Anne Catherine Emmerich: The Dolorous Passion of Our Lord Jesus Christ

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The Dolorous Passion of Our Lord Jesus Christ

From the Meditations of Anne Catherine Emmerich

London, Burns and Lambert [1862]

MEDITATION I

Preparations for the Pasch

- Holy Thursday, the 13th of Nisan (29th of March)

YESTERDAY evening it was that the last great public repast of our Lord and his friends took place in the house of Simon the Leper, at Bethania, and Mary Magdalen for the last time anointed the feet of Jesus with precious ointment. Judas was scandalised upon this occasion, and hastened forthwith to Jerusalem again to conspire with the high-priests for the betrayal of Jesus into their hands. After the repast, Jesus returned to the house of Lazarus, and some of the Apostles went to the inn situated beyond Bethania. During the night Nicodemus again came to Lazarus' house, had a long conversation with our Lord, and returned before daylight to Jerusalem, being accompanied part of the way by Lazarus.

The disciples had already asked Jesus where he would eat the Pasch. To-day, before dawn, our Lord sent for Peter, James, and John, spoke to them at some length concerning all they had to prepare and order at Jerusalem, and told them that when ascending Mount Sion, they would meet the man carrying a pitcher of water. They were already well acquainted with this man, for at the last Pasch, at Bethania, it had been him who prepared the meal for Jesus, and this is why St. Matthew says: a certain man. They were to follow him home, and say to him: The Master saith, My time is near at hand, with thee I make the pasch with my disciples (Matt. xxvi. 18). They were then to be shown the supper-room, and make all necessary preparations.

I saw the two Apostles ascending towards Jerusalem, along a ravine, to the south of the Temple, and in the direction of the north side of Sion. On the southern side of the mountain on which the Temple stood, there were some rows of houses; and they walked opposite these houses, following the stream of an intervening torrent. When they had reached the summit of Mount Sion, which is higher than the mountain of the Temple, they turned their steps towards the south, and, just at the beginning of a small ascent, met the man who had been named to them; they followed and spoke to him as Jesus had commanded. He was much gratified by their words, and answered, that a supper had already been ordered to be prepared at his house (probably by Nicodemus), but that he had not been aware for whom, and was delighted to learn that it was for Jesus. This man's name was Heli, and he was the brother-in-law of Zachary of Hebron, in whose house Jesus had in the preceding year announced the death of John the Baptist. He had only one son, who was a Levite, and a friend of St. Luke, before the latter was called by our Lord, and five daughters, all of whom were unmarried. He went up every year with his servants for the festival of the Pasch, hired a room and prepared the Pasch for persons who had no friend in the town to lodge with. This year he had hired a supper-room which belonged to Nicodemus and Joseph of Arimathea. He showed the two Apostles its position and interior arrangement.

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MEDITATION II

The Supper-Room

ON the southern side of Mount Sion, not far from the ruined Castle of David, and the market held on the ascent leading to that Castle, there stood, towards the east, an ancient and solid building, between rows of thick trees, in the midst of a spacious court surrounded by strong walls. To the right and left of the entrance, other buildings were to be seen adjoining the wall, particularly to the right, where stood the dwelling of the major-domo, and close to it the house in which the Blessed Virgin and the holy women spent most of their time after the death of Jesus. The supper-room, which was originally larger, had formerly been inhabited by David's brave captains, who had there learned the use of arms.

Previous to the building of the Temple, the Ark of the Covenant had been deposited there for a considerable length of time, and traces of its presence were still to be found in an underground room. I have also seen the Prophet Malachy hidden beneath this same roof: he there wrote his prophecies concerning the Blessed Sacrament and the Sacrifice of the New Law. Solomon held this house in honour, and performed within its walls some figurative and symbolical action, which I have forgotten. When a great part of Jerusalem was destroyed by the Babylonians, this house was spared. I have seen many other things concerning this same house, but I only remember what I have now told.

This building was in a very dilapidated state when it became the property of Nicodemus and Joseph of Arimathea, who arranged the principal building in a very suitable manner, and let it as a supper-room to strangers coming to Jerusalem for the purpose of celebrating the festival of the Pasch. Thus it was that our Lord had made use of it the previous year. Moreover, the house and surrounding buildings served as warehouses for monuments and other stones, and as workshops for the labourers; for Joseph of Arimathea possessed valuable quarries in his own country, from which he had large blocks of stone brought, that his workmen might fashion them, under his own eye, into tombs, architectural ornaments, and columns, for sale. Nicodemus had a share in this business, and used to spend many leisure hours himself in sculpturing. He worked in the room, or in a subterraneous apartment which was beneath it, excepting at the times of the festivals; and this occupation having brought him, into connection with Joseph of Arimathea, they had become friends, and often joined together in various transactions.

This morning, whilst Peter and John were conversing with the man who had hired the supper-room, I saw Nicodemus in the buildings to the left of the court, where a great many stones which filled up the passages leading to the supper-room had been placed. A week before, I had seen several persons engaged in putting the stones on one side, cleaning the court, and preparing the supper-room for the celebration of the Pasch; it even appears to me that there were among them some disciples of our Lord, perhaps Aram and Themein, the cousins of Joseph of Arimathea.

The supper-room, properly so called, was nearly in the centre of the court; its length was greater than its width; it was surrounded by a row of low pillars, and if the spaces between the pillars had been cleared, would have formed a part of the large inner room, for the whole edifice was, as it were, transparent; only it was usual, except on special occasions, for the passages to be closed up. The room was lighted by apertures at the top of the walls. In front, there was first a vestibule, into which three doors gave entrance; next, the large inner room, where several lamps hung from the platform; the walls were ornamented for the festival, half way up, with beautiful matting or tapestry, and an aperture had been made in the roof, and covered over with transparent blue gauze.

The back part of this room was separated from the rest by a curtain, also of blue transparent gauze. This division of the supper-room into three parts gave a resemblance to the Temple--thus forming the outer Court, the Holy, and the Holy of Holies. In the last of these divisions, on both sides, the dresses and other things necessary for the celebration of the feast were placed. In the centre there was a species of altar. A stone bench raised on three steps, and of a rectangular triangular shape, came out of the wall; it must have constituted the upper part of the oven used for roasting the Paschal Lamb, for to-day the steps were quite heated during the repast. I cannot describe in detail all that there was in this part of the room, but all kinds of arrangements were being made there for preparing the Paschal Supper. Above this hearth or altar, there was a species of niche in the wall, in front of which I saw an image of the Paschal Lamb, with a knife in its throat, and the blood appearing to flow drop by drop upon the altar; but I do not remember distinctly how that was done. In a niche in the wall there were three cupboards of various colours, which turned like our tabernacles, for opening or closing. A number of vessels used in the celebration of the Pasch were kept in them; later, the Blessed Sacrament was placed there.

In the rooms at the sides of the supper-room, there were some couches, on which thick coverlids rolled up were placed, and which could be used as beds. There were spacious cellars beneath the whole of this building. The Ark of the Covenant was formerly deposited under the very spot where the hearth was afterwards built. Five gutters, under the house, served to convey the refuse to the slope of the hill, on the -upper part of which the house was built. I had previously seen Jesus preach and perform miraculous cures there, and the disciples frequently passed the night in the side rooms.

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MEDITATION III

Arrangements for eating the Paschal Lamb

WHEN the disciples had spoken to Heli of Hebron, the latter went back into the house by the court, but they turned to the right, and hastened down the north side of the hill, through Sion. They passed over a bridge, and walking along a road covered with brambles, reached the other side of the ravine, which was in front of the Temple, and of the row of houses which were to the south of that building. There stood the house of the aged Simeon, who died in the Temple after the presentation of our Lord; and his sons, some of whom were disciples of Jesus in secret, were actually living there. The Apostles spoke to one of them, a tall dark-complexioned man, who held some office in the Temple. They went with him to the eastern side of the Temple, through that part of Ophel by which Jesus made his entry into Jerusalem on Palm-Sunday, and thence to the cattle-market, which stood in the town, to the north of the Temple. In the southern part of this market I saw little enclosures in which some beautiful lambs were gambolling about. Here it was that lambs for the Pasch were bought. I saw the son of Simeon enter one of these enclosures; and the lambs gambolled round him as if they knew him. He chose out four, which were carried to the supper-room. In the afternoon I saw him in the supper-room, engaged in preparing the Paschal Lamb.

I saw Peter and John go to several different parts of the town, and order various things. I saw them also standing opposite the door of a house situated to the north of Mount Calvary, where the disciples of Jesus lodged the greatest part of the time, and which belonged to Seraphia (afterwards called Veronica). Peter and John sent some disciples from thence to the supper-room, giving them several commissions, which I have forgotten.

They also went into Seraphia's house, where they had several arrangements to make. Her husband, who was a member of the council, was usually absent and engaged in business; but even when he was at home she saw little of him. She was a woman of about the age of the Blessed Virgin, and had long been connected with the Holy Family; for when the Child Jesus remained the three days in Jerusalem after the feast, she it was who supplied him with food.

The two Apostles took from thence, among other things, the chalice of which our Lord made use in the institution of the Holy Eucharist.

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MEDITATION IV

The Chalice used at the Last Supper

THE chalice which the Apostles brought from Veronica's house was wonderful and mysterious in its appearance. It had been kept a long time in the Temple among other precious objects of great antiquity, the use and origin of which had been forgotten. The same has been in some degree the case in the Christian Church, where many consecrated jewels have been forgotten and fallen into disuse with time. Ancient vases and jewels, buried beneath the Temple, had often been dug up, sold, or reset. Thus it was that, by God's permission, this holy vessel, which none had ever been able to melt down on account of its being made of some unknown material, and which had been found by the priests in the treasury of the Temple among other objects no longer made use of, had been sold to some antiquaries. It was bought by Seraphia, was several times made use of by Jesus in the celebration of festivals, and, from the day of the Last Supper, became the exclusive property of the holy Christian community. This vessel was not always the same as when used by our Lord at his Last Supper, and perhaps it was upon that occasion that the various pieces which composed it were first put together. The great chalice stood upon a plate, out of which a species of tablet could also be drawn, and around it there were six little glasses. The great chalice contained another smaller vase; above it there was a small plate, and then came a round cover. A spoon was inserted in the foot of the chalice, and could be easily drawn out for use. All these different vessels were covered with fine linen, and, if I am not mistaken, were wrapped up in a case made of leather. The great chalice was composed of the cup and of the foot, which last must have been joined on to it at a later period, for it was of a different material. The cup was pear-shaped, massive, dark-coloured, and highly polished, with gold ornaments, and two small handles by which it could be lifted. The foot was of virgin gold, elaborately worked, ornamented with a serpent and a small bunch of grapes, and enriched with precious stones.

The chalice was left in the Church of Jerusalem, in the hands of St. James the Less; and I see that it is still preserved in that town--it will reappear some day, in the same manner as before. Other Churches took the little cups which surrounded it; one was taken to Antioch, and another to Ephesus. They belonged to the patriarchs, who drank some mysterious beverage out of them when they received or gave a Benediction, as I have seen many times.

The great chalice had formerly been in the possession of Abraham; Melchisedech brought it with him from the land of Semiramis to the land of Canaan, when he was beginning to found some settlements on the spot where Jerusalem was afterwards built; he made use of it then for offering sacrifice, when he offered bread and wine in the presence of Abraham, and he left it in the possession of that holy patriarch. This same chalice had also been preserved in Noah's Ark.

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MEDITATION V

Jesus goes up to Jerusalem

IN the morning, while the Apostles were engaged at Jerusalem in preparing for the Pasch, Jesus, who had remained at Bethania, took an affecting leave of the holy women, of Lazarus, and of his Blessed Mother, and gave them some final instructions. I saw our Lord conversing apart with his Mother, and he told her, among other things, that he had sent Peter, the apostle of faith, and John, the apostle of love, to prepare for the Pasch at Jerusalem. He said, in speaking of Magdalen, whose grief was excessive, that her love was great, but still somewhat human, and that on this account her sorrow made her beside herself. He spoke also of the schemes of the traitor Judas, and the Blessed Virgin prayed for him. Judas had again left Bethania to go to Jerusalem, under pretence of paying some debts that were due. He spent his whole day in hurrying backwards and forwards from one Pharisee to another, and making his final agreements with them He was shown the soldiers who had been engaged to seize the person of our Divine Saviour, and he so arranged his journeys to and fro as to be able to account for his absence. I beheld all his wicked schemes and all his thoughts. He was naturally active and obliging, but these good qualities were choked by avarice, ambition, and envy, which passions he made no effort to control. In our Lord's absence he had even performed miracles and healed the sick.

When our Lord announced to his Blessed Mother what was going to take place, she besought him, in the most touching terms, to let her die with him. But he exhorted her to show more calmness in her sorrow than the other women, told her that he should rise again, and named the very spot where he should appear to her. She did not weep much, but her grief was indescribable, and there was something almost awful in her look of deep recollection. Our Divine Lord returned thanks, as a loving Son, for all the love she had borne him, and pressed her to his heart. He also told her that he would make the Last Supper with her, spiritually, and named the hour at which she would receive his precious Body and Blood. Then once more he, in touching language, bade farewell to all, and gave them different instructions.

About twelve o'clock in the day, Jesus and the nine Apostles went from Bethania up to Jerusalem, followed by seven disciples, who, with the exception of Nathaniel and Silas, came from Jerusalem and the neighbourhood. Among these were John, Mark, and the son of the poor widow who, the Thursday previous, had offered her mite in the Temple, whilst Jesus was preaching there. Jesus had taken him into his company a few days before. The holy women set off later.

Jesus and his companions walked around Mount Olivet, about the valley of Josaphat, and even as far as Mount Calvary. During the whole of this walk, be continued giving them instructions. He told the Apostles, among other things, that until then he had given them his bread and his wine, but that this day he was going to give them his Body and Blood, his whole self-all that he had and all that he was. The countenance of our Lord bore so touching an expression whilst he was speaking, that his whole soul seemed to breathe forth from his lips, and he appeared to be languishing with love and desire for the moment when he should give himself to man. His disciples did not understand him, but thought that he was speaking of the Paschal Lamb. No words can give an adequate idea of the love and resignation which were expressed in these last discourses of our Lord at Bethania, and on his way to Jerusalem.

The seven disciples who had followed our Lord to Jerusalem did not go there in his company, but carried the ceremonial habits for the Pasch to the supper-room, and then returned to the house of Mary, the mother of Mark. When Peter and John came to the supper-room with the chalice, all the ceremonial habits were already in the vestibule, whither they had been brought by his disciples and some companions. They had also hung the walls with drapery, cleared the higher openings in the sides, and put up three lamps. Peter and John then went to the Valley of Josaphat, and summoned our Lord and the twelve Apostles. The disciples and friends who were also to make their Pasch in the supper-room, came later.

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MEDITATION VI

The Last Pasch

JESUS and his disciples ate the Paschal Lamb in the supper-room. They divided into three groups. Jesus ate the Paschal Lamb with the twelve Apostles in the supper-room, properly so called; Nathaniel with twelve other disciples in one of the lateral rooms, and Eliacim (the son of Cleophas and Mary, the daughter of Heli), who had been a disciple of John the Baptist, with twelve more, in another side-room

Three lambs were immolated for them in the Temple, but there was a fourth lamb which was immolated in the supper-room, and was the one eaten by Jesus with his Apostles. Judas was not aware of this circumstance, because being engaged in plotting his betrayal of our Lord, he only returned a few moments before the repast, and after the immolation of the lamb had taken place. Most touching was the scene of the immolation of the lamb to be eaten by Jesus and his Apostles; it took place in the vestibule of the supper-room. The Apostles and disciples were present, singing the 118th Psalm. Jesus spoke of a new period then beginning, and said that the sacrifice of Moses and the figure of the Paschal Lamb were about to receive their accomplishment, but that on this very account, the lamb was to be immolated in the same manner as formerly in Egypt, and that they were really about to go forth from the house of bondage.

The vessels and necessary instruments were prepared, and then the attendants brought a beautiful little lamb, decorated with a crown, which was sent to the Blessed Virgin in the room where she had remained with the other holy women. The lamb was fastened with its back against a board by a cord around its body, and reminded me of Jesus tied to the pillar and scourged. The son of Simeon held the lamb's head; Jesus made a slight incision in its neck with the point of a knife, Which he then gave to the son of Simeon, that he might complete killing it. Jesus appeared to inflict the wound with a feeling of repugnance, and he was quick in his movements, although his countenance was grave, and his manner such as to inspire respect. The blood flowed into a basin, and the attendants brought a branch of hyssop, which Jesus dipped in it. Then he went to the door of the room, stained the side-posts and the lock with blood, and placed the branch which had been dipped in blood above the door. He then spoke to the disciples, and told them, among other things, that the exterminating angel would pass by, that they would adore in that room without fear or anxiety, when he, the true Paschal Lamb, should have been immolated--that a new epoch, and a new sacrifice were about to begin, which would last to the end of the world.

They then went to the other side of the room, near the hearth where the Ark of the Covenant had formerly stood. Fire had already been lighted there, and Jesus poured some blood upon the hearth, consecrating it as an altar; and the remainder of the blood and the fat were thrown on the fire beneath the altar, after which Jesus, followed by his Apostles, walked round the supper-room, singing some psalms, and consecrating it as a new Temple. The doors were all closed during this time. Meanwhile the son of Simeon had completed the preparation of the lamb. He passed a stake through its body, fastening the front legs on a cross piece of wood, and stretching the hind ones along the stake. It bore a strong resemblance to Jesus on the cross, and was placed in the oven, to be there roasted with the three other lambs brought from the Temple.

The Paschal Lambs of the Jews were all immolated in the vestibule of the Temple, but in different parts, according as the persons who were to eat them were rich, or poor, or Strangers. [6] The Paschal Lamb belonging to Jesus was not immolated in the Temple, but everything else was done strictly according to the law. Jesus again addressed his disciples, saying that the lamb was but a figure, that he himself would next day be the true Paschal Lamb, together with other things which I have forgotten.

When Jesus had finished his instructions concerning the Paschal Lamb and its signification, the time being come, and Judas also returned, the tables were set out. The disciples put on travelling dresses which were in the vestibule, different shoes, a white robe resembling a shirt, and a cloak, which was short in front and longer behind, their sleeves were large and turned back, and they girded up their clothes around the waist. Each party went to their own table; and two sets of disciples in the side rooms, and our Lord and his Apostles in the supper-room. They held staves in their hands, and went two and two to the table, where they remained standing, each in his own place, with the stave resting on his arms, and his hands upraised.

The table was narrow, and about half a foot higher than the knees of a man; in shape it resembled a horseshoe, and opposite Jesus, in the inner part of the half-circle, there was a space left vacant, that the attendants might be able to set down the dishes. As far as I can remember, John, James the Greater, and James the Less sat on the right-hand of Jesus; after them Bartholomew, and then, round the corner, Thomas and Judas Iscariot. Peter, Andrew, and Thaddeus sat on the left of Jesus; next came Simon, and then (round the corner) Matthew and Philip.

The Paschal Lamb was placed on a dish in the centre of the table. Its head rested on its front legs, which were fastened to a cross-stick, its hind legs being stretched out, and the dish was garnished with garlic. By the side there was a dish with the Paschal roast meat, then came a plate with green vegetables balanced against each other, and another plate with small bundles of bitter herbs, which had the appearance of aromatic herbs. Opposite Jesus there was also one dish with different herbs, and a second containing a brown-coloured sauce or beverage. The guests had before them some round loaves instead of plates, and they used ivory knives.

After the prayer, the major-domo laid the knife for cutting the lamb on the table before Jesus, who placed a cup of wine before him, and filled six other cups, each one of which stood between two Apostles. Jesus blessed the wine and drank, and the Apostles drank two together out of one cup. Then our Lord proceeded to cut up the lamb; his Apostles presented their pieces of bread in turn, and each received his share. They ate it in haste, separating the flesh from the bone, by means of their ivory knives, and the bones were afterwards burnt. They also ate the garlic and green herbs in haste, dipping them in the sauce. All this time they remained standing, only leaning slightly on the backs of their seats. Jesus broke one of the loaves of unleavened bread, covered up a part of it, and divided the remainder among his Apostles. Another cup of wine was brought, but Jesus drank not of it: Take this,' he said, and divide it among you, for I will not drink from henceforth, of the fruit of the vine, until that day when I shall drink it with you new in the kingdom of my Father' (Matt. xxvi. 29). When they had drunk the wine, they sang a hymn; then Jesus prayed or taught, and they again washed their hands. After this they sat down.

Our Lord cut up another lamb, which was carried to the holy women in one of the buildings of the court, where they were seated at table. The Apostles ate some more vegetables and lettuce. The countenance of our Divine Saviour bore an indescribable expression of serenity and recollection, greater than I had ever before Seen. He bade the Apostles forget all their cares. The Blessed Virgin also, as she sat at table with the other women, looked most placid and calm. When the other women came up, and took hold of her veil to make her turn round and speak to them, her every movement expressed the sweetest self-control and placidity of spirit.

At first Jesus conversed lovingly and calmly with his disciples, but after a while he became grave and sad: Amen, Amen, I say to you, that one of you is about to betray me:' he said, he that dippeth his hand with me in the dish' (Matt. xxvi. 21, 23). Jesus was then distributing the lettuce, of which there was only one dish, to those Apostles who were by his side, and be had given Judas, who was nearly opposite to him, the office of distributing it to the others. When Jesus spoke of a traitor, an expression which filled all the Apostles with fear, he said: he that dippeth his hand with me in the dish,' which means: I one of the twelve who are eating and drinking with me--one of those with whom I am eating bread.' He did not plainly point out Judas to the others by these words; for to dip the hand in the same dish was an expression used to signify the most friendly and intimate intercourse. He was desirous, however, to give a warning to Judas, who was then really dipping his hand in the dish with our Saviour, to distribute the lettuce. Jesus continued to speak: The Son of man indeed goeth,' he said, as it is written of him: but woe to that man by whom the Son of man shall be betrayed: It were better for him if that man had not been born.'

The Apostles were very much troubled, and each one of them exclaimed: Lord, is it I?' for they were all perfectly aware that they did not entirely understand his words. Peter leaned towards John, behind Jesus, and made him a sign to ask our Lord who the traitor was to be, for, having so often been reproved by our Lord, he trembled lest it should be himself who was referred to. John was seated at the right hand of Jesus, and as all were leaning on their left arms, using the right to eat, his head was close to the bosom of Jesus. He leaned then on his breast and said: Lord, who is it?' I did not see Jesus say to him with his lips: He it is to whom I shall reach bread dipped.' I do not know whether he whispered it to him, but John knew it, when Jesus having dipped the bread, which was covered with lettuce, gave it tenderly to Judas, who also asked: Is it I, Lord?' Jesus looked at him with love, and answered him in general terms. Among the Jews, to give bread dipped was a mark of friendship and confidence; Jesus on this occasion gave Judas the morsel, in order thus to warn him, without making known his guilt to the others. But the heart of Judas burned with anger, and during the whole time of the repast, I saw a frightful little figure seated at his feet, and sometimes ascending to his heart. I did not see John repeat to Peter what he had learned from Jesus, but he set his fears at rest by a look.

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MEDITATION VIII

Institution of the Holy Eucharist

By command of our Lord, the major-domo had again laid out the table, which he had raised a little; then, having placed it once more in the middle of the room, he stood one urn filled with wine, and another with water underneath it. Peter and John went into the part of the room near the hearth, to get the chalice which they had brought from Seraphia's house, and which was still wrapped up in its covering. They carried it between them as if they had been carrying a tabernacle, and placed it on the table before Jesus. An oval plate stood there, with three fine white azymous loaves, placed on a piece of linen, by the side of the half loaf which Jesus had set aside during the Paschal meal, also a jar containing wine and water, and three boxes, one filled with thick oil, a second with liquid oil, and the third empty.

In earlier times, it had been the practice for all at table to eat of the same loaf and drink of the same cup at the end of the meal, thereby to express their friendship and brotherly love, and to welcome and bid farewell to each other. I think Scripture must contain something upon this subject.

On the day of the Last Supper, Jesus raised this custom (which had hitherto been no more than a symbolical and figurative rite) to the dignity of the holiest of sacraments. One of the charges brought before Caiphas, on occasion of the treason of Judas, was, that Jesus had introduced a novelty into the Paschal ceremonies, but Nicodemus proved from Scripture that it was an ancient practice.

Jesus was seated between Peter and John, the doors were closed, and everything was done in the most mysterious and imposing manner. When the chalice was taken out of its covering, Jesus prayed, and spoke to his Apostles with the utmost solemnity. I saw him giving them an explanation of the Supper, and of the entire ceremony, and I was forcibly reminded of a priest teaching others to say Mass.

He then drew a species of shelf with grooves from the board on which the jars stood, and taking a piece of white linen with which the chalice was covered, spread it over the board and shelf. I then saw him lift a round plate, which he placed on this same shelf, off the top of the chalice. He next took the azymous loaves from beneath the linen with which they were covered, and placed them before him on the board; then be took out of the chalice a smaller vase, and ranged the six little glasses on each side of it. Then he blessed the bread and also the oil, to the best of my belief, after which he lifted up the paten with the loaves upon it, in his two hands, raised his eyes, prayed offered, and replaced the paten on the table, covering it up again. He then took the chalice, had some wine poured into it by Peter, and some water, which he first blessed, by John, adding to it a little more water, which he poured into a small spoon, and after this he blessed the chalice, raised it up with a prayer, made the oblation, and replaced it on the table.

John and Peter poured some water on his hands, which he held over the plate on which the azymous loaves had been placed; then he took a little of the water which had been poured on his hands, in the spoon that be had taken out of the lower part of the chalice, and poured it on theirs. After this, the vase was passed round the table, and all the Apostles washed their hands in it. I do not remember whether this was the precise order in which these ceremonies were performed; all I know is, that they reminded me in a striking manner of the holy sacrifice of the Mass.

Meanwhile, our Divine Lord became more and more tender and loving in his demeanour; he told his Apostles that he was about to give them all that he had, namely, his entire self, and he looked as though perfectly transformed by love. I saw him becoming transparent, until he resembled a luminous shadow. He broke the bread into several pieces, which he laid together on the paten, and then took a corner of the first piece and dropped it into the chalice. At the moment when he was doing this, I seemed to see the Blessed Virgin receiving the Holy Sacrament in a spiritual manner, although she was not present in the supper-room. I do not know how it was done, but I thought I saw her enter without touching the ground, and come before our Lord to receive the Holy Eucharist; after which I saw her no more. Jesus had told her in the morning, at Bethania, that he would keep the Pasch with her spiritually, and he had named the hour at which she was to betake herself to prayer, in order to receive it in spirit.

Again he prayed and taught; his words came forth from his lips like fire and light, and entered into each of the Apostles, with the exception of Judas. He took the paten with the pieces of bread (I do not know whether he had placed it on the chalice) and said: Take and eat; this is my Body which is given for you.' He stretched forth his right hand as if to bless, and, whilst he did so, a brilliant light came from him, his words were luminous, the bread entered the mouths of the Apostles as a brilliant substance, and light seemed to penetrate and surround them all, Judas alone remaining dark. Jesus presented the bread first to Peter, next to John [7] and then he made a sign to Judas to approach. Judas was thus the third who received the Adorable Sacrament, but the words of our Lord appeared to turn aside from the mouth of the traitor, and come back to their Divine Author. So perturbed was I in spirit at this sight, that my feelings cannot be described. Jesus said to him: That which thou dost, do quickly.' He then administered the Blessed Sacrament to the other Apostles, who approached two and two.

Jesus raised the chalice by its two handles to a level with his face, and pronounced the words of consecration. Whilst doing so, he appeared wholly transfigured, as it were transparent, and as though entirely passing into what he was going to give his Apostles. He made Peter and John drink from the chalice which he held in his hand, and then placed it again on the table. John poured the Divine Blood from the chalice into the smaller glasses, and Peter presented them to the Apostles, two of whom drank together out of the same cup. I think, but am not quite certain, that Judas also partook of the chalice; he did not return to his place, but immediately left the supper-room, and the other Apostles thought that Jesus had given him some commission to do. He left without praying or making any thanksgiving, and hence you may perceive how sinful it is to neglect returning thanks either after receiving our daily food, or after partaking of the Life-Giving Bread of Angels. During the entire meal, I had seen a frightful little figure, with one foot like a dried bone, remaining close to Judas, but when he had reached the door, I beheld three devils pressing round him; one entered into his mouth, the second urged him on, and the third preceded him. It was night, and they seemed to be lighting him, whilst he hurried onward like a madman.

Our Lord poured a few drops of the Precious Blood remaining in the chalice into the little vase of which I have already spoken, and then placed his fingers over the chalice, while Peter and John poured water and wine upon them. This done, he caused them to drink again from the chalice, and what remained of its contents was poured into the smaller glasses, and distributed to the other Apostles. Then Jesus wiped the chalice, put into it the little vase containing the remainder of the Divine Blood, and placed over it the paten with the fragments of the consecrated bread, after which he again put on the cover, wrapped up the chalice, and stood it in the midst of the six small cups. I saw the Apostles receive in communion these remains of the Adorable Sacrament, after the Resurrection.

I do not remember seeing our Lord himself eat and drink of the consecrated elements, neither did I see Melchisedech, when offering the bread and wine, taste of them himself. It was made known to me why priests partake of them, although Jesus did not.

Here Sister Emmerich looked suddenly up, and appeared to be listening. Some explanation was given her on this subject, but the following words were all that she could repeat to us: If the office of distributing it had been given to angels, they would not have partaken, but if priests did not partake, the Blessed Eucharist would be lost-- it is through their participation that it is preserved.'

There was an indescribable solemnity and order in all the actions of Jesus during the institution of the Holy Eucharist, and his every movement was most majestic. I saw the Apostles noting things down in the little rolls of parchment which they carried on their persons. Several times during the ceremonies I remarked that they bowed to each other, in the same way that our priests do.

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MEDITATION IX

Private Instructions and Consecrations

Jesus gave his Apostles some private instructions; he told them how they were to preserve the Blessed Sacrament in memory of him, even to the end of the world; he taught them the necessary forms for making use of and communicating it, and in what manner they were, by degrees, to teach and publish this mystery; finally he told them when they were to receive what remained of the consecrated Elements, when to give some to the Blessed Virgin, and how to consecrate, themselves, after he should have sent them the Divine Comforter. He then spoke concerning the priesthood, the sacred unction, and the preparation of the Chrism and Holy Oils. [8] He had there three boxes, two of which contained a mixture of oil and balm. He taught them how to make this mixture, what parts of the body were to be anointed with them, and upon what occasions. I remember, among other things, that he mentioned a case in which the Holy Eucharist could not be administered; perhaps what he said had reference to Extreme Unction, for my recollections on this point are not very clear. He spoke of different kinds of anointing, and in particular of that of kings, and he said that even wicked kings who were anointed, derived from it especial powers. He put ointment and oil in the empty box, and mixed them together, but I cannot say for certain whether it was at this moment, or at the time of the consecration of the bread, that he blessed the oil.

I then saw Jesus anoint Peter and John, on whose hands he had already poured the water which had flowed on his own, and two whom he had given to drink out of the chalice. Then he laid his hands on their shoulders and heads, while they, on their part, joined their hands and crossed their thumbs, bowing down profoundly before him--I am not sure whether they did not even kneel. He anointed the thumb and fore-finger of each of their hands, and marked a cross on their heads with Chrism. He said also that this would remain with them unto the end of the world.

James the Less, Andrew, James the Greater, and Bartholomew, were also consecrated. I saw likewise that on Peter's bosom he crossed a sort of stole worn round the neck, whilst on the others he simply placed it crosswise, from the right shoulder to the left side. I do not know whether this was done at the time of the institution of the Blessed Sacrament, or only for the anointing.

I understood that Jesus communicated to them by this unction something essential and supernatural, beyond my power to describe. He told them that when they should have received the Holy Spirit they were to consecrate the bread and wine, and anoint the other Apostles. It was made known to me then that, on the day of Pentecost, Peter and John imposed their hands upon the other Apostles, and a week later upon several of the disciples. After the Resurrection, John gave the Adorable Sacrament for the first time to the Blessed Virgin. This event was solemnised as a festival among the Apostles. It is a festival no longer kept in the Church on earth, but I see it celebrated in the Church triumphant. For the first few days after Pentecost I saw only Peter and John consecrate the Blessed Eucharist, but after that the others also consecrated.

Our Lord next proceeded to bless fire in a brass vessel, and care was taken that it should not go out, but it was kept near the spot where the Blessed Sacrament had been deposited, in one division of the ancient Paschal hearth, and fire was always taken from it when needed for spiritual purposes.

All that Jesus did upon this occasion was done in private, and taught equally in private. The Church has retained all that was essential of these secret instructions, and, under the inspiration of the Holy Ghost, developed and adapted them to all her requirements.

Whether Peter and John were both consecrated bishops, or Peter alone as bishop and John as priest, or to what dignity the other four Apostles were raised, I cannot pretend to say. But the different ways in which our Lord arranged the Apostles' stoles appear to indicate different degrees of consecration.

When these holy ceremonies were concluded, the chalice (near which the blessed Chrism also stood) was re-covered, and the Adorable Sacrament carried by Peter and John into the back part of the room, which was divided off by a curtain, and from thenceforth became the Sanctuary. The spot where the Blessed Sacrament was deposited was not very far above the Paschal stove. Joseph of Arimathea and Nicodemus took care of the Sanctuary and of the supper-room during the absence of the Apostles.

Jesus again instructed his Apostles for a considerable length of time, and also prayed several times. He frequently appeared to be conversing with his Heavenly Father, and to be overflowing with enthusiasm and love. The Apostles also were full of joy and zeal, and asked him various questions which he forthwith answered. The scriptures must contain much of this last discourse and conversation. He told Peter and John different things to be made known later to the other Apostles, who in their turn were to communicate them to the disciples and holy women, according to the capacity of each for such knowledge. He had a private conversation with John, whom he told that his life would be longer than the lives of the others. He spoke to him also concerning seven Churches, some crowns and angels, and instructed him in the meaning of certain mysterious figures, which signified, to the beat of my belief, different epochs. The other Apostles were slightly jealous of this confidential communication being made to John.

Jesus spoke also of the traitor. Now he is doing this or that,' he said, and I, in fact, saw Judas doing exactly as he said of him. As Peter was vehemently protesting that he would always remain faithful, our Lord said to him: Simon, Simon, behold Satan hath desired to have you that he may sift you as wheat. But I have prayed for thee that thy faith fail not: and thou being once converted, confirm thy brethren.'

Again, our Lord said, that whither he was going they could not follow him, when Peter exclaimed: Lord, I am ready to go with thee both into prison and to death.' And Jesus replied: Amen, amen, I say to thee, Before the cock crow twice, thou shalt deny me thrice.'

Jesus, while making known to his Apostles that trying times were at hand for them, said: When I sent you without purse, or scrip, or shoes, did you want anything?' They answered: Nothing.' But now,' he continued, he that hath a purse let him take it, and likewise a scrip, and he that hath not, let him sell his coat and buy a sword. For I say to you, that this that is written must yet be fulfilled in me: AND WITH THE WICKED WAS HE BECKONED. For the things concerning me have an end.' The Apostles only understood his words in a carnal sense, and Peter showed him two swords, which were short and thick, like cleavers. Jesus said: It is enough: let us go hence.' Then they sang the thanksgiving hymn, put the table on one side, and went into the vestibule.

There, Jesus found his Mother, Mary of Cleophas, and Magdalen, who earnestly besought him not to go to Mount Olivet, for a report had spread that his enemies were seeking to lay hands on him. But Jesus comforted them in few words, and hastened onward--it being then about nine o'clock. They went down the road by which Peter and John had come to the supper-room, and directed their steps towards Mount Olivet.

I have always seen the Pasch and the institution of the Blessed Sacrament take place in the order related above. But my feelings were each time so strongly excited and my emotion so great, that I could not give much attention to all the details, but now I have seen them more distinctly. No words can describe how painful and exhausting is such a sight as that of beholding the hidden recesses of hearts, the love and constancy of our Saviour, and to know at the same time all that is going to befall him. How would it be possible to observe all that is merely external! the heart is overflowing with admiration, gratitude, and love--the blindness of men seems perfectly incomprehensible--and the soul is overwhelmed with sorrow at the thought of the ingratitude of the whole world, and of her own sins 1

The eating of the Paschal Lamb was performed by Jesus rapidly, and in entire conformity with all the legal ordinances. The Pharisees were in the habit of adding some minute and superstitious ceremonies.

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[8] It was not without surprise that the editor, some years after these things had been related by Sister Emmerich, read, in the Latin edition of the Roman Catechism (Mayence, Muller), in reference to the Sacrament of Confirmation, that, according to the tradition of the holy Pope Fabian, Jesus taught his Apostles in what manner they were to prepare the Holy Chrism, after the institution of the Blessed Sacrament. The Pope says expressly, in the 54th paragraph of his Second Epistle to the Bishops of the East: Our predecessors received from the Apostles and delivered to us that our Saviour Jesus Christ, after having made the Last Supper with his Apostles and washed their feet, taught them how to prepare the Holy Chrism.

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CHAPTER I

Jesus in the Garden of Olives

WHEN Jesus left the supper-room with the eleven Apostles, after the institution of the Adorable Sacrament of the Altar, his soul was deeply oppressed and his sorrow on the increase. He led the eleven, by an unfrequented path, to the Valley of Josaphat. As they left the house, I saw the moon, which was not yet quite at the full, rising in front of the mountain.

Our Divine Lord, as he wandered with his Apostles about the valley, told them that here he should one day return to judge the world, but not in a state of poverty and humiliation, as he then was, and that men would tremble with fear, and cry: Mountains, fall upon us!' His disciples did not understand him, and thought, by no means for the first time that night, that weakness and exhaustion had affected his brain. He said to them again: All you shall be scandalised in me this night. For it is written: I WILL STRIKE THE SHEPHERD, AND THE SHEEP OF THE FLOCK SHALL BE DISPERSED. But after I shall be risen again, I will go before you into Galilee.'

The Apostles were still in some degree animated by the spirit of enthusiasm and devotion with which their reception of the Blessed Sacrament and the solemn and affecting words of Jesus had inspired them. They eagerly crowded round him, and expressed their love in a thousand different ways, earnestly protesting that they would never abandon him. But as Jesus continued to talk in the same strain, Peter exclaimed: Although all shall be scandalised in thee, I will never be scandalised!' and our Lord answered him: Amen, I say to thee, that in this night, before the cock crow, thou wilt deny me thrice.' But Peter still insisted, saying: Yea, though I should die with thee, I will not deny thee.' And the others all said the same. They walked onward and stopped, by turns, for the sadness of our Divine Lord continued to increase. The Apostles tried to comfort him by human arguments, assuring him that what he foresaw would not come to pass. They tired themselves in these vain efforts, began to doubt, and were assailed by temptation.

They crossed the brook Cedron, not by the bridge where, a few hours later, Jesus was taken prisoner, but by another, for they had left the direct road. Gethsemani, whither they were going, was about a mile and a half distant from the supper-hall, for it was three quarters of a mile from the supper-hall to the Valley of Josaphat, and about as far from thence to Gethsemani. The place called Gethsemani (where latterly Jesus had several times passed the night with his disciples) was a large garden, surrounded by a hedge, and containing only some fruit trees and flowers, while outside there stood a few deserted unclosed buildings.

The Apostles and several other persons had keys of this garden, which was used sometimes as a pleasure ground, and sometimes as a place of retirement for prayer. Some arbours made of leaves and branches had been raised there, and eight of the Apostles remained in them, and were later joined by others of the disciples. The Garden of Olives was separated by a road from that of Gethsemani, and was open. Surrounded only by an earthern wall, and smaller than the Garden of Gethsemani. There were caverns, terraces, and many olive-trees to be seen in this garden, and it was easy to find there a suitable spot for prayer and meditation. It was to the wildest part that Jesus went to pray.

It was about nine o'clock when Jesus reached Gethsemani with his disciples. The moon had risen, and already gave light in the sky, although the earth was still dark. Jesus was most sorrowful, and told his Apostles that danger was at hand. The disciples felt uneasy, and he told eight of those who were following him, to remain in the Garden of Gethsemani whilst he went on to pray. He took with him Peter, James, and John, and going on a little further, entered into the Garden of Olives. No words can describe the sorrow which then oppressed his soul, for the time of trial was near. John asked him how it was that he, who had hitherto always consoled them, could now be so dejected My soul is sorrowful even unto death,' was his reply. And he beheld sufferings and temptations surrounding him on all sides, and drawing nearer and nearer, under the forms of frightful figures borne on clouds. Then it was that he said to the three Apostles: Stay you here and watch with me. Pray, lest ye enter into temptation.' Jesus went a few steps to the left, down a hill, and concealed himself beneath a rock, in a grotto about six feet deep, while the Apostles remained in, a species of hollow above. The earth sank gradually the further you entered this grotto, and the plants which were hanging from the rock screened its interior like a curtain from persons outside.

When Jesus left his disciples, I saw a number of frightful figures surrounding him in an ever-narrowing circle.

His sorrow and anguish of soul continued to increase, and he was trembling all over when he entered the grotto to pray, like a wayworn traveller hurriedly seeking shelter from a sudden storm, but the awful visions pursued him even there, and became more and more clear and distinct. Alas! this small cavern appeared to contain the awful picture of all the sins which had been or were to be committed from the fall of Adam to the end of the world, and of the punishment which they deserved. It was here, on Mount Olivet, that Adam and Eve took refuge when driven out of Paradise to wander homeless on earth, and they had wept and bewailed themselves in this very grotto.

I felt that Jesus, in delivering himself up to Divine Justice in satisfaction for the sins of the world, caused his divinity to return, in some sort, into the bosom of the Holy Trinity, concentrated himself, so to speak, in his pure, loving and innocent humanity, and strong only in his ineffable love, gave it up to anguish and suffering.

He fell on his face, overwhelmed with unspeakable sorrow, and all the sins of the world displayed themselves before him, under countless forms and in all their real deformity. He took them all upon himself, and in his prayer offered his own adorable Person to the justice of his Heavenly Father, in payment for so awful a debt. But Satan, who was enthroned amid all these horrors, and even filled with diabolical joy at the sight of them, let loose his fury against Jesus, and displayed before the eyes of his soul increasing awful visions, at the same time addressing his adorable humanity in words such as these: Takest thou even this sin upon thyself? Art thou willing to bear its penalty? Art thou prepared to satisfy for all these sins?'

And now a long ray of light, like a luminous path. in the air, descended from Heaven; it was a procession of angels who came up to Jesus and strengthened and reinvigorated him. The remainder of the grotto was filled with frightful visions of our crimes; Jesus took them all upon himself, but that adorable Heart, which was so filled with the most perfect love for God and man, was flooded with anguish, and overwhelmed beneath the weight of so many abominable crimes. When this huge mass of iniquities, like the waves of a fathomless ocean, had passed over his soul, Satan brought forward innumerable temptations, as he had formerly done in the desert, even daring to adduce various accusations against him. And takest thou all these things upon thyself,' he exclaimed, thou who art not unspotted thyself?' Then he laid to the charge of our Lord, with infernal impudence, a host of imaginary crimes. He reproached him with the faults of his disciples, the scandals which they had caused, and the disturbances which he had occasioned in the world by giving up ancient customs. No Pharisee, however wily and severe, could have surpassed Satan on this occasion; he reproached Jesus with having been the cause of the massacre of the Innocents, as well as of the sufferings of his parents in Egypt, with not having saved John the Baptist from death, with having brought disunion into families, protected men of despicable character, refused to cure various sick persons, injured the inhabitants of Gergesa by permitting men possessed by the devil to overturn their vats, [9] and demons to make swine cast themselves into the sea; with having deserted his family, and squandered the property of others; in one word Satan, in the hopes of causing Jesus to waver, suggested to him every thought by which he would have tempted at the hour of death an ordinary mortal who might have performed all these actions without a superhuman intention; for it was hidden from him that Jesus was the Son of God, and he tempted him only as the most just of men. Our Divine Saviour permitted his humanity thus to preponderate over his divinity, for he was pleased to endure even those temptations with which holy souls are assailed at the hour of death concerning the merit of their good works. That he might drink the chalice of suffering even to the dregs, he permitted the evil spirit to tempt his sacred humanity, as he would have tempted a man who should wish to attribute to his good works some special value in themselves, over and above what they might have by their union with the merits of our Saviour. There was not an action out of which he did not contrive to frame some accusation, and he reproached Jesus, among other things, with having spent the price of the property of Mary Magdalen at Magdalum, which he had received from Lazarus.

Among the sins of the world which Jesus took upon himself, I saw also my own; and a stream, in which I distinctly beheld each of my faults, appeared to flow towards me from out of the temptations with which he was encircled. During this time my eyes were fixed upon my Heavenly Spouse; with him I wept and prayed, and with him I turned towards. the consoling angels. Ah, truly did our ear Lord writhe like a worm beneath the weight of his anguish and sufferings!

Whilst Satan was pouring forth his accusations against Jesus, it was with difficulty that I could restrain my indignation, but when he spoke of the sale of Magdalen's property, I could no longer keep silence, and exclaimed: How canst thou reproach him with the sale of this property as with a crime! Did I not myself see our Lord spend the sum which was given him by Lazarus in works of mercy, and deliver twenty-eight debtors imprisoned at Thirza?'

At first Jesus looked calm, as he kneeled down and prayed, but after a time his soul became terrified at the sight of the innumerable crimes of men, and of their ingratitude towards God, and his anguish was so great that he trembled and shuddered as he exclaimed: Father, if it is possible, let this chalice pass from me! Father, all things are possible to thee, remove this chalice from me!' But the next moment he added: Nevertheless, not my will but thine be done.' His will and that of his Father were one, but now that his love had ordained that he should be left to all the weakness of his human nature, he trembled at the prospect of death.

I saw the cavern in which he was kneeling filled with frightful figures; I saw all the sins, wickedness, vices, and ingratitude of mankind torturing and crushing him to the earth; the horror of death and terror which he felt as man at the sight of the expiatory sufferings about to come upon him, surrounded and assailed his Divine Person under the forms of hideous spectres. He fell from side to side, clasping his hands; his body was covered with a cold sweat, and he trembled and shuddered. He then arose, but his knees were shaking and apparently scarcely able to support him; his countenance was pale, and quite altered in appearance, his lips white, and his hair standing on end. It was about half-past ten o'clock when he arose from his knees, and, bathed in a cold sweat, directed his trembling, weak footsteps towards his three Apostles. With difficulty did he ascend the left side of the cavern, and reach a spot where the ground was level, and where they were sleeping, exhausted with fatigue, sorrow and anxiety. He came to them, like a man overwhelmed with bitter sorrow, whom terror urges to seek his friends, but like also to a good shepherd, who, when warned of the approach of danger, hastens to visit his flock, the safety of which is threatened; for he well knew that they also were being tried by suffering and temptation. The terrible visions never left him, even while he was thus seeking his disciples. When he found that they were asleep, he clasped his hands and fell down on his knees beside them, overcome with sorrow and anxiety, and said: Simon, sleepest thou?' They awoke, and raised him up, and he, in his desolation of spirit, said to them: What? could you not watch one hour with me?' When they looked at him, and saw him pale and exhausted, scarcely able to support himself, bathed in sweat, trembling and shuddering,--when they heard how changed and almost inaudible his voice had become, they did not know what to think, and had he not been still surrounded by a well-known halo of light, they would never have recognised him as Jesus. John said to him: Master, what has befallen thee? Must I call the other disciples? Ought we to take to flight?' Jesus answered him: Were I to live, teach, and perform miracles for thirty-three years longer, that would not suffice for the accomplishment of what must be fulfilled before this time to-morrow.

not the eight; I did not bring them hither, because they could not see me thus agonising without being scandalised; they would yield to temptation, forget much of the past, and lose their confidence in me. But you, who have seen the Son of Man transfigured, may also see him under a cloud, and in dereliction of spirit; nevertheless, watch and pray, lest ye fall into temptation, for the spirit indeed is willing, but the flesh is weak.'

By these words he sought at once to encourage them to persevere, and to make known to them the combat which his human nature was sustaining against death, together with the cause of his weakness. In his overwhelming sorrow, he remained with them nearly a quarter of an hour, and spoke to them again. He then returned to the grotto, his mental sufferings being still on the increase, while his disciples, on their part, stretched forth their hands towards him, wept, and embraced each other, asking, What can it be? What is happening to him? He appears to be in a state of complete desolation.' After this, they covered their heads, and began to pray, sorrowfully and anxiously.

About an hour and a half had passed since Jesus entered the Garden of Olives. It is true that Scripture tells us he said, Could you not watch one hour with me?' but his words should not be taken literally, nor according to our way of counting time. The three Apostles who were with Jesus had prayed at first, but then they had fallen asleep, for temptation had come upon them by reason of their want of trust in God. The other eight, who had remained outside the garden, did not sleep, for our Lord's last words, so expressive of suffering and sadness, had filled their hearts with sinister forebodings, and they wandered about Mount Olivet, trying to find some place of refuge in case of danger.

The town of Jerusalem was very quiet; the Jews were in their houses, engaged in preparing for the feast, but I saw, here and there, some of the friends and disciples of Jesus walking to and fro, with anxious countenances, convening earnestly together, and evidently expecting some great event. The Mother of our Lord, Magdalen, Martha, Mary of Cleophas, Mary Salome, and Salome had gone from the supper-hall to the house of Mary, the mother of Mark. Mary was alarmed at the reports which were spreading, and wished to return to the town with her friends, in order to hear something of Jesus. Lazarus, Nicodemus, Joseph of Arimathea, and some relations from Hebron, came to see and endeavour to tranquillise her, for, as they were aware, either from their own knowledge or from what the disciples had told them, of the mournful predictions which Jesus had made in the supper-room, they had made inquiries of some Pharisees of their acquaintance, and had not been able to hear that any conspiracy was on foot for the time against our Lord. Being utterly ignorant of the treason of Judas, they assured Mary that the danger could not yet be very great, and that the enemies of Jesus would not make any attempts upon his person, at least until the festival was over. Mary told them how restless and disturbed in mind Judas had latterly appeared, and how abruptly he had left the supper-room. She felt no doubt of his having gone to betray our Lord, for she had often warned him that he was a son of perdition. The holy women then returned to the house of Mary, the mother of Mark.

When Jesus, unrelieved of all the weight of his sufferings, returned to the grotto, he fell prostrate, with his face on the ground and his arms extended, and prayed to his Eternal Father; but his soul had to sustain a second interior combat, which lasted three-quarters of an hour. Angels came and showed him, in a series of visions, all the sufferings that he was to endure in order to expiate sin; how great was the beauty of man, the image of God, before the fall, and how that beauty was changed and obliterated when sin entered the world. He beheld how all sins originated in that of Adam, the signification and essence of concupiscence, its terrible effects on the powers of the soul, and likewise the signification and essence of all the sufferings entailed by concupiscence. They showed him the satisfaction which he would have to offer to Divine Justice, and how it would consist of a degree of suffering in his soul and body which would comprehend all the sufferings due to the concupiscence of all mankind, since the debt of the whole human race had to be paid by that humanity which alone was sinless--the humanity of the Son of God. The angels showed him all these things under different forms, and I felt what they were saying, although I heard no voice. No tongue can describe what anguish and what horror overwhelmed the soul of Jesus at the sight of so terrible an expiation--his sufferings were so great, indeed, that a bloody sweat issued forth from all the pores of his sacred body.

Whilst the adorable humanity of Christ was thus crushed to the earth beneath this awful weight of suffering, the angels appeared filled with compassion; there was a pause, and I perceived that they were earnestly desiring to console him, and praying to that effect before the throne of God. For one instant there appeared to be, as it were, a struggle between the mercy and justice of God and that love which was sacrificing itself. I was permitted to see an image of God, not, as before, seated on a throne, but under a luminous form. I beheld the divine nature of the Son in the Person of the Father, and, as it were, withdrawn into his bosom; the Person of the Holy Ghost proceeded from the Father and the Son, it was, so to speak, between them, and yet the whole formed only one God--but these things are indescribable.

All this was more an inward perception than a vision under distinct forms, and it appeared to me that the Divine Will of our Lord withdrew in some sort into the Eternal Father, in order to permit all those sufferings which his human will besought his Father to spare him, to weigh upon his humanity alone. I saw this at the time when the angels, filled with compassion, were desiring to console Jesus, who, in fact, was slightly relieved at that moment. Then all disappeared, and the angels retired from our Lord, whose soul was about to sustain fresh assaults.

When our Redeemer, on Mount Olivet, was pleased to experience and overcome that violent repugnance of human nature to suffering and death which constitutes a portion of all sufferings, the tempter was permitted to do to him what he does to all men who desire to sacrifice themselves in a holy cause. In the first portion of the agony, Satan displayed before the eyes of our Lord the enormity of that debt of sin which he was going to pay, and was even bold and malicious enough to seek faults in the very works of our Saviour himself. In the second agony, Jesus beheld, to its fullest extent and in all its bitterness, the expiatory suffering which would be required to satisfy Divine Justice. This was displayed to him by angels; for it belongs not to Satan to show that expiation is possible, and the father of lies and despair never exhibits the works of Divine Mercy before men. Jesus having victoriously resisted all these assaults by his entire and absolute submission to the will of his Heavenly Father, a succession of new and terrifying visions were presented before his eyes, and that feeling of doubt and anxiety which a man on the point of making some great sacrifice always experiences, arose in the soul of our Lord, as he asked himself the tremendous question: And what good will result from this sacrifice?' Then a most awful picture of the future was displayed before his eyes and overwhelmed his tender heart with anguish.

When God had created the first Adam, he cast a deep sleep upon him, opened his side, and took one of his ribs, of which he made Eve, his wife and the mother of all the living. Then he brought her to Adam, who exclaimed: This now is bone of my bones, and flesh of my flesh. . . . Wherefore a man shall leave father and mother, and shall cleave to his wife, and they shall be two in one flesh.' That was the marriage of which it is written: This is a great Sacrament, I speak in Christ and in the Church.' Jesus Christ, the second Adam, was pleased also to let sleep come upon him--the sleep of death on the cross, and he was also pleased to let his side be opened, in order that the second Eve, his virgin Spouse, the Church, the mother of all the living, might be formed from it, It was his will to give her the blood of redemption, the water of purification, and his spirit--the three which render testimony on earth--and to bestow upon her also the holy Sacraments, in order that she might be pure, holy, and undefiled; he was to be her head, and we were to be her members, under submission to the head, the bone of his bones, and the flesh of his flesh. In taking human nature, that he might suffer death for us, he had also left his Eternal Father, to cleave to his Spouse, the Church, and he became one flesh with her, by feeding her with the Adorable Sacrament of the Altar, in which he unites himself unceasingly with us. He has been pleased to remain on earth with his Church, until we shall all be united together by him within her fold, and he has said: The gates of hell shall never prevail against her.' To satisfy his unspeakable love for sinners, our Lord had become man and a brother of these same sinners, that so he might take upon himself the punishment due to all their crimes. He had contemplated with deep sorrow the greatness of this debt and the unspeakable sufferings by which it was to be acquitted. Yet he had most joyfully given himself up to the will of his Heavenly Father as a victim of expiation. Now, however, he beheld all the future sufferings, combats, and wounds of his heavenly Spouse; in one word, he beheld the ingratitude of men.

The soul of Jesus beheld all the future sufferings of his Apostles, disciples, and friends; after which he saw the primitive Church, numbering but few souls in her fold at first, and then in proportion as her numbers increased, disturbed by heresies and schisms breaking out among her children, who repeated the sin of Adam by pride and disobedience. He saw the tepidity, malice, and corruption of an infinite number of Christians, the lies and deceptions of proud teachers, all the sacrileges of wicked priests, the fatal consequences of each sin, and the abomination of desolation in the kingdom of God, in the sanctuary of those ungrateful human beings whom he was about to redeem with his blood at the cost of unspeakable sufferings.

The scandals of all ages, down to the present day and even to the end of the world--every species of error, deception, mad fanaticism, obstinacy, and malice--were displayed before his eyes, and he beheld, as it were floating before him, all the apostates, heresiarchs, and pretended reformers, who deceive men by an appearance of sanctity. The corrupters and the corrupted of all ages outraged and tormented him for not having been crucified after their fashion, or for not having suffered precisely as they settled or imagined he should have done. They vied with each other in tearing the seamless robe of his Church; many ill-treated, insulted, and denied him, and many turned contemptuously away, shaking their heads at him, avoiding his compassionate embrace, and hurrying on to the abyss where they were finally swallowed up. He saw countless numbers of other men who did not dare openly to deny him, but who passed on in disgust at the sight of the wounds of his Church, as the Levite passed by the poor man who had fallen among robbers. Like unto cowardly and faithless children, who desert their mother in the middle of the night, at the sight of the thieves and robbers to whom their negligence or their malice has opened the door, they fled from his wounded Spouse. He beheld all these men, sometimes separated from the True Vine, and taking their rest amid the wild fruit trees, sometimes like lost sheep, left to the mercy of the wolves, led by base hirelings into bad pasturages, and refusing to enter the fold of the Good Shepherd who gave his life for his sheep. They were wandering homeless in the desert in the midst of the sand blown about by the wind, and were obstinately determined not to see his City placed upon a hill, which could not be hidden, the House of his Spouse, his Church built upon a rock, and with which he had promised to remain to the end of ages. They built upon the sand wretched tenements, which they were continually pulling down and rebuilding, but in which there was neither altar nor sacrifice; they had weathercocks on their roofs, and their doctrines changed with the wind, consequently they were for ever in opposition one with the other. They never could come to a mutual understanding, and were for ever unsettled, often destroying their own dwellings and hurling the fragments against the Corner-Stone of the Church, which always remained unshaken.

As there was nothing but darkness in the dwellings of these men, many among them, instead of directing their steps towards the Candle placed on the Candlestick in the House of the Spouse of Christ, wandered with closed eyes around the gardens of the Church, sustaining life only by inhaling the sweet odours which were diffused from them far and near, stretching forth their hands towards shadowy idols, and following wandering stars which led them to wells where there was no water. Even when on the very brink of the precipice, they refused to listen to the voice of the Spouse calling them, and, though dying with hunger, derided, insulted, and mocked at those servants and messengers who were sent to invite them to the Nuptial Feast. They obstinately refused to enter the garden, because they feared the thorns of the hedge, although they had neither wheat with which to satisfy their hunger nor wine to quench their thirst, but were simply intoxicated with pride and self-esteem, and being blinded by their own false lights, persisted in asserting that the Church of the Word made flesh was invisible. Jesus beheld them all, he wept over them, and was pleased to suffer for all those who do not see him and who will not carry their crosses after him in his City built upon a hill--his Church founded upon a rock, to which he has given himself in the Holy Eucharist, and against which the gates of Hell will never prevail.

Bearing a prominent place in these mournful visions which were beheld by the soul of Jesus, I saw Satan, who dragged away and strangled a multitude of men redeemed by the blood of Christ and sanctified by the unction of his Sacrament. Our Divine Saviour beheld with bitterest anguish the ingratitude and corruption of the Christians of the first and of all succeeding ages, even to the end of the world, and during the whole of this time the voice of the tempter was incessantly repeating: Canst thou resolve to suffer for such ungrateful reprobates?' while the various apparitions succeeded each other with intense rapidity, and so violently weighed down and crushed the soul of Jesus, that his sacred humanity was overwhelmed with unspeakable anguish. Jesus--the Anointed of the Lord--the Son of Man--struggled and writhed as he fell on his knees, with clasped hands, as it were annihilated beneath the weight of his suffering. So violent was the struggle which then took place between his human will and his repugnance to suffer so much for such an ungrateful race, that from every pore of his sacred body there burst forth large drops of blood, which fell trickling on to the ground. In his bitter agony, he looked around, as though seeking help, and appeared to take Heaven, earth, and the stars of the firmament to witness of his sufferings.

Jesus, in his anguish of spirit, raised his voice, and gave utterance to several cries of pain. The three Apostles awoke, listened, and were desirous of approaching him, but Peter detained James and John, saying: Stay you here; I will join him.' Then I saw Peter hastily run forward and enter the grotto. Master,' he exclaimed, what has befallen thee?' But at the sight of Jesus, thus bathed in his own blood, and sinking to the ground beneath the weight of mortal fear and anguish, he drew back, and paused for a moment, overcome with terror. Jesus made him no answer, and appeared unconscious of his presence. Peter returned to the other two, and told them that the Lord had not answered him except by groans and sighs. They became more and more sorrowful after this, covered their heads, and sat down to weep and pray.

I then returned to my Heavenly Spouse in his most bitter agony. The frightful visions of the future ingratitude of the men whose debt to Divine Justice he was taking upon himself, continued to become more and more vivid and tremendous. Several times I heard him exclaim: O my Father, can I possibly suffer for so ungrateful a race? O my Father, if this chalice may not pass from me, but I must drink it, thy will be done!'

Amid all these apparitions, Satan held a conspicuous place, under various forms, which represented different species of sins. Sometimes he appeared under the form of a gigantic black figure, sometimes under those of a tiger, a fox, a wolf, a dragon, or a serpent. Not, however, that he really took any of these shapes, but merely some one of their characteristics, joined with other hideous forms. None of these frightful apparitions entirely resembled any creature, but were symbols of abomination, discord, contradiction, and sin--in one word, were demoniacal to the fullest extent. These diabolical figures urged on, dragged, and tore to pieces, before the very eyes of Jesus, countless numbers of those men for whose redemption he was entering upon the painful way of the Cross. At first I but seldom saw the serpent; soon, however, it made its appearance, with a crown upon its head. This odious reptile was of gigantic size, apparently possessed of unbounded strength, and led forward countless legions of the enemies of Jesus in every age and of every nation. Being armed with all kinds of destructive weapons, they sometimes tore one another in pieces, and then renewed their attacks upon our Saviour with redoubled rage. It was indeed an awful eight; for they heaped upon him the most fearful outrages, cursing, striking, wounding, and tearing him in pieces. Their weapons, swords, and spears flew about in the air, crossing and recrossing continually in all directions, like the flails of threshers in an immense barn; and the rage of each of these fiends seemed exclusively directed against Jesus--that grain of heavenly wheat descended to the earth to die there, in order to feed men eternally with the Bread of Life.

Thus exposed to the fury of these hellish bands, some of which appeared to me wholly composed of blind men, Jesus was as much wounded and bruised as if their blows had been real. I saw him stagger from side to side, sometimes raising himself up, and sometimes falling again, while the serpent, in the midst of the crowds whom it was unceasingly leading forward against Jesus, struck the ground with its tail, and tore to pieces or swallowed all whom it thus knocked to the ground It was made known to me that these apparitions were all those persons who in divers ways insult and outrage Jesus, really and truly present in the Holy Sacrament. I recognised among them all those who in any way profane the Blessed Eucharist. I beheld with horror all the outrages thus offered to our Lord, whether by neglect, irreverence, and omission of what was due to him; by open contempt, abuse, and the most awful sacrileges; by the worship of worldly idols; by spiritual darkness and false knowledge; or, finally, by error, incredulity, fanaticism, hatred, and open persecution. Among these men I saw many who were blind, paralysed, deaf, and dumb, and even children;--blind men who would not see the truth; paralytic men who would not advance, according to its directions, on the road leading to eternal life; deaf men who refused to listen to its warnings and threats; dumb men who would never use their voices in its defence; and, finally, children who were led astray by following parents and teachers filled with the love of the world and forgetfulness of God, who were fed on earthly luxuries, drunk with false wisdom, and loathing all that pertained to religion. Among the latter, the sight of whom grieved me especially, because Jesus so loved children, I saw many irreverent, ill-behaved acolytes, who did not honour our Lord in the holy ceremonies in which they took a part. I beheld with terror that many priests, some of whom even fancied themselves full of faith and piety, also outraged Jesus in the Adorable Sacrament. I saw many who believed and taught the doctrine of the Real Presence, but did not sufficiently take it to heart, for they forgot and neglected the palace, throne, and seat of the Living God; that is to say, the church, the altar, the tabernacle, the chalice, the monstrance, the vases and ornaments; in one word, all that is used in his worship, or to adorn his house.

Entire neglect reigned everywhere, all things were left to moulder away in dust and filth, and the worship of God was, if not inwardly profaned, at least outwardly dishonoured. Nor did this arise from real poverty, but from indifference, sloth, preoccupation of mind about vain earthly concerns, and often also from egotism and spiritual death; for I saw neglect of this kind in churches the pastors and congregations of which were rich, or at least tolerably well off. I saw many others in which worldly, tasteless, unsuitable ornaments had replaced the magnificent adornments of a more pious age.

I saw that often the poorest of men were better lodged in their cottages than the Master of heaven and earth in his churches. Ah, how deeply did the inhospitality of men grieve Jesus, who had given himself to them to be their Food! Truly, there is no need to be rich in order to receive him who rewards a hundredfold the glass of cold water given to the thirsty; but how shameful is not our conduct when in giving drink to the Divine Lord, who thirsts for our souls, we give him corrupted water in a filthy glass! In consequence of all this neglect, I saw the weak scandalised, the Adorable Sacrament profaned, the churches deserted, and the priests despised. This state of impurity and negligence extended even to the souls of the faithful, who left the tabernacle of their hearts unprepared and uncleansed when Jesus was about to enter them, exactly the same as they left his tabernacle on the altar.

Were I to speak for an entire year, I could never detail all the insults offered to Jesus in the Adorable Sacrament which were made known to me in this way. I saw their authors assault Jesus in bands, and strike him with different arms, corresponding to their various offences. I saw irreverent Christians of all ages, careless or sacrilegious priests, crowds of tepid and unworthy communicants, wicked soldiers profaning the sacred vessels, and servants of the devil making use of the Holy Eucharist in the frightful mysteries of hellish worship. Among these bands I saw a great number of theologians, who had been drawn into heresy by their sins, attacking Jesus in the Holy Sacrament of his Church and snatching out of his Heart, by their seductive words and promises, a number of souls for whom ha had shed his blood. Ah! it was indeed an awful sight, for I saw the Church as the body of Christ; and all these bands of men, who were separating themselves from the Church, mangled and tore off whole pieces of his living flesh. Alas! he looked at them in the most touching manner, and lamented that they should thus cause their own eternal loss. He had given his own divine Self to us for our Food in the Holy Sacrament, in order to unite in one body--that of the Church, his Spouse--men who were to an infinite extent divided and separated from each other; and now he beheld himself torn and rent in twain in that very body; for his principal work of love, the Holy Communion, in which men should have been made wholly one, was become, by the malice of false teachers, the subject of separation. I beheld whole nations thus snatched out of his bosom, and deprived of any participation in the treasure of graces left to the Church. Finally, I saw all who were separated from the Church plunged into the depths of infidelity, superstition, heresy, and false worldly philosophy; and they gave vent to their fierce rage by joining together in large bodies to attack the Church, being urged on by the serpent which was disporting itself in the midst of them. Alas! it was as though Jesus himself had been torn in a thousand pieces!

So great was my horror and terror, that my Heavenly Spouse appeared to me, and mercifully placed his hand upon my heart, saying: No one has yet seen all these things, and thy heart would burst with sorrow if I did not give thee strength.'

I saw the blood flowing in large drops down the pale face of our Saviour, his hair matted together, and his beard bloody and entangled. After the vision which I have last described, he fled, so to speak, out of the cave, and returned to his disciples. But he tottered as he walked; his appearance was that of a man covered with wounds and bending beneath a heavy burden, and he stumbled at every step.

When he came up to the three Apostles, they were not lying down asleep as they had been the first time, but their heads were covered, and they had sunk down on their knees, in an attitude often assumed by the people of that country when in sorrow or desiring to pray. They had fallen asleep, overpowered by grief and fatigue. Jesus, trembling and groaning, drew nigh to them, and they awoke.

But when, by the light of the moon, they saw him standing before them, his face pale and bloody, and his hair in disorder, their weary eyes did not at the first moment recognise him, for he was indescribably changed. He clasped his hands together, upon which they arose and lovingly supported him in their arms, and he told them in sorrowful accents that the next day he should be put to death,--that in one hour's time he should be seized, led before a tribunal, maltreated, outraged, scourged, and finally put to a most cruel death. He besought them to console his Mother, and also Magdalen. They made no reply, for they knew not what to say, so greatly had his appearance and language alarmed them, and they even thought his mind must be wandering. When he desired to return to the grotto, he had not strength to walk. I saw John and James lead him back, and return when he had entered the grotto. It was then about a quarter-past eleven.

During this agony of Jesus, I saw the Blessed Virgin also overwhelmed with sorrow and anguish of soul, in the house of Mary, the mother of Mark. She was with Magdalen and Mary in the garden belonging to the house, and almost prostrate from grief, with her whole body bowed down as she knelt. She fainted several times, for she beheld in spirit different portions of the agony of Jesus. She had sent some messengers to make inquiries concerning him, but her deep anxiety would not suffer her to await their return, and she went with Magdalen and Salome as far as the Valley of Josaphat. She walked along with her head veiled, and her arms frequently stretched forth towards Mount Olivet; for she beheld in spirit Jesus bathed in a bloody sweat, and her gestures were as though she wished with her extended hands to wipe the face of her Son. I saw these interior movements of her soul towards Jesus, who thought of her, and turned his eyes in her direction, as if to seek her assistance. I beheld the spiritual communication which they had with each other, under the form of rays passing to and fro between them. Our Divine Lord thought also of Magdalen, was touched by her distress, and therefore recommended his Apostles to console her; for he knew that her love for his adorable Person was greater than that felt for him by any one save his Blessed Mother, and he foresaw that she would suffer much for his sake, and never offend him more.

About this time, the eight Apostles returned to the arbour of Gethsemani, and after talking together for some time, ended by going to sleep. They were wavering, discouraged, and sorely tempted. They had each been seeking for a place of refuge in case of danger, and they anxiously asked one another, What shall we do when they have put him to death? We have left all to follow him; we are poor and the offscouring of the world; we gave ourselves up entirely to his service, and now he is so sorrowful and so dejected himself, that he can afford us no consolation.' The other disciples had at first wandered about in various directions, but then, having heard something concerning the awful prophecies which Jesus had made, they had nearly all retired to Bethphage.

I saw Jesus still praying in the grotto, struggling against the repugnance to suffering which belonged to human nature, and abandoning himself wholly to the will of his Eternal Father. Here the abyss opened before him, and he had a vision of the first part of Limbo. He saw Adam and Eve, the patriarchs, prophets, and just men, the parents of his Mother, and John the Baptist, awaiting his arrival in the lower world with such intense longing, that the sight strengthened and gave fresh courage to his loving heart. His death was to open Heaven to these captives,--his death was to deliver them out of that prison in which they were languishing in eager hope! When Jesus had, with deep emotion, looked upon these saints of antiquity, angels presented to him all the bands of saints of future ages, who, joining their labours to the merits of his Passion, were, through him, to be united to his Heavenly Father. Most beautiful and consoling was this vision, in which he beheld salvation and sanctification flowing forth in ceaseless streams from the fountain of redemption opened by his death.

The apostles, disciples, virgins, and holy women, the martyrs, confessors, hermits, popes, and bishops, and large bands of religious of both sexes--in one word, the entire army of the blessed--appeared before him. All bore on their heads triumphal crowns, and the flowers of their crowns differed in form, in colour, in odour, and in perfection, according to the difference of the sufferings, labours and victories which had procured them eternal glory. Their whole life, and all their actions, merits, and power, as well as all the glory of their triumph, came solely from their union with the merits of Jesus Christ.

The reciprocal influence exercised by these saints upon each other, and the manner in which they all drank from one sole Fountain--the Adorable Sacrament and the Passion of our Lord-formed a most touching and wonderful spectacle. Nothing about them was devoid of deep meaning,--their works, martyrdom, victories, appearance, and dress,--all, though indescribably varied, was confused together in infinite harmony and unity; and this unity in diversity was produced by the rays of one single Sun, by the Passion of the Lord, of the Word made flesh, in whom was life, the light of men, which shined in darkness, and the darkness did not comprehend it.

The army of the future saints passed before the soul of our Lord, which was thus placed between the desiring patriarchs, and the triumphant band of the future blessed, and these two armies joining together, and completing one another, so to speak, surrounded the loving Heart of our Saviour as with a crown of victory. This most affecting and consoling spectacle bestowed a degree of strength and comfort upon the soul of Jesus. Ah! he so loved his brethren and creatures that, to accomplish the redemption of one single soul, he would have accepted with joy all the sufferings to which he was now devoting himself. As these visions referred to the future, they were diffused to a certain height in the air.

But these consoling visions faded away, and the angels displayed before him the scenes of his Passion quite close to the earth, because it was near at hand. I beheld every scene distinctly portrayed, from the kiss of Judas to the last words of Jesus on the cross, and I saw in this single vision all that I see in my meditations on the Passion. The treason of Judas, the flight of the disciples, the insults which were offered our Lord before Annas and Caiphas, Peter's denial, the tribunal of Pilate, Herod's mockery, the scourging and crowning with thorns, the condemnation to death, the carrying of the cross, the linen cloth presented by Veronica, the crucifixion, the insults of the Pharisees, the sorrows of Mary, of Magdalen, and of John, the wound of the lance in his side, after death--in one word, every part of the Passion was shown to him in the minutest detail. He accepted all voluntarily, submitting to everything for the love of man. He saw also and felt the sufferings endured at that moment by his Mother, whose interior union with his agony was so entire that she had fainted in the arms of her two friends.

When the visions of the Passion were concluded, Jesus fell on his face like one at the point of death; the angels disappeared, and the bloody sweat became more copious, so that I saw it had soaked his garment. Entire darkness reigned in the cavern, when I beheld an angel descend to Jesus. This angel was of higher stature than any whom I had before beheld, and his form was also more distinct and more resembling that of a man. He was clothed like a priest in a long floating garment, and bore before him, in his hands, a small vase, in shape resembling the chalice used at the Last Supper. At the top of this chalice, there was a small oval body, about the size of a bean, and which diffused a reddish light. The angel, without touching the earth with his feet, stretched forth his right hand to Jesus, who arose, when he placed the mysterious food in his mouth, and gave him to drink from the luminous chalice. Then he disappeared.

Jesus having freely accepted the chalice of his sufferings, and received new strength, remained some minutes longer in the grotto, absorbed in calm meditation, and returning thanks to his Heavenly Father. He was still in deep affliction of spirit, but supernaturally comforted to such a degree as to be able to go to his disciples without tottering as he walked, or bending beneath the weight of his sufferings. His countenance was still pale and altered, but his step was firm and determined. He had wiped his face with a linen cloth, and re-arranged his hair, which hung about his shoulders, matted together and damp with blood.

When Jesus came to his disciples, they were lying, as before, against the wall of the terrace, asleep, and with their heads covered. Our Lord told them that then was not the time for sleep, but that they should arise and pray: Behold the, hour is at hand, and the Son of Man shall be betrayed into the hands of sinners,' he said: Arise, let us go, behold he is at hand that will betray me. It were better for him, if that man had not been born.' The Apostles arose in much alarm, and looked round with anxiety. When they had somewhat recovered themselves, Peter said warmly: Lord, I will call the others, that so we may defend thee.' But Jesus pointed out to them at some distance in the valley, on the other side of the Brook of Cedron, a band of armed men, who were advancing with torches, and he said that one of their number had betrayed him. He spoke calmly, exhorted them to console his Mother, and said: Let us go to meet them--I shall deliver myself up without resistance into the hands of my enemies.' He then left the Garden of Olives with the three Apostles, and went to meet the archers on the road which led from that garden to Gethsemani.

When the Blessed Virgin, under the care of Magdalen and Salome, recovered her senses, some disciples, who had seen the soldiers approaching, conducted her back to the house of Mary, the mother of Mark. The archers took a shorter road than that which Jesus followed when he left the supper-room.

The grotto in which Jesus had this day prayed was not the one where he usually prayed on Mount Olivet. He commonly went to a cabin at a greater distance off, where, one day, after having cursed the barren fig-tree, he had prayed in great affliction of spirit, with his arms stretched out, and leaning against a rock.

The traces of his body and hands remained impressed on the stone, and were honoured later, but it was not known on what, occasion the miracle had taken place. I have several times seen similar impressions left upon the stone, either by the Prophets of the Old Testament, or by Jesus, Mary, or some of the Apostles, and I have also seen those made by the body of St. Catherine on Mount Sinai. These impressions do not seem deep, but resemble what would be made upon a thick piece of dough, if a person leaned his hand upon it.


[9] On the 11th of December 1812, in her visions of the public life of Jesus, she saw our Lord permit the devils whom he had expelled from the men of Gergesa to enter into a herd of swine. She also saw, on this particular occasion, that the possessed men first overturned a large vat filled with some fermented liquid.

[Stone]

CHAPTER II

Judas and his Band

JUDAS had not expected that his treason would have produced such fatal results. He had been anxious to obtain the promised reward, and to please the Pharisees by delivering up Jesus into their hands, but he had never calculated on things going so far, or thought that the enemies of his Master would actually bring him to judgment and crucify him; his mind was engrossed with the love of gain alone, and some astute Pharisees and Sadducees, with whom he had established an intercourse, had constantly urged him on to treason by flattering him. He was sick of the fatiguing, wandering, and persecuted life which the Apostles led. For several months past he had continually stolen from the alms which were consigned to his care, and his avarice, grudging the expenses incurred by Magdalen when she poured the precious ointment on the feet of our Lord, incited him to the commission of the greatest of crimes. He had always hoped that Jesus would establish a temporal kingdom, and bestow upon him some brilliant and lucrative post in it, but finding himself disappointed, he turned his thoughts to amassing a fortune. He saw that sufferings and persecutions were on the increase for our Lord and his followers, and he sought to make friends with the powerful enemies of our Saviour before the time of danger, for he saw that Jesus did not become a king, whereas the actual dignity and power of the High Priest, and of all who were attached to his service, made a very strong impression upon his mind.

He began to enter by degrees into a close connection with their agents, who were constantly flattering him, and assuring him in strong terms that, in any case, an end would speedily be put to the career of our Divine Lord. He listened more and more eagerly to the criminal suggestions of his corrupt heart, and he had done nothing during the last few days but go backwards and forwards in order to induce the chief priests to come to some agreement. But they were unwilling to act at once, and treated him with contempt. They said that sufficient time would not intervene before the festival day, and that there would be a tumult among the people. The Sanhedrin alone listened to his proposals with some degree of attention. After Judas had sacrilegiously received the Blessed Sacrament, Satan took entire possession of him, and he went off at once to complete his crime. He in the first place sought those persons who had hitherto flattered and entered into agreements with him, and who still received him with pretended friendship. Some others joined the party, and among the number Annas and Caiphas, but the latter treated him with considerable pride and scorn. All these enemies of Christ were extremely undecided and far from feeling any confidence of success, because they mistrusted Judas.

I saw the empire of Hell divided against itself; Satan desired the crime of the Jews, and earnestly longed for the death of Jesus, the Converter of souls, the holy Teacher, the Just Man, who was so abhorrent to him; but at the same time he felt an extraordinary interior fear of the death of the innocent Victim, who would not conceal himself from his persecutors. I saw him then, on the one hand, stimulate the hatred and fury of the enemies of Jesus, and on the other, insinuate to some of their number that Judas was a wicked, despicable character, and that the sentence could not be pronounced before the festival, or a sufficient number of witnesses against Jesus be gathered together.

Every one proposed something different, and some questioned Judas, saying: Shall we be able to take him? Has he not armed men with him?' And the traitor replied: No, he is alone with eleven disciples; he is greatly depressed, and the eleven are timid men.' He told them that now or never was the time to get possession of the person of Jesus, that later he might no longer have it in his power to give our Lord up into their hands, and that perhaps he should never return to him again, because for several days past it had been very clear that the other disciples and Jesus himself suspected and would certainly kill him if he returned to them. He told them likewise that if they did not at once seize the person of Jesus, he would make his escape, and return with an army of his partisans, to have himself proclaimed king. These threats of Judas produced some effect, his proposals were acceded to, and he received the price of his treason-thirty pieces of silver. These pieces were oblong, with holes in their sides, strung together by means of rings in a kind of chain, and bearing certain impressions.

Judas could not help being conscious that they regarded him with contempt and distrust, for their language and gestures betrayed their feelings, and pride suggested to him to give back the money as an offering for the Temple, in order to make them suppose his intentions to have been just and disinterested. But they rejected his proposal, because the price of blood could not be offered in the Temple. Judas saw how much they despised him, and his rage was excessive. He had not expected to reap the bitter fruits of his treason even before it was accomplished, but he had gone so far with these men that he was in their power, and escape was no longer possible. They watched him carefully, and would not let him leave their presence, until he had shown them exactly what steps were to be taken in order to secure the person of Jesus. Three Pharisees accompanied him when he went down into a room where the soldiers of the Temple (some only of whom were Jews, and the rest of various nations) were assembled. When everything was settled, and the necessary number of soldiers gathered together, Judas hastened first to the supper-room, accompanied by a servant of the Pharisees, for the purpose of ascertaining whether Jesus had left, as they would have seized his person there without difficulty, if once they had secured the doors. He agreed to send them a messenger with the required information.

A short time before when Judas had received the price of his treason, a Pharisee had gone out, and sent seven slaves to fetch wood with which to prepare the Cross for our Saviour, in case he should be judged, because the next day there would not be sufficient time on account of the commencement of the Paschal festivity. They procured this wood from a spot about three-quarters of a mile distant, near a high wall, where there was a great quantity of other wood belonging to the Temple, and dragged it to a square situated behind the tribunal of Caiphas. The principal piece of the Cross came from a tree formerly growing in the Valley of Josaphat, near the torrent of Cedron, and which, having fallen across the stream, had been used as a sort of bridge. When Nehemias hid the sacred fire and the holy vessels in the pool of Bethsaida, it had been thrown over the spot, together with other pieces of wood,--then later taken away, and left on one side. The Cross was prepared in a very peculiar manner, either with the object of deriding the royalty of Jesus, or from what men might term chance. It was composed of five pieces of wood, exclusive of the inscription. I saw many other things concerning the Cross, and the meaning of different circumstances was also made known to me, but I have forgotten all that.

Judas returned, and said that Jesus was no longer in the supper-room, but that he must certainly be on Mount Olivet, in the spot where he was accustomed to pray. He requested that only a small number of men might be sent with him, lest the disciples who were on the watch should perceive anything and raise a sedition. Three hundred men were to be stationed at the gates and in the streets of Ophel, a part of the town situated to the south of the Temple, and along the valley of Millo as far as the house of Annas, on the top of Mount Sion, in order to be ready to send reinforcements if necessary, for, he said, all the people of the lower class of Ophel were partisans of Jesus. The traitor likewise bade them be careful, lest he should escape them--since he, by mysterious means, had so often hidden himself in the mountain, and made himself suddenly invisible to those around. He recommended them, besides, to fasten him with a chain, and make use of certain magical forms to prevent his breaking it. The Jews listened to all these pieces of advice with scornful indifference, and replied, If we once have him in our hands, we will take care not to let him go.'

Judas next began to make his arrangements with those who were to accompany him. He wished to enter the garden before them, and embrace and salute Jesus as if he were returning to him as his friend and disciple, and then for the soldiers to run forward and seize the person of Jesus. He was anxious that it should be thought they had come there by chance, that so, when they had made their appearance, he might run away like the other disciples and be no more heard of. He likewise thought that, perhaps, a tumult would ensue, that the Apostles might defend themselves, and Jesus pass through the midst of his enemies, as he had so often done before. He dwelt upon these thoughts especially, when his pride was hurt by the disdainful manner of the Jews in his regard; but he did not repent, for he had wholly given himself up to Satan. It was his desire also that the soldiers following him should not carry chains and cords, and his accomplices pretended to accede to all his wishes, although in reality they acted with him as with a traitor who was not to be trusted, but to be cast off as Soon as he had done what was wanted. The soldiers received orders to keep close to Judas, watch him carefully, and not let him escape until Jesus was seized, for he had received his reward, and it was feared that he might ran off with the money, and Jesus not be taken after all, or another be taken in his place. The band of men chosen to accompany Judas was composed of twenty soldiers, selected from the temple guard and from others of the military who were under the orders of Annas and Caiphas. They were dressed very much like the Roman soldiers, had morions like them, and wore hanging straps round their thighs, but their beards were long, whereas the Roman soldiers at Jerusalem had whiskers only, and shaved their chins and upper lips. They all had swords, some of them being also armed with spears, and they carried sticks with lanterns and torches; but when they set off they only lighted one. It had at first been intended that Judas should be accompanied by a more numerous escort, but he drew their attention to the fact that so large a number of men would be too easily seen, because Mount Olivet commanded a view of the whole valley. Most of the soldiers remained, therefore, at Ophel, and sentinels were stationed on all sides to put down any attempt which might be made to release Jesus. Judas set off with the twenty soldiers, but he was followed at some distance by four archers, who were only common bailiff, carrying cords and chains, and after them came the six agents with whom Judas had been in communication for some time. One of these was a priest and a confidant of Annas, a second was devoted to Caiphas, the third and fourth were Pharisees, and the other two Sadduceans and Herodians. These six men were courtiers of Annas and Caiphas, acting in the capacity of spies, and most bitter enemies of Jesus.

The soldiers remained on friendly terms with Judas until they reached the spot where the road divides the Garden of Olives from the Garden of Gethsemani, but there they refused to allow him to advance alone, and entirely changed their manner, treating him with much insolence and harshness.

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CHAPTER III

Jesus is arrested

JESUS was standing with his three Apostles on the road between Gethsemani, and the Garden of Olives, when Judas and the band who accompanied him made their appearance. A warm dispute arose between Judas and the soldiers, because he wished to approach first and speak to Jesus quietly as if nothing was the matter, and then for them to come up and seize our Saviour, thus letting him suppose that he had no connection with the affair. But the men answered rudely, Not so, friend, thou shalt not escape from our hands until we have the Galilean safely bound,' and seeing the eight Apostles who hastened to rejoin Jesus when they heard the dispute which was going on, they (notwithstanding the opposition of Judas) called up four archers, whom they had left at a little distance, to assist. When by the light of the moon Jesus and the three Apostles first saw the band of armed men, Peter wished to repel them by force of arms, and said: Lord, the other eight are close at hand, let us attack the archers,' but Jesus bade him hold his peace, and then turned and walked back a few steps. At this moment four disciples came out of the garden, and asked what was taking place. Judas was about to reply, but the soldiers interrupted, and would not let him speak. These four disciples were James the Less, Philip, Thomas, and Nathaniel; the last named, who was a son of the aged Simeon, had with a few others joined the eight Apostles at Gethsemani, being perhaps sent by the friends of Jesus to know what was going on, or possibly simply incited by curiosity and anxiety. The other disciples were wandering to and fro, on the look out, and ready to fly at a moment's notice.

Jesus walked up to the soldiers and said in a firm and clear voice, Whom seek ye?' The leaders answered, Jesus of Nazareth.' Jesus said to them, I am he.' Scarcely had he pronounced these words than they all fell to the ground as if struck with apoplexy. Judas, who stood by them, was much alarmed, and as he appeared desirous of approaching, Jesus held out his hand and said: Friend, whereto art thou come?' Judas stammered forth something about business which had brought him. Jesus answered in few words, the sense of which was: It were better for thee that thou hadst never been born;' however, I cannot remember the words exactly. In the mean time, the soldiers had risen, and again approached Jesus, but they waited for the sign of the kiss, with which Judas had promised to salute his Master that they might recognise him. Peter and the other disciples surrounded Judas, and reviled him in unmeasured terms, calling him thief and traitor; he tried to mollify their wrath by all kinds of lies, but his efforts were vain, for the soldiers came up and offered to defend him, which proceeding manifested the truth at once.

Jesus again asked, Whom seek ye?' They replied: Jesus of Nazareth.' Jesus made answer, I have told you that I am he,' if therefore you seek me, let these go their way.' At these words the soldiers fell for the second time to the ground, in convulsions similar to those of epilepsy, and the Apostles again surrounded Judas and expressed their indignation at his shameful treachery. Jesus said to the soldiers, Arise,' and they arose, but at first quite speechless from terror. They then told Judas to give them the signal agreed upon instantly, as their orders were to seize upon no one but him whom Judas kissed. Judas therefore approached Jesus, and gave him a kiss, saying, Hail Rabbi.' Jesus replied, What, Judas, dost thou betray the Son of Man with a kiss?' The soldiers immediately surrounded Jesus, and the archers laid hands upon him. Judas wished to fly, but the Apostles would not allow it; they rushed at the soldiers and cried out, Master, shall we strike with the sword?' Peter, who was more impetuous than the rest, seized the sword, and struck Malchus, the servant of the high priest, who wished to drive away the Apostles, and cut off his right ear; Malchus fell to the ground, and a great tumult ensued.

The archers had seized upon Jesus, and wished to bind him; while Malchus and the rest of the soldiers stood around. When Peter struck the former, the rest were occupied in repulsing those among the disciples who approached too near, and in pursuing those who ran away. Four disciples made their appearance in the distance, and looked fearfully at the scene before them; but the soldiers were still too much alarmed at their late fall to trouble themselves much about them, and besides they did not wish to leave our Saviour without a certain number of men to guard him. Judas fled as soon as he had given the traitorous kiss, but was met by some of the disciples, who overwhelmed him with reproaches. Six Pharisees, however, came to his rescue, and he escaped whilst the archers were busily occupied in pinioning Jesus.

When Peter struck Malchus, Jesus said to him, Put up again thy sword into its place; for all that take the sword shall perish with the sword. Thinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of angels? How then shall the Scriptures be fulfilled, that so it must be done?' Then he said, Let me cure this man;' and approaching Malchus, he touched his ear, prayed, and it was healed. The soldiers who were standing near, as well as the archers and the six Pharisees, far from being moved by this miracle, continued to insult our Lord, and said to the bystanders, It is a trick of the devil, the powers of witchcraft made the ear appear to be cut off, and now the s a power gives it the appearance of being healed.'

Then Jesus again addressed them, You are come out as it were to a robber, with swords and clubs, to apprehend me. I sat daily with you teaching in the Temple, and you laid not hands upon me, but this is your hour and the power of darkness.' The Pharisees ordered him to be bound still more strongly, and made answer in a contemptuous tone, Ah! thou couldst not overthrow us by thy witchcraft.' Jesus replied, but I do not remember his words, and all the disciples fled. The four archers and the six Pharisees did not fall to the ground at the words of Jesus, because, as was afterwards revealed to me, they as well as Judas, who likewise did not fall, were entirely in the power of Satan, whereas all those who fell and rose again were afterwards converted, and became Christians; they had only surrounded Jesus, and not laid hands upon him. Malchus was instantly converted by the cure wrought upon him, and during the time of the Passion his employment was to carry messages backwards and forwards to Mary and the other friends of our Lord.

The archers, who now proceeded to pinion Jesus with the greatest brutality, were pagans of the lowest extraction, short, stout, and active, with sandy complexions, resembling those of Egyptian slaves, and bare legs, arms, and neck.

They tied his hands as tightly as possible with hard new cords, fastening the right-hand wrist under the left elbow, and the left-hand wrist under the right elbow. They encircled his waist with a species of belt studded with iron points, and bound his hands to it with osier bands, while on his neck they put a collar covered with iron points, and to this collar were appended two leathern straps, which were crossed over his chest like a stole and fastened to the belt. They then fastened four ropes to different parts of the belt, and by means of these ropes dragged our Blessed Lord from side to side in the most cruel manner. The ropes were new; I think they were purchased when the Pharisees first determined to arrest Jesus. The Pharisees lighted fresh torches, and the procession started. Ten soldiers walked in front, the archers who held the ropes and dragged Jesus along, followed, and the Pharisees and ten other soldiers brought up the rear. The disciples wandered about at a distance, and wept and moaned as if beside themselves from grief. John alone followed, and walked at no great distance from the soldiers, until the Pharisees, seeing him, ordered the guards to arrest him. They endeavoured to obey, but he ran away, leaving in their hands a cloth with which he was covered, and of which they had taken hold when they endeavoured to seize him. He had slipped off his coat, that he might escape more easily from the hands of his enemies, and kept nothing on but a short under garment without sleeves, and the long band which the Jews usually wore, and which was wrapped round his neck, head, and arms. The archers behaved in the most cruel manner to Jesus as they led him along; this they did to curry favour with the six Pharisees, who they well knew perfectly hated and detested our Lord. They led him along the roughest road they could select, over the sharpest stones, and through the thickest mire; they pulled the cords as tightly as possible; they struck him with knotted cords, as a butcher would strike the beast he is about to slaughter; and they accompanied this cruel treatment with such ignoble and indecent insults that I cannot recount them. The feet of Jesus were bare; he wore, besides the ordinary dress, a seamless woollen garment, and a cloak which was thrown over all. I have forgotten to state that when Jesus was arrested, it was done without any order being presented or legal ceremony taking place; he was treated as a person without the pale of the law.

The procession proceeded at a good pace; when they left the road which runs between the Garden of Olives a, that of Gethsemani, they turned to the right, and soon reached a bridge which was thrown over the Torrent of Cedron. When Jesus went to the Garden of Olives with the Apostles, he did not cross this bridge, but went by a private path which ran through the Valley of Josaphat, and led to another bridge more to the south. The bridge over which the soldiers led Jesus was long, being thrown over not only the torrent, which was very large in this part, but likewise over the valley, which extends a considerable distance to the right and to the left, and is much lower than the bed of the river. I saw our Lord fall twice before he reached the bridge, and these falls were caused entirely by the barbarous manner in which the soldiers dragged him; but when they were half over the bridge they gave full vent to their brutal inclinations, and struck Jesus with such violence that they threw him off the bridge into the water, and scornfully recommended him to quench his thirst there. If God had not preserved him, he must have been killed by this fall; he fell first on his knee, and then on his face, but saved himself a little by stretching out his hands, which, although so tightly bound before, were loosened, I know not whether by miracle, or whether the soldiers had out the cords before they threw him into the water. The marks of his feet, his elbows, and. his fingers were miraculously impressed on the rock on which he fell, and these impressions were afterwards shown for the veneration of Christians. These stones were less hard than the unbelieving hearts of the wicked men who surrounded Jesus, and bore witness at this terrible moment to the Divine Power which had touched them.

I had not seen Jesus take anything to quench the thirst which had consumed him ever since his agony in the garden, but he drank when he fell into the Cedron, and I heard him repeat these words from the prophetic Psalm, In his thirst he will drink water from the torrent' (Psalm cviii.).

The archers still held the ends of the ropes with which Jesus was bound, but it would have been difficult to draw him out of the water on that side, on account of a wall which was built on the shore; they turned back and dragged him quite through the Cedron to the shore, and then made him cross the bridge a second time, accompanying their every action with insults, blasphemies, and blows. His long woollen garment, which was quite soaked through, adhered to his legs, impeded every movement, and rendered it almost impossible for him to walk, and when he reached the end of the bridge he fell quite down. They pulled him up again in the most cruel manner, struck him with cords, and fastened the ends of his wet garment to the belt, abusing him at the same time in the most cowardly manner. It was not quite midnight when I saw the four archers inhumanly dragging Jesus over a narrow path, which was choked up with stones, fragments of rock, thistles, and thorns, on the opposite shore of the Cedron. The six brutal Pharisees walked as close to our Lord as they could, struck him constantly with thick pointed sticks, and seeing that his bare and bleeding feet were torn by the stones and briars, exclaimed scornfully: His precursor, John the Baptist, has certainly not prepared a good path for him here;' or, The words of Malachy, "Behold, I send my angel before thy face, to prepare the way before thee," do not exactly apply now.' Every jest uttered by these men incited the archers to greater cruelty.

The enemies of Jesus remarked that several persons made their appearance in the distance; they were only disciples who had assembled when they heard that their Master was arrested, and who were anxious to discover what the end would be; but the sight of them rendered the Pharisees uneasy, lest any attempt should be made to rescue Jesus, and they therefore sent for a reinforcement of soldiers. At a very short distance from an entrance opposite to the south side of the Temple, which leads through a little village called Ophel. to Mount Sion, where the residences of Annas and Caiphas were situated, I saw a band of about fifty soldiers, who carried torches, and appeared ready for anything; the demeanour of these men was outrageous, and they gave loud shouts, both to announce their arrival, and to congratulate their comrades upon the success of the expedition. This caused a slight confusion among the soldiers who were leading Jesus, and Malchus and a few others took advantage of it to depart, and fly towards Mount Olivet.

When the fresh band of soldiers left Ophel, I saw those disciples who had gathered together disperse; some went one way, and some another. The Blessed Virgin and about nine of the holy women, being filled with anxiety, directed their stops towards the Valley of Josaphat, accompanied by Lazarus, John the son of Mark, the son of Veronica, and the son of Simon. The last-named was at Gethsemani with Nathaniel and the eight Apostles, and had fled when the soldiers appeared. He was giving the Blessed Virgin the account of all that had been done, when the fresh band of soldiers joined those who were leading Jesus, and she then heard their tumultuous vociferations, and saw the light of the torches they carried. This sight quite overcame her; she became insensible, and John took her into the house of Mary, the mother of Mark.

The fifty soldiers who were sent to join those who had taken Jesus, were a detachment from a company of three hundred men posted to guard the gates and environs of Ophel; for the traitor Judas had reminded the High Priests that the inhabitants of Ophel (who were principally of the labouring class, and whose chief employment was to bring water and wood to the Temple) were the most attached partisans of Jesus, and might perhaps make some attempts to rescue him. The traitor was aware that Jesus had both consoled, instructed, assisted, and cured the diseases of many of these poor workmen, and that Ophel was the place where he halted during his journey from Bethania to Hebron, when John the Baptist had just been executed. Judas also knew that Jesus had cured many of the masons who were injured by the fall of the Tower of Siloe. The greatest part of the inhabitants of Ophel were converted after the death of our Lord, and joined the first Christian community that was formed after Pentecost, and when the Christians separated from the Jews and erected new dwellings, they placed their huts and tents in the valley which is situated between Mount Olivet and Ophel, and there St. Stephen lived. Ophel was on a hill to the south of the Temple, surrounded by walls, and its inhabitants were very poor. I think it was smaller than Dulmer. [10]

The slumbers of the good inhabitants of Ophel were disturbed by the noise of the soldiers; they came out of their houses and ran to the entrance of the village to ask the cause of the uproar; but the soldiers received them roughly, ordered them to return home, and in reply to their numerous questions, said, We have just arrested Jesus, your false prophet--he who has deceived you so grossly; the High Priests are about to judge him, and he will be crucified.' Cries and lamentations arose on all sides; the poor women and children ran backwards and forwards, weeping and wringing their hands; and calling to mind all the benefits they had received from our Lord, they cast themselves on their knees to implore the protection of Heaven. But the soldiers pushed them on one side, struck them, obliged them to return to their houses, and exclaimed, What farther proof is required? Does not the conduct of these persons show plainly that the Galil?an incites rebellion?'

They were, however, a little cautious in their expressions and demeanour for fear of causing an insurrection in Ophel, and therefore only endeavoured to drive the inhabitants away from those parts of the village which Jesus was obliged to cross.

When the cruel soldiers who led our Lord were near the gates of Ophel he again fell, and appeared unable to proceed a step farther, upon which one among them, being moved to compassion, said to another, You see the poor man is perfectly exhausted, he cannot support himself with the weight of his chains; if we wish to get him to the High Priest alive we must loosen the cords with which his hands are bound, that he may be able to save himself a little when he falls.' The band stopped for a moment, the fetters were loosened, and another kind-hearted soldier brought some water to Jesus from a neighbouring fountain. Jesus thanked him, and spoke of the fountains of living water,' of which those who believed in him should drink; but his words enraged the Pharisees still more, and they overwhelmed him with insults and contumelious language. I saw the heart of the soldier who had caused Jesus to be unbound, as also that of the one who brought him water, suddenly illuminated by grace; they were both converted before the death of Jesus, and immediately joined his disciples.

The procession started again, and reached the gate of Ophel. Here Jesus was again saluted by the cries of grief and sympathy of those who owed him so much gratitude, and the soldiers had considerable difficulty in keeping back the men and women who crowded round from all parts. They clasped their hands, fell on their knees, lamented, and exclaimed, Release this man unto us, release him! Who will assist, who will console us, who will cure our diseases? Release him unto us!' It was indeed heartrending to look upon Jesus; his face was white, disfigured, and wounded, his hair dishevelled, his dress wet and soiled, and his savage and drunken guards were dragging him about and striking him with sticks like a poor dumb animal led to the slaughter. Thus was he conducted through the midst of the afflicted inhabitants of Ophel, and the paralytic whom he had cured, the dumb to whom he had restored speech, and the blind whose eyes he had opened, united, but in vain, in offering supplications for his release.

Many persons from among the lowest and most degraded classes had been sent by Annas, Caiphas, and the other enemies of Jesus, to join the procession, and assist the soldiers both in ill-treating Jesus, and in driving away the inhabitants of Ophel. The village of Ophel was seated upon a hill, and I saw a great deal of timber placed there ready for building. The procession had to proceed down a hill, and then pass through a door made in the wall. On one side of this door stood a large building erected originally by Solomon, and on the other the pool of Bethsaida. After passing this, they followed a westerly direction down a steep street called Millo, at the end of which a turn to the south brought them to the house of Annas. The guards never ceased their cruel treatment of our Divine Saviour, and excused such conduct by saying that the crowds who gathered together in front of the procession compelled them to severity. Jesus fell seven times between Mount Olivet and the house of Annas.

The inhabitants of Ophel were still in a state of consternation and grief, when the sight of the Blessed Virgin, who passed through the village accompanied by the holy women and some other friends on her way from the Valley of Cedron to the house of Mary the mother of Mark, excited them still more, and they made the place re?cho with sobs and lamentations, while they surrounded and almost carried her in their arms. Mary was speechless from grief, and did not open her lips after she reached the house of Mary the mother of Mark, until the arrival of John, who related all he had seen since Jesus left the supper-room; and a little later she was taken to the house of Martha, which was near that of Lazarus. Peter and John, who had followed Jesus at a distance, went in haste to some servants of the High Priest with whom the latter was acquainted, in order to endeavour by their means to obtain admittance into the tribunal where their Master was to be tried. These servants acted as messengers, and had just been ordered to go to the houses of the ancients, and other members of the Council, to summon them to attend the meeting which was convoked. As they were anxious to oblige the Apostles, but foresaw much difficulty in obtaining their admittance into the tribunal, they gave them cloaks similar to those they themselves wore, and made them assist in carrying messages to the members in order that afterwards they might enter the tribunal of Caiphas, and mingle, without being recognised, among the soldiers and false witnesses, as all other persons were to be expelled. As Nicodemus, Joseph of Arimathea, and other well-intentioned persons were members of this Council, the Apostles undertook to let them know what was going to be done in the Council, thus securing the presence of those friends of Jesus whom the Pharisees had purposely omitted to invite. In the mean time Judas wandered up and down the steep and wild precipices at the south of Jerusalem, despair marked on his every feature, and the devil pursuing him to and fro, filling his imagination with still darker visions, and not allowing him a moment's respite.


[10] Dulmen is a small town in Westphalia, where Sister Emmerich lived at this time.

[Stone]

CHAPTER IV

Means employed by the enemies of Jesus for carrying out their designs against him

No sooner was Jesus arrested than Annas and Caiphas were informed, and instantly began to arrange their plans with regard to the course to be pursued. Confusion speedily reigned everywhere--the rooms were lighted up in haste, guards placed at the entrances, and messengers dispatched to different parts of the town to convoke the members of the Council, the Scribes, and all who were to take a part in the trial. Many among them had, however, assembled at the house of Caiphas as soon as the treacherous compact with Judas was completed, and had remained there to await the course of events. The different classes of ancients were likewise assembled, and as the Pharisees, Sadducces, and Herodians were congregated in Jerusalem from all parts of the country for the celebration of the festival, and had long been concerting measures with the Council for the arrest of our Lord, the High Priests now sent for those whom they knew to be the most bitterly opposed to Jesus, and desired them to assemble the witnesses, gather together every possible proof, and bring all before the Council. The proud Sadducces of Nazareth, of Capharnaum, of Thirza, of Gabara, of Jotapata, and of Silo, whom Jesus had so often reproved before the people, were actually dying for revenge. They hastened to all the inns to seek out those persons whom they knew to be enemies of our Lord, and offered them bribes in order to secure their appearance. But, with the exception of a few ridiculous calumnies, which were certain to be disproved as soon as investigated, nothing tangible could be brought forward against Jesus, excepting, indeed, those foolish accusations which he had so often refuted in the synagogue.

The enemies of Jesus hastened, however, to the tribunal of Caiphas, escorted by the Scribes and Pharisees of Jerusalem, and accompanied by many of those merchants whom our Lord drove out of the Temple when they were holding market there; m also by the proud doctors whom he had silenced before all the people, and even by some who could not forgive the humiliation of being convicted of error when he disputed with them in the Temple at the age of twelve. There was likewise a large body of impenitent sinners whom he had refused to cure, relapsed sinners whose diseases had returned, worldly young men whom he would not receive as disciples, avaricious persons whom he had enraged by causing the money which they had been in hopes of possessing to be distributed in alms. Others there were whose friends he had cured, and who had thus been disappointed in their expectation of inheriting property; debauchees whose victims he had converted; and many despicable characters who made their fortunes by flattering and fostering the vices of the great.

All these emissaries of Satan were overflowing with rage against everything holy, and consequently with an indescribable hatred of the Holy of the Holies. They were farther incited by the enemies of our Lord, and therefore assembled in crowds round the palace of Caiphas, to bring forward all their false accusations and to endeavour to cover with infamy that spotless Lamb, who took upon himself the sins of the world, and accepted the burden in order to reconcile man with God.

Whilst all these wicked beings were busily consulting as to what was best to be done, anguish and anxiety filled the hearts of the friends of Jesus, for they were ignorant of the mystery which was about to be accomplished, and they wandered about, sighing, and listening to every different opinion. Each word they uttered gave rise to feelings of suspicion on the part of those whom they addressed, and if they were silent, their silence was set down as wrong. Many well-meaning but weak and undecided characters yielded to temptation, were scandalised, and lost their faith; indeed,. the number of those who persevered was very small indeed. Things were the same then as they oftentimes are now, persons were willing to serve God if they met with no opposition from their fellow creatures, but were ashamed of the Cross if held in contempt by others. The hearts of some were, however, touched by the patience displayed by our Lord in the midst of his sufferings, and they walked away silent and sad.

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The following is adapted from the See the Holy Land website:

The House of Caiphas was converted into a Church, called St. Peter in Gallicantu. 
According to tradition, this was the place of the palace of high priest Caiaphas.
Its name is given after the story of Peter’s triple denial of Christ and the cock crowing twice.

Church of St Peter in Gallicantu

One of the most striking churches in Jerusalem commemorates the apostle Peter’s triple denial of his Master, his immediate repentance and his reconciliation with Christ after the Resurrection.

Built on an almost sheer hillside, the Church of St Peter in Gallicantu stands on the eastern slope of Mount Zion.

On its roof rises a golden rooster atop a black cross — recalling Christ’s prophesy that Peter would deny him three times “before the cock crows”. Galli-cantu means cockcrow in Latin.

Peter’s denial of Christ is recorded in all four Gospels (most succinctly in Matthew 26:69-75). Three of the Gospels also record his bitter tears of remorse.

The scene of Peter’s disgrace was the courtyard of the high priest Caiaphas. The Assumptionist congregation, which built St Peter in Gallicantu over the ruins of a Byzantine basilica, believes it stands on the site of the high priest’s house.

Under the church is a dungeon thought to be the cell where Jesus was detained for the night following his arrest.

The Church of St Peter in Gallicantu is built on four different levels — upper church, middle church, guardroom and dungeon.

Inside, on the right, are two Byzantine-era mosaics. Uncovered during excavation, they were most likely part of the floor of the fifth-century Byzantine church.

The ceiling is a striking feature. It is dominated by a huge cross-shaped window designed in a radiant variety of colours.

Three large mosaics cover the back wall and two side walls. Facing the entrance is a bound Jesus being questioned in the house of Caiaphas; on the right, Jesus and the disciples are shown at the Last Supper; on the left, Peter is depicted in ancient papal dress as the first pope.

Downstairs, in the middle church, icons above the altars depict St Peter’s denial, his repentance and his reconciliation with his Master on the shore of the Sea of Galilee after the Resurrection.

Many of the inscriptions in the church are in French, since the Assumptionists are a French religious order.


Guardroom and prisoner’s cell

The lower levels of the Church of St Peter in Gallicantu contain what are believed to have been a guardroom and a prisoner’s cell, both hewn out of bedrock.

• The guardroom contains wall fixtures to attach prisoners’ chains. Holes in the stone pillars would have been used to fasten a prisoner’s hands and feet when he was flogged. Bowls carved in the floor are believed to have contained salt and vinegar, either to aggravate the pain or to disinfect the wounds.

Jesus, of course, was not flogged by the Jews but by the Romans. But some of his disciples, probably including Peter, were flogged by order of the Jewish council after the Resurrection for teaching in the name of Jesus in the Temple (Acts 5:40).

• The prisoner’s cell offers a sobering insight into where Christ might have spent the night before he was crucified. It has become known as “Christ’s Prison”.

The only access to the bottle-necked cell was through a shaft from above, so the prisoner would have been lowered and raised by means of a rope harness. A mosaic depicting Jesus in such a harness is outside on the south wall of the church.

A small window from the guardroom served as a peephole for a guard standing on a stone block.

Steps that Jesus trod

Beside the Church of St Peter in Gallicantu, excavations have brought to light a stepped street which in ancient times would have descended from Mount Zion to the Kidron Valley.

These stone steps were certainly in use at the time of Christ. On the evening of his arrest, he probably descended them with his disciples on their way from the Last Supper to Gethsemane.

And, even if the House of Caiphas was situated further up Mount Zion than the present church, it would have been by this route that Jesus was brought under guard to the high priest’s house.

The Church of St Peter in Gallicantu illustrates the tumultuous history of religious sites in the Holy Land: A major church built here in 457 was damaged in 529 during the Samaritan Revolt and destroyed in 614 by the Persians. It was rebuilt around 628 and destroyed in 1009 by the mad Caliph Hakim. Rebuilt around 1100 by the Crusaders, it was destroyed in 1219 by the Turks. Then a chapel was built, but it was destroyed around 1300. The present church was completed in 1932.

In Scripture:  Peter denies Jesus: Matthew 26:69-75

Administered by: Augustinians of the Assumption

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CHAPTER V

A Glance at Jerusalem

THE customary prayers and preparations for the celebration of the festival being completed, the greatest part of the inhabitants of the densely-populated city of Jerusalem, as also the strangers congregated there, were plunged in sleep after the fatigues of the day, when, all at once, the arrest of Jesus was announced, and every one was aroused, both his friends and foes, and numbers immediately responded to the summons of the High Priest, and left their dwellings to assemble at his court. In some parts the light of the moon enabled them to grope their way in safety along the dark and gloomy streets, but in other parts they were obliged to make use of torches. Very few of the houses were built with their windows looking on the street, and, generally speaking, their doors were in inner courts, which gave the streets a still more gloomy appearance than is usual. at this hour. The steps of all were directed towards Sion, and an attentive listener might have heard persons stop at the doors of their friends, and knock, in order to awaken them--then hurry on, then again stop to question others, and, finally, set off anew in haste towards Sion. Newsmongers and servants were hurrying forward to ascertain what was going on, in order that they might return and give the account to those who remained at home; and the bolting and barricading of doors might be plainly heard, as many persons were much alarmed and feared an insurrection, while a thousand different propositions were made and opinions given, such as the following:--Lazarus and his sisters will soon know who is this man in whom they have placed such firm reliance. Joanna, Chusa, Susannah, Mary the mother of Mark, and Salome will repent, but too late, the imprudence of their conduct; Seraphia, the wife of Sirach, win be compelled to make an apology to her husband now, for he has so often reproached her with her partiality for the Galilean. The partisans of this fanatical man, this inciter of rebellion, pretended to be filled with compassion for all who looked upon things in a different light from themselves, and now they will not know where to hide their heads. He will find no one now to cast garments and strew olive-branches at his feet. Those hypocrites who pretended to be so much better than other persons will receive their deserts, for they are all implicated with the Galilean. It is a much more serious business an was at first thought. I should like to know how Nicodemus and Joseph of Arimathea will get out of it; the High Priests have mistrusted them for some time; they made common cause with Lazarus: but they are extremely cunning. All will now, however, be brought to light.'

Speeches such as these were uttered by persons who were exasperated, not only against the disciples of Jesus, but likewise with the holy women who had supplied his temporal wants, and had publicly and fearlessly expressed their veneration for his doctrines, and their belief in his Divine mission.

But although many persons spoke of Jesus and his followers in this contemptuous manner, yet there were others who held very different opinions, and of these some were frightened, and others, being overcome with sorrow, sought friends to whom they might unburden their hearts, and before whom they could, without fear, give vent to their feelings; but the number of those sufficiently daring openly to avow their admiration for Jesus was but small.

Nevertheless, it was in parts only of Jerusalem that these disturbances took place--in those parts where the messengers had been sent by the High Priests and the Pharisees, to convoke the members of the Council and to call together the witnesses. It appeared to me that I saw feelings of hatred and fury burst forth in different parts of the city, under the form of flames, which flames traversed the streets, united with others which they met, and proceeded in the direction of Sion, increasing every moment, and at last came to a stop beneath the tribunal of Caiphas, where they remained, forming together a perfect whirlwind of fire.

The Roman soldiers took no part in what was going on; they did not understand the excited feelings of the people, but their sentinels were doubled, their cohorts drawn up, and they kept a strict look out; this, indeed, was customary at the time of the Paschal solemnity, on account of the vast number of strangers who were then assembled together. The Pharisees endeavoured to avoid the neighbourhood of the sentinels, for fear of being questioned by them, and of contracting defilement by answering their questions. The High Priests had sent a message to Pilate intimating their reasons for stationing soldiers round Ophel and Sion; but he mistrusted their intentions, as much ill-feeling existed between the Romans and the Jews. He could not sleep, but walked about during the greatest part of the night, hearkening to the different reports and issuing orders consequent on what he heard; his wife slept, but her sleep was disturbed by frightful dreams, and she groaned and wept alternately.

In no part of Jerusalem did the arrest of Jesus produce more touching demonstrations of grief than among the poor inhabitants of Ophel, the greatest part of whom were day-labourers, and the rest principally employed in menial offices in the service of the Temple. The news came unexpectedly upon them; for some time they doubted the truth of the report, and wavered between hope and fear; but the sight of their Master, their Benefactor, their Consoler, dragged through the streets, torn, bruised, and ill-treated in every imaginable way, filled them with horror; and their grief was still farther increased by beholding his afflicted Mother wandering about from street to street, accompanied by the holy women, and endeavouring to obtain some intelligence concerning her Divine Son. These holy women ware often obliged to hide in corners and under door-ways for fear of being seen by the enemies of Jesus; but even with these precautions they were oftentimes insulted, and taken for women of bad character--their feelings were frequently harrowed by hearing the malignant words and triumphant expressions of the cruel Jews, and seldom, very seldom, did a word of kindness of pity strike their ears. They were completely exhausted before reaching their place of refuge, but they endeavoured to console and support one another, and wrapped thick veils over their heads. When at last seated, they heard a sudden knock at the door, and listened breathlessly--the knock was repeated, but softly, therefore they made certain that it was no enemy, and yet they opened the door cautiously, fearing a stratagem. It was indeed a friend, and they eagerly questioned him, but derived no consolation from his words; therefore, unable to rest quiet any longer, they issued forth and walked about for a time, and then again returned to their place of refuge--still more heartbroken than before.

The majority of the Apostles, overcome with terror, wore wandering about among the valleys which surround Jerusalem, and at times took refuge in the caverns beneath Mount Olivet. They started if they came in contact with one another, Spoke in trembling tones, and separated on the least noise being heard. First they concealed themselves in one cave and then in another, next they endeavoured to return to the town, while some of their number climbed to the top of Mount Olivet and cast anxious glances at the torches, the light of which they could see glimmering at and about Sion; they listened to every distant sound, made a thousand different conjectures, and then returned to the valley, in hopes of getting some certain intelligence.

The streets in the vicinity of Caiphas's tribunal were brightly illuminated with lamps and torches, but, as the crowds gathered around it, the noise and confusion continued to increase. Mingling with these discordant sounds might be heard the bellowing of the beasts which were tethered on the outside of the walls of Jerusalem. and the plaintive bleating of the lambs. There was something most touching in the bleating of these lambs, which were to be sacrificed on the following day in the Temple,--the one Lamb alone who was about to be offered a willing sacrifice opened not his mouth, like a sheep in the hands of the butcher, which resists not, or the lamb which is silent before the shearer; and that Lamb was the Lamb of God-the Lamb without spot--the true Paschal Lamb--Jesus Christ himself.

The sky looked dark, gloomy, and threatening-the moon was red, and covered with livid spots; it appeared as if dreading to reach its full, because its Creator was then to die.

Next I cast a glance outside the town, and, near the south gate, I beheld the traitor, Judas Iscariot, wandering about, alone, and a prey to the tortures of his guilty conscience; he feared even his own shadow, and was followed by many devils, who endeavoured to turn his feelings of remorse into black despair. Thousands of evil spirits were busying themselves in all parts, tempting men first to one sin and then to another. It appeared as if the gates of hell were flung open, and Satan madly striving and exerting his whole energies to increase the heavy load of iniquities which the Lamb without spot had taken upon himself. The angels wavered between joy and grief; they desired ardently to fall prostrate before the throne of God, and to obtain permission to assist Jesus; but at the same time they were filled with astonishment, and could only adore that miracle of Divine justice and mercy which had existed in Heaven for all eternity, and was now about to be accomplished; for the angels believe, like us, in God, the Father Almighty, Creator of Heaven and Earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, who began on this night to suffer under Pontius Pilate, and the next day was to be crucified, to die, and be buried; descend into hell, rise again on the third day, ascend into Heaven, be seated at the right hand of God the Father Almighty, and from thence come to judge the living and the dead; they likewise believe in the Holy Ghost, the Holy Catholic Church, the communion of Saints, the forgiveness of sins, the resurrection of the body, and life everlasting.

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CHAPTER VI

Jesus before Annas

IT was towards midnight when Jesus reached the palace of Annas, and his guards immediately conducted him into a very large hall, where Annas, surrounded by twenty-eight councillors, was seated on a species of platform, raised a little above the level of the floor, and placed opposite to the entrance. The soldiers who first arrested Jesus now dragged him roughly to the foot of the tribunal. The room was quite full, between soldiers, the servants of Annas, a number of the mob who had been admitted, and the false witnesses who afterwards adjourned to Caiphas's hall.

Annas was delighted at the thought of our Lord being brought before him, and was looking out for his arrival with the greatest impatience. The expression of his countenance was most repulsive, as it showed in every lineament not only the infernal joy with which he was filled, but likewise all the cunning and duplicity of his heart. He was the president of a species of tribunal instituted for the purpose of examining persons accused of teaching false doctrines; and if convicted there, they were then taken before the High Priest.

Jesus stood before Annas. He looked exhausted and haggard; his garments were covered with mud, his hands manacled, his head bowed down, and he spoke not a word. Annas was a thin ill-humoured-looking old man, with a scraggy beard. His pride and arrogance were great; and as he seated himself he smiled ironically, pretending that he knew nothing at all, and that he was perfectly astonished at finding that the prisoner, whom he had just been informed was to be brought before him, was no other than Jesus of Nazareth. Is it possible,' said he, is it possible that thou art Jesus of Nazareth? Where are thy disciples, thy numerous followers? Where is thy kingdom? I fear affairs have not turned out as thou didst expect. The authorities, I presume, discovered that it was quite time to put a stop to thy conduct, disrespectful as it was towards God and his priests, and to such violations of the Sabbath. What disciples hast thou now? Where are they all gone? Thou art silent! Speak out, seducer! speak out, thou inciter of rebellion! Didst thou not eat the Paschal lamb in an unlawful manner, at an improper time, and in an improper place? Dost thou not desire to introduce new doctrines? Who gave thee the right of preaching? Where didst thou study? Speak, what are the tenets of thy religion?'

Jesus then raised his weary head, looked at Annas, and said, I have spoken openly to the world; I have always taught in the synagogue, and in the Temple, whither all the Jews resort; and in secret I have spoken nothing. Why askest thou me? Ask them who have heard what I have spoken unto them; behold, they know what things I have said.'

At this answer of Jesus the countenance of Annas flushed with fury and indignation. A base menial who was standing near perceived this, and he immediately struck our Lord on the face with his iron gauntlet, exclaiming at the same moment, Answerest thou the High Priest so?' Jesus was so nearly prostrated by the violence of the blow, that when the guards likewise reviled and struck him, he fell quite down, and blood trickled from his face on to the floor. Laughter, insults, and bitter words resounded through the hall. The archers dragged him roughly up again, and he mildly answered, If I have spoken evil, give testimony of the evil; but if well, why strikest thou me?'

Annas became still more enraged when he saw the calm demeanour of Jesus, and, turning to the witnesses, he desired them to bring forward their accusations. They all began to speak at once:--He has called himself king; he says that God is his Father; that the Pharisees are an adulterous generation. He causes insurrection among the people; he cures the sick by the help of the devil on the Sabbath-day. The inhabitants of Ophel assembled round him a short time ago, and addressed him by the titles of Saviour and Prophet. He lets himself be called the Son of God; he says that he is sent by God; he predicts the destruction of Jerusalem. He does not fast; he eats with sinners, with pagans, and with publicans, and associates with women of evil repute. A short time ago he said to a man who gave him some water to drink at the gates of Ophel, "that he would give unto him the waters of eternal life, after drinking which he would thirst no more." He seduces the people by words of double meaning,' &c., &c.

These accusations were all vociferated at once; some of the witnesses Stood before Jesus and insulted him while they spoke by derisive gestures, and the archers went so far as oven to strike him, saying at the same time, Speak; why dost thou not answer?' Annas and his adherents added mockery to insult, exclaiming at every pause in the accusations, This is thy doctrine, then, is it? What canst thou answer to this? Issue thy orders, great King; man sent by God, give proofs of thy mission.' Who art thou?' continued Annas, in a tone of cutting contempt; by whom art thou sent? Art thou the son of an obscure carpenter, or art thou Elias, who was carried up to heaven in a fiery chariot? He is said to be still living, and I have been told that thou canst make thyself invisible when thou pleasest. Perhaps thou art the prophet Malachy, whose words thou dost so frequently quote. Some say that an angel was his father, and that he likewise is still alive. An impostor as thou art could not have a finer opportunity of taking persons in than by passing thyself off as this prophet. Tell me, without farther preamble, to what order of kings thou dost belong? Thou art greater than Solomon,--at least thou pretendest so to be, and dost even expect to be believed. Be easy, I will no longer refuse the title and the sceptre which are so justly thy due.'

Annas then called for the sheet of parchment, about a yard in length, and six inches in width; on this he wrote a series of words in large letters, and each word expressed some different accusation which had been brought against our Lord. He then rolled it up, placed it in a little hollow tube, fastened it carefully on the top of. a reed, and presented this reed to Jesus, saying at the same time, with a contemptuous sneer, Behold the sceptre of thy kingdom; it contains thy titles, as also the account of the honours to which thou art entitled, and of thy right to the throne. Take them to; the High Priest, in order that he may acknowledge thy regal dignity, and treat thee according to thy deserts. Tie the hands of this king, and take him before the High Priest.'

The hands of Jesus, which had been loosened, were then tied across his breast in such a manner as to make him hold the pretended sceptre, which contained the accusations of Annas, and he was led to the Court of Caiphas, amidst the hisses, shouts, and blows lavished upon him by the brutal mob.

The house of Annas was not more than three hundred steps from that of Caiphas; there were high walls and common-looking houses on each side of the road, which was lighted up by torches and lanterns placed on poles, and there were numbers of Jews standing about talking m an angry excited manner. The soldiers could scarcely make their way through the crowd, and those who had behaved so shamefully to Jesus at the Court of Annas continued their insults and base usage during the whole of the time spent in walking to the house of Caiphas. I saw money given to those who behaved the worst to Jesus by armed men belonging to the tribunal, and I saw them push out of the way all who looked compassionately at him. The former wore allowed to enter the Court of Caiphas.

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CHAPTER VII

The Tribunal of Caiphas

To enter Caiphas's tribunal persons had to pass through a large court, which maybe called the exterior court; from thence they entered into an inner court, which extended all round the building. The building itself was of far greater length than breadth, and in the front there was a kind of open vestibule surrounded on three sides by columns of no great height. On the fourth side the columns were higher, and behind them was a room almost as large as the vestibule itself, where the seats of the members of the Council were placed on a species of round platform raised, above the level of the floor. That assigned to the High Priest was elevated above the others; the criminal to be tried stood in the centre of the half-circle formed by the seats. The witnesses and accusers stood either by the side or behind the prisoner. There were three doors at the back of the judges` seats which led into another apartment, filled likewise with seats. This room was used for secret consultation. Entrances placed on the right and left hand sides of this room opened into the interior court, which was round, like the back of the building. Those who left the room by the door on the right-hand side saw on the left-hand side of the court the gate which led to a subterranean prison excavated under the room. There were many underground prisons there, and it was in one of these that Peter and John were confined a whole night, when they had cured the lame man in the Temple after Pentecost. Both the house and the courts were filled with torches and lamps, which made them as light as day. There was a large fire lighted in the middle of the porch, on each side of which were hollow pipes to serve as chimneys for the smoke, and round this fire were standing soldiers, menial servants, and witnesses of the lowest class who had received bribes for giving their false testimony.

A few women were there likewise, whose employment was to pour out a species of red beverage for the soldiers, and to bake cakes, for which services they received a small compensation. The majority of the judges were already seated around Caiphas, the others came in shortly afterwards, and the porch was almost filled, between true and false witnesses, while many other persons likewise endeavoured to come in to gratify their curiosity, but were prevented. Peter and John entered the outer court, in the dress of travellers, a short time before Jesus was led through, and John succeeded in penetrating into the inner court, by means of a servant with whom he was acquainted. The door was instantly closed after him, therefore Peter, who was a little behind, was shut out. He begged the maid-servant to open the door for him, but she refused both his entreaties and those of John, and he must have remained on the outside had not Nicodemus and Joseph of Arimathea, who came up at this moment, taken him with them. The two Apostles then returned the cloaks which they had borrowed, and stationed themselves in a place from whence they could see the judges, and hear everything that was going on. Caiphas was seated in the centre of the raised platform, and seventy of the members of the Sanhedrim were placed around him, while the public officers, the Scribes, and the ancients were standing on either side, and the false witnesses behind them. Soldiers were posted from the base of the platform to the door of the vestibule through which Jesus was to enter.

The countenance of Caiphas was solemn in the extreme, but the gravity was accompanied by unmistakable signs of suppressed rage and sinister intentions. He wore a long mantle of a dull red colour, embroidered in flowers and trimmed with golden fringe; it was fastened at the shoulders and on the chest, besides being ornamented in the front with gold clasps. His head-attire was high, and adorned with hanging ribbons, the sides were open, and it rather resembled a bishop's mitre. Caiphas had been waiting with his adherents belonging to the Great Council for some time, and so impatient was he that he arose several times, went into the outer court in his magnificent dress, and asked angrily whether Jesus of Nazareth was come. When he saw the procession drawing near he returned to his seat.

CHAPTER VIII

Jesus before Caiphas

JESUS was led across the court, and the mob received him with groans and hisses. As he passed by Peter and John, he looked at them, but without turning his head, for fear of betraying them. Scarcely had he reached the council-chamber, than Caiphas exclaimed in a loud tone, Thou art come, then, at last, thou enemy of God, thou blasphemer, who dost disturb the peace of this holy night!' The tube which contained the accusations of Annas, and was fastened to the pretended sceptre in the hands of Jesus, was instantly opened and read.

Caiphas made use of the most insulting language, and the archers again struck and abused our Lord, vociferating at the same time, Answer at once! Speak out! Art thou dumb?' Caiphas, whose temper was indescribably proud and arrogant, became even more enraged than Annas had been, and asked a thousand questions one after the other, but Jesus stood before him in silence, and with his eyes cast down. The archers endeavoured to force him to speak by repeated blows, and a malicious child pressed his thumb into his lips, tauntingly bidding him to bite. The witnesses were then called for. The first wore persons of the lowest class, whose accusations were as incoherent and inconsistent as those brought forward at the court of Annas, and nothing could be made out of them; Caiphas therefore turned to the principal witnesses, the Pharisees and the Sadducees, who had assembled from all parts of the country. They endeavoured to speak calmly, but their faces and manner betrayed the virulent envy and hatred with which their hearts were overflowing, and they repeated over and over again the same accusations, to which he had already replied so many times: That he cured the sick, and cast out devils, by the help of devils--that he profaned the Sabbath--incited the people to rebel--called the Pharisees a race of vipers and adulterers--predicted the destruction of Jerusalem--frequented the society of publicans and sinners--assembled the people and gave himself out as a king, a prophet, and the Son of God.' They deposed that he was constantly speaking of his kingdom,--that he forbade divorce,--called himself the Bread of Life, and said that whoever did not eat his flesh and drink his blood would not have eternal life.'

Thus did they distort and misinterpret the words he had uttered, the instructions he had given, and the parables by which he had illustrated his instructions, giving them the semblance of crimes. But these witnesses could not agree in their depositions, for one said, He calls himself king;' and a second instantly contradicted, saying, No, he allows persons to call him so; but directly they attempted to proclaim him, he fled.' Another said, He calls himself the Son of God,' but he was interrupted by a fourth, who exclaimed, No, he only styles himself the Son of God because he does the will of his Heavenly Father.' Some of the witnesses stated that he had cured them, but that their diseases had returned, and that his pretended cures were only performed by magic. They spoke likewise of the cure of the paralytic man at the pool of Bethsaida, but they distorted the facts so as to give them the semblance of crimes, and even in these accusations they could not agree, contradicting one another. The Pharisees of Sephoris, with whom he had once had a discussion on the subject of divorces, accused him of teaching false doctrines, and a young man of Nazareth, whom he had refused to allow to become one of his disciples, was likewise base enough to bear witness against him.

It was found to be utterly impossible to prove a single fact, and the witnesses appeared to come forward for the sole purpose of insulting Jesus, rather than to demonstrate the truth of their statements. Whilst they were disputing with one another, Caiphas and some of the other members of the Council employed themselves in questioning Jesus, and turning his answers into derision. What species of king art thou Give proofs of thy power! Call the legions of angels of whom thou didst speak in the Garden of Olives! What hast thou done with the money given unto thee by the widows, and other simpletons whom thou didst seduce by thy false doctrines? Answer at once: speak out,--art thou dumb? Thou wouldst have been far wiser to have kept silence when in the midst of the foolish mob: there thou didst speak far too much.'

All these questions were accompanied by blows from the under-servants of the members of the tribunal, and had our Lord not been supported from above, he could not have survived this treatment. Some of the base witnesses endeavoured to prove that he was an illegitimate son; but others declared that his mother was a pious Virgin, belonging to the Temple, and that they afterwards saw her betrothed to a man who feared God. The witnesses upbraided Jesus and his disciples with not having offered sacrifice in the Temple. It is true that I never did see either Jesus or his disciples offer any sacrifice in the Temple, excepting the Paschal lamb; but Joseph and Anna used frequently during their lifetime to offer sacrifice for the Child Jesus. However, even this accusation was puerile, for the Essenians never offered sacrifice, and no one thought the less well of them for not doing so. The enemies of Jesus still continued to accuse him of being a sorcerer, and Caiphas affirmed several times that the confusion in the statements of the witnesses was caused solely by witchcraft.

Some said that he had eaten the Paschal lamb on the previous day, which was contrary to the law, and that the year before he had made different alterations in the manner of celebrating this ceremony. But the witnesses contradicted one another to such a degree that Caiphas and his adherents found, to their very great annoyance and anger, that not one accusation could be really proved. Nicodemus and Joseph of Arimathea were called up, and being commanded to say how it happened that they had allowed him to eat the Pasch on the wrong day in a room which belonged to them, they proved from ancient documents that from time immemorial the Galil?ans had been allowed to eat the Pasch a day earlier than the rest of the Jews. They added that every other part of the ceremony had been performed according to the directions given in the law, and that persons belonging to the Temple were present at the supper.

This quite puzzled the witnesses, and Nicodemus increased the rage of the enemies of Jesus by pointing out the passages in the archives which proved the right of the Galil?ans, and gave the reason for which this privilege was granted. The reason was this: the sacrifices would not have been finished by the Sabbath if the immense multitudes who congregated together for that purpose had all been obliged to perform the ceremony on the same day; and although the Galil?ans had not always profited by this right, yet its existence was incontestably proved by Nicodemus; and the anger of the Pharisees was heightened by his remarking that the members of the Council had cause to be greatly offended at the gross contradictions in the statements of the witnesses, and that the extraordinary and hurried manner in which the whole affair had been conducted showed that malice and envy were the sole motives which induced the accusers, and made them bring the case forward at a moment when all were busied in the preparations for the most solemn feast of the year. They looked at Nicodemus furiously, and could not reply, but continued to question the witnesses in a still more precipitate and imprudent manner.

Two witnesses at last came forward, who said, This man said, "I will destroy this Temple made with hands, and within three days I will build another not made with hands."' However, even these witnesses did not agree in their statements, for one said that the accused wished to build a new Temple, and that he had eaten the Pasch in an unusual place, because he desired the destruction of the ancient Temple; but the other said, Not so: the edifice where he ate the Pasch was built by human hands, therefore he could not have referred to that.'

The wrath of Caiphas was indescribable; for the cruel treatment which Jesus had suffered, his Divine patience, and the contradictions of the witnesses, were beginning to make a great impression on many persons present, a few hisses were heard, and the hearts of some were So touched that they could not silence the voice of their consciences. Ten soldiers left the court under pretext of indisposition, but in reality overcome by their feelings. As they passed by the place where Peter and John were standing, they exclaimed, 'The silence of Jesus of Nazareth, in the midst of such cruel treatment, is superhuman: it would melt a heart of iron: the wonder is, that the earth does not open and swallow such reprobates as his accusers mast be. But tell us, where must we go?' The two Apostles either mistrusted the soldiers, and thought they were only seeking to betray them, or they were fearful of being recognised by those around and denounced as disciples of Jesus, for they only made answer in a melancholy tone: If truth calls you, follow it, and all will come right of itself.' The soldiers instantly went out of the room, and left Jerusalem soon after. They met persons on the outskirts of the town, who directed them to the caverns which lay to the south of Jerusalem, on the other side of Mount Sion, where many of the Apostles had taken refuge. These latter were at first alarmed at seeing strangers enter their hiding-place; but the soldiers soon dispelled all fear, and gave them an account of the sufferings of Jesus.

The temper of Caiphas, which was already perturbed, became quite infuriated by the contradictory statements of the two last witnesses, and rising from his seat he approached Jesus, and said: 'Answerest thou nothing to the things which these witness against thee?'

Jesus neither raised his head nor looked at the High Priest, which increased the anger of the latter to the greatest degree; and the archers perceiving this seized our Lord by the hair, pulled his head back, and gave him blows under the chin; but he still kept his eyes cast down. Caiphas raised his hands, and exclaimed in an enraged tone: I adjure thee by the living God that thou tell us if thou be Christ the Messiah, the son of the living God?'

A momentary and solemn pause ensued. Then Jesus in a majestic and superhuman voice replied, Thou hast said it. Nevertheless I say to you, Hereafter you shall see the Son of Man sitting on the right hand of the power of God, and coming in the clouds of Heaven.' Whilst Jesus was pronouncing these words, a bright light appeared to me to surround him; Heaven was opened above his head; I saw the Eternal Father; but no words from a human pen can describe the intuitive view that was then vouchsafed me of him. I likewise saw the angels, and the prayers of the just ascending to the throne of God.

At the same moment I perceived the yawning abyss of hell like a fiery meteor at the feet of Caiphas; it was filled with horrible devils; a slight gauze alone appeared to separate him from its dark flames. I could see the demoniacal fury with which his heart was overflowing, and the whole house looked to me like hell. At the moment that our Lord pronounced the solemn words, I am the Christ, the Son of the living God,' hell appeared to be shaken from one extremity to the other, and then, as it were, to burst forth and inundate every person in the house of Caiphas with feelings of redoubled hatred towards our Lord. These things are always shown to me under the appearance of some material object, which renders them less difficult of comprehension, and impresses them in a more clear and forcible manner on the mind, because we ourselves being material beings, facts are more easily illustrated in our regard if manifested through the medium of the senses. The despair and fury which these words produced in hell were shown to me under the appearance of a thousand terrific figures in different places. I remember seeing, among other frightful things, a number of little black objects, like dogs with claws, which walked on their hind legs; I knew at the time what kind of wickedness was indicated by this apparition, but I cannot remember now. I saw these horrible phantoms enter into the bodies of the greatest part of the bystanders, or else place themselves on their head or shoulders. I likewise at this moment saw frightful spectres come out of the sepulchres on the other side of Sion; I believe they were evil spirits. I saw in the neighbourhood of the Temple many other apparitions, which resembled prisoners loaded with chains: I do not know whether they were demons, or souls condemned to remain in some particular part of the earth, and who were then going to Limbo, which our Lord's condemnation to death had opened to them.

It is extremely difficult to explain these facts, for fear of scandalising those who have no knowledge of such things; but persons who see feel them, and they often cause the very hair to stand on end on the head. I think that John saw some of these apparitions, for I heard him speak about them afterwards. All whose hearts were not radically corrupted felt excessively terrified at these events, but the hardened were sensible of nothing but an increase of hatred and anger against our Lord.

Caiphas then arose, and, urged on by Satan, took up the end of his mantle, pierced it with his knife, and rent it from one end to the other, exclaiming at the same time, in a loud voice, 'He hath blasphemed, what further need have we of witnesses? Behold, now you have heard the blasphemy: what think you?' All who wore then present arose, and exclaimed with astounding malignancy, 'He is guilty of death!'

During the whole of this frightful scene, the devils were in the most tremendous state of excitement; they appeared to have complete possession not only of the enemies of Jesus, but likewise of their partisans and cowardly followers. The powers of darkness seemed to me to proclaim a triumph over the light, and the few among the spectators whose hearts still retained a glimmering of light were filled with such consternation that, covering their heads, they instantly departed. The witnesses who belonged to the upper classes were less hardened than the others; their consciences were racked with remorse, and they followed the example given by the persons mentioned above, and left the room as quickly as possible, while the rest crowded round the fire in the vestibule, and ate and drank after receiving full pay for their services. The High Priest then addressed the archers, and said, I deliver this king up into your hands; render the blasphemer the honours which are his due.' After these words he retired with the members of his Council into the round room behind the tribunal, which could not be seen from the vestibule.

In the midst of the bitter affliction which inundated the heart of John, his thoughts were with the Mother of Jesus; he feared that the dreadful news of the condemnation of her Son might be communicated to her suddenly, or that perhaps some enemy might give the information in a heartless manner. He therefore looked at Jesus, and saying in a low voice, 'Lord, thou knowest why I leave thee,' went away quickly to seek the Blessed Virgin, as if he had been sent by Jesus himself. Peter was quite over. come between anxiety and sorrow, which, joined to fatigue, made him chilly; therefore, as the morning was cold, he went up to the fire where many of the common people were warming themselves. He did his best to hide his grief in their presence, as he could not make up his mind to go home and leave his beloved Master.

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CHAPTER IX

The Insults received by Jesus in the Court of Caiphas

No sooner did Caiphas, with the other members of the Council, leave the tribunal than a crowd of miscreants--the very scum of the people--surrounded Jesus like a swarm of infuriated wasps, and began to heap every imaginable insult upon him. Even during the trial, whilst the witnesses were speaking, the archers and some others could not restrain their cruel inclinations, but pulled out handfuls of his hair and beard, spat upon him, struck him with their fists, wounded him with sharp-pointed sticks, and even ran needles into his body; but when Caiphas left the hall they set no bounds to their barbarity. They first placed a crown, made of straw and the bark of trees, upon his head, and then took it off, saluting him at the same time with insulting expressions, like the following: Behold the Son of David wearing the crown of his father.' A greater than Solomon is here; this is the king who is preparing a wedding feast for his son.' Thus did they turn into ridicule those eternal truths which he had taught under the form of parables to those whom he came from heaven to save; and whilst repeating these scoffing words, they continued to strike him with their fists and sticks, and to spit in his face. Next they put a crown of reeds upon his head, took off his robe and scapular, and then threw an old torn mantle, which scarcely reached his knees, over his shoulders; around his neck they hung a long iron chain, with an iron ring at each end, studded with sharp points, which bruised and tore his knees as he walked. They again pinioned his arms, put a reed into his hand, and covered his Divine countenance with spittle. They had already thrown all sorts of filth over his hair, as well as over his chest, and upon the old mantle. They bound his eyes with a dirty rag, and struck him, crying out at the same time in loud tones,--Prophesy unto us, O Christ, who is he that struck thee?' He answered not one word, but sighed, and prayed inwardly for them.

After many more insults, they seized the chain which was hanging on his neck, dragged him towards the room into which the Council had withdrawn, and with their sticks forced him in, vociferating at the same time, March forward, thou King of Straw! Show thyself to the Council with the insignia of the regal honours we have rendered unto thee.' A large body of councillors, with Caiphas at their head, were still in the room, and they looked with both delight and approbation at the shameful scene which was enacted, beholding with pleasure the most sacred ceremonies turned into derision. The pitiless guards covered him with mud and spittle, and with mock gravity exclaimed, Receive the prophetic unction--the regal unction.' Then they impiously parodied the baptismal ceremonies, and the pious act of Magdalen in emptying the vase of perfume on his head. How canst thou presume,' they exclaimed, to appear before the Council in such a condition? Thou dost purify others, and thou art not pure thyself; but we will soon purify thee.' They fetched a basin of dirty water, which they poured over his face and shoulders, whilst they bent their knees before him, and exclaimed, Behold thy precious unction, behold the spikenard worth three hundred pence; thou hast been baptised in the pool of Bethsaida.' They intended by this to throw into ridicule the act of respect and veneration shown by Magdalen, when she poured the precious ointment over his head, at the house of the Pharisee.

By their derisive words concerning his baptism in the pool of Bethsaida, they pointed out, although unintentionally, the resemblance between Jesus and the Paschal lamb, for the lambs were washed in the first place in the pond near the Probatica gate, and then brought to the pool of Bethsaida, where they underwent another purification before being taken to the Temple to be sacrificed. The enemies of Jesus likewise alluded to the man who had been infirm for thirty-eight years, and who was cured by Jesus at the pool of Bethsaida; for I saw this man either washed or baptised there; I say either washed or baptised, because I do not exactly remember the circumstances.

They then dragged Jesus round the room, before all the members of the Council, who continued to address him in reproachful and abusive language. Every countenance looked diabolical and enraged, and all around was dark, confused, and terrific. Our Lord, on the contrary, was from the moment that he declared himself to be the Son of God, generally surrounded with a halo of light. Many of the assembly appeared to have a confused knowledge of this fact, and to be filled with consternation at perceiving that neither outrages or ignominies could alter the majestic expression of his countenance.

The halo which shone around Jesus from the moment he declared himself to be the Christ, the Son of the Living God, served but to incite his enemies to greater fury, and. yet it was so resplendent that they could not look at it, and I believe their intention in throwing the dirty rag over his head was to deaden its brightness.

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CHAPTER X

The Denial of St. Peter

AT the moment when Jesus uttered the words, Thou hast said it,' and the High Priest rent his garment, the whole room resounded with tumultuous cries. Peter and John, who had suffered intensely during the scene which had just been enacted, and which they had been obliged to witness in silence, could bear the sight no longer. Peter therefore got up to leave the room, and John followed soon after. The latter went to the Blessed Virgin, who was in the house of Martha with the holy women, but Peter's love for Jesus was so great, that he could not make up his mind to leave him; his heart was bursting, and he wept bitterly, although he endeavoured to restrain and hide his tears. It was impossible for him to remain in the tribunal, as his deep emotion at the sight of his beloved Master's sufferings would have betrayed him; therefore he went into the vestibule and approached the fire, around which soldiers and common people were sitting and talking in the most heartless and disgusting manner concerning the sufferings of Jesus, and relating all that they themselves had done to him Peter was silent, but his silence and dejected demeanour made the bystanders suspect something. The portress came up to the fire in the midst of the conversation, cast a bold glance at Peter and said, Thou also wast with. Jesus the Galil?an.' These words startled and alarmed Peter; he trembled as to what might ensue if he owned the truth before his brutal companions, and therefore answered quickly, Woman, I know him not,' got up, and left the vestibule. At this moment the cock crowed somewhere in the outskirts of the town. I do not remember hearing it, but I felt that it was crowing. As he went out, another maid-servant looked at him, and said to those, who were with her, This man was also with him,' and the persons she addressed immediately demanded of Peter whether her words were true, saying, Art thou not one of this man's disciples?' Peter was even more alarmed than before, and renewed his denial in these words, I am not; I know not the man.'

He left the inner court, and entered the exterior court; he was weeping, and so great was his anxiety and grief, that he did not reflect in the least on the words he had just uttered. The exterior court was quite filled with persons, and some had climbed on to the top of the wall to listen to what was going on in the inner court which they were forbidden to enter. A few of the disciples were likewise there, for their anxiety concerning Jesus was so great that they could not make up their minds to remain concealed in the eaves of Hinnom. They came up to Peter, and with many tears questioned him concerning their loved Master, but be was so unnerved and so fearful of betraying himself, that he briefly recommended them to go away, as it was dangerous to remain, and left them instantly. He continued to indulge his violent grief, while they hastened to leave the town. I recognised among these disciples, who were about sixteen in number, Bartholomew, Nathaniel, Saturninus, Judas Barsabeas, Simon, who was afterwards bishop of Jerusalem, Zacheus, and Manahem, the man who was born blind and cured by our Lord.

Peter could not rest anywhere, and his love for Jesus prompted him to return to the inner court, which he was allowed to enter, because Joseph of Arimathea and Nicodemus had, in the first instance, taken him in. He did not re?nter the vestibule, but turned to the right and went towards the round room which was behind the tribunal, and in which Jesus was undergoing every possible insult and ignominy from his cruel enemies. Peter walked timidly up to the door, and although perfectly conscious that he was suspected by all present of being a partisan of Jesus, yet he could not remain outside; his love for his Master impelled him forward; he entered the room, advanced, and soon stood in the very midst of the brutal throng who were feasting their cruel eyes on the sufferings of Jesus. They were at that moment dragging him ignominiously backwards and forwards with the crown of straw upon his head; he cast a sorrowful and even severe glance upon Peter, which cut him to the heart, but as he was still much alarmed, and at that moment heard some of the bystanders call out, Who is that man?' he went back again into the court, and seeing that the persons in the vestibule were watching him, came up to the fire and remained before it for some time. Several persons who had observed his anxious troubled countenance began to speak in opprobrious terms of Jesus, and one of them said to him, Thou also art one of his disciples; thou also art a Galil?an; thy very speech betrays thee.' Peter got up, intending to leave the room, when a brother of Malchus came up to him and said, Did I not see thee in the garden with him? didst thou not cut off my brother's ear?'

Peter became almost beside himself with terror; he began to curse and to swear that he knew not the man,' and ran out of the vestibule into the outer court; the cock then crowed again, and Jesus, who at that moment was led across the court, cast a look of mingled compassion and grief upon his Apostle. This look of our Lord pierced Peter to the very heart,--it recalled to his mind in the most forcible and terrible manner the words addressed to him by our Lord on the previous evening: Before the cock crows twice, thou shalt thrice deny me.' He had forgotten all his promises and protestations to our Lord, that he would die rather than deny him--he had forgotten the warning given to him by our Lord;--but when Jesus looked at him, he felt the enormity of his fault, and his heart was nigh bursting with grief. He had denied his Lord, when that beloved Master was outraged, insulted, delivered up into the hands of unjust judges,--when he was suffering all in patience and in silence. His feelings of remorse were beyond expression; he returned to the exterior court, covered his face and wept bitterly; all fear of being recognised was over;--he was ready to proclaim to the whole universe both his fault and his repentance.

What man will dare assert that he would have shown more courage than Peter if, with his quick and ardent temperament, he were exposed to such danger, trouble, and sorrow, at a moment, too, when completely unnerved between fear and grief, and exhausted by the sufferings of this sad night? Our Lord left Peter to his own strength, and he was weak, like all who forget the words: Watch and pray, that ye enter not into temptation.