, where the fish of prey would devour them, and that he would make for them new spawning ponds in better water. Jesus introduced into the parable also the accident that had happened on the sandbank to those that, out of self-will, had not followed the master of the vessels. The Cypriotes who had followed Jesus could not restrain their tears when they heard Him speak of the laborious task of transporting fish from bad to good water. Jesus mentioned clearly and precisely the number “five hundred and seventy good fish” that had been saved, and said that that was indeed enough to pay for the labor.

22 Sivan 31 AD = Saturday Julian 2 June = vision placed on Saturday 7 June 1823

(received on Saturday 29 November 1823)

He spoke of Cyprus to the Levites, who rejoiced that Jews from that country were coming hither. Many were coming also from Ptolemais, and would pass this way. There was question of measures to be taken. Jesus spoke of the danger that threatened them there, whereupon the Levites asked anxiously whether the heathens of their country would ever become so powerful as to prove dangerous. Jesus answered by an allusion to the judgment that was to fall upon the whole country, the danger that threatened Himself, and the chastisement that would overtake Jerusalem. His hearers were unable to comprehend how He could again return to Jerusalem. But He said that He had still much to do before the consummation of His labors.

The Syrophenician from Ornithopolis sent hither by some of the disciples little golden bars and plates of the same metal chained together. She was desirous to send one of her ships to Cyprus, in order to facilitate Mercuria’s flight from the island.

On an invitation from the Levites, Jesus accompanied them to Misael, a very ancient city, surrounded by walls (p. 431) and towers, in the latter of which dwelt some pagans. Elizabeth had for a long time sojourned here with her father, who exercised the functions of a Levite, and Zachary too was once at Misael. Elizabeth was born in an isolated country house two hours from Misael in the plain of Esdrelon. The property belonged to her parents, and she afterward inherited it. In her fifth year she entered the Temple. When she left it, she returned for a time to Misael and, after another period spent at the house in which she was born, she went to Zachary’s home in Judea. Jesus spoke of her and of John. He insisted in terms so significant upon John’s office of precursor of the Messiah that it was easy to guess who He Himself was.

While in the city, Jesus went with the Levites, to visit and cure the sick of several families. Some of the invalids were children, and several of the adults were lame. They held out to Jesus their hands enveloped in linen bands. Jesus visited Simeon also in his own house, and then proceeded to the synagogue, where He closed the Sabbath exercises. Here the women stood in a kind of high tribune not far from the chair of the teacher. Jesus’ teaching turned upon sacrifice for sin and upon Samson. He rehearsed the principal deeds of the latter, and spoke of him as of a saint whose life was prophetic. Samson, Jesus said, did not lose all his strength, for he had retained sufficient to do penance. His overturning of the heathen temple upon himself was owing to a special inspiration from God.

23 Sivan 31 AD = Sunday Julian 3 June = vision placed on Sunday 8 June 1823

(received on Sunday 30 November 1823)

Judas, who loved to execute business commissions, and Thomas, whose family owned rafts in the port and who was well-known here, went with several disciples to Hepha to make arrangements for the expected Cypriotes.

24 Sivan 31 AD = Monday Julian 4 June = vision placed on Monday 9 June 1823

(received on Monday 1 December 1823)

(Christ visits Elizabeth’s places, heals, and goes to the synagogue.)

25 Sivan 31 AD = Tuesday Julian 5 June = vision placed on Tuesday 10 June 1823

(received on Tuesday 2 December 1823)

Jesus meanwhile, with about ten of His disciples, among them Saturnin, went on to the Levitical city of Thanach, where He was received by the Elders of the (p. 432) synagogue. The Pharisees here, though not open enemies of Jesus, yet were cunning and on the watch to catch Him in His speech. I saw that by their own equivocal language. They said that He would undoubtedly visit their sick, and asked Him whether He would extend that same charity to a man who had been in Capharnaum, and who was now in a very suffering state. They thought that Jesus would refuse to see the latter, who had shown himself one of His bitterest opponents in Capharnaum. His present sickness, a very singular one indeed, they supposed to be a punishment for his conduct on that occasion. He hiccoughed and vomited continually, the upper part of his body was constantly convulsed, and he was visibly pining away. He was a man between thirty and forty, and had a wife and children. When Jesus went to see him, He asked him whether he believed that He could help him. The poor man, quite dejected and ashamed of his former conduct, answered: “Yes, Lord! I do believe!” Then Jesus laid one hand on his head and the other on his breast, prayed over him, and commanded him to rise and take some nourishment. The man arose, and with tears thanked Jesus, as did likewise his wife and children. Jesus addressed some gracious and comforting words to them, but made not the slightest allusion to the man’s proceedings against Himself. That evening when the Pharisees beheld the cured man appear in the synagogue, they completely renounced all desire to contradict Jesus in His speech. He taught of the accomplishment of the Prophecies; of John the Baptist, the Precursor of the Messiah, and of the Messiah Himself. His words were so significant that His hearers might readily conclude that He was alluding to Himself.

26 Sivan 31 AD = Wednesday Julian 6 June = vision placed on Wednesday 11 June 1823

(received on Wednesday 3 December 1823)

From Thanach, Jesus went to a carpenter shop, in which Joseph had first worked after his flight from Bethlehem. It was a building wherein fully a dozen people were engaged in the manufacture of wooden articles. (p. 433) They dwelt in little homes around the enclosure. The shop in which Joseph had worked was now occupied by the descendants of his master. They no longer worked at the business themselves, but employed poor people for that purpose. The goods, which consisted of thin planks, rods, grated screens, and lattice-work, were principally exported on ships. The report was still current in this place that the Prophet’s father had once labored here, but they no longer knew distinctly whether it was Joseph of Nazareth or not. I thought at the time: “If these people, after so short a lapse of time, know so little about these things, it is certainly not surprising that we too should know so little.” Jesus delivered an instruction in the yard adjoining the workshop, taking for His subjects the love of labor and the thirst for gain.

From Thanach, Jesus went to Sion, a horrible old place two hours west of Thabor. With its ancient citadel and synagogue, near which some Pharisees dwelt, it lay somewhat high. Below and far behind some ramparts on the banks of the Cison, was a group of houses whose locality was not very healthful. The ramparts were so high that one could not see over them. The occupants of these houses appeared to be dependents upon those above them, by whom they were oppressed and tormented. Jesus, in His instruction given in the synagogue, inveighed against the Pharisees who imposed upon others grievous burdens that they would not themselves touch, against the oppression of the neighbor, and the thirst after power. He spoke also of the Messiah who, He said, would be very different from what they expected.

27 Sivan 31 AD = Thursday Julian 7 June = vision placed on Thursday 12 June 1823

(received on Thursday 4 December 1823)

Jesus had gone to Sion in order to console the poor, oppressed people. He visited their low, narrow, and obscure quarter of the city, and cured several poor sick in their huts, most of them gouty and paralyzed. The Pharisees banished all the sick to this miserable place, in which they could scarcely get a breath of fresh air. Jesus and the dis- (p. 434) ciples gave the poor creatures presents of linen and strips of other materials.

Jesus and the disciples went from this place to Naim in about an hour and a half. Several disciples and the youth of Naim whom Jesus had raised from the dead came to meet Him near the well outside the city, so that Jesus had with Him now about twelve disciples, though no Apostles. The disciples belonging to Jerusalem had come hither from the Holy City with some of the holy women, while others, having celebrated the Feast of Pentecost with Mary at Nazareth, awaited at Naim on their return journey the coming of Jesus. He put up at an inn prepared for Him at Naim in one of the houses belonging to the widow, whom He went to see shortly after His arrival. The female portion of the family came out veiled to meet Him in the portico of the inner court, and cast themselves at His feet. Jesus saluted them graciously, and accompanied them into the reception hall. There were five women present besides the widow herself; namely, Martha, Magdalen, Veronica, Johanna Chusa, and the Suphanite. They, the holy women, sat apart at the end of the hall, on a kind of raised trestle like a long, low sofa. They sat cross-legged on cushions and rugs. The seat they occupied was raised high enough to show the feet upon which it rested. The women were silent until Jesus addressed them, and then each spoke in her turn. They related what was going on at Jerusalem, and told Jesus of the snares Herod had laid for Him. They became so animated in their recital that Jesus raised His finger and reproached them with their worldly solicitude and their judgments of others. Then He told them all about Cyprus, of those whom He had won to the truth, and spoke in words of love of the Roman Governor in Salamis. When the women expressed it as their opinion that it would be well if he too left the island, Jesus replied: “No. He must stay there and render service to (p. 435) many souls until My own work shall be accomplished. Then another will succeed him, and he too will prove himself a friend of the Community.”

28 Sivan 31 AD = Friday Julian 8 June = vision placed on Friday 13 June 1823

(received on Friday 5 December 1823)

Magdalen and the Suphanite were nothing like as beautiful as they used to be. They were pale and thin, and their eyes red from weeping. Martha was very energetic, and in business affairs very talkative. Johanna Chusa was a tall, pale, vigorous woman, grave in manner, but at the same time active. Veronica had in her deportment something very like St. Catherine; she was frank, resolute, and courageous. When the holy women were thus gathered together, they used to work industriously, sewing and preparing for the Community all sorts of things, which were distributed among their private inns, or laid away in the storerooms. From these latter the Apostles and disciples supplied their own needs, as well as those of the poor. When there was no special work of this kind to be done, the holy women spent their time in sewing for poor synagogues. They generally had with them their maid-servants, who preceded or followed them on their journeys, and carried the various materials, sometimes in leathern pouches, sometimes attached to their girdle under their mantle. These maids wore tightly fitting bodices and short tunics. When the holy women were to remain some time at any place, their maids returned and awaited their coming at some of the inns along the route. Veronica’s maid was with her a long time. She was in her service even after Jesus’ death.

When on the Sabbath Jesus repaired to the synagogue, He did not go to the teacher’s chair, but stood with His disciples in the place in which travelling teachers were accustomed to stand. But after bidding Him welcome and the prayers being said, the rabbis constrained Him to take His place before the open rolls of Scripture and to read therefrom. The Sabbath Lesson treated of the Levites, the murmuring of the people, the quails sent by (p. 436) God, and the punishment that befell Miriam; and from the Prophet Zacharias, some passages referring to the vocation of the Gentiles and to the Messiah. Jesus’ words were severe. He said that the heathens would occupy in the Messiah’s Kingdom the places of the obdurate Jews. Of the Messiah, He said that they would not recognize Him as such, for He would be totally different from what they expected. Among the Pharisees were three more insolent than the others; they had been on the commission at Capharnaum. The cure of the Pharisee at Thanach had vexed them exceedingly, and they said that Jesus had effected it merely that the Pharisees of that place might connive at His doings. They recommended Him to be quiet and not to disturb the Sabbath with His cures. It would be just as well for Him, they said, to go back whence He came and to forbear creating any excitement. Jesus replied that He would fulfill the duties of His mission, journeying and teaching until His hour had arrived. The Pharisees gave no entertainment to Jesus in Naim. They were full of spite against Him, because His doctrine and charity drew after Him all the poor, the miserable and the simplehearted, whom their own severity alienated.

29 Sivan 31 AD = Saturday Julian 9 June = vision placed on Saturday 14 June 1823

(received on Saturday 6 December 1823)

The season about this time in Naim was indescribable delightful. Jesus took the Sabbath day’s journey with the disciples, to whom He unfolded, in very earnest and confidential words, His own future. He exhorted them to remain true and faithful, for great sufferings and persecutions were in store for Him. They should not, He said, be scandalized at Him. He would not forsake them, neither must they abandon Him, although the treatment He would receive would put their faith to the proof. The disciples were touched to tears. They went to the garden of Maroni, the widow, where too came the holy women. Jesus told them about the reconciliation that had taken place among the married couples in Mallep, and dwelt (p. 437) especially upon that between the couple with whom He had once taken a meal, and who had resolved to remove to Palestine. He spoke of Mercuria also, saying that she would first join the Syrophenician, who was likewise making preparations to leave Ornithopolis. They would first go to Gessur and thence proceed further on. Already many people had left Cyprus, and a certain number would soon land at Joppa.

When Jesus left the garden with the disciples, in order to close the Sabbath in the synagogue, He found on His way several sick persons who had caused themselves to be carried there in litters. They stretched out their hands to Him, imploring His help, and He cured them. And so He reached the synagogue whither also some others had had themselves conveyed on their beds. There was one man among them ill of the gout and terribly swollen, and there were others whom on His last journey Jesus had refused to cure because their faith was not pure. He had allowed them to continue in their sufferings that they might be brought at last to implore their cure more humbly. And now came the Pharisees, greatly incensed at Jesus’ curing these invalids, for they had spread the report that He was unable to do so. They set up a great hue and cry at what they called His desecration of the Sabbath. But Jesus went on with the cures until seven had been effected.

Jesus answered the infuriated Pharisees sharply, asking them whether it was forbidden to do good on the Sabbath; whether they did not nourish themselves, take care of themselves, on the Sabbath day; whether the curing of these sick was not in itself a sanctification of the Sabbath day; whether they ought not on the Sabbath day to console the afflicted; whether they should on the Sabbath day retain possession of goods unjustly acquired; whether, on the Sabbath day, they should leave in their affliction the widows, the orphans, and the poor whom (p. 438) they had oppressed and tormented during the whole week; and He upbraided them soundly for their hypocrisy and their oppression of the poor. He told them openly that, under the pretext of providing for the synagogue, which already had a superfluity of all that was necessary, they extorted the means of the poor, and in that same synagogue made the Law for them a heavy burden; but not content with that, they would now cut them off from the grace of God on the Sabbath, prevent their receiving health on the Sabbath, while they themselves on the Sabbath feasted and drank upon what they had pitilessly wrung from them. By these words Jesus silenced the Pharisees, and all entered the synagogue. The Pharisees laid before Jesus the rolls of Scripture and invited Him to teach. This they did craftily in the hope of being able to convict Him of error and bring a charge against Him. When, then, Jesus alluded to the era of the Messiah and said that numbers of pagans would come over to the people of God at that time, they asked Him mockingly whether He had not gone Himself to Cyprus, in order to bring the pagans back with Him. Jesus spoke likewise of the tithes, of imposing burdens on others and not carrying them one’s self, and of the oppression of orphans and widows, for from Pentecost till the Feast of Tabernacles the tithes were brought to the Temple. But in places remote from Jerusalem, as this was, the Levites collected them. And here it was that abuses crept in, for the Pharisees extorted the tithes from the people and converted them to their own use. It was against this that Jesus inveighed. The Pharisees were highly exasperated and on leaving the synagogue gave vent to their spleen.

30 Sivan 31 AD = Sunday Julian 10 June = vision placed on Sunday 15 June 1823

(received on Sunday 7 December 1823)

From Naim Jesus went with some of the disciples up the height this side of the Cison. Proceeding in a northeasterly direction, they arrived at Rimmon where there was a school under the charge of some Levites. These now came to the school to meet Jesus, who gave an in- (p. 439) struction to the youths and little boys on an open square in front of the schoolhouse. Thither also flocked many of the people who had already listened to Jesus’ teachings at Naim. He explained to the children the general duties imposed by the Mosaic Law, but did not enlarge before them upon the dangers of the present time, as He was accustomed to do before His more elderly audiences. Rimmon consisted of a long row of houses on a slope of the mountain. The inhabitants were mostly gardeners and vinedressers who disposed of their fruits at Naim and worked also in the gardens of that place. From Rimmon, Jesus ascended the eastern side of Thabor. He was accompanied a good part of the way by the Levites who been collecting the tithe offerings in Rimmon. After a journey of about three hours, He reached Bethlehem, a place in ruins east of the city of Dabereth. It comprised only one row of houses occupied by poor peasants, whom Jesus visited in their homes, encouraging them in their miseries and healing their sick.

Leaving Beth-Lechem, He journeyed on for about four hours through the valley in which was the well of Capharnaum, and toward dusk arrived at Azanoth where He had a private inn. Here He found some friends from Capharnaum awaiting Him: Jairus and his daughter; the blind man of Capharnaum to whom He had restored sight; the female relatives of Enue, the woman healed of the bloody flux; and Lea, the woman who had cried out to Him, “Blessed is the womb that bore Thee!” The women, their veils down, fell on their knees before Jesus, and He blessed them. They shed tears of joy upon beholding Him again. Jairus’s daughter was well and full of life, and withal quite changed, for she was now devout and modest. Jesus taught until far into the night.