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m 
 
 OF OUR SAVIOUR 
 
 
 JESVS CHRIST 
 
 THREE HUNDRED AND SIXTY-FIVE COMPOSITIONS 
 
 FROM THE FOUR GOSPELS 
 
 WITH NOTES AND EXPLANATORY DRAWINGS 
 
 BY 
 
 J. JAMES TISSOT 
 
 Notes translated ky M iis ARTHUR BULL N. d’Anvers) 
 
 VOL. I 
 
 s-y N ipse stat 
 post parie¬ 
 tem nostrum, 
 respiciens per 
 fenestras, pro¬ 
 spiciens per 
 cancellos. 
 
 (Cant., H, g.) 
 
 'Xv.'Mv.nF 
 
 B ehold, he 
 standeth 
 behind our 
 wall, he look- 
 eth forth at the 
 windows shew¬ 
 ing- himself 
 through the 
 lattice. 
 
 (Solom., Song u, p.) 
 
 LONDON 
 
 SAMPSON LOW, MARSTON & C 
 
 LIMITED 
 
 PARIS 
 
 LEMERCIER & C 
 
 LIMITED 
 
 M DCCCXCVI1 
 
INTRODUCTION 
 
INTRODUCTION 
 
 n my return Irom Jerusalem, in March 1887, I went to see my father, 
 a Christian ol the old fashioned sort, and a devout Catholic. I 
 showed him my sketches, drawings, and all the documents I had 
 brought back with me from beyond the sea. When he saw the va¬ 
 rious scenes in their exact proportions, the view of Golgotha espe¬ 
 cially, he exclaimed : « It seems I have got to change all my pre¬ 
 conceived ideas about things ! What ! Is not Calvary after all, a 
 lofty sugar-loaf mountain, covered with rocks and brushwood?» 
 «Well, no», I replied, «Calvary, though it did occupy the summit 
 of the town, was not more than from 20 to 22 teet high at the most. In just the same way 
 the Holy Sepulchre was near it, but under conditions totally different from what you ima¬ 
 gine. Your error is very much that of most of the faithful. For a long time the imagination 
 of the Christian world has been led astray by the fancies of artists ; there is a whole army 
 ol delusions to be overturned, before any ideas can be entertained approaching the truth in 
 the slightest degree. All the schools of art have worked, more or less conscientiously, to 
 lead astray public opinion in these matters. Some of these schools, pre-occupied, as were 
 those of the Renaissance, with the setting of the scenes represented, others, like those of 
 the mystics, with the inner meaning of the various events, were of one accord in ignoring 
 the evidence of history, and dispensing with topographical accuracy. Is it not time in this 
 exact century, when such words as nearly or almost, have no longer any value, to restore 
 to reality — I do not say to realism — the rights which have been filched from it ?» 
 
 This is why, attracted as I was by the divine figure ol Jesus and the touching scenes re¬ 
 corded in the Gospels, I determined to go to Palestine on a pilgrimage of exploration, hop¬ 
 ing to restore to those scenes as far as possible the actual aspect assumed by them when 
 they occurred. For this, was it not indeed absolutely necessary to study on the spot, the 
 configuration of the landscape, and the character of the inhabitants, endeavouring to trace 
 back Irom their modern representatives through successive generations, the original types 
 of the races ol Palestine, and the various constituents which go to make up what is called 
 antiquity ? 
 
 I started on October 15 th 1886. I was then just fifty years old. 
 
 Arrived in Egypt, I recognized immediately that I had no disillusioning to dread there. 
 Alexandria and Cairo alone were enough to recompense me for my journey, for they im¬ 
 pressed me at once with a sense of their antiquity. With such data before me, it seemed 
 almost unnecessary to go further, for here the past was palpable in the actual present, and 
 it appeared to me easy enough to remove the thin layer of modernism encrusting it, so as 
 
X 
 
 INTRODUCTION 
 
 to bring to light without delay the vestiges of olden times. When I got to Palestine, how¬ 
 ever, my impressions were different ; I felt that Africa is not the whole of the Orient, that 
 there, race, customs, materials of the towns, and yet more the landscapes, the structure of 
 the soil, were all dissimilar to those of the Holy Land. Then, when I went further north to 
 Nazareth, to Lebanon, to Damascus, I felt the presence of the Turkish race, that is to say, 
 of men from the more northerly Turkey, who bring with them their manners, their sensuali¬ 
 ty, their peculiar costumes, such as their robes lined with fur and loaded with embroidery, 
 requiring quite special adjustment. I was then able, by a comparison between the north and 
 the south to evolve for myself a more complete, and at the same time, a more precise idea 
 of the Land of Judaea. 1 recognized, for instance, in the Jewish costume the use of the sash, 
 required by law, which ordered the separation of the pure from the impure ; and also the 
 use of that piece of material of the form of a scarf with four corners, which the Jews always 
 wear over their other garments, each corner bearing the four letters of the Jewish name for 
 Jehovah, j. h. v. h. — With the women, the hair was completely covered and their draperies 
 disguised the form of the body as much as possible, in obedience to that same refinement 
 of modesty which led to the regulation of the height of the steps leading up to the temple. 
 
 With regard to the general character of the buildings, the differences were equally strik¬ 
 ing. In Africa and the North of Palestine, where wood is employed, the design and deco¬ 
 rations alike of private houses and public edifices are quite unlike those of Judaea, where 
 wood is not to be had, and where it never was to be had, for we know that that used in the 
 construction ot the palaces and oi the porches of the Temple was brought from Lebanon. 
 Every house had a dome surmounting the roof, and this dome could be very distinctly seen, 
 the numerous groups ot rounded roofs contrasting very forcibly with the flat ones of Northern 
 and Southern towns. 
 
 These general data put me on the right tack for the studies I had to pursue. All that 
 teas now needed was intuition. Every work, no matter what, has its own ideal ; and the ideal 
 of mine was truth, the truth ot the lile ot Christ. To reproduce with fidelity the divine per¬ 
 sonality ol Jesus, to make Him live again before the eyes of the spectators, to call up the 
 very spirit which shone through His every act, and through all His noble teaching ; what 
 could be more fascinating, and at the same time more difficult ? I had to identify myself as 
 much as possible with the Gospels ; to read them over and over again a hundred times, and 
 there is no doubt that it is in the Holy Land itself, on the very spots where all the sublime 
 scenes described took place, that the mind is best attuned alike to receive and grasp the 
 significance ot every impression. Sometimes, indeed, as I trod the very path over which 
 the leet oi the Saviour had passed ; when I realized that my eyes were reflecting the very 
 landscape on which He had gazed, I telt that a certain receptivity was induced in my mind 
 which so intensified my powers ol intuition, that the scenes of the past rose up before my 
 mental vision in a peculiar and striking manner. In the same way, penetrated as I became 
 with the spirit of the race to which the actors in these scenes belonged, realizing as 1 did, 
 the character oi the districts in which they lived and moved ; with the local colour of the 
 iamiliar objects by which they were surrounded ; when, thus prepared, I meditated on any 
 special incident in its own particular sanctuary, and was thus brought into touch with the 
 actual setting oi every scene, the tacts I was anxious to evoke were revealed to me in all 
 their ideality and under the most striking forms. Is not the artist, indeed, a kind of sensitive 
 plant, the activity oi which, when concentrated on a certain point, is intensified, and through 
 a kind oi hyperaesthesia, is poweriully affected by contact with objects outside of itseli ; 
 
INTRODUCTION 
 
 XI 
 
 this contact producing vivid images on the brain ? — I will not enter here into the details 
 of the brilliant light, almost amounting to divination, which was thrown on various points 
 by the sight of certain stones, and certain apparently insignificant topographical details ; 
 to do so would be to risk being accused of mysticism. I realized fully that what I still needed 
 to complete the necessary education for my task was quiet meditation. Indispensable as this 
 is to every one who contemplates an important work, is it not especially needed, when what 
 is in prospect is a journey to the Holy Land, where every plot of ground is a sanctuary ? I 
 did my very utmost, therefore, to secure for myselt this final preparation. 
 
 The Gospels, having never yet been treated in the graphic manner proposed by me, 1 
 had found — all important point for an artist — altogether untrodden ground, where I need 
 have no fear of plagiarism. The remembrance of the works of other masters hampered me 
 not at all, for I did not see as they had done. What I sought, I repeat once more was to have 
 my emotions acted on directly by the life of Our Lord, by traversing the same districts as He 
 did, by gazing upon the same landscapes, and by hunting out the traces of the civilization, 
 which prevailed during His lifetime. The outcome ol all this, is a series of pictures, the 
 result of vivid and sincerely rendered impressions, which I now present to the public. I 
 must add that, in addition to authorized authorities, I have consulted a vast number of va¬ 
 luable manuscripts. Amongst the ancients : Josephus, the Talmud, the Apocryphal Gospels, 
 the earliest Christian authors; amongst the moderns, Von Munk, D' Sepp, Stapfer, P. Didon 
 and P. Ollivier, have helped me greatly. The plan in relief of the Temple of Herod, so 
 conscientiously executed by the German Architect, Herr Schieck, served as the basis of my 
 reconstitution of the same building. I also consulted Catherine Emmerich, whose visions, 
 generally so precise, impressed me greatly. 
 
 Now that my meditations have taken tangible form, and after ten years of work this new 
 life of Our Saviour Jesus Christ is about to appear, bearing the precise character of things 
 actually seen and experienced, I must just.add : I do not pretend to assert that the 
 events I recall happened exactly as I relate them ; far from that. I have only endeavoured 
 to supply a personal interpretation based on serious data, and intended to remove as far as 
 possible vague and uncertain impressions. I have thus, I hope, accomplished a useful work, 
 1 have taken one step in the direction of the truth, and set up one landmark which will point 
 the way to be followed 1'or penetrating yet further into this inexhaustible subject. If some 
 other in his turn wishes to study and elucidate it yet further, let him make haste ; for the 
 data still existing, the documents of past centuries still surviving, will, doubtless, ere long 
 in these days of the invasion of the engineer and the railway, disappear, before the irresis¬ 
 tible impulse of the aggressive modern spirit. 
 
 James TISSOT. 
 
5 §» 
 
THE HOLY CHILDHOOD 
 
 Vision of Zacharias 
 
 Saint L.uke 
 
 actum est autem, cum sa¬ 
 cerdotio fungeretur in or- 
 dine vicis sua: ante 
 Deum, 
 
 9. Secundum consuetudinem sacer¬ 
 dotii, sorte exiit ut 
 incensum poneret, 
 ingressus in templum 
 Domini. 
 
 10. Et omnis mul¬ 
 titudo populi erat 
 orans foris hora in¬ 
 censi. 
 
 11. Apparuit autem 
 illi angelus Domini, 
 stans a dextris altaris 
 incensi. 
 
 12. Et Zacharias 
 turbatus est videns, 
 et timor irruit super 
 eum. 
 
 13 . Ait autem ad 
 illum angelus : Ne 
 timeas,Zacharia, quoniam exaudita est de¬ 
 precatio tua; et uxor tua Elisabeth pariet 
 tibi filium, et vocabis nomen ejus Joannem. 
 
 Chap. 1 
 
 nd it came to pass, that 
 while he executed the 
 priest’s office before 
 God in the order of his 
 course, 
 
 9. According to the custom of the 
 priest’s office, his lot 
 was to burn incense 
 when he went into 
 the temple of the 
 Lord. 
 
 1 o. And the whole 
 multitude ofthe peo¬ 
 ple were praying 
 without at the time 
 of incense. 
 
 11. And there ap¬ 
 peared unto him an 
 angel of the Lord 
 standing on the right 
 side of the altar of 
 incense. 
 
 12. And when Za¬ 
 charias save him, he 
 was troubled, and 
 fear fell upon him. 
 
 13. But the angel 
 said unto him, Fear 
 
 not, Zacharias : for thy prayer is heard; 
 and thy wife Elisabeth shall bear thee a 
 son, and thou shalt call his name John. 
 
 1 
 

 »8aa!BiamgBsia8!ieimaMS 
 
 THE HOLY CHILDHOOD 
 
 14. Et erit gaudium tibi et exultatio, 
 et multi in nativitate ejus gaudebunt. 
 
 i 5. Erit enim magnus coram Domino; 
 et vinum et siceram non bibet, et Spiritu 
 sancto replebitur adhuc ex utero matris 
 sute. 
 
 16. Et multos filiorum Israel conver¬ 
 tet ad Dominum Deum ipsorum. 
 
 17. Et ipse prascedet ante illum in 
 spiritu et virtute Elia;, ut convertat corda 
 patrum in filios, et incredulos ad pru¬ 
 dentiam justorum, parare Domino ple¬ 
 bem perfectam. 
 
 r8. Et dixit Zacharias ad angelum : 
 Unde hoc sciam? ego enim sum senex, 
 et uxor mea processit in diebus suis. 
 
 19. Et respondens angelus dixit ei ; 
 Ego sum Gabriel, qui adsto ante Deum. 
 Missus sum loqui ad te, et haec tibi evan¬ 
 gel izare. 
 
 20. Et ecce eris tacens, et non poteris 
 loqui, usque in diem quo hasc fiant, pro 
 eo quod non credidisti verbis meis, quae 
 implebuntur in tempore suo. 
 
 21. Et erat plebs expectans Zacha- 
 riam; et mirabantur quod tardaret ipse 
 in templo. 
 
 22. Egressus autem, non poterat loqui 
 ad illos, et cognoverunt quod visionem 
 vidisset in templo. Et ipse erat innuens 
 illis, et permansit mutus. 
 
 14. And thou shalt have joy and glad¬ 
 ness; and many shall rejoice at his birth. 
 
 15. For he shall be great in the sight 
 of the Lord, and shall drink neither 
 wine nor strong drink; and he shall be 
 filled with the Holy Ghost, even from 
 his mother’s womb. 
 
 16. And many of the children of Israel 
 shall he turn to the Lord their God. 
 
 17. And he shall go before him in the 
 spirit and power of Elias, to turn the 
 hearts of the fathers to the children, and 
 the disobedient to the wisdom of the 
 just, to make ready a people prepared 
 for the Lord. 
 
 18. And Zacharias said unto the angel, 
 Whereby shall I know this? for 1 am 
 an old man, and my wife well stricken 
 in years. 
 
 19. And the angel answering said unto 
 him, I am Gabriel, that stand in the pre¬ 
 sence of God; and am sent to speak unto 
 thee, and to shew thee these glad tidings. 
 
 20. And, behold, thou shalt, be dumb, 
 and not able to speak, until the day that 
 these things shall be performed, because 
 thou believest not my words, which shall 
 be fulfilled in their season. 
 
 21. And the people waited for Zacha¬ 
 rias, and marvelled that he tarried so 
 long in the temple. 
 
 22. And when he came out, he could 
 not speak unto them : and they perceiv¬ 
 ed that he had seen a vision in the tem¬ 
 ple. For he beckoned unto them, and 
 remained speechless. 
 
 2 _ 
 
 ILY know that the Temple was situated oil the plateau of Mount Moriah, of which it 
 occupied hut a very small portion. All around it were grouped the various courts for the 
 priests and the worshippers, male and female, whilst these courts were surrounded, in 
 
VISION OF ZACHARIAS 
 
 their turn, by the so-called Chel, a kind of narrow rampart to which Gentiles were not ad¬ 
 mitted. 
 
 Another and larger 
 enclosure, intended for the 
 general public, bore the 
 name of the Court of the 
 Gentiles; beyond which 
 the eshlanade extended to 
 the Cloisters, which entire¬ 
 ly surrounded it; on the 
 south, the Royal Cloister, 
 with four rows ofcolumns ; 
 on the east, the Porch of 
 Solomon, including two 
 rows of columns only; on 
 the west and north, simple 
 cloisters, less frequented 
 
 than the others , because _ ___ 
 
 they Wert too much expos- Fountain of the Virgin at A in-Karim. J.-J. T. 
 
 ed to the heat of the Sun. 
 
 The temple properly so called was divided into three parts : the vestibule, called the 
 Ola in, the Holy Place, called the Hekal, and the Holy of Holies, entered hy the High 
 Priest only. The Hekal was separated from the Holy of Holies by a double curtain, be¬ 
 tween the two portions of which a space was left wide enough for a low wall one cubit 
 high, which extended right across. In front of this curtain which Saint Mark designates 
 by the Greek word « Ca/apetasma », and which Josephus asserts he saw at Rome amongst 
 the spoils of the Temple, still all stained with the blood from the daily sprinklings, was the 
 Altar of sweet-smelling incense. It was a small table of shittim wood, which is a kind of 
 acacia, covered with thin plates of gold, and one cubit wide by two high. At each of the 
 four corners rose a pointed horn, and it was surrounded by a floral ornamentation, forming 
 a kind o f crown. Incense was offered up twice every day, in the morning and the evening 
 by the priest on whom the lot fell for the performance of this service. This incense was 
 prepared in a peculiar manner : seven different plants were used, and one of these plants, 
 known to the Abtinos family, whose business it was to make the incense, had the property, 
 when burnt, of rising in an upright column of smoke, instead of dispersing in clouds on 
 issuing from the censer. The Priest on duty brought the censer, a vessel made of fine Per- 
 naim gold, with a long handle, into the Hekal and, having first put fire in it, taken from 
 the Altar of Burnt Offerings, he added the incense, placed the sacred vessel containing, 
 it on the altar and withdrew from the Holy Place. The smoke which rose up from the 
 burning incense was very thick and escaped in masses through the little windows overlook¬ 
 ing the vestibule, above the door adorned with a golden vine and thence made its way 
 through the upper part of the entrance to the Olam, the lower portion of which was closed 
 by the curtain from Babylon, embroidered with flowers, referred to by Josephus. Some¬ 
 times, when the wind blew from the West, the scent of the incense burning in the Temple 
 was perceptible some six leagues off, on the borders of the Dead Sea and at Jericho. Rabbi 
 Elea^er ben Doty relates that the goats on his father’s property on the Ackuras Mountains, 
 used to sneeze when they smelt the incense. 
 
4 
 
 THE HOLY CHILDHOOD 
 
 At the time of Herod, the Ark was no longer in the Temple, but a stone was preserved 
 there which was said to have upheld it and to which the name of the « Schetiyah » was given. 
 It rose to a height of about three finger-lengths from the ground and ceremonial usage re¬ 
 quired that the Hig Priest should place the censer of incense upon it, on the Day of Atone¬ 
 ment. Tradition relates that this stone was the first work of God here below, and that 
 from it the earth issued forth and spread towards the four points of the compass : this is 
 why the Schetiyah is called the Foundation Stone. 
 
 Here are a few details as to the costume of the priest. He wore a robe of white linen, 
 woven in such a manner that a pattern like that of a chess board was formed in the mate¬ 
 rial. This robe was kept in place by bands fastened to the shoulders, and the sleeves were 
 arranged so that they escaped being stained whit the blood of the victims constantly handled 
 
 by their wearers. The Lev ite wore a particular kind 
 of sash, made of very light stuff, wrinkled like the 
 skin of a snake. It was adorned from end to end 
 with purple, a^ure-blue and scarlet embroideries, 
 and was about four finger-lengths wide by thirty 
 five cubits long. To dispose of a sash so long, it had 
 to be wound round and round a very great number 
 of times. To begin with, it was passed three times 
 round the upper part of the chest, then a great bow 
 was made, the two divisions of which fell down in 
 front to the thighs; then the sash was wound round 
 three times more, rather lower down than before, 
 and a second bow was made with drooping loops. 
 Yet again the sash was wound round, this time till 
 it reached the hips. Even now there still remained 
 two long ends, and, to prevent them from dropping 
 on the ground, they were passed through the nine 
 bands round the body and carried up to the shoul¬ 
 ders, where they were fastened, arid from which they 
 drooped, more or less according to the figure of 
 the wearer. 
 
 The priests had to walk barefoot on the cedar 
 floor of the Hekal and on the flagstones of the 
 Court of the Priests. Various maladies resulted from 
 this rule, and it was the special duty of a doctor, 
 who lived in the El Moked, or chamber adjoining 
 the Court of the Priests, to cure these ailments. The 
 name has been preserved of a certain Rabbi Ben 
 Aha'/', who was said to be very skilful in effecting 
 cures. He subjected his patients to a particular diet, forbidding them to drink water when 
 they ate meat, and prescribing a different wine to be taken with each article of food. 
 
 In this same El Moked, a fire was kept up, at which old men were allowed' to warm 
 themselves. It is even said that beneath the two courts just mentioned and behind the rooms 
 where the musicians kept their instruments, a kind of heating apparatus was arranged, 
 consisting of pipes running beneath the flagstones, through which passed the hot air from 
 the pavilion. 
 
THE TESTING OF THE SUITORS OF THE VIRGIN 5 
 
 Beneath the Priest's Court, there was a passage through which could pass any of those 
 who, in their nocturnal vigil, had contracted any impurity. All these details are given in 
 the Tahnuds. 
 
 . siTVA:.-g!fc 
 
 The Testing of the Suitors of the Virgin 
 
 According to the Apochryphal Gospels, the claims of the various suitors of the Holy 
 Virgin were tested in the following manner. The suitors, who had all to be of the race of 
 David, and must none of them have contracted any other alliance, each brought with him 
 a rod. All these rods were placed in the Holy of Holies, and the owner of the rod which 
 should flower would be the one chosen to be the husband of Mary. The legend tells us that 
 there were three thousand suitors, but that foseph, dreading the test; held himself aloof 
 on the appointed day; however, the High Priest, Abiathar, wearing the sacerdotal robes 
 
THE HOLY CHILDHOOD 
 
 with the twelve hells, came forth from the Holy of Holies, bearing in his hand the rod o-f 
 Joseph, which had been pointed out to him by an angel. When it was given to Joseph, a 
 white dove issued from it and soaring up to Heaven, disappeared. 
 
 When the High Priest had to enter the Holy of Holies, a long cord was fastened round 
 his waist, the end of which trailed far behind him and remained outside in the Hekal, whilst 
 the wearer, drawing aside in succession the various curtains, passed beyond them and dis¬ 
 appeared. If the tinkling of the twelve bells at the edge of his robe ceased for too long at 
 a time, the watchers concluded that death had overtaken him, and as no one was allowed to 
 enter the Holy of Holies under any pretext whatever, the body was drawn out bv means of 
 the cord. 
 
 Betrothal of the Holy Virgin and St. Joseph 
 
 Saint Luke — Chap, i 
 
 mense autem sexto, 
 missus est angelus Gabriel 
 a Deo in civitatem Gali¬ 
 laeae, cui nomen Naza¬ 
 reth, 
 
 27. Ad virginem de¬ 
 sponsatam viro, cui no¬ 
 men erat Joseph, de 
 domo David, et nomen 
 virginis Maria. 
 
 Jewish weddings were ce¬ 
 lebrated on the fourth day 
 of the week, or the fifth if 
 the bride were a widow. It 
 must, therefore, have been 
 on a Wednesday or a Thurs¬ 
 day, that the marriage of 
 Joseph and Mary took 
 
 d in the sixth month the 
 angel Gabriel was sent 
 from God unto a city of 
 Galilee, named Naza¬ 
 reth, 
 
 2 7.To a virgin espous¬ 
 ed to a man whose name 
 was Joseph, of the house 
 of David, and the vir¬ 
 gin’s name was Mary. 
 
 wore a crown. They advan¬ 
 ced to the sound of a drum 
 and other instruments of 
 music, beneath a canopy of 
 painted material, from 
 which, in the case of weal¬ 
 thy families, ornaments of 
 gold were suspended. 
 
 Sometimes the canopy 
 of painted stuff, was re¬ 
 placed by a cupola of woven 
 papyrus stems, forming a 
 kind of trellis work, from 
 which all manner of objects hung down. 
 Often too, the bridal crowns bore plaques 
 of gold, on which were representations of 
 
 place. The bride always 
 entered her new home at 
 sunset. This part of the 
 ceremony was looked upon 
 as most important; and the 
 marriage itself was also sometimes spoken 
 of as the Reception or Introduction of the 
 wife. The bride and bridegroom often each 
 
 The Betrothal 0/the Holy Vi 
 
 ' St. Joseph. 
 
THE ANNUNCIATION 
 
 towns, either engraved or in «repousse» work, known as Golden Tower ornaments. In other 
 cases the crowns were made of brocade, or some sort of gleaming stuff, or even of petrified 
 materials, adorned with paintings in sulphur, or yet again of petrified olive leaves. All 
 this accumulation of details, which varied slightly at different times, reflects very clearly 
 the manners and customs of this transition period. 
 
 The Annunciation 
 
 Saint Luke — Chap, i 
 
 r ingressus angelus ad 
 1 earn, dixit : Ave, gratia, 
 “ plena; Dominus tecum; 
 benedicta tu in mulieribus. 
 
 29. Qute cum audisset, turbata est in 
 sermone ejus, et cogitabat qualis esset 
 ista salutatio. 
 
 30. Et ait angelus ei : Ne timeas, 
 Maria, invenisti enim gratiam apud 
 Deum : 
 
 2 i. Ecce con- 
 
 ... | Masonry 
 
 ciptes in utero, 
 et paries filium, 
 et vocabis no¬ 
 men ejus Je- 
 sum. 
 
 32. Hic erit 
 magnus, et Fi¬ 
 lius Altissimi 
 vocabitur; et 
 dabit illi Domi¬ 
 nus Deus sedem David patris ejus; et 
 regnabit in domo Jacob in aeternum. 
 
 33. Et regni ejus non erit finis. 
 
 The double pointed lines indicate the a 
 site of the house. 
 
 1 Fifteen steps leading from the Church ti 
 
 sanctuary. 
 
 2 Chapel of the Angel. 
 
 3 Chapel of the Annunciation. 
 
 4 Broken column. 
 
 5 Walled in column. 
 
 pjixn the angel came in unto 
 11 her, and said, Hail, thou that 
 art highly favoured, the 
 Lord is with thee : blessed 
 BWWi art thou among women. 
 
 29. And when she saw him, she was 
 troubled at his saying, and cast in her 
 mind what manner of salutation this 
 should be. 
 
 30. And the angel said unto her : 
 Fear not, Mary, for thou hast found fa¬ 
 vour with God. 
 
 3 1. And, be¬ 
 hold, thou shalt 
 conceive in thy 
 womb, and 
 bring forth a 
 son, and shalt 
 call his name 
 Jesus. 
 
 32. He shall 
 be great, and 
 shall be called 
 the Son of the 
 Highest; and 
 the Lord God shall give unto him the 
 throne of his father David; 
 
 33. And he shall reign over the house 
 of Jacob for ever; and of his kingdom 
 
 6 Entrance to the dark chapel. 
 
 7 The dark chapel. 
 
 H Altar of the Flight into Egypt. 
 
 9 Steps leading up to the Kitchen of the Holy 
 Virgin. 
 
 10 Staircase communicating with the Vestry. 
 
 1 1 Kitchen of the Holy Virgin. 
 
THE HOLY CHILDHOOD 
 
 34. Dixit autem Maria 
 ad angelum : Quomodo fiet 
 istud, quoniam virum non 
 cognosco ? 
 
 35. Et respondens angelus 
 dixit ei : Spiritus sanctus su¬ 
 perveniet in te, et virtus Al- 
 tissimi obumbrabit tibi. Ideo- 
 que et quod nascetur ex te 
 Sanctum, vocabitur Filius 
 Dei. 
 
 36. Et ecce Elisabeth co¬ 
 gnata tua, et ipsa concepit 
 filium in senectute sua; et 
 hic mensis sextus est illi, quas 
 vocatur sterilis; 
 
 37. Quia non erit impossi¬ 
 bile apud Deum omne verbum. 
 
 The Holy Virgin as a girl. J.-J. 7. 
 
 there shall be no end. 
 
 34. Then saidMary unto the 
 angel: How shall this be, see¬ 
 ing I know not a man? 
 
 3 5. And the angel answered 
 and said unto her : The Holy 
 Ghost shall come upon thee, 
 and the power of the Highest 
 shall overshadow thee : there¬ 
 fore also that holy thing which 
 shall be born of thee shall be 
 called the Son of God. 
 
 3 6. And,behold ,thy cousin 
 Elisabeth, she hath also con¬ 
 ceived a son in her old age : 
 and this is the sixth month 
 with her, who was called bar¬ 
 ren. 
 
 37. For with God nothing 
 shall be impossible. 
 
THE VISITATION 9 
 
 38. Dixit autem Maria : Ecce ancilla 
 Domini, fiat mihi secundum verbum 
 tuum. Et discessit ab illa angelus. 
 
 38. And Mary said : Behold the hand¬ 
 maid of the Lord; be it unto me accord¬ 
 ing to thy word. And the angel de¬ 
 parted from her. 
 
 The Visitation 
 
 Saint Luke — Chap, i 
 
 43. Et unde hoc 
 mihi ut veniat mater 
 Domini mei ad me ? 
 
 44. Ecce enim, ut 
 facta est vox saluta¬ 
 tionis tuas in auribus 
 meis, exultavit in gau¬ 
 dio infans in utero meo. 
 
 45. Et beata, quae credidisti, quoniam 
 perficientur ea quae dicta sunt tibi a 
 
 nd Mary arose in those 
 days, and went into the 
 hill country with haste, 
 into a city of Juda; 
 
 40. And entered into the 
 house of Zacharias, and saluted Elisabeth. 
 
 41. And it came to pass, that, when 
 Elisabeth heard the sa¬ 
 lutation of Mary, the 
 babe leaped in her 
 womb ; and Elisabeth 
 was filled with the 
 Holy Ghost. 
 
 42. And she spake 
 out with a loud voice, 
 and said : Blessed art 
 thou among women, 
 and blessed is the fruit 
 of thy womb. 
 
 43. And whence is 
 this to me, that the 
 mother of my Lord 
 should come to me ? 
 
 44. For, lo, as soon 
 as the voice of thy sa¬ 
 lutation sounded in 
 
 J ' JT ' mine ears, the babe 
 leaped in my womb for joy. 
 
 45. And blessed is she that believed : 
 for there shall be a performance of 
 
 autem Maria in 
 diebus illis, abiit in mon¬ 
 tana cum festinatione, in 
 civitatem Juda; 
 
 40. Et intravit in domum 
 Zachariae, et salutavit Elisabeth. 
 
 41. Et factum est, ut audivit salutatio¬ 
 nem Mariae Elisabeth, 
 exultavit infans in 
 utero ejus; et repleta 
 est Spiritu sancto Eli¬ 
 sabeth. 
 
 42. Et exclamavit 
 voce magna, et dixit : 
 Benedicta tu inter mu¬ 
 lieres, et benedictus 
 fructus ventris tui. 
 
56. Mansit autem Maria cum illa 
 quasi mensibus tribus, et reversa est in 
 domum suam. 
 
 57. Elisabeth autem impletum est 
 tempus pariendi, et peperit filium. 
 
 58. Et audierunt vicini et cognati ejus 
 quia magnificavit Dominus misericor¬ 
 diam suam cum illa, et congratulaban¬ 
 tur ei. 
 
 59. Et factum est in die octavo, vene¬ 
 runt circumcidere puerum, et vocabant 
 eum nomine patris sui Zachariam. 
 
 60. Et respondens mater ejus dixit : 
 Nequaquam, sed vocabitur Joannes. 
 
 61. Et dixerunt ad illam : Quia nemo 
 est in cognatione tua qui vocatur hoc 
 nomine. 
 
 62. Innuebant autem patri ejus, quem 
 vellet vocari eum. 
 
 those things which were told her from 
 the Lord. 
 
 56. And Mary abode with her about 
 three months, and returned to her own 
 house. 
 
 57. Now Elisabeth’s full time came 
 that she should be delivered, and she 
 brought forth a son. 
 
 58. And her neighbours and her cou¬ 
 sins heard how the Lord had shewed 
 great mercy upon her, and they rejoic¬ 
 ed with her. 
 
 59. And it came to pass, that on the 
 eighth day they came to circumcise the 
 child, and they called him Zacharias, 
 after the name of his father. 
 
 60. And his mother answered and 
 said : Not so, but he shall be called John. 
 
 61. And they said unto her: There 
 is none of thy kindred that is called by 
 this name. 
 
 62. And they made signs to his father, 
 how he would have him called. 
 
 The Magnificat 
 
 Saint Luke 
 
 t ait Maria : Magnificat 
 anima mea Dominum; 
 
 47. Et exultavit spiri- j 
 tus meus in Deo salutari 
 meo. 
 
 48. Quia respexit humilitatem ancilis 1 
 sus; ecce enim ex hoc beatam me dicent 
 omnes generationes, 
 
 |nd Mary said: My soul doth 
 magnify the Lord ; 
 
 47. And my spirit hath 
 rejoiced in God my Savi¬ 
 our. 
 
 48. For he hath regarded the low es¬ 
 tate of his handmaiden; for, behold, 
 from henceforth all generations shall 
 call me blessed. 
 
THE MAGNIFICAT 
 
 49. Quia fecit mihi magna qui potens 
 est, et sanctum nomen ejus. 
 
 50. Et misericordia ejus a progenie 
 in progenies timentibus eum. 
 
 51. Fecit potentiam in brachio suo, 
 dispersit superbos mente cordis sui. 
 
 52. Deposuit potentes de sede, et 
 exaltavit humiles. 
 
 53. Esurientes implevit bonis, et di¬ 
 vites dimisit inanes. 
 
 54. Suscepit Israel puerum suum, 
 recordatus misericordiae suae, 
 
 55. Sicut locutus est ad patres no¬ 
 stros, Abraham et semini ejus in sae¬ 
 cula. 
 
 56. Mansit autem Maria cum illa 
 quasi mensibus tribus, et reversa est in 
 domum suam. 
 
 49. For he that is mighty hath done 
 to me great things, and holy is his 
 name. 
 
 50. And his mercy is on them that 
 fear him from generation to generation. 
 
 5 1. He hath shewed strength with his 
 arm, he hath scattered the proud in the 
 imagination of their hearts. 
 
 52. He hath put down the mighty 
 from their seats, and exalted them of 
 low degree. 
 
 53. He hath filled the hungry with 
 good things, and the rich he hath sent 
 empty away. 
 
 54. He hath holpen his servant Israel, 
 in remembrance of his mercy, 
 
 5 5. As he spake to our fathers, to 
 Abraham, and to his seed for ever. 
 
 56. And Mary abode with her about 
 three months, and returned to her own 
 house. 
 
 The journey from Nazareth to A'in-Karim, where Elizabeth dwelt, must have taken 
 about four days, the way having been both steep and rough. The Iulis of Samaria and 
 Judaea, cutting right across the road thither, and the wild valley, known as the Wady-el- 
 Arimaieh, or that of Robbers, which had to be traversed in going from Samaria to Jeru¬ 
 salem, must have made the journey extremely arduous, especially for the Holy Virgin, in 
 the state she was then in. According to the custom of the country Mary had to ride on an 
 ass, Joseph walking beside her. It is natural to suppose that the two travellers, after halt¬ 
 ing now and again, at the caravanseries by the way, passed the last night at Jerusalem, 
 where Joseph probably had relations, and that they arrived at Ain-Karim, three hours 
 journey beyond that town, early on the next day. — Was if at the first interview with 
 Elizabeth that the Virgin uttered the hymn of the Magnificat ? Was it not more likely at 
 the time of the private out-pouring of confidences between the two, which must have taken 
 place later on ? It seems to us much more natural that it should have been then ; we greatly 
 prefer so to consider it, and we have therefore chosen, as the setting of the scene fraught 
 with such sacred mystery, the secluded garden of Elizabeth. In the midst of an exchange of 
 their strange and wonderful experiences, Mary was suddenly possessed by the Spirit of 
 God, and in a kind of prophetic ecstasy, she poured forth her joy at her coming maternity, 
 her humble acceptance of the will of the Almighty, her inspired insight into the grandeur 
 of the Divine plan, all these various feelings, merged in her virgin soul, and so pervading 
 
THE HOLY CHILDHOOD 
 
 her whole personality, that for the moment her own individual life seemed as it were to 
 be suspended. We must not, therefore, look upon the Magnificat as an outburst of loud 
 triumphant joy, such as, if I may so express it, would be natural to an Italian woman, but 
 as the quiet, reverent, almost whispered expression of a spirit moved to its very depths ; a 
 prayer, so intensely earnest, as to be scarcely audible, the effect of which, was yet further 
 intensified by the dumbness of Zacharias, and the emotion of Elizabeth. 
 
 The Anxiety of Saint Joseph 
 
 Saint Matthew — Chap, i 
 
 acob autem genuit Joseph 
 virum Marias, de qua na¬ 
 tus est Jesus, qui vocatur 
 Christus. 
 
 17. Omnes itaque ge¬ 
 nerationes ab Abraham usque ad David, 
 generationes quatuordecim ; et a David 
 usque ad 
 transmi- 
 g r ati o - 
 nem Ba¬ 
 bylonis, 
 ge nera- 
 tiones 
 quatuor¬ 
 decim; et 
 a trans¬ 
 migra¬ 
 tione Ba- 
 b y 1 o n i s 
 usque ad 
 Christum 
 genera¬ 
 tiones 
 quatuor¬ 
 decim. 
 
 nd Jacob begat Joseph the 
 husband of Mary, of whom 
 was born Jesus, who is call¬ 
 ed Christ. 
 
 17. So all the generations 
 from Abraham to David are fourteen 
 generations ; and from David until the 
 
 carrying 
 away into 
 Babylon 
 are four¬ 
 
 teen ge¬ 
 nerati¬ 
 ons ; and 
 from the 
 
 carrying 
 away into 
 Babylon 
 unto 
 Christ 
 are four¬ 
 
 teen ge¬ 
 nera¬ 
 
 tions. 
 
 18. Christi autem generatio sic erat : 18. Now the birth of Jesus Christ was 
 
 Cum esset desponsata mater ejus Maria on this wise : When as his mother 
 Joseph, antequam convenirent, inventa Mary was espoused to Joseph, before 
 
THE ANXIETY OF SAINT JOSEPH 
 
 13 
 
 they came together, she was found with 
 child of the Holy Ghost. 
 
 19. Then Joseph her husband, being 
 a just man, and not willing to make her 
 a publick example, was minded to put 
 her away privily. 
 
 To explain the point of view of my 
 
 est in utero habens de. Spiritu sancto. 
 
 19. Joseph autem vir ejus, cum esset 
 justus, et nollet eam traducere, voluit 
 occulte dimittere eam. 
 
 In Chap. XVI of the so-called Protevangelium of St. fames the Less, in the Collec¬ 
 tion of the Apocryphal Gospels, we arc told that foseph was struck with stupor, and thought 
 to himself: «.What, shall I do with her ? And he said : If I hide her sin, I shall be guilty 
 according to the Law of God ; and if I accuse her and betray her to the Sons of Israel, I fear 
 that I shall be unjust and deliver the blood of the innocent to the condemnation of death. 
 What shall I do with her ? I will leave her secretly .» Such were the thoughts which haunted 
 the mind of Joseph and hindered him in his work. — 
 picture, I must add that I have imagined the follow¬ 
 ing scene. Joseph is in his workshop, which is on the 
 way leading to the well. It is early morning, when 
 the women go to fetch the water needed for the day, 
 and Joseph’s tender affection for her to whom he has 
 recently become betrothed, leads him to watch for the 
 moment when she will pass. Certain alarming signs 
 about his young bride, though he had been vaguely 
 conscious of them, had not as yet shaken his confidence 
 in her. But now, as he watches her pass his workshop 
 day by day, these signs of something unusual recur 
 to his memory, his anxiety is aroused and at last the 
 truth is forced on his mind beyond a doubt. He can 
 no longer hope that he has been mistaken, he under¬ 
 stands it all now ; he can work no more; he abandons 
 the task he had begun, and gives himself up to his 
 pain} ill forebodings. 
 
 I have accepted the tradition that Saint Joseph 
 practised the trade of a carpenter or something simi¬ 
 lar to it. According to some traditions he made the 
 yokes of ploughs and the wood-work of implements 
 of husbandry. Others, founded probably on his so- 
 journinEgypt, say that he made the trellis-work, used, 
 especially in that country, to make partitions between 
 the rooms of houses, to take the place of windows and 
 to ornament balconies. However this may be, there is 
 no doubt that Joseph occupied a very humble position. 
 
 Though he was of royal lineage, his family had re¬ 
 tained none of its ancient splendour, and he himself Samijoscph. 
 
 lived in a quiet secluded way, congenial, doubtless, to the humility and modesty of his character. 
 
14 
 
 THE HOLY CHILDHOOD 
 
 How old was lie at the time of his betrothal to the Virgin ? Traditions are by no means 
 unanimous on this point. The Apocryphal Gospel of the Childhood of Jesus, followed by 
 St. Jerome and some others, make him an old man. But against this must be set the Rabbi¬ 
 nical doctrine, which looked upon the union of a young girl with an old man as a kind of 
 profanation. Moreover, Joseph was called upon to be the protector of Mary, and the foster 
 father of Christ during His In fancy ; this double task was an arduous one: would it not be 
 far more suitably fulfilled by a man in the prime of life, than by one already overtaken by 
 the infirmities of age? In my representation of St. Joseph, I took as a model one of the Ye- 
 manites, a race of Arabia Petram, which, thanks to the autonomy it has been able to main¬ 
 tain in the midst of the manifold influences, which have so greatly modified other branches 
 of the Jewish race, has remained to the present time one of the noblest and most characteristic 
 groups of purely Jewish descent. 
 
 T he Vision of St. Joseph 
 
 Saint Matthew — Chap, i 
 
 autem eo cogitante, ecce 
 angelus Domini apparuit 
 in somnis ei, dicens : Jo¬ 
 seph, fili David, noli ti¬ 
 mere accipere Mariam con¬ 
 jugem tuam ; quod enim in ea natum 
 est, de Spiritu sancto est. 
 
 21. Pariet autem filium, et vocabis 
 nomen ejus Jesum ; ipse enim salvum 
 faciet populum suum a peccatis eorum. 
 
 22. Hoc autem totum factum est, ut 
 adimpleretur quod dictum est a Domino 
 per prophetam dicentem : 
 
 23. Ecce virgo in utero habebit, et 
 pariet filium ; et vocabunt nomen ejus 
 Emmanuel , quod est interpretatum : 
 Nobiscum Deus. 
 
 24. Exsurgens autem Joseph a somno, 
 fecit sicut prtecepit ei angelus Domini, 
 et accepit conjugem suam. 
 
 25. Et non cognoscebat eam donec 
 peperit filium suum primogenitum ; et 
 vocavit nomen ejus Jesum. 
 
 ut while lie thought on 
 these things, behold, the 
 angel of the Lord appeared 
 unto him in a dream, say¬ 
 ing: Joseph, thou son of 
 David, fear not to take unto thee Mary 
 thy wife ; for that which is conceived in 
 her is of the Holy Ghost. 
 
 2 1. And she shall bring forth a son, 
 and thou shalt call his name Jesus ; for 
 he shall save his people from their sins. 
 
 22. Now all this was done, that it 
 might be fulfilled which was spoken of 
 the Lord by the prophet, saying : 
 
 23. Behold, a virgin shall be with 
 child, and shall bring forth a son, and 
 they shall call his name Emmanuel , 
 which being interpreted is: God with us. 
 
 24. Then Joseph being raised from 
 sleep did as the angel of the Lord had 
 bidden him, and took unto him his 
 wife. 
 
 25. And knew her not till she had 
 brought forth her firstborn son ; and he 
 called h is name Jesus. 
 
THE VISION OF SAINT JOSEPH 
 
 *5 
 
 A certain number of apparitions of angels are recorded in the Bible and in many cases 
 the sacred text describes the form 'under which these angels appeared. 
 
 Generally, Holy Writ speaks of them as having wings, an attribute of their mission 
 as messengers from on high, and with these wings they cover their bodies, as if to mark the 
 fact that they are pure spirits, released from the burden of the flesh. In other cases the wings 
 are not mentioned, but the apparition always assumes a form which implies more or less 
 directly, the role the messenger has to play here below. 
 
 Ezekiel speaks of cherubs or cherubim. The idea of the cherubs or cherubim, was, 
 amongst the Jews, associated with the form of some animal, such as the lion, the bull or the 
 eagle, rather than with that of a man. In some visions all four « beasts » appeared together, 
 and each one of them had six wings, covered with eyes within and without. This was the case 
 in the vision of Saint John the Divine, related in Revelations (Chap. IV, verses j, 8), when 
 he saw, in the midst of the throne and round about the throne, four beasts, the first like a 
 lion, the second like a calf, the third with the face of a man, and the fourth like a flying 
 eagle, « and they rest not day and night, saying : Holy, holy, holy, Lord God Almighty, 
 which was, and is, and is to come ». 
 
 It is worthy of remark that the cherub, especially when it had the face of a man, was 
 provided with three pairs of wings, one pair to veil the face, another to veil the body and 
 the third used in flight. This last detail is not given in the passage of the Apocalypse just 
 quoted, but it is very distinctly indicated elsewhere in the Bible, arid this was probably the 
 form adopted by Solomon for the Cherubim he placed near the Ark, in the Holy of Holies 
 of the Temple at Jerusalem (I Kings, Chap. VI, verses 23-30). Those who relate the story 
 of Saint Francis of Assissi, attribute this same form to the Angel who came to imprint on 
 him the stigmata of the Passion. 
 
 A ngelic apparitions did not, however always take place in the same manner. It is said of 
 
 the Angel, who kept _ 
 
 the gate of the earth- 
 ly Paradise, after 
 the e xp uls i 011 of 
 Adam and Eve, that 
 he held in his hand a 
 flaming sword,which 
 turned every way. 
 that is to say, accor¬ 
 ding to the most pro¬ 
 bable interpretation: 
 a peculiar k ind 0 f we¬ 
 apon, resembling a 
 wheel with spokes of 
 fire. 
 
 Moses again tells 
 us that the Cherubim 
 in the Tabernacle, 
 
 « stretched forth their 
 wings on high, and 
 
i6 
 
 THE HOLY CHILDHOOD 
 
 In the writings of Saint Paul, Saint Denis and other Fathers of the Church, the idea of 
 angels is further worked out, and they are divided into various ranks, subordinate to each 
 
 other, such as : hierarchies, orders, choirs; ac¬ 
 cording to the degree of their glory, or the 
 work appointed them to do. 
 
 In the sketch of Nazareth given here, the 
 little town is seen from the escarpment over¬ 
 looking it on the west, from which the fews 
 wished to throw fesus down at the beginning 
 of His Ministry. On the right, can be seen the 
 Sanctuary of the « Grotto of the A nnuncia¬ 
 tion » and the « Casa Nova » of the Francis¬ 
 cans of the Holy Land. 
 
 In the centre rises the Mahommedan Mosque 
 with its dome and minarets, occupying the site 
 of the Synagogue where fesus so often preached 
 and per formed so many of His miracles. 
 
 In the distance, towards the east, can be 
 seen the summit of Mount Thabor , the scene 
 of the Transfiguration, whilst, opposite to 
 the spectator, rise the hills which surround 
 the town, and which fesus must often have 
 crossed, on his way to Cana lying beyond 
 them, or to the shores of the Sea of Tiberias, 
 which is in the same direction, near to which 
 so great a part of His public life was passed. 
 
 Saint Joseph seeks a lodging at Bethlehem 
 
 Saint Luke — Chap. 2 
 
 |t ibant omnes, ut profite¬ 
 rentur singuli in suam ci¬ 
 vitatem. 
 
 4. Ascendit aurem et Jo¬ 
 seph a Galilasa de civitate 
 Nazareth, in Judaeam, in civitatem David, 
 qus vocatur Bethleem, eo quod esset de 
 domo et familia David ; 
 
 5. Ut profiteretur cum Maria despon¬ 
 sata sibi uxore, praegnante. 
 
 
 Ind all went to be taxed, 
 
 fPl 
 
 It every one into his own 
 
 Hki 
 
 1 clt L 
 
 
 I 4. And Joseph also went 
 
 
 IS up from Galilee, out of the 
 
 city of Nazareth, into Judaea, unto the 
 city of David, which is called Bethle¬ 
 hem (because he was of the house and 
 lineage of David); 
 
 5. To be taxed with Mary his espou¬ 
 sed wife, being great with child. 
 
T*mps»w mm mu 
 
THE NATIVITY OF OUR LORD AND SAVIOUR JESUS CHRIST 
 
 17 
 
 It is three days walk, by the direct road from Nazareth to Bethlehem ; and if you go by 
 way of Jerusalem, four days are required. 
 
 The travellers summoned to be taxed by the decree of Caesar Augustus, when Cyrenius 
 was Governor of Syria, must have been very numerous, and the one caravansary the town 
 could, boast, must have been quite insu fficient to accommodate them all. As a matter of fact 
 we must understand by the «.diversorium» used in the Vulgate, a simple caravansary and not 
 a regular hostelry properly so-called, such as is implied in most French translations of the 
 Gospels. The sort of establishment to which we apply the term of hostelry, or inn, would have 
 been altogether foreign to the Oriental usages of the time under notice and this is still very 
 ■much the case. 
 
 The Nativity of Our Lord and Saviour Jesus Christ 
 
 Saint Luke — Chap. 2 
 
 actum est autem, cum es- 
 sent ibi, impleti sunt dies 
 ut pareret, 
 
 7. Et peperit Elium suum 
 
 primogenitum. 
 
 nd so it was, that, while they 
 were there, the days were 
 accomplished that she 
 should be delivered, 
 
 7. And she brought forth 
 her firstborn son. 
 
 It will be well to say a few words about this town of Bethlehem where the first years of 
 Our Saviour’s Childhood were 
 
 passed. 
 
 Beth teem or Bethlehem is 
 also known by the Hebrew name 
 of Ephrata. These words mean 
 the «House of Bread» and «the 
 land or country». 
 
 The Arabs give it another 
 name resembling the first: for 
 they call it Bait-La hem, or the 
 « House of Meat». 
 
 The origin of this town dates 
 from the most remote antiquity. 
 Moses speaks of it in the 
 chapter of Genesis in connection 
 with the birth of Benjamin, 
 which took place, he tells us, 
 when his parents had but a little 
 way to come to Eph rath (which 
 is the same asBe thl'ehem ), Rachel 
 dy ing immediately a fterwards. 
 

 RRBHHHHBHBBBIBSS' 
 
 iS THE HOLY CHILDHOOD 
 
 At the time of the Conquest of Palestine by Joshua, Bethlehem was, like Jerusalem, in¬ 
 habited by the idolatrous Canaanitcs, and in the division of the conquered districts, it fell to 
 the lot of the tribe of Judah. 
 
 The situation of Bethlehem, moreover, is most beautiful. Built on the crest of the Moun¬ 
 tains of Judaea, about two leagues to the south of Jerusalem, its form is that of a crescent, 
 one end of which is marked by the Wells of David, the other by the Grottoes of the Nativity. 
 Between the two horns of the crescent stretches a fertile valley, the Wady-El-Karoubeh. The 
 descent of this valley is very steep, and resembles a circus, with low, parallel walls, which 
 keep the earth from sliding down, representing the tiers of seats. This valley presents a most 
 charming appearance, clothed, as it is, with an abundant vegetation, in which vines, fig, olive 
 and almond trees abound. 
 
 The view from the top of the plateau is bounded on the north by the Hill of Mar-Elias, 
 and on the west by the Mountains of the Desert where St. John dwelt. On the East, Beit- 
 Saour rises from the little hill where Ruth gleaned the cars of corn in the field of Boa%, 
 whilst, beyond, can be seen the sterile stony hills, called the Wilderness. Yet f urther to the 
 east the rocks of Mount Moab stretch along like a wall, the base of which is bathed by the 
 waters of the Dead Sea. On the south, Mount Herodion forms a regular cone, on the summit 
 of which a few rums indicate the site of the castle of Herod. It was here that the tetrarch was 
 interred, and later, the Crusaders raised defensive works, hence its more modern appellation 
 of the Hill of the Franks. 
 
 The Grottoes of the Nativity are a series of natural caves, extending for a considerable dis¬ 
 tance in the mountains, forming chambers connected with each other. As a matter of fact, 
 shepherds, watching their flocks on the hills, availed themselves of these shelters in cold or 
 bad weather, and it was m them that Mary and foseph, finding no place in the caravansary, 
 decided to take refuge. 
 
 The particular spot indicated by tradition is situated in the lower part of one of these caves, 
 reached by two slopes, now converted 
 into flights of stone steps. 
 
 Between the two sets of steps is a 
 slight depression which tradition indi¬ 
 cates as the spot to which Mary retired 
 for the actual birth of the divine Child. 
 
 It was only after the birth that she 
 carried Him a few passes further to a 
 more commodious place, more sheltered 
 from the cold, where it was possible to 
 give the cave something of the semblance 
 of a room. 
 
 There, says the legend, were some ani¬ 
 mals : an ox and an ass, but, however that 
 may be, Mary found something there to 
 serve the purpose of a crib, in which to 
 lay her new-born child; this crib, or 
 manger as it is generally called, is now 
 preserved in the Church of Santa-Maria- 
 
 Maggiore at Rome, where it is visited and venerated by numerous pilgrims. 
 
GLORIA IN EXCELSIS DEO 19 
 
 The place rendered sacred by the birth of the Saviour naturally became a goal of pilgrim¬ 
 age. The early Christians flocked to it in crowds. After the revolt of the fews, under Bar- 
 cocheba, the Emperor Hadrian had a temple to Jupiter erected on the Mount of Olives, on 
 the very scene of the Ascension ; a temple to Venus, on Golgotha; and one to Adonis, above 
 the Grottoes o f Bethlehem. These three ternpies remained stand¬ 
 ing for one hundred and eighty years, thus providentially 
 attesting the sites of these venerated sanctuaries, until the time 
 when Saint Helena, mother of the Emperor Constantine, re¬ 
 placed them with basilicas, in honour of Jesus Christ. 
 
 The Basilica of Bethlehem is still standing, and with the 
 exception of the fa fade, which is hidden by massive buildings, 
 is almost intact. 
 
 The Interior consists of five naves, divided by rows of co¬ 
 lumns with Corinthian capitals, which were probably taken 
 from the ruins of the Temple of Jerusalem, which was doubt¬ 
 less the source of much of the material used in the basilicas 
 of St. Helena, erected in an extremely short space of time. 
 
 A Typical Jewish Armenian. j.-j. T. 
 
 Gloria in Excelsis Deo 
 
 Saint Luke — Chap. 2 
 
 t pastores erant in re¬ 
 gione eadem vigilantes, 
 et custodientes vigilias 
 noctis super gregem 
 suum. 
 
 9. Et ecce angelus Domini stetit juxta 
 illos, et claritas Dei circumfulsit illos, 
 et timueront timore magno. 
 
 xo. Et dixit illis angelus : Nolite 
 timere ; ecce enim evangelizo vobis 
 gaudium magnum, quod erit omni 
 populo : 
 
 11. Quia natus est vobis hodie Sal¬ 
 vator, qui est Christus Dominus, in ci¬ 
 vitate David. 
 
 d there were in the same 
 country shepherds abiding 
 in the field, keeping 
 watch over their flock by 
 night. 
 
 9. And, lo, the angel of the Lord 
 came upon them, and the glory of the 
 Lord shone round about them : and they 
 were sore afraid. 
 
 10. And the angel said unto them, 
 Fear not : for, behold, I bring you good 
 tidings of great joy, which shall be to 
 all people. 
 
 11. For unto you is born this day in 
 the city of David a Saviour, which is 
 Christ the Lord. 
 
THE HOLY CHILDHOOD 
 
 verbo quod dictum erat illis de puero 
 hoc. 
 
 18. Et omnes qui audierunt mirati 
 sunt, et de his quas dicta erant a pasto¬ 
 ribus ad ipsos. 
 
 ig. Maria autem conservabat omnia 
 verba hasc, conferens in corde suo. 
 
 made known abroad the saying which 
 was told them concerning this child. 
 
 18. And all they that heard it wonder¬ 
 ed at those things which were told them 
 by the shepherds. 
 
 19. But Mary kept all these things, 
 and pondered them in her heart. 
 
 The Old Testament (Micah, chap. IV, verse 8) refers to a «Tower of the flock, the strong¬ 
 hold of the daughter of Sion'},, which served as a refuge to the shepherds and their charges, in 
 cases of nocturnal surprise. The Targum calls it the Tower of Eder, and prophesies that it 
 will be on it that the Messiah will appear on the last day. We are, I think, justified in sup¬ 
 posing it to have been the scene of the apparition of the angels, though there is no positive 
 evidence on the point. Similar towers were to be seen in more than one place on hills in countr y 
 districts. Even at the present day, the Arabs have recourse to such towers to protect them from 
 the attacks of the Bedouins, but there was one special peculiarity of the shelters between Beth¬ 
 lehem and the Holy City, and that was, the rearing in them of the ewes, rams and young 
 bulls, destined for the daily sacrifices of the Temple. 
 
 The Gospels tell us, that when the shepherds were surprised by the angels, they were 
 "abiding in the fields, keeping watch over their flocks by night,,. The night was always divided 
 into three so-called watches, the shepherds changing guard every three hours, during the short 
 night of the summer, and every four hours, during the longer night of the winter. In the 
 latter case, the first watch ended at ten, and the second at two, whilst the third lasted till day¬ 
 break. The shepherds on guard gathered round a camp fire, whilst waiting their turn to rest, 
 and it must have been to those thus waiting, that the angels appeared. They would, of course, 
 wake their comrades, to tell them the wonderful news, after which they all went to Bethlehem. 
 where they found and worshipped the Holy Child. 
 
 Presentation of Jesus in the Temple 
 
 Saint Luke — Chap, a 
 
 nd when the days of her 
 purification according to 
 the law of Moses were ac¬ 
 complished, they brought 
 Ml! him to Jerusalem, to pre- 
 Domino, sent him to the Lord, 
 
 23. Sicut scriptum est in lege Domini: 23. As it is written in the law of the 
 
 ' postquam impleti sunt 
 dies purgationes ejus se¬ 
 cundum legem Moysi, 
 tulerunt ilium in Jerusa¬ 
 lem, ut sisterent eum 
 
PRESENTATION OF JESUS IN THE TEMPLE 23 
 
 Quia omne masculinum adaperiens vul¬ 
 vam, sanctum Domino vocabitur ; 
 
 24. Et ut darent hostiam secundum 
 quod dictum est in lege Domini, par 
 turturum, aut duos pullos columbarum. 
 
 25. Et ecce homo erat in Jerusalem, 
 cui nomen Simeon ; et homo iste justus 
 et timoratus, expectans consolationem 
 Israel, et Spiritus sanctus erat in eo. 
 
 26. Et responsum acceperat a Spiritu 
 sancto, non visurum se mortem, nisi 
 prius videret Christum Domini. 
 
 27. Et venit in spiritu in templum. 
 Et cum inducerent puerum Jesum pa¬ 
 rentes ejus, ut facerent secundum con¬ 
 suetudinem legis pro eo, 
 
 28. Et ipse accepit eum in ulnas suas, 
 et benedixit Deum, et dixit : 
 
 29. Nunc dimittis servum tuum, Do¬ 
 mine, secundum verbum tuum in pace, 
 
 30. Quia viderunt oculi mei salutare 
 tuum, 
 
 3 1. Quod parasti ante 
 faciem omnium populo¬ 
 rum ; 
 
 32. Lumen ad revela¬ 
 tionem gentium, et glo¬ 
 riam plebis tuas Israel. 
 
 33. Et erat pater ejus 
 et mater mirantes super 
 his, quas dicebantur de 
 illo. 
 
 34. Et benedixit illis 
 Simeon, et dixit ad Ma- 
 
 . . The Aged Simeon. 
 
 nam matrem ejus : nece 
 
 positus est hic in ruinam et in resur- 
 
 Lord, Every male that openeth the womb 
 shall be called holy to the Lord ; 
 
 24. And to offer a sacrifice according 
 to that which is said in the law of the 
 Lord, a pair of turtledoves, or two young 
 pigeons. 
 
 25. And, behold, there was a man in 
 Jerusalem, whose name was Simeon ; and 
 the same man was just and devout, wait¬ 
 ing for the consolation of Israel: and 
 the Holy Ghost was upon him. 
 
 26. And it was revealed unto him by 
 the Holy Ghost, that he should not see 
 death, before the had seen he Lord’s 
 Christ. 
 
 27. And he came by the Spirit into 
 the temple : and when the parents 
 brougth in the child Jesus, to do for 
 him after the custom of the law, 
 
 28. Then took he him up in his arms, 
 and blessed God, and said, 
 
 29. Lord, now lettest thou thy ser¬ 
 vant depart in peace, according to thy 
 word : 
 
 30. For mine eyes have seen thy sal¬ 
 vation, 
 
 3 1. Which thou hast 
 prepared before the face 
 of all people: 
 
 32. A light to lighten 
 the Gentiles, and the 
 glory of thy people Israel. 
 
 33. And Joseph and 
 his mother marvelled at 
 those things which were 
 spoken of him. 
 
 34. And Simeon bles¬ 
 sed them, and said unto 
 Mary his mother, Be¬ 
 hold, this child is set for the fall and 
 
rectionem multorum in Israel 
 num cui contradicetur ; 
 
 35. Et tuam 
 ipsius animam 
 pertransibit gla¬ 
 dius, ut revelen¬ 
 tur ex multis cor¬ 
 dibus cogitatio¬ 
 nes. 
 
 36. Et erat Anna 
 prophetissa, filia 
 Phanuel, de tribu 
 Aser : hasc pro¬ 
 cesserat in diebus 
 multis, et vixerat 
 cum viro suo an¬ 
 nis septem a vir¬ 
 ginitate sua. 
 
 37. Et haec vi¬ 
 dua usque ad an- 
 nos octoginta 
 quatuor; quae 
 non discedebat de 
 templo, jejunus 
 et obsecrationi¬ 
 bus serviens nocte 
 ac die. 
 
 8. Et haec 
 
 The Presentation of Jesus in the Temple. 
 
 ipsa hora superveniens, 
 confitebatur Domino, et loquebatur de 
 illo omnibus qui expectabant redemp¬ 
 tionem Israel. 
 
 rising again of many in Israel, and for 
 a sign which shall be spoken against; 
 
 35. Yea, a sword 
 pierce 
 through thy own 
 soul also, that the 
 thoughts of many 
 hearts may be re¬ 
 vealed. 
 
 36. And there 
 was one Anna, a 
 prophetess, the 
 daughter of Pha¬ 
 nuel, of the tribe 
 ot Aser : she was 
 of a great age, and 
 had lived with an 
 husband seven 
 years from her 
 virginity ; 
 
 37. And she was 
 a widow of about 
 fourscore and 
 four years, which 
 departed not from 
 the temple, but 
 served God with 
 fastings and pray- 
 
 j.-j. 1. . , I , ' 
 
 ers night and day. 
 
 38. And she coming in that instant 
 gave thanks likewise unto the Lord, and 
 spake of him to all them that looked for 
 redemption in Jerusalem. 
 
 The Presentation of Our Saviour Jesus Christ in the Temple must have taken placeat the 
 top of the steps which led up from the Court of the Women (Ararath naschim) to the Court 
 of the Men and to that of the Priests, where was the Altar of Burnt Sacrifice. 
 
 In the Court of the Women were five receptacles for offerings, which fact led to this court 
 being called in the Gospels the « gagophylacium». At certain hours services with singing and 
 processions, were performed in it. The Prophetess Anna who served God with fastings and 
 
PRESENTATION OF JESUS IN THE TEMPLE 
 
 25 
 
 prayers night and day in the Temple evidently witnessed the Presentation of Jesus', which must 
 have taken place in the morning according to the rules of the 
 Temple. 
 
 In the background of my picture on p. 24 can be seen 
 a terrace overlooking the court above the three entrance gate¬ 
 ways, from which the women looked on at important ceremo¬ 
 nies. On these occasions this terrace was supplemented by a 
 kind of trellis-work balcony, which to some extent concealed 
 from those outside what was going on. From this point of 
 view the Altar of Burnt offerings, the ceremonies of sacri¬ 
 fice, with other details of the services, could be seen between 
 the intervening columns. 
 
 This arrangement left the Court of the Women vacant 
 for the crowds of men who failed to find room in their own 
 court, which as a matter of fact, was not large enough to 
 hold more than two thousand. 
 
 Bel'ow the terrace at the four corners of the Court of the 
 Women were four chambers left open to the sky. In that 
 on the south-west were kept the stores of oil and wine used 
 in the Temple services; it was called the «Oil-Chamber». 
 
 That on the south-east was reserved to the Na%arites or abstainers where they had the pulse 
 boiled which they had brought with them to offer in sacrifice. The Na^arites had to shave their 
 heads and burn the hair thus cut off in the fire under the sacrifice on the altar. 
 
 In the chamber at the northern corner of the Court of the Women the wood used in the 
 sacrifices on the Altar of Burnt offerings was sorted. Those priests whose physical infirmities 
 unfitted them for the service of the Altar were employed to inspect this wood and lay aside 
 any of it which ivas worm-eaten. The fourth chamber, at the north-east corner, was reserved to 
 Lepers. 
 
 The Court of the Women was entered on the east of the Temple by the Beautiful or Co¬ 
 rinthian Gate; crossing this Court, which was about sixty-five and a half yards long, the 
 worshipper found himself opposite the doorway, where, as we have already stated, the presen¬ 
 tations took place. It was reached by a semi-circular staircase of fifteen steps, corresponding 
 with the fifteen Psalms called the « Degrees » chanted one on each step during the libations. 
 
 These steps were very low ; three taken together only gave a height of half a cubit, so that 
 the whole fifteen steps represented but five cubits, which gives a total height of about four 
 and a half feet. It is Josephus who gives us these details and they help us to understand the 
 legend, telling how Mary when presented in the Temple at the age of three years, cleared all 
 the steps at one bound. This, which would have been impossible with an ordinary staircase, 
 would thus really have been a very simple matter. 
 
 This fact quite escaped the pa inters who have followed the legend in their treatment of the sub¬ 
 ject of the Presentation of the Virgin , as Tintoretto did in his picture in the Venetian Academy. 
 
 The greater number of those who have endeavoured to restore the plan of the Temple of 
 Herod place the Nicanor gate between the Court of the Women and that o f the Men, at the 
 head of the semi-circular staircase of the fifteen steps or of the Psalms, of which we have just 
 spoken. They indicate on the east, as the Entrance to the Court of the Women, the Beautiful 
 

 THE HOLY CHILDHOOD 
 
 or Corinthian Gate, spoken of in the Aets of the Apostles in the account of the healing of 
 the Janie man by Saint Peter and Saint John. 
 
 On this last point they are right; but they ignore what is nevertheless certain, that the 
 three names : Beautiful, Corinthian and Nicanor all denote one and the same entrance. The 
 Talmud, in fact, in the Mi doth Treatise, places the Nicanor Gate exactly on the site of the 
 Beautiful or Corinthian Gate and it agrees on this point with Josephus. This remark seems 
 to us to throw a new light on the commentary on the passage in the Acts of the Apostles wich 
 we have just quoted. 
 
 The actual Gates of the Gateway in question were of Corinthian brass, hence the name of Co¬ 
 rinthian Gate. They were brought from Alexandria by a certain Nicanor and it is said mira¬ 
 culously saved from shipwreck. This was the only Gate way not overlaid with plaques of Gold 
 because, as the Talmud tells us, the brass of which it was made, itself gleamed as brightly 
 as gold; hence the name of Beautiful. The gates it adds were so heavy, that it took eighteen 
 Lev ties to close them. We must make allowance here of course for the exaggeration so habitual 
 in the Talmuds. 
 
 Lastly, on the rampart enclosing the sacred enceinte of the Temple there were pillars of 
 marble, on which were inscriptions threatening with death any heathen who should dare to 
 pass the limits prescribed by them. One of these pillars discovered by M. Clermont-Ganneau, 
 in a house in Jerusalem, is actually now in the Constantinople Museum, and the Hebrew 
 Museum of the Louvre in Paris has a cast of it. 
 
 The Magi on their Journey 
 
 Saint Matthew — Chap. 2 
 
 ergo natus esset Jesus 
 in Bethleem Juda, in die- 
 bus Herodis regis, ecce 
 Magi ab Oriente venerunt 
 Jerosolymam, 
 
 Dicentes : Ubi est qui natus est 
 Judaeorum ? vidimus enim stellam 
 in Oriente, et venimus adorare eum. 
 
 ow when Jesus was born in 
 Bethlehem of Judaea in the 
 days of Herod the king, 
 behold, there came wise 
 men from the east to Jeru¬ 
 salem, 
 
 2. Saying, Where is he that is born King 
 of the Jews ? for we have seen his star in 
 the east, and are come to worship him. 
 
 The Book of Daniel speaks of Magi or soothsayers who were in the service of King Nebu- 
 chadjnyyar. who studied astronomy and interpreted dreams. Those referred to in the Gospels 
 seem to have been not only wise men, but Kings or Sheiks of Chaldea and its neighbourhood. 
 They too were addicted to the study of the heavenly bodies and perhaps also worshipped them, 
 which explains the immediate attention they accorded to a sign appearing in the heavens at 
 
the moment of the birth of the Messiah. The colour of their undergarments, which was yellow, 
 indicated their profession. 
 
 What was the star referred to in the sacred record? There is absolutelyy no positive evidence 
 on this point. Some think it was a comet or some other similar body. Others are of opinion 
 that it was a meteor resembling more or less a shooting star, which trailed slowly along at 
 a little distance from the ground, so as actually to guide the steps of the Magi. The Gospel 
 seems to sanction the latter interpretation when it sa ys: the star « came and stood over where 
 the young child was», a star properly so-called would not have indicated the spot with such 
 precision. However that may be, it is clear that the significance of the sign was revealed in 
 some ivay to the Magi. The prophecy of Balaam to which reference is generally made does 
 not appear sufficiently precise. Balaam merely said: « There shall come a star out offacob » 
 and judging f rom the context, the word star is evidently used in a figurative sense, so that it 
 could only give a very vague indication, quite insufficient to explain the determination of the 
 Magi. 
 
 Had the travellers exchanged ideas previous to their arrival ? It is very probable that the y 
 had. No doubt their caravans, though they started from different points, met beyond the 
 for dan, on the side of the Mountains of Moab, whence they entered the Promised Land, still 
 preceded by the star. This is the moment represented in my picture. The district they are cross¬ 
 ing is near the Holy City; it shews the volcanic hills on the shores of the Dead Sea, between 
 fericlio, the Kedron valley and Jerusalem. 
 
 The Wise Men and Herod 
 
 Saint Matthew — Chap. 2 
 
 HJudiens autem Herodes rex, 
 turbatus est, et omnis Je- 
 
 sol 
 
 yma cum illo. 
 
 4. Et congregans omnes 
 principes sacerdotum et scribas populi, 
 sciscitabatur ab eis ubi Christus nasce¬ 
 retur. 
 
 5. At illi dixerunt ei : In Bethleem 
 Judae ; sic enim scriptum est per pro¬ 
 phetam : 
 
 6. Et tu Bethleem, terra Juda, nequa¬ 
 quam minima es in principibus Juda ; 
 ex te enim exiet dux qui regat populum 
 meum Israel. 
 
 hen Herod the king had 
 heard these things, he was 
 troubled, and all Jerusalem 
 with him. 
 
 4. And when he had ga¬ 
 thered all the chief priests and scribes 
 of the people together, he demanded of 
 them where Christ should be born. 
 
 5. And they said unto him, In Beth¬ 
 lehem of Judaea: for thus it is written 
 by the prophet, 
 
 6. And thou Bethlehem, in the land 
 ol Juda, art not the least among the 
 princes of Juda : for out of thee shall 
 come a Governor, that shall rule my 
 people Israel. 
 
,a 8IWiiS8MM33 
 
 ggWaSB8BMi!iB 
 
 28 
 
 THE HOLY CHILDHOOD 
 
 7. Tunc He¬ 
 rodes, clam vo¬ 
 catis Magis, di¬ 
 ligenter didicit 
 ab eis tempus 
 stellae qua ap¬ 
 paruit eis. 
 
 8. Et mittens 
 illos in Beth- 
 leem, dixit : 
 Ite, et interro¬ 
 gate diligenter 
 de puero ; et 
 cum inveneri¬ 
 tis, renuntiate 
 
 7. Then He¬ 
 rod, when he 
 had privily call¬ 
 ed the wise 
 men, enquired 
 of them dili¬ 
 gently what 
 time the star 
 appeared. 
 
 8. And he 
 sent them to 
 Bethlehem, and 
 said, Go and 
 search diligent¬ 
 ly for the young 
 child; andwhen 
 ye have found 
 
THE ADORATION OE THE MAGI 
 
THE ADORATION OF THE MAGI 29 
 
 mihi ut et ego veniens adorem eum. him, bring me word again, that I may 
 
 come and worship him also. 
 
 g. Qui cum audissent regem, abie- 9. When they had heard the king, 
 
 runt. they departed. 
 
 The advisers consulted by Herod belonged to the Sanhedrim, the supreme national tribunal 
 of the Jewish people. This Sanhedrim consisted of seventy-one members divided into three 
 classes, or, as we should say now, chambers. The first chamber consisted of the Chief-priests also 
 called Princes, who either were or had been in office and the heads of the twenty-four sacer¬ 
 dotal families : the second included the scribes and doctors of the law and the third the elders 
 or notable men of the Jewish nation. 
 
 The Adoration of the Magi 
 
 Saint Matthew — Chap. 2 
 
 cce stella quam viderant in 
 Oriente antecedebat eos, 
 usque dum veniens staret 
 supra ubi erat puer. 
 
 10. Videntes autem stellam, gavisi 
 sunt gaudio magno valde. 
 
 11. Et intrantes domum, invenerunt 
 puerum cum Maria matre ejus, et pro¬ 
 cidentes adoraverunt eum ; et apertis 
 thesauris suis, obtulerunt ei munera, au¬ 
 rum, thus et myrrham. 
 
 © 
 
 The word chouse» used by the Evangelist to indicate the place cohere the Magi found the 
 Messiah, seems to point to the conclusion that, during the journey of their visitors from the 
 east, Joseph and Mary had left the Cave of the Nativity for a more comfortable dwelling. 
 Tradition is however rather against this idea; but it must be remembered that with regard to 
 this event in the life oj Jesus traditional accounts vary very greatly. The Gospel narrative 
 has become the nucleus of a mass of legends in which popular imagination has revelled. No¬ 
 thing is certain either as to the number or names of the Magi. According to Saint Leo and 
 Saint Gregory of Arles they were three in number, thus symbolizing the three persons oj the 
 Trinity and the three sons of Noah. The three gifts offered naturally led to this belief. Other 
 
 nd, lo, the star, which they 
 saw in the east, went be¬ 
 fore them, till it came and 
 stood over where the young 
 child was. 
 
 10. When they saw the star, they re¬ 
 joiced with exceeding great joy. 
 
 11. And when they were come into 
 the house, they saw the young child 
 with Mary his mother, and fell down, 
 and worshipped him : and when they 
 had opened their treasures, they presen¬ 
 ted unto him gifts; gold, and frankin¬ 
 cense, and myrrh. 
 
30 THE HOLY CHILDHOOD 
 
 less numerous accounts, however, increase sometimes even to twelve the number of the worship¬ 
 pers of the In fant Jesus. A legend o f the Eastern Church relates that they were accompanied 
 by a suite of a thousand attendants and that they had left beyond the Euphrates an army of 
 seven thousand combatants (Saint James of Edessa). Their names are very variously given. 
 Some call them : Bithisarea. Melchior and Gafhaspar; others : Magalath, Panganath and 
 Saracen, yet others: Appellius, Amerius and Damascus; but the names almost unanimously 
 adopted by oriental tradition are those we meet t with in the well known verse of an ancient 
 liturgy : 
 
 Caspar fert myrrham, thus Melchior, Balthasar aurum. 
 
 Peter of Natalibus makes the three Magi twenty, forty and sixty years old respectively, 
 and the T enerable Bede goes so far as to describe them, quoting from a tradition of his day, 
 telling us that Melchior, old and pale with long white hair and beard, offered gold to the Sa¬ 
 viour as King; whilst Caspar, the second wise man, a beardless youth with a rosy complexion, 
 offered incense as a gi ft worthy of God, and the third, Balthasar by name, shadowed forth, by 
 the gift of myrrh, the fact that the Son of Man was to suffer death. These types have been gene¬ 
 rally adopted by the artists of western Europe. 
 
 The monk Cyril and John of Phocas say that two miles from Bethlehem there was a cave 
 where the Magi rested after the adoration of the Holy Child and where they were warned of 
 God in a dream not to return to Herod. 
 
 
 The Massacre of the Innocents 
 
 Saint Matthew 
 
 unc Herodes, videns quo¬ 
 niam illusus esset a Magis, 
 iratus est valde. Et mittens 
 occidit omnes pueros qui 
 erant in Bethleem, et in 
 omnibus finibus ejus, a bimatu et infra, 
 secundum tempus quod exquisierat a 
 Magis. 
 
 17. Tunc adimpletumest quod dictum 
 est per Jeremiam prophetam dicentem : 
 
 18. Vox in Rama audita est, plora¬ 
 tus, et ululatus multus ; Rachel plorans 
 filios suos, et noluit consolari, quia non 
 sunt. 
 
 Chap. 2. 
 
 hen Herod, when he saw 
 that he was mocked of the 
 wise men, was exceeding 
 wroth, and sent forth, and 
 slew all the children that 
 were in Bethlehem, and in all the coasts 
 thereof, from two years old and under, 
 according to the time which he had di¬ 
 ligently enquired of the wise men. 
 
 17. Then was fulfilled that which was 
 spoken by Jeremy the prophet, saying, 
 
 18. In Rama was there a voice heard, 
 lamentation, and weeping, and great 
 mourning, Rachel weeping for her chil¬ 
 dren, and would not be comforted, be¬ 
 cause they are not. 
 
4KM 
 
THE CHILDHOOD OF JOHN THE BAPTIST 
 
 The account of this horrible massacre astonishes many readers of the Gospel narrative and 
 
 they exclaim that it is improbable. It must however be remarked that the number of children 
 under two years old in Bethlehem and its neighbourhood is not likely to have exceeded sixty. 
 
 What were a hundred murdered children to Herod ? There were nothing but butcheries 
 throughout his reign and even his own family was not safe from his fury. According to the 
 Emperor Augustus : it was better to be Herod’s pig than his son ; and Voltaire says that 
 Nero was gentle compared to this tyrant. Of the six children born to him he killed four. 
 After the siege of Jerusalem the members of the Sanhedrim were all massacred. Antigonus 
 conquered: he was killed: Aristobulus, Herod’s brother in law was drowned in his bath: the 
 venerable Hyrcanus, the last of the Asmonceans or Maccabees was murdered: Herod’s wife Ma¬ 
 rianne was assasinated, his two last sons, her children, were strangled: the two leaders of revolts, 
 Judas and Matthias were burnt alive, with many others of less note. When he felt his own 
 death app roach ing, Herod ordered the massacre of thirty thousand Jews in the circus of Jericho 
 in honour of his funeral. 
 
 According to tradition the Massacre of the Innocents took place in the following manner: 
 all the mothers who had children under two years of age were gathered together, under the 
 pretext of a fete to be held in honour of the birth of one of Herod’s own sons. Not a mother 
 would have liked to miss it and alt the poor women came, bringing their little ones decked out 
 in their best. To avoid a tumult when the brokenhearted mothers gave vent to their shrieks 
 of despair on discovering the cruel deception, the women were made to enter one by one a porch 
 opening into a court. There the child was torn from the mother's arms and thing into the 
 gloomy court, whilst she was driven out at the other end of the porch or gallery, so that the 
 group of waiting mothers, still in happy ignorance and eager for their own turn to come, had 
 no suspicion of what awaited them. 
 
 The Childhood of John the Baptist 
 
 Saint Luke — Chap, i 
 
 Trad it ion indicates as the desert in which the child who was to be called the « Prophet of 
 the Highest » spent his earlv years, that on the west of A in-Karim, amongst the rugged rocks 
 skirting the Terebinth valley. It was from the bed of the torrent which flows through this 
 valley that David took the stones for the sling with which he went forth to meet and slay Go¬ 
 liath. There grew the so-called locust-tree or Saint John's bread-tree with various shrubs and 
 roots and there too were plenty of the locusts and wild honey which we are told formed the 
 food of the Prophet. The Rabbi Hanina B. R. Abahon mentions eight hundred varieties of 
 « locusts » which are good to eat. 
 
32 THE HOLY CHILDHOOD 
 
 About the middle of this desert a cave is still shewn as that occupied by the Prophet, near 
 a spring called Ain-Habise. In the fifteenth century the hills of this desert were still, as in the 
 days of David and o f the Prophet John, covered with dense woods, but now they are bare and 
 except in the rainy season, the streams which flowed through the numerous ravines are dried up. 
 
 John the Baptist paid his first visit to the Desert and spent some time in it with his mother 
 Elizabeth after the Massacre of the Innocents. Later, probably, after the death of his parents, 
 he returned to it to prepare for his mission. 
 
 The Flight into Egypt 
 
 Saint Matthew — Chap. 2 
 
 ui cum recessissent, ecce 
 angelus Domini apparuit 
 in somnis Joseph, dicens : 
 Surge et accipe puerum 
 et matrem ejus, et fuge in 
 fEgyptum ; et esto ibi usque dum dicam 
 tibi. Futurum est enim ut Herodes quae¬ 
 rat puerum ad perdendum eum. 
 
 or Bersabea where there remains to this day 
 a little mosque dedicated by the Mussulmans 
 to « Saint Joseph the carpenters* in memory 
 of the passage of the Holy Family. From it 
 
 nd when they were depart¬ 
 ed, behold, the angel of 
 the Lord appeareth to Jo¬ 
 seph in a dream, saying : 
 Arise, and take the young 
 child and his mother, and flee into 
 Egypt, and be thou there until I bring 
 thee word ; For Herod will seek the 
 young child to destroy him. 
 
 iq.Whenhe 
 arose, he took 
 the young 
 child and his 
 mother by 
 night, and 
 departed into 
 Egypt. 
 
 I 
 
 a distant view 
 can he obtained 
 0f the in o u n - 
 tain slopes, 
 and of the Me¬ 
 diterranean 
 Sea near Ga%a. 
 It was in this direction that the fugitives bent 
 their steps. They must have entered Egypt by 
 way of Pelusium and have reached Heliopolis 
 and then, the Egyptian Babylon, where old 
 
 14. Qui con¬ 
 surgens, ac¬ 
 cepit puerum 
 et matrem 
 ejus nocte, et 
 secessit in 
 iEgyptum. 
 
 5 
 
 'To get to 
 Egypt the Ho¬ 
 ly Family, aft- 
 e r leaving Beth¬ 
 lehem, must 
 have gone by 
 way of Hebron 
 
 The Flight into Egypt 
 

THE SOJOURN IN EGYPT 
 
 Cairo now stands. We will indicate further on the route taken by the Holy Family on their 
 way back from Egypt. 
 
 The Sojourn in Egypt 
 
 erat ibi usque ad obitum 
 Herodis, ut adimpleretur 
 quod dictum est a Domino 
 per prophetam dicentem : 
 Ex -digypto vocavi filium 
 S. MATTH. — CAP. 2. 
 
 ■gpK&MS N ' D was there until the death 
 
 fir'!® H ' rOC * : C ^ at ^ 
 
 en of the Lord by the pro- 
 phet, saying, Out of Egypt 
 have I called my son. s. Matthew — ch. 2. 
 
 The Church of the Copts in Old Cairo (the ancient Egyptian Babylon) is one of the very 
 oldest chnstian churches of Egypt. It dates from the sixth century and was built above a cave 
 
or kind of natural crypt , which is reached at the present day by a few steps and in which accord¬ 
 ing to tradition the Holy Family took shelter during their exile. 
 
 The little Babylonian colony was a very busy one at the time of which we arc writing and 
 there must have been many dahabeahs laden with corn and other produce on the banks of the 
 Nile, with crowds of fellahs occupied about them. 
 
 The water of the Nile, though rather muddy, was good and was used for drinking and other 
 domestic purposes by the inhabitants. At certain hours of the day the women went in long files 
 to draw water at a very convenient part of the port and the very spot is still shewn where the 
 Virgin often came, carrying the Infant Jesus in her arms. Indeed it seems likely that Mary 
 would be very unwilling , especially in a foreign land, to leave her divine son alone; moreover 
 Joseph, occupied as he was with his trade of a carpenter, would probably be frequently absent. 
 It will be remembered that he was employed, at least so tradition says, in making the wood¬ 
 work used in Egyptian houses, especially the wainscotting so much in vogue in Egypt. 
 
 Beyond the spot just mentioned and in the background of my picture can be seen the island 
 of Rhodes, sacred to the memory of Moses, for it is said that it was on it that he was found 
 amongst the flags by the daughter of Pharaoh. 
 
 Another goal of pilgrimage and one of the most venerated of all the spots connected with 
 the sojourn in Egypt is near the town of Heliopolis. This is the so-called sanctuary of Ma- 
 tareeli, where according to tradition, the Virgin, weary with her long journey, rested beneath 
 the shade of a sycamore tree. The tree itself is no longer there, but a shoot from it, dating 
 from about the fifteenth century, still marks the spot. Here, says the legend, the heat being 
 great, the Virgin was thirsty and a spring gushed forth for her refreshment; hence the name 
 of Matareeh, which signifies clear water, given to the venerated site. 
 
 At Heliopolis, if yet another tradition is to be believed, the idols in a temple suddenly fell 
 down when the Holy Family passed. 
 
 The Return from Egypt 
 
 Saint Matthew — Chap. 2 
 
 "efuncto autem Herode, 
 k ecce angelus Domini ap¬ 
 paruit in somnis Joseph 
 in -JEgypto, 
 
 20. Dicens : Surge, et 
 accipe puerum et matrem ejus, et vade 
 in terram Israel ; defuncti sunt enim qui 
 quaerebant animam pueri. 
 
 21. Qui consurgens, accepit puerum 
 et matrem ejus, et venit in terram Israel. 
 
 Jut when Herod was dead, 
 behold, an angel of the 
 Lord appeareth in a dream 
 to Joseph in Egypt, 
 
 20. Saying, Arise, and 
 take the young child and his mother, and 
 go into the land of Israel : for they are 
 dead which sought the young child’s life. 
 
 2 1. And he arose, and took the young 
 child and his mother, and came into the 
 land of Israel. 
 
THE RETURN FROM EGYPT 
 
 35 
 
 The journey into Egypt, with the rest of the events of the childhood of Jesus, has given 
 rise to a multitude of more or less curious legends. In this case, as in every other, the Oriental 
 imagination has proved itself fertile in inventions, some of them charming, others grotesque 
 and the Apocryphal Gospels are simply full of them. 
 
 According to some of these stories the souls of the Holy Innocents appeared in the air in 
 bodily form on the departure of the Infant Saviour for His exile and accompanied Him 
 throughout the journey. When He was hungry, the trees, it is said, bent down of themselves 
 to offer Him their fruit; springs o f water gushed out at His feet to quench His thirst, and 
 Angels appeared to Him,as young children, to amuse Him with their dancing and singing. 
 On the wav back it was the birds who feted His passage, accompanying Him and flying 
 round His head. Even the robbers were converted from their evil ways, or at all events, did 
 Him homage, and amongst them, it is said, was the thief who was later to be crucified with 
 the Lord and forgiven by Him. 
 
 All these legendary tales are of course but of little importance; what concerns us more 
 is to ascertain, if possible, what was the age of fesus on His return from Egypt. Scholars are 
 not at all agreed on this point. Some say He was three, others five, others again seven and 
 yet others nine years old. As for us, we are free to con fess that in following the last quoted, 
 we have chosen, not so much the opinion which seemed in itself the most probable, but the one 
 which pleased us best. The question at issue is, as will readily be understood, not exactly of 
 vital importance from our particular point of view and by choosing to consider that the Holy 
 Child was nine years old, we have gained an element of interest and variety which we should 
 
 have been very sor¬ 
 ry to lose. 
 
 We know for a 
 fact that the Infant 
 fesus was one year 
 oldwhen He started 
 for Egypt .Now ac¬ 
 cording to the his¬ 
 torian Josephus 
 Herod died a few 
 days after the mur¬ 
 der of Antipater 
 and therefore not 
 longa fter the Mas¬ 
 sacre of the Holy 
 Innocents, as Ma¬ 
 crobius has pointed 
 out .Itfollows there¬ 
 fore that fesus was 
 not more than two 
 years in Egypt for 
 
 we know that He was taken there one year before the death of Herod, and according to the 
 Gospel account, returned very soon after that event, when Archelaus was reigning in Judaea. 
 
 The return of the Holy Family was doubtless far less fatiguing than the journey to Egypt. 
 In the first place the Holy Child was older and the road was now a little better. On leaving 
 
THE HOLY CHILDHOOD 
 
 Jesus and His Mother at the Fountain 
 
 Saint Luke 
 
 ut perfecerunt omnia se¬ 
 cundum legem Domini, 
 reversi sunt in Galilaeam, 
 in civitatem suam Naza¬ 
 reth. 
 
 40. Puer autem crescebat et confor¬ 
 tabatur, plenus sapientia; et gratia Dei 
 erat in illo. 
 
 # 
 
 In the Holy Land there are a certain numbt 
 
 — Chap. 2 
 
 to their own city Naza¬ 
 reth. 
 
 40. And the child grew, and waxed 
 strong in spirit, filled with wisdom : and 
 the grace of God was upon him. 
 
 T of wells, called Wells of the Virgin Mary 
 
 OldCairo 
 to go to¬ 
 wards Pe- 
 l 11 s i u m , 
 the travel¬ 
 lers first 
 traversed 
 sandy dis- 
 t r icts, 
 pass i ng 
 salt mar¬ 
 shes ., ami 
 then fol¬ 
 lowed the 
 coast by 
 w a y 0 f 
 Ga^a and 
 Jaffa , till 
 they enter¬ 
 ed Sama¬ 
 ria. There 
 they left 
 t h e oj e 11 
 con 11 try, 
 
 and made their way through the numerous valleys beyond it and came to Jenin , whence they 
 entered and crossed the Plain of Esdraelon. Nazareth, for which they were bound, was then 
 quite near, beyond a few mountain spurs. The journey probably occupied about seven days. 
 
JESUS LOST 
 
 (Am-sitti Mariam). The most celebrated is that of Siloam, situated on the south-east of the 
 Temple, in the valley of fehoshaphat. This was the well which partly supplied with water, 
 the Pool of Siloam, to which Jesus 
 Christ sent the man, who had been born 
 blind, to purify himself after He had 
 given him sight by anointing his eyes 
 with clay, made by mixing earth with 
 His own spittle. 
 
 Another of these wells is that of A in- 
 Karim . It is situated near what is know li¬ 
 as the Desert of John the Baptist. Ac¬ 
 cording to tradition, the Virgin Mary 
 went to this well during her visit to Eli¬ 
 zabeth whose house was near it. Yet 
 another is shewn at Nazareth, which is 
 evidently the one to which the Holy 
 Virgin went most frequently, and ac¬ 
 cording to a Greek legend, it was there 
 that the Angel Gabriel first apbeared 
 to her, who was to be the Mother of the 
 Redeemer, to prepare her to receive 
 him on his later mission, when he was 
 to give her his more definite, and so to 
 speak, official message. 
 
 In our picture, the Holy Child 
 wears the garment without seam, made 
 of a kind of woven linen of a purplish 
 brown colour. The legend about this 
 garment is well known. It tells how 
 Mary wove it hersel f for her son, and 
 that it grew with His growth, so that it 
 lasted Him until the time of His passion 
 
 and death. Over the seamless garment J esus and ,,is Mothcr at the Fountain j j t . 
 
 Jesus wears what was called a « gibbeh », a loose robe open at the neck, kept in place by a 
 sash which he wore as a Jew of pure descent, for it was part of the Rabbinical law, that the 
 upper or nobler part o f the human body should be thus separated from the lower. 
 
 Jesus lost 
 
 Saint Luke 
 
 1 cum factus esset annorum 
 duodecim, ascendentibus 
 illis Jerosolymam secun¬ 
 dum consuetudinem diei 
 festi. 
 
 Chap. 
 
 2 
 
 d when he was twelve 
 years old, they went up to 
 Jerusalem after the custom 
 of the feast. 
 

 
 TgHiMmtMtmBBfflHKgaB 
 
 m 
 
 to 
 
 THE HOLY CHILDHOOD 
 
 43. Consummatisque diebus, cum re¬ 
 dirent, remansit puer jesus in Jerusalem, 
 et non cognoverunt parentes ejus. 
 
 44. Existimantes autem illum esse in 
 comitatu, venerunt iter diei, et require¬ 
 bant eum inter cognatos et notos. 
 
 45. Et non invenientes, regressi sunt 
 in Jerusalem, requirentes eum. 
 
 43. And when they had fulfilled the 
 days, as they returned, the child jesus 
 tarried behind in Jerusalem; and Joseph 
 and his mother knew not of it. 
 
 44. But they, supposing him to have 
 been in the company, went a day’s jour¬ 
 ney ; and they sought him among their 
 kinsfolk and acquaintance. 
 
 45. And when they found him not, 
 they turned back again to Jerusalem, 
 seeking him. 
 
 
 Was this the first time Jesus had been with His parents to the Feast of Pentecost? The 
 Gospel does not say that it was, and the probability is, that it was not. Every Jew was com¬ 
 manded (see Exodus XXIII. verse 14, and Deuteronomy XVI, verse 16) to go up three times 
 a year to the Tabernacle and later to the Temple, and above all « to keep the feast of unlea¬ 
 vened bread ». Fear of Archelaus alone would have kept the Holy Family back, and it is not 
 likelv that that prevented them for any length of time from fulfilling a precept of the law, 
 the keeping of which they had so much at heart. 
 
 The Gospel tells 
 us that the parents 
 of Jesus waited till 
 they had "fulfilled 
 the.days if to return 
 to Nazareth. This 
 they were not com¬ 
 pelled to do by Jew¬ 
 ish law, which 
 could not have re¬ 
 quired so long a so¬ 
 journ at Jerusa¬ 
 lem. The Feast of 
 Pentecost, in fact, 
 lasted seven whole 
 days and on this oc¬ 
 casion they must 
 have remained for 
 the whole of it, be¬ 
 fore starting for 
 home. 
 
 H 
 
 ■ - r t .^-7 -V ' . - - 
 
 Mount Mokatam. View taken from the Citadel of Cairo J.-J. 1. 
 
 According to one tradition, it was at Beeroth, the modern El Bireh, an hour and a half’s 
 march f rom Jerusalem, that the Holy Virgin and Saint Joseph noticed that Jesus was no 
 longer with them. Great crowds of Galileans must have been returning f rom Jerusalem, one 
 
JESUS AMIDST THE DOCTORS 39 
 
 huge caravan succeeding another, each made up of natives from one part of the country. At the 
 first issue from the Holy City, the various parties would, of course, get mixed together, but 
 they divided info groups, growing ever smaller and smaller as the people branched off at the 
 various cross roads. No doubt foseph and Mary thought Jesus had stayed behind with friends 
 in the rear of their own caravan. Full of anxiety Mary and foseph went a little further pro¬ 
 bably to Jifitah, the first halting place and there waited, but the Child did not appear. Then 
 they turnedback to Jerusalem seeking Him. A few years ago a tree was still shewn at Jifnah 
 which, according to a tradition of the country, marked the spot where Mary halted twice once 
 going to, and once returning from Jerusalem. 
 
 Jesus amidst the Doctors 
 
 Saint Luke — Chap. 2 
 
 t factum est, post triduum 
 invenerunt ilium in tem¬ 
 plo, sedentem in medio 
 doctorum, audientem illos 
 et interrogantem eos. 
 
 47. Stupebant autem omnes qui eum 
 audiebant super prudentia et responsis 
 ejus. 
 
 © 
 
 Saint Luke tells us that Jesus was found in the Temple after three days. We must not 
 however conclude that He had remained there for three whole days. This mode of expression , 
 which is several times used in the Gospels, simply means that He was found on the third day, 
 counting as the first day of His absence, that on which the first stage of the journey was per¬ 
 formed after leaving Jerusalem, before He was missed and on the evening of which His parents 
 sought Him « amongst their kinsfolk and acquaintances and found Him not »; the second 
 day was that needed for the return to Jerusalem, whilst the third was doubtless that on the 
 morning of which they found Him in the Temple, sitting in the midst of the doctors. This cal¬ 
 culation resembles that, by means of which, the passage in the same Gospel is explained refer¬ 
 ring to the body of Jesus having remained in the sepulchre three days, which cannot possibly 
 mean three times twenty-four hours, as is clearly proved by other passages of the sacred text. 
 
 The time passed by Jesus in the Temple is not likely to have been all spent in talking with 
 the doctors; a considerable portion of it would doubtless have been passed in prayer and the 
 priests are certain to have supplied Him with food, so that He was not obliged to ask for it 
 as a charity. 
 
 It is not known with any certainty in what part of the Temple the interview with the doc¬ 
 tors took place. On the left of the Court of the Men and on the south of the Temple, was a 
 spacious chamber assigned to purposes of teaching, but as it was reached by way of the Court 
 of the Men, women could not enter it. They could only take part in ceremonies etc. from a dis¬ 
 tance, by climbing into the walled-in balcony, to which we referred above, and which was over 
 the cloisters surrounding the Women’s Court. If therefore Jesus was found with the doctors 
 
 nd it came to pass, that 
 after three days they found 
 him in the temple, sitting 
 in the midst of the doc¬ 
 tors, both hearing them, 
 and asking them questions. 
 
 47. And all that heard him were asto¬ 
 nished at his understanding and an¬ 
 swers. 
 
in this chamber, it is possible that Mary and Joseph first saw Him through the railings, but 
 they could not have spoken to Him then in the manner they did. It is therefore more likely 
 that it was in the Cloist¬ 
 ers of the Court, near the 
 entrance, that the groups 
 of doctors with Jesus ice re 
 found by His parents, the 
 Holy Child sitting in 
 their midst « both hearing 
 them and asking them 
 questions » so that « all 
 they that heard Him were 
 astonished at His under¬ 
 standing and answers ». 
 
 'What was the subject 
 oj this discussion ? It is 
 impossible to say with any 
 certainty. According to 
 the fancy of certain saint¬ 
 ed personages it was 
 about medecine, the heal¬ 
 ing properties of plants, 
 and the structure of the human frame. According to others it was astronomy, the system to which 
 our earth belongs etc. All this is of course mere guess work, but after all very possible. The 
 doctors of the Temple occupied themselves with all manner of questions, for it must be remem¬ 
 bered that amongst the Jews all knowledge was looked upon as sacred, and the priests were 
 
 the only learned men and teachers. There were, there¬ 
 fore, amongst them doctors of medecine, astronomers, 
 specialists in every branch of science, each one famed 
 I' i rgM SiSSB; HUSft f or ^ ,s 1,1 one 01 an °ther branch of knowledge. 
 
 f H l ilffl Klim M M IMflg Mi There would then have been nothing surprising in the 
 fact that face to face with this remarkable child, whose 
 answers astonished all who heard them, each specialist 
 should have amused himself by putting to Him enquiries 
 about the subjects he had himsel f mastered. From this 
 would result a vast number of questions, lengthening 
 out the time occupied in the interview. 
 
 Jesus lost. 
 
 If there be one absolutely legitimate conjecture on the 
 subject, it is surely that expressed by many great doctors 
 of the church, to the effect that the question of the expect¬ 
 ed Messiah is not likely to havebeen passed over in silence. 
 In fact it is very evident that Jesus did not go to the Ternpie 
 to talk with the learned men of Israel for mere pleasure, 
 or for the sake o f shewing ojf His own supernatural 
 met Ah Mosque. J - J - t . knowledge. His only aim must have been to prepare them 
 ictly for His future mission. Now it appears to have been necessary for the end in 
 
JESUS FOUND 
 
 4i 
 
 view, to enlighten their minds as to what the true nature o f the Messiah was and the time when He 
 should manifest Hirnself. The prophecies concerning Him would therefore have to he recalled and 
 explained by the Saviour, even as He explained them later, on the way to Emmaus, for the 
 instruction of His disciples. He pro¬ 
 bably called their attention to the 
 fulfilment of the seventy weeks of 
 the prophet Daniel (Dan. IX, verse 
 24) and reminded them of the pass¬ 
 ing of the kingdom of Israel into the 
 hands of a foreigner, which was to 
 be a sure sign of the imminent adv¬ 
 ent of the Messiah. By this means 
 our Lord’s future teaching, con¬ 
 firmed by His miracles, would be 
 better understood and be more lik¬ 
 ely to be accepted. 
 
 It is not however necessary to sup¬ 
 pose that the meeting of doctors 
 referred to in the Gospel, was spe¬ 
 cially convened by Jesus on His ar¬ 
 rival at the Temple. Such meetings 
 often took place, especially at the 
 great Feasts, for instance, at that of 
 Pentecost, or on the Day of Atone¬ 
 ment. The Bible was then read aloud 
 and, no doubt, commented upon. The 
 Talmuds give us the curious detail 
 that, if the High Priest should fall 
 asleep during the reading, he was 
 to be woke up, not by calling him by 
 name, or by touching him on the should¬ 
 er, but by snapping the thumb and 
 the middle finger close to his ears. 
 
 Jesus Found 
 
 Saint Luke 
 
 videntes admirati sunt. 
 Et dixit mater ejus ad 
 illum : Fili, quid fecisti 
 nobis sic ? Ecce pater tuus 
 et ego dolentes qutereba- 
 
 mus te 
 
THE HOLY CHILDHOOD 
 
 49. Et ait ad illos : Quid est quod 
 me quaerebatis ? nesciebatis quia in his 
 quae Patris mei sunt, oportet me esse? 
 
 50. Et ipsi non intellexerunt verbum 
 quod locutus est ad eos. 
 
 49. And he said unto them, How is 
 it that ye sought me? wist ye not that 
 I must be about my Father’s business ? 
 
 50. And they understood not the say¬ 
 ing which he spake unto them. 
 
 The Women's Court, where, as already stated, the meeting between Jesus and His parents 
 probably took place, was of considerable sife and adjoined that of the men. It was reached, 
 as we said above, by a semi-circular staircase on which the Levites, bearing harps, dulcimers, 
 cymbals and other instruments of music, chanted the fi fteen Psalms called the Songs of the 
 Degrees. During the offering of sacrifices they chanted near the Altar. 
 
 In the background of the picture through the door can be seen the Altar of Burnt offer¬ 
 ings; a red band was painted all round it to indicate where the sprinklings with blood were 
 to cease. These sprinklings, which took place constantly, both within and without the vail upon 
 the mercy seat and before it, were per formed with three fingers, much in the same way as a 
 blow with a rod is given, the blood had to be sprinkled from right to left. The blood was receiv¬ 
 ed in a basin of gold with a handle and the bottom of this basin was round, so that there 
 should be no temptation to the priest to rest it on the ground, for the blood had to be con¬ 
 stantly kept moring, lest it should congeal and thus become unfit for the purpose for which it 
 was required. These perpetual sprinklings so stained the vail of the Sanctuary that when Ti¬ 
 tus took it to Rome it was completely encrusted with dry blood. 
 
 In the Priest's Court, which 
 was on the north of the Altar 
 of sacrifice, there was often 
 such a quantity of blood that 
 something like stepping 
 stones were provided to save 
 the inmates from having to 
 wade knee deep in it. 
 
 Of course when the Tem¬ 
 ple was built, provision was 
 made for the draining away 
 of all this blood. It escaped 
 through a groove or channel 
 surrounding the Altar and 
 on the eastern side were two 
 openings called the " nobles* 
 which, the Talmud tells us, 
 led to the very depths . No Haram : M ^ ue Of Ks-Sakhra, called the Mostu+tf Omar. Jerusalem. ^ T - 
 
 doubt the blood was finally lost in the numerous subterranean passages opening into the vast 
 quarries which, on the side of the Gate of Damascus, extended beneath the whole of the Tem¬ 
 ple site. It was to these subterranean passages that eighty thousand young men of the tribe 
 
of Levi fled when Jerusalem was taken by Nebuchadnezzar. They were all burnt and their 
 remains buried beneath the ruins of the Temple. 
 
 We may conveniently give here a few more curious details, culled from the Talmudic 
 \writings, of the way in which the sacrifices in the Temple 
 were offered. The crowds of assistants were divided into vari¬ 
 ous groups, the foremost of which entered the Men's Court. 
 
 The gates were then closed and the officiating priests 
 sounded the trumpets, first blowing a short sharp note, then a 
 prolonged, and so to speak rounded one, and then yet an¬ 
 other short one. These priests were divided into two distinct 
 rows, those in the first being provided with silver basins, 
 whilst those in the second had golden ones. The two sets of 
 priests always kept separate, never mixing with each other. 
 
 The lay Israelite was allowed to slaughter his lamb, but 
 this was the only part of the ceremony in which any but a 
 priest could take an actual share. The lamb slain, the priest 
 received the blood in the vessel he held, passed it to his neigh¬ 
 bour in the same row, and it was handed along thus, till it 
 came back in a similar manner empty. The priest nearest 
 the altar, having received the basin f ull of blood, poured it 
 out in the stream on the north-west side, taking care not to 
 touch the altar itself and not to spill a single drop. When 
 the first row of priests had completed their sacrifice, the second row took their places, and so on. 
 
 The Altar of Burnt offering was wiped every Friday with a linen cloth and white-washed 
 once a year. The number of victims immolated was enormous; about three hundred thousand 
 lambs alone being offered up every year. The Jews were accustomed to these hecatombs. The 
 Talmud tells us that in the time of the Kings, so many wild asses were killed to feed the 
 lions kept in the Royal menageries that the blood flowed in streams through the streets, so 
 that the Israelites who came up to Jerusalem for the great feasts waded in it ankle deep. 
 
 V V S ' Vi. f 
 \ 1 IV-j 
 
 14 * 
 
 Typical Jc, 
 
 The Youth of Jesus 
 
 Saint Luke 
 
 t descendit cum eis, et 
 venit Nazareth; et erat 
 subditus illis. Et mater 
 ejus conservabat omnia 
 verba haec in corde suo. 
 
 — Chap. 2 
 
 52. Et jesus proficiebat sapientia, et 
 aetate, et gratia apud Deum et homi¬ 
 nes. 
 
THE HOLY CHILDHOOD 
 
 The Gospels tell us nothing of the occupations of Jesus as a young man. Tradition relates 
 and it appears truly, that He followed the profession of Saint Joseph. Some say that he spent 
 the whole thirty years before He began His ministry in retirement, leading a kind of monastic 
 life devoted entirely to prayer; but nothing could be less probable. Later, the Gospels relate 
 that the people of Nazareth, who must have known Him well, seeing that he had passed His 
 life amongst them, asked « Is not this the carpenter s son? » It would indeed have been very 
 extraordinary and altogether out of keep¬ 
 ing with the spirit of the rest of His life 
 if fesus had not helped Saint Joseph with 
 his work, contributing to the support of 
 His f am ily,whose circumstances were hum¬ 
 ble and setting the example of a useful 
 life to those whom He was later to teach. 
 
 Saint Paul, even when he became a 
 preacher,continued to 'practise the craft of a 
 tent-maker, so as not to be a charge to the 
 faithful, and it seems only natural that 
 Christ Himself should have done no less 
 than His apostles, for to quote His own 
 words: « The Son of Man came not to be 
 ministered unto but to minister. » 
 
 As for all the charming anecdotes 
 accumulated in the Apocryphal Gospels, 
 such as the pretended miracles of fesus in 
 His Childhood, birds restored to lifes,tones 
 endued with animation, pieces of wood 
 lengthened to save Saint Joseph trouble, 
 and so on, they are, one and all altogether 
 unworthy of the slightest credit. The Gos¬ 
 pels assert positively that the first miracle 
 performed by Jesus was that at the mar¬ 
 riage feast at Cana of Galilee and had 
 the Apocryphal accounts been true, it 
 would be impossible to understand how 
 the Son of God could have lived in the 
 quiet way that He did, before His pub¬ 
 lic ministry, whilst the incredulity of 
 His own cousins, who had been witnesses 
 of how He spent the first thirty years of His life, would be equally incomprehensible. There 
 can be no doubt that all these early miracles, had they taken place, would have drawn pub¬ 
 lic attention upon Him and rendered impossible the plan of His Heavenly Father, who willed 
 that His Son should remain unknown amongst men until the hour predetermined by Him. 
 
 Equally erroneous are the assertions of others as to the studies of fesus, the pretended 
 journeys with a view to becoming initiated in the wisdom of the Egyptians and of the people of 
 India. Jesus had no master; there was no one who could teach Him anything and his fellow 
 countrymen may well have been astonished at the divine wisdom He displayed when they 
 
THE YOUTH OF JESUS 
 
 exclaimed : « How knoweth this man letters, having never 
 verse 15.) 
 
 The special idea of the picture called « the Youth of fesus» is the following : As already 
 stated, fesus practised the trade of a carpenter, or some other similar to it, and in the course of 
 His daily work He must sometimes have performed actions foreshadowing certain details of 
 the tragic and bloody drama which was to terminate His earthly career. It is improbable, es¬ 
 pecially after the prophecy of the aged Simeon, that foseplr and Mary had no inkling of 
 what the f uture of their child was to be. With some such inkling in their minds the smallest 
 detail, a mere nothing, would be enough to arouse their anxiety and'sadden them. We have 
 imagined some such incident : fesus is carrying a piece of wood on His shoulder; whilst Mary 
 and foseph watch Him thoughtfully with some vague presentiment of the future cross. 
 
 Bas-relief from the El-Alcsa Mosque. J-J- T - 
 

 46 
 
 THE HOLY CHILDHOOD 
 
 EXPLANATORY NOTES 
 
 (1) Page 8 : « The Holy Ghost shall come upon thee and the power of the Highest shall 
 overshadow thee. » 
 
 That is to say, that Jesus, the true Soil of (Tod, and God Himself, was to become incar¬ 
 nate in the womb of Mary by means of a pure miracle of the almighty power of God, without 
 the intervention of man, and therefore without violation of the virginity of His mother. 
 (Cornel, a Lap., Menochius, and all catholic commentators.) 
 
 (2) Page 17 : « Mary brought forth her first born Son. » 
 
 According to the general acceptation in the Bible, the word first born simply signifies 
 here, that Mary had had no other son before the birth of Jesus, but it does not at all imply 
 that she had no other sons later. (Cornel, a Lap., Menochius, etc.) 
 
 (3) Page 24 : « That the thoughts of many hearts may be revealed. » 
 
 That is to say that the evil disposition of the enemies of Jesus shall then be made mani¬ 
 fest. (Menochius, etc.) 
 
 (4) Page 43 : « Jesus grew and waxed strong in spirit, filled with wisdom and the grace 
 of God was upon Him. » 
 
 As He grew in age He gradually gave proof of the infinite treasures of wisdom and of 
 grace which were in Him from the beginning. (Cornel, a Lap., Menochius, etc.) 
 
THE HOLY CHILDHOOD 
 
 LIST OF ILLUSTRATIONS 
 
 FULL PAGE ILLUSTRATIONS 
 
 COPPER-PLATE REPRODUCTIONS 
 
 The Magnificat . io 
 
 Jesus found. 32 
 
 FAC-SIMILE LITHOGRAPH REPRODUCTIONS 
 Jesus shewing Himself through the lattice (Frontispiece). 
 
 Saint Joseph seeks a lodging at Bethlehem. 16 
 
 The Adoration of the Magi. 29 
 
 The Massacre of the Innocents. 3 ° 
 
 The Childhood of Saint John the Baptist. 32 
 
 ILLUSTRATIONS IN THE TEXT 
 
 Zacharias and Elizabeth. i 
 
 The Vision of Zacharias. 4 
 
 The Testing of the Suitors of the Virgin. 5 
 
 The Betrothal of the Holy Virgin and Saint Joseph. 6 
 
 The Annunciation. 8 
 
 The Holy Virgin as a girl. 8 
 
 The Visitation. 9 
 
 The Anxiety of Saint Joseph. 12 
 
 Saint Joseph. 13 
 
 The Vision of Saint Joseph. 16 
 
 The Nativity of Our Lord and Saviour Jesus Christ. 17 
 
 Gloria in excelsis Deo . 20 
 
 The Adoration of the Shepherds. 21 
 
 The Aged Simeon. 23 
 
 The Presentation of Jesus in the Temple. 24 
 
 Saint Anna. 25 
 
 The Magi on their way to Bethlehem. 28 
 
 
 
48 THE HOI.Y CHILDHOOD 
 
 Interview of the Magi with Herod. 
 
 The Flight into Egypt. 
 
 The Sojourn in Egypt. 
 
 The Return from Egypt. 
 
 Jesus and His Mother at the Fountain. 
 
 Jesus Lost. 
 
 Jesus sitting in the midst of the Doctors. 
 
 The Youth of Jesus. 
 
 SUPPLEMENTARY ILLUSTRATIONS, 
 FAC-SIMILE WOOD ENGRAVINGS AFTER DRAWINGS 
 
 Lamps in the Mosque of El-Aksa. 
 
 Fountain of the Virgin at Ain-Karim. 
 
 Plan of the House at Nazareth. 
 
 View of Nazareth. 
 
 Plan of the Grotto of the Nativity at Bethlehem. 
 
 A Typical Jewish Armenian. 
 
 The Citadel of Cairo. View taken from Mount Mokatam. 
 
 Mount Mokatam. View taken from the Citadel of Cairo. 
 
 Cloisters of the Mohamet Ali Mosque. 
 
 Haram: Mosque of Es-Sakhra, called the Mosque of Omar, Jerusalem. 
 
 Typical Jews. 
 
 Bas-relief, from the El-Aksa Mosque. 
 
 A Sarcophagus from the Valley of Esdraelon. 
 
 28 
 
 3 3 
 
 3 3 
 
 36 
 
 37 
 
 40 
 
 41 
 
 44 
 
 XIII 
 
 7 
 
 15 
 
 18 
 
 19 
 
 35 
 
 38 
 
 40 
 
 42 
 
 43 
 
 4 5 
 
 48 
 
NTRODUCTION 
 
 hat portion of the life of Jesus during which He taught the people 
 was not in itself the most important, hut from the point of view of 
 the painter who wishes to portray Him under many different aspects 
 it is the richest in varied and characteristic episodes. The baptism, 
 the temptation, the calling of the Apostles, the teaching in the syna¬ 
 gogue, the journeys to and fro, rich in miracles and sublime inci¬ 
 dents ; the actual preaching, interspersed with so many striking pa¬ 
 rables, and supplemented by the gestures and movements of the 
 crowds to whom those parables were told, all these things com¬ 
 bine to call up a series of vivid pictures, every page of the Gospels, even when merely read, 
 filling the mind with emotion and enthusiasm. Such was the subject I had now to render and 
 I must say a few words to explain how I understood it. 
 
 As I have already explained in my Introduction to these volumes as a whole, my one aim 
 is to interpret Jesus. Now Jesus is a very complex individuality, for He is both God and 
 man, and even if treated as man only, He has many aspects, for He is alike the type of hu¬ 
 manity as a whole and of the Jewish race in particular. He is the hero of one century and at 
 the same time the master spirit of all ages. I had to give a rendering of Him in each and all 
 of these manifold aspects and I had but one mediun with which to perform my task : that of 
 my art. For truth to tell I am not a literary man, I am a painter. Instead of a consecutive dis¬ 
 course in which the truth is gradually unfolded, I have at my disposal but a series of suc¬ 
 cessive pictures each illustrating some one aspect of our Lord’s career. It is not for me 
 to say whether this be an advantage or a disadvantage, all that is certain is that the pictorial 
 mode of expression, the only one at my command, imposed on me one rigorous condition: 
 that of having to make my own choice of subjects. 
 
 I have then chosen from amongst the scenes of the public life of Jesus, those which best 
 illustrate not only what He is, but what He was and what He ought to be to us; especially 
 those, which being more suggestive than others are a better starting point for the imagina¬ 
 tion in its efforts to rise to the comprehension of that incomprehensible ideal which is the 
 Christ. The episodes and parables of the Gospels in which the heart of the Master was laid 
 bare and in which His thoughts, His designs, His temporary and eternal relations with Hu¬ 
 manity were revealed; such were the subjects which first claimed my attention. Then, anxious 
 to make Jesus known as a typical member of a peculiar race at a special epoch of its history, 
 I set myself to seek scenes in which full justice could be done to historical truth and local 
 
 
 

 WBUBUttHKBBBttUBBSBS&L 
 
 52 INTRODUCTION 
 
 colouring. From this quest resulted certain compositions of which at first sight the raison 
 d’etre is not perhaps apparent. They are intended to put the spectator in touch with contem¬ 
 porary Jewish civilisation at the time of the Roman domination ; to bring vividly before him 
 the people and their institutions, the country and its customs, in the midst of which the life 
 of Christ was passed, so that, without too great a strain on his imagination, he maybe able 
 to form a just idea of what that life as a whole really was instead of adopting some one or an¬ 
 other of the modern travesties of it evolved by the caprice of this or that critic. 
 
 It will now be understood why my pictures illustrative of the Parables are interspersed 
 amongst my scenes from the actual life of Jesus, instead of being grouped separately. Had 
 I followed the latter plan, not only would a certain heaviness and monotony have been the 
 result, but I should also have misled the public as to my intentions, for it would have seem¬ 
 ed as if wished to give a series of illustrations of the teaching of Jesus, which is not the 
 case. I only wished to recall that teaching in those instances in which it reflected the person¬ 
 ality of the Master, or the social environment in which He lived. For instance I have 
 represented the Sower , the Good Samaritan, the Good Shepherd, the Vine and the Fig-tree 
 because, beneath all these figures Jesus Christ revealed Himself. Other parables such as that 
 of the Blind leading the Blind when both shall fall into the ditch, the two Women grinding 
 at the mill and the Son of the Lord of the Vineyard, gave me an opportunity of painting on 
 the spot some bit of natural scenery or some characteristic aspect of life in the East. If at 
 the same time I saw a chance of embodying in any picture some great moral truth I was not 
 slow to avail myself of it. As cases in point, I may mention the pictures of the Man that 
 layeth up treasure for himself; the Beggar Lazarus and the Pharisee and the Publican. 
 
 Is it necessary for me to add that in all my compositions I have endeavoured, in addition 
 to their historic and picturesque aspects, to render the philosophical side of the subject? 
 For example in the various synagogues I have painted, I have purposely accentuated the 
 details of construction and ornamentation accumulated beyond measure by Jewish formal¬ 
 ism ; I have brought into relief the complex and complicated costumes of the rabbis, which 
 are a reflection of the customs observed by them. In the midst of what I may call all this 
 superannuated decorative lumber, the noble simplicity of the personality and doctrine of 
 Christ stands out all the more vividly; we already foresee that He is come « not to destroy 
 but to fulfil the law » ; that He will sweep away all these mouldy accumulations of centu¬ 
 ries ; and we can understand the better, the bitter hatred which the Divine reformer will 
 arouse against Him on every side. 
 
 I will not however pursue this analysis too far: that would be to depart from my true role 
 and would really be a sign of weakness ; for a work of art should need no commentary : 
 every intelligent and attentive spectator ought to be able to grasp its meaning at once. My 
 only wish in all I have just said is to arouse attention. 
 
 It may be asked why I have given separate portraits of Jesus, the apostles and the other 
 chief persons mentioned in the Gospels. Some will perhaps remark that it would have 
 been enough to introduce them in the various scenes represented, and that as the portraits 
 must of necessity be mere arbitary representations, to give them by themselves was perfectly 
 useless. I have not felt myself in the least bound to respect this objection. It was my earnest 
 endeavour to obtain a distinct idea of every personality with whom I came in contact by the 
 way ; and I wanted to embody that idea. Penetrated by what the Gospels tell us of the lives, 
 the moral temperaments, the acts of our Lord and His followers, I endeavoured to embody 
 each personality in what I may call a synthetic portrait, in which the type alone was 
 
INTRODUCTION 
 
 53 
 
 arbitary, not either the character or the expression. Have I succeeded? I dare not venture to 
 say; the enterprise was, it will be admitted, difficult enough, especially with regard to the 
 divine figure which should dominate every other, that of our Lord and Saviour Jesus Christ. 
 In His case I had to give myself up to protracted meditation and prayer, and to appeal to 
 every source of emotion at my disposal; yet after all the result seems to me to be but feeble. 
 
 Lastly I have supplemented the principal compositions with a few sketches and studies 
 taken on the spot, which I think introduce an element of agreeable variety in the work as a 
 whole, and complete the story told by the paintings. 
 
 May I now in a few words answer certain criticisms which have been pronounced upon 
 me. I set aside ot course, those which merely dwell upon the amount of talent shewn by my 
 work ; these by the way are rare, for the public and my brother artists have been very ge¬ 
 nerous in their treatment of me. There are, however, certain remarks of another character 
 which touch me far more nearly, and which I feel it my duty to reply to with a few observa¬ 
 tions. 
 
 It has been said : the work is not summary enough : there are too many details, too many 
 pictures; it would have been better to condense the whole into a few profound pages. I beg 
 leave to differ from this opinion. As to profundity; well I have sought it to the best of my 
 ability ; perhaps without attaining it ; but it was my firm determination to be diffusive. And 
 what proves to me that I was in the right, is the difficulty that certain persons have from the 
 first had in looking at things from the point of view I wish them to take. It is not easy to 
 represent at the present day the environment in which Jesus lived; many things in attempt¬ 
 ed restorations of extinct civilisations astonish and even repel us. This being so, was it 
 not of vital importance lor me to take complete possession of the imagination of the spectator 
 to isolate him entirely from his preconceived ideas and to lead him slowly, yet without 
 fatigue, along the paths where he will meet the true Christ? To have acted differently under 
 pretence of avoiding repetition would, I think, have been to diminish my chances of success 
 and to have exposed myself to being only half understood. 
 
 It has also been said, and this has wounded me alike as a believing Christian and as an 
 artist with convictions of my own : what was the good ol painting Christ like that ? The 
 only Christ there is any sense in painting now-a-days is the Christ crowned with thorns; 
 that is to say a conventional Christ, such as the devout are used to; Christ as you conceive 
 Him to have been is no longer a subject lor the painter, for nobody believes in Him now; 
 
 To this I reply, to begin with: that as for me I believe in Him firmly and that, con¬ 
 sequently, I have every right to express my own conviction in my own way. I then answer 
 that it is not true that nobody believes in Christ at the present day; what is more near the 
 truth is, that He is ignored and lorgotten, which is precisely what gives me confidence in 
 the opportuneness ol my work. I wished to say to this positive century, whether it is 
 presumption on my part, I know not, this it appears to me is what once happened in the 
 history ol humanity. This is what I have read ; what you too can read for yourselves in 
 history, not in a history concocted after consulting some system, but in true history, sin¬ 
 cere history, disinterested and courageous history. Now, what took place then is worth 
 thinking about ! The whole of human lile depends on it ; in it we can find what we all 
 so earnestly seek in this century ; what has been sought in all past centuries: help, comfort, 
 light, ideality, hope ol eternal happiness. Once more, was it for me to speak of these things? 
 
 I do not know, but it does seem to me that it is permitted to every one to interest himself 
 
54 
 
 THE MINISTRY 
 
 in his fellow men, to endeavour loyally and simply with the help of the resources at his 
 command to lead them back to what he thinks is the truth, when he sees them disregarding 
 or forgeting, yet still needing it. 
 
 Such was my thought : it seems to me good. The sincere public shall be the judge of the 
 result. 
 
Union in Prayer 
 
 Saint Matthew — Chap. 18 
 
 | MEN di¬ 
 co vo¬ 
 bis quas¬ 
 cumque 
 alligaveritis super 
 terram, erunt ligata 
 et in caslo; et quas¬ 
 cumque solveritis 
 super terram, erunt 
 soluta et in caslo. 
 
 pjjj| 
 
 say unto 
 you, 
 What¬ 
 soever ye shall bind 
 on earth shall be 
 
 fO / 
 
 19. Iterum dico 
 vobis, quia si duo 
 ex vobis consense¬ 
 rint super terram, 
 de omni re, quam- 
 cumque petierint, 
 fiet illis a Patre Um '°" Pro > cr ' 
 meo, qui in casiis est. 
 
 20. Ubi enim sunt duo vel tres con 
 gregati in nomine meo, ibi sum in me 
 dio eorum. 
 
 A&K i r‘ 
 
 bound in heaven : 
 and whatsoever ye 
 shall loose on earth 
 shall be loosed in 
 heaven. 
 
 19. Again I say 
 unto you, That if 
 two of you shall 
 agree on earth as 
 touching any thing 
 that they shall ask, 
 J, ' JT ' it shall be done for 
 them of my Father which is in heaven. 
 
 20. For where two or three are ga¬ 
 thered together in my name, there am 
 I in the midst of them. 
 
 .As a frontispiece to our book we have a representation of « Jesus shewing Himself through 
 the lattice», a subject which seemed to tts to symbolize in a striking manner the manifesta¬ 
 tion of Jesus Christ to the souls of men in the Gospels. Here, following the Gospel record 
 itself, we give a rendering of a thought which serves as a complement to the first; that is to 
 say we shew the gathering together of several souls and their union with each other and the 
 Lord through the reading in common of the Holy Scriptures. 
 

 5& 
 
 THE MINISTRY 
 
 The Voice in the Desert 
 
 Saint John — Chap, i 
 
 hen said they unto him, Who 
 art thou? that we may give 
 an answer to them that sent 
 us. What sayest thou of 
 thyself ? 
 
 23. He said, I am 
 the voice of one 
 crying in the wil¬ 
 derness, Make 
 straight the way of 
 the Lord, as said 
 the prophet Esaias. 
 
 s. MATTH. — CAP. 3 
 
 3. Hic est enim 
 qui dictus est per 
 Isaiam prophetam 
 dicentem: Vox cla¬ 
 mantis in deserto : 
 Parate viam Do¬ 
 mini ; rectas facite 
 semitas ejus. 
 
 s. MATTHEW. — CH. 3 
 3. For this is he 
 that was spoken of 
 by the prophetEsai- 
 as saying, The voice 
 of one crying in the 
 wilderness, Prepare 
 ye the way of the 
 Lord, make his 
 paths straight. 
 
 The Desert ill 
 which dwelt John the 
 Baptist was three 
 hours march from 
 Jerusalem, the Tere¬ 
 binth valley shutting 
 in and isolating it. 
 
 Opposite to it on the west, when the back was 
 turned on A in-Karim where Elizabeth dwelt, 
 could be seen on the lofty mountains, tile vil¬ 
 lages and towns of Kastoul, perched on a hill¬ 
 top: Kalounieh, further away in the valley 
 on the right; Soba, scarcely visible in the dis¬ 
 
 tance and look ing like 
 an eagle’s nest, with 
 Shatliaf, and other 
 hamlets upon the 
 slopes. It was in the 
 wider portion of this 
 valley that so many 
 struggles took place between the Israelites 
 and Philistines and it was there that Ooliath 
 was killed, smitten in the forehead bv the 
 stone from the sling of David. 
 
 In these rocky valleys, the voice resounds 
 in an extraordinary manner and even now 
 
 ixerunt ergo ei : Quis es, ut 
 responsum demus his qui 
 miserunt nos? Quid dicis de 
 te ipso ? 
 
 23 . Ait: Ego vox 
 clamantis in de¬ 
 serto : Dirigite viam 
 Domini, sicut dixit 
 Isaias propheta. 
 
THE AXE LAID UNTO THE ROOT OF THE TREE 
 
 57 
 
 the traveller is struck with the way in which the long drawn-out melancholy cries of the shep¬ 
 herds ring out in the silent solitudes. The voice echoes back from side to side to a very great 
 distance. Now it so happened that in the fifteenth year of the reign of Tiberius Caesar, an 
 unusual and exiting incident occured again and again at the close of the day, for a voice, a strange 
 appealing voice, resounded through the silence and the gathering shades of night : « Prepare 
 ye the way of the Lord, make His paths straight », '< the Saviour,the Messiah is near », « repent 
 ' ye for the kingdom of Heaven is at hand». This mysterious chanting probably went on till the 
 night was well advanced. It was known that a human being lived alone in the desert, a pro¬ 
 phet, no doubt, and the voice having now been heard for some time, people in Jerusalem and 
 the villages round about became curious as to what it in iglit mean, so that groups began to collect 
 and to venture to approach the place from which it came. These groups presently found 
 themselves face to face with a remarkable being, leading a most mysterious life and appa¬ 
 rently altogether possessed with the thought of some great approaching event. John the Bap¬ 
 tist then began to preach in the wilderness ; the crowd ever increasing, when he drew the people 
 after him till he came to the banks of the for dan,where he baptised many. If we want to get 
 a true idea of the extent of John the Baptist’s influence we have only to read what he said to 
 the leaders of the people : the Pharisees and Sadducees. He treated them with an independence 
 and addressed them in terms of a character so strong and searching, that they would never 
 have been tolerated in the mouth of an ordinary man. 
 
 The Ax laid unto the root of the Tree 
 
 Saint Matthew — Chap. 3 
 
 acite ergo fructum dignum 
 
 vos : 
 rah am; dico 
 enim vobis 
 quoniam po¬ 
 tens est Deus 
 de lapidibus 
 istis suscitare 
 filios Abrahas. 
 
 10.Jam enim 
 securisad radi¬ 
 cem arborum 
 posita est. 
 Omnis ergo 
 arbor quae non 
 excidetur et in 
 
 pcemtentiae. 
 
 g. Et ne velitis dicere intra 
 Patrem habemus Ab- 
 
 unto the root of the Trt 
 
 facit fructum bonum, 
 ignem mittetur. 
 
 ring forth therefore fruits meet 
 for repentance : 
 
 g. And thinknottosay with¬ 
 in yourselves, We have Ab¬ 
 raham to our 
 father : for I 
 say unto you, 
 thatGodisable 
 of these stones 
 to raise up 
 children unto 
 Abraham. 
 
 10.And now 
 also the ax is 
 laid unto the 
 root of the 
 trees: therefore 
 every tree which bringeth not forth good 
 fruit is hewn down,and cast into the fire. 
 
 8 
 
58 
 
 THE MINISTRY 
 
 11 . Ego quidem baptizo vos in aqua 
 in poenitentiam ; qui autem post me 
 venturus est, fortior me est, cujus non 
 sum dignus calceamenta portare. Ipse 
 vos baptizabit in Spiritu sancto et igni. 
 
 11. I indeed baptize you with water 
 unto repentance : but he that cometh 
 after me is mightier than I, whose shoes 
 I am not worthy to bear ; he shall bap¬ 
 tize you with the Holy Ghost, and with 
 fire. 
 
 A. useless tree or one which is ornamental only is a rare thing in the East. The fields of 
 the owners of the soil are not bordered with plantations of trees as with us, and every tree 
 which bears no fruit is soon cut down to be used for one or another purpose: for building, in 
 carpentry, for making tools or for fuel , whilst the copses beyond the cultivated districts 
 and the clumps of trees by the way side, have all their special meaning. The olive and fig-trees, 
 which are the species of most frequent occurrence, are not preserved for the sake of their fruit 
 alone, for their foliage a (fords a grateful shade and a valuable protection from the heat of 
 the sun. In the solitudes where the flocks are taken to graqe, the isolated trees are a shelter 
 alike during the hot hours of the day and in storms. The chief isolated trees in the Holy 
 Land are the so-called Saint fohn's Bread-tree, the sycamore and the mulberry. In the case 
 of a tree growing near a well or some spot sacred to prayer, there would be a chance of 
 its life being respected and spared, but unless some such evidently useful purpose served it as 
 a sa feguard, it was sure to perish. Every passer by would think he had a right to appropriate 
 it to himself; each one would cut off and carry away a branch and it would not long continue 
 to cumber the ground. 
 
 H e who fans his wheat 
 
 Saint Matthew — Chap. 3 
 
 ujus ventilabrum in manu 
 sua ; et permundabit aream 
 suam ; et congregabit tri¬ 
 ticum suum in horreum, 
 paleas autem comburet 
 igni inextinguibili. 
 
 hose fan is in his hand, and 
 he will throughly purge 
 his floor, and gather his 
 wheat into the garner; but 
 he will burn up the chafF 
 with unquenchable fire. 
 
 In the towns and villages of the East the fanning of the wheat alluded to in the Gospel 
 narrative may still often he seen. In the evening when a breeze is beginning to blow and 
 
sometimes in the morning, when the weather is favorable, men with wooden shovels may he 
 seen on the house tops « fanning » or winnowing their wheat. The wheat is tossed in the air in a 
 large cloth, the wind carries away the husks and dust whilst the good grain remains to he heap¬ 
 ed up on the roof. 
 
 It is in the evening, too, that the inhabit ants of the towns and villages sit outside 
 their doors in the narrow 
 streets and chat together. 
 
 Some of the women go down 
 to the well in little groups, 
 whilst others spread out on 
 the roof to dry the bright 
 many coloured garments and 
 the carpets they have 
 washed. The traveller pas¬ 
 sing through the streets at 
 this time has often some 
 difficulty in making his 
 way, for he is jostled at 
 every turn by some group 
 of idlers taking the air. 
 
 As it is HOW, SO it has Mountains near Jericho, 
 ever been in the East, so that at the time when folin the Baptist was preaching the 
 picture called up by him of the fanner of the wheat must have been perfectly 
 familiar to the imagination of his hearers. Moreover the comparison of the righteous and the 
 wicked, to good grain and chaff is of frequent occurrence in the Gospels; and it is indeed a 
 forcible one when we remember the little store set on the husks flung carelessly in the air and 
 dispersed by the wind, as contrasted with the very great value of the good grain. 
 
 SAINT JOHN THE BAPTIST AND THE PHARISEES 
 
 Saint John the Baptist and the Pharisees 
 
 Saint Luke — Chap. 3 
 
 nd the people asked him, 
 saying, What shall we do 
 then ? 
 
 11. He answereth and 
 saith unto them, He that 
 hath two coats, let him impart to him 
 that hath none; and he that hath meat, 
 let him do likewise. 
 
 12. Then came also publicans to be 
 baptized, and said unto him, Master, 
 what shall we do ? 
 
 interrogabant eum turbas, 
 dicentes : Quid ergo faci¬ 
 emus ? 
 
 11 . Respondens autem 
 dicebat illis : Qui habet 
 duas tunicas det non habenti; et qui 
 habet escas similiter faciat. 
 
 12. Venerunt autem et publicani ut 
 baptizarentur, et dixerunt ad illum : 
 Magister, quid faciemus? 
 
bo 
 
 THE MINISTRY 
 
 13. At ille dixit ad eos : Nihil amp¬ 
 lius quam quod constitutum est vobis 
 faciatis. 
 
 14. Interrogabant autem em et mi¬ 
 lites, dicentes: Quid faciemus et nos? 
 Et ait illis: Neminem concutiatis, neque 
 calumniam faciatis, et contenti estote 
 stipendiis vestris. 
 
 13. And he said unto them, Exact 
 no more than that which is appointed 
 you. 
 
 14. And the soldiers likewise demanded 
 of him, saying, And what shall we do? 
 And he said unto them. Do violence to 
 no man, neither accuse any falsely ; and 
 be content with your wages. 
 
 We are able to form a very good idea of the noble way in which John the Baptist jut filled 
 his mission in the Desert. Every class of Jewish society flocked to consult him. As the man 
 sent from God to preach penitence to the people, it was necessary for him to know what must 
 be done to avert the calamities he prophesied. Each one who came to him wished to learn the 
 secret of how to escape the judgment threatening his generation, and to each and all John had 
 the right advice ready, the advice suited to the character and position of the enquirer. 
 
 It was natural that so energetic and important a preacher should attract the attention 
 of the religious authorities; and therefore, probably at the initiative of the High Priest. 
 Pharisees were sent from Jerusalem to enquire into his doctrine. 
 
Saint John the Haplisl sees , 
 
 
 
 J.-J. T. 
 
 
 
 
 
 
 Saint John the Baptist sees Jesus from afar 
 
 Saint John — Chap, i 
 
 St ego vidi; et testimonium 
 
 I; 1 perhibui quia hic est Fi¬ 
 lius Dei. 
 
 35. Altera die iterum 
 stabat Joannes, et ex dis¬ 
 cipulis ejus duo. 
 
 36. Et respiciens Jesum ambulantem, 
 dicit : Ecce agnus Dei. 
 
 nd I saw, and bare record 
 that this is the Son of 
 God. 
 
 35. Again the next day 
 S after John stood, and two 
 of his disciples. 
 
 3 6 .And looking upon Jesus as he walk¬ 
 ed, he saith, Behold the Lamb of God ! 
 
 j\t Bethabara, the place where John the Baptist for the first time bore witness to Jesus, 
 the Jordan is wider and not so deep as at its mouth, its waters divide there and it is more often 
 fordable. It was here that the twelve stones were set up, marking the spot where the Children 
 

 z-' 
 
 >i«Mmannngi 
 
 62 
 
 THE MINISTRY 
 
 of Israel crossed the Jordan, dry shod, to enter the Promised Land. There too David, fleeing 
 from Absalom passed over the river; whilst later it must have been here, or near here, that Elijah 
 smote the waters with his mantle «so that they divided hither and thither», when «he and his 
 companion went over on dry ground ». 
 
 The Baptism of Jesus 
 
 Saint Matthew — Chap. 3 
 
 unc venit Jesus a Galilaea 
 in Jordanem ad Joannem, 
 ut baptizaretur ab eo. 
 
 14. Joannes autem pro¬ 
 hibebat eum, dicens: Ego 
 a te debeo baptizari, et tu venis ad me ? 
 
 15. Respondens autem Jesus, dixit 
 ei: Sine modo; sic enim decet nos im¬ 
 plere omnem justitiam. Tunc dimisit 
 eum. 
 
 16. Baptizatus autem Jesus, confestim 
 ascendit dc aqua, et ecce aperti sunt ei 
 caeli, et vidit Spiritum Dei descendentem 
 sicut columbam, et venientem super se. 
 
 17. Et ecce vox de caelis dicens : Hic 
 est Filius meus dilectus, in quo mihi 
 complacui. 
 
 hen cometh Jesus from 
 Galilee to Jordan unto 
 John, tobebaptizedofhim. 
 
 14. But John forbad 
 him, saying, I have need 
 to be baptized of thee, and comest thou 
 to me ? 
 
 15. And Jesus answering said unto 
 him, Suffer it to be so now: for thus it 
 becometh us to fulfil all righteousness. 
 Then he suffered him. 
 
 16. And Jesus,when he was baptized, 
 went up straightway out of the water : 
 and, lo, the heavens were opened unto 
 him, and he saw the Spirit of God descend¬ 
 ing like a dove, and lighting upon him: 
 
 17. And lo a voice from heaven, say¬ 
 ing, This is my beloved Son, in whom 
 I am well pleased. 
 
 
 The Divine Majesty of Jehovah was no longer made manifest in the second Temple; the 
 stone, which once upheld the Ark of the Covenant was vacant; the « urini » and the « tlium - 
 mini » had long been silent. But now once more the Divine Majesty reveals Himself and con¬ 
 secrates the Messiah on the banks of the Jordan. Twice more in the life of the Saviour will a 
 similar manifestation take place; once on Mount Tabor at the Transfiguration and once in 
 the Temple on the Wednesday of Passion week. 
 
Se sus autem, plenus Spiritu 
 sancto, regressus est a Jor¬ 
 dane ; et agebatur a Spiritu 
 in desertum... 
 
 5. Et duxit illum diabolus in montem 
 excelsum. 
 
 Spirit into the wilderness... 
 5. And the devil, taking him up into 
 an high mountain... 
 
 Tradition indicates Mount Nebo, one of the heights overlooking the mountains of Moab 
 beyond the Dead Sea, as the high 
 mountain to which Jesus was carried 
 in the Temptation. Itwasto this same 
 ■mountain that Moses had retired to die 
 and on it his body, which was never 
 found, was miraculously buried. 
 
 Mount Nebo commands a very 
 wide-stretching view and from it 
 the tempter could easily have point¬ 
 ed out to our Lord the various direc¬ 
 tions of all those kingdoms which he 
 offered to Him if He would fall- 
 down and worship him. 
 
 Truth to tell, the language em¬ 
 ployed in the Gospel narrative 
 seems to imply something more than 
 an ordinary view of an ordinary 
 panorama. « He sliewetli Him » it 
 says « all the kingdoms of the world 
 and the glory of them », but what 
 this vision really was we do not 
 know. 
 

 mmmmaammmssmk 
 
 
 
 
 
 66 
 
 THE MINISTRY 
 
 Moab. The rows of trees in the plain mark the course of the Jordan and the town of Jericho, 
 the ruins of which are so well known, was a little further to the right. 
 
 It is remarkable with what devotion the early Christians observed the prolonged fast of 
 their Divine Master. They made most earnest efforts to follow His example and really some¬ 
 times succeeded in a wonderful way. Lucianus tells us that many of them went without a 
 morsel of food for ten days at a time and Saint Gregory Nayianyen asserts that the monks 
 living in the solitudes of Pontus in Asia Minor, where he had a congregation under his care 
 prolonged this entire abstinence from food to the twentieth day. Saint Augustine (Epistle 86) 
 speaks of having known Christians who fasted for more than a week at a time and of having 
 heard from credible witnesses of one person at least who succeeded in holding out to the for¬ 
 tieth day. According to the testimony of Theodoret this was the case with Saint Simeon Sfvli- 
 tes who fasted for forty da vs every year. 
 
 Jesus set upon a pinnacle of the Temple 
 
 Saint Luke — Chap. 4 
 
 t duxit ilium in Jerusalem, 
 et statuit eum super pin¬ 
 nam templi, et dixit illi : 
 Si Filius Dei es, mitte te 
 hinc deorsum. 
 
 10. Scriptum est enim quod angelis 
 suis mandavit de te, ut conservent te ; 
 
 11. Et quia in manibus tollent te, ne 
 forte offendas ad lapidem pedem tuum. 
 
 12. Et respondens Jesus, ait illi : 
 Dictum est : Non tentabis Dominum 
 Deum tuum. 
 
 rj. Et consummata omni tentatione, 
 diabolus recessit ab illo usque ad 
 tempus. 
 
 nd he brought him to 
 Jerusalem, and set him on 
 a pinnacle of the temple, 
 and said unto him, If thou 
 be the Son of God, cast 
 thyself down from hence : 
 
 10. For it is written, He shall give 
 his angels charge over thee, to keep thee : 
 
 1 1 .And in their hands they shall bear 
 thee up, lest at any time thou dash thy 
 foot against a stone. 
 
 12. And Jesus answering said unto 
 him, It is said, Thou shalt not tempt 
 the Lord thy God. 
 
 13. And when the devil had ended 
 all the temptation, he departed from him 
 for a season. 
 
 $ 
 
 Our Saviour's body was carried in a passive condition by Satan above the Temple lit up by 
 the rising sun. At His feet was the Court of the Women with its semi-circular staircase 
 having on either side of the steps the entrances to the rooms where the musicians of the Tem¬ 
 ple kept their instruments. On that part of the building which dominated the Gate giving 
 
JESUS SET UPON A PINNACLE OF THE TEMPLE 
 
 6 7 
 
 entrance to the Mens Court , above the flights of steps known as the Psalms or Songs for the 
 reason already explained, Herod had a golden eagle placed as a compliment to the Imperial 
 Government. This led to very serious troubles; some young men having had the hardihood to throw 
 down m broad daylight what they looked upon as an idol. Further away, the Antonia Tower 
 or Citadel occupied by a garrison of Roman soldiers domi¬ 
 nated the Temple. In the angle of the Court of the Women, 
 shewn in my picture, can be seen one of the chambers open 
 to the sky, already described as occupying the four corners. 
 
 This is the Lepers Chamber, the other three, it will be 
 remembered were the Nas'arites Chamber, and the store 
 rooms for the wine, oil and wood, used in the services of 
 the Temple. 
 
 In our engraving, behind the figure of the Evil one, 
 can be seen the Gateway of the Porch of the Temple. It 
 was twenty cubits wide, by forty high, and its lower half 
 was hidden, as already described, by the Babylonian vail 
 or curtain of four colours. The upper portion of the gate¬ 
 way, above this vail, was open to the air, so that the 
 f umes of the incense burnt within the Holy Place escaped 
 without difficulty. 
 
 This wide gateway was constructed in a very peculiar 
 manner. It had no vault to complete and consolidate it, 
 and its architect employed instead, five beams of oak, se¬ 
 parated from each other by rows of stones, each beam 
 projecting on either side one cubit beyond that beneath it. 
 
 To connect the fagade with the wall of the Holy Place, 
 great beams serving as stays, were introduced inside the 
 upper part of the Porch, and in the Porch itsel f hung 
 chains of gold, with the aid of which novices, training 
 for the priesthood, were able to swing themselves up and 
 scale the wall, so as to reach the openings looking into the 
 Holy Place. 1 hey could then see whether the crowns placed in rows to mask the windows were 
 in good order and in their proper places. 
 
 In this same porch, before the golden gate of the Holy Place, which gate was a double door 
 °f somewhat complicated construction, there was a golden vine on which were suspended or¬ 
 naments, such as olives, and grapes, brought as votive offerings by those who wished to pre¬ 
 sent gifts to the Temple. There were such quantities of these ornaments, that, as we are told 
 by Rabbi Ehayer, son of Rabbi fuda, three hundred novices were needed to carry away all the 
 gifts and relieve the vine of the enormous weight of gold. 
 
68 
 
 THE MINISTRY 
 
 
 Jesus ministered to by Angels 
 
 Saint Matthew — Chap. 4 
 
 unc reliquit eum diabolus ; 
 et ecce angeli accesserunt, 
 et ministrabant ei. 
 
 hen the devil leaveth him, 
 and, behold, angels came and 
 ministered unto him. 
 
 Saint Mark — Chap. 1 
 
 13. Et erat in deserto quadraginta 
 diebus et quadraginta noctibus, et ten- 
 tabatur a Satana ; eratque cum bestiis, 
 et angeli ministrabant illi. 
 
 13. And he was there in the wilder¬ 
 ness forty days, tempted of Satan ; and 
 was with the wild beasts ; and the angels 
 ministered unto him. 
 

THE CALLING OF SAINT ANDREW AND SAINT JOHN 
 
 Angels came and minis¬ 
 tered unto the Saviour and in 
 some mysterious way renewed 
 His powers. The strength 
 given to Him did not result 
 from the revival of bodily 
 vigour, through the natural 
 means of partaking of food 
 and drink; the lie!p sent down 
 from Heaven to fortify Him 
 for the Mission He was about 
 to undertake, came from the 
 same divine source as the 
 manifestation which had 
 taken place at His baptism. 
 
 The forty days retirement 
 was thus inaugurated by 
 one of the three manifest¬ 
 ations from on high, which 
 proclaimed our Lord to be 
 the Son of God and revealed 
 His spiritual grandeur; and 
 it closed with yet another hea¬ 
 venly manifestation , this time 
 consecrating His body. 
 
 Such, at least, is our in¬ 
 terpretation of the Gospel 
 narrative. We do .not pretend 
 to force our point of view on 
 others, the sacred text rather 
 permits than enforces it, but 
 we have preferred to consider 
 the subject in its supernatural 
 aspect rather than, as most 
 painters have done, to make 
 the Angels offer the Son of 
 God a dish of dates, pomegranates, or figs. « Man doth not li 
 
 {.ailing oj Saint l J cter and Saint Andrew. 
 
 by bread alone. 
 
 The Calling of Saint Andrew and Saint John 
 
 Saint John — Chap, i 
 
 ltera die iterum stabat Joan¬ 
 nes, et ex discipulis ejus 
 duo. 
 
 36. Et respiciens Jesum 
 
 gain the next day after John 
 stood, and two of his disci¬ 
 ples; 
 
 36.And looking upon Jesus 
 
he saith, Behold the 
 
 37. Et audierunt eum duo discipuli 
 loquentem, et secuti sunt Jesum. 
 
 38. Conversus autem Jesus, et vi¬ 
 dens eos sequentes se, _ 
 
 dicit eis : Quid quaeritis? 
 
 Qui dixerunt ei : Rabbi 
 (quod dicitur interpreta¬ 
 tum Magister),ubi habi¬ 
 tas ? 
 
 39. Dicit eis : Venite, 
 et videte. Venerunt, et 
 viderunt ubi maneret, et 
 apud eum manserunt die 
 illo. Hora autem erat 
 quasi decima. 
 
 40. Erat autem An¬ 
 dreas, frater Simonis Pe¬ 
 tri, unus ex duobus qui 
 audierant a Joanne et se¬ 
 cuti fuerant eum. 
 
 41. Invenit hic prim¬ 
 um fratrem suum Simo¬ 
 nem, et dicit ei : Inve¬ 
 nimus Messiam (quod 
 est interpretatum Christus). 
 
 as he walked, 
 
 Lamb of God! 
 
 37. And the two disciples heard him 
 speak, and they followed Jesus. 
 
 38. Then Jesus turned, and saw them 
 following, and saith unto 
 them, What 
 They said unto him, 
 Rabbi, (which is to say, 
 being interpreted, Mas¬ 
 ter,) where dwellestthou? 
 
 3 9. He saith unto them, 
 Come and see. They came 
 and saw where he dwelt, 
 and abode with him that 
 day for it was about the 
 tenth hour. 
 
 40. One of the two 
 which heard John speak, 
 and followed him, was 
 Andrew, Simon Peter’s 
 brother. 
 
 41. He first findeth his 
 own brother Simon, and 
 saith unto him, We have 
 found the Messias, which 
 
 is, being interpreted, the Christ. 
 
CALLING OF SAINT PETER AND SAINT ANDREW 
 
 Calling of Saint Peter and Saint Andrew 
 
 Saint Matthew — Chap. 4 
 
 rete in mare 
 
 19. Et ait 
 illis : Venite 
 post me, et 
 faciam vos 
 fieri piscato¬ 
 res homi¬ 
 num. 
 
 20. At illi 
 continuo, re- 
 lictisretibus, 
 secuti sunt 
 eum. 
 
 | 
 
 mbulans autem Jesus juxta 
 mare Galilasae, vidit duos 
 fratres, Simonem, qui vo¬ 
 catur Petrus, et Andream 
 fratrem ejus, mittentes 
 (erant enim piscatores). 
 
 nd Jesus, walking by the 
 sea of Galilee, saw two 
 brethren, Simon called 
 Peter, and Andrew his 
 brother, casting a net into 
 the sea : for they were fishers. 
 
 19. And he 
 saith unto 
 them, Fol¬ 
 low me, and 
 I will make 
 you fishers 
 of men. 
 20.Andthey 
 straightway 
 left their 
 nets,and fol¬ 
 lowed him. 
 
 This time we are not told that Peter amt Andrew were in their fishing boats, but that they 
 wl/i Lasting a net into the sea. This net was of the kind now catted a sweep-net, and oil the 
 1101th of the sea of Tiberias, the shores are pecutiarl v well adapted to this mode of fishing. 
 Even at the present day the fishermen there shew remarkable skill. They know how to hit 
 upon the exact spot where the fish are hiding, and rarely miss their prey,'which they put into 
 a netted bag they wear round their hips, as shewn in in y picture. 
 
 This peculiar mode of fishing from the shore explains how it was that Jesus was able to 
 speak to the future apostles on the spot and tell them to follow Him, without having to call 
 to them from afar and removes a certain amount of the mystery of this scene, described with 
 a brevity so touching. 
 
 In the district referred to the mountains gradually become lower and on some parts of the 
 shore, boats can easily approach the land, whilst in others a beach with a gentle slope keeps 
 them at a distance. Here and t here, too, small natural harbours are sheltered by blocks of black 
 1 ol k pL’L uliar to these parts, and where this is the case, the population o f the shores is consider¬ 
 ably denser than elsewhere. It was probably in a comparatively lonely part of the coast, 
 that the tailing of the Apostles took place, hor the rest, however, there is but a narrow tract 
 of land between the beach stretching along the valley of Gennesaret, and the probable site of 
 Capernaum, which was situated on the north of the lake, near the mouth of the Jordan, that 
 
THE MINISTRY 
 
 is to say, near the spot where Bethsaida is supposed to hove been. The shores of the take are, 
 on that side, cut into by five or six small harbours, where the few boats, belonging to the enter¬ 
 prising fishermen, who worked off these coasts, could take shelter . Peter and his family, it would 
 appear, were engaged together in a fishing venture. 
 
 Calling of Saint James and Saint John 
 
 progressus in¬ 
 de pusillum, 
 vidit Jacobum 
 Zebedasi, et 
 Joannem fra¬ 
 trem ejus, et 
 ipsos compo¬ 
 nentes retia in 
 navi. 
 
 20. Et statim 
 vocavit illos ; 
 et relicto patre 
 suo Zebedaso 
 in navi cum 
 mercenariis, 
 secuti sunt 
 eum. 
 
 N D 
 
 when he had 
 gone a little 
 farther 
 thence, he 
 saw James the 
 son of Zebe- 
 dee, and John 
 his brother, 
 who also were 
 in the ship 
 mending their 
 nets. 
 
 20. And 
 straightway he 
 called them : 
 and they left 
 their father 
 Zebedee in 
 the ship with 
 the hired serv¬ 
 ants, and went 
 after him. 
 
 s. marc. — c. i 
 
 S. MARK.— CH. I 
 
 m 
 
 Alphceus was the father of three apostles : fames the Less (meaning the smaller or the 
 younger) fade, or Thaddams and Simon. According to Hegesippus, quoted by Eusebius 
 (II, ay) ; he was the brother of Saint foseph, which is why the three disciples, -who -were the 
 sons of Alphceus, called themselves the brethren of fesits, this title being the more appropriate 
 to them , in that they were brought up with Him at Nazareth. All the apostles were of Galilee, 
 fudas Iscariot the betrayer of the Lord, alone was of fudcca. 
 
NATHANAEL UNDER THE FIG TREE 
 
 Nathanael under the Fig 
 
 Nathanael under the Fig Tree 
 
 Saint John — Chap, i 
 
 rat autem Philippus a 
 Bethsaida, civitate An¬ 
 dres et Petri. 
 
 45. Invenit Philippus 
 Nathanael, et dicit ei : 
 Quem scripsit Moyses in lege, et pro¬ 
 phetae, invenimus Jesum, filium Joseph 
 a Nazareth. 
 
 46. Et dixit ei Nathanael: A Nazareth 
 potest aliquid boni esse ? Dicit ei Phi¬ 
 lippus : Veni, et vide. 
 
 ow Philip was of Bethsaida, 
 the city of Andrew and 
 Peter. 
 
 45. Philip findeth Na¬ 
 thanael and saith unto him, 
 We have found him, of whom Moses in 
 the law, and the prophets, did write, 
 Jesus of Nazareth, the son of Joseph. 
 
 46 .And Nathanael said unto him, Can 
 there any good thing come out of 
 Nazareth? Philip saith unto him, Come 
 and see. 
 
 10 
 
47• Jesus saw Nathanael coming to 
 him, and saith of him, Behold an Isra¬ 
 elite indeed, in whom is no guile! 
 
 48.Nathanael saith unto him, Whence 
 knowestthou me? Jesus 
 answered and said unto 
 him, Before that Philip 
 called thee, when thou 
 wast under the fig tree, 
 I saw thee. 
 
 49. Nathanael an¬ 
 swered and saith unto 
 him,Rabbi,thou art the 
 Son of God ; thou art 
 the King of Israel. 
 
 50. Jesus answered and 
 saith unto him, Because 
 I said unto thee, I saw 
 thee under the fig tree, 
 believest thou ? thou 
 shalt see greater things 
 than these. 
 
 5 1.And he saith unto 
 him, Verily, verily, I say 
 unto you, Hereafter ye 
 shall see heaven open, 
 and the angels of God ascending and 
 descending upon the Son of man. 
 
 The following is the manner in which we have pictured the scene of Nathanael under the 
 Fig tree , according to a curious and fairly probable, though uncertain interpretation. 
 
 The gathering in of the figs takes place in Judaea in the autumn and is celebrated as a fete, 
 much as is the vintage in the south of France. Parties of friends meet beneath the fig trees, 
 and the picking of the fruit serves as a pretext for happy gatherings. Carpets are brought 
 and spread on the ground, and jars full of cooling drinks are provided, for the heat is still 
 considerable, the season being not yet far advanced. 
 
 Sometimes, the company on these occasions was very mixed, and this, it would appear, 
 was the case with the group frequented by Nathanael. 
 
 Tpow one day, near the road skirting the lake between Magdala and Bethsaida, when he 
 found himself under a fig tree, in a company of doubtful reputation, Nathanael began to be 
 troubled, feeling himself tempted, and on the brink of engaging in an evil course, much 
 like some traveller who takes the wrong path at cross roads. Perhaps this moment was about 
 
to influence the whole of his future life and to com promise him for ever, when, all of a sudden , 
 the disciples of the new prophet and the new prophet Himself, passed near the group. Natha¬ 
 nael raised his head, and looking up, saw fesus, His tall figure rising above His followers. 
 The two exchanged a long look, and the expression of the Master was so fraught with mystery, 
 so penetrating, that it touched to the very depths the tempted soul of the other, working in it 
 an instantaneous change. 
 
 Then Nathanael, arrested on 
 the edge of what he wetl knew to be 
 a precipice, felt that he was saved, 
 and he preserved, engraved upon 
 his very heart, the memory of the 
 passing stranger. 
 
 Some time passed by and when 
 his friends or neighbours spoke to 
 him of the growing reputation of 
 the new prophet, he contented him¬ 
 self with saying, for he did not 
 know Him yet: « Can there any 
 good thing come out of Nazareth?» 
 which was a kind of proverb cur¬ 
 rent in the country, referring to 
 
 the little town hidden in the nioun- 1,1 old Cairo - J ' J - T - 
 
 tains and of no reputation. 
 
 Meanwhile, a fresh incident, as related by the Evangelist, brought Nathanael a second 
 tune across the path of fesus. On the invitation of Philip, this now upright man, came to meet 
 Jesus, whom the Apostle had told him was the Messiah, and great was his emotion at recognising 
 in Hun the mysterious passer-by, whose mere look had but recently moved him so strangely. 
 He understood now, what had taken place within him at the first meeting, the words of the 
 Saviour completed what His look had begun, and Nathanael, transported with joy, ex¬ 
 claimed « Rabbi, Thou art the Son of God. » 
 
 NATHANAEL UNDER THE FIG TREE 
 
THE MINISTRY 
 
 The Betrothed of Cana of Galilee 
 
 Saint John — Chap. 2 
 
 
 The Marriage in Cana 
 
 Saint John — Chap. 2 
 
 rant autem ibi lapideas hy¬ 
 dris sex posits, secun¬ 
 dum purificationem Juds- 
 orum, capientes singuls 
 metretas binas vel ternas. 
 
 nd there were set there sij 
 waterpots of stone, aftei 
 the manner of the purifying 
 ofthe Jews, containing twc 
 or three firkins apiece. 
 
 It die ter¬ 
 tia nup¬ 
 tis fac- 
 ! ts sunt 
 in Cana Galilss, 
 et erat mater Jesu 
 ibi. 
 
 2. Vocatus est 
 autem et Jesus, et 
 discipuli ejus, ad 
 nuptias. 
 
 3. Et deficiente 
 vino, dicit mater 
 Jesus ad eum : Vi¬ 
 num non habent. 
 
 4. Et dicit ei Je¬ 
 sus : Quid mihi, et 
 tibi est, mulier? 
 Nondum venit hora 
 mea. 
 
 5. Dicit mater 
 ejus ministris: 
 Quodcumque dixe¬ 
 rit vobis facite. 
 
 The Hclrolhcd 1 
 
 n d the 
 third 
 day the¬ 
 re was a 
 marriage in Cana 
 of Galilee ; and the 
 mother of Jesus was 
 there : 
 
 2. And both Jesus 
 was called, and his 
 disciples, to the 
 marriage. 
 
 3. And when they 
 wanted wine, the 
 mother of Jesus 
 s a i t h unto him, 
 They have no wine. 
 
 4. Jesussaithunto 
 her, Woman, what 
 have I to do with 
 thee ? mine hour 
 is not yet come. 
 
 3. His mother 
 saith unto the ser¬ 
 vants, Whatsoever 
 he saith unto you, 
 do it. 
 
THE MARRIAGE IN CANA 
 
 to. Et dicit ei : Omnis homo primum 
 bonum vinum ponit; et cum inebriati 
 fuerint, tunc id quod deterius est; tu 
 autem servasti bonum vinum usque 
 adhuc. 
 
 11. Hoc fecit initium signorum Jesus 
 in Cana Galilaeae, et manifestavit gloriam 
 suam, et crediderunt in eum discipuli 
 ejus. 
 
 groom, 
 
 10. And saith unto him, Every man 
 at the beginning doth set forth good 
 wine ; and when men have well drunk, 
 then that which is worse : but thou hast 
 kept the good wine until now. 
 
 11. This beginning of miracles did 
 Jesus in Cana of Galilee and manifested 
 forth his glory; and his disciples believ¬ 
 ed on him. 
 
 The Marriage in Cat 
 
 7. Dicit eis Jesus : Implete hydrias 
 aqua. Et impleverunt eas usque ad 
 summum. 
 
 8. Et dicit eis Jesus : Haurite nunc 
 et ferte ar- 
 chitricli - 
 no. Et tule¬ 
 runt. 
 
 9. Utau- 
 tem gusta¬ 
 vit archi¬ 
 triclinus 
 aquam vi- 
 n u m fa¬ 
 ctam, et 
 non sciebat 
 unde esset, 
 ministry 
 autem scie¬ 
 bant qui 
 hauserant 
 aquam,vo¬ 
 cat spon¬ 
 sum archi¬ 
 triclinus, 
 
 7. Jesus saith unto them, Fill the 
 waterpots with water. And they filled 
 them up to the brim. 
 
 8. And he saith unto them, Draw out 
 now, and 
 bear unto 
 the go¬ 
 vernor of 
 the feast. 
 And they 
 bare it. 
 
 9. When 
 the ruler of 
 the feast 
 had tasted 
 the water 
 that was 
 madewine, 
 and knew 
 notwhence 
 it was: (but 
 the serv¬ 
 ants which 
 drew the 
 water 
 knew;) the 
 governorof 
 the feast 
 called the 
 bride- 
 

 Jesus went to Cana accompanied by His mother, when He had left Nazareth, having been 
 driven out of that town. This Cana, situated three leagues from Nazareth, and five from 
 Tiberias, was called the little Cana, to distinguish it from the large town of the same name, 
 situated near to Sidon. It was built in a valley, full of reeds, and it was to tins peculiarity of 
 its site that it owed its name. Not far from it, near the waters of Mero m, on the north of the 
 Sea of Tiberias, there was a little lake called the Lake of Crocodiles, the borders of which were 
 also celebrated for the beauty of the reeds growing on them. It was one of these reeds, it is 
 said, which was later given to Our Lord as a sceptre in His Passion. 
 
 On His way to Capernaum then, Jesus passed through Cana, where there was a marriage, 
 to which Jesus, His mother and the disciples accompanying Him, were invited. 
 
 According to some accounts, Nathanael, but recently converted and now one of the faithful 
 followers oj the Master, was the bridegroom on this occasion, whilst others say he was only 
 the par any mph or friend of the bridegroom, who was a kind of best man, whose business it 
 was to preside over the wedding ceremonies and feast. It is moreover very probable that the 
 man called Nathanael, should be identified with the disciple bearing, in the Gospel narrative 
 the name of Bartholomew, who was one of the twelve apostles. 
 
 Jesus, as will be well understood, had now become of extreme importance in the life of the 
 man under notice, which will explain at once the invitation sent to Him and also the honour 
 with which He and those with Him were received and treated at the wedding. 
 
 In fetes of this description, the repast was served of an evening, the betrothed taking then- 
 places beneath a canopy of foliage, or sometimes beneath a kind of trellis-work dome, prom 
 which, as shewn in my picture, were suspended all the ornaments that could be collected. 
 
 The Talmud enters into the most minute details respecting the marriage ceremony and the 
 customs connected with it, which illus¬ 
 trate well the fastidious character of 
 the observances connected with the civi¬ 
 lisation of the Jews at this period of 
 their history. It speaks oj the powder 
 the women used on various occasions, 
 nothing however that they refrained 
 from it at the time of Pentecost; al¬ 
 ludes to the way in wich they darkened 
 the edges of their eyelids with kohl; to 
 the arrangement of their hair beneath 
 their veils; the care with which they 
 removed grey hairs, cut their nails, and 
 scraped away with the aid of a pot¬ 
 sherd, the down on the lower part of 
 the face. It dwells on the fact that 
 amongst the gifts of the bridegroom to his bride there were always vases of carmine and ver¬ 
 milion, to colour the lips and cheeks and even the nails and palms of the hands, as well as the 
 soles of the feet. Moreover, it gives a description of the toilet, 'mentioning the bows on the 
 shoulders, which kept the dress in its place, the so-called Tower ornament, the head dress al¬ 
 ready referred to, and explained as taking its name from the golden plaques adorning it, on 
 which was a representation of one of the great towns of Palestine, most frequently Jerusalem, in 
 engraving or repousse work. It even goes so Jar as to enter into the most minute details about 
 the false hair and the false teeth of the women, explaining that the latter were sometimes 
 
 In old Cairo. 
 
THE MARRIAGE IN CANA OF GALILEE 
 
 made of merely gilded wood. It is careful to fell us that if a wooden tooth should fall out of 
 the mouth on the sabbath day it was not lawful to pick it up. 
 
 All these puerilities, with many others, seemed to the writers of the Talmud to be of very 
 great importance. There was yet another custom which still prevailed at the time of fesits, to 
 which the fews clung with the greatest tenacity, as is proved by 
 many a reference to it in the Gospel narrative. 
 
 Alary was, it is true, present at the wedding, for the Holy 
 Scriptures tell us so, but she most certainly, was not near her di¬ 
 vine Son, although most painters take it for granted that she was. 
 
 Jewish etiquette did not permit women to sit at table with 
 men, or even to remain in the same room with them during the 
 celebration of a feast. A kind of alcove, or some such recess 
 near at hand, was generally set apart for them, which recess was 
 separated from the rest of the apartment by a grated or open¬ 
 work partition, through which the zoomen, without being too 
 much in evidence and whilst still keeping at a distance, could look 
 on, and to a certain extent, take their share in the festivities, 
 hear the various speeches made, admire the elaborate decorations 
 of the guest chamber, and listen to the songs and to the music 
 of the instruments, which 'added to the bright and festive 
 character op the entertainment. 
 
 It ioas probably from some such recess in the background, that Mary looked out upon 
 what zoas going on and there is little doubt that she seized a moment when fesus, moving 
 about amongst His fellow guests, passed the partition railing off the LH omens corner , to say 
 to Him : « They have no wine. » 
 
 The six water pots of stone referred to in the sacred text, were placed there to be used in the 
 purifications so frequent amongst the fews. The water which they had held, had in fact been 
 used either for washing the feet and hands before the meal, or for washing dishes and cups 
 during its progress. This will quite easily explain how it was that the water was exhausted 
 at the moment of the intervention of the Master, for the feast was now drawing to its close. 
 Each one of these six water pots of stone was capable of holding three firkins ; and they would 
 have been filled up in the centre of the room in the presence of the guests, for, we know, that 
 it was in the vacant space, left free of the couches and tables, which were arranged in the form 
 of a horse-shoe, that the servants in attendance stood and waited ready to obey orders. A r e 
 know zohat order they received and what happened afterwards. 
 
 Ornament in gilded metal, from the Es-Sakrah Mosque. J.-J. T. 
 
 y flf \ \ 
 
 An Armenian. 
 
8o 
 
 THE MINISTRY 
 
 Jesus goes up to Jerusalem 
 
 Saint John — Chap. 2 
 
 ost hoc descendit Caphar- 
 naum ipse, et mater ejus, 
 et fratres ejus, et discipuli 
 ejus ; et ibi manserunt non 
 multis diebus. 
 
 13. Et prope erat pascha Judaeorum, 
 at ascendit Jesus Jerosolymam. 
 
 fter this he went down to 
 Capernaum, he, and his 
 mother, and his brethren, 
 and his disciples: and they 
 continued there not many 
 
 days. 
 
 13. And the Jews’ passover was at 
 hand, and Jesus went up to Jerusalem. 
 
 
Interview between Jesus and Nicodemus 
 
 Saint John — Chap. 3 
 
 rat autem homo ex phari- 
 saeis, Nicodemus nomine, 
 I princeps Judaeorum. 
 
 2. Hic venit ad Jesum 
 nocte, et dixit ei : Rabbi, 
 scimus quia a Deo venisti magister; 
 nemo enim po¬ 
 test haec signa 
 facere quae tu 
 facis, nisi fuerit 
 Deus cum eo. 
 
 3. Respondit 
 Jesus, et dixit 
 ei: Amen,amen 
 dico tibi, nisi 
 'quis renatus fu¬ 
 erit denuo, non 
 potest videre re¬ 
 gnum Dei. 
 
 unto him, Rabbi 
 
 here was a man of the Pha¬ 
 risees, named Nicodemus, 
 a ruler of the Jews : 
 
 2. The same came to 
 Jesus by night, and said 
 we know that thou 
 art a teacher 
 come from God: 
 
 thou doest, ex- 
 
82 THE MINISTRY 
 
 et Spiritu sancto, non potest introire in 
 regnum Dei. 
 
 6. Quod natum est ex 
 carne, caro est; et quod 
 natum est ex Spiritu, spi¬ 
 ritus est. 
 
 7. Non mireris quia dixi 
 tibi : Oportet vos nasci 
 denuo. 
 
 8. Spiritus ubi vult spi¬ 
 rat; et vocem ejus audis, 
 sed nescis unde veniat, 
 aut quo vadat ; sic est 
 omnis qui natus est ex 
 Spiritu. 
 
 g. Respondit Nicodemus, et dixit ei: 
 Quomodo possunt haec fieri? 
 
 10. Respondit Jesus, et dixit ei : Tu 
 es magister in Israel, et haec ignoras ? 
 
 11. Amen, amen dico tibi, quia quod 
 scimus loquimur, et quod vidimus te¬ 
 stamur, et testimonium nostrum non 
 accipitis. 
 
 12. Si terrena dixi vobis, et non cre¬ 
 ditis, quomodo, si dixero vobis caelestia, 
 credetis? 
 
 13. Et nemo ascendit in caelum, nisi 
 qui descendit de caelo, Filius hominis, 
 qui est in caelo. 
 
 14. Et sicut Moyses exaltavit serpen¬ 
 tem in deserto, ita exaltari oportet Fi¬ 
 lium hominis, 
 
 15. Ut omnis qui credit in ipsum, 
 non pereat, sed habeat vitam aeternam. 
 
 16. Sic enim Deus dilexit mundum 
 ut Filium suum unigenitum daret; ut 
 
 Water and of the Spirit, he cannot enter 
 into the kingdom of God. 
 
 6. That which is born 
 of the flesh is flesh ; and 
 that which is born of the 
 Spirit is spirit. 
 
 7. Marvel not that I said 
 unto thee, Ye must be 
 born again. 
 
 8. The wind bloweth 
 where it listeth, and thou 
 hearest the sound thereof, 
 but canst not tell whence 
 it cometh, and whither it 
 goeth: so is every one 
 that is born of the Spirit. 
 
 9. Nicodemus answered and said unto 
 him, How can these things be? 
 
 10. Jesus answered and said unto 
 him, Art thou master of Israel, and 
 knowest not these things? 
 
 11. Verily, verily, I say unto thee, 
 We speak that we do know, and testify 
 that we have seen; and ye receive not 
 our witness. 
 
 12. If I have told you earthly things, 
 and ye believe not, how shall ye believe, 
 if I tell you of heavenly things? 
 
 13. And no man hath ascended up to 
 heaven, but he that came down from 
 heaven, even the Son of man which is in 
 heaven. 
 
 14. And as Moses lifted up the serpent 
 in the wilderness, even so must the Son 
 of man be lifted up : 
 
 15. That whosoever believeth in him 
 should not perish, but have eternal life. 
 
 16. For God so loved the world, that 
 he gave his only begotten Son that 
 
INTERVIEW BETWEEN JESUS AND NICODEMUS 
 
 83 
 
 omnis qui credit in eum non pereat, 
 sed habeat vitam asternam. 
 
 17. Non enim misit Deus Filium suum 
 in mundum ut judicet mundum, sed ut 
 salvetur mundus per ipsum. 
 
 18. Qui credit in eum non judicatur ; 
 qui autem non credit jam judicatus est, 
 quia non credit in nomine unigeniti 
 Filii Dei. 
 
 $ 
 
 The Rabbis tell 
 us that the Hebrew 
 name oJNicodemus 
 the disciple of Jesus, 
 was Bonoi Ben Go- 
 rion. He was a 
 priest and amember 
 of the Sanhedrin, 
 or Supreme Council of the Jewish people. 
 Hiswealth was considerable and his influence 
 very great. It is even said that he was super¬ 
 intendent of the water supply of Jerusalem, 
 and it is to him the story refers telling how, 
 every time he went to the Temple, he had a 
 
 whosoever believeth in him should not 
 perish, but have everlasting life. 
 
 17. For God sent not his Son into the 
 world to condemn the world ; but that 
 the world through him might be saved. 
 
 18. He that believeth on him is not 
 condemned : but he that believeth not 
 is condemned already, because he hath 
 
 not believed in 
 the name of the 
 only begotten 
 Son of God. 
 
 In the Island of Rhoda. Old Cairo. 
 
 f resh carpet spread 
 out for him, giving 
 the old ones to the 
 poor, and never us¬ 
 ing the same one 
 twice. Nico demus 
 was by no means 
 what we should call 
 at the present day a parvenu ; he zoas of a 
 very ancient and illustrious race ; his family 
 originally came from Jericho and he himself 
 was a disciple of the celebrated Hillel, who 
 had founded in his own house an academy 
 and school which had become famous. 
 
«4 
 
 THE MINISTRY 
 
 The disciples of Jesus baptizing 
 
 Saint John — Chap. 4 
 
 SMfjSjT ergo cognovit Jesus quia 
 || audierunt pharisaei quod 
 § Jesus plures discipulos facit 
 et baptizat, quam Joannes, 
 
 2. Quam¬ 
 quam Je¬ 
 sus non 
 baptiza¬ 
 ret, sed 
 discipuli 
 ejus, 
 
 3. Re¬ 
 liquit Ju¬ 
 daeam, et 
 abiit ite- 
 r u m i n 
 Ga 1 i 1 ae- 
 am. 
 
 Opor¬ 
 tebat au¬ 
 tem eum 
 transire 
 per Sa¬ 
 mariam. 
 
 hen therefore the Lord knew 
 how the Pharisees had heard 
 that Jesus made and baptized 
 I more disciples than John, 
 
 2. Tho¬ 
 ugh Jesus 
 himself 
 baptized 
 not, but 
 his dis¬ 
 ciples, 
 
 3. He 
 left Ju¬ 
 daea, and 
 departed 
 again 
 into Ga¬ 
 lilee. 
 
 4. And 
 he must 
 needs go 
 through 
 Samaria. 
 
 The disciples of Jesus baptising. 
 
THE MAN WITH AN INFIRMITY OF THIRTY AND EIGHT YEARS 85 
 
 The Man with an infirmity of thirty and eight years 
 
 Saint John — Chap. 5 
 
 5. Erat autem 
 quidam homo ibi, 
 triginta et octo 
 annos habens in infirmitate sua. 
 
 6. Hunc cum vidisset |esus jacen 
 
 5. And a certain 
 man was there, 
 
 The Man with an infirmity of thirty and eight years. J.-J. T. wllicll held. 3.11 
 
 infirmity thirty and eight years. 
 
 6. When Jesus saw him lie, and knew 
 
 4. Angelus au¬ 
 tem Domini de¬ 
 scendebat secun¬ 
 dum tempus in 
 piscinam, et mo¬ 
 vebatur aqua. Et 
 qui prior descen¬ 
 disset in piscinam 
 post motionem 
 aquas, sanus fie¬ 
 bat a quacumque 
 detinebatur infir¬ 
 mitate. 
 
 4. For an angel 
 went down at a 
 certain season into 
 the pool, and trou¬ 
 bled the water : 
 whosoever then 
 first after the trou¬ 
 bling of the water 
 stepped in was 
 made whole of 
 whatsoever 
 disease he had. 
 
 haec erat dies festus 
 Judasorum, et ascendit 
 Jesus Jerosolymam. 
 
 2. Est autem Jerosoly- 
 mis probatica piscina, quas 
 cognominatur he- 
 braice Bethsaida, 
 quinque porticus 
 habens. 
 
 3. In his jacebat 
 multitudo magna 
 languentium, cas¬ 
 corum, claudo¬ 
 rum, aridorum, 
 expectantium 
 aquas motum. 
 
 fter this there was a feast 
 of the Jews; and Jesus went 
 up to Jerusalem. 
 
 2. Now there is at Jeru¬ 
 salem by the sheep market 
 a pool, which is 
 called in the He- 
 brewtongueBeth- 
 esda, having five 
 porches. 
 
 3. In these lay a 
 great multitude of 
 impotent folk, of 
 blind, halt, wi¬ 
 thered, waiting for 
 the moving of the 
 water. 
 
86 
 
 THE MINISTRY 
 
 tem, et cognovisset quia jam multum 
 tempus haberet, dicit ei : Vis sanus 
 fieri? 
 
 7. Respondit ei languidus: Domine, 
 hominem non habeo, ut, cum turbata 
 fuerit aqua, mittat me in piscinam; 
 dum venio enim ego, alius ante me de¬ 
 scendit. 
 
 8. Dicit ei Jesus : Surge, tolle graba¬ 
 tum tuum, et ambula. 
 
 9. Et statim sanus factus est homo 
 ille, et sustulit grabatum suum, et am¬ 
 bulabat. Erat autem sabbatum in die 
 illo. 
 
 10. Dicebant ergo Judtei illi qui sa¬ 
 natus fuerat : Sabbatum est ; non licet 
 tibi tollere grabatum tuum. 
 
 11. Respondit eis : Qui me sanum 
 fecit, ille mihi dixit : Tolle grabatum 
 tuum, et ambula. 
 
 12. Interrogaverunt 
 ergo eum: Quis est ille 
 homo, qui dixit tibi : 
 Tolle grabatum tuum, 
 et ambula ? 
 
 that he had been now a long time in that 
 case, he saith unto him, Wilt thou be 
 made whole? 
 
 7. The impotent man answered him, 
 Sir, I have no man, when the water is 
 troubled, to put me into the pool: but 
 while I am coming, another steppeth 
 down before me. 
 
 8. Jesus saith unto him, Rise, 
 thy bed, and walk. 
 
 9. And immediately the man was made 
 whole, and took up his bed, and walked: 
 and on the same day was the sabbath. 
 
 10. The Jews therefore said unto him 
 that was cured, It is the sabbath day : it 
 is not lawful for thee to carry thy bed. 
 
 11. hie answered them, He that made 
 me whole, the same said unto me, Take 
 
 up thy bed, and walk. 
 
 [2. Then asked they 
 him, What man is that 
 which said unto thee, 
 Take up thy bed, and 
 walk ? 
 
 13. And he that was 
 healed wist not who it 
 was : for Jesus had con¬ 
 veyed himsell away, a 
 multitude being in that 
 place. 
 
 14. Afterward Jesus 
 findeth him in the 
 temple, and said unto 
 him, Behold, thou art 
 made whole : sin no 
 more, lest a worse thing 
 come unto thee. 
 
THE PISCINA PROBATICA OR POOL OF BETHESDA 87 
 
 15. Abiit ille homo, et nuntiavit Ju- 15. The man departed and told the 
 
 dasis quia Jesus esset, qui fecit eum Jews that it was Jesus which had made 
 sanum. him whole. 
 
 The Piscina Probatica or Pool of Bethesda 
 
 Saint John — Chap. 5 
 
 ngelus autem Domini des¬ 
 cendebat secundum tempus 
 in piscinam, et movebatur 
 aqua ; et qui prior descen¬ 
 disset in piscinam post motionem aquae, 
 sanus fiebat a quacumque detinebatur 
 infirmitate. 
 
 or an angel went down at a 
 certain season into the pool, 
 and troubled the water ; who¬ 
 soever then first after the 
 troubling of the water stepped in was 
 made whole of whatsoever disease he 
 
 The site of this pool is very doubtful. Traces of it are supposed to have been found near 
 the Church of Saint Anne, where excavations have brought to light the remains of a chapel 
 dating from the time of the crusades. There is, however, nothing to prove the attempted identi¬ 
 fication, and we should, perhaps, be more justified in supposing that the « pool which was 
 troubled » was situated, on the south of the Temple, in the so-called Ophel suburb. According 
 to some interpreters, in fact, the word Bethesda signifies « the house of the waterfall » or 
 « the place of the flowing of water », a name having reference to the flowing of the water from 
 the Temple reservoirs, which would place the pool on the south rather than on the north. 
 
 The priests used this water in the Temple for various purposes. It is said to have acted as 
 a purgative and to have been of service in cases op gout, rheumatism, paralysis and consump¬ 
 tion. When the air bubbles were rising to the surface, and the water was lukewarm, sufferers 
 plunged into it with all possible speed. 
 
 It is related, that a short time after the death oj Jesus, Herod wished to enlarge this pool 
 and widen the channels and reservoirs; but the spring which fed it suddenly dried up, and 
 water did not flow from it again, till everything was restored to its original condition. 
 
 Saint Jerome and Eusebius both testify that in their day, a kind of double reservoir was 
 still shewn at Jerusalem, one pool of which was filled by the periodical rains, whilst the other 
 contained water of a perfectly red colour, as if, it was said, it still retained the hue given to 
 it by the blood of the victims sacrificed in past days. 
 
 for the rest, in addition to this «Piscina Probatica », which was used for special 
 purposes, the system of the water supply of Jerusalem was extremely well organised. On the 
 west, at the top of the valley of Gihon, was the Birket Mantilla; lowe; down, the cistern now 
 
THE MINISTRY 
 
 called the Birket el Sultan; then again, near to Mount Calvary, the amygdalum or Pool 
 of He^ekiah. On the east is yet another pool, called that of the rams, which was used in the 
 service of the Temple ; whilst, on the south of the town, was the so-called Fountain of the Holy 
 Virgin, and the Pool of Siloam. 
 
 Moreover, every house had its cistern intended for the reception of rainwater, and wherever 
 the nature of the surface of the ground permitted the accumulation of water, in the courts and 
 porches of houses, in open places, 
 and at cross-roads, for instance, 
 similar reservoirs were dug out, so 
 that plenty of water was always 
 secured for ordinary domestic 
 purposes. 
 
 The chief sources of supply of 
 the town of Jerusalem, however, 
 were the reservoirs, now known 
 as Solomon's pools, excavated in 
 the rock near Etham, from which 
 great quantities of water, fol¬ 
 lowing the natural slope of the 
 mountain, flowed by way of that 
 town and Bethlehem, accumulat¬ 
 ing in the Temple reservoirs, and, 
 with the cisterns which supplied 
 the numerous porches, amply 
 sufficing for every requirement. 
 
 The aqueduct through which 
 the water flowed emptied its con¬ 
 tents into three huge basins con¬ 
 structed, it is said, by Solomon, but 
 it seems more probable that they 
 were the work of the Canaanites 
 and that the great king did no 
 more than restore them, though 
 his so doing at once led to their 
 being called by his name. 
 
 The three basins to which we 
 are now referring, were fed by the 
 spring, called the « Sealed Foun¬ 
 tain » (fons signatus), alluded to 
 in the Song of Solomon (Chap. 
 
 IV, verse 12). Lastly the purest 
 water in Jerusalem, which for this 
 reason, was always used for mak¬ 
 ing the unleavened bread for the Passover, was that of the well, now known as the Ain 
 siti Mariam and spoken of in the Bible, as El Rogel. According to tradition, it was near 
 this well that the scene occurred on the eve of the Passion, when Peter and John met the man 
 bearing a pitcher of water (Saint Luke, XXII, verse 10). 
 
 The Piscina Probati a 
 
THE WOMAN OF SAMARIA AT THE WELL 
 
 89 
 
 
 
 The Woman of Samaria at the Well 
 
 Saint John 
 
 portebat autem eum trans- | 
 ire per Samariam. 
 
 5. Venit ergo in civita¬ 
 tem Samariae, quae dicitur 
 Si char, juxta praedium 
 quod dedit Jacob Joseph filio suo. 
 
 6. Erat autem ibi fons Jacob. Jesus 
 er g°, fatigatus ex itinere, sedebat sic 
 supra fontem. Hora erat quasi sexta. 
 
 g° 
 
 Chap. 4 
 
 HIx d he must needs 
 through Samaria. 
 
 5. Then cometh he to a 
 city of Samaria, which is 
 called Sychar, near to the 
 parcel of ground that Jacob gave to his 
 son Joseph. 
 
 6. Now Jacob’s well was there. Jesus 
 therefore, being wearied with his jour¬ 
 ney, sat thus on the well : and it was 
 about the sixth hour. 
 
go 
 
 THE MINISTRY 
 
 7, Venit mulier de Samaria haurire 
 aquam. Dicit ei jesus : Da mihi bibere. 
 
 8. Discipuli enim ejus abierant in 
 civitatem, ut cibos emerent. 
 
 g. Dicit ergo ei mulier illa Samari¬ 
 tana : Quomodo tu, 
 
 Judaeus cum sis, bibere 
 a me poscis, quae sum 
 mulier Samaritana? 
 
 Non enim coutuntur 
 Judaei Samaritanis. 
 
 10. Respondit jesus, 
 et dixit ei : Si scires 
 donum Dei, et quis est 
 qui dicit tibi : Da mihi 
 bibere, tu forsitan pe¬ 
 risses ab eo, et dedisset 
 tibi aquam vivam. 
 
 11. Dicit ei mulier : 
 
 Domine, neque in quo 
 haurias habes, et pu¬ 
 teus altus est; unde ergo 
 habes aquam vivam ? 
 
 Sainl Philip. 
 
 12. Numquid tu major es patre no¬ 
 stro Jacob, qui dedit nobie puteum, et 
 ipse ex eo bibit, et filii ejus, et pecora 
 ejus ? 
 
 13. Respondit jesus, et dixit ei : 
 Omnis qui bibit ex aqua hac, sitiet ite¬ 
 rum; qui autem biberit ex aqua quam 
 ego dabo ei, non sitiet in aeternum; 
 
 14. Sed aqua quam ego dabo ei, fiet 
 in eo fons aquae salientis in vitam aeter¬ 
 nam. 
 
 7. There cometh a woman of Samaria 
 to draw water : jesus saith unto her, 
 Give me to drink. 
 
 8. For his disciples were gone away 
 unto the city to buy meat. 
 
 9. Then saith the woman of Samaria 
 unto him, How is it that 
 thou, being a Jew, ask- 
 est drink of me, which 
 am a woman of Samaria? 
 for the Jews have no 
 dealings with the Sama¬ 
 ritans. 
 
 10. Jesus answered 
 and said unto her, It 
 thou knewest the gift of 
 God, and who it is that 
 saith to thee, Give me 
 to drink; thou wouldest 
 have asked of him and 
 he would have given 
 thee living water. 
 
 11. The woman saith 
 unto him, Sir, thou hast 
 nothing to draw with, 
 and the well is deep: from 
 whence then hast thou 
 
 1 1 ' that living water? 
 
 12. Art thou greater than our father 
 Jacob, which gave us the well, and drank 
 thereof himself, and his children, and 
 his cattle ? 
 
 13. Jesus answered and said unto her, 
 Whosoever drinketh of this water shall 
 thirst again: 
 
 14. But whosoever drinketh of the 
 water that I shall give him shall never 
 thirst; but the water that I shall give 
 him shall be in him a well of water 
 springing up into everlasting life. 
 
JESUS IN THE SYNAGOGUE 
 
 15. Dicit ad eum mulier : Domine, 15. The woman saith unto him, Sir, 
 
 da mihi hanc aquam, ut non sitiam, ne- give me this water, that I thirst not 
 que veniam huc haurire. neither come hither to draw. 
 
 Jesus in the Synagogue 
 
 Saint Luke — Chap. 4 
 
 ■pBHHxo he came to Nazareth, 
 wmm I where he had been brought 
 
 u p : anc k as his custom 
 
 1 f - was, he went into the syna- 
 
 Bm wmI gogue on the sabbath day, 
 and stood up for to read. 
 
 17. And there was delivered unto him 
 the book of the prophet Esaias. And 
 when he had opened the book, he found 
 the place where it was written, 
 
 18. The Spirit of the Lord is upon me, 
 because he hath anointed me to preach 
 
 the gospel to 
 the poor; he 
 hath sent me 
 to heal the 
 broken 
 hearted, to 
 preach deli¬ 
 verance to the 
 captives, and 
 recovering of 
 sight to the 
 blind, to set at 
 liberty them 
 that are bruis- 
 
 venit Nazareth, ubi erat 
 nutritus, et intravit, se¬ 
 cundum consuetudinem 
 suam, die sabbati in syna¬ 
 gogam, et surrexit legere. 
 
 17. Et traditus est illi liber Isaiae pro¬ 
 phetas. Et ut revolvit librum, invenit 
 locum ubi scriptum erat : 
 
 18. Spiritus Domini super me; prop¬ 
 ter quod unxit me; evangelizare pauperi¬ 
 bus misit me, 
 sanare contri¬ 
 tos corde, 
 
 A Synagogue in Jerusalem. 
 
 J.-J. T. 
 
 ed, 
 
 19. Praedicare captivis remissionem 19. To preach the acceptable year of 
 
 et caecis visum, dimittere confractos in the Lord, 
 remissionem, praedicare annum Domini 
 acceptum, et diem retributionis. 
 
9 - 
 
 THE MINISTRY 
 
 20. Et cum plicuisset librum, reddi¬ 
 dit ministro, et sedit. Et omnium in 
 synagoga oculi erant intendentes in 
 eum. 
 
 20. And he closed the book, and he gave 
 it again to the minister, and sat down. 
 And the eyes of all them that were in the 
 synagogue were 
 fastened on him. 
 
 2 i. And he began 
 to say unto them, 
 This day is this 
 scripture fulfilled 
 in your ears. 
 
 2 2. And all bare 
 him witness, and 
 wondered at the 
 gracious words 
 which proceeded 
 out of his mouth. 
 And they said, Is 
 not this Joseph’s 
 son ? 
 
 23.'And he said 
 unto them, Ye will 
 surely say unto me 
 this proverb, Phy¬ 
 sician, heal thyself: 
 whatsoever we have 
 heard done in Ca¬ 
 pernaum, do also here in thy country. 
 
 24. And he said, Verily I say unto 
 you, No prophet is accepted in his own 
 country. 
 
 2 1. Ccepi autem 
 dicere ad illos: 
 Quia hodie impleta 
 est haec scriptura 
 in auribus vestris. 
 
 22. Et omnes 
 testimonium illi 
 dabant; et mira- 
 bantur in verbis 
 gratiae quae pro¬ 
 cedebant de ore 
 ipsius, et dicebant: 
 
 Nonne hic est filius 
 Joseph ? 
 
 23. Et ait illis : 
 
 Utique dicetis mihi 
 hanc similitudi¬ 
 nem: Medice, cura 
 teipsum; quanta 
 audivimus facta in 
 Capharnaum, fac 
 et hic in patria tua. 
 
 24. Ait autem: Amed dico vobis, quia 
 nemo propheta acceptus est in patria 
 sua. 
 
 Every respectable male member of the community might be requested to explain the Bible. 
 In fact, this task might be performed by any one who had reached the age of igyears. 
 
 When some Rabbi or foreign doctor happened to be present in the Synagogue, it was the 
 custom to pay him the compliment of asking him to comment upon the Holy Scriptures. This, 
 no doubt, often occurred in the case of Our Lord and Saviour Jesus Christ. We know, from 
 the account given in the Acts of the Apostles, that later, Saint Paul, in his Missionary jour¬ 
 neys, turned this custom to account, to make his way into the Jewish Synagogues and there 
 bear witness to Jesus. 
 
THE BROW OF THE HILL NEAR NAZARETH 
 
 The Brow of the Hill near Nazareth 
 
 Saint Luke — Chap. 4 
 
 29. Et surrexe- 
 
 g ejecerunt The Brow of the Hill near Nazareth. 
 
 ilium extra civitatem. Et duxerunt ilium 
 usque ad supercilium montis super quem 
 civitas illorum erat aedificata, ut praeci- 
 pitarent eum. 
 
 3.0. Ipse autem, transiens per me¬ 
 dium illorum, ibat. 
 
 29. And rose up, 
 and thrust him out 
 of the city, and led him unto the brow 
 of the hill whereon their city was built, 
 that they might cast him down head¬ 
 long. 
 
 30. But he passing through the midst 
 of them went his way. 
 
 27. Et multi le¬ 
 prosi erant in Israel, 
 sub Elisaeo pro¬ 
 pheta; e t nemo 
 eorum mundatus 
 est nisi Naaman 
 Syrus. 
 
 28. Et repleti 
 sunt omnes in sy¬ 
 nagoga ira, haec au¬ 
 dientes. 
 
 27. And many 
 lepers were in 
 Israel in the time 
 of Eliseus the pro¬ 
 phet ; and none of 
 them was cleansed, 
 saving Naaman the 
 Syrian. 
 
 28. And all they 
 in the synagogue, 
 when they heard 
 these things, were 
 filled with wrath. 
 
 26. Et ad nullam 
 illarum missus est 
 Elias, nisi, in Sa¬ 
 repta Sidoniae, ad 
 mulerium viduam. 
 
 ut I tell you of a truth, 
 many widows were in 
 Israel in the days of Elias, 
 when the heaven was shut 
 up three years and six 
 months, when great 
 famine was trough- 
 out all the land ; 
 
 26. But unto none 
 of them was Elias 
 sent, save unto Sa¬ 
 repta, a city of 
 Sid on, unto a woman 
 that was a widow. 
 
 n veritate dico vobis, mul¬ 
 tae viduae erant in diebus 
 Eliae in Israel, quando 
 clausum est caelum annis 
 tribus et mensibus sex, 
 cum facta esset fa- - 
 
 mes magna in omni 
 terra; 
 
94 
 
 THE MINISTRY 
 
 The Hidden Treasure 
 
 Saint Matthew — Chap, i 
 
 juNC justi fulgebunt sicut sol 
 i] in regno Patris eorum. Qui 
 habet aures audiendi, au¬ 
 diat. 
 
 44. Simile 
 est regnum 
 caelorum the- 
 sauro abs¬ 
 condito in 
 agro, quem 
 qui invenit 
 homo, abs¬ 
 condit, et 
 prae gaudio 
 illius vadit, et 
 vendit uni¬ 
 versa quae 
 
 habet, et emit agrum 
 
 The Hidden Tr 
 
 illum. 
 
 hen shall the righteous shine 
 forth as the sun in the king¬ 
 dom of their Father. Who 
 I hath ears to hear, let him 
 hear. 
 
 44. Again, 
 the kingdom 
 of heaven is 
 like unto 
 treasure hid 
 inafield; the 
 which when 
 a man hath 
 found, he 
 hideth, and 
 forjoy there¬ 
 of goeth 
 ' and selleth 
 all that he hath, and buyeth that field. 
 
 The Man at the Plough 
 
 Saint Luke — Chap. 9 
 
 ixiTQUE ei Jesus : Sine ut 
 mortui sepeliant mortuos 
 suos; tu autem vade, et 
 annuntia regnum Dei. 
 
 61. Et ait alter : Sequar te, Domine; 
 sed permitte mihi primum renuntiare 
 his quae domi sunt. 
 
 62. Ait ad illum Jesus: Nemo mittens 
 
 esus said unto him, Let the 
 p|ljH Sh- 3! dead bury their dead : but go 
 thou and preach the kingdom 
 
 61. And another also said, Lord, I 
 will follow thee ; but let me first go bid 
 them farewell, which are at home at my 
 house. 
 
 62. And Jesus said unto him, No man, 
 
The husbandman 
 represented in our 
 engraving is doub¬ 
 ly in fault. He is 
 not only «.looking 
 back, having put 
 h is hand to th e 
 plough », arid as a 
 result deviating 
 from his furrows 
 but he is sinning 
 against an ordinance of the Jewish law, which 
 says : « Thou shalt not plow with an ox and 
 an ass together ». Dent. XXII, verse jo. This 
 rule, with many similar ones to be met with 
 in the Bible , appears to have been laid down 
 with a view to inculcating in the minds of the 
 
 1 4, c> a i n t a u l 
 applies the passage quoted above to the re¬ 
 lations between the Christians and the Gen¬ 
 tiles : « Be ye not unequally yoked together 
 with unbelievers for what fellowship hath 
 righteousness with unrighteousness ?» 
 
 The Man with an unclean Spirit in the Synagogue 
 
 Saint Mark — Chap, i 
 
 t ingrediuntur Capharna- 
 u m ; et statim sabbatis in¬ 
 gressus in synagogam, do¬ 
 cebat eos. 
 
 2 2. Et stupebant super doctrina ejus ; 
 erat enim docens eos quasi potestatem 
 habens, et non sicut scribas. 
 
 2 3. Et erat in synagoga eorum homo 
 
 MHkd they went into Caper- 
 gj naum ; and straightway on 
 the sabbath day he enter¬ 
 ed into the synagogue, 
 and taught. 
 
 22. And they were astonished at his 
 doctrine : for he taught them as one that 
 had authority, and not as the scribes. 
 
 23. And there was in their synagogue 
 
THE MINISTRY 
 
 96 
 
 in spiritu immundo ; et exclamavit, a man with an unclean spirit; and he 
 
 cried out, 
 
 24. Dicens: 
 Quid nobis 
 et tibi, Jesu 
 Nazarene? 
 venisti per¬ 
 dere nos ? 
 scio qui sis, 
 Sanctus Dei. 
 
 24. Saying, 
 Letusalone; 
 what have 
 we to do 
 with thee, 
 thou Jesus of 
 Nazareth? 
 
 art thou 
 come to des¬ 
 troy us ? I 
 know thee 
 who thou 
 art, the Ho¬ 
 ly One of 
 God. 
 
 25. And 
 Jesus rebuk¬ 
 ed him, say- 
 ing, Hold 
 thy peace, 
 and co m e 
 out of him. 
 
 26. And 
 when the 
 unclean spi¬ 
 rit had torn 
 him, and cried with a loud voice, he 
 came out of him. 
 
 27. And they were all amazed, inso¬ 
 much that they questioned among them¬ 
 selves, saying, What thing is this ? what 
 new doctrine is this ? for with authority 
 commandeth he even the unclean spi¬ 
 rits, and they do obey him. 
 
 28. And immediately his fame spread 
 abroad throughout all the region round 
 about Galilee. 
 
 2 5-Etcom- 
 minatus est 
 ci Jesus, di¬ 
 cens: Obmu¬ 
 tesce, et exi 
 de homine. 
 
 26. Et dis¬ 
 cerpens eum 
 spiritus im¬ 
 mundus, et 
 exclamans voce magna, exiit ab eo. 
 
 27. Et mirati sunt omnes, ita ut con¬ 
 quirerent inter se, dicentes : Quidnam 
 est hoc ? quaenam doctrina haec nova ? 
 quia in potestate etiam spiritibus im¬ 
 mundis imperat, et obediunt ei. 
 
 28. Et processit rumor ejus statim in 
 omnem regionem Galilaeae. 
 
HEALING OF SIMON’S WIFE'S MOTHER 
 
 
 Healing of Simon’s wife’s mother 
 
 Saint Mark — Chap, i 
 
 t protinus egredientes de 
 synagoga , venerunt in 
 I domum Simonis et An¬ 
 dreas, cum Jacobo et 
 Joanne. 
 
 30. Decumbebat autem socrus Simo¬ 
 nis febricitans ; et statim dicunt ei de 
 illa. 
 
 3 1. Et accedens elevavit eam, appre¬ 
 hensa manu ejus; et continuo dimisit 
 eam febris, et ministrabat eis. 
 
 Ind forthwitlywhen they were 
 come out of the syna¬ 
 gogue, they entered into 
 the house of Simon and 
 Andrew, with James and 
 
 John. 
 
 30. But Simon’s wife’s mother lay sick 
 of a fever, and anon they tell him of her. 
 
 31. And he came and took her by 
 the hand , and lifted her up; and 
 immediately the fever left her, and she 
 ministered unto them. 
 
THE MINISTRY 
 
 All the city was gathered together 
 
 Saint Mark — Chap, i 
 
 espere autem facto, cum oc¬ 
 cidisset sol, afferebant ad 
 eum omnes male habentes 
 et daemonia habentes. 
 
 33. Et erat omnis ci¬ 
 vitas congregata ad januam. 
 
 34. Et curavit mul¬ 
 tos qui vexabantur 
 variis languoribus ; et 
 daemonia multa ejicie¬ 
 bat, et non sinebat ea 
 loqui, quoniam scie¬ 
 bant eum. 
 
 n:> at even, when the sun 
 ^ set > the y brought unto 
 him all that were possess- 
 
 E tt M I B lS 33. And all the city 
 was gathered together at the door. 
 
 34. And he healed 
 many that were sick of 
 divers diseases, and cast 
 out many devils; and 
 suffered not the devils 
 to speak, because they 
 knew him. 
 
 The streets of towns in 
 tile East, especially those 
 of Galilee and Judaea, 
 a re very narrow and tor¬ 
 tuous. They are, more¬ 
 over, very dark, on ac¬ 
 count of the way in 
 which most of them are 
 shut in by the arches 
 supporting the houses. 
 
 These arches, which con¬ 
 nect the houses on either 
 side together, add greatly 
 to their solidity, so that 
 when the modern ocdilc, 
 with a view to letting in more light orders 
 their removal , recourse has to be had to 
 props, to prevent the buildings from falling 
 down. 
 
 It is several times stated in the Gospels 
 that when Jesus drove out evil spirits, they 
 
 bore witness to Him and 
 acknowledged His super- 
 human power. In the 
 case under notice, Jesus 
 rebuked the unclean spi¬ 
 rit, saying, « Hold thy 
 peace », because that spi¬ 
 rit had cried out, « I know 
 thee who thou art », 
 that is to say, he guessed 
 the divine character of 
 Christ, and His mission 
 as the Messiah, from His 
 works. Now it did not 
 suit Our Lord to reveal 
 before His hour was come, a truth so 
 transcendent, and one for which men, 
 especially His fellow-country-men were 
 so little prepared. It was outside the house 
 of Simon that the scene described by Saint 
 Mark took place. 
 

 se, dicens 
 habeo quo 
 gregem fructus 
 meos ? 
 
 The Man who 
 
 Saint Luke 
 
 ixiT autem similitudinem 
 ad illos, dicens : Hominis 
 cujusdam divitis uberes 
 fructus ager attulit; 
 
 17. Et cogitabat intra 
 Quid faciam, quia non 
 con- 
 
 laid up Treasure 
 
 — Chap. 1 a 
 
 Snd he spake a parable unto 
 ” them, saying, The ground 
 of - — 
 
 18. Et dixit : 
 Hoc faciam : de¬ 
 struam horrea 
 mea, et majora 
 faciam; et illuc 
 congregabo om¬ 
 nia quae nata 
 sunt mihi, et bona 
 mea; 
 
 19. Et dicam 
 a n i m ae m e ae : 
 Anima , habes 
 multa bona po¬ 
 sita in annos plu¬ 
 rimos ; requiesce, 
 comede , bibe , 
 epulare. 
 
 §s® °f a certain rich man 
 brought forth plentifully : 
 And he thought 
 within himself, saying, What shall I 
 do, because I have 
 where 
 
IOO 
 
 THE MINISTRY 
 
 Jesus went out into a desert place 
 
 Saint Luke — Chap. 4 
 
 acta autem die, egressus 
 ibat in desertum locum, 
 et turbas requirebant eum, 
 et venerunt usque ad ip¬ 
 sum ; et detinebant illum, 
 ne discederet ab eis. 
 
 43. Quibus ille ait : Quia et aliis 
 civitatibus oportet me evangelizare reg¬ 
 num Dei; quia ideo missus sum. 
 
 'jd when it was day, he 
 departed and went into a 
 desert place: and the peo¬ 
 ple sought him, and came 
 MKIMMI unto him, and stayed him, 
 that he should not depart from them. 
 
 43. And he said unto them, I 
 must preach the kingdom of God to 
 other cities also : for therefore am I 
 sent. 
 
 
JESUS TEACHING IN THE SYNAGOGUE 
 
 Jesus teaching in the Synagogue 
 
 Saint Matthew — Chap. 4 
 
 circuibat Jesus totam 
 Galilasam, docens in sy¬ 
 nagogis eorum, et prasdi- 
 cans evangelium regni, 
 et sanans omnem languo- 
 rem et omnem infirmitatem in populo. 
 
 24. Et abiit opinio ejus in totam Sy¬ 
 riam, et obtule¬ 
 runt ei omnes 
 male habentes, 
 variis languori¬ 
 bus et tormentis 
 comprehensos, 
 et qui dasmonia 
 habebant, et lu¬ 
 naticos, et para¬ 
 lyticos ; et cura¬ 
 vit eos. 
 
 25. Et secutae 
 sunt eum turbas 
 multas de Gali¬ 
 laea, et Decapoli, 
 et de Jerosoly- 
 mis, et de Ju¬ 
 daea, et de trans 
 Jordanem. 
 
 nd Jesus went about all 
 Galilee, teaching in their 
 synagogues, and preach¬ 
 ing the gospel of the 
 kingdom, and healing all 
 manner of sickness and all manner of 
 disease among the people. 
 
 24. And his fame went throughout 
 all Syria : and 
 they brought 
 unto him all sick 
 people that were 
 taken with divers 
 diseases and tor¬ 
 ments, and those 
 which were pos¬ 
 sessed with de¬ 
 vils , and those 
 which were luna- 
 tick, and those 
 that had the pal¬ 
 sy ; and he healed 
 them. 
 
 25. And there 
 fol lowed him 
 great multitudes 
 of people from 
 Galilee, and fro?n 
 Decapolis, and 
 from Jerusalem, 
 and from Judaea, 
 and from beyond 
 
 i 
 
THE MINISTRY 
 
 The vine dresser and the fig-tree 
 
 Saint Luke — Chap. 13 
 
 icebat autem et hanc simi¬ 
 litudinem : Arborem fici 
 habebat quidam planta¬ 
 tam in vinea sua ; et venit 
 quasrens fructum in illa, 
 et non invenit. 
 
 7. Dixit autem ad cultorem vineas : 
 Ecce anni 
 tres sunt ex 
 quo venio, 
 quaerens fru¬ 
 ctum in fi¬ 
 culnea hac, 
 et non inve¬ 
 nio ; succide 
 ergo illam : 
 ut quid etiam 
 terram occu¬ 
 pat ? 
 
 A certain man had a fig- 
 1 tiaETT n! tree planted in his vine- 
 flj ii yard ; and he came and 
 
 found none. 
 
 7. Then said he unto the dresser of 
 his vineyard, 
 Behold, these 
 three years I 
 come seeking 
 fruit on this 
 fig-tree, and 
 find none : 
 cut it down; 
 why cumber- 
 eth it the 
 
 ground? 
 
 8. At ille 
 
 respondens , 
 dicit illi : The nine dr^r and thcfig-lrce. 
 
 Domine, dimitte illam et hoc anno, 
 usque dum fodiam circa illam, et mit¬ 
 tam stercora; 
 
 9. Et siquidem fecerit fructum; sin 
 autem, in futurum succides eam. 
 
 8. And he 
 a n swe ring 
 said unto 
 J ' J,T him, Lord, let 
 it alone this year also, till I shall dig 
 about it, and dung it : 
 
 9. And if it bear fruit, well : and if 
 not, then after that thou shalt cut it 
 down. 
 
 In ci melancholy, deserted spot at the bottom of some ravine, languished a rickety old fig- 
 tree, growing from the stony soil. Its uselessness condemned it to the fire, just as that of the 
 Jews, symbolized in the parable, condemned them to dispersion. The dresser or gardener of 
 the vineyard, who represents Christ, intercedes for the last tune with the Lord of the vineyard , 
 saving : « Let it alone this year also. » 
 
THE HEALING OF THE RULER'S SON 
 
 The healing of the Ruler’s son 
 
 Saint Luke — Chap. 4 
 
 enit ergo iterum in Cana 
 Galilaeae, ubi fecit aquam 
 vinum. Et erat quidam 
 regulus, cujus filius in¬ 
 firmabatur Capharnaum. 
 
 47. Hic cum audisset quia |esus ad¬ 
 veniret a Judaea in Ga¬ 
 lilaeam, abiit ad eum, 
 et rogabat eum ut de¬ 
 scenderet et sanaret 
 filium ejus; incipiebat 
 enim mori. 
 
 48. Dixit ergo Jesus 
 ad eum : Nisi signa et 
 prodigia videritis, non 
 creditis. 
 
 49. Dicit ad eum re¬ 
 gulus : Domine, de¬ 
 scende priusquam mo¬ 
 riatur filius meus. 
 
 50. Dicit ei Jesus : 
 Vade, filius tuus vivit. 
 Credidit homo sermoni 
 quem dixit ei Jesus, et 
 ibat. 
 
 51. Jam autem eo 
 descendente, servi occurrerunt ei, et 
 nuntiaverunt dicentes quia filius ejus 
 viveret. 
 
 52. Interrogabat ergo horam ab eis, 
 in qua melius habuerit. Et dixerunt ei: 
 Quia heri hora septima reliquit eum 
 febris. 
 
 o Jesus came again into 
 Cana of Galilee, where 
 he made the water wine. 
 And there was a certain 
 nobleman, whose son was 
 sick at Capernaum. 
 
 47. When he heard that Jesus was 
 come out of Judtea into 
 Galilee, he went unto 
 him, and besought him 
 that he would come 
 down, and heal his son : 
 for he was at the point 
 of death. 
 
 48. Then said Jesus 
 unto him, Except ye 
 see signs and wonders, 
 ye will not believe. 
 
 49. The nobleman 
 saith unto him,Sir, come 
 down ere my child die. 
 
 50. Jesus saith unto 
 him, Go thy way ; thy 
 son liveth. And the man 
 believed the word that 
 Jesus had spoken unto 
 him, and he went his 
 way. 
 
 5 1. And as he was now going down, 
 his servants met him, and told him, saying, 
 Thy son liveth. 
 
 52. Then enquired he of them the 
 hour when he began to amend. And they 
 said unto him, Yesterday at the seventh 
 hour the fever left him. 
 
THE MINISTRY 
 
 S 3 - Cognovit ergo pater quia illa hora 
 erat in qua dixit ei Jesus : Filius tuus 
 vivit; et credidit ipse, et domus ejus 
 tota. 
 
 54. Hoc iterum secundum signum 
 fecit Jesus, cum venisset a Judaea in 
 Galilaeam. 
 
 53. So the father knew that it was 
 at the same hour, in the which Jesus said 
 unto him, Thy son liveth : and himself 
 believed, and his whole house. 
 
 54. This is again the second miracle 
 that Jesus did, when he was come out 
 of Judaea into Galilee. 
 
 In D r Sepp's « Life of Our Lord and Saviour Jesus Christ », to which I am indebted for 
 many interesting details, he says that the name of the ruler referred to m the sacred text 
 (whom he confuses with the centurion, who said « Domine non sum dignus», etc.) was Chu^a. 
 Truth to tell, we have very little definite information as to the ruler's identity, but, fortuna¬ 
 tely, an ancient Idumean family register has come down to us, in which we find the name of 
 C/ut{a side by side with that of Herod, From the moment of this miracle we find Johanna, the 
 wife of the officer named Chu%a, amongst the followers of Jesus. 
 
JESUS PREACHING IN A SHIP 
 
 v * 
 
 ifiMI 
 
 
 
 
 fif 
 
 
 
 
 1 iff 
 
 
 !'f:| 
 
 -M 
 
 
 
 
 gy % j 
 
 
 
 
 
 * l' 
 
 g . J, 
 
 
 
 
 1 ' ‘ •• v j * * ,.5« 
 
 3k y^SBGr ’ 
 
 Jesus preaching 
 
 ship. 
 
 Jesus preaching in a ship 
 
 Saint Mark — Chap. 4 
 
 ■ t iterum coepit docere ad 
 mare; et congregata est 
 ad eum turba multa, ita 
 
 ret in mari, et omnis turba 
 circa mare super terram erat. 
 
 2. Et docebat eos in parabolis multa. 
 
 nd he began again to 
 teach by the sea side: 
 and there was gathered 
 unto him a great multi¬ 
 tude, so that he entered 
 into a ship, and sat in the sea; and the 
 whole multitude was by the sea on the 
 land. 
 
 2. And he taught them many things 
 by parables, 
 
 14 
 
+. Ut cessavit . \ comer in the Valley of liinnom 
 autem loqui, di¬ 
 xit ad Simonem : Duc in altum, et laxate 
 retia vestra in capturam. 
 
 5. Et respondens Simon dixit illi : 
 Praeceptor, per totam noctem laboran¬ 
 tes nihil cepimus; in verbo autem tuo 
 laxabo rete. 
 
 6. Et cum hoc fecissent, concluse¬ 
 runt piscium multitudinem copiosam; 
 rumpebatur autem rete eorum. 
 
 7. Et annuerunt sociis, qui erant in 
 alia navi, ut venirent et adjuvarent eos. 
 
 Jnd it came to pass, that, 
 as the people pressed 
 upon him to hear the 
 word of God, he stood 
 by the lake of Genne- 
 
 saret, 
 
 2. And saw two ships standing by the 
 lake : but the fishermen were gone out 
 of them, and were washing their nets. 
 
 3. And he en¬ 
 tered into one of 
 the ships, which 
 was Simon’s, and 
 prayed him that 
 he would thrust 
 out a little from 
 the land. And he 
 sat down , and 
 taught the people 
 out of the ship. 
 
 j.-j.t 4. Now when 
 
 he had left speak- 
 said unto Simon, Launch out 
 into the deep, and let down your nets 
 for a draught. 
 
 5. And Simon answering said unto 
 him, Master, we have toiled all the 
 night, and have taken nothing: neverthe¬ 
 less at thy word I will let down the net. 
 
 6. And when they had this done, 
 they inclosed a great multitude of 
 fishes : and their net brake. 
 
 And they beckoned unto their 
 partners, which were in the other ship, 
 
 ing, he 
 
THE FIRST MIRACULOUS DRAUGHT OF FISHES 107 
 
 Et venerunt, et impleverunt ambas 
 naviculas, ita ut pene mergerentur. 
 
 8 . Quod cum videret Simon Petrus, 
 procidit ad genua Jesu, dicens : Exi a 
 me, quia homo peccator sum, Domine. 
 
 g. Stupor enim circumdederat eum, 
 et omnes qui cum illo erant, in captura 
 piscium quam ceperant; 
 
 that they should come and help them. 
 And they came, and filled both the 
 ships, so that they began to sink. 
 
 8 . When Simon Peter saw it, he fell 
 down at Jesus’ knees, saying, Depart 
 from me; for I am a sinful man, O 
 Lord. 
 
 g. For he was astonished, and 
 all that were with him, at the 
 draught of the fishes which they had 
 taken : 
 
 At the time of Jesus 
 Christ, the Lake of Tibe¬ 
 rias was much frequented, 
 but now it is entirely de¬ 
 serted. At the time of my 
 visit to it, about 18S8, there 
 were not more than fifteen 
 
 boats to be seen on it, and Saint James the Greater 
 
 Lamartine tells us he did 
 not see one, a great change from the time of 
 the historian foseflius, who speaks of four 
 thousand boats, such as skiffs, barges and 
 other craft of various build, with more 
 important vessels. Not only were there then 
 upon the lake the fleets of the various fishing 
 communities which were dotted along the 
 
 coast, but there were also 
 the ferry boats, used for 
 taking passengers or dif¬ 
 ferent kinds of merchan¬ 
 dise to and fro between 
 the shores, as well as the 
 craft belonging to the 
 j-ji garrison of the town of 
 Tiberias, then a regular 
 
 military station. 
 
 Josephus describes the naval battles which 
 took place on this restricted sea and mentions 
 the numerous boats which surrounded the 
 Roman vessels. It was no doubt on account 
 of the lacustrine position of the city of Tibe¬ 
 rias that some of the medals struck in that 
 
 10. Similiter autem 
 Jacobum et Joannem, 
 filios Zebedasi, qui erant 
 socii Simonis. Et ait ad 
 Simonem Jesus : Noli 
 timere; ex hoc jam 
 homines eris capiens. 
 
 11. Et subductis ad 
 terram navibus, relictis 
 omnibus secuti sunt 
 eum. 
 
 10. And so was also 
 James, and John, the 
 sons of Zebedee, which 
 were partners with Si¬ 
 mon. And Jesus said unto 
 Simon, Fear not; from 
 henceforth thou shalt 
 catch men. 
 
 11. And when they 
 had brought their ships 
 to land, they forsook 
 all, and followed him. 
 
THE MINISTRY 
 
 town bear on the reverse side a representation of a boat. It is true that on others, struck 
 during the reign of Trajan, this boat is replaced by the figure of the goddess of health, in 
 the coils of the serpent, symbolizing yfiscul a puts and seated on a mountain from which 
 copious streams of water are issuing, an allusion to the warm springs for which Tiberias 
 was celebrated. 
 
 It was from the boat of Simon,later to become a fisher of men, that fesus brought about 
 the first miraculous draught of fishes, which was a tvpe of the conversions of the future. 
 It was in the same boat, which then symbolized the Church, that Our Lord stilled the 
 tempest and reassured the disciples, who typified redeemed mankind. 
 
Jesus healing the lame and the blind 
 
 ON THE MOUNTAIN 
 
 Saint Matthew — Chap. 15 
 
 Ut accesserunt ad eum tur¬ 
 bas multas, habentes se- 
 cum mutos, cascos, clau- 
 11 dos, debiles et alios mul¬ 
 is tos; et projecerunt eos ad 
 pedes ejus, et curavit eos. 
 
 IInd great multitudes came 
 unto him, having with 
 them those that were lame, 
 blind, dumb, maimed, 
 1 and many others, and cast 
 them down at Jesus’ feet; and he healed 
 them: 
 
THE MINISTRY 
 
 31. Ita ut turbae mirarentur, videntes 
 mutos loquentes, claudos ambulantes, 
 caecos videntes; et magnificabant Deum 
 Israel. 
 
 3 1. Insomuch that the multitude won¬ 
 dered, when they saw the dumb to speak, 
 the maimed to be whole, the lame to walk, 
 and the blind to see: and they glorified 
 the God of Israel. 
 
 The healing of the leper 
 
 Saint Mark — Chap. 1 
 
 r venit ad eum leprosus 
 deprecans eum, et genu 
 flexo dixit ei : Si vis, 
 potes me mundare. 
 
 41. Jesus autem misertus ejus, ex¬ 
 tendit manum suam; et tangens eum, 
 ait illi : Volo, mundare. 
 
 42.Et cum 
 dixisset, sta- 
 tim disces¬ 
 sit ab eo le¬ 
 pra, et mun¬ 
 datus est. 
 
 43.Etcom- 
 minatus est 
 ei, statim- 
 que ejecit 
 illum; 
 
 Garden of Dancing Dervishes at Cairo. 
 
 44. Et di¬ 
 cit ei: Vide nemini dixeris; sed vade, 
 ostende te principi sacerdotum, et offer 
 pro emundatione tua quas prascepit 
 Moyses, in testimonium illis. 
 
 nd there came a leper to 
 him, beseeching him, and 
 kneeling down to him, 
 and saying unto him, If 
 thou wilt, thou canst make 
 
 me clean. 
 
 41 .And Jesus,moved with compassion, 
 put forth his hand, and touched him, and 
 saith unto him, I will; be thou clean. 
 
 42. Andas 
 soon as he 
 had spoken, 
 immediately 
 the leprosy 
 
 departed 
 from him, 
 and he was 
 cleansed ; 
 
 43. And 
 he straitly 
 chargedhim, 
 and forth¬ 
 with sent 
 
 44. And 
 
 saith unto him, See thou say nothing to 
 any man: but go thy way, shew thyself 
 to the priest, and offer for thy cleansing 
 those things which Moses commanded, 
 for a testimony unto them. 
 
THE HEALING OF THE LEPER hi 
 
 45. At ille egressus cospit predicare, 
 
 45. But he went out, and began to 
 
 et diffamare sermonem. 
 
 publish it much, and to blaze abroad 
 
 
 the matter. 
 
 Amongst the Jews there were special laws respecting the lepers, and these sufferers were 
 compelled to take certain precautions to protect their fellowmen from coming in contact with 
 them. On all ordinary days of the year, the impure, of whom lepers were the chief, had to 
 keep in the middle of the path or road, the undefiled passing by on either side. The rule on 
 feast days was just the reverse, and this difference is easily explained by the desirability of 
 leaving as clear a space as possible for circulation and traffic. 
 
 The very soil of the city of Jerusalem was considered sacred,and therefore lepers could not 
 enter it until their recovery had been certified by the priests. The covered-in space under the 
 gates of the town was however given up to them. Here they took shelter from the heat of the 
 sun and from the rain, and were very conveniently placed for receiving alms. No doubt, 
 when it was fine, they went outside their refuge, as they do at the present day. 
 
 In our engraving, the leper is seen in the middle of an almost deserted road, and is fling¬ 
 ing himself in the path of Our Lord, to implore Him to heal him. 
 
 We read in the Gospel that Jesus, after he had wrought his cure, charged the leper to go and 
 shew himself to the priest and 
 fulfil the law. This law requir¬ 
 ed a ceremony curious enough. 
 
 The man who was cured took 
 two undefiled birds and a bou¬ 
 quet made up of a branch of 
 cedar with one of hyssop, tied 
 together with a band of scarlet 
 wool. One of the birds was 
 sacrificed and the blood receiv¬ 
 ed in a vessel containing 
 water. The bunch of cedar and 
 hyssop was then fastened to 
 the other bird and plunged 
 with it into the bloody water, 
 the leper was sprinkled with 
 this water and the bird was set 
 free alive. The man, thus puri¬ 
 fied was then free to return to the society of his fellow men and t o the privileges of religion. 
 
 Garden of Dancing Dervishes at Cairo. 
 
THE MINISTRY 
 
 
 
 Jesus teaching the multitude. 
 
 -- V- -. -n 
 
 Jesus teaching the multitude 
 
 Saint Mark — Chap. 2 
 
 t egressus est rursus ad 
 mare; omnisque turba ve¬ 
 niebat ad eum, et docebat 
 eos. 
 
 nd he went forth again by the 
 sea side; and all the multi¬ 
 tude resorted unto him, and 
 he taught them. 
 
 In the crowd seated at the feet of fesus and listening to Him, men of many different races 
 are to be seen. There are wealthy citizens of Tiberias, an essentially modern town at that 
 period; there are fews in the black and white abayeh ; Africans, with loose mantles, wearing 
 no sash or belt; women of Samaria and from the shores of the Jordan: and lastly, men from 
 the north; for Tiberias was a halting place for those who travelled from the North to the 
 South, from Persia to Egypt. 
 
THE CALLING OF SAINT MATTHEW 
 
 The Calling of Saint Matthew 
 
 Saint Matthew — Chap. 9 
 
 surgens. 
 tus est eum 
 
 s. marc. — c. 2 
 13. Et egres¬ 
 sus est rursus 
 ad mare ; om- 
 nisque turba ve¬ 
 niebat ad eum, 
 et docebat 
 
 14. Et cum 
 praeteriret, vidit 
 Levi Alphaei se¬ 
 dentem ad telo- 
 nium, et ait illi: 
 Sequere me, et 
 surgens secutus 
 est eum. 
 
 t cum transiret inde Jesus, 
 vidit hominem sedentem in 
 telonio, Matthaeum nomine. 
 Et ait illi : Sequere me. Et 
 secu- 
 
 nd as Jesus passed forth from 
 thence, he saw a man, named 
 Matthew,sitting at the receipt 
 of custom: and he saith unto 
 him, Follow me. 
 
TI 4 
 
 THE MINISTRY 
 
 were stationed publicans or custom officers, who collected taxes in the name of the 
 Treasury. Every where in Palestine, at the entrance ports, at the bridges, at the gates 
 these imposts were exacted and they weighed very heavily on the people. As a result, the 
 of the taxes were un iversally hated, and, as is generally 
 the case in matters of this sort; it was the subalterns, who, 
 though less responsible were more easily accessible, who 
 came in for most of the odium. Every one looked upon 
 them as extortioners and tyrants on whom it seemed per¬ 
 missible to heap all manner of maledictions. This was 
 especially the case in the eyes of the fews, with whom the 
 profession of a publican involved a sort of religious and 
 national apostasy. To take service under Ccesar, as the 
 agent of an odious and oppressive exaction, was tacitly ■ 
 to recognise the domination of the foreigner, not only, 
 as with others, to suffer it. Was not the man who could 
 do this a mere hypocrite to call himself a son of Israel 
 and go up to the Temple to present offerings which were 
 thus def ied? On certain occasions, even Jesus Himself 
 seemed to have adopted this way of looking at the matter. 
 for He did not hesitate to say, when He was speaking of 
 the disciple who neglected to hear the Church : « Let 
 him be unto thee as a heathen man and a publican. » 
 
 For all that, however, there were honest men even 
 amongst the publicans, who suffered from, without 
 understanding, the popular prejudice against them. 
 
 There had been some such amongst the disciples of fohn 
 the Baptist, and he had not told them to give up their 
 calling, but had merely urged them to pursue it honestly. 
 
 In spite of this, great must have been the astonishment 
 of the disciples, when fesus called to Him a publican, 
 named Levi bar Alpha.'us, or Levi, the son of Alpcvhus, 
 hence forth to be know as Matthew, a name signifying 
 « the gift of God ». He himself must fully have 
 realised the value of that gift, and his heart must have 
 been overflowing with gratitude. It is this feeling 
 
 Im perial 
 of towns, 
 collectors 
 
 Saint Malt! 
 
 have endeavoured to express. 
 
 The lost Piece of Silver 
 
 Saint Luke — Chap. 15 
 
 ut quas mulier habens 
 drachmas decem, si per- 
 I diderit drachmam unam, 
 j nonne accendit lucernam, 
 I et everrit domum, et quae¬ 
 rit diligenter donec inveniat? 
 
 9. Et cum invenerit, convocat amicas 
 
 ither what woman hav¬ 
 ing ten pieces of silver, 
 I if she lose one piece, 
 " doth not light a candle, 
 and sweep the house, 
 and seek diligently till she find 
 it? 
 
 9. And when she hath found it. 
 
 
Jesus sat at meat with Matthew 
 
 Saint Matthew — Chap. 9 
 
 t factum est, discumbente 
 eo in domo, ecce multi 
 publicani et peccatores 
 venientes , discumbebant 
 cum Jesu et discipulis 
 
 11. Et videntes pharisaei, dicebant 
 discipulis ejus : Quare cum publicanis 
 et peccatoribus manducat magister ve¬ 
 ster ? 
 
 12. At fesus audiens, ait : Non est 
 opus valentibus medicus, sed male ha¬ 
 bentibus. 
 
 13. Euntes autem discite quid est : 
 Misericordiam volo, et non sacrificium. 
 
 nd it came to pass, as Jesus 
 sat at meat in the house, 
 behold, many publicans 
 and sinners came and sat 
 down with him and his 
 
 disciples. 
 
 11. And when the Pharisees saw it, 
 they said unto his disciples, Why eateth 
 your Master with publicans and 
 sinners? 
 
 12. But when jesus heard that , he 
 said unto them,They that be whole need 
 not a physician, but they that are sick. 
 
 13. But go ye and learn what that 
 meaneth. I will have mercy, and not 
 
Non enim veni vocare justos, sed pec- sacrifice : for I am not come to call the 
 catores. righteous, but sinners to repentance. 
 
 Christ healing the withered hand 
 
 Saint Mark — Chap. 3 
 
 t introivit iterum in synago¬ 
 gam. Et erat ibi homo ha¬ 
 bens manum aridam. 
 
 2. Et observabant eum si sabbatis 
 curaret, ut accusarent illum. 
 
 nd he entered again into the 
 synagogue; and there was a 
 man there which had a wi¬ 
 thered hand. 
 
 they watched him, whether he 
 would heal him on the sabbath day; that 
 they might accuse him. 
 
 2. And 
 
3- Et ait homini habenti manum ari 
 dam : Surge in medium. 
 
 4. Et dicit 
 eis : Licet 
 sabbatis be¬ 
 ne facere, an 
 male? ani¬ 
 mam salvam 
 facere, an 
 perdere ? At 
 illi tacebant. 
 
 5. Et cir¬ 
 cumspiciens 
 eos cum ira, 
 c o ntristatus 
 super caeci¬ 
 tate cordis eo¬ 
 rum, dicit ho¬ 
 mini : Exten¬ 
 de manum 
 tuam. Et ex¬ 
 tendit, et re¬ 
 stituta est 
 manus illi. 
 
 Christ healing the withered 
 
 3. And he saith unto the man which 
 had the withered hand, Stand forth. 
 
 4. And he 
 saith unto 
 them , Is it 
 lawful to do 
 good on the 
 sabbath days, 
 or to do evil ? 
 to save life, or 
 to kill ? But 
 they held 
 their peace. 
 
 5. And when 
 he had looked 
 round about 
 on them with 
 anger, being 
 grieved lor the 
 hardness of 
 their hearts, 
 he saith unto 
 the man, 
 Stretch forth 
 thine hand. 
 
 And he 
 stretched it 
 out : and his 
 hand was 
 restored whole 
 as the other. 
 
 According to an old tradition related in the Apocryphal Gospel op the Navarettes, or of 
 the Ehionite Christians, the man with the withered hand was a stone-cutter or mason. Saint 
 Jerome sees in this incident atype of Judaism,in which the hand without strength had become 
 useless and incapable of cooperating in the building of the Temple op God. 
 
 We are told in the sacred text, that the enemies of Jesus, seeing Him with a sufferer on 
 the Sabbath day « watched Him, that they might accuse Him », in public, if He healed him. 
 Such an idea seems very strange to us, but it was less so in the eyes of Jewish formalists, 
 accustomed as they were to all manner of petty prejudices. The Jewish laws relating to 
 the Sabbath, led to positively fantastic discussions between the Rabbis: indeed, they themselves 
 came to the conclusion that it was impossible to get at the full truth on the subject; all the 
 
_-w 
 
 1 18 
 
 THE MINISTRY 
 
 more reason was there to give up the idea of an absolute rigidity of observance. Certain 
 amongst the Rabbis held that if the Jewish people could observe exactly two Sabbath days, 
 they would be delivered prom all their woes. 
 
 The Gospel narrative tells us that, at the time of Our Lord’s Ministry, it was lawful , « if 
 a sheep fell into a pit on the Sabbath day,... to lift it out »; later, however, this concession 
 was withdrawn , and the Rabbis only grudgingly permitted the necessary feeding of animals 
 on the seventh day. It was also forbidden to peel or cook an apple, to kill a flea, a fly or any 
 other insect larger than a certain specified si^e, or to play on any instrument loud enough to 
 wake a sleeping infant. Yet the sect known as that of the Samaritans did not consider all these 
 rules quite severe enough. To them, it was against the law of the Sabbath to light a fire, or 
 to move prom ones place por any reason, except to go to prayer, or to occupy oneself in any 
 way, except by reading the Bible. They actually called the Sabbath day their bride, and 
 prided themselves on being its exclusive possessors, and in shutting out from its enjoyment 
 all the peoples of the world. 
 
 The Enemy sowing Tares 
 
 Saint Matthew — Chap. 13 
 
 A street in Jerusalem. 
 
 liam parabolam proposuit 
 illis, dicens : Simile fac¬ 
 tum est regnum caelorum 
 homini, qui seminavit bo¬ 
 num semen in agro suo. 
 
 25. Cum autem dormi¬ 
 rent homines, venit inimi¬ 
 cus ejus, et superseminavit 
 zizania in medio tritici, et 
 abiit. 
 
 26. Cum autem crevisset 
 herba et fructum fecisset, 
 tunc apparuerunt et ziza¬ 
 nia. 
 
 27. Accedentes autem 
 servi patrisfamilias, dixe¬ 
 runt ei : Domine, nonne 
 bonum semen seminasti in 
 agro tuo? Unde ergo habet 
 zizania ? 
 
 nother parable put he forth 
 unto them, saying, The 
 kingdom of heaven is li¬ 
 kened unto a man which 
 sowed good seed in his 
 field : 
 
 25. But while men slept, 
 his enemy came and sowed 
 tares among the wheat, and 
 went his way. 
 
 26. But when the blade 
 was sprung up, and brought 
 forth fruit, then appeared 
 the tares also. 
 
 27. So the servants of the 
 householder came and said 
 unto him, Sir, didst not 
 thou sow good seed in thy 
 field? from whence then 
 hath it tares ? 
 
THE ENEMY SOWING TARES 
 
 1 19 
 
 28. Et ait illis : Inimicus homo hoc 
 fecit. Servi autem dixerunt : Vis, imus 
 et colligimus ea ? 
 
 2 9. Et ait : Non, ne forte colligentes 
 zizania, era¬ 
 dicetis simul 
 cum eis et tri¬ 
 ticum. 
 
 30. Sinite 
 utraque cres¬ 
 cere usque ad 
 messem; et in 
 tempore mes¬ 
 sis dicam mes¬ 
 soribus : Colli¬ 
 gite primum 
 zizania, et al¬ 
 ligate ea in 
 fasciculos ad 
 comburen¬ 
 dum; triticum 
 autem congre¬ 
 gate in hor¬ 
 reum meum. 
 
 28. He said unto them, An enemy 
 hath done this. The servants said unto 
 him, Wilt thou then that we go and ga¬ 
 ther them up ? 
 
 29. But he said, Nay; lest while ye 
 gather up the 
 tares, ye root 
 up also the 
 wheat with 
 them. 
 
 30. Let both 
 grow together 
 until the har¬ 
 vest : and in 
 the time of 
 harvest I will 
 say to the reap¬ 
 ers, Gather ye 
 together first 
 the tares, and 
 bind them in 
 bundles to burn 
 them : but ga¬ 
 ther the wheat 
 into my barn. 
 
 wearing a royal 
 diadem. A ccord- 
 ing to some ac¬ 
 counts there was 
 a fiery furnace 
 in the interior 
 of the statue, and at the time of sacrifice, 
 children were placed in the hands of the 
 monster, and then, by some mechanical 
 contrivance, hoisted into his mouth, from 
 which they were drawn into, and consumed 
 by the fire below. The place under notice was 
 called Tophet, a word, meaning « drums », 
 because, it is said, those instruments of mu¬ 
 sic were beaten to drown the sobs and cries of 
 the children sacrificed to the god. 
 
 The land¬ 
 scape we repre¬ 
 sent in our en¬ 
 graving is a cor¬ 
 ner 0 f the valley 
 of Hinnom, si¬ 
 tuated on the south of Jerusalem. This valley 
 was looked upon with a kind of terror on ac¬ 
 count of the horrors which it had witnessed. 
 
 It was, in fact, near here, and no doubt, 
 not far from the rocks shutting in the val¬ 
 ley, that at one time rose up a temple sacred 
 to Moloch, where human victims were sacri¬ 
 ficed. The image of the god, who was seated 
 on a throne, was of bronze, and was made 
 in the form of a man, with the head of a bull, 
 
The Pharisees and the Herodians 
 
 •:* 
 
 Saint Mark 
 
 ffc pi« g a rtl xeuntes autem pharisaei, sta- 
 * tim cum herodianis consi¬ 
 lium faciebant adversus 
 tm eum, quomodo eum perde¬ 
 rent. SANCT. MARC. - C. 3. 
 
 - Chap. 3 
 
 nd the Pharisees went forth, 
 and straightway took counsel 
 with the Herodians against 
 him, how they might des¬ 
 troy him. SAINT MARK. - CH. 3. 
 
 The spot represented m our engraving is near a synagogue, and trees had been planted 
 there to afford shelter from the sun to the doctors who frequented it to talk together. The 
 trees chosen were cypresses, pines and cedars, all of a more or less sombre aspect, harmonis¬ 
 ing well with and accentuating the secluded character of this place sacred to meditation. 
 Seats were contrived in the stone walls, so that the doctors could sit at their ease. 
 
The Ordaining of the Twelve Apostles 
 
 Saint Mark — Chap. 3 
 
 t ascendens in montem, 
 vocavit ad se quos voluit 
 ipse; et venerunt ad eum. 
 
 14. Et fecit ut essent 
 duodecim cum illo, et ut mitteret eos 
 praedicare. 
 
 15. Et dedit illis potestatem curandi 
 infirmitates et ejiciendi daemonia. 
 
 16. Et imposuit Simoni nomen Pe¬ 
 trus ; 
 
 HI nd he goeth up into a 
 mountain, and calleth unto 
 him whom he would: and 
 they came unto him. 
 
 14. And he ordained 
 twelve, that they should be with him, and 
 that he might send them forth to preach, 
 
 15. And to have power to heal 
 sicknesses, and to cast out devils : 
 
 16. And Simon he surnamed Pe¬ 
 ter; 
 
THE MINISTRY 
 
 17. Et Jacobum Zebedaei, et Joan- 17. And James the son of Zebedee, 
 
 nem fratrem Jacobi, et imposuit eis 
 nomina Boanerges, quod est, Filii to¬ 
 nitrui ; 
 
 18. Et Andream, et Philippum, et 
 Bartholomteum, et Matthaeum, et Tho- 
 mam, et Jacobum Alphaei, et Thad- 
 dseum, et Simonem Cananaeum, 
 
 19. Et Judam Iscariotem, qui et tra¬ 
 didit illum. 
 
 and John the brother of James; and he 
 surnamed them Boanerges, which is, 
 The sons of thunder : 
 
 18. And Andrew, and Philip, and 
 Bartholomew, and Matthew, and Thom¬ 
 as, and James the son of Alphsus, and 
 Thaddasus, and Simon the Canaanite, 
 
 19. And Judas Iscariot, which also 
 betrayed him : 
 
 The two Women at the mill 
 
 Saint Matthew — Chap. 2.4 
 
 tes in mola : 
 una assumetur 
 et una relin- 
 .quetur. 
 
 42. Vigilate 
 ergo, quia ne¬ 
 scitis qua hora 
 Dominus ve¬ 
 ster venturus 
 sit. 
 
 ni 1 1 ne two 
 
 43. Illudau- 
 tem scitote, quoniam si sciret pater¬ 
 familias qua hora fur venturus esset, 
 vigilaret utique, et non sineret perfodi 
 domum suam. 
 
 44. Ideo et vos estote parati, quia 
 qua nescitis hora Filius hominis ven¬ 
 turus est. 
 
 shall he grind- 
 ingat the mill ; 
 the one shall be 
 taken, and the 
 other left. 
 
 42. Watch 
 therefore : for 
 ye know not 
 what hour your 
 Lord doth 
 
 .. T, 
 
 43. But 
 
 know this, that if the goodman of the 
 house had known in what watch the thief 
 would come, he would have watched, 
 and would not have suffered his house 
 to be broken up. 
 
 44. Therefore be ye also ready : for 
 in such an our as ye think not the Son 
 of man cometh. 
 
WHEN YE COME INTO AN HOUSE, SALUTE IT 
 
 When ye come into an house, salute it 
 
 Saint Matthew — Chap, io 
 
 15. Amen dico 
 vobis : Tolerabi¬ 
 lius erit terras So¬ 
 domorum et Go- 
 morrhasorum, in die judicii, quam 
 civitati. 
 
 When ye come into an house, saluti 
 
 illi 
 
 15 . Verily I 
 say unto you, It 
 shall be more to¬ 
 lerable for the 
 land of Sodom and Gomorrha in the day 
 of judgment, than for that city. 
 
 quamcumque autem ci¬ 
 vitatem aut castellum in¬ 
 traveritis, interrogate quis 
 in ea dignus sit; et ibi 
 manete donec exeatis. 
 
 12. Intrantes autem in domum, salu¬ 
 tate eam, dicentes: 
 
 Pax hui domui. 
 
 nd into whatsoever city or 
 town ye shall enter,enquire 
 who in it is worthy; and 
 there abide till ye go 
 thence. 
 
 12. And when ye come into an 
 house, salute it. 
 
 13. Et si quidem 
 fuerit domus illa 
 digna, veniet pax 
 vestra super eam ; 
 si autem non fue¬ 
 rit digna, pax ve¬ 
 stra revertetur ad 
 vos. 
 
 13. And if the 
 house be worthy, 
 let your peace come 
 upon it : but if it 
 be not worthy, let 
 your peace return 
 to you. 
 
 14. Et quicum- 
 que non receperit 
 vos, neque audie¬ 
 rit sermones ve¬ 
 stros, exeuntes 
 foras de domo vel 
 civitate, excutite 
 pulverem de pedi¬ 
 bus vestris. 
 
 14. And who¬ 
 soever shall not re¬ 
 ceive you, nor hear 
 your words, when 
 ye depart out of 
 that house or city, 
 shake off the dust 
 of your feet. 
 
 # 
 
124 
 
 THE MINISTRY 
 
 
 Jesus asleep during the storm 
 
 Saint Mark — Chap. 4 
 
 t dimittentes turbam, as¬ 
 sumunt eum ita ut erat 
 in navi ; et alis naves 
 erant cum illo. 
 
 37. Et facta est procella magna venti, 
 et fluctus mittebat in navim, ita ut im¬ 
 pleretur navis. 
 
 38. Et erat ipse in puppi super cer¬ 
 vical dormiens; et excitant eum, et 
 
 nd when they had sent away 
 the multitude, they took 
 him even as he was in the 
 ship. And there were also 
 with him other little ships. 
 
 37. And there arose a great storm of 
 wind, and the waves beat into the ship, 
 so that it was now full. 
 
 38. And he was in the hinder part of 
 the ship, asleep on a pillow: and they 
 
JESUS STILLING THE TEMPEST 
 
 dicunt illi : Magister, non ad te perti- awake him, and say unto him, Master, 
 net quia perimus? carest thou not that we perish? 
 
 Jesus stilling the tempest 
 
 Jesus stilling the tempest. 
 
 pfT exurgens comminatus 
 est vento, et dixit mari : 
 Tace, obmutesce. Et ces- 
 * savit ventus, et facta est 
 tranquillitas magna. 
 
 40. Et ait illis : Quid timidi estis ? 
 necdum habetis fidem ? Et timuerunt 
 timore magno, et dicebant ad alteru¬ 
 trum : Quis, putas, est iste, quia et 
 ventus et mare obediunt ei? 
 
 SANCT. MARC. - C. 4. 
 
 nd he arose, and rebuked 
 the wind and said unto 
 the sea, Peace, be still. 
 And the wind ceased, and 
 there was a great calm. 
 40. And he said unto them, Why 
 are ye so fearful ? how is it that ye have 
 no faith? 
 
 SAINT MARK - CH. 4. 
 
THE MINISTRY 
 
 On the coasts of Judaea, there are still to be seen boats of considerable si^e, which can be 
 navigated either with oars or sails. In the narrower portion of the stern, referred to by Saint 
 Mark as the « hinder part of the ship » there was a small cabin in which, no doubt, Jesus was 
 asleep. The sacred text tells us that He had His head upon a pillow, a small detail which 
 proves that the vessel was of sufficient importance to have some furniture in its cabin. 
 
 In the Villages, the sick were brought unto Him 
 
 Saint Mark — Chap. 6 
 
 |t percurrentes universam re¬ 
 gionem illam, coeperunt in 
 grabatis eos qui se male 
 habebant circumferre, ubi 
 audiebant eum esse. 
 
 56. Et quocumque introibat, 
 in vicos, vel in villas, aut ci¬ 
 vitates, in plateis ponebant 
 infirmos, et deprecabantur 
 eum, ut vel fimbriam vesti¬ 
 menti ejus tangerent; et quot¬ 
 quot tangebant eum salvi 
 fiebant. 
 
 Jewish Bible at Jerusalem. 
 
 Iu the synagogues of Jerusalem, 
 several examples may still be seen 
 of Bibles of the kind rep resented 
 in our engraving. The left hand 
 scroll of manuscript, as it closed or unrolled, 
 communicated a similar movement to that on 
 the right, and the priest could then read the 
 writing laid bare between the two. As a rule, 
 
 d ran through that whole 
 region round about, and 
 began to carry about in beds 
 those that where sick, where 
 they heard he was. 
 
 56. And whithersoever he 
 entered, into villages, or cities, 
 or country, they laid the sick in 
 the streets, and besought him 
 that they might touch if it 
 were but the border of his gar¬ 
 ment : and as many as touched 
 him were made whole. 
 
 these scrolls are of very ancient 
 date and are enriched with orna¬ 
 ments in stiver repousse work, on 
 a velvet ground of a very deep red 
 colour. The reader is generally attended by a 
 clerk, who assists him by pointing out the pass¬ 
 age to be given with a small rod, ending in 
 a silver hand. 
 
MY NAME IS LEGION 
 
 My name is Legion 
 
 Saint Mark — Chap. 5 
 
 Valley 0/ Hinnom. 
 
 nd they came over unto the 
 other side of the sea, into 
 the country of the Gada- 
 renes. 
 
 2. And when he was 
 come out of the ship, immediately there 
 met him out of the tombs a man with 
 an unclean spirit, 
 
 3. Who had his dwelling among the 
 tombs; and no man could bind him, no, 
 not with chains : 
 
 4. Because 
 that he had 
 been often 
 bound with 
 fetters and 
 chains, and 
 the chains 
 had been 
 plucked 
 asunder by 
 him, and the 
 fetters bro- 
 keninpieces: 
 
 neither 
 could any 
 
 venerunt trans fretum 
 maris in regionem Gera- 
 senorum. 
 
 2. Et exeunti ei de navi, 
 statim occurrit de monumentis homo in 
 spiritu immundo, 
 
 3. Qui domicilium habebat in monu¬ 
 mentis ; et neque catenis jam quisquam 
 poterat eum ligare, 
 
 4. Quoniam 
 saspe compe¬ 
 dibus et ca¬ 
 te n i s v i ne¬ 
 tus, dirupis¬ 
 set catenas, 
 et compedes 
 comminuis - 
 set, et nemo 
 poterat eum 
 domare. 
 
 5. Et semper die ac nocte in monu¬ 
 mentis et in montibus erat, clamans et 
 concidens se lapidibus. 
 
 6. Videns autem Jesum a longe, 
 cucurrit et adoravit eum; 
 
 7. Et clamans voce magna, dixit : 
 Quid mihi et tibi, Jesu, Fili Dei altis- 
 simi? adjuro te per Deum, ne me tor¬ 
 queas. 
 
 man tame him. 
 
 5. And always, night and day, he was 
 in the mountains, and in the tombs, 
 crying, and cutting himself with stones. 
 
 6. But when he saw Jesus afar off, he 
 ran and worshipped him, 
 
 7. And cried with a loud voice and 
 said, What have I to do with thee, Jesus, 
 thou , Son of the most high God ? I ad¬ 
 jure thee by God,that thou torment me not. 
 
THE MINISTRY 
 
 8. Dicebat enim illi : Exi, spiritus im¬ 
 munde, ab homine. 
 
 9. Et interrogabat eum : Quod tibi 
 nomen est ? Et dicit ei : Legio mihi 
 nomen est, quia multi sumus. 
 
 10. Et deprecabatur eum multum, ne 
 se expelleret extra regionem. 
 
 8. For he said unto him, Come out 
 of the man, thou unclean spirit. 
 
 9. And he asked him, What is thy 
 name ? And he answered, saying, My 
 name is Legion : for we are many. 
 
 10. And he besought him much 
 that he would not send them away out 
 of the country. 
 
THE TWO MEN POSSESSED WITH DEVILS 
 
 129 
 
 The two Men possessed with Devils. J.-J. T 
 
 The two Men possessed with Devils 
 
 Saint Matthew — Chap. 8 
 
 t cum venisset trans fre¬ 
 tum in regionem Gerase- 
 norum, occurrerunt ei 
 duo habentes dtemonia, 
 de monumentis exeuntes, 
 sasvi nimis, ita ut nemo posset transire 
 per viam illam. 
 
 29. Et ecce clamaverunt, dicentes : 
 Quid nobis et tibi, Jesu, Fili Dei ? Ve¬ 
 nisti huc ante tempus torquere nos? 
 
 nd when he was come to 
 the other side into the 
 country of the Gerge- 
 senes, there met him two 
 possessed with devils, 
 coming out of the tombs, exceeding 
 fierce, so that no man might pass by 
 that way. 
 
 29. And, behold, they cried out, 
 saying, What have we to do with thee, 
 Jesus, thou Son of God? art thou come 
 hither to torment us before the time? 
 
 17 
 
13 ° 
 
 THE MINISTRY 
 
 The Good Shepherd 
 
 Saint John — Chap, io 
 
 go sum pastor bonus. Bonus 
 j pastor animam suam dat 
 i pro ovibus suis; 
 
 ...... . .. 12. Mercenarius autem, 
 
 et qui non est pastor, cujus non sunt 
 oves propriae, videt 
 lupum venientem, et 
 dimittit oves, et fugit; 
 et lupus rapit et dis¬ 
 pergit oves. 
 
 i 3. Mercenarius au¬ 
 tem fugit, quia mer¬ 
 cenarius est et non 
 pertinet ad eum de 
 ovibus. 
 
 13. The hireling 
 fleeth, because he is an 
 hireling, and careth 
 not for the sheep. 
 
 14. Ego sum pastor 
 bonus, et cognosco 
 meas, et cognoscunt 
 me meae. 
 
 14. I am the good 
 shepherd, and know 
 my sheep , and am 
 known of mine. 
 
 15. Sicut novit me 
 Pater, et ego agnosco 
 Patrem ; et animam 
 meam pono pro ovi¬ 
 bus meis. 
 
 15. As the Father 
 knoweth me, even so 
 know I the Father : 
 and I lay down my 
 life for the sheep. 
 
 16. And other sheep 
 I have, which are not 
 of this fold : them 
 also I must bring, and 
 they shall hear my 
 voice; and there shall be one fold, and 
 one shepherd. 
 
 17. Therefore doth my Father love me, 
 
 am the good shepherd : the 
 good shepherd giveth his life 
 for the sheep. 
 
 12. But he that is an hire¬ 
 ling, and not the shepherd, whose own 
 the sheep are not,seeth 
 the wolf coming, and 
 leaveth the sheep, and 
 fleeth : and the wolf 
 catcheth them, and 
 scattereth the sheep. 
 
 16. Et alias oves 
 habeo, quas non sunt 
 ex hoc ovili ; et illas 
 oportet me adducere, 
 et vocem meam au¬ 
 dient, et fiet unum ovile et unus pastor. 
 
 The Good Shepherd. 
 
 17. Propterea me diligit Pater, quia 
 
How often I have seen a 
 shepherd carrying a lost 
 lamb over the rocks on his 
 way to the sheepfold l He 
 holds it on his shoulders with 
 its feet held against his 
 breast, and many a time have 
 I seemed to recognise a like¬ 
 ness to the Christ in the fea¬ 
 tures of some such carer for 
 the sheep, a fact which to my 
 mind made the symbol yet 
 more striking. I was the 
 more impressed with this, 
 when, as was sometimes the 
 case, the shepherd had his 
 head bound up, telling of 
 
 The swine driven into the sea 
 
 Saint Matthew — Chap. 8 
 
 rat autem non longe ab 
 i; illis grex multorum por- 
 * corum pascens. 
 
 Daemones autem ro¬ 
 gabant eum, dicentes : Si 
 ejicis nos hinc, mitte nos in gregem 
 porcorum. 
 
 32. Et ait illis : Ite. At illi exeuntes 
 abierunt in porcos, et ecce impetu abiit 
 totus grex per praeceps in mare; et 
 mortui sunt in aquis. 
 
 33. Pastores autem fugerunt, et ve¬ 
 nientes in civitatem, nuntiaverunt 
 
 M|nd there was a good way 
 off from them an herd of 
 || many swine feeding. 
 
 ;i. So the devils be- 
 H 1 sought him, saying, If 
 thou cast us out, suffer us to go away 
 into the herd of swine. 
 
 32. And he said unto them,Go. And 
 when they were come out, they went 
 into the herd of swine : and, behold, 
 the whole herd of swine ran violently 
 down a steep place into the sea, and 
 perished in the waters. 
 
 33. And they that kept them fled, 
 andwenttheirways into the city, and told 
 
The si 'ine .iri: 
 
 We know that 
 by the law of 
 Moses swine were 
 declared unclean, 
 as well as all other 
 animals, with un- 
 d iv ided hoofs,w ith 
 t h ose w h icli, 
 though their hoofs 
 were cloven, did 
 not chew the cud. 
 
 Perhaps, in the 
 case of the swine , 
 hygienic conside¬ 
 rations had some¬ 
 thing to do with 
 the prohibition, 
 but, however that 
 may have been, 
 that prohibition 
 was very distinct; 
 the Jews were for¬ 
 bidden either to eat their flesh or to offer 
 them up in sacrifice in the Temple. The use of 
 anything made from any part of these ani¬ 
 mals. was equally prohibited, but, in spite 
 
 n t nil Hi,’ C/ 7 t'fl c li'trli n ii c /vi'Z/ti'ii T.,r,\c nC C 2..-, 
 
 of all th ese restrictions, certain fews o f Ga¬ 
 lilee, which was on the borders of districts in¬ 
 habited by the Gen tiles, owned large herds o f 
 swine, as a speculation, and made consider¬ 
 able sums of money by so doing. Not being 
 able, according to the terms of the law, to keep 
 these animals themselves, they had them look¬ 
 ed after by Gentile swine-herds, and sold 
 them later, to the Romans, or the heathen in¬ 
 habitants of Tyre and Sidon, and of the shores 
 
 every thing, and what was befallen to the 
 possessed of the 
 devils. 
 
 34. And, be¬ 
 hold, the whole 
 city came out to 
 meet Jesus: and 
 when they saw 
 him, they be¬ 
 sought him that 
 he would depart 
 out of their 
 coasts. 
 
 of the Mea’iterra- 
 ne an adjoining 
 the country of 
 Galilee. 
 
 On the further 
 side of the lake of 
 Galilee, in the 
 heathen portion 
 of Palestine, there 
 were desert dis¬ 
 tricts of consider¬ 
 able extent, well 
 suited to the keep¬ 
 ing of swine, and 
 they were herded 
 together there in 
 great numbers.Je- 
 sus sometimes vi¬ 
 sited these wilds, 
 attracted doubt¬ 
 less, by the know¬ 
 ledge of the op¬ 
 pression and miseries of every kind, weigh¬ 
 ing down its inhabitants. It would ap¬ 
 pear, however, from the Gospel narrative, 
 that the presence of the Saviour, and the 
 miracles performed by Him, inspired the 
 people with terror rather than with grati¬ 
 tude. These rude, untutored peasants mourn¬ 
 ed more over the loss of a herd of swine 
 than they rejoiced at the advent of a pro¬ 
 phet. The extraordinary scene described by 
 the Evangelists, filled them with nameless 
 dread, instead of leading them to reflect on 
 its true meaning, and they fled, beseeching 
 fesus « to depart out of their coasts >✓. 
 
The Raising of Jairus’ daughter 
 
 Saint Mark 
 
 venit quidam de archi¬ 
 synagogis nomine Jairus; 
 et videns eum, procidit 
 ad pedes ejus, 
 
 23. Et deprecabatur eum multum, 
 dicens : Quoniam filia mea in extremis 
 est; veni, impone manum super eam, 
 ut salva sit et vivat. 
 
 24. Et abiit cum illo, et sequebatur 
 eum turba multa, et comprimebant eum. 
 
 Chap. 5 
 
 nd, behold, there cometh 
 one of the rulers of the 
 synagogue, Jairus by 
 name; and when he saw 
 him, he fell at his feet, 
 
 2 3. And besought him greatly,saying, 
 My little daughter lieth at the point of 
 death : I pray thee , come and lay thy 
 hands on her, that she may be healed ; 
 and she shall live. 
 
 24. And Jesus went with him; and 
 much people followed him, and throng¬ 
 ed him. 
 
THE MINISTRY 
 
 Magi- 
 
 35. Adhuc eo loquente, veniunt ab 
 archisynagogo, dicentes : Quia filia tua 
 mortua est; quid ultra vexas 
 strum ? 
 
 36. Jesus autem, audito verbo quod 
 dicebatur , ait archisynagogo : Noli 
 timere; tantummodo 
 
 crede. 
 
 37. Et non admisit 
 quemquam se sequi, 
 nisi, Petrum, et Jaco- 
 bum, et Joannem fra¬ 
 trem Jacobi. 
 
 38. Et veniunt in 
 domum archisyna¬ 
 gogi; et videt tumul¬ 
 tum, et flentes, et 
 ejulantes multum. 
 
 3g. Et ingressus, 
 ait illis : Quid tur¬ 
 bamini et ploratis ? 
 puella non est mortua, 
 sed dormit. : 
 
 ■ y--;’»' .Vigi "i 
 
 wMJLz-. 
 
 40. Et irridebant 
 
 T • YT : . 
 
 eum. Ipse vero, eiec- 
 
 1 ’ j . ■ BiV-.t voub or Job s Well. 
 
 tis omnibus, assumit 
 
 patrem et matrem puelis, et qui secum 
 
 erant, et ingreditur ubi puella erat jacens. 
 
 41. Et tenens manum puelis, ait illi: 
 Talitha, cumi; quod est interpretatum: 
 Puella (tibi dico), surge. 
 
 5. While he yet spake, there came 
 from the ruler of the synagogue’s house 
 certain which said, Thy daughter is dead: 
 why troublest thou the Master any further? 
 
 36. As soon as Jesus heard the word 
 that was spoken, he saith unto the ruler of 
 the synagogue, Be not 
 . , ! afraid, only believe. 
 
 37. And he suffered 
 no man to follow him, 
 save Peter, and James, 
 and John the brother 
 of James. 
 
 38. And he cometh 
 to the house of the 
 ruler of the synagogue, 
 and seeth the tumult, 
 and them that wept 
 and wailed greatly. 
 
 39. And when he 
 was come in, he saith 
 unto them, Why make 
 ye this ado, and weep ? 
 the damsel is not dead, 
 but sleepeth. 
 
 40. And they 
 laughed him to scorn. 
 But when he had put 
 
 them all out, he taketh the father and 
 the mother of the damsel, and them 
 that were with him, and entereth in where 
 the damsel was lying. 
 
 41. And he took the damsel by the 
 hand, and said unto her, Talitha cumi; 
 which is, being interpreted, Damsel, I 
 say unto thee, arise. 
 
 42. And straightway the damsel arose, 
 and walked; for she was of the age of 
 twelve years. And they were astonished 
 with a great astonishment. 
 
— 
 
THE DUMB MAN POSSESSED WITH A DEVIL 135 
 
 43. Et praecepit illis vehementer ut 43. And he charged them straitly 
 
 nemo id sciret; et dixit dari illi man- that no man should know it; and com- 
 ducare. manded that something should be given 
 
 her to eat. 
 
 Jesus preaching by the sea side 
 
 Saint Matthew — Chap. 13 
 
 In wandering 
 slowly on foot by 
 the Sea of T iberias 
 in the neighbour¬ 
 hood of Mag dal a, 
 near so-called the 
 Horns of Hattin, 
 rocks occur at in¬ 
 tervals, any one o f 
 which might very 
 well serve as a seat for a. teacher wishing to 
 address a crowd. Why should not fcsus, who, 
 the Evangelists tell us, often taught the peo- 
 
 The Sea of Tibcn 
 
 pie by the sea, have 
 used one of these 
 very stones ? It 
 seems to us, that 
 we are q u ite justi¬ 
 fied in assuming 
 that He did, espe¬ 
 cially as the sur- 
 j.-j. t. rounding dictrids 
 are lofty, render¬ 
 ing the place very suitable to His purpose, 
 from an acoustic point of view. 
 
 jN illo 
 d i e 
 I exiens 
 Jesus 
 de domo, sede¬ 
 bat secus mare. 
 
 The dumb man possessed with a devil 
 
 Saint Matthew — Chap. 12 
 
 I unc oblatus est ei daemonium 
 habens, caecus et mutus; et 
 curavit eum, ita ut loquere- 
 tur et videret. 
 
 23. Et stupebant omnes turbae, et 
 
 ?***PSjj hen was brought unto him one 
 possessed with a devil, blind 
 and dumb : and he healed 
 him, insomuch that the blind 
 and dumb both spake and saw. 
 
 23. And all the people were amazed, 
 
136 THE MINISTRY 
 
 dicebant : Numquid hic est filius David? 
 
 24. Pharisasi autem audientes, di¬ 
 xerunt : Hic non ejicit daemones nisi 
 in Beelzebub, principe daemoniorum. 
 
 25. Jesus autem sciens cogitationes 
 eorum, dixit eis : Omne regnum divi¬ 
 sum contra se, desolabitur; et omnis 
 civitas vel domus divisa contra se, non 
 stabit. 
 
 26. Et si Satanas Satanam ejicit, ad¬ 
 versus se divisus est; quomodo ergo 
 stabit regnum ejus? 
 
 27. Et si ego in 
 Beelzebub ejicio 
 daemones, filii ve¬ 
 stri in quo eji¬ 
 ciunt? Ideo ipsi ju¬ 
 dices vestri erunt. 
 
 2 8. Si autem ego 
 in Spiritu Dei eji¬ 
 cio daemones, igi¬ 
 tur pervenit in vos 
 regnum Dei. 
 
 29. Aut quomo¬ 
 do potest quis¬ 
 quam intrare in 
 domum fortis, 
 et vasa ejus di¬ 
 ripere, nisi prius 
 alligaverit fortem ? 
 et tunc domum 
 illius diripiet. 
 
 30. Qui non est 
 mecum contra me 
 est; et qui non 
 congregat mecum 
 
 and said, Is not this the son of David ? 
 
 24. But when the Pharisees heard zV, 
 they said, This follow doth not cast out 
 devils, but by Beelzebub the prince of 
 the devils. 
 
 25. And Jesus knew their thoughts, 
 and said unto them, Every kingdom di¬ 
 vided against itself is brought to desola¬ 
 tion; and every city or house divided 
 against itself shall not stand : 
 
 26. And if Satan cast out Satan, he is 
 divided against himself; how shall then 
 his kingdom stand? 
 
 27. And if I by 
 Beelzebub cast out 
 devils,by whom do 
 your children cast 
 them out ? there¬ 
 fore they shall be 
 your judges. 
 
 28. But if I cast 
 out devils by the 
 Spirit of God, then 
 the kingdom of 
 God is come unto 
 you. 
 
 29. Or else how 
 can one enter into 
 a strong man’s 
 house, and spoil 
 his goods, except 
 he first bind the 
 strong man? and 
 then he will spoil 
 his house. 
 
 30.Hethatisnot 
 with me is against 
 me; and he that 
 gathereth not with me scattereth abroad. 
 
 spargit. 
 
HEALING OF THE WOMAN WITH THE ISSUE OF BLOOD 
 
 Healing of the woman with the issue of blood 
 
 Saint Mark — Chap. 5 
 
 t mulier quae erat in pro¬ 
 fluvio sanguinis annis duo¬ 
 decim, 
 
 26. Et fuerat multa per¬ 
 pessa a compluribus medicis; et ero¬ 
 gaverat omnia 
 sua, nec quid¬ 
 quam profece¬ 
 rat, sed magis 
 deterius habe¬ 
 bat; 
 
 nd a certain woman, which 
 had an issue of blood twelve 
 years, 
 
 26. And had suffered ma¬ 
 ny things of many physicians, and had 
 spent all that she 
 had, and was no¬ 
 thing bettered, 
 but rather grew 
 worse, 
 
 27. Cum au- 
 disset de Jesu , 
 venit in turba 
 retro, et tetigit 
 ve s t i m en turn 
 ejus; 
 
 27. When she 
 had heard of Je¬ 
 sus, came in the 
 press behind , 
 and touched his 
 garment. 
 
 28. Dicebat 
 enim : Quia si 
 vel vestimen¬ 
 tum ejus tetige¬ 
 ro, salva ero. 
 
 28. For she 
 said, If I may 
 touch but his 
 clothes, I shall 
 be whole. 
 
 29. Et confe- 
 stim siccatus est 
 fons sanguinis 
 ejus; et sensit 
 corpore quia 
 sanata esset a 
 pkga. 
 
 29. And 
 straightway the 
 fountain of her 
 blood was dried 
 up; and she felt 
 in her body that 
 she was healed 
 of that plague. 
 
 30. Et statim 
 Jesus in semetipso cognoscens virtu¬ 
 tem, quas exierat de illo, conversus ad 
 
 30. And Jesus 
 immediately knowing in himself that 
 virtue had gone out of him, turned 
 
138 
 
 THE MINISTRY 
 
 turbam, aiebat : Quis tetigit vestimenta 
 mea ? 
 
 31. Et dicebant ei discipuli sui: Vides 
 turbam comprimentem te, et dicis : 
 Quis me tetigit ? 
 
 32. Et circumspiciebat videre eam 
 qu$ hoc fecerat. 
 
 33. Mulier vero timens et tremens, 
 sciens quod factum esset in se, venit et 
 procidit ante eum, et dixit ei omnem 
 veritatem. 
 
 34. Ille autem dixit ei: 
 
 Filia, fides tua te sal¬ 
 vam fecit. Vade in pace, 
 et esto sana a plaga tua. 
 
 and said, Who 
 
 0 3' 
 bling, 
 
 The Jews, particularly 
 those who were dedicated to 
 the special service of God , 
 were in the habit of wear¬ 
 ing a quadrangular gar¬ 
 ment, or piece of cloth, cal¬ 
 led a taled or tall it h. On 
 each corner ofth is gar men t 
 was sewn a piece of aqiire 
 blue silk, intended to re¬ 
 mind the owner of the so¬ 
 journ in Egypt,and from it 
 also hung a fringe, made o f 
 threads knotted together, 
 the n u m bero fk n 0 ts rep res¬ 
 enting the four consonants 
 of the name of Jehovah, that is to say, the let¬ 
 ters corresponding with theEnglish J.H.V.H., 
 and pronounced « Yahweh ». We are, I think, 
 justified in supposing that Jesus, when the wo¬ 
 rn an with the issue of blood approached Him, 
 was wea ring the tallith over His ordinary clo¬ 
 thes, and that the hem of the garment touched 
 by her, or, as saint Luke expresses it, the bor¬ 
 der, which may have meant the fringe, was the 
 
 an of Geba (Satnaria). 
 
 him about in the press, 
 touched my clothes ? 
 
 31. And his disciples said unto him, 
 Thou seest the multitude thronging 
 thee, and sayest thou, Who touched me ? 
 
 32. And he looked round about to 
 see her that had done this thing. 
 
 But the woman fearing and trem- 
 knowing what was done in her, 
 came and fell down before him, and 
 told him all the truth. 
 
 34. And he said unto 
 her, Daughter, thy faith 
 hath made thee whole ; 
 go in peace, and be 
 whole of thy plague. 
 
 f ringe of the corner, with 
 the symbolic meaning of 
 which, she was acquainted. 
 A nxioiis to win a special fa¬ 
 vour of Jesus, whom she 
 doubtless recognised as a re¬ 
 presentative of Jehovah, it 
 may well have appeared to 
 her a simple and natural 
 thing to testify her respect 
 and to express her request 
 by touching the sacred gar¬ 
 ment. It was just her way of 
 making an appeal to the po¬ 
 wer 0fGod. A ndthat power 
 did indeed, as related in the 
 Gospels, manifest itself in a mysterious man¬ 
 ner.Jesus felt that a miracle had been uncon¬ 
 sciously performed, and that « virtue had 
 gone out of Him » for « He turned Him 
 about » to see who had had recourse to Him. 
 He probably wished, moreover, in calling 
 the attention of the bystanders to this wo¬ 
 man; not to allow so touching an example 
 of faith and humility to escape notice. 
 
LORD, I AM NOT WORTHY 
 
 Lord, I am not worthy 
 
 Saint Matthew — Chap. 8 
 
 um autem introisset Ca- 
 pharnaum, accessit ad 
 eum centurio, rogans 
 eum, 
 
 6. Et dicens : Domine 
 puer meus jacet in domo paralyticus, 
 et male torquetur. 
 
 7 ■ Et ait illi Jesus : Ego veniam, et 
 curabo eum. 
 
 8. Et respondens centurio, ait : Do¬ 
 mine, non sum dignus ut intres sub 
 tectum meum; sed tantum dic verbo, 
 et sanabitur puer meus. 
 
 9. Nam et ego homo sum sub po¬ 
 testate constitutus, habens 
 sub me milites ; et dico 
 huic: Vade, et vadit; et 
 alii: Veni, et venit; et 
 servo meo : Fac hoc, et 
 facit. 
 
 10. Audiens autem Je- 
 sus miratus est , et se¬ 
 quentibus se dixit: Amen 
 dico vobis, non inveni 
 tantam fidem in Israel. 
 
 11. Dico autem vobis, 
 quod multi ab Oriente et 
 Occidente venient, et 
 recumbent cum Abraham 
 et Isaac et Jacob, in regno 
 caelorum; 
 
 12. Filii autem regni ejicientur in 
 
 nd when jesus was entered 
 into Capernaum, there 
 came unto him a centu¬ 
 rion, beseeching him, 
 
 6. And saying, Lord 
 my servant lieth at home sick of the 
 palsy, grievously tormented. 
 
 7. And Jesus saith unto him, I will 
 come and heal him. 
 
 8. The centurion answered and said, 
 Lord, I am not worthy that thou should- 
 est come under my roof : but speak 
 the word only, and my servant shall be 
 healed. 
 
 9. For I am a man under authority, 
 having soldiers under me: 
 and I say to this man , Go, 
 and he goeth; and to an¬ 
 other, Come , and he 
 cometh; and to my servant, 
 Do this, and he doeth 
 
 it. 
 
 10. When Jesus heard 
 it , he marvelled, and said 
 to them that followed, 
 Verily I say unto you, I 
 have not found so great 
 faith, no, not in Israel. 
 
 11. And I say unto you, 
 That many shall come from 
 the east and west, and 
 shall sit down with Abra¬ 
 ham, and Isaac, and Jacob, 
 
 in the kingdom of heaven. 
 
 12. But the children of the kingdom 
 
THE MINISTRY 
 
 tenebras exteriores. Ibi erit fletus, et shall be cast out into outer darkness : 
 
 stridor dentium. 
 
 13. Et dixit Je¬ 
 sus centurioni : 
 Vade, et sicut cre¬ 
 didisti fiat tibi. 
 Et sanatus est 
 puer in illa hora. 
 
 there shall be weeping and gnashing of 
 teeth. 
 
 13. And Jesus 
 said unto the cen¬ 
 turion , Go thy 
 way; and as thou 
 hast believed, so 
 be it done unto 
 thee. And his ser¬ 
 vant was healed in 
 the selfsame hour. 
 
 In our engraving , 
 
 q> . o ’ 
 
 the centurion is re¬ 
 presented below the 
 Lord, and at some 
 distance from Him. 
 
 His humility pre¬ 
 vents him from 
 going higher and 
 app roach ing near- 
 er to Him, whom he 
 beseeches to heal his 
 servant. 
 
 Beneath the arches 
 darkening the 
 narrow st r ect, 
 
 Christ turns to¬ 
 wards him, and gra¬ 
 ciously grants the 
 favour the soldier 
 asks of Him with 
 so much faith. 
 
 The form offesus 
 is draped from head 
 to foot, as if to sig¬ 
 nify that He is not 
 lavish of His gifts, 
 but reserves them 
 for those who merit 
 
 them. According to one tradition, He was so 
 beautiful, and His whole personality so full 
 of attraction, that, as a general rule, He had 
 to endeavour, as much as possible, to disguise 
 and attenuate a fascination, which would 
 otherwise have gained all hearts. It did not 
 suit His purpose to draw the multitude to 
 
 Him by means of a 
 feeling of that kind, 
 to do so would have 
 been far beneath the 
 divine mission He 
 held. He wished to 
 i 11 fluencethose about 
 Him by His spirit¬ 
 ual power, by His 
 teaching and by His 
 mighty works. 
 
 The sacred text 
 tells us that fesus 
 turned the touching 
 faith of the centu¬ 
 rion to account to 
 com plain of the 
 scepticism of His 
 own people. This 
 heathen had more 
 confidence in the 
 Messiah than the 
 children of Israel, 
 to whom His com¬ 
 ing had long been 
 foretold. Jesus 
 Christ further pro¬ 
 fited by this incident 
 to prophesy the future extension of His 
 spiritual kingdom upon earth, and the 
 « casting out into outer darkness » of the 
 Jewish nation, as a punishment for their 
 want of faith. Later, in his Epistle to the 
 Hebrews, Saint Paul, the apostle, works out 
 this thought more fully. 
 
THE MAN POSSESSED OF A DEVIL IN THE SYNAGOGUE 
 
 The man possessed of a devil in the Synagogue 
 
 Saint Luke — Chap. 4 
 
 t in synagoga erat homo 
 habens dasmonium im¬ 
 mundum, et exclamans 
 voce magna, 
 
 nd in the synagogue there 
 was a man, which had a 
 spirit of an unclean devil, 
 and cried out with a loud 
 voice, 
 
 34.. Dicens: 
 Sine, quid 
 nobis et ti¬ 
 bi, ]esu Na¬ 
 zarene? ve¬ 
 nisti perde¬ 
 re nos ? scio 
 te quis sis, 
 Sanctus 
 Dei. 
 
 34. Saying, 
 Let its a- 
 lone; what 
 have we to 
 do with thee, 
 thou Jesusof 
 Nazareth ? 
 art thou 
 come to 
 destroy us ? 
 I know thee 
 who thou 
 art; the Ho¬ 
 ly One of 
 God. 
 
 35 -Etin- 
 crepavit il¬ 
 ium Jesus, 
 dicens: Ob¬ 
 mutesce, et 
 exi ab eo. 
 
 Et cum pro¬ 
 jecisset il¬ 
 lum dtemo- 
 nium in me 
 dium, exiit 
 ab illo, ni- 
 hilque il¬ 
 lum nocuit. 
 
 36. Et factus est pavor in omnibus, 
 
 35. And 
 Jesus rebuk¬ 
 ed him, say¬ 
 ing, Hold 
 thy peace, 
 and come 
 out of him. 
 And when 
 the devil 
 had thrown 
 him in the 
 midst , he 
 came out of 
 
 him, and hurt him not. 
 
 36. And they were all amazed, and 
 
142 THE MINISTRY 
 
 et colloquebantur ad invicem, dicen¬ 
 tes : Quod est hoc verbum, quia in 
 potestate et virtute imperat immundis 
 spiritibus, et exeunt ? 
 
 37. Et divulgabatur fama de illo in 
 omnem locum regionis. 
 
 spake among themselves, saying, What 
 a word is this! for with authority and 
 power he commandeth the unclean 
 spirits, and they come out. 
 
 37. And the fame of him went out into 
 every place of the country round about. 
 
 
 Young man, I say unto thee, Arise 
 
 Saint Luke 
 
 r factum est deinceps , 
 ibat in civitatem quas vo¬ 
 catur Naim ; et ibant cum 
 eo discipuli ejus, et turba 
 copiosa. 
 
 12. Cum autem appropinquaret portae 
 civitatis, ecce defunctus efferebatur 
 filius unicus matri suae; et haec vidua 
 erat; et turba civitatis multa cum illa. 
 
 13. Quam cum vidisset Dominus, 
 misericordia motus super eam, dixit, 
 illi : Noli flere. 
 
 14.. Et accessit, et tetigit loculum. 
 Hi autem qui portabant, steterunt. Et 
 ait : Adolescens, tibi dico, surge. 
 
 15. Et resedit qui erat mortuus, et 
 coepit loqui. Et dedit illum matri suae. 
 
 16. Accepit autem omnes timor ; et 
 magnificabant Deum, dicentes : Quia 
 propheta magnus surrexit in nobis, et 
 quia Deus visitavit plebem suam. 
 
 17. Et exiit hic sermo in universam 
 Judaeam de eo, et in omnem circa re¬ 
 gionem. 
 
 18. Et nuntiaverunt Joanni discipuli 
 ejus de omnibus his. 
 
 — Chap. 7 
 
 nd it came to pass the day 
 after, that he went into a 
 city called Nain; and many 
 of his disciples went with 
 him, and much people. 
 
 12. Now when he came nigh to the 
 gate of the city, behold, there was a 
 dead man carried out, the only son of 
 his mother, and she was a widow : and 
 much people of the city was with her. 
 
 13. And when the Lord saw her, he 
 had compassion on her, and said unto 
 her, Weep not. 
 
 14. And he came and touched the 
 bier : and they that bare him stood still. 
 And he said, Young man, 1 say unto 
 thee, Arise. 
 
 15. And he that was dead sat up, 
 and began to speak. And he delivered 
 him to his mother. 
 
 16. And there came a fear on all : 
 and they glorified God, saying, That a 
 great prophet is risen up among us; and 
 That God hath visited his people. 
 
 17. And this rumour of him went 
 forth throughout all Judasa, and trough- 
 out all the region round about. 
 
 18. And the disciples of John shewed 
 him of all these things. 
 
YOUG MAN, I SAY UNTO THEE, ARISE 143 
 
 19. Et convocavit duos de discipulis 
 suis Joannes, et misit ad Jesum, dicens: 
 Tu es qui venturus es, an alium expec- 
 tamus ? 
 
 20. Cum autem ve¬ 
 nissent ad eum viri, 
 dixerunt: Joannes 
 Baptista misit nos ad 
 te, dicens: Tu es qui 
 venturus es, an alium 
 expectamus ? 
 
 21. (In ipsa autem 
 hora multos curavit a 
 languoribus, et plagis, 
 et spiritibus malis, et 
 cascis multis donavit 
 visum;) 
 
 22. Et respondens, 
 dixit illis : Euntes re¬ 
 nuntiate Joanni quas 
 audistis, et vidistis: 
 quia casci vident, claudi ambulant, 
 leprosi mundantur, surdi audiunt, mor¬ 
 tui resurgunt, pauperes evangelizantur. 
 
 23. Et beatus est quicumque non 
 fuerit scandalizatus in me. 
 
 19. And John calling unto him two 
 ofhis disciplessent them to Jesus, saying, 
 Art thou he that should come ? or look 
 we for another ? 
 
 20. When the men 
 were come unto him, 
 they said, John Baptist 
 hath sent us unto thee, 
 saying, Art thou he 
 that should come ? 
 or look we for 
 another ? 
 
 21. And in that 
 same hour he cured 
 many of their infir¬ 
 mities and plagues, 
 and of evil spirits; and 
 unto many that were 
 blind he gave sight. 
 
 22. Then Jesus 
 answering said unto 
 them, Go your way, 
 and tell John what 
 
 things ye have seen and heard ; how that 
 the blind see, the lame walk, the lepers 
 are cleansed, the deaf hear, the dead 
 are raised, to the poor the gospel is 
 preached. 
 
 23. And blessed is he , whosoever shall 
 not be offended in me. 
 
 A few details about the raising of the widow’s son at Nain have been handed down to us 
 by tradition. The name of this son was, we are told, Quadratus, and after his resurrection, 
 heat once became a disciple of the Apostles. On this subject, Eusebius, that faithful historian 
 of the early days of the Church, quotes : « The actions of Our divine Saviour appealed to the 
 eyes, because they were real; because those whom He healed and raised from the dead were 
 visible, not only at the actual moment of their resurrection or their recovery, but for the whole 
 of the rest of their lives, and not only during the life on earth of Our Saviour, but even after 
 
144 
 
 THE MINISTRY 
 
 His Ascension, so that many of them have remained alive until our own day. » (Hist. Ill, 
 
 XXXVII, i 7 .) 
 
 Other old traditions relate how the mother of the man restored to life was received by the 
 company of Holy Women, who ministered to the necessities of the Apostles and disciples in 
 their journeys to and fro. 
 
 Vfothing is now left of Nain, but a few houses, which have escaped destruction, situated 
 at the base of « Lit tie Her moil » south-west op Mount Tabor. The resurrection of Quadratus 
 was formerly commemorated by a Church built on the actual scene of the miracle. The Mus¬ 
 sulmans converted this Church into a Mosque, which has long been in ruins. All that can now 
 be seen is a single «mihrab», or niche, in which the lower portion of a white marble column 
 still remains. A few minutes walk from it, flows the Kishon, near to which took place the 
 battle op Deborah, and later that of Alexander, son of Aristobulus, in the time of Pompey. 
 
THE DISCIPLES PLUCK CORN ON THE SABBATH 
 
 The Disciples pluck corn on the Sabbath 
 
 Saint Luke — Chap. 2 
 
 ^ actum est ' terum j cum 
 
 Dominus sabbatis ambula- 
 1 MSh| ret per sata, et discipuli 
 MiftJgg-UlS ejus coeperunt progredi et 
 vellere s p i - 
 
 nd it came to pass, that he 
 went through the corn fields 
 on the sabbath day; and his 
 disciples began, as they went, 
 to pluck the 
 ears of corn. 
 
 24. Phari- 
 saei autem di¬ 
 cebant ei : 
 Ecce, quid fa¬ 
 ciunt sabbatis 
 quod non li¬ 
 cet? 
 
 24. And the 
 Pharisees said 
 unto him. 
 Behold, why 
 do they on the 
 sabbath day 
 that which is 
 not lawful? 
 
 25. Et ait 
 illis : Num- 
 quam legistis 
 quid fecerit 
 David, quan¬ 
 do necessita¬ 
 tem habuit, et 
 esuriit ipse, 
 et qui cum eo 
 erant? 
 
 25. And he 
 said unto 
 them, Have ye 
 never read 
 what David 
 did, when he 
 had need, and 
 was an hun- 
 gred, he, and 
 they that were 
 with him ? 
 
 26. Quomo¬ 
 do introivit in 
 domum Dei 
 sub Abiathar principe sacerdotum, et 
 panes propositionis manducavit, quos 
 non licebat manducare nisi sacerdoti- 
 
 26. How he 
 went into the 
 house of God 
 in the days of Abiathar the high priest, 
 and did eat the shewbread, which is 
 not lawful to eat, but for the priests, 
 
 
 19 
 
146 THE MINISTRY 
 
 bus, et dedit eis qui cum eo erant ? 
 
 27. Et dicebat eis: Sabbatum propter 
 hominem factum est, et non homo 
 propter sabbatum. 
 
 28. Itaque dominus est Filius homi¬ 
 nis etiam sabbati. 
 
 and gave also to them which were with 
 him ? 
 
 27. And he said unto them, The 
 sabbath was made for man, and not 
 man for the sabbath : 
 
 28. Therefore the Son of man is 
 Lord also of the sabbath. 
 
 We have here a further example of fewish sensitiveness, with regard to the rigid obser¬ 
 vance of the Sabhath.In their eyes, the disciples of fesus were doubly in fault, for acting in the 
 manner related in the sacred text. First of all, because, in thus walking through the corn-fields 
 they went further than the distance prescribed by lawfaooo cubits), and secondly, because they 
 rubbed the ears of corn between their fingers to extract the grain, which, in the opinion of the 
 Pharisees was doing work forbidden with equal strictness. 
 
 The « ears of corn » here referred to must really have been cars of barley, for it was at the 
 end of April, and wheat does not ripen until a month later. 
 
 It is worthy of remark, that Our Lord and Saviour Jesus Christ in His reply to the re¬ 
 proach addressed to Him, does not directly attack the minute observances of the Pharisees, but 
 appeals to a higher doctrine, explaining that man was not made for the observance of the 
 Sabbath, on the contrary, the Sabbath was instituted for the benefit of man; the law ordering 
 its observante was therefore not one of those which absolute necessity or legitimate authority 
 could not set aside, and in the case referred to, both these conditions were fulfilled, for the 
 disciples were hungry, and " fesus was the Master of the law. >, 
 
 Healing of the Canaanite’s daughter 
 
 Saint Mark 
 
 cum introisset in do- 
 mum a turba, interroga¬ 
 bant eum discipuli ejus 
 parabolam. 
 
 18. Et ait illis : Sic et vos impru¬ 
 dentes estis? Non intelligitis quia omne 
 extrinsecus introiens in hominem non 
 potest eum communicare; 
 
 19. Quia non intrat in cor ejus, sed 
 
 — Chap. 7 
 
 nd when he was entered 
 into the house from the 
 people, his disciples asked 
 him concerning the para¬ 
 ble. 
 
 18. And he saith unto them, Are ye 
 so without understanding also? Do ye 
 not perceive, that whatsoever thing 
 from without entereth into the man, it 
 cannot defile him; 
 
 19. Because it entereth not into 
 
HEALING OF THE CANAANITE’S DAUGHTER 
 
 147 
 
 in ventrem vadit, et in secessum exit, 
 purgans omnes escas? 
 
 20. Dicebat autem quoniam quas de 
 homine exeunt, illa communicant ho¬ 
 minem. 
 
 21. Ab intus enim, de 
 corde hominum, malas 
 cogitationes procedunt, 
 adulteria, fornicationes, 
 homicidia, 
 
 22. Furta, avaritiae, 
 nequitiae, dolus, impu¬ 
 dicitiae, oculus malus, 
 blasphemia, superbia, 
 stultitia. 
 
 23. Omnia haec mala 
 ab intus procedunt, et 
 communicant homi- 
 
 24. Et inde surgens 
 abiit in fines Tyri et 
 Sidonis; et ingressus domum, nemi¬ 
 nem voluit scire, et non potuit latere. 
 
 25. Mulier enim statim ut audivit de 
 eo, cujus filia habebat spiritum immun¬ 
 dum, intravit et procidit ad pedes ejus. 
 
 26. Erat enim mulier gentilis, Syro¬ 
 phoenissa genere, et rogabat eum ut 
 daemonium ejiceret de filia ejus. 
 
 27. Qui dixit illi : Sine prius saturari 
 filios; non est enim bonum sumere pa¬ 
 nem filiorum et mittere canibus. 
 
 his heart, but into the belly, and goeth 
 out into the draught, purging all 
 meats ? 
 
 20. And he said, That which cometh 
 out of the man, that defileth the man. 
 
 21. For from within, 
 out of the heart of men, 
 proceed evil thoughts, 
 adulteries, fornications, 
 murders, 
 
 2 2. Thefts, covetous¬ 
 ness, wickedness, deceit, 
 lasciviousness, an evil 
 eye, blasphemy, pride, 
 foolishness : 
 
 23. All these evil 
 things come from with¬ 
 in, and defile the man. 
 
 mU 
 
 24. And from thence 
 he arose, and went into 
 the borders of Tyre and Sidon, and 
 entered into an house, and would have no 
 man know it : but he could not be hid. 
 
 25. For a certaitt woman, whose 
 young daughter had an unclean spirit, 
 heard of him, and came and fell at his 
 feet : 
 
 26. The woman was a Greek, a Syro- 
 phenician by nation; and she besought 
 him that he would cast forth the devil 
 out of her daughter. 
 
 27. But Jesus said unto her, Let the 
 children first be filled : for it is not 
 meet to take the children’s bread, and 
 to cast it unto the dogs. 
 
I 4 S 
 
 THE MINISTRY 
 
 28. At illa re¬ 
 spondit, et dixit 
 illi : Utique, Do¬ 
 mine ; nam et ca¬ 
 telli comedunt 
 sub mensa de 
 micis puerorum. 
 
 29. Et ait illi : 
 Propter hunc ser¬ 
 monem, vade; 
 exiit daemonium 
 a filia tua. 
 
 3 o . E t cum 
 abiisset domum 
 suam, invenit 
 puellam jacentem 
 supra lectum, et 
 daemonium ex- 
 iisse. 
 
 3 1. Et iterum 
 exiens de finibus 
 Tyri, venit per 
 Sidonem ad ma¬ 
 re Galilaeae, inter 
 medios fines De- 
 capoleos. 
 
 2 8. And she 
 answered and said 
 unto him, Yes, 
 Lord: yetthe dogs 
 under the table eat 
 of the children’s 
 crumbs. 
 
 29. And he said 
 unto her, For this 
 saying go thy 
 way; the devil is 
 gone out of thy 
 daughter. 
 
 30. And when 
 she was come to 
 her house, she 
 found the devil 
 gone out, and her 
 daughter laid 
 upon the bed. 
 
 31. And again, 
 departing from 
 the coasts of Tyre 
 and Sidon , he 
 came unto the 
 sea of Galilee , 
 through the midst 
 of the coasts of 
 Decapolis. 
 
 The Canaaniies were the descendants of the eleven Sons of Canaan, who were driven out 
 °J their country by foshua, as a punishment, the Bible tells us, for their idolatrous customs 
 and abominations. Defeated and despoiled of their riches, they withdrew to various countries, 
 chiefly to Greece and Africa, Certain writers say, that some of them even went as far as 
 Germany and to the districts now occupied by the Slav races, yet others assert that some 
 went to A merica, but this is not at all probable. 
 
 The Canaanites built a great number of cities in Africa, and Procopius relates that in one 
 of them they set up, near a well, two columns of white marble on which were inscribed these 
 words : « We are the people who were saved from the robber foshua, the Son of Nave (or 
 Nun), who was pursuing us. » 
 

 They brought unto Him all that were diseased 
 
 omnis turba quaerebat 
 eum tangere, quia virtus 
 de illo exibat et sanabat 
 omnes. s. marc. — c. 6. 
 
 35. Et cum cognovissent eum viri 
 loci illius, miserunt in universam re¬ 
 gionem illam, et obtulerunt ei omnes 
 male habentes; 
 
 36. Et rogabant eum ut vel fimbriam 
 vestimenti ejus tangerent. Et quicum¬ 
 que tetigerunt, salvi facti sunt. 
 
 SANCT. MATTH. 
 
 !+• 
 
 I nd when they were gone 
 
 SAINT MARK. - CH. 6. 
 
 35. And when the men of that place 
 had knowledge of him, they sent out 
 into all that country round about, and 
 brought unto him all that were diseased; 
 
 36. And besought him that they 
 might only touch the hem of his 
 garment : and as many as touched 
 were made perfectly whole. 
 
 SAINT MATTHEW. - CH. 14. 
 
i 5 ° 
 
 THE MINISTRY 
 
 The Parable of the Sower 
 
 Saint Matthew — Chap. 13 
 
 nd he spake many things 
 unto them in parables, 
 saying, Behold, a sower 
 went forth to sow; 
 
 4. And when he sow¬ 
 ed, some seeds fell by the way side, and 
 the fowls came and devoured them 
 up : 
 
 5. Some fell upon stony places, 
 where they had not much earth : and 
 forthwith they sprung 
 up,because they had 
 no deepness of earth: 
 
 6. Sole autem orto 
 aestuaverunt ; et quia 
 non habebant radi¬ 
 cem, aruerunt. 
 
 7. Alia autem ceci¬ 
 derunt in spinas; et 
 creverunt spinae, et 
 suffocaverunt ea. 
 
 6. And when the 
 sun was up, they 
 were scorched ; and 
 because they had no 
 root, they withered 
 away ; 
 
 7. And some fell 
 among thorns; and 
 the thorns sprung up, 
 and choked them : 
 
 8. Alia autem ce¬ 
 ciderunt in terram 
 bonam; et dabant 
 fructum, aliud cen¬ 
 tesimum, aliud sexa¬ 
 gesimum, aliud tri¬ 
 gesimum. 
 
 9. Qui habet aures 
 audiendi, audiat. 
 
 The Parable of the Sower. 
 
 8. But other fell 
 into good ground, 
 and brought forth 
 fruit some an hun¬ 
 dredfold, some sixty¬ 
 fold, some thirtyfold. 
 
 9. Who hath ears 
 to hear, let him 
 hear. 
 
 locutus est eis multa in 
 parabolis, dicens : Ecce 
 exiit qui seminat, semi¬ 
 nare. 
 
 4. Et dum seminat, quae¬ 
 dam ceciderunt secus viam; et venerunt 
 volucres caeli, et comederunt ea. 
 
 5. Alia autem ceciderunt in petrosa, 
 ubi non habebant terram multam; et 
 continuo exorta sunt, 
 quia non habebant 
 altitudinem terrae. 
 
A Woman anointeth the feet of Jesus 
 
 Saint Luke — Chap. 7 
 
 ogabat autem illum qui¬ 
 dam de pharisaeis ut man¬ 
 ducaret cum illo. Et in¬ 
 gressus domum pharisaei, 
 discubuit. 
 
 37. Et ecce mulier, qute erat in civi¬ 
 tate peccatrix, ut cognovit quod accu¬ 
 buisset in domo pharisaai, attulit ala¬ 
 bastrum unguenti; 
 
 38. Et stans retro secus pedes ejus, 
 lacrymis coepit rigare pedes ejus, et 
 capillis capitis sui tergebat, et oscula¬ 
 batur pedes ejus et unguento ungebat. 
 
 39. Videns autem pharisasus, qui vo¬ 
 caverat eum, ait intra se dicens : Hic, si 
 
 j nd one of the Pharisees 
 desired him that he would 
 eat with him. And he went 
 into the Pharisee’s house, 
 and sat down to meat. 
 
 37. And,behold, a woman in the city, 
 which was a sinner, when she knew that 
 Jesus sat at meat in the Pharisee’s house, 
 brought an alabaster box of ointment, 
 
 38. And stood at his feet behind him 
 weeping, and began to wash his feet 
 with tears, and did wipe them with the 
 hairs of her head, and kissed his feet, 
 and anointed them with the ointment. 
 
 39. Now when the Pharisee which 
 had bidden him saw it, he spake 
 
THE MINISTRY 
 
 esset propheta, sciret utique quae et within himself, saying, This man, if he 
 qualis est mulier quae tangit eum, "quia were a prophet, would have known who 
 peccatrix est. and what manner of woman this is that 
 
 toucheth him : for she is a sinner. 
 
 } 
 
 Verse jS of Saint Luke VII, indicates with sufficient dearness how the scene referred to 
 took place. It was possible to pass from the Court or garden by way of arcades, to the room 
 m which the meal was served, without opening any door, and Mary Magdalene could thus, 
 without troubling any of the attendants, make her way in behind Jesus, who was reclining at 
 table with His feet raised above the ground. She had only to bend down slightly to be able to 
 anoint the feet of the Master, after she had poured oil on His head. The table was of the form 
 of a horse-shoe, and the servants waited within the semi-circle formed by it, so that the "Mag¬ 
 dalene’s presence could not possibly have annoyed anyone. Moreover fin the East, accessio 
 rooms, in which feasts are being held, is more or less free to all. 
 
JESUS COMMANDING HIS DISCIPLES TO REST 
 
 Jesus commanding His disciples to rest. 
 
 Jesus commanding His disciples to rest 
 
 Saint Mark — Chap. 6 
 
 nd the apostles gathered 
 themselves together unto 
 Jesus, and told him all 
 things, both what they had 
 done, and what they had 
 
 taught. 
 
 31. And he said unto them, Come ye 
 yourselves apart into a desert place, and 
 rest a while: for there were many coming 
 and going, and they had no leisure so 
 much as to eat. 
 
 t convenientes apostoli ad 
 Jesum, renuntiaverunt ei 
 omnia quae egerant et 
 docuerant. 
 
 31. Et ait illis : Venite seorsum in 
 desertum locum, et requiescite pusillum. 
 Erant enim qui veniebant et redibant 
 multi ; et nec spatium manducandi 
 habebant. 
 
 20 
 
CMH! 
 
 THE MINISTRY 
 
 
 
 I 
 
 et them alone : they be 
 blind leaders of the blind. 
 And if the blind lead the 
 blind, both shall fall into 
 the ditch. 
 
 In the streets of Jerusalem, numbers of blind men may still sometimes be seen, walking one 
 behind the other in files, and clinging to each other, under the leadership of one of their num¬ 
 ber who is familiar with the obstacles to be avoided, and knowing every nook and corner of 
 the town, inspires his comrades with confidence. 
 
 inite illos : caeci sunt et 
 duces caecorum ; caecus 
 autem si caeco ducatum 
 praestet, ambo in foveam 
 cadunt. 
 
The Palsied Man let down through the Roof 
 
 Saint Mark — Chap. 2 
 
 jg t iterum intravit Caphar- 
 I naum post dies. 
 
 2. Et auditum est quod 
 in domo esset, et convenerunt multi, 
 ita ut non caperet neque ad januam ; 
 et loquebatur eis verbum. 
 
 3. Et venerunt ad eum 
 ferentes paralyticum, qui 
 a quatuor portaba¬ 
 tur. 
 
 4. Et cum non pos¬ 
 sent offerre eum illi pra: 
 turba, nudaverunt tectum 
 ubi erat; et patefacien¬ 
 tes, submiserunt graba¬ 
 tum in quo paralyticus 
 jacebat. 
 
 5. Cum autem vidisset 
 Jesus fidem illorum, ait 
 paralytico : Fili, dimit¬ 
 tuntur tibi peccata tua. 
 
 6. Erant autem illic 
 quidam de scribis seden¬ 
 tes, et cogitantes in cor¬ 
 dibus suis : 
 
 7. Quid hic sic loquitur? Blasphe¬ 
 mat. Quis potest dimittere peccata, nisi 
 solus Deus ? 
 
 8. Quo statim cognito Jesus spiritu 
 suo quia sic cogitarent intra se, dicit illis : 
 Quid ista cogitatis in cordibus vestris ? 
 
 Entrance to the Tombs of the Kings. 
 
 nd again he entered into 
 Capernaum after some 
 days; and it was noised 
 that he was in the house. 
 _ 2. And straightway ma¬ 
 ny were gathered together, insomuch 
 that there was no room to receive them, 
 no, not so much as about the door : and 
 he preached the word 
 unto them. 
 
 3. And they come unto 
 him, bringing one sick 
 of the palsy, which was 
 borne of four. 
 
 4. And when they 
 could not come nigh unto 
 him for the press, they 
 uncovered the roof where 
 he was: and when they 
 had broken it up, they let 
 down the bed wherein 
 the sick of the palsy lay. 
 
 5. When Jesus saw 
 their faith, he said unto 
 the sick of the palsy, Son, 
 thy sins be forgiven thee. 
 
 6. But there were cer¬ 
 tain of the scribes sitting 
 there, and reasoning in 
 
 their hearts, 
 
 Why doth this man thus speak 
 blasphemies ? who can forgive sins but 
 God only ? 
 
 8. And immediately when Jesus per¬ 
 ceived in his spirit that they so reason¬ 
 ed within themselves, he said unto them, 
 
156 
 
 THE MINISTRY 
 
 9. Quid est facilius, dicere paralytico: 
 Dimittuntur tibi peccata ; an dicere : 
 Surge, tolle 
 grabatum tuum 
 et ambula ? 
 
 10. Ut au¬ 
 tem sciatis quia 
 Filius hominis 
 habet potesta¬ 
 tem in terra di¬ 
 mittendi pec¬ 
 cata, ait para¬ 
 lytico : 
 
 1 j . Tibi di¬ 
 co : Surge, tolle 
 grabatum tu¬ 
 um, et vade in 
 domum tuam. 
 
 12. Etstatim 
 surrexit ille; 
 et sublato gra¬ 
 bato, abiit co¬ 
 ram omnibus. 
 
 Why reasonye these things inyour hearts? 
 9. Whether is it easier to say to the 
 sick of the pal¬ 
 sy, Thy sins be 
 forgiven thee; 
 or to say,Arise, 
 and take up thy 
 bed, and walk? 
 
 10. But that 
 ye may know 
 that the Son of 
 man hath pow¬ 
 er on earth to 
 forgive sins,(he 
 saith to the sick 
 of the palsy,) 
 
 11.1 say unto 
 thee, Arise,and 
 take up thy bed, 
 and go thy way 
 into thine 
 house. 
 
 12. And im¬ 
 mediately he 
 arose, took up 
 the bed, and 
 went forth be¬ 
 fore them all; 
 
 The Sermon on the Mount 
 
 Saint Matthew — Chap. 5 
 
 idens autem Jesus turbas, J|S||ffHigg||ND seein g the multitudes, 
 ascendit in montem ; et he went up into a moun- 
 
 cum sedisset, accesserunt tain : and when he was 
 
 } set, his disciples came 
 I unto him : 
 
 ad eum discipuli ejus. 
 
THE SERMON ON THE MOUNT 
 
 „ Bc'ltl > he Sermon on the Mount. 
 
 misericordes, quoniam ipsi misericor¬ 
 diam consequentur. 
 
 8. Beati mundo corde, quoniam ipsi 
 Deum videbunt. 
 
 9. Beati pacifici, quoniam filii Dei 
 vocabuntur. 
 
 7. Blessed 
 
 are the merciful : for they shall obtain 
 mercy. 
 
 8. Blessed are the pure in heart : 
 for they shall see God. 
 
 9. Blessed are the peacemakers: for 
 they shall be called the children of God. 
 
 2. Et aperiens os suum docebat eos, 
 dicens : 
 
 3. Beati 
 pauperes 
 spiritu,quo¬ 
 niam ipso¬ 
 rum est re¬ 
 gnum cce- 
 lorum. 
 
 2. And he opened his mouth, and 
 taught them, saying, 
 
 3. Blessed 
 are the 
 poor in spir- 
 it : for 
 their’sisthe 
 kingdom 
 of heaven. 
 
 4. Beati 
 mites, quo¬ 
 niam ipsi 
 posside - 
 bunt ter¬ 
 rain. 
 
 4. Blessed 
 they 
 thatmourn: 
 for they 
 shall be 
 comforted. 
 
 5. Beati 
 qui lugent, 
 quoniam 
 ipsi conso¬ 
 labuntur. 
 
 5. Blessed 
 are the 
 meek : for 
 they shall 
 inherit the 
 earth. 
 
 6. Beati 
 qui esu¬ 
 riunt et si¬ 
 tiunt justi¬ 
 tiam, quo¬ 
 niam ipsi 
 saturabun - 
 tur. 
 
 6. Blessed 
 are they 
 which do 
 hunger and 
 thirst after 
 righteous¬ 
 ness : for 
 they shall 
 be filled. 
 
THE MINISTRY 
 
 10. Beati qui persecutionem patiun¬ 
 tur propter justitiam, quoniam ipsorum 
 est regnum caelorum. 
 
 11. Beati estis cum maledixerint vo¬ 
 bis, et persecuti vos fuerint, et dixerint 
 omne malum adversum vos mentien- 
 tes propter me. 
 
 10. Blessed are they which are perse¬ 
 cuted for righteousness’ sake : for their’s 
 is the kingdom of heaven. 
 
 11. Blessed are ye, when men shall 
 revile you, and persecute you, and shall 
 say all manner of evil against you falsely, 
 
 for my sake. 
 
 12. Gaudete et 
 exultate, quoniam 
 merces vestra co¬ 
 piosa est in caelis. 
 Sic enim persecuti 
 sunt prophetas qui 
 fuerunt ante vos. 
 
 12. Rejoice, and 
 be exceeding glad : 
 for great is your re¬ 
 ward in heaven : for 
 so persecuted they 
 the prophets which 
 were before you. 
 
 13. Vos estis sal 
 terras. Quod si sal 
 evanuerit , in quo 
 salietur ? Ad nihilum 
 valet ultra, nisi ut 
 mittatur foras et 
 conculcetur ab ho¬ 
 minibus. 
 
 13. Ye are the salt 
 of the earth : but if 
 the salt have lost his 
 savour, wherewith 
 shall it be salted ? it 
 is thenceforth good 
 for nothing, but to 
 be cast out, and to 
 be trodden under 
 foot of men. 
 
 14. Vos estis lux 
 mundi. Non potest 
 civitas abscondi su- 
 
 . A Street in Jaffa. 
 
 pra montem posita. 
 
 15. Neque accendunt lucernam, et 
 ponunt eam sub modio, sed super can¬ 
 delabrum, ut luceat omnibus qui in 
 domo sunt. 
 
 16. Sic luceat lux vestra coram ho¬ 
 minibus, ut videant opera vestra bona 
 
 14. Ye are the 
 light of the world. 
 A city that is set on 
 an hill cannot be hid. 
 
 15. Neither do men light a candle, 
 and put it under a bushel, but on a 
 candlestick; and it giveth light unto all 
 that are in the house. 
 
 16. Let your light so shine before 
 men, that they may see your good 
 
et glorificent Patrem vestrum, qui in 
 caelis est. 
 
 17. Nolite putare quoniam veni sol¬ 
 vere legem aut 
 prophetas; non 
 veni solvere, 
 sed adimplere. 
 
 18. Amen 
 
 
 quippe dico 
 
 
 vobis, donec 
 
 
 transeat caelum 
 
 
 et terra, iota 
 
 
 unum aut unus 
 
 
 apex non prae¬ 
 teribit a lege, 
 
 Olive ■1 
 
 donec omnia fiant. 
 
 Olive Trees in the Valley of Hinnom. 
 
 fulfilled 
 
 If, on leaving Migdol, the ancient Magdalina, you turn your back on the lake, you will 
 come to a deep gorge or ravine, flanked by the two Horns of Hat-tin, beyond which, you will 
 arrive at the foot of the mountains from which Jesus generally preached, and the scene of His 
 miracle of the multiplication of the loaves. One of these mountains is that of the Beatitudes, 
 which commands a view of the whole district. At your feet is the lake, bathing the last slopes 
 of the Lebanon range. 
 
 He laid his hands upon a few sick folk 
 
 Saint Mark — Chap. 6 
 
 jp sp pgy egressus inde, abiit in pa- 
 ■a »P | triam suam; et sequeban- 
 |gjj|||j||jg| tur eum discipuli sui. 
 
 2. Et facto sabbato ccepit in synagoga 
 
 nd he went out from thence, 
 and came into his own coun¬ 
 try; and his disciples follow 
 him. 
 
 2. And when the sabbath day was 
 
THE MINISTRY 
 
 docere ; et multi audientes admiraban¬ 
 tur in doctrina ejus, dicentes : Unde 
 huic hasc omnia? 
 et qua est sapien¬ 
 tia, qua data est 
 illi ? et virtutes 
 tales, qua per ma¬ 
 nus ejus efficiun¬ 
 tur? 
 
 3. Nonne hic 
 estfaber,filius Ma¬ 
 ria, frater Jacobi, 
 et Joseph, etjuda, 
 etSimonis?Nonne 
 et sorores ejus hic 
 nobiscum sunt ? 
 
 Et scandalizaban¬ 
 tur in illo. 
 
 4. Et dicebat 
 illis Jesus : Quia 
 non est propheta 
 sine honore nisi 
 in patria sua, et in 
 domo sua, et in 
 cognatione sua. 
 
 5. Et non pote¬ 
 rat ibi virtutem 
 ullam facere, nisi paucos infirmos impo¬ 
 sitis manibus curavit. 
 
 6. Et mirabatur propter incredulita¬ 
 tem eorum, et circuibat castella in cir¬ 
 cuitu docens. 
 
 come, he began to teach in the syna¬ 
 gogue : and many hearing him were as¬ 
 tonished, saying, 
 From whence hath 
 this man these 
 things ? and what 
 wisdom is this 
 which is given 
 unto him, that 
 even such mighty 
 works are wrought 
 by his hands? 
 
 3. Is not this the 
 carpenter, the son 
 of Mary, the bro¬ 
 ther of James, and 
 Joses, and of Juda, 
 andSimon?and are 
 not his sistershere 
 with us ? And they 
 were offended at 
 him. 
 
 4. But Jesus said 
 unto them, A pro¬ 
 phetis notwithout 
 honour, but in his 
 own country, and 
 among his own 
 kin, and in his 
 own house. 
 
 5. And he could 
 there do no mighty work, save that he 
 laid his hands upon a few sick folk, and 
 healed them. 
 
 6. And he marvelled because of their 
 unbelief. And he went round about the 
 villages, teaching. 
 
TWO BLIND MEN HEALED AT CAPERNAUM 
 
 Two blind Men healed at Capernaum 
 
 Samt Matthew — Chap. 9 
 
 It is astonishing how 
 many blind men are met 
 •with in the East .Blindness 
 is of much more frequent 
 occurrence there than in 
 the west, and this is the 
 result of many different 
 causes. To begin with, the Tw ° bli " d M ‘“ heM al c “P erl “" m ' 
 
 lower orders simply wallow in dirt, and the 
 flies are so numerous and so persistent in 
 their attacks, that mothers and children alike, 
 grow weary of driving them away. It is 
 indeed, no rare thing to see children with 
 their eyes encircled with horrible blue flies. 
 
 greedily feeding on them. 
 Besides th is, in the Spring, 
 the pollen of certain 
 plants, such as the cactus 
 and more especially the 
 fig of Barbary, fills the 
 air, and quantities of mi¬ 
 croscopic thorns get into 
 the eyes of passers-by, and there remain 
 fixed. Then again, the evenings and nights 
 are very fresh and cool, so that after the 
 oppressive heat o f the day,many are attracted 
 out of doors, and sometimes they pay dearly 
 for this refreshment, by the loss of their 
 
 nd when Jesus departed 
 thence, two blind men 
 followed him, crying, and 
 saying, Thou son of David, 
 have mercy on us. 
 
 28. And when he 
 was come into the 
 house, the blind men 
 came to him: and Jesus 
 saith unto them, Be¬ 
 lieve ye that I am able 
 to do this? They said 
 unto him, Yea, Lord. 
 
 2g. Then touched 
 he their eyes, saying, 
 According to your faith 
 be it unto you. 
 
 36. And their eyes 
 were opened; 
 
 28. Cum autem ve¬ 
 nisset domum, acces¬ 
 serunt ad eum casci, 
 et dicit eis Jesus : Cre¬ 
 ditis quia hoc possum 
 facere vobis ? Dicunt 
 ei : Utique, Domine. 
 
 29. Tunc tetigit ocu¬ 
 los eorum dicens : Se¬ 
 cundum fidem vestram 
 fiat vobis. 
 
 30. Et aperti sunt 
 oculi eorum. 
 
 t transeunte inde Jesu, 
 secuti, sunt eum duo casci, 
 clamantes et dicentes : 
 Miserere nostri, fili David. 
 
162 
 
 THE MINISTRY 
 
 sight. Lastly, I might very well have said first of all, the intense brightness of the sun is a 
 constant cause of ophtalmia, and in some cases of complete blindness. It customary to 
 keep, as much as possible, in places where the light is dim or scarcely penetrates at all through 
 the materials hung up to keep out the glare, and the sudden transition from such sheltered 
 spots into the full sunshine outside is fraught with danger. Add to all this the use of water 
 from wells, the purity of which is doubtful, and there are indeed reasons enough' for the 
 spread of these painful diseases of the eyes. 
 
 Lazarus at the Rich Man’s Door 
 
 Saint Luke — Chap. 16 
 
 ves,qui 
 induebatur pur¬ 
 pura et bysso. Et 
 epulabatur quoti¬ 
 die splendide. 
 
 20. Et erat qui¬ 
 dam mendicus, 
 nomine Lazarus, 
 qui jacebat ad ja¬ 
 nuam ejus, ulceri¬ 
 bus plenus, 
 
 21. Cupiens sa¬ 
 turari de micis 
 qute cadebant de 
 mensa divitis, et 
 nemo illi dabat; 
 sed et canes ve¬ 
 niebant, et linge¬ 
 bant ulcera ejus. 
 
 T 
 
 HERE 
 
 was a 
 certain 
 rich 
 man, which was 
 clothed in purple 
 and fine linen,and 
 fared sumptuously 
 every day : 
 
 20. And there 
 was a certain beg¬ 
 gar named Laza¬ 
 rus, which was laid 
 at his gate, full of 
 sores, 
 
 2 i. And desir¬ 
 ing to be fed with 
 the crumbs which 
 fell from the rich 
 man’s table: more¬ 
 over the dogs 
 came and licked 
 his sores. 
 
 Dogs are very numerous in fudeea, Egypt and other Eastern countries, and Jerusalem 
 atone contains from a thousand to one thousand five hundred. They belong to no one, and live 
 m a half savage state. For all that, however, they have rather a strange code of behaviour 
 
amongst themselves, to which they all submit, and which makes them of real service to man, 
 especially in large centres of population. At Cairo, Jerusalem and other towns of any im¬ 
 portance, each group of dogs, consisting of some twenty or thirty members, keeps to one par¬ 
 ticular quarter, where and on which it lives, no strange dog, not belonging to it, being al¬ 
 lowed to enter its territory. This accounts for all the barking at night. A squad of dogs 
 attempts, perhaps, to cross the ground of its neighbours, or encroach on property which does 
 not belong to it: a terrible battle ensues, and fierce barking disturbs the sleep of the human 
 inhabitants within hearing. At Cairo, the English residents, weary of the noise made at night, 
 try to lessen the nuisance by the slaughter of great numbers of the offenders; but, to their surprise, 
 the victims were avenged by the breaking out of epidemics, the streets were no longer cleared 
 of the filth and rubbish encumbering them, and crimes increased, for the robbers were left 
 unmolested, now that the dogs, who had acted as police, were gone. The favourite head-quar¬ 
 ters of what we may call the dog-clubs, are near the butchers shops; no member from any 
 other club is tolerated in the neighbourhood; but the traffic is not interfered with in the least , 
 nor is any disturbance ever caused by those who have appropriated the ground. 
 
 In every Oriental town there are deserted quarters, where the cactus and other plants grow 
 wild; this is the case, for instance, at Jerusalem, in the southern portion of the Haram area, 
 at the lower end of the shut-in valley, known as the Tyropceon, which is covered with a regular 
 forest of dense vegetation. It is to this part of the city that the bitches retire for the birth of 
 their young, and it is there that they rear their families. Sometimes, when I have been quietly 
 sitting on my camp-stool making a sketch of one or another of the magnificent subjects of this 
 neighbourhood, I have suddenly seen whole packs of little dogs issue from amongst the brush¬ 
 wood, accompanying their mothers in quest of booty. 
 
 These animals feed on the rubbish of all kinds, which is flung into the streets, such as the 
 refuse of poultry and meat, dead cats, offal, etc. One day, in the valley of Gihon, on the west 
 of Jerusalem, I noticed the dead body of an ass, which had died during the night and been 
 abandoned in the field where it had fallen. The next day I passed by the same spot; there was 
 nothing left of the ass, but the pinkish coloured skeleton , every scrap of the flesh had been 
 devoured by dogs in the night. 
 
THE MINISTRY 
 
 The Dumb Man possessed of a devil healed at Capernaum 
 Saint Matthew — Chap. 9 
 
 they went out, behold, 
 they brought to him a 
 dumb man possessed with 
 a devil. 
 
 33. And when the devil 
 was cast out, the 
 dumb spake : and the 
 multitudesmarvelled, 
 saying, It was never 
 so seen in Israel. 
 
 34. But the Phari¬ 
 sees said, He casteth 
 out devils through 
 the prince of the 
 devils. 
 
 3 5. And Jesus went 
 about all the cities 
 and villages, teaching 
 in their synagogues, 
 and preaching the 
 Gospel of the king¬ 
 dom , and healing 
 every sickness and 
 every disease among 
 the people. 
 
 36. But when he 
 saw the multitudes, 
 he was moved with compassion on them, 
 because they fainted, and were scattered 
 abroad, as sheep having no shepherd. 
 
 37. Then saith he unto his disciples, 
 The harvest truly is plenteous, but the 
 labourers are few; 
 
CHRIST’S EXHORTATION TO THE TWELVE APOSTLES 165 
 
 38. Rogate ergo Dominum messis, 
 ut mittat operarios in messem suam. 
 
 38. Pray ye therefore the Lord of the 
 harvest, that he will send forth labour¬ 
 ers into his harvest. 
 
 Christ’s exhortation to the twelve Apostles 
 
 Saint Luke — Chap. 9 
 
 hen he called his twelve 
 disciples together, and 
 gave them power and 
 authority over all devils, 
 and to cure diseases. 
 
 autem duodecim 
 apostolis, dedit illis vir¬ 
 tutem et potestatem super 
 omnia daemonia, et ut lan¬ 
 guores curarent. 
 
1 66 
 
 THE MINISTRY 
 
 2. Et misit eos praedicare regnum 
 Dei, et sanare infirmos. 
 
 3. Et ait ad illos : Nihil tuleritis in 
 via, neque virgam,neque peram, neque 
 panem, neque pecuniam, neque duas 
 tunicas habeatis. 
 
 4. Et in quamcumque domum intra¬ 
 veritis, ibi manete, et inde ne exeatis. 
 
 5.Et quicumque 
 non receperint 
 vos, exeuntes de 
 civitate illa, etiam 
 pulverem pedum 
 vestrorum excu¬ 
 tite in testimo - 
 nium supra illos. 
 
 2. And he sent them to preach the 
 kingdom of God, and to heal the sick. 
 
 3. And he said unto them, Take 
 nothing for your journey, neither staves, 
 nor scrip, neither bread, neither money; 
 neither have two coats apiece. 
 
 4. And whatsoever house ye enter 
 into, there abide, and thence depart. 
 
 5. And whoso¬ 
 ever will not re¬ 
 ceive you, when 
 ye go out of that 
 city, shake oft' the 
 very dust from 
 your feet for a tes¬ 
 timony against 
 them. 
 
 Throughout the 
 whole of Palestine, 
 and more especially 
 in the environs of 
 towns near the main 
 routes 0ftra ffie and 
 of travel, there are Typical Jews of Jerusalem, 
 
 to be seen resting 
 
 places, where several persons can sit down 
 comfortably together, sheltered from the 
 heat of the sun or from the rain. Here and 
 there for instance, on the mountain slopes 
 rises an isolated group of locust trees, mark¬ 
 ing some such resting place, more than one 
 sign indicating how many have availed 
 themselves of it; the ground beneath the trees 
 has become perfectly level, the rock is smooth 
 and slippery, even worn away in parts. 
 Many of these shelters are now the property 
 of Mosques,they probably, formerly belonged 
 to Churches, and yet earlier perhaps to the 
 
 fews t hetnselves. Our 
 Lord and Saviour Je¬ 
 sus Christ appears 
 to have availedHim- 
 
 se \f often of these 
 spots, as places of 
 J - J ' !• meeting: He preach¬ 
 
 ed 1 0 the people fi 'out 
 them; He multiplied the loaves and fishes; 
 He talked with his disciples,or even sometimes 
 retired to them alone for meditation and 
 prayer. These secluded sites are full of attrac¬ 
 tion,not only on account of the many touching 
 memories connected with' them, but for their 
 own natural charm. They are as a general 
 rule well chosen, commanding a view of some 
 fine landscape or set in a scene 0f solemn soli¬ 
 tude. Here one can dream and meditate at one’s 
 ease,whilst all around the countless fragments 
 of red pottery strewing the ground, bear wit¬ 
 ness to the passing away 0f many generations. 
 
THE DAUGHTER OF HERODIAS DANCING 167 
 
 The Daughter of Herodias dancing 
 
 Saint Mark 
 
 r audivit rex Herodes (ma¬ 
 nifestum enim factum est 
 nomen ejus) et dicebat : 
 Quia Joannes Baptista re¬ 
 surrexit a mortuis ; et 
 propterea virtutes operantur in illo. 
 
 15. Alii autem dicebant : Quia Elias 
 est. Alii vero dicebant : Quia propheta 
 est, quasi unus ex prophetis. 
 
 16.Quo audito, Herodes 
 ait: Quem ego decollavi 
 Joannem, hic a mortuis 
 resurrexit. 
 
 17. Ipse enim Herodes 
 misit, ac tenuit Joannem, 
 et vinxit eum in carcere, 
 propter Herodiadem,uxo¬ 
 rem Philippi fratris sui, 
 quia duxerat eam. 
 
 18. Dicebat enim Joan¬ 
 nes Herodi : Non licet 
 tibi habere uxorem fra¬ 
 tris tui. 
 
 19. Herodias autem in¬ 
 sidiabatur illi, et volebat 
 occidere eum, nec pote¬ 
 rat. 
 
 20. Herodes enim me¬ 
 tuebat Joannem, sciens 
 eum virum justum et 
 sanctum; et custodiebat eum, et audito 
 eo multa faciebat, et libenter eum au¬ 
 diebat. 
 
 Chap. 6 
 
 !nd king Herod heard of 
 him-, (for his name was 
 spread abroad:) and he 
 said, That John the Bap¬ 
 tist was risen from the 
 dead, and therefore mighty works do 
 shew forth themselves in him. 
 
 15. Others said,That it is Elias. And 
 others said, That it is a prophet, or as 
 one of the prophets. 
 
 16. But when Herod 
 heard thereof , he said, It 
 is John, whom I beheaded: 
 he is risen from the dead. 
 
 17. For Herod himself 
 had sent forth and laid 
 hold upon John,and bound 
 him in prison for Hero¬ 
 dias’ sake, his brother 
 Philip’s wife : for he had 
 married her. 
 
 18. For John had said 
 unto Herod, It is not 
 lawful for thee to have 
 thy brother’s wife. 
 
 19. Therefore Herodias 
 had a quarrel against him, 
 and would have killed 
 him; but she could not : 
 
 20. For Herod feared 
 John, knowing that he 
 was a just man and an 
 
 holy,'and observed him; and when he 
 heard him, he did many things, and 
 heard him gladly. 
 

 
 
 I I 
 
 
 168 
 
 THE MINISTRY 
 
 21. Et cum dies opportunus acci¬ 
 disset, Herodes natalis sui crenam 
 fecit principibus, et tribunis, et primis 
 Galilreas. 
 
 2 2. Cumque 
 introisset filia 
 ipsius Hero- 
 diadis, et sal- 
 tasset, et pla¬ 
 cuisset He¬ 
 rodi simulque 
 recumbenti¬ 
 bus, rex ait 
 puelis : Pete 
 a.me quod vis, 
 et dabo tibi : 
 
 23. Et ju¬ 
 ravit illi: Quid¬ 
 quid petieris 
 dabo tibi, licet 
 dimidium re¬ 
 gni mei. 
 
 The Daughter of Herodi as dancing. 
 
 21. And when a convenient day was 
 come, that Herod on his birthday made 
 a supper to his lords, high captains, and 
 chief estates of Galilee; 
 
 22. And 
 when the 
 daughter of 
 the said Hero- 
 dias came in, 
 and danced, 
 and pleased 
 Herod and 
 them that sat 
 with him, the 
 king said unto 
 the damsel , 
 Ask of me 
 whatsoe ve r 
 thou wilt, and 
 I will give it 
 thee. 
 
 23. And he 
 sware unto 
 her, Whatso¬ 
 ever thoushalt 
 ask of me, I 
 will give it 
 thee, unto the 
 half of my 
 kingdom. 
 
 7 he Gospels enumerate three ranks of guests invited to Herod's birthday feast:" the lords », 
 that is to say the. court officials; the « high captains », or superior officers of the arm v; and 
 the « chief estates of Gahlee », which gives some idea of the magnificence with which the king 
 intended to keep the anniversary of his birth. The «Herodis dies » was also celebrated through¬ 
 out Palestine and in Rome; it is referred to in a satire by the Roman poet. Persius Flaccus 
 ( \ . 169-185). The sacred text tells 11s the daughter of Herodias (whose name was Salome), 
 " came in and danced », and that « she went forth and said unto her mother: What shall I ask?», 
 'which proves that neither of them took part in the actual feast; and as a matter of fact, that 
 would not have been allowed, as we have explained above. 
 
THE HEAD OF SAINT JOHN THE BAPTIST IN A CHARGER 169 
 
 The head of Saint John the Baptist in a charger 
 
 Saint Mark — Chap. 6 
 
 vje cum exisset, dixit ma¬ 
 tri suae : Quid petam? At 
 ilia dixit : Caput Joannis 
 Baptista:. 
 
 25. Cumque introisset statim cum 
 festinatione ad regem, petivit dicens : 
 Volo ut pro¬ 
 tinus des mihi 
 in disco caput 
 Joannis Bap¬ 
 tista;. 
 
 unto her mother, What 
 
 2 5. And she came in straightway with 
 haste unto the king, and asked, saying, 
 I will that 
 thou give me 
 by and by in 
 a charger the 
 head of John 
 the Baptist. 
 
 26. Et con¬ 
 tristatus est 
 rex. Propter 
 jusjuran¬ 
 dum et pro¬ 
 pter simul 
 
 1 ■ 1 The head of Saint John the Baptist in a charger. 
 
 cliscumben - 
 
 tes, noluit eam contristare ; 
 
 27. Sed misso spiculatore, praecepit 
 afferri caput ejus in disco. Et decollavit 
 eum in carcere. 
 
 28. Et attulit caput ejus in disco ; et 
 dedit illud puellae, et puella dedit matri 
 suae. 
 
 29. Quo audito, discipuli ejus vene¬ 
 runt et tulerunt corpus ejus; et posue¬ 
 runt illud in monumento. 
 
 26. And 
 the king was 
 exceeding 
 sorry; yet for 
 his oath’s 
 sake, and for 
 their sakes 
 which sat with him, he would not 
 reject her. 
 
 27. And immediately the king sent 
 an executioner, and commanded his 
 head to be brought : and he went and 
 beheaded him in the prison. 
 
 28. And brought his head in a charg¬ 
 er, and gave it to the damsel : and 
 the damsel gave it to her mother. 
 
 29. And when his disciples heard of 
 it, they came and took up his corpse, 
 and laid it in a tomb. 
 
 'Dancing in ancient times , especially amongst the people living beyond the Jordan, was 
 very unlike what it is at the present day, and differed greatly also from that in vogue with the 
 
I JO 
 
 THE MINISTRY 
 
 Greeks and Romans. The costumes worn were more loaded with ornament greatly restricting 
 the movements of the dancers, and moreover, the very sbirit of the races was different. The 
 heathen nations, who still worshipped beauty of form, allowed the nude figure to be more or 
 less completely revealed in the dance, as is proved by the various bas-reliefs and statues which 
 have come down to us. In Asia and in Africa again the character of the dance is changed; 
 the costumes worn, and the sacred music accompanying the movements, combine to transform 
 it. The feet scarcely move; and in the expressive poses assumed, it is the arms 'which play the 
 principal part. It is but a step from this kind of dancing to acrobatic feats, and as it was 
 suppleness of the figures of the female dancers which was most appreciated by the spectators, 
 they soon learnt to fling their bodies backwards, so as to touch the ground with their hands, 
 and raising the feet, to describe arabesques or other figures in the air, the quaint ness of which 
 added to the fascination exercised on those looking on. In Greek bas-reliefs representing 
 Median and Persian ceremonies, in the frescoes found in the pyramids at Sakkara in Egypt, 
 and m old Indian and Persian paintings, dancers wearing heavy garments, are shewn, sup¬ 
 porting themselves on their hands, which are loaded with jewels, describing, if I may so ex¬ 
 press it. the figure of a wheel m a solemn religious manner, adding to the seduction of poses 
 prescribed by hieratic convention, something of the fearful charm of acrobatic feats. The 
 Crusaders brought back with them to Europe representations of this style of dancing, which 
 left their mark oil the art of their day, /// the Cathedral of Rouen, for instance there exists 
 a bas-relief representing the daughter of Herodias dancing on her hands. 
 
 Saint femme relates a tradition that when Herodias received the head of the Forerunner 
 of Christ, who had so often rebuked her for her disgraceful profligacy, she took a pin from 
 her head-dress and gratified her hatred by piercing the tongue of her 'dead enemy with it. 
 
 I he Miracle of the Loaves and Fishes 
 
 Saint John 
 
 ost haec abiit Jesus trans 
 mare Galilteae, quod est 
 Tiberiadis; 
 
 2. Et sequabatur eum 
 multitudo magna, quia videbant signa 
 qua; faciebat super his qui infirma¬ 
 bantur. 
 
 3. Subiit ergo in montem Jesus; et 
 ibi sedebat cum discipulis suis. 
 
 4. Erat autem proximum Pascha, dies 
 festus Judseorum. 
 
 5. Cum sublevasset ergo oculos Jesus, 
 et vidisset quia multitudo maxima venit 
 ad eum, dixit ad Philippum ; Unde 
 
 Chap. 6 
 
 Iftek these things Jesus 
 went over the sea of Gali¬ 
 lee, which is the sea of 
 Tiberias. 
 
 2. And a great multi¬ 
 tude followed him, because they saw his 
 miracles which he did on them that 
 were diseased. 
 
 3. And J esus went up into a moun¬ 
 tain, and there he sat with his disciples. 
 
 4. And the passover, a feast of the 
 Jews, was nigh. 
 
 5. When Jesus then lifted up his eyes, 
 and saw a great company come unto 
 him, he saith unto Philip, Whence 
 
THE MIRACLE OF THE LOAVES AND FISHES 
 
 enemus panes, 
 
 ut manducent 
 
 hi? 
 
 shall we buy bread, that these may 
 eat? 
 
 6. Hoc autem dicebat tentans eum; 
 ipse enim sciebat quid esset facturus. 
 
 7. Respondit ei 
 Philippus : Ducento¬ 
 rum denariorum pa¬ 
 nes non sufficiunt eis, 
 ut unusquisque mo - 
 dicum quid accipiat. 
 
 6. And this he said to prove him : 
 for he himself knew what he would do. 
 
 7. Philip answered 
 him, Two hundred 
 pennyworth of bread is 
 not sufficient for them, 
 that every one of them 
 may take a little. 
 
 8. Dicit ei unus ex 
 discipulis ejus, An¬ 
 dreas, frater Simonis 
 Petri : 
 
 8. One of his disci¬ 
 ples, Andrew, Simon 
 Peter’s brother, saith 
 unto him, 
 
 9. Est puer unus 
 hic, qui habet quin¬ 
 que panes hordeaceos 
 et duos pisces; sed 
 haec quid sunt inter 
 tantos ? 
 
 9.There is a lad here, 
 which hath five barley 
 loaves, and two small 
 fishes : but what are 
 they among so many ? 
 
 10. Dixit ergo Je¬ 
 sus : Facite homi¬ 
 nes discumbere. Erat 
 autem feenum multum 
 in loco. Discubuerunt ergo viri, numero 
 quasi quinque millia. 
 
 10. And Jesus said, 
 Make the men sit down. 
 Now there was much 
 grass in the place. So 
 the men sat down, in number about 
 five thousand. 
 
 11. Accepit ergo Jesus panes, etcum 
 gratias egisset, distribuit discumbenti¬ 
 bus, similiter et ex piscibus, quantum 
 volebant. 
 
 12. Ut autem impleti sunt, dixit dis¬ 
 cipulis suis : Colligite quae superave¬ 
 runt fragmenta, ne pereant. 
 
 13. Collegerunt ergo, et impleverunt 
 duodecim cophinos fragmentorum, ex 
 
 11. And Jesus took the loaves ; and 
 when he had given thanks, he distribut¬ 
 ed to the disciples, and the disciples to 
 them that were set down; and likewise 
 of the fishes as much as they would. 
 
 12. When they were filled, he said 
 unto his disciples, Gather up the frag¬ 
 ments that remain, that nothing be lost. 
 
 13. Therefore they gathered them 
 together, and filled twelve baskets with 
 
THE MINISTRY 
 
 quinque panibus hordeaceis, quae su¬ 
 perfuerunt his qui manducaverant. 
 
 14. Illi ergo homines cum vidissent 
 quod Jesus fecerat signum, dicebant : 
 Quia hic est vere propheta, qui ven¬ 
 turus est in mundum. 
 
 the fragments of the five barley loaves, 
 which remained over and above unto 
 them that had eaten. 
 
 14. Then those men, when they had 
 seen the miracle that Jesus did, said, 
 This is of a truth that prophet that 
 should come into the world. 
 
 It is Saint John, who of the four Evangelists, relates this miracle with the greater number 
 °J personal details and picturesque touches. We find Saint Philip coining forward on the 
 occasion in a manner specially characteristic of him, partly probably, because he had charge 
 of the food department amongst the followers of Our Lord, partly because his temperament 
 led him to ask for precise explanations,as is shewn in the account of the last address of Jesus 
 to His disciples. After the consultation with Philip and Andrew, Jesus, who all the time, knew 
 « Himself what He would do » ordered them to make the men sit down. So the men sat down 
 on the grass « of which there was much in the place », in groups of fifty or a hundred, and 
 the miraculous meal was served to them. 
 
THE PEOPLE SEEK CHRIST TO MAKE HIM A KING 173 
 
 , >. ■ 1 ki- y l * 
 
 
 
 
 The People seek Christ to make Him a King 
 
 Saint John 
 
 esus ergo cum cognovisset 
 quia venturi essent ut 
 raperent eum et facerent 
 eum regem, fugit iterum 
 in montem ipse solus. 
 
 — Chap. 6 
 
 hen Jesus therefore per¬ 
 ceived that they would 
 come and take him by 
 force, to make him a king, 
 he departed again into a 
 mountain himself alone. 
 
 Our engraving represents a portion of Galilee with the Mount of the Beatitudes, to which 
 Jesus was in the habit of retiring. On the north can be seen the Sea of Tiberias, with Caper¬ 
 naum and Chora^in; near the shores of the Lake Bethsaida and Magdala, with the Hauran 
 Mountains and the Lebanon chain beyond. 
 

 The Rich Man in Hell 
 
 Saint Luke — Chap. 16 
 
 jfi actum est autem ut more- 
 11 retur mendicus, et por¬ 
 taretur ab angelis in si¬ 
 num Abrahte. Mortuus est 
 Bnl autem et dives, et sepul- 
 
 tus est in inferno. 
 
 23. Elevans autem oculos suos, cum 
 esset in tormentis, vidit Abraham a 
 longe, et Lazarum in sinu ejus. 
 
 24. Et ipse clamans, dixit : Pater 
 Abraham, miserere mei, et mitte Laza¬ 
 rum ut intingat extremum digiti sui in 
 aquam, ut refrigeret linguam meam, 
 quia crucior in hac flamma. 
 
 25. Et dixit illi Abraham : 
 
 Fili, recordare quia recepisti 
 bona in vita tua, et Lazarus 
 similiter mala. Nunc autem 
 hic consolatur, tu vero cru¬ 
 ciaris. 
 
 26. Et in his omnibus, in¬ 
 ter nos et vos chaos ma¬ 
 gnum firmatum est, ut hi 
 qui volunt hinc transire ad 
 vos, non possint, neque in¬ 
 de huc transmeare. 
 
 ')k 
 
 
 / n , 
 
 A typical Jew of Jerusalem, j.-j. t. 
 
 27. Et ait : Rogo ergo te, pater, ut 
 mittas eum in domum patris mei; 
 
 28. Habeo enim quinque fratres, ut 
 testetur illis, ne et ipsi veniant in hunc 
 locum tormentorum. 
 
 I \d it came to pass, that the 
 beggar died, and was car¬ 
 ried by the angels into 
 Abraham’s bosom : the 
 rich man also died, and 
 
 was buried; 
 
 23. And in hell he lift up his eyes, 
 being in torments, and seeth Abraham 
 afar off, and Lazarus in his bosom. 
 
 24. And he cried and said, Father 
 Abraham, have mercy on me, and send 
 Lazarus, that he may dip the tip of his 
 finger in water, and cool my tongue ; 
 for I am tormented in this flame. 
 
 25. But Abraham said,Son, 
 remember that thou in thy 
 lifetime receivedst thy good 
 things, and likewise Lazarus 
 evil things : but now he is 
 comforted, and thou art tor¬ 
 mented. 
 
 26. And beside all this, be¬ 
 tween us and you there is a 
 great gulf fixed : so that they 
 which would pass from hence 
 to you cannot ; neither can 
 they pass to us, that would 
 come from thence. 
 
 27. Then he said, I pray thee there¬ 
 fore, father, that thou wouldest send 
 him to my father’s house : 
 
 28. For I have five brethren ; that he 
 may testify unto them, lest they also 
 come into this place of torment. 
 
 
 
 
JESUS GOING UP INTO A MOUNTAIN APART TO PRAY 
 
 29. Et ait illi Abraham : Habent 29. Abraham saith unto him, They 
 Moysen et prophetas; audiant illos. have Moses and the prophets; let them 
 
 hear them. 
 
 30. At ille dixit : Non, pater Abraham; 30. And he said, Nay, father Abraham : 
 sed si quis ex mortuis ierit ad eos, poe- but if one went unto them from the 
 
 nitentiam agent. 
 
 31. Ait autem illi : Si 
 Moysen et prophetas 
 non audiunt, neque si 
 quis ex mortuis resur¬ 
 rexerit credent. 
 
 The parable of the wick¬ 
 ed rich man is divided into 
 two parts, the first refer¬ 
 ring to his li fe on earth, the 
 second to that in the other 
 world. The terrestrial scene 
 is familiar to us, we will 
 try and depict that beyond 
 the grave. 
 
 The Hell or «Shedl»of 
 the Hebrews was divided 
 into two parts; the Garden 
 of Eden, or «. Abraham’s 
 Bosom» for the righteous, 
 
 The Rich Man in Hell. 
 
 dead, they will repent. 
 
 31. And he said unto 
 him, If they hear not 
 Moses and the prophets, 
 neither will they be per¬ 
 suaded, though one rose 
 from the dead. 
 
 3 
 
 and Gehenna for the wick¬ 
 ed. It was naturally to 
 Gehenna that the wicked 
 rich man went. From his 
 place of torment, however, 
 he could see the happiness 
 of Layarus, for there is 
 said to be a communication 
 between the two worlds. 
 The Rabbis believed Ge¬ 
 henna and Eden to be sepa¬ 
 rated only by the breadth 
 of a hand, or at the most, 
 by the thickness of a wall. 
 
 Jesus going up into a Mountain apart 
 
 Saint Matthew — Chap. 14 
 
 
 r dimissa turba, ascendit 
 in montem solus orare. 
 Vespere autem facto, so¬ 
 lus erat ibi. 
 
 sanct. luc. — c. 6 
 12. Factum est autem in illis diebus 
 
 Ind when he had sent the 
 multitudes away, he went 
 up into a mountain apart 
 to pray : and when the 
 evening was come, he was 
 
 there alone. 
 
 SAINT LUKE. - CH. 6 
 
 12. And it came to pass in those days, 
 
 
 
 
THE MINISTRY 
 
 exiit in montem orare, et erat pernoc¬ 
 tans in oratione Dei. 
 
 that he went out into a mountain to 
 pray, and continued all night in prayer 
 to God. 
 
 SANCT. MARC. - C. 6 
 
 SAINT MARK. - CH. 6 
 
 46. Et cum dimisisset eos, abiit in 
 
 46. And when he had sent them away, 
 
 montem orare. 
 
 he departed into a 
 moutain to pray. 
 
 The Gospels again 
 and again lay special 
 stress on the fact that 
 Jesus often withdrew 
 from men and went 
 apart to commune 
 alone with His Father. 
 
 Before beginning 
 any one of the import¬ 
 ant acts of His mi¬ 
 nistry, it was His cus¬ 
 tom to seek some soli¬ 
 tary place, in which to 
 devote Himself for a 
 long time to prayer. 
 
 Th is was the case be fo re 
 the choosing of the 
 twelve apostles, amt 
 be fore His first public 
 manifestation in Gali¬ 
 lee. The Sermon on the 
 Mount, which revealed 
 Him as the divine law- 
 g iver, was a Isop receded 
 by such a withdrawal 
 into privacy; the 
 t ra ns figurat ion. that 
 st rik ing man i festa t ion 
 of the power of the 
 Christ . intended, it 
 would appear , to 
 strengthen the faith of the Apostles, which 
 was to be put to such severe test by the 
 shame of the Passion .was also prepared for 
 by prayer. The Master again acted in a simi¬ 
 lar way before sending the disciples into the 
 towns and villages to inaugurate their apos¬ 
 tolic mission, and again when he performed 
 the miracle of the multiplication of the 
 loaves of bread , which was a symbol of the 
 
 mystery of the Eucha¬ 
 rist, which Jesus pre¬ 
 sents to us as the very 
 centre of his work of 
 sanctification here 
 below. And lastly, on 
 the eve o f His Passion. 
 He prayed again and 
 again for a Tong time 
 on the Mount of Olives, 
 and the Gospel fells ns 
 that He « o ftime resort¬ 
 ed thither » of an even¬ 
 ing. 
 
 It was always to 
 lo fty spots that Jesus 
 retired for prayer and 
 on the summits of near¬ 
 ly all the important 
 mountains and hills of 
 Palestine there is to 
 be found the tomb of 
 some prophet or some 
 sanet nary seta partfor 
 prayer. These are the 
 high places so often 
 referred to in the Bible, 
 where man, withdraw¬ 
 ing from all earthly 
 things, felt himself to 
 be nearer to God, and 
 in a more fitting frame of mind for 
 intercourse with Him. With regard to Our 
 Lord Himself, these prolonged and solitary 
 prayers are to us fraught with a character 
 of mysterious grandeur. Who shall say 
 zohaf ineffable communications took place 
 between the divine Son and His Father, or 
 gauge the magnitude of the interests at stake 
 in the all powerful supplications of Jesus? 
 
 Jesus going Up into a Mountain to pray. j,.j, 
 
JESUS WALKING ON THE SEA 
 
 177 
 
 Jesus walking on the Sea 
 
 Saint Matthew — Chap. 14 
 
 espere autem facto, solus 
 erat ibi. 
 
 24. Navicula autem in 
 medio mari jactabatur 
 fluctibus ; erat enim con¬ 
 trarius ventus. 
 
 25. Quarta autem vi¬ 
 gilia noctis, venit ad 
 eos ambulans super 
 mare. 
 
 26. Et videntes eum 
 super mare ambulan¬ 
 tem, turbati sunt, di¬ 
 centes : Quia phantasma 
 est. Et pras timore cla¬ 
 maverunt. 
 
 27. Statimque Jesus 
 locutus est eis, dicens : 
 
 Habete fiduciam; ego 
 sum, nolite timere. 
 
 d when the evening was 
 come, he was there alone. 
 
 24. But the ship was 
 now in the midst of the 
 sea, tossed with waves : 
 for the wind was contrary. 
 
 25. And in the fourth 
 watch of the night Jesus 
 went unto them, walking 
 on the sea. 
 
 2 6. And when the dis¬ 
 ciples saw him walking 
 on the sea, they were 
 troubled, saying, It is a 
 spirit; and they cried 
 out for fear. 
 
 27. But straightway 
 Jesus spake unto them, 
 saying, Be of good cheer; 
 it is I; be not afraid. 
 
 The incident of the 
 apparition of Jesus walk¬ 
 ing on the sea, took place, 
 according to the Gospel, 
 in the fourth watch of the 
 night, that is to sa v about 
 t h ree o’ clockinthemorn ing. 
 
 There had been a storm, the 
 wind was still high, and 
 the sky was covered with 
 clouds. The darkness, must 
 therefore, have been almost complete, and 
 the disciples could not have seen far from 
 
 their boat. In spite of this, 
 they perceived the Master 
 from afar, walking upon 
 the waves. It is therefore 
 very probable that light 
 emanated from His body, 
 ami irradiated all around 
 Him to some extent. Hence 
 the terror of the Apostles, 
 who took Him for a Spirit, 
 and « cried out with fear 
 His voice alone pronouncing His ordinary 
 salutation could reassure them. 
 
 23 
 
THE MINISTRY 
 
 The Son of the Master of the vineyard 
 
 Saint Matthew — Chap. 21 
 
 parabolam 
 
 audite : 
 paterfamilias, 
 
 et 
 et 
 et 
 agri- 
 
 ! LIAM 
 
 I Homo erat 
 
 qui plantavit vineam, 
 cepem circumdedit ei 
 ft fodit in ea torcular, 
 aedificavit turrim, et locavit eam 
 colis, et peregre profectus est. 
 
 34. Cum autem tempus fructuum ap- 
 propinquasset, misit servos suos ad 
 agricolas ut acciperent fructus ejus. 
 
 35. Et agricolae, apprehensis servis 
 ejus, alium ceciderunt, alium occide¬ 
 runt, alium vero lapidaverunt. 
 
 36. Iterum misit alios _ 
 servos plures prioribus 
 et fecerunt illis simili 
 ter. 
 
 i/- 
 
 Novissime autem 
 misit ad eos filium su¬ 
 um, dicens : Verebun¬ 
 tur filium meum. 
 
 38. Agricolae autem, 
 videntes filium, dixe¬ 
 runt intra se : Hic est 
 heres; venite, occida¬ 
 mus eum, et habebi¬ 
 mus hereditatem ejus. 
 
 39. Et apprehen¬ 
 sum eum ejecerunt extra 
 vineam, et occiderunt. 
 
 40. Cum ergo venerit dominus vineae, 
 quid faciet agricolis illis? 
 
 I ear another parable : There 
 was a certain householder 
 which planted a vineyard, 
 and hedged it round about, 
 and digged a winepress in 
 it, and built a tower, and let it out to 
 husbandmen, and went into a far country: 
 
 34. And when the time of the fruit 
 drew near, he sent his servants to the 
 husbandmen, that they might receive 
 the fruits of it. 
 
 33. And the husbandmen took his 
 servants, and beat one, and killed ano¬ 
 ther, and stoned another. 
 
 36. Again, he sent 
 other servants more than 
 the first : and they did 
 unto them likewise. 
 
 37. But last of all he 
 sent unto them his son, 
 saying, They will reve¬ 
 rence my son. 
 
 38. But when the 
 husbandmen saw the son, 
 they said among them¬ 
 selves, This is the heir; 
 come, let us kill him, 
 and let us seize on his 
 inheritance. 
 
 39. And they caught 
 him, and cast him out of 
 the vineyard, and slew 
 him. 
 
 40. When the lord therefore of the 
 vineyard cometh, what will he do unto 
 those husbandmen ? 
 
THE SON OF THE MASTER OF THE VINEYARD 
 
 41. They say unto him, He will mi¬ 
 serably destroy those wicked men, and 
 —1 w ill let out 
 
 his vine- 
 
 yard unto 
 
 other hus¬ 
 bandmen , 
 which shall 
 render him 
 the fruits 
 in their sea- 
 
 graving re¬ 
 presents a 
 part of the 
 vine- grow¬ 
 ing districts 
 in the neigh¬ 
 bourhood of 
 Jerusalem. 
 
 Each vine¬ 
 yard is en¬ 
 closed with¬ 
 in a wall, 
 and in one 
 corner is a 
 watch - tow - 
 er, such as 
 that men - 
 tioned in the 
 Gospel nar¬ 
 rative. The 
 numerous round towers give to the districts, 
 in which they occur, a forbidding and defiant 
 character all their own. In the environs of 
 Bethlehem, the vines creep along the ground 
 
 The Son of the Master of the vineyard. 
 
 itself, but 
 near Hebron 
 a n d A i n- 
 Kar im,they 
 are trained 
 to a con - 
 s iderab le 
 height, and 
 are support¬ 
 ed by poles 
 from four 
 to six feet 
 high. It is in 
 this neigh¬ 
 bourhood 
 that bunches 
 o f grapes . 
 three feet 
 long, are 
 sometim es 
 seen , with 
 berries wide apart , which have an 
 excellent favour, not unlike that of the 
 famous Muscatel grapes of Lunel and 
 Frontignan. 
 
 41. Aiunt illi : Malos male perdet, et 
 vineam suam locabit aliis agricolis, qui 
 reddant ei 
 fructu m 
 
 tempori¬ 
 bus suis. 
 
 sons. 
 
 Our en- 
 
THE MINISTRY 
 
 180 
 
 Saint Peter walks on the Sea 
 
 Saint Matthew — Chap. 14 
 
 espondens autem Petrus 
 dixit : Domine, si tu es, 
 jube me ad te venire su¬ 
 per aquas. 
 
 2g. At ipse ait : Veni. 
 Et descendens Pe¬ 
 trus de navicula, 
 ambulabat super 
 aquam ut veniret 
 ad Jesum. 
 
 30. Videns vero 
 ventum validum, 
 timuit; et cum coe¬ 
 pisset mergi, clama¬ 
 
 vit dicens : Domi¬ 
 ne, salvum me fac. 
 
 3 1. Et continuo 
 Jesus extendens 
 manum, apprehen¬ 
 dit eum, et ait illi: 
 Modicae fidei,quare 
 dubitasti ? 
 
 32. Et cum as¬ 
 cendissent in navi¬ 
 culam, cessavit 
 ventus. 
 
 33. Qui autem 
 
 in navicula erant, 
 venerunt, et ado¬ 
 raverunt eum, di¬ 
 centes : Vere Filius So, '"‘ p “" wMs °" s “- 
 
 Dei es. 
 
 34. Et cum transfretassem, venerunt 
 in terram Genesar. 
 
 nd Peter answered him and 
 said, Lord, if it be thou, 
 bid me come unto thee 
 on the water. 
 
 29. And he said, Come. 
 And when Peter 
 was comedown out 
 of the ship,he walk¬ 
 ed on the water, 
 to go to Jesus. 
 
 30. But when he 
 saw the wind bois¬ 
 terous,he was afraid; 
 and beginning to 
 sink, he cried, say¬ 
 ing, Lord, save me. 
 
 31. And imme¬ 
 diately Jesusstretch- 
 ed forth his hand, 
 and caught him, 
 and said unto him, 
 O thou of little 
 faith, wherefore 
 didst thou doubt ? 
 
 32. And when 
 they were come 
 into the ship, the 
 wind ceased. 
 
 3 3. Then they 
 that were in the 
 ship came and 
 worshipped him, 
 saying, Of a truth 
 thou art the Son of God. 
 
 34. And when they were gone over, 
 they came into the land of Gennesaret. 
 
YE SEEK ME BECAUSE YE DID EAT OF THE LOAVES 181 
 
 “Ye seek me because ye did eat of the Loaves” 
 
 Saint John — Chap. 6 
 
 um ergo vidisset turba quia 
 Jesus non esset ibi, neque 
 discipuli ejus, ascende¬ 
 runt in naviculas, et ve¬ 
 nerunt Capharnaum quae¬ 
 rentes Jesum. 
 
 25. Et cum invenissent eum trans 
 mare, dixerunt ei : Rabbi, quando huc 
 venisti ? 
 
 26. Respondit eis Jesus, et dixit : 
 Amen, amen dico vobis, quaeritis me, 
 
 hen the people therefore 
 saw that Jesus was not 
 there, neither his disci¬ 
 ples , they also took 
 shipping, and came to 
 Capernaum, seeking for Jesus. 
 
 2 5. And when they had found him on 
 the other side of the sea, they said unto 
 him, Rabbi, when earnest thou hither ? 
 
 26. Jesus answered them and said, 
 Verily, verily, I say unto you, Ye seek me, 
 
THE MINISTRY 
 
 28. Then 
 said they 
 unto him, What shall we do, that we 
 might work the works of God ? 
 
 29. Jesus answered and said unto 
 them, This is the work of God, that ye 
 believe on him whom he hath sent. 
 
 30. They said therefore unto him. 
 What sign shewest thou then, that we 
 may see, and believe thee ? what dost 
 thou work? 
 
 31. Our fathers did eat manna in the 
 desert ; as it is written, He gave them 
 bread from heaven to eat. 
 
 32. Then Jesus said unto them, Ve¬ 
 rily, verily, I say unto you, Moses gave 
 you not that bread from heaven; but my 
 Father giveth you the true bread from 
 heaven. 
 
 non quia vidistis signa, sed quia man¬ 
 ducastis ex panibus et saturati estis. 
 
 27. Operamini non cibum qui perit 
 sed qui 
 permanet 
 in vitam 
 asternam, 
 quem Fi¬ 
 lius ho¬ 
 minis da¬ 
 bit vobis; 
 hunc enim 
 Pater si¬ 
 gnavit De¬ 
 us. 
 
 not because ye saw the miracles, but be¬ 
 cause ye did eat of the loaves, and were 
 filled. 
 
 27. Labour not for the meat which 
 perishetb, 
 but for that 
 meat which 
 endureth 
 unto ever¬ 
 lasting life, 
 which the 
 Son of man 
 shall give 
 unto you : 
 for him 
 hath God 
 the Father 
 sealed 4 . 
 
 28. Dix¬ 
 erunt ergo 
 ad eum : Quid faciemus ut operemur 
 opera Dei ? 
 
 29. Respondit Jesus, et dixit eis : 
 Hoc est opus Dei, ut credatis in eum 
 quem misit ille. 
 
 30. Dixerunt ergo ei : Quod ergo tu 
 facis signum, ut videamus, et credamus 
 tibi? quid operaris? 
 
 31. Patres nostri manducaverunt 
 manna in deserto, sicut scriptum est : 
 Panem de caelo dedit eis manducare. 
 
 32. Dixit ergo eis Jesus : Amen, amen 
 dico vobis : Non Moyses dedit vobis 
 panem de caelo, sed Pater meus dat 
 vobis panem de caelo verum. 
 
CHRIST REPROVING THE PHARISEES 
 
 183 
 
 On Page jij of the first volume of his beautiful book on Jesus Christ, Father Didon 
 explains very clearly how matters stood at the moment referred to in the text: « The crowd, 
 zoho had been dismissed by Him the evening before, had returned in the morning. Having 
 noticed that but one boat remained on the beach, and that Jesus was not there, and that His 
 disciples had gone away without Him . they hoped to find Him again. Moreover, the plot 
 to proclaim Him King had not been given up during the night, and the ringleaders were 
 seeking Jesus, and when they did not find Him, they embarked for Capernaum, 111 boats which 
 had come from Tiberias, in the hope of thus being able to join the prophet sooner. » 
 
 The meeting represented in our picture took place, in fact, on the other side of the lake, 
 fust as Jesus was returning from Bethsaida, so that He was compelled to meet the crisis then 
 and there. The way in which the Jews introduced the subject was naif, and betrayed that they 
 were to a certain extent embarrassed: «Rabbi, they said unto Him ,when earnest Thou hither?» 
 
 Christ reproving the Pharisees 
 
 Saint Luke — Chap. 11 
 
 st cum loqueretur, rogavit 
 illum quidam pharisteus 
 ut pranderet apud se : et 
 I ingressus recubuit. 
 
 38. Pharisasus autem ccepit intra se 
 reputans dicere, quare non baptizatus 
 esset ante prandium. 
 
 39. Et ait Dominus ad illum : Nunc 
 vos, pharissei, quod deforis est calicis 
 et catini mundatis; 
 
 quod autem intus est 
 vestrum, plenum est 
 rapina et iniquitate. 
 
 40. Stulti, nonne 
 qui fecit quod deforis 
 est, etiam id quod de¬ 
 intus est fecit ? 
 
 41. Verumtamen 
 quod superest date 
 eleemosynam, et ecce omnia munda 
 sunt vobis. 
 
 A Typica! Jew. 
 
 nd as he spake, a certain 
 Pharisee besought him to 
 dine with him : and he 
 went in, and sat down to 
 meat. 
 
 38. And when the Pharisee saw it, 
 he marvelled that he had not first 
 washed before dinner. 
 
 39. And the Lord said unto him, 
 Now do ye Pharisees make clean the 
 
 outside of the cup and 
 the platter; but your 
 inward part is full of 
 ravening and wicked¬ 
 ness. 
 
 40. Ye fools, did not 
 he that made that which 
 is without make that 
 , . j which is within also ? 
 
 JJT 41. But rather give 
 alms of such things as 
 ye have; and, behold, all things are 
 clean unto you. 
 
THE MINISTRY 
 
 Christ reproving the Pharisees. 
 
 42. Sed vae vobis pharisaeis, quia deci¬ 
 matis mentham, et rutam, et omne 
 olus, et praeteritis judicium et carita¬ 
 tem Dei. Haec autem oportuit facere, et 
 illa non omittere. 
 
 43. Vae vobis pharisaeis, quia diligitis 
 primas cathedras in synagogis, et salu¬ 
 tationes in foro. 
 
 44. Vae vobis, quia estis ut monu¬ 
 menta quae non apparent, et homines 
 ambulantes supra nesciunt. 
 
 42. But woe unto you, Pharisees ! for 
 ye tithe mint and rue and all manner 
 of herbs, and pass over judgment and 
 the love of God: these ought ye to have 
 done, and not to leave the other undone. 
 
 43. Woe unto you, Pharisees! for ye 
 love the uppermost seats in the syna- 
 gogues, and greetings in the markets. 
 
 44. Woe unto you, scribes and Pha¬ 
 risees, hypocrites! for ye are as graves 
 which appear not, and the men that 
 walk over them are not aware of them. 
 
 
THE PHARISEES AND SADDUCEES COME TO TEMPT JESUS 185 
 
 The Pharisees and Saddueees come to tempt Jesus 
 
 Saint Matthew — Chap. 16 
 
 accesserunt ad eum pha- 
 risaei et sadducaei ten- 
 tantes; et rogaverunt eum 
 ut signum de caslo osten¬ 
 deret eis. 
 
 2. At ille respondens, ait illis : Facto 
 vespere, dicitis : Serenum erit, rubicun¬ 
 dum est enim caelum. 
 
 3. Et mane : Hodie tempestas, rutilat 
 enim triste caelum. 
 
 he Pharisees also with the 
 Saddueees came, and 
 tempting desired him that 
 he would shew them a 
 sign from heaven. 
 
 2. He answered and said unto them, 
 When it is evening, ye say, It will be 
 fair weather : for the sky is red. 
 
 3. And in the morning, It will be 
 foul weather to day : for the sky is red 
 and lowring. 
 
THE MINISTRY 
 
 4. Faciem ergo caeli dijudicare nostis; 
 signa autem temporum non potestis 
 scire ? Generatio mala et adultera si¬ 
 gnum quaerit, et signum non dabitur ei, 
 nisi signum Jonas prophetae. Et relictis 
 illis, abiit. 
 
 4. O ye hypocrites, ye can discern the 
 face of the sky; but can ye not discern 
 the signs of the times? A wicked and 
 adulterous generation seeketh after a 
 sign; and there shall no sign be given 
 unto it, but the sign of the prophet Jo¬ 
 nas. And he left them, and departed. 
 
 The woman who had an infirmity eighteen years 
 
 Saint Luke — Chap. 13 
 
 1 rat autem do¬ 
 cens in syna¬ 
 goga eorum 
 
 BEagQ si sabbatis. 
 
 sabbath. 
 
 nd he was teach¬ 
 
 ing in one 
 of the syna¬ 
 gogues on the 
 
 11. Et ecce mulier 
 quae habebat spiritum 
 infirmitatis annis decem 
 et octo, et erat inclinata, 
 nec omnino poterat sur¬ 
 sum respicere. 
 
 12. Quam cum videret 
 Jesus, vocavit eam ad 
 se, et ait illi : Mulier, 
 dimissa es ab infirmitate 
 tua. 
 
 13. Et imposuit illi 
 manus, et confestim 
 erecta est, et glorificabat 
 Deum. 
 
 14. Respondens autem 
 archisynagogus, indignans 
 quia sabbato curasset Jesus, 
 dicebat turbas : Sex dies Woma " 
 
 sunt in quibus oportet operari; in his ergo 
 
 11. And, behold there 
 was a woman which had 
 a spirit of infirmity eight¬ 
 een years, and was bowed 
 together, and could in no 
 wise lift up herself. 
 
 12. And when Jesus saw 
 her, he called her to him , 
 and said unto her, Woman, 
 thou art loosed from thine 
 infirmity. 
 
 13. And he laid his 
 hands on her : and imme¬ 
 diately she was made 
 straight, and glorified God. 
 
 14. And the ruler of the 
 synagogue answered with 
 indignation, because that 
 
 J ' J ' 1 Jesus had healed on the 
 sabbath day, and said unto the people, 
 
THE WOMAN WHO HAD AN INFIRMITY EIGHTEEN YEARS 187 
 
 vemte et 
 bati. 
 
 IS- 
 
 Res- 
 
 pondens au- 
 
 tern ad 
 
 illum 
 
 Dominus di¬ 
 
 xit : Hypo- 
 
 cntae, 
 
 unus- 
 
 quisque 
 
 : ve- 
 
 strum 
 
 sab- 
 
 bato non sol- 
 
 vit b 
 
 ovem 
 
 suu m 
 
 au t 
 
 a s i n u 
 
 m a 
 
 praesepi 
 
 0, et 
 
 ducit 
 
 ada- 
 
 quare ? 
 
 
 16. 
 
 Hanc 
 
 autem 
 
 filiam 
 
 A b r a h se , 
 quam alliga¬ 
 vit Satanas, 
 ecce decem 
 et octo annis, 
 non oportuit 
 solvi a vin¬ 
 culo isto die sabbati ? 
 
 17. Et cum hasc diceret, erubesce¬ 
 bant omnes adversarii ejus; et omnis 
 populus gaudebat in universis quae glo¬ 
 riose fiebant ab eo. 
 
 There are six days in which men ought 
 to work : in them therefore come and 
 be healed, 
 and not on 
 the sabbath 
 day. 
 
 15. The 
 Lord then 
 answered 
 him,andsaid, 
 Thou hypo¬ 
 crites, doth 
 not each one 
 of you on the 
 sabbath loose 
 his ox or his 
 ass from the 
 stall, and lead 
 him away to 
 watering ? 
 
 1 - ho had an infirmity ciglheen ye. 
 
 16. And 
 ought not 
 this woman, 
 being a 
 daughter of 
 Abraham , 
 whom Satan 
 hath bound, 
 
 J J-! 
 
 1 o , these 
 eighteen years, be loosed from this bond 
 on the sabbath day? 
 
 17. And when he had said these 
 things, all his adversaries were ashamed : 
 and all the people rejoiced for all the 
 glorious things that were done by him. 
 
 curamini, et non die sab- 
 
THE MINISTRY 
 
 The Transfiguration 
 
 Saint Mark — Chap. 9 
 
 It post dies sex assumit Je- 
 | sus Petrum, et Jacobum, 
 et Joannem; et ducit illos 
 BE in montem excelsum seor¬ 
 
 sum solos, et 
 transfigu ra¬ 
 tus est coram 
 ipsis. 
 
 2. Et vesti¬ 
 menta ejus fa¬ 
 cta sunt splen¬ 
 dentia et can¬ 
 dida nimis vel- 
 ut nix, qualia 
 fullo non po¬ 
 test super ter¬ 
 ram candida 
 facere. 
 
 3. Et appa¬ 
 ruit illis Elias 
 cum Moyse; et 
 erant loquen- 
 tes cum Jesu. 
 
 nd after six days jesus taketh 
 with him Peter, and James, 
 and John, and leadeth them 
 up into an high mountain 
 apart by them¬ 
 selves : and he 
 was transfigur¬ 
 ed before them. 
 
 2. And his 
 raiment be¬ 
 came shining, 
 exceeding 
 white as snow; 
 so as no fuller 
 on earth can 
 white them. 
 
 3. And there 
 appeared unto 
 them Elias with 
 Moses : and 
 they were talk¬ 
 ing with Je- 
 
 4. Et res¬ 
 pondens Pe¬ 
 trus, ait Jesu : 
 
 Rabbi, bonum 
 est nos hic 
 esse; et fa¬ 
 ciamus tria 
 tabernacula, 
 tibi unum, et 
 Moysi unum, et Eliae unum. 
 
 The I ra 11 sjig urat io 11. 
 
 4. And Pe¬ 
 ter answered 
 and said to Je¬ 
 sus, Master, it 
 is good for us 
 to be here : and 
 let us make 
 j,.j,, three taberna¬ 
 cles ; one for 
 thee,and one for Moses, and one for Elia's. 
 
THE TRANSFIGURATION 
 
 5. Non enim sciebat quid diceret; 
 erant enim timore exterriti. 
 
 6. Et facta 
 est nubes ' 
 obumbrans 
 eos; et venit 
 vox de nube, 
 dicens : Hic 
 est Filius me¬ 
 us carissi¬ 
 mus ; audite 
 illum. 
 
 7. Et sta¬ 
 tum circum¬ 
 spicientes, 
 
 neminem 
 amplius vi¬ 
 derunt , nisi 
 jesum tan¬ 
 tum secum. 
 
 8. Et de¬ 
 scendentibus 
 illis de mon¬ 
 te, praecepit 
 illis ne cui¬ 
 quam quae 
 vidissent nar¬ 
 rarent, nisi 
 
 F * 1 • The demoniac boy al the fool of Mount 
 
 1 h u s J 
 
 hominis a mortuis resurrexerit. 
 
 9. Et verbum continuerunt apud se, 
 conquirentes quid esset : cum a mor¬ 
 tuis resurrexerit. 
 
 10. Et interrogabant eum, dicentes : 
 Quid ergo dicunt pharisaei et scribae, 
 quia Eliam oportet venire primum ? 
 
 5. For he wist not what to say; for 
 they were sore afraid. 
 
 6. And 
 there was a 
 cloud that 
 overshadow - 
 edthem : and 
 a voice came 
 out of the 
 cloud, say¬ 
 ing,This is my 
 beloved Son : 
 hear him. 
 
 7. Andsud- 
 denly, when 
 they had look¬ 
 ed round 
 about, they 
 saw no man 
 any more, 
 save Jesus on¬ 
 ly with them¬ 
 selves. 
 
 8. And as 
 they came 
 down from 
 the moun- 
 tain,hecharg- 
 ed them that 
 they should 
 tell no man 
 JJT ' what things 
 they had seen, till the Son of man were 
 risen from the dead. 
 
 9. And they kept that saying with them¬ 
 selves, questioning one with another what 
 the rising from the dead should mean. 
 
 10. And they asked him, saying, Why 
 say the scribes that Elias must first 
 come ? 
 
190 
 
 THE MINISTRY 
 
 11. Qui respondens, ait illis : Elias 
 cum venerit primo, restituet omnia, et 
 quo modo scriptum est in Filium ho¬ 
 minis, ut multa patiatur et contemna¬ 
 tur. 
 
 12. Sed dico vobis quia et Elias venit 
 (et fecerunt illi quaecumque voluerunt), 
 sicut scriptum est de eo. 
 
 1 1. And he answered and told them, 
 Elias verily cometh first, and restoreth 
 all things; and how it is written of the 
 Son of man, that he must suffer many 
 things, tind be set at nought. 
 
 r 2. But I say unto you, That Elias 
 is indeed come, and they have done un¬ 
 to him whatsoever they listed, as it is 
 written of him. 
 
 
 
 The demoniac boy at the foot of Mount Thabor 
 
 Saint Mark — Chap. 9 
 
 1 veniens ad discipulos 
 suos, vidit turbam ma- 
 I gnam circa eos, et scribas 
 conquirentes cum illis. 
 
 14.. Et confestim omnis populus vi¬ 
 dens Jesum, stupefactus est, et expave¬ 
 runt, et accurentes salutabant eum. 
 
 15. Et interrogavit eos : Quid inter 
 vos conquiritis ? 
 
 16. Et respondens unus de turba, 
 dixit : Magister, attuli filium meum ad 
 te, habentem spiritum mutum. 
 
 17. Qui ubicumque eum apprehen¬ 
 derit, allidit illum, et spumat, et stri¬ 
 det dentibus, et arescit; et dixi disci¬ 
 pulis tuis ut ejicerent illum, et non po¬ 
 tuerunt. 
 
 18. Qui respondens eis, dixit : O ge¬ 
 neratio incredula, quamdiu apud vos 
 ero? Quamdiu vos patiar? Afferte illum 
 ad me. 
 
 questioning 
 
 ■ nd when he came to his 
 I disciples, he saw a great 
 I multitude about them, and 
 I the scribes 
 § with them. 
 
 14. And straightway all the people, 
 when they beheld him, were greatly 
 amazed, and running to him saluted him. 
 
 1 5. And he asked the scribes, What 
 question ye with them ? 
 
 16. And one ofthe multitude answered 
 and said, Master, I have brought unto 
 thee my son, which hath a dumb spirit; 
 
 17. And wheresoever he taketh him, 
 he teareth him : and he foameth, and 
 gnashethwith histeeth,and pinethaway : 
 and I spake to thy disciples that they 
 should cast him out; and they could not. 
 
 18. He answereth him, and saith, O 
 faithless generation, how long shall I be 
 with you? how long shall I suffer you? 
 bring him unto me. 
 
ig. Et attulerunt eum. Et cum vidis¬ 
 set eum, statim spiritus conturbavit il¬ 
 lum; et elisus in terram volutabatur spu¬ 
 mans. 
 
 20. Et interrogavit patrem ejus : 
 Quantum temporis est 
 
 ex quo ei hoc accidit ? 
 
 At ille ait: Ab infantia. 
 
 21. Et frequenter 
 eum in ignem et in 
 aquas misit, ut 
 perderet; sed si 
 potes, adjuva 
 sertus nostri. 
 
 eum 
 si quid 
 nos, mi- 
 
 22. Jesus autem ait 
 illi : Si potes credere, 
 omnia possibilia sunt 
 credenti. 
 
 23. Et continuo ex¬ 
 clamans pater pueri, 
 cum lacrymis aiebat : 
 
 Credo, Domine; ad¬ 
 juva incredulitatem meam. 
 
 24. Et cum videret jesus concurren¬ 
 tem turbam, comminatus est spiritui 
 immundo, dicens illi : Surde et mute 
 spiritus, ego praecipio tibi, exi ab eo, et 
 amplius ne introeas in eum. 
 
 25. Et exclamans et multum discer¬ 
 pens eum, exiit ab eo; et factus est 
 sicut mortuus, ita ut multi dicerent : 
 Quia mortuus est. 
 
 26. jesus autem tenens manum ejus, 
 elevavit eum, et surrexit. 
 
 Village at the foot of Mount Thabor. 
 
 ig. And they brought him unto him : 
 and when he saw him, straightway the 
 spirit tare him; and he fell on the ground, 
 and wallowed foaming. 
 
 20. And he asked his father, How 
 long is it ago since this 
 came unto him ? And 
 he said, Of a child. 
 
 2 1. And ofttimes it 
 hath cast him into the 
 fire, and into the waters, 
 to destroy him : but it 
 thoucanst doany thing, 
 have compassion on us, 
 and help us. 
 
 22. jesus said unto 
 him, If thou canst be¬ 
 lieve, all things are 
 possible to him that 
 belie veth. 
 
 23. And straightway 
 the father of the child 
 cried out, and said with 
 tears, Lord, I believe ; 
 
 help thou mine unbelief. 
 
 24. When jesus saw that the people 
 came running together, he rebuked the 
 foul spirit, saying unto him, Thou dumb 
 and deaf spirit, I charge thee, come out 
 of him, and enter no more into him. 
 
 25. And the spirit cried, and rent 
 him sore, and came out of him : and 
 he was as one dead; insomuch that 
 many said, He is dead. 
 
 26. But Jesus took him by the hand, 
 and lifted him up ; and he arose. 
 
 ((; I 
 
 
J9 2 THE MINISTRY 
 
 The exclamation recorded ni St. Mark, IX, verse ig, shews us how much Jesus suffered from 
 the incredulity of His fellow-countrymen. Faith, which was evidently the very first and most 
 indispensable foundation of His work in every soul was the virtue to which He frankly 
 attached the greatest importance and which most touched His own heart; so that it was this 
 faith which won from Him the most signal rewards. 
 
 
 I \ u % I 
 
 fat '— -'--'jjo' 
 
 
 
 Christ sending out the seventy disciples two hy two 
 
 Saint Luke — Chap, i o 
 
 Ifter these things the Lord 
 » appointed other seventy 
 
 I also, and sent them two 
 and two before his face 
 , into every city and place, 
 quo erat ipse venturus. whither he himself would come. 
 
 ost htec autem designavit 
 
 Dominus et alios septua¬ 
 ginta duos; et misit illos 
 binos ante faciem suam in 
 omnem civitatem et locum, 
 
THE CHARGE TO SAINT PETER 
 
 The charge to Saint Peter 
 
 Saint Matthew — Chap. 16 
 
 hen Jesus came into the 
 coasts of Caesarea Phi¬ 
 lippi, he asked his disci¬ 
 ples, saying, Whom do 
 men say that I the Son 
 
 of man am ? 
 
 14. And they said, Some say that 
 thou art John the Baptist : some, Elias ; 
 and others, Jeremias, or one of the 
 prophets. 
 
 15. He saith unto them, But whom 
 say ye that I am ? 
 
 16. And Simon Peter answered and 
 
 enit autem Jesus in partes 
 Caesareae Philippi; et in¬ 
 terrogabat discipulos 
 suos, dicens : Quem di¬ 
 cunt homines esse Filium 
 
 hominis ? 
 
 14. At illi dixerunt : Alii Joannem 
 Baptismam; alii autem Eliam; alii vero 
 Jeremiam, aut unum ex prophetis. 
 
 15. Dicit illis Jesus : Vos autem quem 
 me esse dicitis? 
 
 16. Respondens Simon Petrus dixit: 
 
Tu es Christus, Filius Dei vivi. 
 
 17. Respondens autem Jesus, dixit ei: 
 Beatus es, Simon Barjona, quia caro 
 et sanguis non revelavit tibi, sed Pater 
 meus, qui est in caelis. 
 
 18. Et ego 
 dico tibi quia 
 tu es Petrus, 
 et super hanc 
 petram aedifi¬ 
 cabo Eccle¬ 
 siam meam, 
 et porta: in¬ 
 feri non prae¬ 
 valebunt ad¬ 
 versus eam. 
 
 19. Et tibi 
 dabo claves 
 regni caelo¬ 
 rum, et quod 
 
 '>"g Jesus 
 
 cumque ligaveris super terram erit liga¬ 
 tum et in caelis; et quodeumque solveris 
 super terram erit solutum in caelis. 
 
 20. Tunc praecepit discipulis suis, ut 
 nemini dicerent quia ipse esset Jesus 
 Christus. 
 
 said, Thou art the Christ the Son of 
 the living God 0 . 
 
 17. And Jesus answered and said 
 unto him, Blessed art thou, Simon Bar¬ 
 jona : for flesh and blood hath not re¬ 
 vealed it unto thee, but my Father 
 which is in heaven. 
 
 18. And I 
 say also unto 
 thee , That 
 thouartPeter, 
 and upon this 
 rock I will 
 build my 
 church; and 
 the gates of 
 hell shall not 
 prevail against 
 it. 
 
 19. And I 
 will give unto 
 thee the keys 
 
 J J1 of the king¬ 
 dom of heaven 1 ’ : and whatsoever thou 
 shalt bind on earth shall be bound in 
 heaven : and whatsoever thou shalt loose 
 on earth shall be loosed in heaven. 
 
 20. Then charged he his disciples 
 that they should tell no man that he 
 was Jesus the Christ'. 
 
 © 
 
 Amongst the Jews, when a scribe was raised to the dignity of a Rabbi, a key was given to 
 him as a sign of his office. With this hey, it was said he had the power to bind and to loose 
 on earth, as well as in heaven and nothing could prevail against him. 
 
 The expression «to bind and to loose » was equivalent to the words « to open and shut»; 
 for, amongst the fews, doors were often only kept closed by means of a mere strap. Lochs were, 
 however, also known, and consisted of pieces of wood of the shape of a harrow: fitting into a 
 staple, also of wood, which was unlocked to open the door, with a key of a peculiar kind, 
 made of a piece of wood about a cubit in length, furnished with a number of iron hooks, which 
 when introduced into the lock, raised the harrow-like teeth, and allowed the bolt to be drawn 
 back. In some instances key and strap were used together, just as amongst ourselves, we some¬ 
 times use locks and bolts on the same door. This explains the use by fesus Christ of the words 
 
THE FIRST SHALL BE LAST 
 
 195 
 
 the « keys of the Kingdom of Heaven», in connection with binding and unloosing, which, 
 strictly speaking, could only refer to straps which were fastened or unfastened to shut or 
 open doors. 
 
 This was not the first occasion on which the word « key » was used in the Bible m a figura¬ 
 tive sense. Isaiah had already said, in reference to Eliakim « The key of the house of David 
 will I lay upon his shoulder; so lie shall open and none shall shut; and he shall shut, and 
 none shall open.» The Rabbis taught that God reserved to His own use four keys, which he 
 trusted to no one, not even to the angels; the key of the rain, the key of the tomb, the key of 
 fecundity and the key of sterility. 
 
 The First shall be Last 
 
 Saint Mark — Chap. 9 
 
 autem discipulos 
 suos, et dicebat illis : 
 Quoniam Filius hominis 
 tradetur in manus homi¬ 
 num, et occident eum, 
 et occisus tertia 
 die resurget. 
 
 31. Atilliigno- 
 rabant verbum ; 
 et timebant in¬ 
 terrogare eum. 
 
 32. Etvenerunt 
 
 Capharnaum. Qui 
 cum domi essent, 
 interrogabat eos : - — — lht . Bri ^ 
 
 Quid in via tra¬ 
 ctabatis ? 
 
 33. At illi tacebant, siquidem in via 
 inter se disputaverant quis eorum ma¬ 
 jor esset. 
 
 34. Et residens vocavit duodecim, et 
 
 or he taught his disciples, 
 and said unto them, The 
 Son of man is delivered 
 into the hands of men, 
 and they shall kill him ; 
 
 and after that he 
 is killed, he shall 
 rise the third day. 
 
 3 1. But they 
 understood not 
 that saying, and 
 were afraid to ask 
 him. 
 
 32. And he 
 came to Caper¬ 
 naum : and being 
 in the house he 
 asked them, 
 What was it that ye disputed among 
 yourselves by the way ? 
 
 33. But they held their peace : for 
 by the way they had disputed among 
 themselves, who should he the greatest. 
 
 34. And he sat down, and called the 
 
THE MINISTRY 
 
 ait illis : Si quis vult primus esse, erit 
 omnium novissimus et omnium minis¬ 
 ter. 
 
 twelve, and saith unto them, If any man 
 desire to be first, the same shall be last 
 of all, and servant of all. 
 
 Our engraving represents the terrace of a house of Bethsaida in the evening light. Palms 
 vere numerous on the shores of the lake in the time of our Saviour; and between them in the 
 distance can be seen the masts of boats, indicating the almost exclusive occupation of the 
 inhabitants, that of fishing. 
 
 In this district, the houses are not built as they are in Judcea, where every room has its 
 vaulted stone roof. Here, buildings consist of arcades made of stone or rubble masonry, each 
 room having three or four such arcades, which support a number of small beams or branches 
 of trees laid lengthwise. These beams or branches form the floor of the second storey, and 
 are overlaid with earth, for which they form a very good foundation. This description of the 
 mode of construction of houses m the districts where Christ taught, will help us later to 
 picture for ourselves, the scene when the paralysed man was let down through the roof, to be 
 brought to fesus. 
 
in,I He I,Ilk MU 
 
 JESUS AND THE LITTLE CHILD 
 
 Jesus and the 
 
 Saint Mark 
 
 t accipiens puerum, sta¬ 
 tuit eum in medio eorum; 
 quem cum complexus 
 esset, ait illis : 
 
 36. Quisquis unum ex hujusmodi 
 pueris receperit in nomine meo, me 
 recipit; et quicumque me susceperit, 
 non me suscipit, sed eum qui misit me. 
 
 37. Respondit illi Joannes, dicens : 
 Magister, vidimus quemdam in nomine 
 tuo ejicientem daemonia, qui non sequi¬ 
 tur nos, et prohibuimus eum. 
 
 38. Jesus autem ait : Nolite prohibere 
 
 little child 
 
 — Chap. 9 
 
 he took a child, and 
 
 mmmjk set ^ * n t ^ ie m ^ st 
 
 taken him in his arms, he 
 
 36. Whosoever shall receive one of 
 such children in my name, receiveth 
 me : and whosoever shall receive me, 
 receiveth not me, but him that sent me. 
 
 37. And John answered him, saying, 
 Master, we saw one casting out devils in 
 thy name, and he followeth not us : and 
 we forbad him, because he followeth 
 not us. 
 
 38. But Jesus said, Forbid him not : 
 
1 98 THE MINISTRY 
 
 eum; nemo est enim qui faciat virtutem 
 in nomine meo, et possit cito male loqui 
 de me. 
 
 3g. Qui enim non est adversum vos, 
 pro vobis est. 
 
 40. Quisquis enim potum dederit 
 vobis calicem aquas in nomine meo, 
 quia Christi estis, amen dico vobis, non 
 perdet mercedem suam. 
 
 41. Et quisquis scandalizaverit unum 
 ex his pusillis credentibus in me, bo¬ 
 num est ei magis si circumdaretur mola 
 asinaria collo ejus, et in mare mitte¬ 
 retur. 
 
 42. Etsi scan¬ 
 dalizaverit te 
 manus tua, abs¬ 
 cide illam ; bo¬ 
 num est tibi de¬ 
 bilem introire 
 in vitam, quam 
 duas manus ha¬ 
 bentem ire in 
 gehennam, in 
 ignem inextin- 
 guibilem, 
 
 43. Ubi vermis eorum non moritur 
 et ignis non extinguitur. 
 
 44. Et si pes tuus te scandalizat, am¬ 
 puta illum; bonum est tibi claudum 
 introire in vitam asternam, quam duos 
 pedentes habentem mitti in gehennam 
 ignis inextinguibilis. 
 
 for there is no man which shall do a 
 miracle in my name, that can lightly 
 speak evil of me. 
 
 39. For he that is not against us is 
 on our part. 
 
 40. For whosoever shall give you a cup 
 of water to drink in my name, because 
 ye belong to Christ, verily I say unto 
 you, he shall not lose his reward. 
 
 41. And whosoever shall offend one of 
 these little ones that believe in me, it is 
 better for him thata millstone were hang¬ 
 ed about his neck, and he were cast into 
 
 the sea. 
 
 42. And if thy 
 hand offend 
 thee,cutitoft: it 
 is better for thee 
 to enter into life 
 maimed , than 
 having two 
 hands to go 
 into hell, into 
 the fire that 
 never shall be 
 quenched : 
 
 43. Where their worm dieth not, 
 and the fire is not quenched. 
 
 44. And if thy foot offend thee, cut 
 it off : it is better for thee to enter halt 
 into life, than having two feet to be cast 
 into hell, into the fire that never shall 
 be quenched: 
 
 Valley of the Kedron. J. J. T. 
 
 According to a tradition, resting on no very trustworthy foundation, the child whom 
 Jesus took on His knees, and made the text of His exhortation to His disciples, was none 
 other than Ignatius, the future bishop of Antioch and martyr. The Gospels, however 
 never mention the name of Ignatius and there is absolutely nothing to prove that Ignatius 
 of Antioch ever saw the Lord during His lifetime. 
 
THE HOLY WOMEN 
 
 199 
 
 
 The Holy Women 
 
 Mh fWA RS25fc\irl§:' 
 
 Saint Luke 
 
 mulieres aliquae, quae 
 erant curatae a spiritibus 
 I malignis, et infirmitati- 
 | bus : Maria, quae vocatur 
 IgUg Magdalene, de qua septem 
 daemonia exierant, 
 
 3. Et Joanna uxor Chusae procuratoris 
 Herodis, et Susanna, et aliae multae, 
 quae ministrabant ei de facultatibus 
 suis. 
 
 — Chap. 8 
 
 d certain women, which 
 had been healed of evil 
 spirits and infirmities, Ma¬ 
 ry called Magdalene, out 
 of whom went seven de¬ 
 
 vils, 
 
 3. And Joanna the wife of Chuza, He¬ 
 rod’s steward, and Susanna, and many 
 others, which ministered unto him of 
 their substance. 
 
 With the three women named in the sacred text were also Martha, Salome, the mother of 
 the two Zebedees,Mary Cleophas, Dinah the Samaritan, Mary the Canaanite. the mother of 
 Mark of Jerusalem, the daughter of Jairus, and many others who had been the subjects of 
 miracles, with some of their relations. They formed together a kind of society, which minis¬ 
 tered to the needs of Jesus and His followers. 
 
THE MINISTRY 
 
 Jesus on his way to Galilee 
 
 Saint John 
 
 haec autem ambulabat 
 Jesus in Galilsam; non 
 enim volebat in Judaeam 
 ambulare, quia quaerebant 
 eum Judaei interficere. 
 
 2. Erat autem in proximo dies festus 
 Judaeorum, scenopegia. 
 
 3. Dixerunt autem ad eum fratres 
 ejus : Transi hinc, et vade in Judaeam, 
 ut et discipuli tui videant opera tua, 
 quae facis. 
 
 4. Nemo quippe in occulto quid facit, 
 et quaerit ipse in palam esse. Si haec facis, 
 manifesta teipsum mundo. 
 
 — Chap. 7 
 
 fter these things Jesus 
 walked in Galilee : for he 
 would not walk in Jewry, 
 because the Jews sought 
 to kill him. 
 
 2. Now the Jews’ feast of tabernacles 
 was at hand. 
 
 3. His brethren therefore said unto 
 him, Depart hence, and go into Judaea, 
 that thy disciples also may see the works 
 that thou doest. 
 
 4. For there is no man that doeth 
 any thing in secret, and he himself 
 seeketh to be known openly. If thou do 
 these things, shew thyself to the world. 
 
GET THEE BEHIND ME, SATAN 
 
 201 
 
 Get thee behind me, Satan 
 
 Saint Matthew — Chap. 16 
 
 ccepit Jesus osten¬ 
 dere discipulis suis quia 
 oporteret eum ire jeroso- 
 lymam, et multa pati a 
 senioribus, et scribis, et 
 principibus sacerdotum, et occidi, et 
 tertia die resurgere. 
 
 22. Et assumens eum Petrus, ccepit 
 increpare illum, dicens : Absit a te, 
 Domine; non erit tibi hoc. 
 
 rom that time forth began 
 Jesus to shew unto his dis¬ 
 ciples, how that he must 
 go unto Jerusalem, and 
 suffer many things of the 
 elders and chief priests and scribes, and 
 be killed, and be raised again the third 
 day. 
 
 2 2. Then Peter took him, and began to 
 rebuke him, saying, Be it far from thee, 
 Lord : this shall not be unto thee. 
 
 26 
 
202 THE MINISTRY 
 
 23. Qui conversus, dixit Petro : Vade 
 post me, Satana ; scandalum es mihi, 
 quia non sapis ea qua; Dei sunt, sed ea 
 qua; hominum. 
 
 24. Tunc Jesus dixit discipulis suis : 
 Si quis vult post me venire, abneget 
 semetipsum, et tollat crucem suam et 
 sequatur me. 
 
 25. Qui enim voluerit animam suam 
 salvam facere, perdet eam; qui autem 
 perdiderit animam suam propter me, 
 inveniet eam. 
 
 26. Quid enim prodest homini, si 
 mundum universum lucretur, animae 
 vero suae detrimentum patiatur ? Aut 
 quam dabit homo commutationem pro 
 anima sua ? 
 
 27. Filius enim hominis venturus est 
 in gloria Patris sui cum angelis suis; 
 et tunc reddet unicuique secundum 
 opera ejus. 
 
 28. Arnen dico vobis, sunt quidam 
 de hic stantibus qui non gustabunt mor¬ 
 tem, donec videant Filium hominis ve¬ 
 nientem in regno suo. 
 
 23. But he turned, and said unto 
 Peter, Get thee behind me, Satan ; thou 
 art an offence unto me : for thou sa- 
 vourest not the things that be of God, 
 but those that be of men. 
 
 24. Then said Jesus unto his disci¬ 
 ples, If any man will come after me, let 
 him deny himself, and take up his cross, 
 and follow me. 
 
 25. For whosoever will save his life 
 shall lose it : and whosoever will lose 
 his life for my sake shall find it. 
 
 26. For what is a man profited, if he 
 shall gain the whole world, and lose his 
 own soul ? or what shall a man give in 
 exchange for his soul ? 
 
 27. For the Son of man shall come 
 in the glory of his Father with his angels; 
 and then he shall reward every man ac¬ 
 cording to his works. 
 
 28. Verily, I say unto you, There be 
 some standing here, which shall not 
 taste of death, till they see the Son of 
 man coming in his kingdom. 
 
 Mary Magdalene before her conversion 
 
 AiiY, the sister of Lazarus and Martha , of the village of Bethany, near 
 §|j Sj| Jerusalem, was named Magdalene after the place called Magdalum, a village 
 I situated on the shores o f the Sea of Tiberias , where she was living at the time 
 I of her conversion, which took place during the sojourn of Jesus in Galilee. Other 
 I origins, notably in the Talmud, are however ascribed to the name of Magdalene. 
 Magdala, it is said, signi fies « tower », and the sinner got this nickname from 
 Hie extraordinary height and elaboration of the crown of plaits she wore on her head. Juve¬ 
 nal said of a coquette of his day: «Tot adhuc compagibus altum aedificat caput. » 
 
MARY MAGDALENE BEFORE HER CONVERSION 
 
 According to the account given by the Talmudists, who allude again and again with con¬ 
 siderable detail to the story of Mary Magdalene, she was the wife of a certain Rabbi named 
 Paphus or Papus, Son of fehudah; but she was unfaithful to him because he treated her so 
 harshly. There was, no doubt , too great a disparity of character between the rigid Pharisee and 
 the young woman, brought up to some extent in the Greek fashion and of a passionate and 
 independent temper. However that may have been, Mary was 
 certainly not happy with her husband, andyielded to temptation. 
 According to the same writers, the name of her seducer was Pan- 
 dira; it occurs some do^en times in the Talmud, and the earliest 
 Fathers of the Church mention it also. TIris Pandira was a soldier, 
 and it is probable that he belonged to the garrison o f the citadel of 
 Magdalum. It is even said that he was theparany inph or friend o f 
 the bridegroom at Mary s wedding, that is to say, that it was he 
 who went with the bridegroom to fetch home the bride, a fact 
 which would give him ready access to the home of the newly mar¬ 
 ried pair. When he learnt the misconduct of his wife, Paphus , 
 who, it is said, was a doctor of the law, dissolved the marriage, 
 as was permitted by Moses, to escape dishonour. This last 
 named circumstance will explain the liberty enjoyed by Mary 
 Magdalene when converted, of which she availed herself to become a follower of fesus. 
 
 At the time of her leaving her husband, however, her 
 intentions, as will readily be understood were very diffe¬ 
 rent. She left her home to fling herself heart and soul 
 into the almost heathen life then led by the mixed society 
 of the Roman functionaries, amongst whom, besides true 
 Romans, were Greeks and apostate fews. In fact, the town 
 of Tiberias was shunned by all true believers and by fews 
 attached to their national customs, on account of the hea¬ 
 then spirit, which prevailed at and spread from, the Court 
 of Herod. To frequent that city, was in fad, in their 
 eyes, a sort of apostasy, and the fews still speak of Mary 
 Magdalene as « Saida » or « the Apostate », and if we add 
 to all these doubtful accusations the fact of her open 
 living in sin with her lover, which made her an object of 
 scorn to her fellow-country men and women, and of shame 
 and grief to her relations, she does indeed become such a 
 sinner as the one referred to in the Gospels: « Mulier in 
 civitate peccatrix. » 
 
 On the subject of the Magdalene before her conversion, 
 
 Anne Catherine Emmerich gives some curious details, as 
 can be seen f rom the following quotations: « Often in an 
 access of mad f ury, when she would look quite superb in 
 her rage, she would strike and abuse every one about her, 
 tormenting her servants especially, and decking herself 
 out with extravagant luxury. I have seen her strike the 
 man who was living in her house as its master, and he, 
 
204 
 
 THE MINISTRY 
 
 in his turn, would maltreat her. She would 
 often fall into a terribly melancholy state , 
 when she would run about in her big house, 
 sobbing and lamenting. She sought fesus, 
 crying out : « Where is the Master? Where 
 is He? He has abandoned me ! » Then a few 
 days afterwards she again relapsed into dis¬ 
 sipated and shameless conduct, giving enter¬ 
 tainments and falling once more into sin; for 
 curiosity and depravity brought her an ever 
 fresh supply of admirers, and she allowed 
 herself to be completely ruled by the con¬ 
 temptible wretch who lived with her and who 
 received the money paid by her adorers. I 
 believe that, to set some limit to her extrava¬ 
 gance, Layarus allowed her a certain sum of 
 money. She was in a truly deplorable state; 
 pride, vanity, rage, and her evil desires en¬ 
 tirely dominated her. In addition to all this, 
 she was subject to convulsions and epileptic 
 fits. The affliction of her saintly relations 
 can be imagined at the degradation of one so 
 admirably gifted. » 
 
 In a certain passage of the Talmud a 
 Mary Magdalene is mentioned as the wife 
 of Hamchuna, the father of the Nazarene, 
 that is to say, that, on the strength of a simi¬ 
 litude of names, the Rabbis, not content with 
 denying the virginity of the mother of fesus 
 Christ, tried to throw a doubt on the purity 
 of His origin. This calumnious accusation 
 was sufficiently well known in the early 
 centuries of Christianity, as to com pel the Fa¬ 
 thers of the Church to refute it categorically. 
 
 Some of them even felt obliged to admit the 
 name of Pan dir a amongst those of the ances¬ 
 tors oj Jesus Christ. The historian Josephus 
 appears to have been the first to give credit 
 to this blasphemous legend. The Gospel of 
 Nu odenius refers to it; it was reproduced later by Celsus; it was even made the subject of a sepa¬ 
 rate book,called the «Toledoth Iechou»* or the book of the generation of fesus. There is no need 
 to add that all tins dust can very easily be dispersed, and that there never was or could be any real 
 confusion between Mary, the mother of Our Lord, and the sinful woman of whom we have been 
 speaking. D r Sepp is, however, at the trouble of making a remark, which taken alone, would be 
 q uite enough to render any ot her proof unnecessary. This remark is to the efleet that, according to 
 the requirements of the fewish law, always so rigorously observed, children who were the issue 
 of an illegitimate union were excluded, even to the tenth generation, from ever entering the 
 priesthood or exercising the functions of a Rabbi. Now, in spite of all the accusations brought 
 against fesus during His life on earth. He was never reproached with illegitimacy. 
 
THE REPENTANT MAGDALENE 
 
 The Repentant Magdalene 
 
 the preceding engraving, 
 Mary Magdalene, who was 
 still a sinner, is represented 
 as wearing a red veil. Red 
 was the colour of Typhon, and 
 symbolic of evil. Throughout 
 the whole of Jewish history 
 we find this colour taken to be the emblem of 
 sin. Read, for instance, what is said in Num¬ 
 bers (XIX, 2, y, 4, 5, 6): « Speak unto the 
 children of Israel, that they bring thee a red 
 heifer without spot, wherein is no blemish, 
 and upon which never came yoke: And ye shall 
 give her unto Elea^er the priest, that he may 
 bring her forth without the camp, and one 
 shall slay her before his face. And Eleazer 
 the priest shall take of her blood with his fin¬ 
 ger, and sprinkle of her blood directly before 
 the tabernacle of the congregation seven times. 
 And one shall bunt the heifer in his sight; her 
 skin, and her flesh, and her blood, with her 
 dung, shall he burn. And the priest shall take 
 cedar wood, and hyssop, and scarlet, and cast 
 it into the midst op the burning of the heifer. » 
 In the ceremony of the scape-goat on the 
 solemn day of atonement for the sins of the 
 people, the High Priest fastened to the head 
 of the goat on which had fallen the lot for 
 A%a%el, a long band of scarlet cloth, called 
 the « tongue », from its shape. It is related 
 that during the term of office of Simon the 
 fust, this scarlet band always appeared white, 
 which was explained as being a sign of the 
 special favour of Heaven, for it signified that 
 God granted to His people the remission op 
 their sins; whereas, in the case of the sacrifice 
 offered by other priests the band sometimes 
 appeared white, and sometimes retained its 
 original colour. This will remind us of the 
 words of the Prophet Isaiah : « Though your 
 sins be as scarlet, they shall be as white as snow; 
 though they be red like crimson, they shall be 
 as wool »; in which passage the word « scarlet » is evidently also used in a symbolic sense. 
 
 In the East, lawyers are the only officials who wear red, and it is no doubt from them, 
 that the colour of the robes of European legal professors, is borrowed. 
 
 The repentant Magdalene has thrown aside the red veil of the sinner and lias donned the 
 white veil of the penitent. She wears her hair floating behind her; for it ivas considered a 
 great disgrace amongst Jewish women to appear in public with their hair loose. They were 
 required, even in ordinary everyday life to hide their hair under veils or by means of bands 
 of material of some kind. If a woman had been surprised in adultery or was convicted of 
 
206 
 
 THE MINISTRY 
 
 having allowed her chastity to he violated, the priest unbound her hair, in token of her shame. 
 
 The Magdalene s hair was evidently very long, for she was able to use it to wipe the feet 
 of the Master in the house of the Pharisee. Amongst the ancients, it was the custom for slave 
 women to do the same; they used to wash their master s feet and dry them with their hair. 
 The repentant Magdalene made herself in like manner the slave of Jesus, and was not af raid 
 of letting all the world know the state of her soul. Her dress was that of women of the 
 lowest class; her feet were shod with the sandals of the very poor; and she held herself apart, 
 not daring to come further, thus proving alike her humility and her true penitence. 
 
 Must we take literally all that the Gospel says on the subject of Mary Magdalene? for 
 
 instance, that Jesus had delivered her from seven devils? 
 It is quite possible. This is what P. Ollivier says on the 
 subject in his Friendships of Jesus : « The Magdalene 
 passed trough all the phases of moral depravity, and, 
 as the Gospel makes us fully understand, she sank to the 
 lowest depth of depravity, which is also its supreme 
 punishment, the physical and moral slavery of the 
 impure spirit. Whatever the world may say, the devil 
 does play a direct part in certain cases of depravity, and 
 the accesses of frenzy of every kind which occur in the 
 lives of abandoned sinners, can be attributed to no 
 influence but his. The Magdalene was possessed in the 
 ordinary sense of the word, and the Gospel does not 
 shrink from describing the depth of her misery by saying 
 that she was in the power of seven devils. It was indeed 
 a case of a precious pearl trampled beneath the feet of 
 swine, and we can well understand the ardent suppli¬ 
 cations of Martha, praying to the Divine Seeker of the 
 lost, who was to take up that pearl at the price of His 
 blood and to fasten it in His diadem. » 
 
 In the « Visions » of Anne Catherine Emmerich , 
 there are some very touching, though perhaps not very 
 trustworthy passages, relating to various episodes of the 
 conversion of Mary Magdalene, telling of her feelings, when she listened at different times, 
 to the sermons of Jesus, and of her successive deliverance from the seven devils possessing 
 her. Where the celebrated clairvoyante probably gets wrong and departs from the truth, 
 is when she speaks of a pretended relapse of Mary Magdalene after her conversion. Tra¬ 
 dition is all but universally against any such hypothesis and this is why the commentators 
 on the Gospel generally date the repentance and the deliverance of the sinner a jew days 
 before the meal in the house of Simon the Pharisee, probably at the time of the healing at 
 Capernaum of the many that were sick or possessed of devils. It is, in fact, only natural 
 to suppose that Mary Magdalene’s extraordinary emotion in the presence of Jesus, the 
 abundant tears she shed, and the words of forgiveness spoken by the Master, all point to a 
 quite recent conversion; the first enthusiasm about which led to this burst of gratitude. In 
 spite of her way of looking at things, which is probably misleading, what Catherine 
 Emmerich relates is nevertheless full of charm, and often awakes poignant emotion. 
 Every thing about the history of the penitent sinner, powerfully appeals to the imagina¬ 
 tion, and we shall meet her again and again upon our way. 
 
 © 
 
 
 Women of Geba, Samaria. 
 
THE LAWYER STANDING UP AND TEMPTING JESUS 
 
 207 
 
 The Lawyer standing up and tempting Jesus 
 
 Saint Luke — Chap. 10 
 
 In ipsa hora exultavit Spi¬ 
 ritu sancto, et dixit : 
 Confiteor tibi, Pater Do¬ 
 mine caeli et terrae, quod 
 abscondisti haec a sapien¬ 
 tibus et prudentibus, et revelasti ea 
 parvulis. Etiam, Pater, quoniam sic 
 placuit ante te. 
 
 22. Omnia mi¬ 
 hi tradita sunt a 
 Patre meo . Et 
 nemo scit quis 
 sit Filius, nisi 
 Pater; et quis sit 
 Pater, nisi Filius 
 et cui voluerit 
 Filius revelare. 
 
 23. Et conver¬ 
 sus ad discipulos 
 suos, dicit: Beati 
 oculi qui vident quae vos videtis. 
 
 Herodian and Sadducee of Galilee 
 
 24. Dico enim vobis quod multi pro¬ 
 phets et reges voluerunt videre quae 
 vos videtis, et non viderunt; et audire 
 quae auditis, et non audierunt. 
 
 25. Et ecce quidam legisperitus surre- 
 xit tentans illum, et dicens: Magister, 
 quid faciendo vitam sternam possidebo ? 
 
 26. At ille dixit ad eum : In lege quid 
 scriptum est? Quomodo legis ? 
 
 n that hour Jesus rejoiced 
 1 in spirit, and said, I thank 
 thee, O Father, Lord of 
 heaven and earth, that 
 thou hast hid these things 
 from the wise and prudent, and hast 
 revealed them unto babes : even so 
 Father; for so it seemed good in thy 
 sight. 
 
 22. All things 
 are delivered to 
 me of my Father : 
 andnomanknow- 
 eth who the Son 
 is, but the Father; 
 and who the Fa¬ 
 ther is, but the 
 Son, and he to 
 whom the Son 
 will reveal him. 
 
 23. And he 
 turned him unto 
 his disciples, and 
 
 said privately, Blessed are the eyes which 
 see the things that ye see : 
 
 24. For I tell you, that many pro¬ 
 phets and kings have desired to see those 
 things which ye see, and have not seen 
 them; and to hear those things which 
 ye hear, and have not heard them. 
 
 2 5. And, behold, a certain lawyer stood 
 up, and tempted him, saying, Master, 
 what shall I do to inherit eternal life? 
 
 26. He said unto him, What is written 
 in the law? how readest thou? 
 
X" 
 
 2 7- Ille respondens dixit : Diliges 
 Dominum Deum tuum ex toto corde 
 tuo, et ex tota anima tua, et ex omni¬ 
 bus viribus tuis, et ex omni mente tua; 
 et proximum tuum sicut teipsum. 
 
 28. Dixitque illi : Recte respondisti ; 
 hoc fac, et vives. 
 
 27. And he answering said, Thou 
 shalt love the Lord thy God with all 
 thy heart, and with all thy soul, and 
 with all thy strength, and with all thy 
 mind; and thy neighbour as thyself. 
 
 28. And he said unto him, Thou 
 hast answered right : this do, and thou 
 shalt live. 
 
 In our engraving Jesus is seen in the Valley of the Kedron on His wav from Jericho to 
 Jerusalem, which rises up in the distant background. The spot where the Master is sitting 
 with His disciples is a little hill, marking the last halting place before reaching the Holy 
 City. The mountain on the right is of chalk, scarcely covered by ascanty growth of brushwood 
 and on its slopes graqe scattered flocks. On the left, broken here and there by grey rocks, 
 stretch fertile districts, with soil of a reddish colour, every undulation of which yields its 
 own crop. 
 
 The Lairycr standing up and tempting Jesus 
 
 THE MINISTRY 
 
JESUS PASSING THROUGH THE VILLAGES ON HIS WAY TO JERUSALEM 209 
 
 Jesus passing through the villages 
 
 ON HIS WAY TO JERUSALEM 
 
 Saint Luke — Chap. 13 
 
 nd he went through the 
 cities and villages, teach¬ 
 ing, and journeying to¬ 
 ward Jerusalem. 
 
 23. Then said one unto 
 him, Lord, are there few that be saved ? 
 And he said unto them, 
 
 24.. Strive to enter in at the strait 
 gate : for many, I say unto you, will 
 seek to enter in, and shall not be able. 
 25. When once the master of the 
 
 r ibat per civitates et ca¬ 
 stella, docens et iter fa¬ 
 ciens in Jerusalem. 
 
 23. Ait autem illi qui¬ 
 dam : Domine, si pauci sunt qui sal¬ 
 vantur? Ipse autem dixit ad illos : 
 
 24. Contendite intrare per angustam 
 portam; quia multi, dico vobis, quae¬ 
 rent intrare, et non poterunt. 
 
 25. Cum autem intraverit paterfami- 
 

 THE MINISTRY 
 
 lias et clauserit ostium, incipietis foris 
 stare et pulsare ostium, dicentes : Do¬ 
 mine, aperi nobis; et respondens, dicet 
 vobis : Nescio vos unde sitis. 
 
 26. Tunc incipietis dicere: Manduca¬ 
 vimus coram te et bibimus, et in pla¬ 
 teis nostris docuisti. 
 
 27. Et dicet vobis : Nescio vos unde 
 sitis; discedite a me, omnes operarii 
 iniquitatis. 
 
 28. Ibi erit fletus et stridor dentium, 
 cum videritis Abraham, et Isaac, et 
 Jacob, et omnes prophetas in regno 
 Dei, vos autem expelli foras. 
 
 29. Et venient ab Oriente, et Occi¬ 
 dente, et Aquilone, et Austro, et accum¬ 
 bent in regno Dei. 
 
 house is risen up, and hath shut to the 
 door, and ye begin to stand without, 
 and to knock at the door, saying, Lord, 
 Lord, open unto us; and he shall 
 answer and say unto you, I know you 
 not whence ye are : 
 
 26. Then shall ye begin to say, We 
 have eaten and drunk in thy presence, 
 and thou hast taught in our streets. 
 
 27. But he shall say, I tell you, I 
 know you not whence ye are; depart 
 from me, all ye workers of iniquity. 
 
 28. There shall be weeping and 
 gnashing of teeth, when ye shall see 
 Abraham, and Isaac, and Jacob, and all 
 the prophets, in the kingdom of God, 
 and you yourselves thrust out. 
 
 29. And they shall come from the 
 east, and from the west, and from the 
 north, and from the south, and shall 
 sit down in the kingdom of God. 
 
 Zacharias killed between the Altar and the Temple 
 
 Saint Luke — Chap. 11 
 
 S mBropterea et sapientia Dei 
 |fflj dixit : Mittam ad illos 
 
 et ex illis occident et per- 
 
 50. Ut inquiratur sanguis omnium 
 prophetarum, qui effusus est a consti¬ 
 tutione mundi a generatione ista, 
 
 51. A sanguine Abel usque ad san¬ 
 guinem Zacharia?, qui periit inter altare 
 et aedem. 
 
 herefore also said the wis¬ 
 dom of God, I will send 
 them prophets and apos¬ 
 tles, and some of them they 
 shall slay and persecute : 
 That the blood of all the pro- 
 which was shed from the foun- 
 of the world, may be required 
 generation; 
 
 From the blood of Abel unto the 
 of Zacharias, which perished 
 n the altar and the temple : 
 
ZACHARIAS KILLED BETWEEN THE ALTAR AND THE TEMPLE 
 
 21 I 
 
 the Allar and the Temple. 
 
 In our engraving is shewn 
 the red line referred to above, 
 beyond which the sprinklings of 
 blood were not allowed to extend. 
 
 Near the flight of steps rises the Zacharias killed 
 marble table on which the vie- 1 
 finis were laid; in the niche above it were placed the birds offered in sacrifice, which were 
 not burnt until they rotted and fell to pieces. At the two corners of the Altar are also to 
 be seen the famous golden horns, so often mentioned in the Bible, whilst, on the right, is the 
 « sea of brass », or great reservoir of water for the use of the priests in the services of the 
 Temple. 
 
 In the valley of fehoshaphat, opposite to Jerusalem, there is a monument, which some say 
 is the tomb of Zacharias, killed between the Temple and the Altar. It is hewn in the living 
 rock and forms a kind of pyramid supported on columns. Through a little window a few 
 stones piled upon each other, can be seen within this tomb. 
 
 In the Middot h treatise of the Talmud, very precise details are given about the place where 
 Zacharias was killed. Between the Altar, where the victims were immolated and the vestibule 
 of the Temple, called the Ola in, there was a space twenty-two cubits in extent. To reach this 
 vestibule, twelve steps had to be ascended, divided into sets of four, with a platform between 
 the sets. Two of these platforms were three, and the third was four, cubits wide. The passage 
 between the top of this staircase and the Altar was rather narrow, and paved with many 
 coloured marbles. The Altar was 
 not situated exactly in the centre 
 of the entrance to the Temple, but 
 slightly to the left, that is to say, 
 towards the southern side. The Al¬ 
 tar itself, together with the steps 
 leading up to it, was constructed 
 of stones brought from the Plain 
 of Betli-Cheram, then a virgin 
 district innocent of culture. These 
 stones were unhewn, and no iron 
 was allowed « to touch them », 
 for any contact with that metal 
 would have rendered them unfit 
 to form part of the Altar of 
 Burnt sacrifice. They were, how¬ 
 ever, as we have already stated, 
 white-washed twice a year, at the 
 Feast of Pentecost, and at the 
 Feast of Tabernacles. They were, 
 however, often cleansed, without 
 being wetted, when the dry blood 
 left by the frequent s hr inklings 
 was removed. 
 
THE MINISTRY 
 
 The Rich young Man who went away sorrowful 
 
 Saint Matthew — Chap. 19 
 
 it illi Jesus : Si vis per¬ 
 fectus esse, vade, vende 
 quae habes et da paupe¬ 
 ribus, et habebis thesau¬ 
 rum in caelo ; et veni, 
 
 sequere me. 
 
 22. Cum audisset autem adolescens 
 verbum, abiit tristis; erat enim habens 
 multas possessiones. 
 
 WpiBPBftJI ESUS sa *d unto him, If thou 
 
 |fj||ja| jjjjjP sell that thou hast, and 
 give to t ^ ie P oor > anc ^ thou 
 HWBSmHB shalt have treasure in 
 heaven : and come and follow me. 
 
 22. But when the young man heard 
 that saying, he went away sorrowful : 
 for he had great possessions. 
 
 Certain critics are of opinion that it was ambition which led this young man to make 
 advances to the Prophet, but this idea is quite imcompatible with what we are told in the 
 sacred text, that : " Jesus beholding him, loved him. » It is more likely that he was one of 
 those men who desire to lead a good life, but have not the courage of their convictions. 
 
 The Rich young Man who went away sorrowful. 
 
THE WOMAN WHO LIFTED UP HER VOICE 
 
 The Woman who lifted up her voice 
 
 Saint Luke — Chap, i i 
 
 te portavit, 
 e t ubera 
 quae suxi¬ 
 sti. 
 
 28. At il¬ 
 le dixit: 
 Quini m o 
 beati qui 
 audiunt 
 verb u m 
 Dei, et ou¬ 
 st o d i u n t 
 illud. 
 
 2g. Tur- 
 b i s a u - 
 tem con¬ 
 currenti - 
 bus coe¬ 
 pit dicere: 
 Generatio 
 haec, gene¬ 
 ratio ne¬ 
 quam est. 
 Signum 
 quaerit, et 
 signum 
 non d a - 
 
 actum est autem, cum haec 
 diceret, extollens vocem 
 quaedam mulier de turba, 
 dixit illi : Beatus venter qui 
 
 The Woman who lifted up her voice. 
 
 nd it came to pass, as he spake 
 these things, a certain woman 
 of the company lifted up her 
 voice, and said unto him, 
 Blessed is 
 the womb 
 that bare 
 thee, and 
 the paps 
 which thou 
 hast suck¬ 
 ed. 
 
 28.But he 
 said, Yea 
 rather, 
 blessed are 
 thev that 
 
 J 
 
 hear the 
 word of 
 God, and 
 keep it. 
 
 29. And 
 when the 
 people 
 were gathe- 
 red thick 
 together , 
 he began to 
 say, This 
 is an evil 
 genera¬ 
 tion : they 
 seek a sign; 
 and there 
 shall no 
 

 214 THE MINISTRY 
 
 sign be given it, but the sign of Jonas 
 the prophet. 
 
 30. For as Jonas was a sign unto the 
 Ninevites, so shall also the Son of man 
 be to this generation. 
 
 31. The queen of the south shall 
 rise up in the judgment with the men 
 of this generation, and condemn them: 
 for she came from the utmost parts of 
 the earth to hear the wisdom of Solo¬ 
 mon ; and, behold, a greater than Solo¬ 
 mon is here. 
 
 3 2. The men of Nineve shall rise up 
 in the judgment with this generation, 
 and shall condemn it : for they repented 
 at the preaching of Jonas; and, behold 
 a greater than Jonas is here. 
 
 33. No man, when he hath lighted 
 a candle, putteth it in a secret place, 
 neither under a bushel, but on a candle¬ 
 stick, that they which come in may 
 see the light. 
 
 '■ » ■■ 
 
 T he .si reels of the towns of Judaea and Galilee are narrow, tortuous and dark; no carriages 
 are ever seen in them; hut, now and then, strings of camels laden with merchandise, or a few 
 horsemen, pass along the wider thoroughfares, on their way through the towns, leaving the 
 narrower ones to foot-passengers. One lane succeeds another, with many cross alleys and 
 many gloomy corners, rendered yet darker by the arches supporting the neighbouring houses. 
 Here and there, patches of brilliant sunshine contrast vividly with the prevailing obscurity. 
 These lanes and alleys wind backwards and forwards, first to the right, then to the lift, and 
 rows of houses, such as are so familiar to us in modern towns, are totally unknown.Now and 
 then, perhaps, some tenement fallen into ruin, makes the open space a little wider, and 
 reveals a glimpse of the glowing oriental sky; but this break is succeeded by a yet more 
 gloomy bit of street, a mere dark tunnel, formed of a series of arcades, only lighted here and 
 there, at wide distances, by narrow openings. Our engraving represents some such spot, where 
 a few people have gathered together in the partiat shadow, where it is comparatively cool. 
 to indulge in the never-ending gossip they are so fond of. Some sufferers, too, have grouped 
 themselves here, in expectation of the Prophet, who is said to be going to pass soon. The 
 women keep together, apart from the men, with whom they never mix. No doubt the IMaster 
 will speak; they are alt eager to hear Him; their excitement is becoming greater and more 
 intense every moment: the hope of fresh miracles is mingled with gratitude for benefits 
 already received; the enthusiam, when at last He. who has so long been expected, appears, 
 reaches its height, and a woman in the crowd, lifting up her voice, gives utterance to what 
 atl the rest have been thinking. 
 
 bitur ei, nisi signum Jonas prophets. 
 
 30. Nam sicut fuit Jonas signum Ni¬ 
 nivitis, ita erit et Filius hominis gene¬ 
 rationi isti. 
 
 31. Regina Austri surget in judicio 
 cum viris generationis hujus, et con¬ 
 demnabit illos; quia venit a finibus 
 terras auvire sapientia Salomonis, et 
 ecce plus quam Salomon hic. 
 
 32. Viri Ninivitae surgent in judicio 
 cum generatione hac, et condemnabunt 
 illam; quia poenitentiam egerunt ad 
 praedicationem Jonae, et ecce plus quam 
 Jonas hic. 
 
 33. Nemo lucernam accendit, et in 
 abscondito ponit, neque sub modio, 
 sed super candelabrum, ut qui ingre¬ 
 diuntur lumen videant. 
 
THE HEALING OF THE TEN LEPERS 
 
 t factum est, dum iret in 
 Jerusalem, transibat per 
 mediam Samariam et 
 _ Galilaeam. 
 
 12. Et cum ingredere¬ 
 tur quoddam castellum, occurrerunt ei 
 decem viri leprosi, qui steterunt a 
 longe; 
 
 13. Et levaverunt vocem, dicentes : 
 Jesu praeceptor, miserere nostri. 
 
 14. Quos ut vidit, dixit : Ite, osten¬ 
 dite vos sacer¬ 
 dotibus. Et fa¬ 
 ctum est, dum 
 irent, mundati 
 sunt. 
 
 The Healing of the ten Lepers 
 
 Saint Luke — Chap. 1 7 
 
 nd it came to pass, as he 
 went to Jerusalem, that he 
 I passed through the midst 
 I of Samaria and Galilee. 
 12. And as he enter¬ 
 ed into a certain village, there met him 
 ten men that were lepers, which stood 
 afar off: 
 
 13. And they lifted up their voices, 
 and said, Jesus, Master, have mercy on us. 
 4. And when he saw them , he said 
 unto them, Go 
 shew yourselves 
 unto the priests. 
 And it came to 
 pass,that,as they 
 went, they were 
 cleansed. 
 
 15. Unus au¬ 
 tem ex illis, ut 
 vidit quia mun¬ 
 datus est, re¬ 
 gressus est, cum 
 magna voce ma¬ 
 gnificans Deum. 
 
 16. Et cecidit in faciem ante pedes ejus, 
 gratias agens; et hic erat Samaritanus. 
 
 Garden of the Citadel. Cairo. 
 
 17. Respondens autem Jesus, dixit : 
 Nonne decem mundati sunt? Et novem 
 ubi sunt? 
 
 18. Non est inventus qui rediret et 
 daret gloriam Deo, nisi hic alienigena. 
 

 216 
 
 THE MINISTRY 
 
 ig. Et ait illi : Surge, vade; quia 19. And he said unto him, Arise, go 
 
 hdes tua te salvum fecit. thy way: thy faithhath made theewhole. 
 
 It is said to have been in the town of Jenin or at least, in its neighbourhood, that the 
 miracle of the healing of the ten lepers was performed. This town, which is situated on 
 the northern borders of Samaria, where that province is bounded by the vast fertile plain of 
 Esdraelon, is the granary of Syria, which yields such rich crops of every variety. It was on the 
 ; usual route from the north to the south of Palestine. There were two other routes, that 
 by way of the Jordan and the Mountains of Gilboa on the left and that by way of Mount 
 Carmel and the sea-coast on the right, but they were far less frequented than the Jenin way, 
 for the numerous robbers rendered then very unsafe. It followed, therefore, that on the Jenin 
 route many beggars and lepers collected to watch the passers by in the hopes of aims. They 
 were in the habit of grouping themselves about the gates of the town, assailing travellers 
 with their dea fening cries, especially if those travellers had many attendants, for they would 
 then conclude that they were important people , likely to be liberal in their gifts. It was on 
 such a group, in this case consisting of ten lepers, that Our Lord exercised His beneficent 
 power. No doubt the presence of His disciples drew the attention of the sufferers upon Him, 
 and He was not one to disappoint the confidence the unfortunate wretches shewed in Him. 
 
JESUS AT BETHANY 
 
 Jesus at Bethany 
 
 Saint Luke — Chap, i o 
 
 Jesus found at Bethany a pleasant resting place after His apostolic journeys. There He 
 need fear no wearisome discussions, no plots to catch Him unawares, no hateful conspiracies 
 against Him. His friends and the holy women would listen to His discourse, and at His feet 
 would sit Mary Magdalene with perhaps folianna Chus'a, the woman of Samaria and the 
 Canaanite woman, who were now His followers. 
 
 actum est autem, dum 
 irent, et ipse intravit in 
 quoddam castellum; et 
 mulier quaedam, Martha 
 nomine, excepit illum in 
 
 domum suam. 
 
 ow it came to pass, as they 
 went, that he entered into 
 a certain village : and a 
 certain woman named 
 Martha received him into 
 
 her house. 
 
 28 
 
2 I 8 
 
 THE MINISTRY 
 
 Mary Magdalene at the feet of Jesus 
 
 Saint Luke — Chap, i o 
 
 t huic erat soror nomine 
 Maria, qua: etiam sedens 
 secus pedes Domini, au¬ 
 diebat verbum illius. 
 
 40. Martha autem sata- 
 
 nd she had a sister called 
 Mary, which also sat at 
 Jesus’ feet, and heard his 
 word. 
 
 40. But Martha was 
 
 gebat circa frequens ministerium ; quae 
 stetit et ait : Domine, non est tibi cura: 
 quod soror mea reliquit 
 me solam ministrare? Dic 
 ergo illi, ut me adjuvet. 
 
 41. Et respondens dixit 
 illi Dominus : Martha , 
 
 Martha, sollicita es, et 
 turbaris erga plurima; 
 
 42. Porro unum est ne¬ 
 cessarium. Maria opti¬ 
 mam partem elegit, quae 
 non auferetur ab ea. 
 
 cumbered about much serving, and came 
 to him, and said, Lord, dost thou not 
 care that my sister hath left 
 me to serve alone ? bid her 
 therefore that she help me. 
 
 41. And Jesus answered 
 and said unto her, Martha, 
 Martha, thou art careful 
 and troubled about many 
 things : 
 
 42. But one thing is 
 needful : and Mary hath 
 chosen that good part, 
 which shall not be taken 
 away from her. 
 
 In the court of the house 
 of Lazarus, Martha, the sister 
 of him who was raised from 
 the dead, and of Mary Mag¬ 
 dalene, is seen returning from 
 an expedition to buy provi- ■■ 
 sions for the Master and His Martha, 
 disciples. A little help is need¬ 
 ed, or would, at least, be very acceptable in 
 relieving her of her burdens, and she hopes 
 that her sister, who has nothing to do, would 
 come to her aid without hesitation. But Mary 
 Magdalene is listening to Jesus, and is so pro¬ 
 foundly absorbed in the words which are fall¬ 
 ing from the lips of her divine Guest, that no- 
 thingwould induce her to move, and she is in 
 
 fact perfectly unconscious of 
 any thing which is going on 
 around her. And was not this 
 hour fraught indeed with in¬ 
 finite charm? Alone at the feet 
 of the well-beloved Master, 
 in the quiet court sheltered 
 from the heat by the stone 
 walls, and beneath the shady olive tree, which 
 gives forth an undcfinable freshness and fra¬ 
 grance, she drinks in eagerly every one of His 
 inspired words. Presently the disciples will 
 arrive, the hour of solemn mysterious com¬ 
 munion will be broken in upon by their greet¬ 
 ings; farewell now to the peaceful medita¬ 
 tion she has been so blissfully enjoying. 
 
MARY MAGDALENE AT THE FEET OF JESUS 
 
 The Master is, however aware of all this, and He will not have her ecstasy broken in upon. 
 She has chosen the good part, and it shall not be taken away from her. He lets His affec¬ 
 ti onate words pene- _ 
 
 irate to the very 
 heart of the happy 
 penitent, Martha's 
 anxiety subsides , 
 and again, for 
 some little time, ju 
 
 nothing is heard 
 but a low whisper¬ 
 ing, broken now 
 and then by a lou¬ 
 der word, whilst 
 the busy house¬ 
 keeper silently 
 plies her tasks, and 
 the sweet scent from 
 the burning roots 
 on the hearth ,floats 
 out into the court. 
 
 Many different 
 interpretations 
 
 have been given to Aceldama, Valley of Hinnom. J.-J. T. 
 
 the mysterious 
 
 words of Jesus : « But one thing is needful ». Some authors interpret them in far too literal a 
 manner, and as it appears to me, reduce them to the merest common-place. Instead of render¬ 
 ing Our Lord’s expression by « One thing », they translate it merely by the single word « One », 
 so that the sentence runs thus : « One only is necessary», as if Jesus meant to say to Martha : 
 << One of you is enough for the service needed; leave your sister'in peace». Other commentators, 
 including some of the Fathers of the Church, such as Saint Basil, Saint Cyril and Theophylact, 
 give a st Him ore matter of fact explanation; they translate the words': « One thing only is 
 needed », but say that they mean : « One dish will be enough ; do not be so careful and troubled ». 
 No one can fail to admit that this interpretation is quite out of character with the Master's 
 usual mode of expressing Himself; such language would have seemed very unworthy of 
 Jesus, who always turned every incident, however trivial, to account, by endeavouring to 
 draw from it some lesson of an elevating kind for His followers. It appears to us, there fore, 
 infinitely preferable to adopt the more dignified rendering, which is always more in harmony 
 with all the traditions of the Catholic Church, and to assume that Our Saviour meant : 
 « But one thing is needful , the welfare of the soul, its education, its moral perfection, its 
 well-being: that is why it is better,’like Mary, to seek all that at the feet of the Master, than 
 to occupy herself, as Martha did, with common-place service, which must ever be of secondary 
 importance. Yet another interpretation of a sim ilar kind to this has been given, less generally 
 accepted, but perhaps even more true to the original text, namely, that Jesus praises Mary 
 Magdalene for having hastened at once to Him, thinking of Him only; for the one thing 
 needful to man is, that he should live by Him, and he, who gives himself up entirely to that 
 life in Christ, has chosen the better part. It is on this last mentioned interpretation, that is 
 founded the traditional and widespread use of the names of Mary and Martha, as typical, 
 the former of a contemplative, the latter of an active life. Mary is the Carmelite nun, Martha 
 is the Sister of Mercy, and these two characters are often compared with those of Saint John 
 and Saint Peter, the one resting on the bosom of the Lord, the other directing the groups of 
 Apostles. From time immemorial, these names have been quoted in this connection in books 
 on the Christian mysteries, and circulated amongst true believers. 
 
THE MINISTRY 
 
 Jesus Christ discoursing with His disciples 
 
 IN THE VALLEY OF JKHOSHAPHAT 
 
 Saint Luke — Chap, i r 
 
 nd I say unto you, Ask, 
 and it shall be given you ; 
 seek, and ye shall find; 
 knock, and it shall be 
 opened unto you. 
 i o. For every one that asketh receiveth; 
 
 ego dico vobis : Petite, 
 et dabitur vobis; quaerite, 
 et invenietis; pulsate, et 
 aperietur vobis. 
 
 io. Omnis enim qui petit, accipit ; 
 
JESUS CHRIST DISCOURSING WITH HIS DISCIPLES 
 
 et qui quaerit, invenit ; et pulsanti 
 aperietur. 
 
 11. Quis autem ex vobis patrem pe¬ 
 tit panem, numquid lapidem dabit illi ? 
 Aut piscem, numquid pro pisce serpen¬ 
 tem dabit illi? 
 
 12. Aut si petierit ovum, numquid 
 porriget illi scorpionem? 
 
 13. Si ergo vos, cum sitis mali, nostis 
 bona data dare filiis vestris, quanto 
 magis Pater vester de caelo dabit spiri¬ 
 tum bonum petentibus se! 
 
 and he that seeketh findeth ; and to him 
 that knocketh it shall be opened. 
 
 11. If a son shall ask bread of any 
 of you that is a father, will he give him 
 a stone? or if he ask a fish, will he for 
 a fish give him a serpent? 
 
 12. Or if he shall ask an egg, will 
 he offer him a scorpion? 
 
 13. If ye then, being evil, know how 
 to give good gifts unto your children : 
 how much more shall y 6 ur heavenly 
 Father give the Holy Spirit to them that 
 ask him? 
 
 The town o f Jerusalem, with the Temple area, is bounded on the east, by the Valley of 
 Jehoshaphat. This valley must be crossed in going to Jericho, Bethany or to the Jordan, so 
 that Jesus must often have passed through it, and it was by way of it that He entered Jeru¬ 
 salem. 1 he Garden of Gethsemane is situated in the north, and its grottos and groups of 
 olive trees often attracted the Master, who would frequently retire there for solitary prayer 
 or for conversation with His disciples. He seldom went to the districts on the west or the 
 Holy City, and only to those on the north on His way back from His trips to Galilee. 
 

 THE MINISTRY 
 
 The Tower of Siloam 
 
 Saint Luke — Chap. 13 
 
 5. Non, dico vo- 77,0 T ° w ° r ofSi,oam - M 5 .1 tell you, Nay: 
 
 bis; sed si poenitentiam non egeritis, but, except ye repent, ye shall all like- 
 omnes similiter peribitis. wise perish. 
 
 derant autem quidam ipso 
 in tempore, nuntiantes 
 illi de Galilaeis quorum 
 sanguinem Pilatus mis¬ 
 cuit cum sacrificiis eorum. 
 
 2. Et respondens 
 dixit illis : Putatis 
 quod hi Galilaei prae- 
 omnibus Galilaeis 
 peccatores fuerint, 
 quia talia passi 
 sunt? 
 
 here were present at that 
 season some that told him 
 of the Galilaeans, whose 
 blood Pilate had mingled 
 with their sacrifices. 
 
 2. And Jesus 
 answering said unto 
 them, Suppose ye 
 that these Galilaeans 
 were sinners above 
 all the Galilaeans, 
 because they suffer¬ 
 ed such things? 
 
 3.Non, dico vo¬ 
 bis ; sed nisi poeni¬ 
 tentiam habueritis, 
 omnes similiter 
 peribitis. 
 
 3.I tell you, Nay: 
 but, except ye re¬ 
 pent, ye shall all 
 likewise perish. 
 
 4. Sicut illi de¬ 
 cem et octo, supra 
 quos cecidit turris 
 in Siloe, et occidit 
 eos; putatis quia et 
 ipsi debitores fue¬ 
 rint praeter omnes 
 homines habitantes 
 in Jerusalem? 
 
 4. Or those eigh¬ 
 teen, upon whom 
 the tower in Siloam 
 fell, and slew them, 
 think ye that they 
 were sinners above 
 all men that dwelt 
 in Jerusalem? 
 
 
 
THE LORD’S PRAYER 
 
 223 
 
 The Lord’s Prayer 
 
 Saint Luke — Chap. 11 
 
 factum est, cum esset in 
 quodam loco orans, ut 
 cessavit, dixit unus ex 
 discipulis ejus ad eum : 
 Domine, doce nos orare, 
 sicut docuit et Joannes discipulos suos. 
 
 2. Et ait illis : Cum oratis, dicite : 
 Pater, sanctificetur nomen tuum; adve¬ 
 niat regnum tuum. 
 
 6. Tu autem, cum oraveris, intra in 
 cubiculum tuum, et clauso ostio, ora Pa¬ 
 trem tuum in abscondito; et Pater tuus 
 
 nd it came to pass, that, as 
 he was praying in a certain 
 place, when he ceased, one 
 of his disciples said unto 
 him, Lord, teach us to pray, 
 as John also taught his disciples. 
 
 2. And he said unto them, When ye 
 pray, say, Our Father which art in heaven, 
 Hallowed be thy name. Thy kingdom 
 come. Thy will be done, as in heaven, 
 so in earth. 
 
 3. Give us day by day our daily bread. 
 
 3, Panem nostrum quotidianum da no¬ 
 bis hodie. 
 
 4. Et di¬ 
 mitte no¬ 
 bis pecca¬ 
 ta nostra, 
 siquidem 
 et ipsi di¬ 
 mittimus 
 omni de¬ 
 benti no¬ 
 bis ; et ne 
 nos indu¬ 
 cas in ten- 
 tationem. 
 
 S. MATTH. 
 
 Jerusalem, seen from the Mount of Olives. 
 
 c. 6. 
 
 5. Et cum oratis, non eritis sicut hy¬ 
 pocritas, qui amant in synagogis et in 
 angulis platearum stantes orare, ut 
 videantur ab hominibus. Amen dico 
 vobis, receperunt mercedem suam. 
 
 4. And 
 forgive us 
 our sins ; 
 forwe also 
 fo r g i ve 
 every one 
 that is in¬ 
 debted to 
 us. And 
 lead us not 
 intotempt- 
 ation; 
 
 S. MATTHEW 
 CH. 6 
 
 5. And when thou prayest, thou shalt 
 not be as the hypocrites are : for they 
 love to pray standing in the synagogues 
 and in the corners of the streets, that 
 they may be seen of men. Verily I say 
 unto you, They have their reward. 
 
 6. But thou, when thou prayest, enter 
 into thy closet, and when thou hast shut 
 thy door, pray to thy Father which is 
 

 qui videt in 
 abscondito, 
 reddet tibi. 
 
 in secret; and 
 thy Father 
 which seeth 
 in secret shall 
 reward thee 
 openly. 
 
 7. Butwhen 
 ye pray, use 
 notvain repe¬ 
 titions, as the 
 heathen do : 
 fortheythink 
 thattheyshall 
 be heard for 
 their much 
 speaking. 
 
 8. Be notye 
 thereforelike 
 unto them : 
 for your Fa¬ 
 ther know- 
 eth what 
 things ye 
 have need of, 
 before ye ask 
 him. 
 
 9. After 
 this manner 
 therefore pray ye : Our Father which art 
 in heaven, Hallowed be thy name. 
 
 10. Thy kingdom come. Thy will be 
 done in earth, as it is in heaven. 
 
 11. Give us this day our daily bread 8 . 
 
 12. And forgive us our debts, as we 
 forgive our debtors. 
 
 13. And lead us not into temptation, 
 but deliver us from evil: For thine is the 
 kingdom, and the power, and the glory, 
 for ever. Amen. 
 
 7. Orantes 
 autem, noli¬ 
 te multum 
 loqui, sicut 
 ethnici: pu¬ 
 tant enim 
 quod in mul¬ 
 tiloquio suo 
 exaudiantur. 
 
 8. Nolite 
 ergo assimi- 
 lari eis; scit 
 enim Pater 
 vester quid 
 opus sit vo¬ 
 bis, ante¬ 
 quam petatis 
 eum. 
 
 9. Sic er¬ 
 go vos orabi¬ 
 tis : Pater noster, qui es in casiis, sancti¬ 
 ficetur nomen tuum. 
 
 10. Adveniat regnum tuum. Fiat vo¬ 
 luntas tua, sicut in caelo, et in terra. 
 
 11. Panem nostrum supersubstantia¬ 
 lem da nobis hodie; 
 
 12. Et dimitte nobis debita nostra, 
 sicut et nos dimittibus debitoribus nostris. 
 
 13. Et ne nos inducas in tentationem; 
 sed libera nos a malo. Arnen. 
 
BUT NO MAN LAID HANDS UPON HIM 
 
 225 
 
 But no man laid hands upon Him 
 
 Saint John 
 
 issENSio itaque facta est ill 
 turba propter eum. 
 
 44. Quidam autem ex 
 ipsis volebant apprehen- 
 sed nemo misit super eum 
 
 45. Venerunt ergo ministri ad ponti¬ 
 fices et pharisasos. Et dixerunt eis illi : 
 Quare non adduxistis illum? 
 
 — Chap. 7 
 
 o there was a division 
 among the people because 
 of him. 
 
 44. And some of them 
 would have taken him; 
 but no man laid hands on him. 
 
 45. Then came the officers to the chief 
 priests and Pharisees; and they said unto 
 them, Why have ye not brought him? 
 
46. Responderunt ministri : Num- 
 quam sic locutus est homo sicut hic 
 homo. 
 
 47. Responderunt ergo eis pharisaei: 
 Numquid et vos seducti estis? 
 
 46. The officers answered, 
 man spake like this man. 
 
 Never 
 
 47. Then answered them the Phari¬ 
 sees, Are ye also deceived? 
 
 Jesus writing on the ground 
 
 Saint John — Chap. 
 
 jijEsus autem perrexit in 
 ■' montem Oliveti. 
 
 2. Et diluculo iterum 
 venit in templum, et om¬ 
 nis populus venit ad eum ; 
 et sedens docebat eos. 
 
 3. Adducunt autem scribat et phari¬ 
 saei mulierem in adulterio deprehensam; 
 et statuerunt eam in medio. 
 
 esus went unto the mount 
 of Olives. 
 
 2. And early in the 
 morning he came again 
 into the temple, and all 
 the people came unto him; and he sat 
 down, and taught them. 
 
 And the scribes and Pharisees 
 brought unto him a woman taken in 
 adultery; and when they had set her 
 in the midst, 
 
 4. They say unto him, Master, this 
 woman was 
 taken in adul¬ 
 tery , in the 
 very act. 
 
 5. Now Mo¬ 
 ses in the law 
 commanded 
 us, that such 
 should be ston¬ 
 ed : but what 
 sayest thou ? 
 
 6. This they 
 said, tempting 
 him, that they 
 
 might have to accuse him. But jesus stoop¬ 
 ed down, and with his finger wrote on the 
 ground, as though he heard them not. 
 
JESUS WRITING ON THE GROUND 
 
 7. Cum ergo perseverarent interro¬ 
 gantes eum, erexit se et dixit eis : Qui 
 sine peccato est vestrum primus in 
 illam lapidem mittat. 
 
 8. Et iterum se inclinans, scribebat 
 in terra. 
 
 9. Audientes autem, unus post unum 
 exibant, incipientes a senioribus. 
 
 7. So when they continued asking 
 him, he lifted up himself, and said unto 
 them, He that is without sin among you, 
 let him Erst cast a stone at her. 
 
 8. And again he stooped down, and 
 wrote on the ground. 
 
 9. And they which heard it, being 
 convicted by their own conscience, went 
 out one by one, beginning at the eldest. 
 
 Nothing is known for certain of the words written by Jesus on the ground, as He stooped 
 down. According to a tradition explaining how it was that the accusers went out one by one; 
 they were all eager to see what it was that the Prophet was writing, and the eldest of them, 
 by right of the authority his age gave him, was the first to venture to try to satisfy his 
 curiosity by looking down. What he saw was his own name, coupled with that of a woman, 
 with whom he had himsel f sinned in 
 days gone by. Fearing that, if this 
 shameful fact became known, he would 
 be publicly humiliated, he hurried 
 away, and another of the accusers fol¬ 
 lowed his example, after looking at the 
 writing. Then the next comer in his 
 turn, read his own condemnation and 
 also hastened to flee; so that one by 
 one all had at last retired. Then Jesus, 
 finding Himself alone with the wo¬ 
 man whose self elected judges had 
 all left her, spoke to her and forgave 
 her. 
 
 The scene is sometimes described in 
 a somewhat different manner. Accord¬ 
 ing to this second account, Jesus did 
 not write any actual names on the ground, but merely a list of sins, in which each accuser 
 iii turn recognised his own evil doing, and at once felt himself convicted by the words of the 
 Master : « He that is without sin among you let him first cast a stone at her. » Yet other 
 authors, and perhaps they are in the right, think it is mere waste of time to conjecture what 
 it was that the Lord wrote. The mere fact of His bending down towards the ground, and tracing 
 with His finger, certain signs in the dust on the stones, was significant enough of His bitter 
 contempt for the devices resorted to by His adversaries in their eagerness to find something 
 to accuse Him of. This assumed indifference, this silence, broken only by one brief telling sen¬ 
 tence, was more eloquent than any discourse could have been, and we can well understand 
 how it affected the men who knew themselves to be guilty. « Conscience » says Shakespeare, 
 « makes cowards of us all ». 
 
 The gate near which this scene took place was on the west of the Temple, and in direct 
 communication with the town. On that side there were three gates to which three bridges gave 
 access, these bridges spanning the so-called Tyropccon valley, the name of which means « the 
 street of the cheese-market ». Of these bridges, two have been discovered in our own day. Of 
 

 THE MINISTRY 
 
 one, the spring of 
 tiie first arch can 
 be seen at the south 
 west angle of the 
 wait. This is called 
 the Robinson arch, 
 after its discoverer, 
 whilst another, fur¬ 
 ther to tiie north is 
 known as the Wilson 
 arch, for a similar 
 reason. The southern 
 b ridge had th ree 
 arches, and spanned 
 the space between the 
 portico with five rows 
 of columns, built by 
 Herod the Great, and 
 the so-called Xystus 
 portico, from which 
 Pompey harangued 
 the fews who had en- 
 t reached themselves 
 in the Temple. Affer¬ 
 tile various sieges to 
 which the Holy City 
 was su bjected, the Ty- 
 ropccon Valley gra¬ 
 dually became filled 
 in, the bridges were 
 destroyed, and the 
 surroundings of the 
 Temple assumed very 
 much the appearance 
 they have novo. 
 
 
 The woman taken in adultery alone with Jesus 
 
 Saint John — Chap. 8 
 
 remansit solus Jesus, 
 mulier in medio stans. 
 
 io. Erigens autem se 
 
 et 
 
 k- 
 
 nd Jesus was left alone, and 
 the woman standing in the 
 midst. 
 
 io. When Jesus had lifted 
 
THE WOMAN TAKEN IN ADULTERY ALONE WITH JESUS 229 
 
 sus, dixit ei : Mulier, ubi sunt qui te 
 accusabant ? nemo te condemnavit ? 
 
 11. Quas dixit : Nemo, Domine. 
 Dixit autem Jesus : Nec ego te con¬ 
 demnabo. Vade, et jam amplius noli 
 peccare. 
 
 up himself, he said unto her, Woman, 
 where are those thine accusers ? hath no 
 man condemned thee ? 
 
 11. She said, No man, Lord. And 
 Jesus said unto her, Neither do I con¬ 
 demn thee : go, and sin no more. 
 
 The Taimud gives 
 us very circumstantial 
 details as to the ceremo¬ 
 nies observed in the trial 
 of a woman accused of 
 adultery. If she pleaded 
 not « guilty », and there 
 was strong presumptive 
 evidence against her, her 
 husband was permitted 
 to demand that she shou ld 
 be made to drink the 
 « bitter water » referred 
 to in Numbers V, which 
 was looked upon as a 
 kind of divine test of her 
 purity. The man had to 
 produce his witnessess to 
 the charge made against 
 his wife, and he was af¬ 
 terwards brought, with 
 the accused, before the 
 Sanhedrin, which alone 
 was competent to adju¬ 
 dicate in such cases. The 
 members of the Sanhe¬ 
 drin began the trial by 
 attempting to intimidate 
 the accused, much as the 
 French « juges d’ instruc¬ 
 tion » still do at the pre¬ 
 sent day in difficult cases; 
 threatening the woman 
 
 with the worst penalties The woman lal.cn in adultery alone a ilk J 
 if she did not confess 
 
 the truth. If these preliminary efforts were without result, the unhappy woman was « set 
 before the Lord » ? that is to say, she was brought to the Nicanor, or Golden Gate of the 
 Ternpie, her ordinary garments were taken of, her jewels, such as chains, ear-rings, rings, etc., 
 were removed, and she was clothed in black raiment of mean materials, intended to disfigure 
 
23 ° the ministry 
 
 her; she was then told that if she where indeed innocent, she had no cause for fear; hut if 
 she were guilty, she was already condemned to submit to the penalties commanded by the law. 
 The following curses taken from the hook of Numbers were then written by the priest upon 
 vellum, and the priest shall charge her by an oath, and say unto the woman, « If no man 
 have lain with thee, and if thou hast not gone aside to uncleanness with another instead 
 of thy husband, be thou free from this bitter water that causeth the curse : but if thou hast 
 gone aside to another instead of thy husband, and if thou be defiled, and some-manhave lain with 
 t he e beside thine husband, then the priest shall charge the woman with an oath of cursing, anil the 
 priest shall say unto the woman, The Lord make thee a curse and an oath among thy people,when 
 the Lord doth make thy thigh to rot and thy belly to swell. » Then the priest filled a new earthen 
 vessel with water taken from the sea of brass or great reservoir,situated near the altar of burnt 
 offering; threw into this vessel some of the dust of the Temple, mixed with it a noxious drug, 
 read aloud to the accused what he had written on the vellum, to which she had to reply : 
 "■ Amen, Amen, so be it. » Now the words were written with ink of a peculiar non-corrosive 
 kind, so that it could be quite easily erased, and the priest dropped this vellum with the curses 
 on it into the earthen vessel to « blot them out with the bitter water ». Whilst these prepa¬ 
 rations were going forward, another priest seized the woman by the throat, tore open or 
 unfastened her garments to the waist (unless she happened to be very lovely); then he undid 
 and let down her hair (unless again it was of 
 exceptional beauty), and with an Egyptian rope, 
 that is to say, a very coarse rough one, he refas¬ 
 tened her garments across her bosom, and delivered 
 her over to the scorn of the by-standers. Other 
 women, with the exception of her own slaves and 
 servants were allowed to come and ga;e upon her 
 in this condition. The priest who had prepared the 
 bitter water now came and made the accused drink 
 it. If she where innocent, no immediat result would 
 ensue, and she would be allowed to go free and to 
 return to her husband in renewed health when she 
 would be found to be more prolific than before. If, 
 on the other hand, she were guilty, she would turn 
 pale, her eyes would become suffused with blood, and 
 after she had been driven from the Temple, lest her 
 corpse should defile it, she would die of a disease 
 with all the horrible and disgrace fill symptoms 
 described in the curses. 
 
 In the engraving on page 232 fesus is represen¬ 
 ted in the ga^ophylacium or Treasury, which was 
 identical with the space called by the fews the Court 
 of the Women. It had five entrances, at each of 
 which were placed trumpet-shaped chests for offer¬ 
 ings, or treasuries, in which the offerings brought by 
 male and female worshippers were placed, for it was the only part of the sacred building to 
 which women were admitted. In the background can be seen the Steps of the Psalms, known as 
 the Degrees, already more than once referred to. Every morning two priests, each bearing in 
 
THE WOMAN TAKEN IN ADULTERY ALONE WITH JESUS 
 
 his hands a trumpet, appeared in this Court. When the crier posted on the loftiest point of the 
 Temple, whose office it was to announce the rising of the sun shouted : « There is light on 
 Hebron », these priests blew first a short, then a longer blast then three blasts in rapid succes¬ 
 sion, ascending the steps as they did so. On the tenth step they began a repetition of this series 
 of blasts, repeating it till they came to the Nicanor Gate, or that on the east, an incidental proof 
 that it was, as we have already stated, situated on that side. The priests then turned towards 
 the west, that is to say, towards the altar, chanting the words of Ezekiel : « Here must have 
 stood our forefathers be¬ 
 
 fore us . » Then they went 
 back again to the east, and 
 prostrating themselves in 
 the direction of the rising 
 sun, they chanted :« Whilst 
 we worship the Lord our 
 eyes are turned towards 
 Him.'» 
 
 The inscription repro¬ 
 duced below is engraved 
 on a cube of white marble 
 which was found at feru- 
 salem by M. Clermont- 
 Ganneau, formerly Con¬ 
 sul for France, in that city. 
 
 It was one of the stones 
 referred to by the historian Josephus, of which we spoke above, in connection with the Chet, 
 or terrace bounding the inner wall of the sacred enclosure, within which was the Temple itself. 
 The Gentiles were forbidden, on pain of death to penetrate beyond the Chet, and on the wall 
 were engraved at equal distances, a series of inscriptions similar to the one here reproduced. 
 They were written in Greek, not in Hebrew, because Greek was the language spoken almost 
 exclusively by the heathen. 7 'he stone in question is now in the Museum of Constantinople. 
 
 

 Jesus speaking in the Treasury. 
 
 Jesus speaking in the Treasury 
 
 Saint John — Chap. 8 
 
 icebant ergo ei : Ubi est 
 Pater tuus ? Respondit 
 Jesus : Neque me scitis, 
 neque Patrem meum. Si 
 me sciretis, forsitan et 
 Patrem meum sciretis. 
 
 20. Haec verba locutus est Jesus in 
 gazophylacio, docens in templo; et ne¬ 
 mo apprehendit eum, quia necdum 
 venerat hora ejus. 
 
 hen said they unto him, 
 Where is thy Father? Je¬ 
 sus answered, Ye neither 
 know me, nor my Father: 
 if ye had known me, ye 
 should have known my Father also. 
 
 20. These words spake Jesus in the 
 Treasury, as he taught in the temple : 
 and no man laid hands on him; for his 
 hour was not yet come. 
 
 THE MINISTRY 
 
HE THAT IS OF GOD HEARETH GOD’S WORD 
 
 He thal is of God, heareth God's word. 
 
 He that is of God heareth God’s word 
 
 Saint John — Chap. 8 
 
 ui ex Deo est verba Dei 
 audit. Propterea vos non 
 auditis, quia ex Deo non 
 estis. 
 
 48. Responderunt ergo 
 Judaei et dixerunt ei : Nonne bene di¬ 
 
 e that is of God heareth 
 God’s words : ye therefore 
 hear them not, because ye 
 are not of God. 
 
 48. Then answered the 
 Jews and said unto him, Say we not well 
 
 so 
 
234 THE MINISTRY 
 
 cimus nos quia Samaritanus es tu, et that thou art a Samaritan, and hast a 
 daemonium habes? devil? 
 
 49. Respondit Jesus: Ego daemo- 49. Jesus answered, I have not a devil; 
 nium non habeo ; sed honorifico Patrem but I honour my Father, and ye do 
 meum, et vos inhonorastis me. dishonour me. 
 
 The blind man washes in the Pool of Siloam 
 
 Saint John — Chap. 9 
 
 vEC cum dixisset, expuit in 
 terram et fecit lutum ex 
 sputo, et linivit lutum 
 super oculus ejus. 
 
 7. Et dixit ei : Vade, lava in natatoria 
 Siloe (quod interpretatur Missus). Abiit 
 ergo et lavit, et venit videns. 
 
 8. Itaque vicini, et qui viderant eum 
 prius quia mendicus erat, dicebant : 
 Nonne hic est qui sedebat, et mendi¬ 
 cabat ? Alii dicebant : Quia hic est. 
 
 9. Alii autem : Nequaquam, sed similis 
 est ei. Ille vero dicebat : Quia ego sum. 
 
 10. Dicebant ergo ei: Quomodo aperti 
 sunt tibi oculi ? 
 
 11. Respondit : Ille homo qui dici¬ 
 tur Jesus lutum fecit, et unxit oculos 
 meos, et dixit mihi : Vade ad natatoria 
 Siloe et lava. Et abii, lavi, et video. 
 
 12. Et dixerunt ei : Ubi est ille? Ait : 
 Nescio. 
 
 13. Adducunt eum ad pharisaeos, qui 
 cascus fuerat. 
 
 hen he had thus spoken, 
 he spat on the ground, 
 and made clay of the 
 spittle, and he anointed 
 the eyes of the blind man 
 
 with the clay, 
 
 7. And said unto him, Go,wash in the 
 pool of Siloam (which is by interpreta¬ 
 tion, Sent). He went his way therefore, 
 and washed, and came seeing. 
 
 8. The neighbours therefore, and they 
 which before had seen him that he was 
 blind, said, Is not this he that sat and 
 begged ? 
 
 9. Some said, This is he : others said , 
 He is like him : but he said, I am he. 
 
 10. Therefore said they unto him, 
 How were thine eyes opened ? 
 
 11. He answered and said, A man that 
 is called Jesus made clay, and anointed 
 mine eyes, and said unto me, Go to the 
 pool of Siloam, and wash: and I went 
 and washed, and I received sight. 
 
 12. Then said they unto him, Where 
 is he? He said, I know not. 
 
 13. They brought to the Pharisees 
 him that aforetime was blind. 
 
THE BLIND MAN WASHES IN THE POOL OF SILOAM 
 
 14. Erat autem sabbatum, quando 
 lutum fecit Jesus, et aperuit oculos ejus. 
 
 15. Iterum ergo interrogabant eum 
 pharisaei quomodo vidisset. Ille autem 
 dixit eis : Lutum mihi posuit super 
 oculos, et lavi, et video. 
 
 16. Dicebant ergo ex 
 pharisaeis quidam : Non 
 est hic homo a Deo , 
 qui sabbatum non cu¬ 
 stodit. Alii autem dice¬ 
 bant : Quomodo potest 
 homo peccator haec si¬ 
 gna facere? Et schisma 
 erat inter eos. 
 
 14. And it was the sabbath day when 
 Jesus made the clay, and opened his eyes. 
 
 15. Then again the Pharisees also 
 asked him how he had received his sight. 
 Pie said unto them, He put clay upon 
 mine eyes, and I washed, and do see. 
 
 16. Therefore said 
 some of the Pharisees, 
 This man is not of God, 
 because he keepeth not 
 the sabbath day. Others 
 said, How can a man 
 that is a sinner do such 
 miracles? And there was 
 a division among them. 
 
 17. Dicunt ergo caeco 
 iterum : Tu quid dicis 
 de illo qui aperuit 
 oculos tuos? Ille autem 
 dixit : Quia propheta 
 est. 
 
 17. They say unto the 
 blind man again, What 
 sayest thou of him, that 
 he hath opened thine 
 eyes? He said, He is a 
 prophet. 
 
 18. But the lews did 
 not believe concerning 
 him, that he had been 
 blind, and received his sight, until they 
 called the parents of him that had re¬ 
 ceived his sight. 
 
 19. And they asked them, saying, Is 
 this your son, who ye say was born 
 blind ? how then doth he now see ? 
 
 18. Non crediderunt 
 ergo Judaei de illo, quia 
 cascus fuisset et vidis¬ 
 set, donec vocaverunt parentes ejus qui 
 viderat. 
 
 19. Et interrogaverunt eos, dicentes : 
 Hic est filius vester, quem vos dicitis 
 quia cascus natus est ? Quomodo ergo 
 nunc videt ? 
 
 20. Responderunt eis parentes ejus, 
 et dixerunt : Scimus quia hic est filius 
 noster, et quia caecus natus est; 
 
 21. Quomodo autem nunc videat, 
 nescimus; aut quis ejus aperuit oculos, 
 nos nescimus. Ipsum interrogate; aeta¬ 
 tem habet, ipse de se loquatur. 
 
 20. His parents answered them and 
 said, We know that this is our son, and 
 that he was born blind : 
 
 21. But by what means he now seeth, 
 we know not; or who hath opened his 
 eyes, we know not: he is of age; ask him: 
 he shall speak for himself. 
 

 THE MINISTRY 
 
 22 . Haec dixerunt parentes ejus, quo¬ 
 niam timebant Judaeos... 
 
 22. These words spake his parents, 
 because they feared the Jews : for the 
 Jews had agreed already, that if any man 
 did confess that he was Christ, he should 
 be put out of the synagogue. 
 
 23. Therefore said his parents, He is 
 of age; ask him. 
 
 23. Propterea parentes ejus dixerunt: 
 
 Quia aetatem habet, ipsum interrogate. 
 
 Amongst the Ancients, whether heathen or Jews, saliva and mud were considered good 
 remedies for diseases of the eyes. The aim of Jesus in telling the man born blind to wash in the 
 Pool of Siloam was evidently not to turn the curative properties of that pool to account, but, 
 as was often his habit, to use human means, such as were sanctioned by tradition, whilst, as has 
 been pointed out by commentators, He , at the same time brought out the symbolic meaning 
 o f the mode of treatment He ordered. In the Talmud, certain medical recipes are given, for 
 instance, we are told : He who suffers from pains in the loins should not rub himself with 
 wine or with vinegar, but with oil; not with the oil of roses, as that was reserved for the 
 sons of princes; apropos of this, however, Rabbi Simon observes that as all Israelites were 
 sons of princes, they might use it. Further on the Talmud adds that vinegar has a cura¬ 
 tive effect on bad teeth, but is injurious to good ones. 
 
THE BLIND MAN TELLS HIS STORY TO THE JEWS 
 
 237 
 
 The blind Man tells his story to the Jews 
 
 Saint John 
 
 ocaverunt ergo rursum 
 hominem qui fuerat cae¬ 
 cus, et dixerunt ei : Da 
 gloriam Deo; nos scimus 
 quia hic homo peccator 
 
 est. 
 
 25. Dixit ergo eis ille : Si peccator 
 est, nescio; unum scio, quia caecus 
 cum essem, modo video. 
 
 26. Dixerunt ergo illi : Quid fecit 
 tibi? Quomodo aperuit tibi oculos? 
 
 27. Respondit eis : Dixi vobis jam, 
 
 — Chap. 9 
 
 hen again called they the 
 man that was blind, and 
 said unto him, Give God 
 the praise : we know that 
 this man is a sinner. 
 
 25. He answered and said, Whether 
 he be a sinner or no , I know not : one 
 thing I know, that, whereas I was blind, 
 now I see. 
 
 26. Then said they to him again, 
 What did he to thee? how opened he 
 thine eyes ? 
 
 27. He answered them, I have told 
 
238 THE MINISTRY 
 
 et audistis ; quid iterum vultis audire ? 
 Numquid et vos vultis discipuli ejus 
 fieri ? 
 
 2 8. Maledixerunt ergo ei, et dixerunt: 
 Tu discipulus illius sis; nos autem 
 Moysi discipuli sumus. 
 
 29. Nos scimus quia Moysi locutus 
 est Deus; hunc autem nescimus unde 
 sit. 
 
 30. Respondit ille homo et dixit eis: 
 In hoc enim mirabile est, quia vos ne¬ 
 scitis unde sit, et aperuit meos oculos. 
 
 31. Scimus autem quia peccatores 
 Deus non audit; sed si quis Dei cultor 
 est et voluntatem ejus facit, hunc 
 exaudit. 
 
 32. A saeculo non est auditum quia 
 quis aperuit oculos caeci nati. 
 
 33. Nisi esset hic a Deo, non poterat 
 facere quidquam. 
 
 34. Responderunt et dixerunt ei : In 
 peccatis natus es totus, et tu doces 
 nos ? Et ejecerunt eum foras. 
 
 you already , and ye did not hear : 
 wherefore would ye hear it again? will 
 ye also be his disciples? 
 
 28. Then they reviled him, and said, 
 Thou art his disciple; but we are Moses’ 
 disciples. 
 
 29. We know that God spake unto 
 Moses : as for this fellow , we know not 
 from whence he is. 
 
 30. The man answered and said unto 
 them, Why herein is a marvellous thing, 
 that ye know not from whence he is, 
 and yet he hath opened mine eyes. 
 
 31. Now we know that God heareth 
 not sinners: but if any man be a worship¬ 
 per of God, and doeth his will, him he 
 heareth. 
 
 32. Since the world began was it not 
 heard that any man opened the eyes of 
 one that was born blind. 
 
 33. If this man were not of God, 
 he could do nothing. 
 
 34. They answered and said unto him, 
 Thou wast altogether born in sins, and 
 dost thou teach us? And they cast him out. 
 
 
 The Good Samaritan 
 
 Saint Luke — Chap. 10 
 
 Homo quidam descende¬ 
 bat ab Jerusalem in Jeri¬ 
 cho ; et incidit in latrones, 
 qui etiam despoliaverunt 
 eum; et plagis impositis, abierunt, 
 semivivo relicto. 
 
 nd Jesus answering said, A 
 certain man went down 
 from Jerusalem to Jericho, 
 and fell among thieves, 
 U which stripped him of his 
 raiment, and wounded him , and depar¬ 
 ted, leaving him half dead. 
 
3 i . Accidit autem ut sacerdos quidam 
 descenderet eadem via ; et viso illo, 
 praeterivit. 
 
 32. Similiter 
 levita, cum esset 
 secus locum et 
 videret eum,per- 
 transiit. 
 
 3 1. And by chance there came down 
 a certain priest that way : and when he 
 saw him, he passed by on the other side. 
 
 3 2. And likewise 
 aLevite,when he 
 was at the place, 
 came and looked 
 on him , and pas¬ 
 sed by on the 
 other side. 
 
 3 3. Samarita¬ 
 nus autem qui¬ 
 dam, iter faciens, 
 venit secus eum, 
 et videns eum, 
 misericordia mo¬ 
 tus est. 
 
 33-Butacertain 
 Samaritan, as he 
 journeyed, came 
 where he was : 
 and when he saw 
 him, he had com¬ 
 passion on him , 
 
 34. Et appro¬ 
 pians, alligavit 
 vulnera ejus, in¬ 
 fundens oleum 
 et vinum ; et im¬ 
 ponens illum in 
 jumentum suum, 
 duxit in stabu¬ 
 lum et curam 
 ejus egit. 
 
 35. Et altera 
 die protulit duos 
 denarios et dedit 
 stabulario, et ait: 
 
 Curam illius ha¬ 
 be ; et quodcum- 
 que supererogaveris, ego cum rediero 
 reddam tibi. 
 
 36. Quis horum trium videtur tibi 
 proximus fuisse illi qui incidit in la¬ 
 trones ? 
 
 34. And went 
 to him, and bound 
 up his wounds, 
 pouring inoil and 
 wine, and set him 
 on his own beast, 
 and brought him 
 to an inn, and 
 took care of him. 
 
 3 5.Andon the 
 morrow when he 
 departed, he took 
 out two pence, 
 and gave the?n to 
 the host, and said 
 unto him, Take care of him; and what¬ 
 soever thou spendest more, when I come 
 again, I will repay thee. 
 
 36. Which now of these three, thinkest 
 thou, was neighbour unto him that fell 
 among the thieves ? 
 

 240 
 
 THE MINISTRY 
 
 37. At ille dixit: Qui fecit misericor- 37. And he said, He that shewed 
 
 diam in illum. Et ait illi Jesus : Vade, mercy on him. Then said Jesus unto him, 
 et tu fac similiter. Go, and do thou likewise. 
 
 The Jews took up stones to cast at Him 
 
 Saint John 
 
 eis Jesus : Amen, amen 
 :o vobis, antequam Abra- 
 m fieret, ego sum. 
 
 59. Tulerunt ergo lapides 
 ut jacerent in eum; Jesus autem abs¬ 
 condit se et exivit de templo. 
 
 Chap. 8 
 
 esus said unto them, Verily, 
 verily, I say unto you, Before 
 Abraham was, I am 9 . 
 
 59. Then took they up stones 
 to cast at him : but Jesus hid himself 
 and went out of the temple, going through 
 the midst of them, and so passed by. 
 
Jesus walking in Solomon’s Porch 
 
 Saint John — Chap, io 
 
 ambulabat Jesus in tem¬ 
 plo, in porticu Salomonis. 
 
 24. Circumdederunt 
 ergo eum Judad, et dice¬ 
 bant ei : Quousque animam nostram 
 tollis? Si tu es Christus, dic nobis pa¬ 
 lam. 
 
 25. Respondit eis Jesus : Loquor vo- 
 
 ||nd Jesus walked in the 
 temple in Solomon’s 
 porch. 
 
 24. Then came the Jews 
 round about him, and said 
 unto him, How long dost thou make us 
 to doubt? If thou be the Christ, tell us 
 plainly. 
 
 25. Jesus answered them, I told you, 
 
 31 
 

 THE MINISTRY 
 
 bis, et non creditis. Opera quas ego and ye believed not: the works that I do 
 facio in nomine Patris mei, haec testi- in my Father’s name, they bear witness 
 monium perhibent de me; of me. 
 
 2 6. Sed vos non creditis, quia non 26. But ye believe not, because ye are 
 
 estis ex ovibus meis. 
 
 27. Oves meae vocem 
 meam audiunt; et ego 
 cognosco eas, et sequun¬ 
 tur me. 
 
 28. Et ego vitam aeter¬ 
 nam do eis; et non per¬ 
 ibunt in aeternum, et non 
 rapiet eas quisquam de 
 manu mea. 
 
 2g. Pater meus quod 
 dedit mihi, majus omni¬ 
 bus est; et nemo potest 
 rapere de manu Patris 
 mei. 
 
 30. Ego et Pater unum 
 sumus. 
 
 31. Sustulerunt ergo 
 lapides Judaei ut lapida¬ 
 rent eum. 
 
 Private Counsels. J.-J. I. 
 
 not of my sheep, as I said 
 unto you. 
 
 27. My sheep hear my 
 voice, and I know them, 
 and they follow me : 
 
 28. And I give unto 
 them eternal life; and they 
 shall never perish, neither 
 shall any man pluck them 
 out of my hand. 
 
 29. My Father, which 
 gave them me, is greater 
 than all ; and no man is 
 able to pluck them out of 
 my Father’s hand. 
 
 30. I and my Father 
 are one 10 . 
 
 3 1. Then the Jews took 
 up stones again to stone 
 him. 
 
 It was no doubt, in the morning that the scene in Solomon’s Porch took place. This 
 Porch was on the east of the Temple leading to the Nicanor Gate, and was bounded by the 
 valley of Jehoshaphat. It would therefore be in shadow in the morning, so that Jesus could 
 walk there and teach the people, without suffering from the heat of the sun as he would 
 have done in the afternoon. This porch, as we have already stated, had two cloisters formed 
 by two rows of columns; on the side of the valley of Jehosaphat it was walled in, and the 
 only openings were small windows at the top of the wall, too high up for any one to be able 
 to look through them into the Temple. Between this supporting wall or rampart, and the 
 porch itself, there were shops and stables, in the latter of which were kept the animals destined 
 to be offered in sacrifice. Now, as the space allotted to them was both low and narrow, the 
 merchants who wished to sell their wares encroached on the porch itself, where they could 
 have more room, and it thus became crowded with merchandise, arousing the just indignation 
 of Jesus, to which we shall refer again further on. 
 
- 
 
THE PHARISEE AND THE PUBLICAN 
 
 The Pharisee and the Publican 
 
 Saint Luke — Chap. 18 
 
 ixit autem et ad quosdam, 
 qui in se confidebant 
 tamquam justi, et asper¬ 
 nabantur caeteros, para¬ 
 bolam istam : 
 
 10. Duo homines ascenderunt in tem¬ 
 plum ut orarent, unus pharisasus, et 
 alter publicanus. 
 
 11. Pharisasus stans, 
 haec apud se orabat : Deus, 
 gratias ago tibi, quia non 
 sum sicut caeteri homi¬ 
 num, raptores, injusti, 
 adulteri; velut etiam hic 
 publicanus. 
 
 nd he spake this parable 
 unto certainwhich trusted 
 in themselves that they 
 were righteous, and des¬ 
 pised others : 
 io. Two men went up into the 
 temple to pray; the one a Pharisee, 
 and the other a publican. 
 
 1 1. The Pharisee stood 
 and prayed thus with him¬ 
 self, God, I thank thee, 
 that I am not as other men 
 are, extortioners, unjust, 
 adulterers, or even as this 
 publican. 
 
 12. Jejuno bis in sab¬ 
 bato; decimas do omnium 
 quffi possideo. 
 
 12. 1 fast twice in the 
 week, I give tithes of all 
 that I possess. 
 
 13. Et publicanus, a 
 longe stans, nolebat nec 
 oculos ad caelum levare; 
 sed percutiebat pectus 
 suum, dicens : Deus, pro¬ 
 pitius esto mihi peccatori. 
 
 13. And the publican, 
 standing afar off, would not 
 lift up so much as his eyes 
 unto heaven, but smote 
 upon his breast, saying, 
 God be merciful to me a 
 sinner. 
 
 Johanna Chura. 
 
 14. Dico vobis, descen¬ 
 dit hic justificatus in domum suam ab 
 illo. Quia omnis qui se exaltat, humi¬ 
 liabitur; et qui se humiliat, exaltabitur. 
 
 14. I tell you, this man 
 went down to his house justified rather 
 than the other : for every one that 
 exalteth himself shall be abased; and he 
 that humbleth himself shall be exalted. 
 
 —a-sUSIfeNfL- 
 

 2 4 4 
 
 THE MINISTRY' 
 
 The Wise and Foolish Virgins 
 
 Saint Matthew — Chap. 25 
 
 unc simile erit regnum cae¬ 
 lorum decem virginibus, 
 quae accipientes lampades 
 suas, exierunt obviam 
 sponso et sponsae. 
 
 2. Quinque autem ex eis erant fatuae, 
 et quinque prudentes. 
 
 3. Sed quinque fatuae, acceptis lam¬ 
 padibus, non sumpserunt oleum secum. 
 
 hen shall the kingdom of 
 heaven be likened unto 
 ten virgins, which took 
 theirlamps, and went forth 
 to meet the bridegroom. 
 
 2. And five of them were wise, and 
 five were foolish. 
 
 3. They that were foolish took their 
 lamps, and took no oil with them : 
 
IP&- ' V. ; ' 
 
 The Foolish Virgins. 
 
 4. Prudentes vero acceperunt oleum 
 in vasis suis cum lampadibus. 
 
 5. Moram autem faciente sponso, 
 dormitaverunt omnes et dormierunt. 
 
 6. Media autem nocte, clamor factus 
 est: Ecce sponsus venit; exite obviam ei. 
 
 7. Tunc surrexerunt omnes virgines 
 illas, et ornaverunt lampades suas. 
 
 8. Fatuae autem sapientibus dixerunt: 
 Date nobis de oleo vestro, quia lampa¬ 
 des nostrae extinguuntur. 
 
 g. Responderunt prudentes, dicentes: 
 Ne forte non sufficiat nobis et vobis, 
 ite potius ad vendentes, et emite vobis. 
 
 10. Dum autem irent emere, venit 
 sponsus, et quae paratas erant intrave- 
 
 4. But the wise took oil in their ves¬ 
 sels with their lamps. 
 
 5. While the bridegroom tarried, they 
 all slumbered and slept. 
 
 6. And at midnight there was a cry 
 made, Behold, the bridegroom cometh; 
 go ye out to meet him. 
 
 7. Then all those virgins arose, and 
 trimmed their lamps. 
 
 8. And the foolish said unto the wise, 
 Give us of your oil; for our lamps are 
 gone out. 
 
 g. But the wise answered, saying, 
 Not so; lest there be not enough for us 
 and you : but go ye rather to them that 
 sell : and buy for yourselves. 
 
 10. And while they went to buy, the 
 bridegroom came; and they that were 
 
246 
 
 THE MINISTRY 
 
 runt cum eo ad nuptias; et clausa est 
 janua. 
 
 11. Novissime vero veniunt et reliqute 
 virgines, dicentes : Domine, Domine, 
 aperi nobis. 
 
 12. At ille respondens, ait : Arnen 
 dico vobis, nescio vos. 
 
 13. Vigilate itaque, quia nescitis diem 
 neque horam. 
 
 ready went in with him to the marriage : 
 and the door was shut. 
 
 j 1. Afterward came also the other 
 virgins, saying, Lord, Lord, open to us. 
 
 12. But he answered and said, Verily 
 I say unto you, I know you not. 
 
 13. Watch therefore, for ye know 
 neither the day nor the hour wherein 
 the Son of man cometh. 
 
 m 
 
 The wise virgins are waiting in the vaulted passage behind the heavy closed door giving 
 access to the court on the ground floor in which are situated the reception rooms,-where the 
 
 wedding banquet is to take place. They have finished 
 singing the nuptial hymns and whilst awaiting the 
 coining of the bridegroom, the son of their prince, 
 the gentle yet wise and prudent virgins have fallen 
 asleep. After the excitement of preparing for the 
 bridegroom they are able to give themselves up to 
 repose for they have placed their lamps, already lit 
 and burning brightly, at their feet. The light trom 
 these lamps shines upon the rose leaves with which 
 the floor is strewn and upon the garlands of flowers 
 and fruit with which, according to old established 
 custom the sombre walls of the ancestral dwelling 
 are decorated. They can wait without any fear of 
 being taken by surprise, their lamps are full of oil 
 and cannot go out. It is very different with the other 
 virgins who are returning in the beautiful Eastern 
 night from their fruitless expedition to buy oil. 
 They have lingered by the way to gossip and sing, 
 and to loiter about in the gardens. The shops of 
 those who sold oil were closed; it was late, and they 
 at last realised that they must make all possible 
 haste to return; so we see them, running, and laugh¬ 
 ing, as they come to present themselves at the door 
 of the bridegroom to take their share in the fete. 
 But the bridal procession has already passed in, the door is shut, they that were ready are gone 
 in to the marriage feast, and the places of the poor foolish virgins are given to other friends. 
 The bridegroom said unto them, " I know you not ». 
 
JESUS WEPT 
 
 Jesus wept 
 
 Saint John — Chap. 1 1 
 
 aria ergo, cum venisset 
 ubi erat Jesus, videns 
 eum, cecidit ad pedes 
 ejus, et dicit ei : Do¬ 
 mine, si fuisses hic, non 
 esset mortuus frater meus. 
 
 33. Jesus ergo, ut vidit eam ploran¬ 
 tem, et Judxos qui venerant cum ea 
 plorantes, intremuit spiritu et turbavit 
 seipsum. 
 
 hen when Mary was come 
 where Jesus was, and saw 
 him, she fell down at his 
 feet, saying unto him, 
 Lord, if thou hadst been 
 here, my brother had not died. 
 
 33. When Jesus therefore saw her 
 weeping, and the Jews also weeping 
 which came with her, he groaned in 
 the spirit, and was troubled, 
 
2 4 S 
 
 I'HE MINISTRY 
 
 34. Et dixit : Ubi posuistis eum ? 
 Dicunt ei : Domine, veni et vide. 
 
 33. Et lacrymatus est Jesus. 
 
 
 34. And said, Where have ye laid him? 
 They said unto him, Lord, come and see. 
 33. Jesus wept. 
 
 The Raising of Lazarus 
 
 Saint John — Chap. 11 
 
 jjuLERUNT ergo lapidem; Je¬ 
 sus autem, elevatis sur¬ 
 sum oculis, dixit : Pater, 
 gratias ago tibi quoniam 
 audisti me. 
 
 42. Ego autem sciebam quia semper 
 me audis; sed propter 
 populum qui circum¬ 
 stat, dixi, ut credant 
 quia tu me misisti. 
 
 43. Haec cum dixis¬ 
 set, voce magna clama¬ 
 vit: Lazare, veni foras. 
 
 44. Et statim prodiit 
 qui fuerat mortuus, 
 ligatus pedes et ma¬ 
 nus institis, et facies 
 illius sudario erat li¬ 
 gata. Dixit eis Jesus : 
 
 Solvite eum et sinite 
 abire. 
 
 43. Multi ergo ex 
 Judaeis qui venerant ad Mariam et Mar- 
 tham, et viderant quae fecit Jesus, cre¬ 
 diderunt in eum. 
 
 Shen they took away the 
 stone from the place where 
 the dead was laid. And 
 Jesus lifted up his eyes, 
 and said, Father, I thank 
 thee that thou hast heard me. 
 
 42. And I knew that thou hearest 
 me always: but because 
 of the people which 
 stand by I said it, that 
 they may believe that 
 thou hast sent me. 
 
 43. And when he 
 thus had spoken, he 
 cried with a loud voice, 
 Lazarus, come forth. 
 
 44. And he that was 
 dead came forth, bound 
 hand and foot with 
 graveclothes : and his 
 face was bound about 
 with a napkin. Jesus 
 saith unto them,Loose 
 him, and let him go. 
 
 45. Then many of 
 the Jews which came to Mary, and had 
 seen the things which Jesus did, believ¬ 
 ed on him. 
 
THE PRODIGAL SON 
 
 249 
 
 The prodigal Son 
 
 Saint Luke — Chap. 15 
 
 16. Et cupiebat im¬ 
 plere ventrem suum 
 de siliquis quas porci 
 manducabant; et nemo illi dabat. 
 
 it autem : Homo quidam 
 habuit duos filios; 
 
 12. Et dixit adolescen- 
 tior ex illis patri : Pater, 
 da mihi portionem sub¬ 
 stantias qua; me contingit. Et divisit 
 illis substantiam. 
 
 13. Et non post mul¬ 
 tos dies, congregatis 
 omnibus, adolescen- 
 tior filius peregre pro¬ 
 fectus est in regionem 
 longinquam, et ibi dis- 
 sipavit-substantiam su¬ 
 am vivendo luxuriose. 
 
 14. Et postquam 
 omnia consummasset, 
 facta est fames valida 
 in regione illa, et ipse 
 coepit egere. 
 
 15. Et abiit, et ad¬ 
 haesit uni civium re¬ 
 gionis illius. Et misit 
 illum in villam suam, 
 ut pasceret porcos. 
 
 17. In se autem reversus, dixit : 
 Quanti mercenarii in domo patris mei 
 
 nd he said, A certain man 
 had two sons: 
 
 12. And the younger 
 of them said to his father, 
 Father, give me the por¬ 
 tion of goods that falleth to me. And he 
 divided unto them his 
 living. 
 
 13. And not many 
 days after the younger 
 son gathered all toge¬ 
 ther, and took his jour¬ 
 ney into a far country, 
 and there wasted his 
 substance with riotous 
 living. 
 
 14. And when he 
 had spent all, there 
 arose a mighty famine 
 in that land; and he 
 began to be in want. 
 
 15. And he went 
 and joined himself to 
 a citizen of that coun¬ 
 try ; and he sent him 
 into his fields to feed 
 
 swine. 
 
 16. And he would 
 fain have filled his bel¬ 
 ly with the husks that 
 the swine did eat: and no man gave unto 
 him. 
 
 17. And when he came to himself,he 
 said, How many hired servants of my 
 
 32 
 
T'' 
 
 250 
 
 THE MINISTRY 
 
 abundant panibus, ego autem hic fame 
 pereo. 
 
 18. Surgam et ibo ad patrem meum, 
 et dicam ei : Pater, peccavi in caelum 
 et coram te. 
 
 19. Jam non sum dignus vocari filius 
 tuus; fac me sicut unum de mercenariis 
 tuis. 
 
 20. Et surgens, 
 venit ad patrem su¬ 
 um. Cum autem ad¬ 
 huc longe esset, 
 vidit illum pater ip¬ 
 sius, et misericordia 
 motus est; et accur¬ 
 rens, cecidit super 
 collum ejus et os¬ 
 culatus est eum. 
 
 21. Dixitque ei 
 filius : Pater, pec¬ 
 cavi in caelum et 
 coram te; jam non 
 sum dignus vocari 
 filius tuus. 
 
 22. Dixit autem 
 pater ad servos suos: 
 
 Cito proferte stolam 
 primam, et induite 
 illum, et date annu- 
 lum in manum ejus et calceamenta in 
 pedes ejus. 
 
 23. Et adducite vitulum saginatum et 
 occidite, et manducemus et epulemur ; 
 
 24. Quia hic filius meus mortuus 
 erat, et revixit; perierat, et inventus 
 est. Et coeperunt epulari. 
 
 father’s have bread enough and to spare, 
 and I perish with hunger! 
 
 18. I will arise and go to my father, 
 and will say unto him, Father, I have 
 sinned against heaven, and before thee, 
 
 19. And am no more worthy to be 
 called thy son : make me as one of thy 
 hired servants. 
 
 20. And he arose, 
 and came to his father. 
 But when he was yet 
 a great way off, his 
 father saw him, and 
 had compassion, and 
 ran, and fell on his 
 neck, and kissed him. 
 
 21. And the son 
 said unto him, Father, 
 I have sinned against 
 heaven, and in thy 
 sight, and am no more 
 worthy to be called 
 thy son. 
 
 22. But the father 
 said to his servants, 
 Bring forth the best 
 robe, and put it on 
 him; and put a ring 
 
 Steps leading to the Tombs of the Kings. J.-J. T. 
 
 on his hand, and shoes on his feet : 
 
 23. And bring hither the fatted calf, 
 and kill it; and let us eat, and be merry : 
 
 24. For this my son was dead, and is 
 alive again; he was lost, and is found. 
 And they began to be merry. 
 
 25. Erat autem filius ejus senior in 25. Now his elder son was in the 
 
THE PRODIGAL SON 
 
 agro, et cum veniret et appropinquaret field: and as he came and drew nigh to 
 domui, audivit symphoniam et cho- the house, he heard musick and dancing, 
 rum. 
 
 26. Et vocavit unum de servis, 
 interrogavit quid haec essent. 
 
 27. Isque dixit illi: 
 
 Frater tuus venit, 
 et occidit pater tuus 
 vitulum saginatum, 
 quia salvum illum 
 recepit. 
 
 et 26. And he called one of the servants, 
 
 and asked what these things meant. 
 
 2 7. And he said 
 unto him, Thy bro¬ 
 ther is come ; and 
 thy father hath kil¬ 
 led the fatted calf, 
 because he hath re¬ 
 ceived him safe and 
 sound. 
 
 28. Indignatus est 
 autem, et nolebat 
 introire. Pater ergo 
 illius egressus, co;- 
 pit rogare illum. 
 
 28. And he was 
 angry, and would 
 not go in : therefore 
 came his father out, 
 and intreated him. 
 
 29. At ille respon¬ 
 dens, dixit patri suo: 
 
 Ecce tot annis ser¬ 
 vio tibi, et numquam 
 mandatum tuum 
 prasterivi, et num¬ 
 quam dedisti mihi 
 hcedum ut cum amicis meis epularer. 
 
 30. Sed postquam filius tuus hic, qui 
 devoravit substantiam suam cum mere¬ 
 tricibus, venit, occidisti illi vitulum 
 saginatum. 
 
 31. At ipse dixit illi : Fili, tu semper 
 mecum es, et omnia mea tua sunt; 
 
 32. Epulari autem, et gaudere opor¬ 
 tebat, quia frater tuus hic mortuus 
 erat, et revixit; perierat, et inventus 
 est. 
 
 29. And he answer¬ 
 ing said to his father, 
 Lo,these many years 
 do I serve thee , 
 neither transgressed 
 I at any time thy 
 commandment: and 
 yet thou never gavest me a kid, that I 
 might make merry with my friends : 
 
 30. But as soon as this thy son was 
 come, which hath devoured thy living 
 with harlots, thou hast killed for him the 
 fatted calf. 
 
 31. And he said unto him, Son, thou 
 art ever with me, and all that I have is 
 thine. 
 
 32. It was meet that we should make 
 merry, and be glad : for this thy brother 
 was dead, and is alive again ; and was 
 lost, and is found. 
 
THE MINISTRY 
 
 Wc may per¬ 
 haps assume Hurt 
 the parables of 
 Jesus ivere not all 
 made up entirely 
 on the occasion of 
 their being related, 
 butthat He quoted, 
 to en force theteach- 
 ingof the moment, 
 some incident of 
 local occurrence, 
 so well known to 
 every one. that it 
 was sure to appeal 
 forcibly to the 
 minds o f His hear¬ 
 ers. The details gi¬ 
 ven in the parable 
 under notice lead 
 us to suppose that 
 the « certain man 
 who had two sons », 
 lived in the north 
 o f Galilee. The dis¬ 
 tricts to the south 
 of the ancient Pa¬ 
 nium which later 
 became Caesarea 
 Philippi are ex¬ 
 tremely fertile . 
 and in addition to 
 the goats and 
 sheep, common to 
 all mountainous 
 countries, theysup- 
 port large herds 
 of cattle, 'which 
 require far better 
 gracing grounds. Hence the mention of the 
 fatted calf in the Gospel narrative. More¬ 
 over, the ease with which the prodigal son 
 got away is explainedby the near neighbour¬ 
 hood of the maritime cities of Tyre and Si- 
 don,where the sight of ships going and com¬ 
 ing in was an ever present temptation to the 
 taking of distant voyages. No doubt, one of 
 these vessels took the truant to Alexandria 
 or some port of Cyrenaica, or of Tripoli, 
 where it was neither against law or custom 
 to keep herds of swine and where he had every 
 facility for debauchery, but at the same 
 
 The Return of the Prodigal Son. 
 
 time, was not too 
 I far away from his 
 home for him to 
 9 return to it on foot. 
 The husks re¬ 
 ferred to in the 
 I sacred text were 
 probably the fruit 
 I of the carob-trec. 
 ’f which belongs to 
 the leguminous or 
 s food-bearing 
 group , and is met 
 with in considera- 
 ‘ b 1 e n u m b e r s 
 throughout Syria 
 and Egypt, occur¬ 
 ring also as far 
 jjj west as Italy and 
 Spain. In the last 
 named country this 
 tree is called the 
 A Igaroba, a trans¬ 
 lation of the Chal¬ 
 dean « Kharoub » 
 or carob.lt is also 
 I sometimes spoken 
 of as the Egyptian 
 ■ fig or Saint fohn 
 thcBa ptisfs bread 
 tree, the last name 
 being doubtlessgi- 
 p ven to it because 
 the Forerunner of 
 Our Lord is sup¬ 
 posed to h a v e 
 I eaten the fruit. 
 j.-j.t. The pods of the 
 "■ Oriental variety 
 of the carob-tree are about six inches long by 
 from 2 to 2 and a half inches broad; they 
 contain a kind of whitish pulp with a sweet 
 but insipid flavour, and they are stilt used 
 as food for cattle, as they were in the time 
 of Jesus Christ. 
 
 They are however also eaten by the very 
 poor, and being obliged to have recourse to 
 them is considered a great hardship, which 
 explains the choice of this detail in the 
 parable o f the prodigal son, as an illustra¬ 
 tion of his extreme destitution. 
 
THE EVIL COUNSEL OF CAIAPHAS 
 
 253 
 
 The Evil Counsel of Caiaphas 
 
 Saint John — Chap. 11 
 
 ollegerunt ergo pontifices 
 et pharisaei concilium, et 
 dicebant : Quid facimus, 
 quia hie homo multa si¬ 
 gna facit? 
 
 hen gathered the chief 
 priests and the Pharisees 
 a council, and said, What 
 do we ? for this man doeth 
 many miracles. 
 
 48. Si di¬ 
 mittimus eum 
 sic , omnes 
 credent in 
 eum ; et ve¬ 
 nient Roma¬ 
 ni, et tollent 
 nostrum lo¬ 
 cum et gen¬ 
 tem. 
 
 49.Unusau- 
 tem ex ipsis 
 Caiphas no¬ 
 mine,cum es¬ 
 set pontifex 
 anni illius, 
 dixit eis :Vos 
 nescitis quid¬ 
 quam. 
 
 50. Nec 
 cogitatis 
 quia expe¬ 
 dit vobis ut 
 unus moria¬ 
 tur homo pro 
 populo, et 
 non tota gens 
 pereat. 
 
 whole nation perish not. 
 
 Jesus on His way to Ephraim. 
 
 qH.Ifwelet 
 him thus 
 alone, all men 
 will believe 
 on him: and 
 the Romans 
 shall come 
 and takeaway 
 both our 
 place and na¬ 
 tion. 
 
 49. And one 
 ofthem, nam¬ 
 ed Caiaphas, 
 being the 
 high priest 
 that same 
 year, said 
 unto them, 
 Ye know no¬ 
 thing at all, 
 
 50. Nor 
 consider that 
 it is expedient 
 for us, that 
 one man 
 should die for 
 the people, 
 and that the 
 
254 
 
 THE MINISTRY 
 
 5 i. Hoc autem a semetipso non dixit; 
 sed cum esset pontifex anni illius, pro¬ 
 phetavit quod Jesus moriturus erat pro 
 gente ; 
 
 52. Et non tantum pro gente, sed ut 
 filios Dei, qui erant dispersi, congre¬ 
 garet in unum. 
 
 53. Ab illo ergo die cogitaverunt ut 
 interficerent eum. 
 
 51. And this spake he not of himself: 
 but being high priest that year, he pro¬ 
 phesied that Jesus should die for that 
 nation; 
 
 52. And not for that nation only, but 
 that also he should gather together in 
 one the children of God that were scat¬ 
 tered abroad. 
 
 5 3. Then from that day forth they took 
 counsel together for to put him to death. 
 
 
 Jesus on His way to Ephraim 
 
 Saint John — Chap. 11 
 
 _ ...1_ .... 
 
 esus ergo jam non in palam 
 ambulabat apud Judaeos, 
 sed abiit in regionem juxta 
 desertum, in civitatem quae 
 dicitur Ephrem, et ibi morabatur cum 
 discipulis suis. 
 
 esus therefore walked no more 
 openly among the Jews; but 
 went thence unto a country 
 near to the wilderness, into 
 a city called Ephraim, and there conti¬ 
 nued with his disciples. 
 
 T he district near the wilder ness called Ephraim, to which 
 Our Lord retired is said to be situated near Djifneh, in the 
 wild, shut-in mountain group bordering the valley of Ain- 
 el-Aramiyeh, beyond which are the curious and interesting 
 ruins of Shiloh. True harbours of refuge, the gorges and 
 ravines, dominated by all but inaccessible mountains, clad 
 with luxuriant verdure, can only be reached by paths suitable 
 to goats. At day-break the smoke from secluded mountain 
 homes can be seen crowning the summits of the hills whilst 
 deep doze// in the valleys, where the vegetation is denser, the 
 morning mist still hovers. There amongst the countless clumps, 
 
 I had almost said the thickets, o f pink cyclamen, Jesus could 
 easily have found the refuge He sought. It is easy to un¬ 
 derstand the reasons for His retirement; the exasperation of 
 the fezos against Him was such that His life teas in danger, 
 and He had not yet finished His work, or to quote His own 
 words, « His hour had not yet come », and it did not suit Him to expose Himself needlessly 
 to a violence to which it zcas not His intention to submit. 
 
SUFFER THE LITTLE CHILDREN TO COME UNTO ME 255 
 
 Suffer the little children to come unto me 
 
 Saint Mark — Chap, io 
 
 t offerebant illi parvulos 
 ut tangeret illos. Disci¬ 
 puli autem comminaban¬ 
 tur offerentibus. 
 
 14. Quos cum videret Jesus, indigne 
 tulit, et ait illis : Sinite parvulos venire 
 ad me, et ne prohibueri¬ 
 tis eos; talium enim est 
 regnum Dei. 
 
 they brought young 
 children to him, that he 
 should touch them : and 
 his disciples rebuked those 
 that brought them. 
 
 14. But when Jesus saw z>, he was 
 much displeased, and said unto them, 
 Suffer the little children 
 to come unto me, and 
 forbid them not : for of 
 such is the kingdom of 
 God. 
 
 15. Verily I say unto 
 you, Whosoever shall not 
 receive the kingdom of 
 God as a little child, he 
 shall not enter therein. 
 
 16. And he took them 
 up in his arms, put his 
 hands upon them, and 
 blessed them. 
 
 SAINT LUKE.-CH. I 8. 
 
 15. And they brought 
 unto him also infants, 
 that he would touch 
 them: but when his disciples saw it , they 
 rebuked them. 
 
 16. But Jesus called them unto him , 
 and said, Suffer little children to come 
 unto me, and forbid them not : for of 
 such is the kingdom of God. 
 
 17. Verily I say unto you, Whosoever 
 shall not receive the kingdom of God as 
 a little child shall in no wise enter 
 therein. 
 
 15. Amen, amen dico 
 vobis, quisquis non re¬ 
 ceperit regnum Dei velut 
 parvulus, non intrabit in 
 illud. 
 
 1 6. Et complexans eos, 
 et imponens manus super 
 illos, benedicebat eos. 
 
 sanct. luc. —c. 18. 
 
 15. Afferebant autem 
 ad illum et infantes, ut 
 eos tangeret. Quod cum 
 viderent discipuli, increpabant illos. 
 
 16. Jesus autem convocans illos, 
 dixit : Sinite pueros venire ad me, et 
 nolite vetare eos ; talium est enim re¬ 
 gnum Dei. 
 
 17. Arnen dico vobis,quicumque non 
 acceperit regnum Dei sicut puer, non 
 intrabit in illud. 
 
Jesus is about to pass by, the Janie of His benevolent works has gone bejore Him; every 
 body knows how kindly he receives all who come to Him. Sick children are brought to Him 
 to be healed of their sufferings, those who are well, that He may touch them and thus pre¬ 
 serve them from all future ill. In Palestine, the women take their children to market and 
 everywhere else with them. and on hearing that the Master was to pass by, they hastened to 
 Hun in great numbers, carrying their little ones. Crowds drew other crowds, and very 
 soon the road would doubtless have been blocked up, making circulation impossible, so the 
 disciples interfered, rebuking and driving back the mothers whose cries and supplications 
 gave a certain appearance op disorder to the scene. But Jesus shewed Himself indulgent to 
 the popular enthusiasm; He was always good to every body and all who had come to Him 
 went away healed, or rejoicing in the blessings they knew would for long afterwards accrue 
 to them through the touch of the Prophet. The words of the text: « indigne tulit » or much 
 displeased, shew that the roughness of the disciples greatly vexed Our Lord and made Him 
 very angry with His followers. It always grieved Him to find Himself so little understood 
 even by His disciples and He sometimes said to them : « Ye know not what manner of spirit 
 ye are of. » 
 
Zaechaeus in the Sycomore Tree 
 
 Saint Luke — Chap. 19 
 
 ingressus perambulabat 
 Jericho. 
 
 2. Et ecce vir nomine 
 Zachaeus; et hic princeps 
 erat publicanorum, et ipse 
 
 dives. 
 
 3. Et quasrebat videre Jesum, quis 
 esset; et non poterat prae turba, quia 
 statura pusillus erat. 
 
 4. Et praecurrens ascendit in arbo- 
 
 nd "Jesus entered and pass¬ 
 ed through Jericho. 
 
 2. And, behold, there 
 was a man named Zac- 
 chaeus,which was the chief 
 among the publicans, and he was rich. 
 
 3. And he sought to see Jesus who 
 he was; and could not for the press, 
 because he was little of stature. 
 
 4. And he ran before, and climbed up 
 
 33 
 
THE MINISTRY 
 
 rem sycomorum ut videret eum, quia 
 inde erat transiturus. 
 
 5. Et cum venisset ad locum, suspi¬ 
 ciens Jesus vidit illum, et dixit ad eum: 
 Zachaee, festinans descende, quia hodie 
 in domo tua oportet me manere. 
 
 6. Et festinans 
 descendit, et ex¬ 
 cepit illum gau¬ 
 dens. 
 
 7. Et cum vi¬ 
 derent omnes, 
 murmurabant, 
 dicentes quod ad 
 hominem pecca¬ 
 torem divertis¬ 
 set. 
 
 8. Stans autem Zachteus, dixit ad 
 Dominum : Ecce dimidium bonorum 
 meorum, Domine, do pauperibus; et si 
 quid aliquem defraudavi, reddo quadru¬ 
 plum. 
 
 9. Ait Jesus ad eum : Quia hodie salus 
 domui huic facta est, eo quod et ipse 
 filius’ sit Abrahte. 
 
 10. Venit enim Filius hominis quae¬ 
 rere et salvum facere quod perierat. 
 
 into a sycomore tree to see him : for he 
 was to pass that way. 
 
 5. And when Jesus came to the place, 
 he looked up, and saw him, and said 
 unto him, Zacchaeus, make haste, and 
 come down, for to day I must abide at 
 thy house. 
 
 6 . And he 
 made haste, and 
 came down, and 
 received him 
 joyfully. 
 
 7. And when 
 they saw zY,they 
 all murmured, 
 saying, That he 
 was gone to be 
 guest with a man 
 that is a sinner. 
 
 8. And Zacchaeus stood, and said unto 
 the Lord; Behold, Lord, the half of my 
 goods I give to the poor; and if I have 
 taken any thing from any man by false 
 accusation, I restore him fourfold. 
 
 9. And Jesus said unto him, This day 
 is salvation come to this house, forsomuch 
 as he also is a son of Abraham. 
 
 10. For the Son of man is come to 
 seek and to save that which was lost. 
 
 © 
 
 The sycomore tree is held in high esteem in Palestine where it may, so to speak, be called 
 a privileged tree. Near villages, towns and wayside resting places, specimens may be seen 
 which have grown in the course of years to colossal proportions. They keep their foliage till 
 the winter is far advanced and travellers rest beneath their shade or friends meet together 
 under them for the interminable discussions Orientals are so fond of. The branches begin 
 low down, almost close to the ground so that it is easy to climb up and sit amongst them. 
 This rendered it a very simple matter for Zacchaeus to overlook the crowd and watch the 
 passing by of Him who had drawn it together. 
 
THE HEALING OF THE TWO BLIND MEN AT JERICHO 
 
 259 
 
 The Healing of the two blind Men at Jericho 
 
 Saint Matthew — Chap. 20 
 
 egredientibus illis ab 
 Jericho, secuta est eum 
 turba multa. 
 
 30. Et ecce duo casci 
 sedentes secus viam, au¬ 
 dierunt quia (esus transiret, et clama¬ 
 verunt, dicentes : Domine, miserere 
 nostri, fili David. 
 
 31. Turba autem incre¬ 
 pabat eos ut tacerent. At 
 illi magis clamabant, di¬ 
 centes : Domine, miserere 
 nostri, fili David. 
 
 32. Et stetit (esus, et 
 vocavit eos et ait : Quid 
 vultis ut faciam vobis ? 
 
 13. Dicunt 
 
 mine, ut aperiantur ocu 
 nostri. 
 
 34. Misertus autem eo¬ 
 rum (esus, tetigit oculos 
 eorum. Et confestim vide¬ 
 runt, et secuti sunt eum. 
 
 [Snd as they departed from 
 I Jericho, a great multitude 
 1 followed him. 
 
 30. And, behold, two 
 blind men sitting by the 
 side,when they heard that (esus passed 
 cried out, saying, Have mercy on us, 
 O Lord, thou son of David. 
 
 31. And the multitude 
 rebuked them, because they 
 should hold their peace : 
 but they cried the more, 
 saying, Have mercy on us, 
 O Lord, thou son of David. 
 
 32. And (esus stood still, 
 and called them, and said, 
 What will ye that I shall 
 do unto you ? 
 
 33. They say unto him, 
 Lord, that our eyes may be 
 opened. 
 
 34. So (esus had com¬ 
 passion oti them, and touch¬ 
 ed their eyes : and im¬ 
 mediately their eyes receiv¬ 
 ed sight, and they followed 
 him. 
 
26 o 
 
 THE MINISTRY 
 
 « healed» too, with the streams which flow from the mountain still yield a plentiful supply 
 of water for the needs of a targe and important town. l~he soil is very fertile and we can 
 welt understand the ancient renown of the city of femcho , the name ot which signifies « the 
 place of fragrance ». 
 
 The scene described in the Gospel as taking place at Jericho resembled greatl y many 
 another related in the sacred text. As we have already stated, beggars collected in pre¬ 
 ference beside the main roads of traffic as they were more likely to receive liberal alms there 
 than elsewhere. These two blind men, guessing from the crowds attending Him. that the 
 Prophet was about to pass by, cried out to attract His attention and get Him to heal them, 
 fesus , as was His wont, was occupied in teaching the people and did not at first appear to 
 perceive wliat was required of Him; the bystanders therefore, annoyed by the noise the men 
 were making, which prevented them from hearing the words of the Teacher, rebuked them, 
 telling them to hold their peace. But they only cried out the more, and in the end their 
 prayer was granted. 
 
EXPLANATORY NOTES 
 
 i i ! Page 82 : « That which is born of the flesh is flesh; and that which is born of the 
 Spirit is Spirit. » 
 
 That is to say : Through his natural, birth man’s nature is earthly, animal, sinful; by 
 baptismal regeneration he receives a higher lije, he is purified and sanctified, he becomes the 
 child of God. (Cornel, a Lap., Menochius, etc.) 
 
 (2) Page 101 ; « Preaching the Gospel of the Kingdom. » 
 
 The Good news that the Kingdom of Heaven was at hand. (Menochius.) 
 
 (3) Page 160 ; « He could there do no mighty works. » 
 
 « He could do no miracles » means here as elsewhere in the 'Bible that He had His reasous 
 for not choosing to do them ; such as the unbelief of the people of the country. (Menochius, etc.) 
 
 (4) Page 182 ; « Him hath God the Father sealed. » 
 
 He marked Him with His seal in proclaiming Him to the world as His Son, and as the 
 Messiah foretold by the Prophets, by the testimony of the voice coming down from Heaven, 
 and by numerous and striking miracles. (Menochius.) 
 
 (5) Page 194 : « Thou art the Christ, the Son of the living God. » 
 
 By these words saint Peter means to say that Jesus is the Son of God by birth and not 
 by adoption, and he thus confesses the divinity of His Master. (Menochius, etc.) 
 
^tjgejjjSjg; 
 
 262 
 
 THE MINISTRY 
 
 17) Pa g e I( )4 : « He commanded them to tell no man that He was Jesus the Christ. » 
 Our Saviour forbad His disciples to publish His miracles and publicly to proclaim His 
 divinity, either with a view to not giving occasion for the blasphemy and \violence of His 
 enemies, or with a view to awaiting the time when the minds of men being better prepared, 
 should be more capable o f receiving that sublime truth, His resurrection notably.(Menochius, 
 Fill ion.) 
 
 (9) Page 240 : « Before Abraham was, I am. /> 
 
 Jesus meant to say that He is God, and as such had existed before all 
 ( Mei/ och ius, etc.) 
 
 time. 
 
 (10) Page 242 : « I and my Father are one. » 
 
 Christ here asserts that He possesses the same divine nature as His Father, that He is 
 God even as He is one and the same God with Hun. (Corn, a Lap. Menochius and all 
 other Catholic commentators.) 
 

 _ 
 
 WuBBBSUm 
 
 THE MINISTRY 
 
 LIST OF ILLUSTRATIONS 
 
 FULL PAGE ILLUSTRATIONS 
 
 COPPER-PLATE REPRODUCTIONS 
 
 The Baptism of Jesus. 62 
 
 Calling of Saint Andrew and Saint John. 69 
 
 Healing of the Lepers at Capernaum. 110 
 
 The Pharisee and the Publican. 2 4 ' 
 
 The Resurrection of Lazarus. 2 47 
 
 FAC-SIM1LE LITHOGRAPH REPRODUCTIONS 
 
 The Winnower. U 
 
 « All the City was gathered together at the door . . T 
 
 « In the Villages the sick were brought unto Him » .12ft 
 
 Jesus teaching on the sea-shore.L 55 
 
 The evil Counsel of Caiaphas. 2 ?3 
 
 ILLUSTRATIONS IN THE TEXT 
 
 Union in Prayer. 
 
 The Voice in the De.sert. 5 ° 
 
 « The Ax laid unto the root of the Tree .. 57 
 
 Saint John the Baptist and the Pharisees. bo 
 
 Saint John the Baptist sees Jesus from afar. 1,1 
 
 Jesus taken up into an high Mountain .. <’? 
 
 Jesus tempted in the Wilderness. (, 4 
 
 Jesus set upon a pinnacle of the Temple. (, 5 
 
 Saint John. U 
 
 Jesus ministered to by Angels. 
 
 The Calling of Saint Peter and Saint Andrew .. O 
 
 Saint Andrew. 7 ° 
 
 The Calling of Saint James and Saint John. 7 2 
 
 Nathanael under the fig-tree. 7 ’ 
 
 Saint Bartholomew. 74 
 
 The Betrothed of Cana ol Galilee. 7 ^’ 
 

 264 
 
 THE MINISTRY 
 
 The Marriage in Cana. 
 
 Jesus goes up to Jerusalem. 
 
 Interview between Jesus and Nicodemus. 
 
 Nicodemus. 
 
 The Disciples ol Jesus baptizing. 
 
 The Man with an infirmity of thirty-and-eight years . 
 
 The Piscina Probatica . 
 
 The Woman of Samaria at the Well. 
 
 Saint Philip. 
 
 Jesus in the Synagogue. 
 
 The Brow of the Hill near Nazareth. 
 
 The Hidden Treasure. 
 
 The Man at the Plough. 
 
 The Man with an unclean Spirit in the Synagogue. 
 
 Healing ol Simon's wife’s mother. 
 
 Saint Simon. 
 
 The Man who laid up Treasure. 
 
 Jesus went out into a desert place. 
 
 Jesus teaching in the Synagogue. 
 
 The vine dresser and the fig-tree. 
 
 Saint Paul. 
 
 The healing of the Ruler’s son. 
 
 Jesus preaching in a ship. 
 
 Saint James the Greater. 
 
 The first miraculous Draught of fishes. 
 
 Jesus healing the lame and the blind on the Mountain 
 
 Jesus teaching the multitude. 
 
 The Calling of Saint Matthew. 
 
 Saint Matthew. 
 
 The Lost Piece of Silver. 
 
 Jesus sat at meat with Matthew. 
 
 Christ healing the withered hand. 
 
 The enemy sowing tares. 
 
 The Pharisees and the Herodians. 
 
 The Ordaining of the Twelve Apostles. 
 
 The two Women at the Mill. 
 
 « When ye come into an house, salute it . 
 
 Jesus asleep during the storm. 
 
 Jesus stilling the tempest. 
 
 « My name is Legion » . 
 
 The two Men possessed with Devils. 
 
 The Good Shepherd. 
 
 The swine driven into the sea. 
 
 The Raising of Jairus’ daughter. 
 
 The dumb man possessed with a devil. 
 
 Healing of the woman with the issue of blood . 
 
 77 
 
 80 
 
 81 
 
 82 
 
 84 
 
 85 
 88 
 89 
 
 9 ° 
 
 92 
 
 93 
 
 94 
 
 95 
 
 96 
 
 97 
 
 98 
 
 99 
 
 100 
 
 101 
 
 102 
 
 10 3 
 
 104 
 
 105 
 
 107 
 
 108 
 
 109 
 
 112 
 
 113 
 1 M 
 
 115 
 
 116 
 
 117 
 
 IX 9 
 
 120 
 
 121 
 
 122 
 
 12 3 
 
 124 
 
 1 25 
 
 128 
 
 129 
 
 1 3 ° 
 1)2 
 
 1 3 3 
 136 
 
 07 
 

 LIST OF ILLUSTRATIONS 
 
 « Lord, I am not worthy ..140 
 
 The man possessed of a devil in the Synagogue.141 
 
 Saint Mark.143 
 
 « Young man, I say unto thee, Arise >» .144 
 
 The Disciples pluck corn on the Sabbath.145 
 
 Healing of the Canaanite’s daughter ..148 
 
 « They brought unto Him all that were diseased » .149 
 
 The Parable of the Sow T er.150 
 
 A woman anointeth the feet of Jesus.132 
 
 Jesus commanding His Disciples to rest.153 
 
 The Blind leading the blind.154 
 
 The Palsied Man let down through the roof.156 
 
 The Sermon on the Mount.157 
 
 « He laid his hands upon a few sick folk ..160 
 
 Two blind men healed at Capernaum.161 
 
 Lazarus at the rich man’s door.162 
 
 The dumb man possessed of a devil healed at Capernaum.164 
 
 Christ’s exhortation to the twelve Apostles.165 
 
 Herod.167 
 
 The daughter of Herodias dancing.168 
 
 The head of Saint John the Baptist in a charger.169 
 
 Saint Thaddasus or Saint Jude.171 
 
 The Miracle of the loaves and fishes.17 2 
 
 The people seek Christ to make Him a King.173 
 
 The Rich Man in Hell.175 
 
 Jesus going up into a moutain apart to pray.176 
 
 Jesus walking on the sea.1 77 
 
 The Son of the Master of the Vineyard.179 
 
 Saint Peter walks on the sea.180 
 
 « Ye seek me, because ye did eat of the loaves » .181 
 
 Christ reproving the Pharisees.184 
 
 The Pharisees and Sadducees come to tempt Jesus.185 
 
 The Woman who had an infirmity eighteen years.187 
 
 The Transfiguration. 1 88 
 
 The Demoniac Boy at the foot of Mount Thabor.189 
 
 Christ sending out the seventy disciples two by two.192 
 
 The charge to Saint Peter. x 93 
 
 The Pharisees accusing Jesus. J 94 
 
 « The First shall be Last » . J 9 ^ 
 
 Jesus and the little Child. *97 
 
 The Holy Women. *99 
 
 Jesus on His w r ay to Galilee. 200 
 
 « Get thee behind me, Satan! » . 201 
 
 Mary Magdalene before her conversion. 2 °4 
 
 The repentant Magdalene. 2QE ) 
 
 An Herodian and a Sadducee of Galilee. 2 °7 
 
 HHHBB&MSiiSiroMhtiiit 
 
266 
 
 THE MINISTRY 
 
 The Lawyer standing up and tempting Jesus.208 
 
 Jesus passing through the villages on His way to Jerusalem.209 
 
 Zacharias killed between the Altar and the Temple.211 
 
 The rich young man who went away sorrowful.212 
 
 The woman who lifted up her voice.213 
 
 The Healing of the ten Lepers.216 
 
 Jesus at Bethany. 217 
 
 Martha.218 
 
 Mary Magdalene at the feet of Jesus.220 
 
 Jesus Christ discoursing with His Disciples in the Valley of Jehoshaphat. ... 221 
 
 The Tower of Siloam.222 
 
 The Lord's Prayer.224 
 
 « But no man laid hands upon Him » .22^ 
 
 Holy Women listening to Our Lord.226 
 
 Jesus writing on the ground.228 
 
 The woman taken in adultery alone with Jesus.221) 
 
 The Canaanite woman.231 
 
 Jesus speaking in the Treasury.232 
 
 « He that is of God, heareth God’s word >>.233 
 
 One of the Holy Women.235 
 
 The blind man washes in the Pool of Siloam.236 
 
 The blind man tells his story to the Jews.237 
 
 The Good Samaritan.239 
 
 The Jews took up stones to cast at Him.240 
 
 Jesus walking in Solomon’s Porch.24T 
 
 Private Counsels . 242 
 
 Johanna Chuza.243 
 
 The Wise Virgins.244 
 
 The Foolish Virgins.24=, 
 
 Mary Magdalene at the feet of Jesus.246 
 
 «Jesus wept >✓.247 
 
 Lazarus.248 
 
 The Prodigal Son. 24«) 
 
 The Tribunal.2=,i 
 
 The Return of the Prodigal Son.2^2 
 
 Jesus on His way to Ephraim.2S3 
 
 « Suffer the little Children to come unto Me » .2=>6 
 
 Zacchmus in the sycomore tree.257 
 
 A Sadducee.2^9 
 
 The healing ol two blind men at Jericho.260 
 
 SUPPLEMENTARY ILLUSTRATIONS 
 
 FAC-SIMILE WOOD ENGRAVINGS AFTER DRAWINGS 
 
 Jewish Ornament 
 Ossuary . 
 
 49 
 
 M 
 

 LIST OF ILLUSTRATIONS 267 
 
 Mountains near Jericho. 59 
 
 The Lake of Gennesaret, near the site of Bethsaida. 71 
 
 In Old Cairo. 7=i 
 
 Phoenician Capital. 7=> 
 
 In Old Cairo. 78 
 
 An Armenian. 79 
 
 Ornament in gilded metal from the Es-Sakra mosque. 79 
 
 In the Island of Rhoda, Old Cairo. 8} 
 
 Phoenician Capital. 83 
 
 A typical woman of Jerusalem. 86 
 
 A Synagogue in Jerusalem. 9 1 
 
 Two Columns. Jerusalem. 97 
 
 A Corner in the Valley of Hinnom.106 
 
 Judaic Ornament.108 
 
 Garden of Dancing Dervishes at Cairo.110 
 
 Garden of Dancing Dervishes at Cairo.in 
 
 A Street in Jerusalem.118 
 
 Jewish Bible at Jerusalem.126 
 
 Valley of Hinnom.127 
 
 Ornament from the Valley ol Hinnom.128 
 
 Synagogue of the Mugarabees..13 1 
 
 Bir-Ayoub or Job's Well.134 
 
 The Sea of Tiberias.13 5 
 
 Woman of Geba (Samaria).n8 
 
 A typical Jew of Jerusalem.139 
 
 Women of Cairo. 1 47 
 
 A typical Jew of Jerusalem.Ui 
 
 The Pediment of one of the tombs of the Prophets.U 2 
 
 Entrance to the Tombs of the Kings. 
 
 A Street in Jaffa.u8 
 
 Olive trees in the Valley of Hinnom.159 
 
 Pottery from Judrea.163 
 
 Typical Jews of Jerusalem.166 
 
 A typical Jew of Jerusalem. 04 
 
 Vineyards with their Watch-towers. 0 ° 
 
 The Lake of Gennesaret, near Medgel, the ancient Magdala.182 
 
 A typical Jew. 1 83 
 
 A Woman of Cairo. 
 
 Village at the foot of Mount Thabor. U P 
 
 A well near the Bridge of Kedron. I 9 t > 
 
 Valley of the Kedron. Il )8 
 
 An Armenian. 2 °’ 
 
 Woman and Child of Jericho. 20 3 
 
 Women of Geba, Samaria. 20() 
 
 Garden of the Citadel. Cairo. 21 ^ 
 
 Aceldama. Valley of Hinnom. 2I 9 
 
268 
 
 THE MINISTRY 
 
 
 Jerusalem, seen from the Mount of Olives. 22 , 
 
 South-eastern corner of Jerusalem, taken from the road to Bethany. 
 
 Ancient Tombs, Valley of Hinnom. 2 , 0 
 
 Greek Inscription from the Court of the Gentiles. . j 
 
 Steps leading to the Tombs of the Kings. . 
 
 An Armenian. 2£j . 
 
 A typical Jew of Jerusalem. a G 
 
 The Valley of the Kedron near Mar-Saba. 
 
 Jewish Ornament. 
 
 Frieze of the Tomb of Queen Helena of Adiabene, near Jerusalem.268 
 
 brieve of the Tomb of Queen Helena of Adiabene, near Jerusalem 
 
 J,-J. T. 
 
GENERAL INDEX OF THE CONTENTS 
 
 OF THE FIRST VOLUME 
 
 THE HOLY CHILDHOOD 
 
 Dedication . ni 
 
 Introduction. in 
 
 Vision of Zacharias. i 
 
 The Testing of the Suitors of the Virgin. 5 
 
 Betrothal of the Holy Virgin and Saint Joseph. 6 
 
 The Annunciation. 7 
 
 The Visitation. 9 
 
 The Magnificat. IO 
 
 The Anxiety of Saint Joseph. 12 
 
 The Vision of Saint Joseph. ?4 
 
 Saint Joseph seeks a lodging at Bethlehem. 16 
 
 The Nativity of Our Lord and Saviour Jesus Christ. 17 
 
 « Gloria in excelsis Deo .. 1 9 
 
 The Adoration of the Shepherds. 21 
 
 Presentation of Jesus in the Temple. 22 
 
 The Magi on their journey. 2b 
 
 The Wise Men and Herod. 27 
 
 The Adoration of the Magi. 29 
 
 The Massacre of the Innocents. 3 ° 
 
 The Childhood of Saint John the Baptist. 3 1 
 
 The Flight into Egypt. 3 2 
 
 The Sojourn in Egypt. 3 3 
 
 The Return froth Egypt. 34 
 
 Jesus and His Mother at the Fountain. 3 & 
 
 Jesus lost. 37 
 
 Jesus amidst the doctors. 39 
 
 Jesus found. 4 1 
 
 The Youth of Jesus. 43 
 
 Explanatory Notes . 4 fa 
 
 List of illustrations. 47 
 
 THE MINISTRY 
 
 Introduction. 5 1 
 
 Union in Prayer. 55 
 
/•" 
 
 2 7 o GENERAL INDEX OF THE CONTENTS 
 
 OF THE FIRST VOLUME 
 
 
 The Voice in the Desert. 
 
 
 s6 
 
 « The Ax laid unto the root of the tree » . 
 
 
 
 « He who fans his wheat „. 
 
 
 s8 
 
 Saint John the Baptist and the Pharisees .... 
 
 
 =.9 
 
 Saint John the Baptist sees Jesus from afar . 
 
 
 61 
 
 The Baptism of Jesus. 
 
 
 62 
 
 Jesus taken up into a high mountain. 
 
 
 63 
 
 Jesus tempted in the wilderness. 
 
 
 ( M 
 
 Jesus set upon a pinnacle of the Temple .... 
 
 
 66 
 
 Jesus ministered to by Angels. 
 
 
 68 
 
 The Calling of Saint Andrew and Saint John 
 
 
 69 
 
 The Calling of Saint Peter and Saint Andrew 
 
 
 7 1 
 
 The Calling of Saint James and Saint John . 
 
 
 1 - 
 
 Nathanael under the fig-tree. 
 
 
 7 ’ 
 
 The Betrothed of Cana of Galilee. 
 
 
 76 
 
 The Marriage in Cana. 
 
 
 7 ^ 
 
 Jesus goes up to Jerusalem. 
 
 
 80 
 
 Interview between Jesus and Nicodemus. 
 
 
 81 
 
 The Disciples of Jesus baptizing. 
 
 
 84 
 
 1 he Man with an infirmity ol thirty and eight years 
 
 
 8s 
 
 The Piscina Probatica or Pool of Bethesda . 
 
 
 »7 
 
 The Woman of Samaria at the well. 
 
 
 89 
 
 Jesus in the Synagogue. 
 
 
 9 1 
 
 The brow of the hill near Nazareth. 
 
 
 91 
 
 The Hidden Treasure. 
 
 
 94 
 
 The Man at the Plough. 
 
 
 94 
 
 The Man with an unclean Spirit in the Synagogue. 
 
 
 9 6 i 
 
 The Healing of Simon's wife’s mother. 
 
 
 97 
 
 « All the city was gathered together». 
 
 
 98 
 
 The man who laid up Treasure. 
 
 
 99 
 
 Jesus went out into a desert place. 
 
 
 100 
 
 Jesus teaching in the Synagogue. 
 
 
 IOI 
 
 1 he Vine dresser and the fig-tree. 
 
 
 102 
 
 The healing ol the Ruler’s son. 
 
 
 103 
 
 Jesus preaching in a ship. 
 
 
 ios 
 
 The first miraculous Draught of Pishes .... 
 
 
 106 
 
 Jesus healing the lame and the blind on the Mountain. 
 
 109 
 
 The healing of the Leper. 
 
 
 110 
 
 Jesus teaching the multitude. 
 
 
 11 2 
 
 Idle Calling of Saint Matthew. 
 
 
 1 11 
 
 The lost piece of Silver. 
 
 
 ”4 
 
 Jesus sat at meat with Matthew. 
 
 
 T T=S 
 
 Christ healing the withered hand. 
 
 
 1 16 
 
 The enemy sowing tares. 
 
 
 118 
 
 The Pharisees and the Herodians. 
 
 
 I 20 
 
 The Ordaining of the twelve Apostles. 
 
 
 121 
 

 fBnns^^nHtnM 
 
 
 The two women at the mill. IO „ 
 
 « When ye come into an house, salute it >,. . 
 
 Jesus asleep during the storm. io ^ 
 
 Jesus stilling the tempest. IO - 
 
 « In the villages the sick were brought unto Him *. I2( , 
 
 « My name is Legion » . 
 
 The two men possessed with devils. . 
 
 The Good Shepherd. r , 0 
 
 The swine driven into the sea. j,j 
 
 The raising of Jairus’ daughter.. 
 
 Jesus preaching by the sea-side.. 
 
 The dumb man possessed with a devil.. 
 
 Healing of the woman with the issue of blood. jj- 
 
 « Lord, I am not worthy » .. 
 
 The man possessed of a devil in the Synagogue. 
 
 « Young man, I say unto thee, Arise » .,^ 2 
 
 The Disciples pluck corn on the Sabbath. 
 
 Healing of the Canaanite’s daughter. . 
 
 « They brought unto Him all that were diseased ,>. 
 
 The Parable of the Sower.. . . 
 
 A Woman anointeth the feet of Jesus.. 
 
 Jesus commanding His disciples to rest.jc. 
 
 The blind leading the blind.. 
 
 The palsied Man let down through the rool. 
 
 The Sermon on the Mount.. I= p, 
 
 « He laid His hands upon a few sick folk » .. 
 
 Two blind men healed at Capernaum. i( n 
 
 Lazarus at the rich man’s door. 1O2 
 
 The dumb man possessed of a devil healed at Capernaum.164 
 
 Christ’s exhortation to the twelve Apostles.16s 
 
 The Daughter of Herodias dancing.i6y 
 
 The head of Saint John the Baptist in a charger. 1O9 
 
 The Miracle of the loaves and tishes.1 yo 
 
 The people seek Christ to make Him a King.iyj 
 
 The Rich Man in Hell.^4 
 
 Jesus going up into a mountain apart to pray. 1 y^ 
 
 Jesus walking on the Sea.iyy 
 
 The Son of the Master of the vineyard.iy8 
 
 Saint Peter walks upon the sea.180 
 
 « Ye seek me because ye did eat of the loaves » .181 
 
 Christ reproving the Pharisees.18’, 
 
 The Pharisees and Sadducees come to tempt Jesus.18s 
 
 The Woman who had an infirmity eighteen years.18(1 
 
 The Transfiguration.188 
 
 The Demoniac Boy at the fopt of Mount Thabor.ujo 
 
 Christ sending out the seventy disciples, two by two.192 
 
 npm 
 

 GENERAL INDEX OF THE CONTENTS OF THE FIRST VOLUME 
 
 The charge to Saint Peter. 
 
 « The first shall be last » . 
 
 Jesus and the little child. 
 
 The Holy Women. 
 
 Jesus on His way to Galilee. 
 
 « Get thee behind me, Satan //. 
 
 Mary Magdalene before her Conversion. 
 
 The Repentant Magdalene. 
 
 The Lawyer standing up and tempting Jesus. 
 
 Jesus passing through the villages, on His way to Jerusalem. 
 
 Zacharias killed between the Altar and the Temple. 
 
 The rich young man who went away sorrowful. 
 
 The woman who lifted up her voice. 
 
 The healing of the ten lepers. 
 
 Jesus at Bethany. 
 
 Mary Magdalene at the feet of Jesus. 
 
 Jesus Christ discoursing with His disciples in the Valley of Jehoshaphat 
 
 The Tower of Siloam. 
 
 The Lord’s Prayer. 
 
 « But no man laid hands upon Him » . 
 
 Jesus writing on the ground. 
 
 The Woman taken in adultery alone with Jesus. 
 
 Jesus speaking in the Treasury. 
 
 « He that is of God, heareth God’s word » . 
 
 The blind man washes in the Pool of Siloam. 
 
 The blind man tells his storv to the Jews. 
 
 The Good Samaritan. 
 
 « The Jews took up stones to cast at Him » . 
 
 Jesus walking in Solomon's Porch. 
 
 The Pharisee and the Publican. 
 
 The wise and foolish Virgins. 
 
 «Jesus wept//. 
 
 The Raising of Lazarus. 
 
 The Prodigal Son. 
 
 The evil Counsel of Caiaphas. 
 
 Jesus on His way to Ephraim. 
 
 « Suffer the little children to come unto me». 
 
 Zacchasus in the sycomore tree. 
 
 The healing of the two blind men at Jericho. 
 
 Explanatory Notes. 
 
 193 
 
 U D 
 
 r 9 7 
 
 199 
 
 200 
 
 201 
 
 202 
 20'S 
 207 
 
 209 
 
 210 
 
 213 
 
 2 Iy 
 
 217 
 
 2l8 
 
 220 
 
 226 
 
 228 
 
 2 34 
 
 237 
 
 238 
 
 240 
 
 241 
 
 2 43 
 
 2 44 
 
 2 47 
 
 248 
 
 2 49 
 
 2 53 
 
 2 54 
 
 255 
 257 
 
 2 59 
 
 261 
 

 
 
 
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