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Full text of "The life of our Saviour Jesus Christ : three hundred and sixty-five compositions from the four Gospels"

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Presented to the 


the Synod of 
the Anglican Diocese 
of Toronto 

Digitized by the Internet Archive 

in 2015 















Notes translated by M^s ARTHUR BELL (N. d'Anvers) 


N ipse Stat 
V^post parie- 
tem nostrum, 
respiciens per 
fenestras, pro- 
spiciens per 

{Cajit., II, Ç.) 

behind our 
wall, he look- 
eth forth at the 
windows shew- 
ing himself 
through the 

{Solom..Song. ii, ç.) 




Copyright iSçj by J . Janus 7 is sol. 
Copyright iSç6 by J. James Tissot. 
Copyright iSçç by J. James Tissot. 

All ilhisfrations entered according to the act of Congress, in the years i8ç^, i8ç6 and i8çç, by 
J. James Tissot, in the Office of the Librarian of Congress, at WasJiingtov,. 



The Ordaining of the Twelve Apostles. 

J. -J. T. 

The Ordaining of the Twelve Apostles 

Saint Mark — Chap. 3 

T ascendens in montem 
vocavit ad se quos voluit 
ipse, et venerunt ad eum. 

SI 14. Et fecit ut essent 
duodecim cum illo, et ut mitteret eos 

15. Et dedit il lis potestatem curandi 
infirmitates et ejiciendi daemonia. 

16. Et imposuit Simoni nomen Pe- 
trus ; 

ND he goeth up into a 
mountain, and calleth unto 
him whom he would : and 
they came unto him. 
14. And he ordained 
twelve, that they should be with him, and 
that he might send them forth to preach, 

1 5 . And to have power to heal 
sicknesses, and to cast out devils : 

16. And Simon he surnamed Pe- 



17. Et Jacobum Zebedaei et Joan- 
nem fratrem Jacobi, et imposuit eis 
nomina Boanerges, quod est filii to- 
nitrui ; 

18. Et Andream, et Philippum, et 
Bartholomaeum, et Matthaeum, et Tho- 
mam, et Jacobum Alphaei, et Thad- 
daeum, et Simonem Chananaeum, 

19. Et Judam Iscariotem, qui et tra- 
didit ilium. 

17. And James the son of Zebedee, 
and John the brother of James ; and he 
surnamed them Boanerges, which is. 
The sons of thunder : 

18. And Andrew, and Philip, and 
Bartholomew, and Matthew, and Thom- 
as, and James the son of Alphaeus, and 
Thaddaeus, and Simon the Canaanite, 

19. And Judas Iscariot, which also 
betrayed him. 

una assumetur, 
et una relin- 

ergo, quia ne- 
scitis, qua hora 
Dominus ve- 
ster venturus 

The two Women at the mill 

Saint Matthew — Chap. 24 

shall be grind- 
ing at the mill ; 
the one shall be 
taken, and the 
other left. 

42. Watch 
therefore : for 
ye know not 
Lord doth 

The two \Vo»ie>: at i/it- mill. 

43.111ud au- 

tem scitote, quoniam, si sciret pater- 
familias, qua hora fur venturus esset, 
vigilaret utique, et non sineret perfodi 
domum suam. 

44. Ideo et vos estote parati, quia 
qua nescitis hora Filius hominis ven- 
turus est. 

J.-J, T. 

43. But 
know this, that if the goodman of the 
house had known in what watch the thief 
would come, he would have watched, 
and would not have suffered his house 
to be broken up. 

44. Therefore be ye also ready : for 
in such an hour as ye think not the Son 
of man cometh. 



When ye come into an house, salute it 

Saint Matthew — Chap. 10 

N quamcumque autem ci- 
vitatem aut castellum in- 
traveritis, interrogate, quis 
in ea dignus sit, et ibi 
manete donee exeatis. 

12. Intrantes autem in domum, salu- 
tate earn, die en te s : 
Pax huic domui. 

1 3. Et si quidem 
fuerit domus ilia 
digna, veniet pax 
vestra super earn ; 
si autem non fue- 
rit digna, pax ve- 
stra revertetur ad 

14. Et quicum- 
que non receperit 
vos, neque audie- 
rit sermones ve - 

1 2 . And 



foras de domo vel 
civitate excutite 
pulverern de pedi- 
bus vestris. 

I 5 . Amen dico 
vobis, tolerabi- 
lius erit terras So- 
domorum et Go- 
morrhaîorum in die 

" \D into whastoever city or 
who in it is worthy; and 
there abide till ye go 
when ye come into an 
house, salute it. 

13. And if the 
house be worthy, 
letyour peace come 
upon it : but if it 
be not worthy, let 
your peace return 
to you. 

14. And who- 
soever shall not re- 
ceive you, nor hear 
your words, when 
ye depart out of 
that house or city, 
shake oft the dust 
of your feet. 

15. Verily I 
say unto you. It 

W/icii ye come into an hou^e, salute it 

judicii quam illi 

J -J.T. 

shall be more to- 
lerable for the land 
of Sodom and Gomorrah in the day of 
judgment, than for that city. 



Jesus asleep during the storm 

Saint Mark — Chap. 4 

T dimittentes turbam 

sumunt eum 
in navi, et 
erant cum illo. 


ita ut erat 
aliae naves 

37. Et facta est procella magna venti, 
et fluctus mittebat in navim, ita ut im- 
pleretur navis. 

38. Et erat ipse in puppi super cer- 
vical dormiens, et excitant eum, et 

NDwhen they had sent away 
the multitude, they took 
him even as he was in the 
ship. And there were also 
with him other little ships. 

37. And there arose a great storm of 
wind, and the waves beat into the ship, 
so that it was now full. 

38. And he was in the hinder part of 
the ship, asleep on a pillow : and they 


dicunt illi : Magister, non ad te perti- awake him, and say unto him, Master 

net, quia pernnus 


carest thou not that we perish ? 

Jesus stilling the tempest 

Jesus slillttig tlie tempest. 

J.-J. T. 

!T exsurgens commmatus 
est vento, et dixit mari : 
Tace, obmutesce. Et ces- 
savit ventus, et facta est 
tranquillitas magna. 
40. Et ait illis : Quid timidi estis ? 
necdum habetis fidem ? Et timuerunt 
timore magno, et dicebant ad alter- 
utrum : Quis, putas, est iste, quia et 
ventus et marc obediunt ei ? 


ND he arose, and rebuked 
the wind, and said unto 
the sea. Peace, be still. 
And the wind ceased, and 
there was a great calm. 
And he said unto them, Why 
are ye so fearful ? how is it that ye have 
no faith ? 




On the coasts of Judœa there are still to be seen boats of considerable si:^e, lohich can be 
navigated either with oars or sails. In the narrower portion of the stern, referred to by Saint 
Mark as the « hinder part of the ship, » there was a small cabin in ivhich, no doubt, fesus was 
asleep. The sacred text tells ns that He had His head upon a pillow, a small detail ivhich 
proves that the vessel was of sufficient importance to have some furniture in its cabin. 

In the Villages, the Sick were brought unto Him 

Saint Mark — Chap. 6 

T percurrentes universam re- 
gionem illam, cœperunt in 
grabatis eos, qui se male 
habebant, circumferre, ubi 
audiebant eum esse. 

56. Etquocumque introibat, 
in vicos vel in villas aut ci- 
vitates, in plateis ponebant 
infirmos, et deprecabantur 
eum, ut vel fimbriam vesti- 
menti ejus tangerent ; et quot- 
quot tangebant eum, salvi 

Inthe synagogues of fernsalem , 
several examples may still be seen 

of Bibles of the hind represented Jewish Bible at Jerusalem. j-j.T 

in our engraving. The left hand 
scroll of manuscript, as it closed or unrolled, 
communicated a similar movement to that on 
the right, and the Priest could then read the 
writing laid bare between the two. As a rule, 

ND ran through that whole 


round about, and 

began to carry about in beds 
those that were sick, where 
they heard he was. 

56. And whithersoever he 
entered, into villages, or cities, 
or country, they laid the sick in 
the streets, and besought him 
that they might touch if it 
were but the border of his gar- 
ment : and as many as touched 
him were made whole. 

these scrolls are of very ancient 
date, and are enriched with orna- 
ments in silver repoussé work on 
a velvet ground of a very deep red 
colour. The reader is generally attended by a 
clerk, who assists him by pointing out the 
passage to be given with a small rod, ending 
in a silver band. 




My name 

Saint Mark 

ix venerunt trans fretum 
I maris in regionem Gera- , 

is Legion 

— Chap. 5 

s senorum . 

2 . Et exeunti ei de navi 
statim occurrit de monunientis homo in 
spiritu immundo, 

3. Qui domicilium habebat in monu- 
nientis, et neque catenis jam quisquam 
poterat eum ligare, 
saepe compe- 
dibus et ca- 
tenis vinc- 
tus dirupis- 
set catenas, 
et compedes 
set, et nemo 
poterat eum 


Valley of ilinnom. 

5. Et semper die ac nocte in monu- 
mentis et in montibus erat, damans et 
concidens se lapidibus. 

6. Videns autem Jesum. a longe, 
cucurrit ct adoravit eum, 

7. Et damans voce magna dixit : 
Quid mihi et tibi, Jesu Fili Dei altis- 
simi ? adjuro te per Deum, ne me tor- 

ND they came over unto the 
other side of the sea, into 
the country of the Gada- 

2. And w^hen he was 
come out of the ship, immediately there 
met him out of the tombs a man with 
an unclean spirit, 

3. Who had his dwelling among the 
tombs ; and no man could bind him, no, 
not with chains ; 

4. Because 
that he had 
been often 
bound with 
fetters and 
chains, and 
the chains 
had been 
asunder by 
him, and the 
fetters bro~ 


J. -J. T. 



man tame him. 

5. And always, night and day, he was 
in the mountains, and in the tombs, 
crying, and cutting himself with stones. 

6. But when he saw Jesus afar off, he 
ran and worshipped him, 

7. And cried with a loud voice, and 
said, What have I to do with thee, Jesus, 
thou Son of the most high God? I ad- 
jure thee by God, that thou tormentme not. 


Mv name ts Legion. 


8. Dicebat enim illi : Exi, spiritus im- 
munde, ab homine. 

9. Et interrogabat eum : Quod tibi 
nomen est? Et dicit ei : Legio mihi 
nomen est, quia multi sumus. 

10. Et deprecabatur eum multum, ne 
se expelleret extra regionem. 

8. For he said unto him, Come out 
of the man, thou unclean spirit. 

9. And he asked him, What is thy 
name? And he answered, saying, My 
name is Legion ; for we are many. 

10. And he besought him much 
that he would not send them away out 
of the country. 


The two Men possessed with Devils. 

J.-J. T. 

The two Men possessed with Devils 

Saint Matthew - Chap. 8 

T quum venisset trans fre- 
tum in regionem Gerase- 
norum, occurrerunt ei 
duo habentes daemonia, 
de monumentis exeuntes, 
saevi nimis, ita ut nemo posset transire 
per viam illam. 

29. Et ecce clamaverunt dicentes : 
Quid nobis et tibi, Jesu Fili Dei? ve- 
nisti hue ante tempus torquere nos ? 

^^ND when he was come to 
the other side into the 
country of the Gerge- 
senes, there met him two 
possessed with devils, 
coming out of the tombs, exceeding 
fierce, so that no man might pass by 
that way. 

29. And behold, they cried out, 
saying. What have we to do with thee, 
Jesus, thou Son of God ? art thou come 
hither to torment us before the time ? 



The Good 

Saint John 

GO sum pastor bonus. Bonus 
pastor animam suam dat 
pro ovibus suis ; 
12. Mercenarius autem, 
et qui non est pastor, cujus non sunt 
oves propriae, videt 
lupum venientem, et 
dimittit oves et fugit, 
et lupus rapit et dis- 
pergit oves. 

1 3 . Mercenarius au- 
tem fugit, quia mer- 
cenarius est et non 
pertinet ad eum de 

1 4. Ego sum pastor 
bjonus, et cognosco 
meas, et cognoscunt 

me meae : 

1 5 . Sicut novit me 
Pater et ego cognosco 
Patrem, et animam 
meam pono pro ovi- 
bus meis. 

16. Et alias oves 
habeo, quae non sunt 
ex hoc ovili ; et illas 
oportet me adducere, 

The Good Shepherd. 

et vocem meam au- 
dientj et fiet unum ovile et unus pastor. 

17. Propterea me diligit Pater, quia 




AM the good shepherd : the 
good shepherd giveth his life 
for the sheep. 
12. But he that is an hire- 
ling, and not the shepherd, whose own 

thesheepare not, seeth 
the wolf coming, and 

leaveth the sheep and 
fleeth : and the wolf 
catcheth them, and 
scattereth the sheep. 


The hirelins 
fleeth, because he isan 
hireling, and careth 
not for the sheep. 

14. I am the good 
shepherd ; and I know 
my sheep^ and am 
known of mine. 

1 5 . As the Father 
knoweth me, even so 
know I the Father ; 
and I lay down my 
life for the sheep. 

1 6 .And other sheep 
I have, which are not 
of this fold : them 
also I must bring, and 
they shall hear my 
voice ; and there shall be one fold, and 
one shepherd. 

1 7. Therefore doth my Father love me, 

J.-J. T. 



ego pono animam meam, utiterum su- 
mam earn. 

How often I have seen a 
shepherd carrying a lost 
lamb over the rocks on his 
way to the sheep fold ! He 
holds it on his shoulderswith 
its feet held against his 
breast, and many a time have 
I seemed to recogni:(e a like- 
ness to the Christ in the fea- 
tures of some such carer for 
the sheep, a fact which to my 
mind made the symbol yet 
more striking. I was the 
more impressed with this 
when, as was sometimes the 
case, the shepherd had his 
head bound up, telling of 

because I lay down my life, that I may 
take it again. 

the dangers he had run in 
rescuing his lamb from some 
robber, or in climbing over 
the obstacles in his path, 
whilst seeking the lost one. 

This parable of the Good 
Shepherd, which is one of 
the most beautiful in the 
Gospels, is also one of those 
which were most often chosen 
for illustration by artists in 
early Christian times. The 
catacombs of Rome are full 
of figures and groups recall- 
ing it, which were faithfully 
repeated in the Middle Ages . 

Synagogue of the Mugarabees. 

J.-J. T. 

The Swine driven into the Sea 

Saint Matthew — Chap. 8 

RAT autem non longe ab 
illis grex multorum por- 
corum pascens. 

3 I . Daemones autem ro- 
gabant eum, dicentes : Si 
ejicis nos hinc, mitte nos in gregem 

32. Et ait illis : Ite. At illi exeuntes 
abicrunt in porcos, et ecce impetu abiit 
totus grex per praîceps in mare, et 
mortui sunt in aquis. 

33. Pastores autem fugerunt, ct ve- 
nientes in civitatem nuntiaverunt 

ND there was a good way 
off from them an herd of 
many swine feeding. 

31. So the devils be- 
sought him, saying. If 
thou cast us out, suffer us to go away 
into the herd of swine. 

32 And he said unto them, Go. And 
when they were come out, they went 
into the herd of swine : and behold, 
the whole herd of swine ran violently 
down a steep place into the sea, and 
perished in the waters. 

33. And they that kept them fled, 
and went their ways into the city, and told 




et d 

e eis, 

34. Et ecce 
tota civitas exiit 
obviam Jesu, et 
viso eo roga- 
bant, ut trans- 
iret a finibus 

qui dasmonia habue- every thing, and what was befallen to the 

possessed of the 

34. And be- 
hold, the whole 
city came out to 
meet Jesus : and 
when they saw 
him, they be- 

sought hi77i that 
he would depart 
out of their 

We know that 
by the law of 
Moses swine were 
declared unclean, 
as well as all other 
animals witJi lui- 
div idedh 0 o fs, w it h 
those w h ich , 
though their hoofs 
were cloven , did 
not cheiv the end. 
Perhaps, in the 
case of the swine, 
hygienic const de- 
r'ations had some- 
thing to do with 
the prohibition, 
hut, however thai 
may have been, 
til at prohibition 
was very distinct ; 
the fevDswere for- 
bidden either to eat their flesh or to offer 
them lip in sacrifice in the Temple. The nse of 
anything made from any part of these ani- 
mals voas equally prohibited, but, in spite 
of all these restrictions, certain fews of Ga- 
lilee, which was on the borders of districts in- 
habited by the Gentiles., owned large herds of 
swine, as a speculation, and made consider- 
able Slims of money by so doing. Not being 
able, according to the terms of the law, to keep 
these animals themselves, they had them look- 
ed after by Gentile swine-herds, and sold 
them later to the Romans, or the heathen in- 
habitants of Tyre and Sidon, and 0 fthe shores 

0 f the Mediterra- 
nean adjoining 
the country of 

On the further 
side of the lake of 
Galilee, in the 
heathen portion 
of Palestine, there 
were desert dis- 
tricts of consider- 
able extent, well 
suited to the keep- 
ing of swine, and 
they were herded 
together there in 
great number s.fe- 
sus sometimes vi- 
sited these wilds, 
attracted, doubt- 
less, by the know- 
ledge of the op- 
pression and miseries of every kind weigh- 
ing down its inhabitants. It would ap- 
pear, however, from the Gospel narrative, 
that the presence of the Saviour, and the 
miracles performed by Him, inspired the 
people with terror rather than with grati- 
tude. These rude, untutored peasants mourn- 
ed more over the loss of a herd of swine 
than they rejoiced at the advent of a pro- 
phet. The extraordinary scene described by 
the Evangelists filled them with nameless 
dread, instead 0 f leading them to reflect on 
its true meaning, and tliey fled, beseeching 
fesus « to depart out of their coasts ». 



The Raising of 

Saint Mark 

Jairus' daughter 

— Chap. 5 

It venit quidam de archi- 
synagogis nomine Jairus, 
et videns eum procidit 
ad pedes ejus, 

23. Et deprecabatur eum multum, 
dicens : Qiioniam filia mea in extremis 
est, veni, impone manum super eam, 
ut salva sit et vivat. 

24. Et abiit cum illo, et sequebatur 
eum turba multa, et comprimebanteum. 

ND behold, there cometh- 
one of the rulers of the 
synagogue, Jairus by 
name; and when he saw 
him, he fell at his feet, 
2 3. And besought him greatly, saying. 
My little daughter lieth at the point of 
death : / pray thee^ come and lay thy 
hands on her, that she may be healed ; 
and she shall live. 

24. And Jesus went with him; and 
much people followed him, and throng- 
ed him. 



35. Adhuc eo loquente veniunt ab 
archisynagogo, dicentes : Quia filia tua 
mortua est : quid ultra vexas Magi- 
strum ? 

36. Jesus autem audito verbo, quod 
dicebatur, ait archisynagogo : Noli 
timere, tantummodo 


37. Et non admisit 
quemquam se sequi, 
nisi Petrum et Jaco- 
bum et Joannem fra- 
trem Jacobi. 

38. Et veniunt in 
domum archisyna- 
gogi, et videt tumul- 
tum et flentes et 
ejulantes multum. 

39. Et ingre s sus 
ait illis : Quid tur- 
bamini et ploratis ? 
puellanon est mortua, 
sed dormit. 

40. Et irridebant 
eum. Ipse vero, ejec- 
tis omnibus, assumit 
patrem et matrem puellae et qui secum 
erant, et ingreditur ubipuella erat jacens. 

Bir-Ayoub or Job's Well 

41. Et tenens manum puellse ait illi : 
Talitha cumi, quod est interpretatum : 
Puella, tibi dico, surge. 

42. Et confestim surrexit puella et 
ambulabat (erat autem annorum duo- 
decim), et obstupuerunt stupore magno. 

35. While he yet spake, there came 
from the ruler of the synagogue's house 
certain which said,Thy daughter is dead : 
why troublest thou theMaster any further? 

36. As soon as Jesus heard the word 
that was spoken, he saith unto the ruler of 

the synagogue, Be not 
afraid, only believe. 

37. Andhe suffered 
no man to follow him, 
save Peter, and James, 
and John the brother 
of James. 

3 8 . And he cometh 
to the house of the 
ruler ofthe synagogue, 
and seeth the tumult, 
and them that wept 
and wailed greatly. 

39. And when he 
was come in, he saith 
unto them. Why make 
ye this ado, and weep ? 
the damsel is not dead, 
but sleepeth. 

40. And they 
laughed him to scorn. 
But when he had put 
them all out, he taketh the father and 
the mother of the damsel, and them 
that were with him, and entereth in where 
the damsel was lying. 

41. And he took the damsel by the 
hand, and said unto her, Talitha cumi ; 
which is, being interpreted. Damsel, I 
say unto thee, arise. 

42. And straightway the damsel arose, 
and walked; for she was of the age of 
twelve years. And they were astonished 
with a great astonishment. 

J.-J. T. 



43. Et prascepit illis vehementer, ut 
nemo id sciret, et dixit dari illi man- 

43. And he charged them straitly 
that no man should know it; and com- 
manded that something should be given 
her to eat. 

Jesus preaching by the sea side 

Saint Matthew — Chap, 1 3 

de domo sede- 
bat secus mare. 

In wandering 
slowly on foot by 
the Seaof Tiberias 
in the neighbour- 
hood of Magdala, 
near the so-called 
Horns of Halt in, 
rocJis occur at in- 
tervals, any one o f 
which might very 
ivell serve as a seat for a teacher wishing to 
address a crozvd. Why should not fesns. Who, 
the Evangelists tell us, often taught the peo- 

77; ■ 


pie by the sea, have 
used one of these 
very stones? It 
seems to us that 
we are quite justi- 
fied in assuming 
that He did, espe- 
cially as the sur- 
rounding d istricts 
are lofty, render- 
ing the place very suitable to His purpose, 
from an acoustic point of view. 

Jesus out of the 
house, and sat 
by the sea side. 

J. -J T. 

The dumb man possessed with a devil 

Saint Matthew — Chap. 1 2 

UNC oblatus est ei daemonium 
habens cascus et mutus, et 
curavit eum, ita ut loquere- 
tur ct videret. 

23. Et stupebant omnes turban, et 

HEN was brought unto him one 
possessed with a devil, blind 
and dumb : and he healed 
him, insomuch that the bUnd 
and dumb both spake and saw. 

23. And all the people were amazed, 



dicebant : Numquid hie est filius David ? 

24. Pharisaei autem audientes dix- 
erunt : Hie non ejieit daemones nisi in 
Beelzebub principe dasmoniorum. 

25. Jesus autem sciens cogitationes 
eorum dixit eis : Omne regnum divi- 
sum contra se desolabitur, et omnis 
civitas vel domus divisa contra se non 

26. Et si Satanas Satanam ejieit, ad~ 
versus se divisus est, quomodo ergo 
stabit regnum ejus? 

27. Et si ego in 
Beelzebub ejicio 
daemones, filii ve- 
stri in quo ejici- 
unt? Ideo ipsi ju- 
dices vestri erunt. 

2 8. Si autem ego 

in Spiritu Dei eji- 
cio daemones, igi- 
tur pervenit in vos 
regnum Dei. 

29. Autquomo- 
do potest quis- 
quam intrare in 
domum fortis et 
vasa ejus diripere, 
nisi prius alligave- 
ritfortem ? et tunc 
domum illius di- 

30. Qui non est 
mecum, contra me 

est, et 



congregat mecum, spargit. 

and said, Is not this the son of David? 

24. But when the Pharisees heard /V, 
they said. This fellow doth not cast out 
devils, but by Beelzebub the prince of 
the devils. 

25. And Jesus knew their thoughts, 
and said unto them. Every kingdom di- 
vided against itself is brought to desola- 
tion ; and every city or house divided 
against itself shall not stand : 

26. And if Satan cast out Satan, he is 
divided against himself ; how shall then 
his kingdom stand ? 

27. And if I by 
Beelzebub cast out 
devils, by whom do 
your children cast 
them out ? there- 
fore they shall be 
your judges. 

28. But if I cast 
out devils by the 
Spirit of God, then 
the kingdom of 
God is come unto 

29. Or else how 
can one enter into 
a strong man's 
house, and spoil 
his goods, except 
he first bind the 
strong man? and 
then he will spoil 
his house. 

30. He thatisnot 
with me is against 
me; and he that 
gathereth not with me scattereth abroad. 


Healing of the Woman with the issue of blood 

Saint Mark — Chap. 5 

T mulier, quae erat in pro- 
fluvio sanguinis annis duo- 

26. Et fuerat multa per- 
pessa a compluribus medicis, et ero- 
gaverat omnia 

ND a certain woman, which 
had an issue of blood twelve 

sua, nec 


rat, sed 



2 7.Quum au- 
disset de Jesu , 
venit in turba 
retro, et tetigit 
ejus ; 

28. Dicebat 
enim : Quia si 
vel vestimen- 
tum ejus tetige- 
ro, salva ero. 

29. Et confe- 
stim siccatus est 
fons sanguinis 

ct sensit 


cor pore quia 
sanata csset a 

30. Et statim 
Jesus in semetipso cognoscens virtu- 
tem, quœ cxicrat dc illo, conversus ad 


26. And had suffered ma- 
ny things of many physicians, and had 

spent all that she 
had, and was no- 
thing bettered, 
but rather grew 

2 7. When she 
had heard of Je- 
sus, came in the 
press behind, 
and touched his 

28. For she 
said. If I may 
touch but his 
clothes, I shall 
be whole. 

29. And 

straightway the 
fountain of her 
blood was dried 

up ; and she felt 
in her body that 
she was healed 
of that plague. 

30. And Jesus 
immediately knowing in himself that 
virtue had gone out of him, turned 



turbam aiebat : Quis tetigit vestimenta 
mea ? 

3 I. Et dicebant ei discipuli sui : Vides 
turbam comprimentem te, et dicis : 
Quis me tetigit ? 

32. Et circumspiciebat videre eam, 
quae hoc fecerat. 

33. Mulier vero timens et tremens, 
sciens quod factum esset in se, venit et 
procidit ante eum, et dixit ei omnem 

34. lUeautem dixit ei : 
Filia, fides tua te sal- 
vam fecit; vade in pace, 
et esto Sana a plaga tua. 

Tlie Jews, particularly 
those loJw were dedicated to 
the special service of God, 
were in the habit of wear- 
ing a quadrangidar gar- 
ment, or piece of cloth, cal- 
led a taled or tallith. On 
eachcorner of this garment 
was sewn a piece of a^iLre 
bine silk, intended to re- 
mind the owner of the so- 
journ in Egypt, and from it 
also hung a fringe,made of 
threads knotted together, 
tlie number of knots repres- 
enting the four consonants 
of the name of Jehovah , that is to say, the let- 
terscorrespondingwith the English J.H. V.H. 
and pronounced <.< YaJiweh ». We are, I think, 
justified in supposing that fesus,vohen the wo- 
man with the issue of blood approached Him, 
was wearing the tallith over His ordinary clo- 
thes, and that the hem of the garment touched 
by her, or , as Saint Lîi-ke expresses it, tlie bor- 
der, which may have meant the fringe, was the 

him about in the press, and said, Who 
touched my clothes? 

31. And his disciples said unto him. 
Thou seest the multitude thronging 
thee, and sayest thou, Who touched me? 

32. And he looked round about to 
see her that had done this thing. 

33. But the woman fearing andtrem- 
knowing what was done in her, 

came and fell down before him, and 
told him all the truth. 

34. And he said unto 
her. Daughter, thy faith 
hath made thee whole; 

and be 





whole of thy plague. 

Woman o/Geba (Samaria). 

fringe of the corner, with 
the symbolic meaning of 
whicJi sheivas acquainted. 
A.nxious to win a special 
favour of fesus, Whom she 
doubtless recoQ^nised as a re- 
presentative of fehovah, it 
may well have appeared to 
her a simple and natural 
thing to testify her respect 
and to express her request 
by touching thesacred gar- 
ment. It was just her way of 
m all ing ct-n ap peal to the p 0- 
wer o fGod. A ndthat power 
did indeed, as related in the 
Gospels, manifest itself in amysterious man- 
ner .fesus felt that a miracle had been uncon- 
sciously performed, and that « virtue had 
gone out of Him » for « He turned Him 
about » to see who had had recourse to Him. 
He probably wished, moreover , in calling 
the attention of the bystanders to this wo- 
man, not to allow so touching an example 
of faith and humility to escape notice. 

J.-J T. 



Lord, I am not worthy 

Saint Matthew — Chap. 8 

UUM autem introisset 
pharnaum, accessit a 


eum centurio, rogans 

6. Et dicens : Domine, 
puer meus jacet in domo paralyticus, 
et male torquetur. 

7. Et ait illi Jesus : Ego veniam et 
curabo eum. 

8. Et respondens centurio ait : Do- 
mine, non sum dignus, ut intres sub 
tectum meum ; sed tantum die verbo, 
et sanabitur puer meus. 

9. Nam et ego homo sum sub po- 
testate constitutus, habens 
sub me milites, et dico 
huic : Vade, et vadit ; et 
alii : Veni, et venit; et 
servo meo : Fac hoc, et 

10. Audiens autem Je- 
sus miratus est , et se- 
quentibus se dixit : Amen 
dico vobis, non inveni 
tantam iidem in Israel. 

1 1 . Dico autem vobis, 
quod multi ab oriente et 
occidente ve nient, et 
recumbent cum Abraham 
ct Isaac et Jacob in regno 
cœlorum ; 

12. Filii autem rcgni cjicicntur in 

Typical Jew of Jerusalem 

ND when Jesus was entered 
into Capernaum, there 
came unto him a centu- 
rion, beseeching him, 
6. And saying, Lord, 
my servant lieth at home sick of the 
palsy, grievously tormented. 

7. And Jesus saith unto him, I will 
come and heal him. 

8. The centurion answered and said. 
Lord, I am not worthy that thou should- 
est come under my roof : but speak 
the word only, and my servant shall be 
healed . 

9. For I am a man under authority, 
having soldiers under me : 
and I say to this maji^Qto^ 
and he goeth ; and to an- 
other. Come, and he com- 
eth; and to my servant. 
Do this, and he doeth 

10. When Jesus heard 
/V, he marvelled, and said 
to them that followed, 
Verily I say unto you, I 
have not found so great 
faith, no, not in Israel. 

1 1 . And I say unto you. 
That many shall comefrom 
the east and west, and 
shall sit down with Abra- 
ham , and Isaac , and Jacob, 

in the kingdom of heaven. 

12. But the children of the kingdom 

J. -J. T. 



tenebras exteriores 
stridor dentium. 

1 3. Et dixit Je- 
sus centurioni : 
Vade,et sicut cre- 
didisti fiat tibi. 
Et sanatus est 
puer in ilia hora. 

ibi erit fletus et 

In oiir engraving, 
the centurion is re- 
presented below the 
Lord, and at some 
distance from Him. 
His humility pre- 
vents him from 
going higher and 
approaching near- 
er to Him, Whom 
he beseeches to heal 
his servant. 

Beneaththe arches 
darkening the 
narrow street, 
Christ turns to- 
wards hini,andgra- 
ciously grants the 
favour the soldier 
asks of Him with 
so much faith. 

The formoffesus 
is draped from head 
to foot, as if to sig- 
nify that He is not 
lavish of His gifts ^ 
but reserves them 
for those who merit 
them. According to one tradition, He was so 
beautiful, and His whole personal ity so full 
of attraction, that , as a general rule, He had 
to endeavour, as much as possible, to disguise 
and attenuate a fascination which would 
otherwise have gained all hearts. It did not 
suit His purpose to draw the multitude to 

Lord, I am not worthy. 

shall be cast out into outer darkness : 
there shall be weeping and gnashing of 

13. And Jesus 
said unto the cen- 
turion, Go thy 
way ; and as thou 
hast believed, so 
be it done unto 
thee. And his ser- 
vant was healed in 
the selfsame hour. 

Hij]t by means of a 
feeling ofthatkind; 
to do so would have 
been far beneath the 
divine m,ission He 
held. He wished to 
in fl uence those about 
Him by His spirit- 
ual power, by His 
teaching and by His 
m.ighty works. 

The sacred text 
tells lis that fesus 
turned the touching 
faith of the centu- 
rion to account to 
c omplain of the 
scepticism of His 
own people. This 
heathen had m.ore 
confidence in the 
Messiah than the 
children of Israel, 
to ivhom His com- 
ing had long been 
foretold . fesus 
Christ further pro- 
fitedbythis incident 
to prophesy the future extension of His 
spiritual kingdom upon earth, and the 
« casting out into outer darkness » of the 
fewish nation, as a punishment for their 
want of faith. Later, in his Epistle to the 
Hebrews, Saint Paul, the Apostle, works out 
this thought m,ore fully . 

J. -J. T. 



The man possessed of a devil in the Synagogue 

Saint Luke — Chap. 4 

34.Dicens : 
Sine, quid 
nobis et ti- 
bijjesu Na- 
zarene ? ve- 
nisti perde- 
re nos ? scio 
te quis sis, 


35. Et in- 

crepavit il- 
ium Jesus, 
mutesce et 
exi ab eo. 
Et quiim 

m, cxnt 

ab illo, ni- 
hilque il- 
ium nocuit. 

T in synagoga erat homo 
habens daemonium im- 
mundum, et exclamavit 
voce magna. 

ND in the synagogue there 
was a man, which had a 
spirit of an unclean devil, 
and cried out with a loud 


The man possessed of a devil in the Synagogue. 

J.-J T. 

34. Saying, 
Let us a- 
lone; what 
have we to 
do with thee, 
t/ioujesus of 
art thou 
come to 
destroy us ? 
I know thee 
who thou 
art; the Ho- 
ly One of 

I« 35. And 

Jesus rebuk- 
ed him, say- 
ing, H old 
thy peace, 
and come 
out of him. 
And when 
the devil 
had thrown 
him in the 
midst , he 
came out of 

36. Et factus est pavor in omnibus, 

him, and hurt him not. 

36. And they were all amazed, and 


et colloquebantur ad invicem, dicen- 
tes : Quod est hoc verbum, quia in 
potestate et virtute imperat immundis 
spiritibus, et exeunt ? 

37. Et divulgabatur fama de illo in 
omnem locum regionis. 

spake among themselves, saying, What 
a word is this! for with authority and 
power he commandeth the unclean 
spirits, and they come out. 

3 7. And the fame of him went out into 
every place of the country round about. 

Young man, I say unto thee, Arise 

Saint Luke — Chap. 7 

T factum est, deinceps 
ibat in civitatem, quae vo- 
catur Naim, et ibant cum 
^sss^^-^A^^i eo discipuli eius, et turba 
i^^^^^^^^^^lS copiosa. 

1 2 . Quum autem appropinquaret portae 
civitatis, ecce defunctus efferebatur 
filius unicus matris suae, et haec vidua 
erat; et turba civitatis multa cum ilia. 

1 3 . Quam quum vidisset Dominus, 
misericordia motus super cam dixit 
illi : Noli Here. 

14. Et accessit et tetigit loculum. 
(Hi autem, qui portabant, steterunt.) Et 
ait ; Adolescens, tibi dico, surge. 

15. Et resedit qui erat mortuus, et 
cœpit loqui. Et dédit ilium matri suae. 

16. Accepit autem omnes timor, et 
magnificabant Deum, dicentes : Quia 
propheta magnus surrexit in nobis, et 
quia Deus visitavit plebem suam. 

17. Et exiit hie sermo in universam 
Judaeam de eo, et in omnem circa re- 

18. Et nuntiaverunt Joanni discipuli 
ejus de omnibus his. 

XD it came to pass the day 
after, that he went into a 
city called Nain ; and many 
of his disciples went with 
him, and much people. 

12. Now when he came nigh to the 
gate of the city, behold, there was a 
dead man carried out, the only son of 
his mother, and she was a widow : and 
much people of the city was with her. 

13. And when the Lord saw her, he 
had compassion on her, and said unto 
her. Weep not. 

14. And he came and touched the 
bier : and they that bare him stood still. 
And he said. Young man, I say unto 
thee. Arise. 

15. And he that was dead sat up, 
and began to speak. And he delivered 
him to his mother. 

16. And there came a fear on all : 
and they glorified God, saying, That a 
great prophet is risen up among us ; and 
That God hath visited his people. 

17. And this rumour of him went 
forth throughout all Judaea, and through- 
out all the region round about. 

18. And the disciples of John shewed 
him of all these things. 



19. Et convocavit duos de discipulis 
suis Joannes, et misit ad Jesum, dicens : 
Tu es qui venturus es, an alium exspec- 
tamus ? 

2 o . Quum autem ve- 
nissent ad eum viri, 
dixerunt : Joannes 
Baptista misit nos ad 
te, dicens : Tu es qui 

venturus es, an alium 



21. In ipsa autem 
hora multos curavit a 
languoribus et plagis, 
et spiritibus malis, et 
caecis multis donavit 

22. Et respondens 
dixit illis : Euntes re- - 
nuntiate Joanni^ quas sa.ut Mari.. 
audistis et vidistis, 

quia caeci vident, claudi ambulant, 
leprosi mundantur, surdi audiunt, mor- 
tui resurgunt, pauperes evangelizantur. 

23. Et beatus est quicumque non 
fuerit scandalizatus in me.. 

19. And John calling u/^to him two 
of his disciples sent them to Jesus, say- 
ing. Art thou he that should come? or 
look we for another? 

20. When the men 
were come unto him, 
they said, John Baptist 
hath sent us unto thee, 
saying. Art thou he 
that should come? 
or look we for an- 
other ? 

21. And in that 
same hour he cured 
many of their infir- 
mities and plagues, 
and of evil spirits ; and 
unto many that were 
blind he gave sight. 

22. Then Jesus 
answering said unto 
them. Go your way, 
and tell John what 

things ye have seen and heard ; how that 
the blind see, the lame walk, the lepers 
are cleansed, the deaf hear, the dead 
are raised, to the poor the gospel is 

2 3 . And blessed is he^ whosoever shall 
not be offended in me. 

J.-J. T. 

A. few details about the raising of the widow's son at Nain have been handed down to iis 
by tradition. The name of this son was, we are told, Onadratus, and after his resurrection 
he at once became a disciple of the Apostles. On this subject Eusebius, that faithful historian 
of the early days of the Church, quotes : « The actions of Our divine Saviour appealed to the 
eyes, because they were real; because those whom He healed and raised from the dead were 
visible, not only at the actual moment of their resurrection or their recovery , but for the whole 
of the rest of their lives, and not only during the life on earth of Our Saviour, but even after 

His Ascension, so that many of them have remained alive until our own day. » (Hist. Ill, 
XXXVn, ly.) 

Other old traditions relate how the mother of the man restored to life voas received by the 
company of Holy Women who ministered to the necessities of the Apostles and disciples in 
their journeys to and fro. 

Nothing is now left of Nain hut a few houses, which have escaped destruction, situated 
at the base of « Little Hermon » south-west of Mount Tabor. The resurrection of Ouadratus 
was formerly commemorated by a church built on the actual scene of the miracle. The Mus- 
sulmans converted this church into a Mosque, which haslong been in ruins. All that can now 
be seen is a single « mihrab », or niche, in which the lower portion of a white marble column 
still remains. A few minutes walk from it flows the Kishon, near to which took place the 
battle of Deborah, and later that of Alexander, son of Aristobulus, in the time of Pompey. 



The Disciples pluck Corn on the Sabbath 

Saint Mark — Chap. 2 

factum est iterum, quum 
Dominus sabbatis ambula- 
ret per sata, et discipuli 
ejus cœperunt progredi et 
s p i - 

24. Phari- 
saei au tern di- 
ce b a n t e i : 
Ecce, quid fa- 
ciunt sabbatis 
quod non li- 
cet ? 

25. Et ait 
i 1 1 i s : N u m - 
quani legistis 
quid fecerit 
David, quan- 
do necessita- 
tem habuit, et 
esuriit ipse 
ct qui cum eo 
crant ' 

26. Quomo- 
do introivit in 
domum T)ei 

The Dixciples pluck coi n on the Sabbath. 

sub Abiathar principe sacerdotum, ct 
panes propositionis manducavdt, quos 
non bcebat inanducarc nisi saccrdoti- 

ND it came to pass, that he 
went through the corn fields 
on the sabbath day ; and his 
disciples began, as they went, 
to pluck the 
ears of corn. 

24. And the 
Pharisees said 
unto him, 
Behold, why 
do they on the 
sabbath day 
that which is 
not lawful ? 

25. And he 
said unto 
them. Have ye 
never read 
what David 
did, when he 
had need, and 
was an hun- 
gred, he, and 
they that were 
with him ? 

26. How he 
went into the 
house of God 

in the days of Abiathar the high priest, 
and did eat the shewbread, which is 
not lawful to cat, but for the priests, 




bus, et dedit eis, qui cum eo erant? 

27. Et dicebat eis : Sabbatum propter 
hominem factum est, et non homo 
propter sabbatum. 

28. Itaque dominus est Filius homi- 
nis etiam sabbati. 

and gave also to them which were with 
him ? 

27. And he said unto them, The 
sabbath was made for man, and not 
man for the sabbath. 

28. Therefore the Son of man is 
Lord also of the sabbath. 

We have here a further example of Jeivish sensitiveness, with regard to the rigid obser- 
vance of the Sahhath. In their eyes, the disciples of fesus were doiihly in fault for acting in the 
manner related in the sacred text. First 0 f all, because, in thus walking through the corn-fields 
they went farther than the distance prescribed by law (2,000 cubits), and secondly, because they 
rubbed the ears of corn between their fingers to extract the grain, which, in the opinion of the 
Pharisees, was doing zvork forbidden zoith equal strictness. 

The« ears of corn » here referred to must really have been ears of barley , for it was at the 
end of April, and wheat does not ripen until a month later. 

It is worthy of remark, that Our lord and Saviour fesus Christ in His reply to the re- 
proachaddressed to Him does not directly attack the minute observances of the Pharisees, but 
appeals to a higher doctrine, explaining that man was not made for the observance of the 
Sabbath; on the contrary, the Sabbath was instituted for the benefit of man; the lavo ordering 
its observance was, therefore, not one of those which absolute necessity or legitimate authority 
could not set aside, and, in the case referred to, both these conditions were fulfilled, for the 
disciples were hungry, and «fesus was the Master of the law. » 

Healing of the Canaanite's daughter 

Saint Mark — Chap. 7 

T quum introisset in do- 
mum a turba, interroga- 
bant eum discipuli ejus 

18. Et ait illis : Sic et vos impru- 
dentes estis ? Non intelligitis, quia omne 
extrinsecus introiens in hominem non 
potest eum communicare, 

19. Quia non intrat in cor ejus, sed 

ND when he was entered 
into the house from the 
ii pGopl^j his disciples asked 
him concerning the para- 

18. Ana iie saith unto them, Are ye 
so without understanding also? Do ye 
not perceive, that whatsoever thing 
from without entereth into the man, it 
cannot defile him; 

19. Because it entereth not into 



in ventrem vadit, et in secessum exit, 

purgans omnes escas 


20. Dicebat au tern, quoniam, quae de 
homine exeunt, ilia communicant ho- 

2 I . Ab intus enim de 
corde hominum malae 
cogitationes procedunt, 
adulteria, fornicationes, 

22. Furta, avaritiae, 
nequitias, dolus, impu- 
diciti^, oculus malus. 

his heart, but into the belly, and goeth 
out into the draught, purging all 
meats ? 

20. And he said. That which cometh 
out of the man, that defileth the man. 





Wometi of Cairo. 

23. Omnia haec mala 
ab intus procedunt et 
communicant homi- 

24. Et inde surgens 
abiit in fines Tyri et 
Sidonis, et ingressus domum nemi- 
nem voluit scire, et non potuit latere. 

25. Mulier enim,. statim ut audivit de 
CO, cujus filia habebat spiritum immun- 
dum, intravit et procidit ad pedes ejus. 

26. Erat enim mulier gentilis, Syro- 
phœnissa génère. Et rogabat eum, ut 
da^monium ejiceret de filia ejus. 

27. Qui dixit illi ; Sine prius saturari 
filios; non est enim bonum sumere pa- 
nem filiorum et mittere canibus. 

21. For from within, 
out of the heart of men, 
proceed evil thoughts, 
adulteries, fornications, 

22. Thefts, covetous- 
ness, wickedness, deceit, 
lasciviousness, an evil 
eye, blasphemy, pride, 
foolishness : 

23. All these evil 
things come from with- 
in, and defile the man. 

24. And from thence 
he arose, and went into 
the borders of Tyre and Sidon, and 
entered into an house, and would have no 
man know // ; but he could not be hid. 

25. For a certain woman, whose 
young daughter had an unclean spirit, 
heard of him, and came and fell at his 
feet : 

26. The woman was a Greek, a Syro- 
phenician by nation; and she besought 
him that he would cast forth the devil 
out of her daughter. 

27. But Jesus said unto her. Let the 
children first be filled : for it is not 
meet to take the children's bread, and 
to cast /V unto the dogs. 

J. -J. T. 



28. At ilk rc- 
spondit et dixit 
illi : Utique Do- 
mine, nam et ca- 
telli comedunt 
sub mensa de 
micis puerorum. 

29. Et ait illi ; 
Propter hunc ser- 
m o n e m v a d e , 
exiit daemonium 
a filia tua. 

30. Et quum 
abiisset domum 
suam, invenit 
puellam jacentem 
supra lectum, et 
daemonium ex- 


Et iterum 
exiens de iinibus 
Tyri venit per 
Sidonem ad ma- 
re Galiiaeae inter 
medios fines De- 

ILjIui^ of the Caiiaaiiile's daughter. 

J. -J. 1. 

28. And she 
answered and said 
unto him, Yes, 
Lord : yet the dogs 
under the table eat 
of the children's 

29 And he said 
unto her, For this 
saying go thy 
way; the devil is 
gone out of thy 

30. And when 
she was come to 
her house, she 
found the devil 
gone out, and her 
daughter laid 
upon the bed. 

3 I . And again, 
departing from 
the coasts of Tyre 
and Sidon , he 
came unto the 
sea of Galilee , 
through the midst 
of the coasts of 

The Cauaanites were the descendants of the eleven Sons of Canaan^ who were driven out 
of their country t)y foshiia, as a punishment, the Bible tells us, for their idolatrous customs 
and aliominations. Defeated and despoiled of their riches, they withdrew to various countries, 
chiefly to Greece and Africa. Certain writers say that some o f them even voent as far as 
Germany and to the districts now occupied by the Slav races,. y et others assert that some 
went to America, but this is not at all probable. 

The Canaanites built a great number of cities in Africa, and Procopius relates that in one 
of them they set up, near a well, two columns of white marble on which were inscribed these 
words: << We are the people who were saved from the robber foshua, the Son of Nave (or 
Nun), who was pursuing us. „ 



Tliey hroiijyltt unto llim all that were diseased. 

J. -J. T. 

They brought unto Him all that were diseased 

T omiiis turba quaerebat 
eum tangere, quia virtus 
dc illo exibat, et sanabat 
omnes. s. luc. — c. 6. 

35. Et qiuiin cognovissent eum viri 
loci illius, miserunt in universam re- 
gioneiii illaiDj ct obtulerunt ci omnes 
male habentes, 

36. Et rogabant cum, ut vel fimbriam 
vestimenti ejus tangcrent. Et quicum- 
que tetigerunt, saK'i facti sunt 

SANC'I". MATTH. C. 1 4. 

ND the whole multitude sought 
to touch him : for there went 
virtue out of him, and healed 
them all. saintluke. — ch. 6. 

35. And when the men of that place 
had knowledge of him, they sent out 
into all that country round about, and 
brought unto him all that were diseased ; 

36. And besought him that they 
only touch the hem of his 

and as many as touched 
were made perfectly whole. 




The Parable of the Sower 

Saint Matthew — Chap, i 

T locutus est eis multa in 
parabolis, dicens : Ecce, 
exiit qui seminat semi- 

4.. Et dum seminat, quae- 

dam ceciderunt secus viam, et venerunt 
volucres coeli, et comederunt ea. 

5. Alia autem ceciderunt in petrosa, 
ubi non habebant terram multam, et 
continue exorta sunt, 
quia non habebant 
altitudinem terrae. 

6. Sole autem orto 
aestuaverunt, et quia 
non habebant radi- 
cem, aruerunt. 

7. Alia autem ceci- 
derunt in spinas, et 
creverunt spinae, et 
suiFocaverunt ea. 

8. Alia autem ce- 
ciderunt in terram 
bonam, et dabant 
fructum, aliud cen- 
tesimum, aliud sexa- 
gesimum, aliud tri- 

9. Qui habet aures 
audiendi, audiat. 

ND he 

many things 
in parables. 


saying. Behold, a sower 
went forth to sow; 

4. And when he sow- 

ed, some seeds ^ell by the way side, and 
the fowls came and devoured them 
up : 

5. Some fell upon stony places, 
where they had not much earth : and 

forthwith they sprung 
up, because they had 
no deepness of earth: 

6. And when the 
sun was up, they 
were scorched ; and 
because they had no 
root, they withered 
away ; 

The Parable of the bower. 

J.-J. T. 

7. And some fell 
among thorns ; and 
the thorns sprung up, 
and choked them : 

8. But other fell 
into good ground, 
and brought forth 
fruit some an hun- 
dredfold, some sixty- 
fold, some thirtyfold. 

9. Who hath ears 
to hear, let him 


10. Et accedentes discipuli dixerunt 
ei : Quare in parabolis lo- 
queris eis ? 

11. Qui respondens ait 
illis : Quia vobis datum est 
nosse mysteria regni coelo- 
rum, illis au tern non est 

1 2. Qui enim habet, da- 
bitur ei et abundabit ; qui 
autem non habet, et quod 
habet auferetur ab eo. 

typical Jew of Jerusalem 

lo. And the disciples came, and 
said unto him. Why speakest 
thou unto them in parables ? 

1 1 . He answered and said 
unto them, Because it is 
given unto you to know 
the mysteries of the king- 
dom of heaven, but to them 
it is not given. 

1 2 . For whosoever hath, 
to him shall be given, and 
he shall have more abund- 
ance : but whosoever hath 
not, from him shall be taken 
away even that he hath. 

J. -J. T. 

A Woman anointeth the feet of Jesus 

Saint Luke — Chap. 7 

OGABAT autem ilium qui 
dam de Pharis2eis,ut man- 
ducaret cum illo, et in- 
I gressus domum Pharisaei 

37. Et ecce mulier, quae erat in civi- 
tate peccatrix, ut cognovit, quod accu- 
buisset in domo Pharisasi, attulit ala- 
bastrum unguenti, 

38. Et stans retro secus pedes ejus, 
lacrymis cœpit rigare pedes ejus, et 
capillis capitis sui tergebat, et oscula- 
batur pedes ejus ct unguento ungebat. 

39. Videns autem Pharisaeus, qui vo- 
caverat cum, ait intra se dicens : Hie si 

ND one of the Pharisees 
desired him that he would 
eat with him. And he went 
into the Pharisee's house, 
and sat down to meat. 
37. And behold, a woman in the city, 
which was a sinner, when she knew that 
Jesus sat at meat in the Pharisee's house, 
brought an alabaster box of ointment, 

3 8 . And stood at his feet behind him 
weeping, and began to wash his feet 
with tears, and did wipe them with the 
hairs of her head, and kissed his feet, 
and anointed them with the ointment. 

39. Now when the Pharisee which 
had bidden him saw //, he spake 


A ]Voiu.zn anointelh the fed of Jesus. 

J. -J T. 

esset propheta, sciret utique quae et 
qualis est mulier quae tangit eum, quia 
peccatrix est. 

within himself, saying, This man, if he 
were a prophet, would have known who 
and what manner of woman this is that 
toucheth him : for she is a sinner. 

Verse of Saint Luke VII indicates ivitJi su fficient clearness Jww the scene referred to 
tooli place. It was possible to pass from the court or garden by way of arcades to the room 
in which the meal was served, without opening any door, and Mary Magdalene could thus, 
without troubling any ol tJie attendants, make her way in beJiind fesus, \Vhowas reclining at 
table with His feet raised above the ground . She had only to bend down slightly to he able to 
anoint tJie feet of the Master , after she had poured oil on His head. TJie table was of the form 
of a Iwrse-shoe, and the servants waited laithin tlie semi-circle formed by it. so that the Mag- 
dalene s presence could not possiblv have annoved anyone. Moreover , in the East, access to 
rooms in icJiich feasts are being held is more or less free to all. 



./eSKS commandiiifr His disciples to rest. 

J, -J. I, 


esus commanding 

Saint Mark 

T convenientes apostoli ad 
Jesum renuntiaverunt ei 
omnia, quae egerant et 

31. Et ait illis : Venite seorsum in 
dcsertum locum, et requiescite pusillum. 
Erant enim qui veniebant et redibant 
multi, ct nec spatium manducandi habe- 

His disciples to rest 

— Chap. 6 

ND the apostles gathered 
themselves together unto 
Jesus, and told him all 
things, both what they had 
done, and what they had 


3 I. And he said unto them. Come ye 
yourselves apart into a desert place, and 
rest a while : for there were many coming 
and going, and they had no leisure so 
much as to eat. 



The blind leadiii2 the blind. 

,1. J, T 

The blind leading the blind 

Saint Matthew — Chap. 1 5 




caeci sunt et 

duces caecorum ; caecus 
autem si caeco ducatum 
praestet, ambo in foveam 

ET them alone : they be 
blind leaders of the blind. 
And if the blind lead the 
blind, both shall fall into 
the ditch. 

In the streets of Jerusalem numbers o f blind men may still sometimes be seen, walking one 
behind the other in files, and clinging to each other, under the leadership of one of their 
number who is familiar with the obstacles to be avoided, and, knowing every nook and corner 
of the town, inspires his comrades with confidence. 


The Palsied Man let down through the Roof 

Saint Mark — Chap. 2 

|t iterum intravit Caphar- 
naum post dies. 

2. Et auditum est, quod 
in domo esset, et convenerimt multi, 
ita ut non caperet neque ad januam, 
et loquebatur eis verbum. 

3. Et venerunt ad eum 
ferentes paralyticum, qui 
a quatuor portaba- 

4. Et quum non pos- 
sent ofFerre eum illi prae 
turba, nudaverunt tectum 
ubi erat, et patefacien- 
tes submiserunt graba- 
tum, in quo paralyticus 

5 .Quumautem vidisset 
Jesus fidem illorum^ ait 
paralytico : Fili, dimit- 
tuntur tibi peccata tua. 

6. Erant autem illic 
quidam de scribis,seden- 
tes et cogitantes in cor- 
dibus suis : 

7. Quid hie sic loquitu 

J. -J. T. 

Entrance to the Tombs of the Kings. 

their hearts, 

ND again he entered into 
Capernaum after some 
days; and it was noised 
that he was in the house. 
2 . And straightway ma- 
ny were gathered together, insomuch 
that there was no room to receive them^ 
no, not so much as about the door : and 
he preached the word 
unto them. 

3. Andthey come unto 
him, bringing one sick 
of the palsy, which was 
borne of four. 

4. And when they 
couldnotcome nigh unto 
him for the press, they 
uncovered the roof where 
he was : and when they 
had broken // up, they let 
down the bed wherein 
the sick of the palsy lay. 

5. When Jesus saw 
their faith, he said unto 
the sick of the palsy. Son, 
thy sins be forgiven thee. 

6. But there were cer- 
tain of the scribes sitting 
there, and reasoning in 

11c SIC loquitur ? Blasphé- 
mât. Quis potest dimittere peccata, nisi 
solus Deus? 

8. Quo statim cognito Jesus spiritu 
suo,quia sic cogitarent intra se,dicit illis: 
Quid ista cogitatis in cordibus vestris ? 

7. Why doth this fnan thus speak 
blasphemies? who can forgive sins but 
God only ? 

8. And immediately when Jesus per- 
ceived in his spirit that they so reason- 
ed within themselves, he said unto them, 



9. Quid est facilius, dicere paralytico: 
Dimittuntur tibi peccata; an dicere : 
Surge, tolle 
grabatum tuum 
et ambula? 

Why reason ye these things in y our hearts ? 
9, Whether is it easier to say to the 

sick of the pal- 

10. Ut au- 
Filius hominis 
habet potesta- 
tem in terra di- 
mittendi pec- 
cata, (ait para- 
lytico :) 

1 1 . Tibi di- 
co : Surge, tolle 
grabatum tu- 
um, et vade in 
domum tuam. 

1 2. Et statim 
surrexit ille, 
et sublato gra- 
bato abiit co- 
ram omnibus. 

The Palsied Man let dovvi tluough the Roof. 

J. -J. T. 

sy, T^hy sins be 
forgiven thee ; 
or to say. Arise, 
and take up thy 
bed, and walk ? 

10. But that 
ye may know 
that the Son of 
man hath pow- 
er on earth to 
forgive sins, (he 
saith to the sick 
of the palsy,) 

1 1. 1 say unto 
thee. Arise, and 
take up thy bed, 
and go thy way 
into thine 

12. And im- 
mediately he 
arose, took up 
the bed, and 
went forth be- 
fore them all. 

The Sermon on the Mount 

Saint Matthew — Chap. 5 

iDENs autem Jesus turbas 
ascendit in montem, et 

luum sedisset,accesserunt 


eu m 


pull ejus, 

ND seeing the multitudes, 
he went up into a moun- 
tain : and when he was 



unto him 


:)les came 



2= Et aperiens os suum docebat eos, 
dicens : 

3. Beati 
pauper es 
niam ipso- 
rum est re- 
gnum cœ- 

4. Beati 
mites, quo- 
niam ipsi 
p o s s i de- 
bunt ter- 

5. Beati 
qui logent, 
quo n i am 
ipsi conso- 

6. Beati 
qui esu- 
riunt et si- 
tiunt justi- 


saturabun - 

7. Beati 

The Sermon on the Mount. 

miséricordes, quoniam ipsi misericor- 
diam consequentur. 

8. Beati mundo corde, quoniam ipsi 
Deum videbuiu. 

9. Beati pacifici, quoniam lilii Dei 

2. And he opened his mouth, and 
taught them, saying, 

3. Blessed 
are the 
poor in 
spirit : for 
theirs is the 
of heaven. 

4. Blessed 
are they 
for they 
shall be 

5. Blessed 
are the 
meek : for 
they shall 
inherit the 

6. Blessed 
are they 
which do 
hunger and 
thirst after 
righteous - 
ness : for 
they shall 
be filled. 

7. Blessed 

are the merciful : for they shall obtain 

8. Blessed are the pure in heart : 
for they shall see God. 

9. Blessed are the peacemakers : for 
they shall be called the children of God. 

J.-J. T. 



10. Bead qui persecutionem patiun- 
tur propter justitiam, quoniam ipsorum 
est regnum cœlorum. 

1 1 . Beati estis, quum maledixerint vo- 
bis et persecuti vos fuerint, et dixerint 
omne malum adversum vos mentien- 
tes, propter me. 

12. Gaudete et 
exsultate, quoniam 
merces vestra co- 
piosa est in cœlis ; 
sic enim persecuti 
sunt prophetas, qui 
fuerunt ante vos. 

13. Vos estis sal 
terrae. Quod si sal 
evanuerit , in quo 
salietur ? Ad nihilum 
valet ultra, nisi ut 
mittatur foras et 
conculcetur ab ho- 

14. Vos estis lux 
mundi. Non potest 
civitas abscondi su- 
pra mOntem pOsita. a Streetmjaffa. 

15. Neque accendunt lucernam, et 
ponunt eam sub modio, sed super can- 
delabrum, ut luceat omnibus qui in 
domo sunt. 

16. Sic luceat lux vestra coram ho- 
minibus, ut videant opera vestra bona, 

10. Blessed are they which are perse- 
cuted for righteousness'sake : for theirs 
is the kingdom of heaven. 

1 1 . Blessed are ye, when men shall 
revile you, and persecute jk^?^/, and shall 
say all manner of evil against you falsely, 

for my sake. 

12. Rejoice, and 
be exceeding glad : 
for great is your re- 
ward in heaven : for 
so persecuted they 
the prophets which 
were before you. 

1 3 . Ye are the salt 
of the earth : but if 
the salt have lost his 
savour, wherewith 
shall it be salted? it 
is thenceforth good 
for nothing, but to 
be cast out, and to 
be trodden under 
foot of men. 

14. Ye are the 
light of the world. 
A city that is set on 
an hill cannot be hid. 

15. Neither do men light a candle, 
and put it under a bushel, but on a 
candlestick; and itgiveth light unto all 
that are in the house. 

16. Let your light so shine before 
men, that they may see your good 

J.-J. T. 

et gloriiicent Patrem vestruni, qui in 
cœlis est. 

17. Nolite putare, quoniam veni sol- 
vere legem aut 

prophetas ; non 
veni solvere, 
sed adimplere. 

18. Amen 
quippe dico 
vobis, donec 
transeat cœlum 
et terra, iota 
unum aut unus 
apex non prae- 
teribit a lege, 
donec omnia fiant. 

Olive Trees in the Valley of Hinnom. 

works, and glorify your Father which 
is in heaven. 

17. Think not that I am come to 

destroy the law, 
or the prophets: 
I am not come 
to destroy, but 
to fulfil. 

18. For verily 
I say unto you, 
Till heaven and 
earth pass, one 
jot or one tittle 
shall in no wise 
pass fi"om the 
law, till all be 

J. -J. T. 


//, on leaving Migdol, the ancient Magdalum, you turn your back on the lalze, you will 
come to a deep gorge or ra-vine, flanlicd by the two Horns of Hattin, beyond ivhich you will 
arrive at the foot of the mountains from which fesus generally preached, and the scene of 
His miracle of the multiplication of the loaves. One of these mountains is that of the 
Beatitudes, which commands a view of the whole district. At your feet is the lake, bathing 
the last slopes of the Lebanon range. 

He laid his hands upon a few sick folk 

Saint Mark — Chap. 6 

T egrcssus inde abiit in pa- 
trinm suam, et sequeban- 
turcum discipuli sui. 

2. Et facto sabbato cœpit in synagoga 

ND he went out from thence, 
and came into his own coun- 
try ; and his disciples follow 

2. And when the sabbath day was 



docere, et multi audientes admiraban- 
tur in doctrina ejus, dicentes : Unde 
huic haec omnia ? 
et quae est sapien- 
tia, quae data est 
illi, et virtutes 
tales, quae per ma- 
nus ejus efficiun- 
tur ? 

3. Nonne hie 
est faber,filiusMa- 
riae, frater Jacobi 
et Joseph et Judae 
et Simonis ? nonne 
et sorores ejus hie 
nobiscum sunt ? 
Et scandalizaban- 
tur in illo. 

4. Et dicebat 
illis Jesus : Quia 
non est propheta 
sine honore, nisi 
in patria sua et in 
domo sua et in 
cognatione sua. 

5. Et non pote- 
rat ibi virtutem 
ullam facere, nisi paucos infirmos impo- 
sitis manibus curavit. 

6. Et mirabatur propter incredulita- 
tem eorum, et circuibat castella in cir- 
cuitu docens. 

lie laui his u:tii:l.-> upon a J'cij si cl: Jolk . 

come, he began to teach in the syna- 
gogue : and many hearing hifn were as- 
tonished, saying, 
From whence hath 
this man these 
things ? and what 
wisdom is this 
which is given 
unto him, that 
even such mighty 
works are wrought 
by his hands ? 

3. Is not this the 
carpenter, the son 
of Mary, the bro- 
ther of James, and 
Joses, and of Juda, 
and Simon ?and are 
not his sisters here 
with us ? And they 
were ofFended at 

4. But Jesus said 
unto them, A pro- 
phet is notwithout 
honour, but in his 
own country, and 
among his own 
kin, and in his 
own house. 

5 .And hecouJd 
there do no mighty work, save that he 
laid his hands upon a few sick folk, and 
healed them. 

6. And he marvelled because of their 
unbelief. And he went round about the 
villages, teaching. 

j.^j. I. 


Two blind Men healed at Capernaum 

Saint Matthew — Chap. 9 

transeunte in 

de J 


secuti sunteum duo caeci, 
clamantes et dicentes : 
Miserere nostri, fili David. 

2 8 . Quum autem ve- 
nisset domum, acces- 
serunt ad eum caeci. 
Et dicit eis Jesus : Cre- 
ditis, quia hoc possum 
facere vobis ? Dicunt 
ei : Utique, Domine. 

29. Tunc tetigit ocu- 
los eorum, dicens : Se- 
cundum fldem vestram 
hat vobis. 

30. Et aperti sunt 
ocuU eorum. 

// is astoiiisJiiiig how 
iiiû/iy blind men are met 
nil h in the luist. Blindness 
is of much more frequent 
occurrence tln-re tlian in 
tlie West, and 111 is is the 
result of many different 
causes. To liegi// with, the 
lozcer orders simply wallow in dirt, and the 
flies are so numerous and so persistent in 
their at lacks, that mothers and cliild ren alike 
grow ivearv of driving them away. It is, 
indeed, no rare tliiinr to see children luith 
I II, -Ir eves encircled with horrible blue flies, 

XD when jesus departed 
thence, two blind men 
followed him, crying, and 
saying. Thou son of David, 
have mercy on us. 

28. And when he 
was come into the 
house, the blind men 
came to him : and Jesus 
saith unto them, Be- 
lieve ye that I am able 
to do this ? They said 
unto him. Yea, Lord. 

29. Then touched 
he their eyes, saying. 
According to your faith 
be it unto you. 

30. And their eyes 
were opened. 

Tim blind Men healed at Capernaum 

greedily feeding on them. 
Besides this, in the spring, 
tlie pollen of certain 
plants, such as the cactus 
and more especially the 
tig of Barbary , fills the 
air, and quantities of mi- 
croscopic thorns get into 
the eyes of passers-by, and there remain 
fixed. Then again, the evenings and nights 
are very fresh and cool, so that after the 
o p pressive heat of the day many are attracted 
out of doors, and sometimes they pay dearly 
for this refreshment , by the loss of their 

J. -J. 1. 


sight. Lastly, I might very well have said first of all, the intense brightness of the sun is a 
constant cause of ophtliahnia. and in some cases of coinpUte blindness. It is customary to 
keep as much as possible in places where the light is dim or scarcely penetrates at all through 
the materials hung up to keep out the glare, and the sudden transition from such sheltered 
spots into the full sunshine outside is fraught with danger. Add to all this the use of water 
from wells, the purity of which is doubtful, and there are indeed reasons enough for the 
spread of these painful diseases of the eyes. 

Lazarus at the Rich Man's Door 
Saint Luke — Chap. i6 

OMo qui- 
dam e- 
rat di- 
ves, qui 
induebatur pur- 
pura et bysso, et 
epulabatur quoti- 
die splendide. 

20. Et erat qui- 
dam mendicus 
nomine Lazarus, 
qui jacebat ad ja- 
nuam ejus ulceri- 
bus plenus, 

2 1 . Cupiens sa- 
turari de micis, 
quae cadebant de 
mensa divitis, et 
nemo illi dabat- 
sed et canes ve- 
niebant et linge- 
bant ulcera ejus. 


was a 

man, which was 
clothed in purple 
and fine linen, and 
fared sumptuously 
every day : 

20. And there 
was a certain beg- 
gar named Laza- 
rus, which was laid 
at his gate, full of 

2 I . And desir- 
ing to be fed with 
the crumbs which 
fell from the rich 
man's table : more- 
over the dogs 
came and licked 
his sores. 

Lazarus at the Rich Man's Door. 

J.-J T 

Dogs are very numerous in Judcca, Egypt, and otlier Eastern countries, and J erusalem 
alone contains from one thousand to one thousand five hwtdred. They belong to no one, and live 
in a half savage state. Eor all that, -however , they have rather a strange code of behaviour 


amongst themselves, to which they all stLhmit, and vohich makes them of real service to man, 
especially in large centres of population. At Cairo, ferusalem, and other towns of any im- 
portance, each group of dogs, consisting of some twenty or thirty members, keeps to one par- 
ticular quarter, where and on which it lives no strange dog, not belonging to it, being al- 
lowed to enter its territory. This accounts for all the barking at night. A squad of dogs 
attempts, perhaps, to cross the ground of its neighbours, or encroach on property which does 
not belong to it : a terrible battle ensues, and fierce barking disturbs the sleep of the human inha- 
bitants within hearing. At Cairo, the English residents, weary of thenoise made at night, tried 
to lessen the nuisance by the slaughter of great numbers of the offenders; but, to their surprise, 
the victims were avenged by the breaking out of epidemics, the streets were no longer cleared 
of the filth and rubbish encumbering them, and crimes increased, for the robbers were left 
unmolested now that the dogs, who had acted as police, were gone. The favourite head-quart- 
ers of what we may call the dog-clubs, are near the butchers shops; no member from any 
other club is tolerated in the neighbourhood ; but the traffic is not interfered with in the least, 
nor is any disturbance ever caused by those who have appropriated the ground. 

In every Oriental town there are deserted quarters, where the cactus and other plants grow 
wild; this is the case, for instance, at ferusalem, in the southern portion of the H ar am area, 
at the lower end of the shut-in valley, known as the Tyropœon, which is covered with a regular 
forest of dense vegetation. It is to this part of the city that the bitches retire for the birth of 
their young, and it is there that they rear their families. Sometimes, when I have been quietly 
sitting on my camp-stool making a sketch of one or another of the magnificent subjects of 
this neighbourhood, I have suddenly seen whole packs of little dogs issue from amongst the 
brushwood, accompanying their mothers in qtiest of booty. 

These animals feed on the rubbish of all kinds, which is flung into the streets, such as the 
refuse of poultry and meat, dead cats, offal, etc. One day, in the valley of Gihon, onthe west 
of ferusalem, I noticed the dead body of an ass, which had died during the night and been 
abandoned in the field where it had fallen. The next day I passed by the same spot; there was 
nothing left of the ass but the pinkish-coloured skeleton; every scrap of the flesh had been 
devoured by dogs in the night. 

Pottery from Jiidcca. J. -J T. 



The Dumb Man possessed of a devil healed at Capernaum 

Saint 'Matthew — Chap. 9 

GREssis autem illis, ecce 
obtulerunt ei hominem 
mutum, daemonium ha- 
33. Et ejecto daemonio 

iocutus est mutus , 
et miratas sunt tur- 
bae, dicentes : Num- 
quam apparuit sic in 

34. Pharisaei au- 
tem dicebant : In 
principe daemonio- 
rum ejicit daemones, 

35. Et circuibat 
Jesus omnes civita- 
tes et castella, do- 
cens in synagogis 
eorum et praedicans 
evangelium regni, et 
curans omnem lan- 
guorem et omnem 

The Dumb Man -possessed of 

36. Videns autem 
turbas misertus est 

eis, quia erant vexati et jacentes sicut 
oves non habentes pastorem. 

37. Tunc dicit discipulis suis : Messis 
quidem multa, operarii autem pauci. 

s they went out, behold, 
they brought to him a 
dumb man possessed with 
a devil. 
33. And when the devil 
v^as cast out, the 
dumb spake : and the 
multitudes marvelled, 
saying. It was never 
so seen in Israel. 

34. But the Phari- 
sees said. He casteth 
out devils through 
the prince of the 

3 5. AndJesus went 
about all the cities 
and villages, teaching 
in their synagogues, 
and preaching the 
Gospel of the king- 
dom , and healing 
every sickness and 
every disease among 
the people. 

36. But when he 
saw the multitudes, 

he was moved with compassion on them, 
because they fainted, and were scattered 
abroad, as sheep having no shepherd. 

37. Then saith he unto his disciples. 
The harvest truly is plenteous, but the 
labourers are few ; 

"hrisl's exhortation to the twelve Apostles. 

J.-J. 1, 

38. Rogate ergo Dominum messis, 
ut mittat operarios in messem suam. 

38. Pray ye therefore the Lord of the 
harvest, that he will send forth labour- 
ers into his harvest. 

Christ's exhortation to the twelve Apostles 

Saint Luke — Chap. 9 

ONVocATis autem duodecim 
apostolis, dedit illis vir- 
tutem et potestatem super 
omnia daemonia, et ut lan- 
guores curarent. 

HEN he called his twelve 
disciples together, and 
gave them power and 
authority over all devils, 
and to cure diseases. 


2. Et misit eos prasdicare regnum 
Dei et sanare infirmes, 

3. Et ait ad illos : Nihil tuleritis in 
via, neque virgam, neque peram, neque 
panem, neque pecuniam, neque duas 
tunicas habeatis. 

4. Et in quamcumque domum intra- 
veritis, ibi manete, et inde ne exeatis. 

5. Et quicumque 
non receperint 
vos, exeuntes de 
civitate illa, etiam 
pulverem pedum 
vestrorum excu- 
tite, in testimo- 
nium supra illos. 

Typical Jews of Jerusalem. 

Throughout the 
whole of Palestine, 
and more especially 
hi the environs of 
towns near the main 
routes of traffic and 
of travel, there are 
to be seen resting- 
places, where several persons can sit down 
comfortably together, sheltered from the 
heat of tlie sun or from the rain. Here and 
there, for instance, on the mountain slopes 
rises an isolated group of locust trees, mark- 
ing some such resting-place, more than one 
sign indicating how many have availed 
themselves of it ; the ground beneath the trees 
has become perfectly level, the rock is smooth 
and slippery, even worn away in parts. 
Many of these shelters are now the property 
of Mosques, they probably formerly belonged 
to churches, and yet earlier , perhaps, to the 

2. And he sent them to preach the 
kingdom of God, and to heal the sick. 

3. And he said unto them. Take 
nothing for j/o^^r journey, neither staves, 
nor scrip, neither bread, neither money; 
neither have two coats apiece. 

4. And whatsoever house ye enter 
into, there abide, and thence depart. 

5. And whoso- 
ever will not re- 





ye go out of that 
city, shake off the 
very dust from 
your feet for a tes- 
timony against 


fews themselves. Our 
Lord and Saviour fe- 
sus Christ appears 
to Jiave availed Him- 
self often of these 
spots, as places of 
meeting ; He preach- 
edto the peoplefrom 
them; He multiplied the loaves and fishes; 
He talked with His disciples, or even some- 
times retired to them alone for meditation and 
prayer. These secluded sites are full 0 f attrac- 
tion , not only on account of themany touching 
memories connected with them, but for their 
own natural charm. They are, as a general 
rule, well chosen, commanding a view of some 
fine landscape or set in a scene of solemn soli- 
tude. Here one can dream andmeditate at one s 
ease, whilst all aroundthe countless fragments 
of red pottery strewing the gr ound bearwit- 
nessto the passingaway of many generations. 



The Daughter of 

Saint Mark 

T audivit rex Herodes (ma- 
nifestum enim factum est 
nomen ejus), et dicebat : 
Quia Joannes Baptista re- 

Herod ias dancing 

— Chap. 6 

surrexit a mortuis, 


propterea virtutes operantur in illo. 

15. Alii autem dicebant : Qj^iia Elias 
est. Alii vero dicebant : Quia propheta 
est, quasi unus ex prophetis. 

16. Quo audito Herodes 
ait : Quern ego decoUavi 
Joannem, hie a mortuis 

17. Ipse enim Herodes 
misit ac tenuit Joannem, 
et vinxit eum in carcere, 
propter Herodiadem uxo- 
rem Philippi fratris sui, 
quia duxerat eam. 

18. Dicebat enim Joan- 
nes Herodi : Non licet 
tibi habere uxorem fra- 
tris tui. 

19 Herodias autem in- 
sidiabatur illi et volebat 
f)ccidere eum, nec pote- 

20. Herodes enim me- 
tuebat Joannem, sciens 
eum virum justum et 
sanctum, et custodicbat eum, et audito 
eo niLika faciebat, et libenter eum au- 

lie, oJ. 

ND king Herod heard 0/ 
him; (for his name was 
spread abroad :) and he 
said. That John the Bap- 
tist was risen from the 
dead, and therefore mighty works do 
shew forth themselves in him. 

15. Others said. That it is Elias. And 
others said. That it is a prophet, or as 
one of the prophets. 

16. But when Herod 
heard thereof^ he said. It 
is John, whom I beheaded: 
he is risen from the dead. 

17. For Herod himself 
had sent forth and laid 
hold upon John, and bound 
him in prison for Hero- 
dias' sake, his brother 
Philip's wife : for he had 
married her. 

18. For John had said 
unto Herod, It is not 
lawful for thee to have 
thy brother's wife. 

19. Therefore Herodias 
had a quarrel against him, 
and would have killed 
him; but she could not: 

20. For Herod feared 
John, knowing that he 
was a just man and an 

holy, and observed him; and when he 
heard him, he did many things, and 
heard him gladly. 

J.-J. T. 



2 1. Et Quum dies opportunus acci- 
disset, Herodes natalis sui cœnam 
fecit principibus et tribunis et primis 
22. Quumque 
introisset filia 
ipsius Hero- 
diadis et sal- 
tasset, et pla- 
cuisset He- 
rodi simulque 
bus, rex ait 
puellae : Pete 
a me quod vis, 
et dabo tibi. 

23. Et ju- 
quid petieris 
dabo tibi, licet 
dimidium re- 
gni mei. 

The Daughter of Herodias dancing. 

2 1. And when a convenient day was 
come, that Herod on his birthday made 
a supper to his lords, high captains, and 
chief estates of Galilee ; 

22. And 
when the 
daughter of 
the said Hero- 
dias came in, 
and danced, 
and pleased 
Herod and 
them that sat 
with him, the 
king said unto 
the damsel. 
Ask of me 
thou wilt, and 
I will give it 

23. And he 
sware unto 
her, Whatso- 
ever thou shalt 
ask of me, I 
will give it 
thee, unto the 
half of my 

J. -J, 1 

The Gospels eiiuiiicrate tliree ranks of guests invited to Herod's birtJiday feast : <<tiie lords », 
that is to say, the court officials; the « hig^h captains >>, or superior officers of the army; and 
the « chief estates of Galilee », which gives some idea of the magnificence with wliich the king 
intended to keep the anniversary of his hirth . The Herodis dies » was also celebrated tJi rough- 
out Palestine and in Rome; it is referred to in a satire by the Roman poet, Persiiis Ftaccus 
(V. i6p-i8^). The sacred text tells us the daughter of Herodias (ivhose name was Salome), 
« came in and danced », and that « she went forth and saidunto her mother : What shall I ask?» 
ivhich proves that neither of them took part in the actual feast ; and., as a matter of fact, tiiat 
would not have been allowed, as ive have explained above. 



The head of Saint John 

Saint Mark 

quum exisset, dixit ma- 
tri suae : Quid petam ? At 
ilia dixit : Caput Joannis 

25. Quumque introisset statim cum 
festinatione ad regem, petivit dicens : 
Volo ut pro- 
tinus des mihi 
in disco caput 
Joannis Bap- 

26 .Etcon- 
tristatus est 
rex ; propter 
dum et prop- 
ter simul dis- 
noluit earn contristarc, 

27. Sed misso spiculatore praecepit 
afFerri caput ejus in disco. Et decollavit 
eum in carcere, 

28. Et attulit caput ejus in disco, et 
dcdit illud puellae, et puella dedit matri 

29. Quo audito discipuli ejus vene- 
runt ct tulerunt corpus ejus, et posue- 
runt illud in moniimcnto. 

the Baptist in a charger 

— Chap. 6 

ND she went forth, and said 
unto her mother. What 
shall I ask? And she said, 
The head of John the 

2 5 . And she came in straightway with 
haste unto the king, and asked, saying, 

I will that 
thou give me 
by and by in 
a charger the 
head of John 
the Baptist. 

26. And 

the king was 
exceedi ng 
sorry ; yet for 
his oath's 
sake, and for 
their sakes 
he would not 

J.-J. T. 


The head of Saint John the Baptist in a charter. 

which sat with 
reject her. 

27. And immediately the king sent 

an executioner, and commanded his 
head to be brought : and he went and 
beheaded him in the prison. 

28. And brought his head in a charg- 
er, and gave it to the damsel : and 
the damsel gave it to her mother. 

29. And when his disciples heard 0/ 
/>, they came and took up his corpse, 
and laid it in a tomb. 

Daitciiiir ill aiicicul times, especially amongst the people living beyond the Jordan, was 
very unlike what it is at the present day, and differed greatly also from that in vogue with the 



Greeks and Romans. The costumes worn were more loaded with ornament , greatly restricting 
the movements of the dancers, and, moreover, the very spirit of the races was different. The 
heathen nations, who still worshipped beauty of form, allowed the nude figure to he more or 
less completely revealed in the dance, as is proved by the variousbas-relief s and statues which 
have come down to us. In Asia and in Africa, again, the character of the dance is changed; 
the costumes worn, and the sacred music accompany ing the movements , combine to transform 
it. The feet scarcely move; and in the expressive poses assumed it is the arms vohich play the 
principal part. It is but a step from this kind of dancing to acrobatic feats, and, as it was 
suppleness of the figures of the female dancers which was most appreciated by the spectators, 
they soon learnt to fling their bodies backwards, so as to touch the ground with their hands, 
and, raising the feet, to describe arabesques or other figures in the air, the qitaintness of which 
added to the fascination exercised on those looking on. In Greek bas-relief s representing 
Median and Persian ceremonies, in the frescoes found in the pyramids at Sakhara in Egypt, 
and in old Indian and Persian paintings, dancers wearing heavy garments are shewn, sup- 
porting themselves on their hands, which are loaded with jewels, describing, if I may so 
express it, the figure of awheel in a solemn religions manner, adding to the seduction of poses 
prescribed by hieratic convention, something of the fearful charm of acrobatic feats. The 
Crusaders brought back with them to Europe representations of this style of dancing, which 
left their mark on the art of their day; in the Cathedral of Rouen, for instance, there exists 
a bas-relief representing the daughter of Hero di as dancing on her hands. 

Saint fer ome relates a tradition thaï, when Herodias received the head of the Forerunner 
of Christ, who had so often rebuked her for her disgraceful profligacy, she took a pin from 
her head-dress and gratified her hatred by piercing the tongue of her dead enemy with it. 

The Miracle of the Loaves and Fishes 

Saint John — Chap. 6 

osT haec abiit Jesus trans 
mare Galilaeae, quod est 

2. Et sequabatur eum 
multitudo magna, quia videbant signa, 
quae faciebat super his qui infirma-^ 

3. Subiit ergo in montem Jesus, et 
ibi sedebat cum discipulis suis. 

4. Erat autem proximum pascha, dies 
festus Judaeorum. 

5. Quum sublevasset ergo oculos Jesus 
et vidisset quia multitudo maxima venit 
ad eum, dixit ad Philippum : Unde 

FTER these things Jesus 
went over the sea of GaU- 
lee, which is the sea of 

2. And a great multi- 
tude followed him, because they saw his 
miracles which he did on them that 
were diseased. 

3 . And Jesus went up into a moun- 
tain, and there he sat with his disciples. 

4. And the passover, a feast of the 
Jews, was nigh. 

5. When Jesus then lifted up his eyes, 
and saw a great company come unto 
him, he saith unto Philip, Whence 





es, ut manducent hi ? 

6. Hoc autem dicebat tentans eum; 
ipse enim sciebat quid esset facturus. 

7. Respondit ei 
Philippus : Ducento- 
rum denariorum pa - 
nes non sufficiunt eis, 
ut unusquisque mo- 
dicum quid accipiat. 

8. Dicit ei unus ex 







frater Simonis 

9. Est puer unus 
hie, qui habet quin- 
que panes hordeaceos 
et duos pisces ; sed 
haec quid sunt inter 
tantos ? 

10. Dixit ergo Je- 
sus : Facite homines 
discumbere. Erat autem 
fœnum multum in loco. 
Discubuerunt ergo viri, numéro quasi 
quinque milHa. 

shall we buy bread, that these may 

6. And this he said to prove him : 
for he himself knew what he would do. 

7. Philip answered 
him. Two hundred 
pennyworth of bread is 
not sufficient for them, 
that every one of them 
may take a little. 

8. One of his disci- 
ples , Andrew, Simon 
Peter's brother, saith 
unto him, 

9. There is a lad here, 
which hath five barley 
loaves, and two small 

but what are 


they among so many 

Saint Thadda^us or Saint Jude. J.-J. T. 

the men sat d 
five thousand. 

10. And Jesus said. 
Make the men sit down. 
Now there was much 
grass in the place. So 
own, in number about 

1 1 . Accepit ergo Jesus panes, et quum 
gratias egisset, distribuit discumbenti- 
bus ; simiUter et ex piscibus quantum 

12. Ut autem impleti sunt, dixit dis- 
cipuUs suis : ColHgite quae superaverunt 
fragmenta, ne perçant. 

13. Collcgcruut ergo, et impleverunt 
duodecim cophinos fragmentorum ex 

11. And Jesus took the loaves ; and 
when he had given thanks, he distribut- 
ed to the disciples, and the disciples to 
them that were set down; and likewise 
of the fishes as much as they would. 

12. When they were filled, he said 
unto his disciples. Gather up the frag- 
ments that remain, that nothing be lost. 

13. Therefore they gathered ^Âem 
together, and filled twelve baskets with 



I iit' Miracle of the l.oavcf, and Fishes. 

J.-J. T. 

quinque panibus hordeaceis, quae su- 
perfuerunt his, qui manducaverant. 

14. Illi ergo homines, quum vidissent 
quod Jesus fecerat signum, dicebant : 
Quia hie est vere propheta, qui ven- 
turus est in mundum. 

the fragments of the five barley loaves, 
which remained over and above unto 
them that had eaten. 

14. Then those men, when they had 
seen the miracle that Jesus did, said. 
This is of a truth that prophet that 
should come into the world. 

// is Saint John who, of the four Evangelists, relates this miracle with the greater numher 
of personal details and picturesque touches. We find Saint Philip coming forward on the 
occasion in a manner specially characteristic of him, partly , prohahly, because he had charge 
of the food department amongst the followers of Our Lord, partly because his temperament 
led him to asli for precise explanations , as is shewn in the account of the last address of Jesus 
to His disciples. After the consultation with Philip and Andrew , fesus , Who all the time knew 
« Himself what He would do », ordered them to maize the men sit down. So the men sat down 
on the grass « of which there was much in the place », in groups of fifty or a hundred, and, 
the miraculous meal was served to them. 



The Ptoplc sccf, Chilli t't m.the Mini a Kin 

The People seek Christ to make Him a King 

Saint John — Chap. 6 

Esus ergo quum cognovisset 
quia venturi essent, ut 
rapcrcnt eum et facerent 
cum regem, fugit iterum 
in montera ipse solus. 

mountain himself alone. 

HEN Jesus therefore per- 
ceived that they would 
come, and take him by 
force, to make him a king, 
he departed again into a 

( )ii r engraving represents a portion of Galileewilh the Mount of the Beatitudes, toivhicli 
Jesus was in tlie habit of retiring. On the north can be seen the Sea of Tiberias, with Caper- 
naum and Cliora:(iii near tlie shores of the Lalie Bethsaida and Magdata, with tJie Hauran 
Mountains and the Lebanon chain beyond. 



The Rich Man in Hell 

Saint Luke — Chap. i6 

ACTUM est autem, ut more- 
retur mendicus et por- 
taretur ab angelis in si- 
num Abrahae. Mortuus est 
autem et dives, et sepul- 
tus est in inferno. 

23. Elevans autem oculos suos, quum 
esset in tormentis, vidit Abraham a 
longe, et Lazarum in sinu ejus. 

24. Et ipse damans dixit : Pater 
Abraham, miserere mei et mitte Laza- 
rum, ut intingat extremum digiti sui in 
aquam, ut refrigeret linguam meam, quia 
crucior in hac flamma. 

|ND it came to pass, that the 
beggar died, and was car- 
ried by the angels into 
Abraham's bosom : the 
rich man also died, and 
was buried; 

23. And in hell he lifted up his eyes, 
being in torments, and seeth Abraham 
afar off, and Lazarus in his bosom. 

24. And he cried and said, Father 
Abraham, have mercy on me, and send 
Lazarus, that he may dip the tip of his 
finger in water, and cool my tongue; 
for I am tormented in this flame. 

25. Et dixit illi Abraham : 
Fili, recordare quia recepisti 
bona in vita tua, et Lazarus 
similiter mala; nunc autem 
hie consolatur, tu vero cru- 

26. Et in his omnibus in- 
ter nos et vos chaos ma- 
gnum firmatum est, ut hi, 
qui volunt hinc transire ad 
vos, non possint, neque in- 
de hue transmeare. 

A typical Jevj of Jerusalem 

27. Et ait : Rogo ergo te, pater, ut 
mittas eum in domum patris mei, 

28. Habeo enim quinque fratres : ut 
testetur illis, ne et ipsi veniant in hunc 
locum tormentorum. 

25. But Abraham said. Son, 
remember that thou in thy 
lifetime receivedst thy good 
things, and likewise Lazarus 
evil things : but now he is 
comforted, and thou art tor- 

26. And beside all this, be- 
tween us and you there is a 
great gulf fixed : so that they 
which would pass from hence 
to you cannot; neither can 
they pass to us, that would 
come from thence. 

27. Then he said, I pray thee there- 
fore, father, that thou wouldest send 
him to my father's house : 

28. For I have five brethren ; that he 
may testify unto them, lest they also 
come into this place of torment. 

J. -J. T. 



29. Et ait illi Abraham : Habent 
Moysen et prophetas; audiant illos. 

30. At ille dixit : Non, pater Abraham ; 
sedj si quis ex mortuis ierit ad eos, poe- 
nitentiam agent. 

3 1 . Ait autem illi : Si 
Moysen et prophetas 
non audiunt, neque, si 
quis ex mortuis resur- 
rexerit, credent. 

The parahle of the wick- 
ed rich mail is divided into 
tzco parts, the first refer- 
ring to his life on earth, the 
second to that in the other 
world. The terrestrial scene 
is familiar to us; we will 
try and depict that beyond 
the grave. 

The Hell or «Sheâl» of 
the Hebrews was divided 
into two parts : the Garden 
o f Eden, or << Abraham' s 
Bosom » for the righteous, 

29. Abraham saith unto him, They 
have Moses and the prophets ; let them 
hear them. 

30. And he said. Nay, father Abraham : 
but if one went unto them from the 

dead, they will repent. 

3 1 . And he said unto 
him. If they hear not 
Moses and the prophets, 
neither will they be per- 
suaded, though one rose 
from the dead. 

The Rich Ma, 


J. J. T. 

and Gehenna for the wick- 
ed. It was naturally to 
Gehenna that the wicked 
rich man went. From hi^ 
place of torment, however, 
he conld see the happiness 
of Lazarus, for there is 
said to be a communication 
betiveen the two worlds. 
The Rabbis believed Ge- 
henna and Eden to be sepa- 
rated only by the breadth 
of a hand, or at the most, 
by the thickness of a wall. 


Jesus going up into a Mountain apart to pray 

Saint Matthew — Chap. 14 


turba ascendit 
in montem solus orare. 
Vespere autem facto so- 
P lus erat ibi. 

SANX'T. i,uc. — c. 6 
12. Factum est autem in illis diebus, 

ND when he had sent the 
multitudes away, he went 
up into a mountain apart 
to pray : and when the 
evening was come, he was 
there alone. 


1 2. And it came to pass in those days, 

exiit in montem orare, et erat pernoc- 
tans in oratione Dei. 


46. Et quum dimisisset eos, abiit in 
montem orare. 

The Gospels again 
and again lay special 
stress on the fact that 
Jesus often withdrew 
from men and went 
apart to commune 
alone with His Father. 

Befo re beg inn in g 
any one of the import- 
ant acts of His mi- 
nistry, it was His cus- 
tom to seek some soli- 
tary place, in which to 
devote Himself for a 
long time to prayer. 
Th is was the case befo re 
the choosing of the 
twelve Apostles, and 
-before His first public 
manifestation in Gali- 
lee. The Sermon on the 
Mount, which revealed 
Him as the divine law- 
giver ,wasalsopreceded 
by such a withdrawal 
into privacy ; the 
transfiguration , that 
striking manifestation 
of the power of the 
Christ , intended, it 
would appear, to 
strengthen the faith of the Apostles, which 
was to be put to such severe test by the 
shame of the Passion, was also prepared for 
by prayer . The Master again acted in a simi- 
lar way before sending the disciples into the 
towns and villages to inaugurate their apos- 
tolic mission, and again when He performed 
the miracle of the multiplication of the 
loaves of bread, which was a symbol of the 

that he went out into a mountain to 
pray, and continued all night in prayer 
to God. 


46. And when he had sent them away, 

he departed into a 
mountain to pray. 

Jesus going up into a Mountain to pray. 

mystery of the Eucha- 
rist, which fesus pre- 
sents to us as the very 
centre of His work of 
sanctification here 
below. And lastly, on 
the eve of His Passion, 
He prayed again and 
again for a long time 
on the Mount o f Olives, 
and the Gospel tells us 
that He « ofttime re- 
sorted thither ^ of an 

It was always to 
lofty spots that fesus 
retired fo rp rayer, a n d 
on the summits of near 
ly all the important 
mountains and hills of 
Palestine there is to 
be found the tomb of 
some prophet or some 
sanctuary set apart for 
prayer. These are the 
high places so often 
referredto in the Bible, 
where man, withdraw- 
ing from all earthly 
things, felt himself to 
be nearer to God, and 
in a more fitting frame of mind for 
intercourse with Him. With regard to Our 
Lord Himself, these prolonged and solitary 
prayers are to us fraught with a character 
of mysterious grandeur. Who shall say 
what ineffable communications took place 
between the divine Son and His Father, or 
gauge the magnitude of the interests at stake 
in the all-powerful supplications of fesus? 

J. -J. T. 



Jesus walking 

Saint Matthew 

ESPERE autem facto solus 
erat ibi. 

24. Navicula autem in 
medio mari jactabatur 
fluctibus; erat enim con- 

on the Sea 

- Chap. 14 

trarms ventus. 

25. Quarta autem vi- 
gilia noctis venit ad 
eos ambulans super 

26. Et videntes eum 
super mare ambulan- 
tem turbati sunt, di- 
centes, quia phantasma 
est. Et prae timore cla- 

27. Statimque Jesus 
locutus est eis, dicens : 
Habete liduciam : ego 
sum, nolite timere. 

The incident of the 
apparition of fesns walk- 
ing on the sea took place, 
according to the Gospel, 
in the fourth watch of the 
night, that is to say, about 
three 0' clock in themornin(r . 
There had been a storm, the 
wind was still high, and 
the sky was covered with 

,,„,,,, . Jesus Toalkinu on Ihc 

clouds. I he darliness must, 

therefore, have been almost complete, and 

the disciples could not have seen far from 

ND when the evening was 
come, he was there alone. 

24. But the ship was 
now in the midst of the 
sea, tossed with waves : 

2 5 . And in the fourth 
watch of the night Jesus 
went unto them, walking 
on the sea. 

26. And when the dis- 
ciples saw him walking 
on the sea, they were 
troubled, saying. It is a 
spirit ; and they cried 
out for fear. 

27. But straightway 
Jesus spake unto them, 
saying. Be ofgood cheer ; 
it is I; be not afraid. 


their boat. In spite of this^ 
they perceived the Master 
from afar, walking upon 
the waves. It is, therefore, 
very probable, that light 
emanated from His body, 
and irradiated all around 
Him to some extent. Hence 
the terror of the Apostles, 
who took Him for a Spirit, 
and « cried out with fear ». 
His voice alone, pronouncing His ordinary 
salutation, could reassure them. 

J. -J. T. 



The Son of the Master of the Vineyard 

Saint Matthew — Chap. 21 

LiAM parabolam audite : 
Homo erat paterfamilias, 
qui plantavit vineam, et 
sepem circumdedit ei, et 
fodit in ea torcular, et 
aedificavit turrim, et locavit eam agri- 
colis, et peregre profectus est. 

34. Quum autem tempus fructuum 
appropinquasset, misit servos suos ad 
agricolas, ut acciperent fructus ejus. 

35. Et agricolae, apprehensis servis 
ejus, alium ceciderunt, alium occide- 
runt, alium vero lapidaverunt. 

36. Iterum misit alios 
servos plures prioribus, 
et fecerunt illis simili- 

37. Novissime autem 
misit ad eos filium su- 
um, dicens : Verebun- 
tur filium meum. 

38. Agricolae autem 
videntes filium dixe- 
runt intra se : Hic est 
heres; venite, occida- 
mus eum , et habebi- 
mus hereditatem ejus. 

39. Et apprehen- 
sum eum ejecerunt extra 
vineam, et occiderunt. 

Vineyards with their Watch-towers. 

40. Quum ergoveneritdominus vineae, 
quid faciet agricolis illis ? 

EAR another parable : There 
was a certain householder 
which planted a vineyard, 
and hedged itround about, 
and digged a winepress in 
it, and built a tower, and let it out to 
husbandmen, and went into a far country : 

34. And when the time of the fruit 
drew near, he sent his servants to the 
husbandmen, that they might receive 
the fruits of it. 

35. And the husbandmen took his 
servants, and beat one, and killed an- 
other, and stoned another. 

36. Again, he sent 
other servants more than 
the first : and they did 
unto them likewise. 

3 7 . But last of all he 
sent unto them his son, 
saying. They will reve- 
rence my son. 

38. But when the 
husbandmen saw the son, 
they said among them- 
selves. This is the heir; 
come, let us kill him, 
and let us seize on his 

39. And they caught 
him, and cast him out of 
the vineyard, and slew 
him . 

40. When the lord therefore of the 
vineyard cometh, what will he do unto 
those husbandmen ? 

J.- J. T. 



41. Aiiint illi : Malos male perdet, et 
vineam suam locabit aliis agricolis, qui 
reddant ei 
f r u c t u m 
tempori - 
bus suis. 

41. They say unto him, He will mi- 
serably destroy those wicked men, and 

will let out 
his vine- 
yard unto 
other hus- 
bandmen , 
render him 
the fruits 
in their sea- 

Our en- 
graving re- 
presents a 
part of the 
vine-grow - 
ino; districts 


honrJwod of 

Each vine- 
yard is en- 
closed with- 
in a wall, 
and in one 
corner is a 
watch -toiv - 
er, such as 
that ni e n - 
tioned in the 
Qos pel nar- 
rative. The 
numerous round towers give to the districts 
in which they occur a forbidding and defiant 
character all their own. In the environs of 
Bethlehem, the vines creep along the ground 

The Son of the Master of the Vineyard. 

itself, hut 
and A/n- 
Karim, they 
are trained 
to a con- 
si de r ah le 
height, and 
ed h y poles 
from four 
to six feet 
high . It is in 
this iiei8[h- 
h 0 n r hood 
of grapes, 
three feet 
long, are 
seen , with 
berries wide apart, which have an 
excellent flavour, not unlike that of the 
famous Muscatel grapes of Lunel and 

J. J. T. 


Saint Peter walks on the Sea 

Saint Matthew — Chap. 14 

ESPONDENs autem Petrus 
dixit : Domine, si tu es, 
jube me ad te venire su- 
per aquas. 

29. At ipse ait : Veni. 

Et descendens Pe- 
trus de navicula 
ambulabat super 
aquam, ut veniret 
ad Jesum. 

30. Videns vero 
ventum validum 
pisset mergijclama- 
vit dicens : Domi- 
ne, salvum me fac. 

3 1 . Et continue 
Jesus extendens 
manum apprehen- 
dit eum, et ait illi : 

32. Et quum as- 
cendissent in navi- 
culam, cessavit 

33. Qui autem 
in navicula erant 
venerunt, et ado- 
raverunt eum, di- 
centes : Vere Filius 
Dei es. 

34. Et quum transfretassent, venerunt 
in terram Genesar. 

Saint Peter walks on the Sea. 

xD Peter answered him and 
said, Lord, if it be thou, 
bid me come unto thee 
on the water. 

29. And he said, Come. 
And when Peter 
was come down out 
of the ship, he walk- 
ed on the water, 
to go to Jesus. 

30. But when he 
rous, he was afraid; 
and beginning to 
sink, he cried, say- 
ing. Lord, save me. 

3 1 . And immedi- 
atelyjesus stretch- 
ed forth his hand, 
and caught him, 
and said unto him, 
O thou of little 
faith, wherefore 
didst thou doubt? 

32. And when 
they were come 
into the ship, the 
wind ceased. 

33. Then they 
that were in the 
ship came and 
worshipped him, 
saying. Of a truth 

thou art the Son of God, 

34. And when they were gone over, 
they came into the land of Gennesaret. 

J. -J. T. 



Ye seek me because ye did eat of the Loaves. 

J. -J. T. 

" Ye seek me because ye did eat of the Loaves" 

Saint John — Chap. 6 

uuMergovidisset turba,quia 
Jesus non esset ibi neque 






runt in naviculas, et ve- 
nerunt Capharnaum qua^- 
rentes Jesum. 

25. Et quum invenissent eum trans 
mare, dixerunt ei : Rabbi, quando hue 
venisti ? 

26. Respondit eis Jesus et dixit : 
Amen amen dieo verbis, qua^ritis me, 

HEN the people therefore 
saw that Jesus was not 
there, neither his disci- 
ples, they also took 
shipping, and came to 
Capernaum, seeking for Jesus. 

2 5 . And when they had found him on 
the other side of the sea, they said unto 
him. Rabbi, when camest thou hither? 

26. Jesus answered them and said, 
Verily, verily, I say unto you. Ye seek me. 



non quia vi 






ducastis ex panibus et saturati estis. 

27. Operamini non cibum qui perit, 
sed qui 
in vit a m 
ae ternam, 
quern Fi- 
lius ho - 
minis da- 
bit vobis. 
Pater si- 
gnavit De- 

2 8.Dix- 
erunt ergo 

The Lake of Gennesaret, near Medgel, the ancient Magdala. 

unto him. 

ad eum : Quid faciemus, ut operemur 
opera Dei? 

29. Respondit Jesus et dixit eis : 
Hoc est opus Dei, ut credatis in eum, 
quem misit ille. 

30. Dixerunt ergo ei : Quod ergo tu 
facis signum, ut videamus et credamus 
tibi ? quid operaris ? 

3 1 . Patres nostri manducaverunt 
manna in deserto, sicut scriptum est : 
Panem de cœlo dédit eis manducare. 

32. Dixit ergo eis Jesus : Amen amen 
Moyses dedit vobis 
sed Pater meus dat 

lo verum. 

not because ye saw the miracles, but be- 
cause ye did eat of the loaves, and were 

27. Labour not for the meat which 

but for that 
meat which 
end u reth 
unto ever- 
lasting life, 
which the 
Son of man 
shall give 
unto you : 
for him 
hath God 
the Father 

2 8. Then 

J J. T. 

said they 
What shall we do, that we 

lico vobis, non 

panem de cœio. 




em de coe 

might work the works of God? 

29. jesus answered and said unto 
them, This is the work of God, that ye 
believe on him whom he hath sent. 

30. They said therefore unto him. 
What sign shewest thou then, that we 
may see, and believe thee? what dost 
thou work? 

3 I . Our fathers did eat manna in the 
desert; as it is written. He gave them 
bread from heaven to eat. 

32. Then Jesus said unto them. Ve- 
rily, verily, I say unto you, Moses gave 
you not that bread from heaven ; but my 
Father giveth you the true bread from 



Oil page 41 J of the first volume of his heaiitiful hook on Jesus Christ, Father Didon 
explains very clearly how matters stood at the moment referred to in the text : « The crowd, 
who had been dismissed by Him the evening before, had returned in the morning. Having 
noticed that but one boat remained on the beach, and that fesus was not there, and that His 
disciples had gone away without Him, they hoped to find Him again. Moreover, the plot 
to proclaim Him King had not been given up during the night, and the ringleaders were 
seeking Jesus, and vohen they did not find Him, they embarked for Capernaum, in boats which 
had come from Tiberias, in the hope of thus being able to join the prophet sooner. » 

The meeting represented in our picture took place, in fact, on the other side of the lake, 
just as fesus was returning from Bethsaida, so that He was compelled to meet the crisis then 
and there. The way in which the fews introduced the subject was naïf, and betrayed that they 
were to a certain extent embarrassed :« Rabbi, they said unto Him, when earnest Thou hither? » 

Christ reproving the Pharisees 

Saint Luke — Chap. 1 1 

S|t quum loqueretur, rogavit 
ilium quidam Pharisaeus, 
ut pranderet apud se. Et 
ingressus recubuit. 

38. Pharisaeus autem cœpit intra se 
reputans dicere, quare non baptizatus 
esset ante prandium. 

39. Et ait Dominus ad ilium : Nunc 
vos Pharisaei, quod de foris est calicis 
et catini, mundatis ; 
quod autem intus est 
vestrum, plenum est 
rapina et iniquitate. 

40. Stulti , nonne 
qui tccit quod de foris 
est, etiam id, quod de 
intus est, fecit ? 

41. Verumtamen, 
quod supercst , date 
eleemosynam, et ecce omnia munda 
sunt vobis. 

A Typical Jew. 

ND as he spake, a certain 

Pharisee besought him to 
dine with him : and he 
went in, and sat down to 

38. And when the Pharisee saw />, 
he marvelled that he had not first 
washed before dinner. 

39. And the Lord said unto him. 
Now do ye Pharisees make clean the 

outside of the cup and 
the platter; but your 
inward part is full of 
ravening and wicked- 

40. Te fools, did not 
he that made that which 
is without make that 
which is within also ? 

41. But rather give 
alms of such things as 
behold, all things are 

J.-J. T. 

ye have ; and, 
clean unto you. 


Christ reproving the Pharisees. 

42.Secl vas vobis Pharisaeis, quia deci- 
matis mentham et rutam et omne 
olus, et praeteritis judicium et charita- 
tem Dei. Haec autem oportuit facere, et 
ilia non omittere. 

43. Vae vobis Pharisaeis, quia diligitis 
primas cathedras in synagogis, et salu- 
tationes in foro. 

44. Vae vobis, quia estis ut monu- 
menta, quae non apparent, et homines 
ambulantes supra nesciunt. 

42. But woe unto you, Pharisees! for 
ye tithe mint and rue and all manner 
of herbs, and pass over judgment and 
the love of God : these ought ye to have 
done, and not to leave the other undone. 

43. Woe unto you, Pharisees! for ye 
love the uppermost seats in the syna- 
gogues, and greetings in the markets. 

44. Woe unto you, scribes and Pha- 
risees, hypocrites ! for ye are as graves 
which appear not, and the men that 
walk over them are not aware of them. 



The Pharisees and 

J.-J. T. 

The Pharisees and Sadducees come to tempt Jesus 

Saint Matthew — Chap. 16 

^31t accesserunt ad eum Pha- 
risaei et Sadducaei ten- 
tantes, et rogaverunt eum, 
^^fmi ut signum de coelo osten- 
dcrct eis. 

2. At il le respondens ait illis : Facto 
vespere dicitis : Serenum erit, rubicun- 
dum est enim coelum ; 

3. Et mane : Hodic tcmpcstas, rutilât 
enim triste cœlum. 

HE Pharisees also with the 
Sadducees came, and 
tempting desired him that 
he would shew them a 
sign from heaven. 

2. He answered and said unto them. 
When it is evening, ye say, It will be 
fair weather : for the sky is red. 

3. And in the morning, // will be 
foul weather to-day : for the sky is red 
and lowering. 



4. Faciem ergo cœli dijudicare nostis : 
signa autem temporum non potestis 
scire? Generatio mala et adultéra si- 
gnum quaerit, et signum non dabitur ei, 
nisi signum Jonae prophetae. Et relictis 
illis abiit. 

4. O ye hypocrites, ye can discern the 
face of the sky \ but can ye not discern 
the signs of the times ? A wicked and 
adulterous generation seeketh after a 
sign ; and there shall no sign be given 
unto it, but the sign of the prophet Jo- 
nas. And he left them, and departed. 


The woman who had an 

Saint Luke 

infirmity eighteen years 

- Chap. 13 

RAT autem do- 
cens in syna- 
goga eorum 

1 1 . 


ecce mulier 

quae habebat spiritum 
infirmitatis annis decem 
et octo, et erat inclinata, 
nec omnino poterat sur- 
sum respicere. 

12. Quam quum videret 
Jesus, vocavit cam ad 
se et ait illi : Mulier, 
dimissa es ab infirmitate 

13. Et imposuit illi 
manus, et confestim 
erecta est et glorificabat 

14. Respondens autem 
archisynagogus, indignans 
quia sabbato curasset Jesus, 
dicebat turbae : Sex dies v^oman of Cairo. 
sunt, in quibus oportet operari : in his ergo 

ND he was teach- 
i n g i n o n e 
of the syna- 
gogues on the 


11. And, behold there 
was a woman which had 
a spirit of infirmity eight- 
een years, and was bowed 
together, and could in no 
wise lift up herself. 

1 2 . And when Jesus saw 
her, he called her to hhn^ 
and said unto her, Woman, 
thou art loosed from thine 

13. And he laid hds 
hands on her ; and im- 
mediately she was made 
straight, and glorified God. 

14. And the ruler of the 
synagogue answered with 
indignation, because that 
Jesus had healed on the 

sabbath day, and said unto the people, 

J. -J. T. 



venite et curamini, et non in die sab- 

1 5 . Res- 
pondens au- 
tem ad ilium 
Dominus di- 
xit : Hypo- 
critae, unus- 
quisque ve- 
strum sab- 
bato non sol- 
vit bovem 
suum aut 
a s i n u m a 
praesepio, et 
ducit ada- 
quare ? 

16. Hanc 
ante m fi Ham 

A b r a h ae , 
quam alliga- 
vit Satanas 
ecce decem 
etocto annis, 
non oportuit 
solvi a vin- 
culo isto die sabbati ? 

The woman who had an infirmity eighteen years 

17. Et quum haec diceret, erubesce- 
bant omnes adversarii ejus, et omnis 
populus gaudebat in universis, quae glo- 
riose ficbant ab eo. 

There are six days in which men ought 
to work : in them therefore come and 

be healed, 
and not on 
the sabbath 

15. The 
Lord then 
him, and said, 
Thou hypo- 
crite, doth 
not each one 
of you on the 
sabbath loose 
his ox or his 
ass from the 
stall, and lead 
him away to 
watering ? 

16. And 
ought not 
this woman, 

being a 
daughter of 
whom Satan 
hath bound, 
lo , these 
eighteen years, be loosed from this bond 
on the sabbath day? 

17. And when he had said these 
things, all his adversaries were ashamed : 
and all the people rejoiced for all the 
glorious things that were done by him. 

J. -J. T. 



The Transfiguration 

Saint Mark — Chap. 9 

T post dies sex assumit Je- 
sus Petrum, et Jacobum 
et Joannem, et ducit illos 
in montem excelsum seor- 

sum solos, et 
tus est coram 

2. Et vesti- 
menta ejus fa- 
cta suntsplen- 
dentia et Can- 
dida nimisvel- 
ut nix, qualia 
fuUo non po- 
test super ter- 
ram Candida 

3 . Et appa- 
ruit illis Elias 
cum Moyse,et 
erant loquen- 
tes cum Jesu. 

4 . Et res- 
pondens Pe- 
trus ait Jesu : 
Rabbi, bonum 
est nos hic 
esse, et fa- 

cia m us tria 
tibi unum 


The Transfiguration. 

Moysi unum, et Eliae unum. 

ND after six days Jesus taketh 
with him Peter, and James, 
and John, and leadeth them 
up into an high mountain 
apart by them- 
selves : and he 
was transfigur- 
ed before them. 

2. And his 
raiment be- 
came shining, 
white as snow ; 
so as no fuller 
on earth can 
white them. 

3 . And there 
appeared unto 
them Elias 
with Moses : 
and they were 
talking with 

4. And Pe- 
ter answered 
and said to Je- 
sus, Master, it 
is good for us 
to be here: and 
let us make 
three taberna- 
cles; one for 
thee, and one for Moses, and one for Elias- 

J.-J. T. 



5. Non enim sciebat quid diceret ; 
erant enim timore exterriti. 

6. Et facta 
est nubes 
eos, et venit 
vox de nube 
dicens : Hie 
est Filius me- 
us charissi- 
mus : audite 

7. Et sta- 
tim circum- 
n e m i n e m 
amplius vi- 
derunt, nisi 
Jesum tan- 
tum secum. 

8. Et de- 
illis de mon- 
te praecepit 
illis, ne cui- 
quam quae 
rarent , nisi 

qUUm FlllUS l Ue demoniac hoy at t/ic/ool 0/ Moiiiil 

hominis a mortuis resurrexerit. 

9. Et verbum continuerunt apud se, 
conquirentes quid esset Quuni a mor- 
tuis resurrexerit. 

10. Et interrogabant eum, dicentes : 
Quid ergo dicunt Pharisaei et scribae, 
quia Eliam oportct venire primum? 

5 . For he wist not what to say ; for 
they were sore afraid. 

6. And 

there was a 
cloud that 
overshadow - 
ed them : and 
a voice came 
out of the 
cloud, saying. 
This is my 
beloved Son : 
hear him. 

7. And sud- 
denly, when 
e d round 
about, they 
saw no man 
any more, 
save Jesus on- 
ly with them- 

8. And as 
they came 
down from 
the moun- 
tain, hecharg- 
ed them that 
they should 
tell no man 
what things 
they had seen, till the Son of man were 
risen from the dead. 

Q.And they kept that saying with them- 
selves, questioning one with another what 
the rising from the dead should mean. 

10. And they asked him, saying. Why 
say the scribes that Elias must first 
come ? 


J. -J T. 

11. Qui respondens ait illis : Elias, 
quum venerit primo, restituer omnia, et 
quo modo scriptum est in Filium ho- 
minis, ut multa patiatur et contemna- 

1 2 . Sed dico vobis, quia et Elias venit, 
et fecerunt illi quaecumque voluerunt, 
sicut scriptum est de eo. 

1 1. And he answered and told them, 
Elias verily cometh first, and restoreth 
all things ; and how it is written of the 
Son of man, that he must suffer many 
things, and be set at nought. 

12. But I say unto you, That Elias 
is indeed come, and they have done un- 
to him whatsoever they listed, as it is 
written of him. 

The demoniac boy at the foot of Mount Tabor 

Saint Mark — Chap. 9 

T veniens ad discipuios 
suos, vidit turbam ma- 
gnam circa eos, et scribas 
conquirentes cum illis. 


J 14. Et confestim omnis populus vi- 
dens Jesum stupefactus est et expave- 
runt, et accurrentes salutabant eum. 

15. Et interrogavit eos : Quid inter 
vos conquiritis ? 

16. Et respondens unus de turba, 
dixit : Magister, attuli filium meum ad 
te habentem spiritum mutum. 

17. Qui, ubicumque eum apprehen- 
derit, allidit ilium, et spumat et stri- 
det dentibus, et arescit ; et dixi disci- 
pulis tuis, ut ejicerent ilium, et non po- 

18. Qui respondens eis dixit : G ge- 
neratio incredula, quamdiu apud vos 
ero ? quamdiu vos patiar ? Afferte ilium 
ad me. 

ND when he came to his 
disciples, he saw a great 
I multitude about them, and 
the scribes questioning 
with them. 

14. And straightway all the people, 
when they beheld him, were greatly 
amazed, and running to him saluted him. 

15. And he asked the scribes. What 
question ye with them? 

1 6 . And one of the multitude answered 
and said. Master, I have brought unto 
thee my son, which hath a dumb spirit; 

17. And wheresoever he taketh him, 
he teareth him : and he foameth, and 
gnasheth with his teeth, and pineth away : 
and I spake to thy disciples that they 
should cast him out ; and they could not. 

18. He answereth him, and saith, G 
faithless generation, how long shall I be 
with you ? how long shall I suffer you ? 
bring him unto me. 



I g. Et attulerimt eum. Et quum vidis- 
set eum, statim spiritus conturbavit il- 
ium, et elisus in terram volutabatur spu- 

20. Et interrogavit patrem ejus : 
Quantum temporis est, 
ex quo ei hoc accidit ? 
At ille ait : Ab infantia. 

21. Et frequenter 
eum in ignem et in 
aquas misit, ut eum 
perderet; sed, si quid 
potes, adjuva nos mi- 
sertus nostri. 

2 2. Jesus autem ait 
illi : Si potes credere, 
omnia possibilia sunt 

23. Et continuo ex- 
clamans pater pueri 
cum lacrymis aiebat : 
Credo, Domine : ad- 
juva incredulitatem meam. 

24. Et quum videret Jesus concurren- 
tem turbam, comminatus est spiritui 
immundo, dicens illi : Surde et mute 
spiritus, ego praecipio tibi, exi ab eo, et j 
amplius ne introeas in eum. 

25. Et exclamans et multum discer- 
pens cum exiit ab eo, et factus est 
sicut mortuus, ita ut multi dicerent : 
Quia mortuus est. 

26. Jesus autcm, tenens manum ejus, 
elevavit eum ct surrexit. 

19. And they brought him unto him : 
and when he saw him, straightway the 
spirit tare him ; and he fell on the ground, 
and wallowed foaming. 

20. And he asked his father. How 
long is it ago since this 
came unto him? And 
he said. Of a child. 

21. And ofttimes it 
hath cast him into the 
fire , and into the waters, 
to destroy him : but if 
thou canst do any thing, 
have compassion on us, 
and help us. 

22. Jesus said unto 
him, If thou canst be- 
lieve, all things are 
possible to him that 

23. And straightway 
the father of the child 
cried out, and said with 
tears. Lord, I believe; 

help thou mine unbelief. 

24. When Jesus saw that the people 
came running together, he rebuked the 
foul spirit, saying unto him. Thou dumb 
and deaf spirit, I charge thee, come out 
of him, and enter no more into him. 

25. And the spirit cried, and rent 
him sore, and came out of him : and 
he was as one dead; insomuch that 
many said. He is dead. 

26. But Jesus took him by the hand, 
and lifted him up; and he arose. 

Village at the foot of Mount Tabor. J -J- T- 



The exclamation recorded in St. Mark, IX, verse 18, shews us how much Jesns suffered from 
the incredulity of His fellow-countrymen. Faith, which was evidently the very first and most 
indispensable foundation of His work in every soul, was the virtue to which He frankly 
attached the greatest in^portance, and which most touclied His own heart; so that it was this 
faith which won from Him the most signal rewards. 

-' Christ soi , ,. ^ vt the scrct . r , J. J. 1 

Christ sending out the seventy disciples two by two 

Saint Luke — Chap, i o 

osT hasc autem designavit 
Dominus et alios septua- 
ginta duos, et misit illos 
binos ante faciem suam in 

quo erat ipse venturus. 

FTER these things the Lord 
appointed other seventy 
also, and sent them two 
and two before his face 
into every city and place, 
whither he himself would come. 



The Charge to Saint Peter. 

J.-J. T, 

The Charge to Saint Peter 

Saint Matthew — Chap. 16 

ENiT autem Jesus in partes 
Caesareae Philippi, et in- 
terrogabat discipulos 
suos, dicens : Quern di- 
cunt homines esse Filium 

14. At illi dixerunt : Alii Joannem 
Baj-)tistam, alii autcm Eliam, alii vero 
Jcrcmiam, ant imnm cx prophctis. 

I ^. Dicit illis Jesus : Vos autem quem 
nic esse (Ileitis ? 

16. Respondens Simon l^'trus dixit: 

HEN Jesus came into the 
coasts of Caesarea Phi- 
lippi, he asked his disci- 
ples, saying, Whom do 
men say that I the Son 
of man am? 

14. And they said. Some say that 
thou art John the Baptist : some, Elias; 
and others, Jeremias, or one of the 

15. He saith unto them. But whom 
say ye that I am ? 

16. And Simon Peter answered and 



Tu es Christus, Filius Dei vivi. 

17. Respondens autem Jesus dixit ei: 
Beatus es, Simon Bar Jona, quia caro 
et sanguis non revelavit tibi, sed Pater 
meus, qui in coelis est- 

18. Et ego 
dico tibi, quia 
tu es Petrus, 
et super banc 
petram aedifi- 
cabo eccle- 
siam meam, 
et portae in- 
feri non prae- 
valebunt ad- 
versus earn. 

19. Et tibi 
dabo claves 
regni cœlo- 

rum et quod- The Pharisees accusing Jesus. 

cumque ligaveris super terram, erit Hga- 
tum et in cœlis, et quodcumque solveris 
super terram, erit solutum et in cœlis. 

20. Tunc praecepit discipulis suis, ut 
nemini dicerent quia ipse esset Jesus 

said. Thou art the Christ the Son of 
the living God.^ 

17. And Jesus answered and said unto 
him. Blessed art thou, Simon Barjona : 
for flesh and blood hath not revealed it 
unto thee, but my Father which is in 

18. And I 
say also unto 
thee. That 
thou art Peter, 
and upon this 
rock I will 
build my 
church ; and 
the gates of 
hell shall not 
prevail against 

19. And I 
will give unto 
thee the keys 
of the king- 
dom of heaven : and whatsoever thou 
shalt bind on earth shall be bound in 
heaven : and whatsoever thou shalt loose 
on earth shall be loosed in heaven. 

20. Then charged he his disciples 
that they should tell no man that he 
was Jesus the Christ.*" 

J. -J T. 

Aiuoiigst the Jews, when a scribe ivas raised to tJie dignity of a Rabbi, a hey was given 
to him as a sign o f iiis office. With tiiis Jzey it was said Jie had tiie power to bind and to loose 
on eartti as well as in heaven, and nothing could prevail against him. 

The expression « to bind and to loose // zvas equivalent to tlie ivords « to open and shut »; 
for, amongst the fews, doors ivere often only kept closed by means of a mere strap. Locks were, 
however, also known, and consisted of pieces of wood of the sliape of a harrow ; fitting into a 
staple, also of wood, vohich was unlocked to open the door, witli a key of a peculiar liind, 
made of a piece of voood about a cubit in length, furnislied with a number of iron hooks which, 
when introduced into tlie lock, raised the liarrovo-like teeth, and allowed the bolt to be drawn 
bacii. In some instances key and strap were îi-sed together , just as amongst ourselves, we some- 
times use locks and bolts on tlie same door. This explains the use by fesus Christ of the words 



« tJic hcYs of the Kingdom of Heaven », in connection with binding and unloosing, ivhich, 
strictly speaking, could only refer to straps which were fastened or unfastened, to shut or 
open doors. 

This ivas not the first occasion on which the ivord « key » was used in the Bible in a figura- 
tive sense. Isaiah had already said, in reference to Eliakim, « The key of the house of David 
will I lay upon his shoulder ; so he shall open and none shall shut; and he shall shut, and 
none shall open. » The Rabbis taught that God reserved to His own use four keys, which he 
trusted to no one, not even to the angels; the key of the rain, the key of the tomb, the key of 
fecundity, and the key of sterility. 

The First shall be Last 

Saint Mark — Chap. 9 

OCEBAT autem discipulos 
suos, et dicebat illis : 
Quoniam Filius hominis 
tradetur in manus homi- 
num, et occident eum, et 

occisus tertia die 


3 I. At illi igno- 
rabant verbum, 
et timebant in- 
terrogare eum. 

3 2. Et venerunt 
Capharnaum. Qui 
q u u ni d o m i 
essent, interroga- 
bat eos : Quid in 
via tractabatis ? 

A WeU near the Bridge ofKedron. 

33. At illi tacebant : siquidem in via 
inter se disputaverant, quis eorum ma- 
jor esset. 

34.. Et residens vocavit duodecim, et 

OR he taught his disciples, 
and said unto them, The 
Son of man is delivered 
into the hands of men, 
and they shall kill him ; 

and after that he 
is killed, he shall 
rise the third day. 

31. But they 
understood not 
that saying, and 
were afraid to ask 

32. And he 
came to Caper- 
naum : and being 
in the house he 
asked them , 

What was it that ye disputed among 
yourselves by the way? 

33. But they held their peace : for 
by the way they had disputed among 
themselves, who should be the greatest. 

34. And he sat down, and called the 

J.-J. T 



The First shall be Last. i)..-J. T. 

ait illis : Si quis vult primus esse, erit twelve, and saith unto them. If any man 

omnium novissimus et omnium minis- ! desire to be first, the same shall be last 

ter. ! of all, and servant of all. 

Our engraving represents the terrace of a Jiouse of Bethsaida in the evening light. Palms 
were numerous on the shores of the lake in the time of our Saviour; and between them in the 
distance can be seen the masts of boats, indicating the almost exclusive occupation of the 
inhabitants, that of fishing. 

In this district the houses are not built as tliey are in Judcea, where every room has its 
vaulted stone roof. Here buildings consist of arcades made of stone or rubble masonry, each 
room having three or four such arcades, which support a number of smallbeams or branches 
of trees laid lengthwise. These beams or branches form the floor of the second storey, and 
are overlaid with earth, for which they form a very good foundation. This description of the 
mode of construction of houses in the districts where Christ taught will help us later to 
picture for ourselves the scene where theparalyied man was let down through the roof, to be 
brought to fesus. 




Jl-sus aitci tlw litlL < 

J.-J T 

Jesus and the 

Saint Mark - 

T accipiens puerum sta- 
tuit eum in medio eorum; 
quern quum complexus 
essetj ait illis : 

36. Quisquis unum ex hujusmodi 
pueris receperit in nomine meo, me 
recipit, et quicumque me susceperit, 
non me suscipit, sed eum, qui misit me. 

37. Respondit illi Joannes, dicens : 
Magister, vidimus quemdam in nomine 
tuo ejicientem clacmonia, qui non sequi- 
tur nos, et prohibuimus eum. 

38. Jesus autem ait : Nolite prohibere 

little child 

Chap. 9 

ND he took a child, and 
set him in the midst of 
them : and when he had 
taken him in his arms, he 

said unto them, 

36. Whosoever shall receive one of 
such children in my name, receiveth 
me : and vi^hosoever shall receive me, 
receiveth not me, but him that sent me. 

37. And John answered him, saying. 
Master, we saw one casting out devils in 
thy name, and he followeth not us : and 
we forbad him, because he followeth 
not us. 

38. But Jesus said. Forbid him not ; 



eum ; nemo est enim qui faciat virtutem 
in nomine meo, et possit cito male loqui 
de me. 

39. Qui enim non est adversum vos, 
pro vobis est. 

40. Quisquis enim potum dederit 
vobis calicem aquae in nomine meo, 
quia Christi estis, amen dico vobis, non 
perdet mercedem suam. 

41. Et quisquis scandalizaverit unum 
ex his pusillis credentibus in me, bo- 
num est ei magis, si circumdaretur mola 
asinaria collo ejus, et in mare mitte- 

for there is no man which shall do a 
miracle in my name, that can lightly 
speak evil of me. 

39. For he that is not against us is 
on our part. 

40. For whosoever shall give you a cup 
of water to drink in my name, because 
ye belong to Christ, verily I say unto 
vou, he shall not lose his reward. 

41. And whosoever shall offend one of 
these little ones that believe in me, it is 
better for him that a millstone were hang- 
ed about his neck, and he were cast into 

the sea. 

42. Etsiscan- 
dalizaverit te 
manus tua,abs- 
cide illam ; bo- 
num est tibide- 
bilem introire 
in vitam, quam 
duas manus ha- 
bentem ire in 
gehennam, in 
ignem inex- 

Stinguibilem, VMeyoftheKedron. 

43. Ubi vermis eorum non moritur, 
et ignis non exstinguitur. 

44. Et si pes tuus te scandalizat, am- 
puta ilium; bonum est tibi claudum 
introire in vitam aeternam, quam duos 
pedes habentem mitti in gehennam 
ignis inexstinguibilis. 

42. Andifthy 
hand offend 
thee, cut it off: 
it is better for 
thee to enter 
into life maim- 
ed, than having 
two hands to go 
into hell, into 
the fire that 
never shall be 
quenched : 

43. Where their worm dieth not, 
and the fire is not quenched. 

44. And if thy foot offend thee, cut 
it off: it is better for thee to enter halt 
into life, than having two feet to be cast 
into hell, into the fire that never shall 
be quenched. 

J.-J. T. 

According to a tradition, resting on no very trustworthy foundation, the child whom 
Jesns tooli on His knees, and made the text of His exhortation to His disciples, was none 
other than Ignatius, the future bishop of Antioch and martyr. The Gospels, however, 
never mention the name of Ignatius, and there is absolutely nothing to prove that Ignatius 
of Antioch ever saw the Lord during His lifetime. 



The Holy Women. 

J.-J. T. 

The Holy Women 

Saint Luke 

T mulieres aliquae , quae 
erant curatae a spiritibus 
malignis et infirmitati- 
bus : Maria, quae vocatur 
Magdalene, de quaseptem 
daemonia exierant, 

3. Et Joanna uxor Chusae procuratoris 
Herodis, ct Susanna et aliae multae, 
quae ministrabant ci de facultatibus 

Chap. 8 

ND certain women, which 

had been healed of evil 
spirits and infirmities, Ma- 
ry called Magdalene, out 
of whom went seven de- 

3. And Joanna the wife of Chuza, He- 
rod's steward, and Susanna, and many 
others, which ministered unto him of 
their substance. 

Willi llw llirce ivomcu named in the sacred text were also Martha, Salome, the mother 
of the tivo Zebedees,Mary Cleophas, Dinah the Samaritan , Mary the Canaanite, the mother 
of Mark of ferusaleni , the dauirhfer of [aims, and many others ivJw had been the subjects of 
miracles, ivith some of their rel a I ions. They f armed together a kind of society, which minis- 
tered to the needs of Jesus and His fol hnvers. 


Jesus on His way to Galilee 

Saint John — Chap. 7 

josT haec autem ambulabat 
Jesus in Galilaeam ; non 
enim volebat in Judaeam 
ambulare, quia quaerebant 
eum Judasi interficere. 

2. Erat autem in proximo dies festus 
Judaeorum scenopegia. 

3. Dixerunt autem ad eum fratres 
ejus : Transi hinc et vade in Judaeam, 
ut et discipuli tui videant opera tua, 
quae facis. 

4. Nemo quippe in occulto quid facit, 
et quaerit ipse in palam esse ; si haec facis, 
manifesta te ipsum mundo. 

FTER these things Jesus 
walked in Galilee : for he 
would not walk in Jewry, 
because the Jews sought 
to kill him. 

2. Now the Jews' feast of tabernacles 
was at hand. 

3. His brethren therefore said unto 
him, Depart hence, and go into Judaea, 
that thy disciples also may see the works 
that thou doest. 

4. For there is no man that doeth 
any thing in secret, and he himself 
seeketh to be known openly. If thou do 
these things, shew thyself to the world. 


20 1 

Get thee behind me, Satan. 


Get thee behind me, Satan 

Saint Matthew — Chap. 16 

pxiNDE cœpit Jesus ostendere 
discipulis suis, quia opor- 

: tereteumireJerosolymam, 
j et multa pati a senioribus 
et scribis et prineipibus 
saeerdotum, et oeeidi, et tertia die re- 

22. Kt assumens cum Petrus cœpit 
increpare ilium dicens : Absit a te, Do- 
mine : uou erit tibi hoe. 

ROM that time forth began 
Jesus to shew unto his dis- 
ciples, how that he must 
go unto Jerusalem, and 
suffer many things of the 
elders and chief priests and scribes, and 
be killed, and be raised again the third 

2 2 . Then Peter took him, and began to 
rebuke him, saying. Be it far from thee. 
Lord : this shall not be unto thee. 



23. Qui conversus dixit Petro : Vade 
post me, Satana, scandalum es mihi, 
quia non sapis ea, quae Dei sunt, sed ea, 
quae hominum. 

24. Tunc Jesus dixit discipulis suis : 
Si quis vult post me venire, abneget 
semetipsum, et tollat crucem suam, et 
sequatur me. 

25. Qui enim voluerit animam suam 
salvam facere, perdet eam ; qui autem 
perdiderit animam suam propter me, 
inveniet eam. 

26. Quid enim prodest homini, si 
mundum universum lucretur, animae 
vero suae detrimentum patiatur ? aut 
quam dabit homo commutationem pro 
anima sua? 

27. Filius enim hominis venturus est 
in gloria Patris sui cum angelis suis, et 
tunc reddet unicuique secundum opera 

28. Amen dico vobis, sunt quidam 
^de hie stantibus, qui non gustabunt mor- 
tem, donee videant Filium hominis ve- 
nientem in regno suo. 

23. But he turned, and said unto 
Peter, Get thee behind me, Satan : thou 
art an offence unto me : for thou sa- 
vourest not the things that be of God, 
but those that be of men. 

24. Then said Jesus unto his disci- 
ples. If any man will come after me, let 
him deny himself, and take up his cross, 
and follow me. 

25. For whosoever will save his life 
shall lose it : and whosoever will lose 
his life for my sake shall find it. 

26. For what is a man profited, if he 
shall gain the whole world, and lose his 
own soul ? or what shall a man give in 
exchange for his soul? 

27. For the Son of man shall come 
in the glory of his Father with his angels ; 
and then he shall reward every man ac- 
cording to his works. 

28. Verily, I say unto you. There be 
some standing here, which shall not 
taste of death, till they see the Son of 
man coming in his kingdom. 

Mary Magdalene before her conversion 

ARY, the sister of La7;arus and Martha, of the village of Bethany ,■ near 
Jerusalem, was named Magdalene, after the place called Ma gdalum, a village 
situated on the shores of the Sea of Tilyerias, vohere she was living at the time 
of her conversion, which took place during the sojourn of Jesus in Galilee. 
Other origins, notably in the Talmud, are, however, ascribed to the name of 
Magdalene. Magdala, it is said, signifies « tower », and the sinner got this 
nickname from the extraordinary height and elaboration of the crown of plaits she wore on 
her head. Juvenal said of a coquette of his day : ^<Tot adhuc compagibus altum asdificat caput. » 



A n i\rmenian. 

J J. T. 

According to the account given by the Talmudists, who alliLde again and again with con- 
siderable detail to the story of Mary Magdalene, she was the wife of a certain Rabbi named 
Paphus or Papas, son of fehudali; but she was unfaithful to him because he treated her so 
harshly. There was, no doubt, too great a disparity of character between the rigid Pharisee and 
the young woman, brought up to some extent in the Greek fashion, and of a passionate and 

independent temper . ' However that may have been, Mary was 
certainly not happy with her Imsband, and yielded to temptation. 
According to the same writers, the name of her seducer was Pan- 
dira; it occurs some do:^en times in the Talmud, and the earliest 
Fathers of the Church mention it also. ThisPandira was asoldier, 
and it is probable that he belonged to the garrison o f the citadel of 
Magdahim.Itisevensaidthathewastheparanymph, or friend of 
the bridegroom, at Mary s wedding, that is to say, that it was he 
who went with the bridegroom to fetch home the bride, a fact 
which would give him ready access to the home of the newly mar- 
ried pair. When he learnt the misconduct of his wife, Paphus, 
who, it is said, was a doctor of the lato, dissolved the marriage, 
as was permitted by Moses, to escape dishonour. This last- 
named circumstance will explain the liberty enjoyed by Mary 
Magdalene when converted, of which she availed herself to become a follower of fesus. 

At the time of her leaving her husband, however, her 
intentions, as zvill readily be understood, were very differ- 
ent. She left her home to fling herself heart and soul 
into the almost heathen life then led by the mixed society 
of the Roman functionaries, amongst vohom, besides true 
Romans, were Greeks and apostate fews.Tn fact,thetown 
of Tiberias was shunnedby all true believers, and by feivs 
attached to their national customs, on account of the hea- 
then spirit which prevailed at, and spread from, the Court 
of Herod. To frequent that city was, in fact, in their 
eyes, a sort of apostasy, and the fews still speak of Mary 
Magdalene as « Satda » or « the Apostate », and if we add 
to all these doubtful accusations the fact of her open- 
living in sin with her lover, which made her an object of 
scorn to her fellozv-countrymen andivomen, and of shame 
and grief to her relations, she does indeed become such a 
sinner as the one referred to in the Gospels : « Mulier 
in civitate pcccatrix. » 

On the subject of the Magdalene before lier conversion, 
Anne (^atJierine Ji m nier ich gives some curious details, as 
can be seen from the following quotations : Often in an, 
excess of mad fury, when she would look quite superb in 
her rage, she would strike and ahuse every one about her , 
tormenting her servants especially, and decking herself 
out icith extravagant luxury. I have seen her strike the 
man wJw zuas living in her house as its master, and he. 

Wojnan and Child of Jericho. 

J.-J. T. 


in his turn, would maltreat her. She would 
often fall into a terribly melancholy state, 
when she would run ahout in her big house, 
sobbing and lamenting. She sought fesus, 
crying out : « Where is the Master? Where 
is He? He has abandoned me! » Then a few 
days afterwards she again relapsed into dis- 
sipated and shameless conduct, giving enter- 
tainments and falling once more into sin; for 
curiosity and depravity brought her an ever 
fresh supply of admirers, and she alloived 
herself to be completely ruled by the con- 
temptible wretch who lived with her and who 
received the money paid by her adorers. I 
believe that, to set some limit to her extrava- 
gance, Lazarus allowed her a certain sum of 
money. She was in a truly deplorable state; 
pride, vanity, rage, and her evil desires en- 
tirely dominated her . In addition to all this, 
she was subject to convulsions and epileptic 
fits. The affliction of her saintly relations 
can be imagined at the degradation of one so 
admirably gifted. » 

In a certain passage of the Talmud a 
Mary Magdalene is mentioned as the ivife 
of Hamchuna, the father of the Na^arene, 
that is to say, that, on the strength of a simi- 
litude of names, the Rabbis, not content with 
denying the virginity of the mother of fesus 
XZhrist, tried to throw a doubt on the purity 
of His origin. This calumnious accusation 
was sufficiently well known in the early 
centuries of Christianity , as to compel the Fa- 
thers of the Church to refute it categorically. 
Some of them even felt obliged to admit the 
name of Pandira amongst those of the ances- 
tors of fesus Christ. The historian fosephus 
appears to have been the fiirst to give credit 
to this blasphemous legend. The Gospel of 

Nicodennis refers to it; it was reproduced later by Celsus; it was even made the subject of a sepa- 
rate book, called the « Toledotli lechou or the book of the generation o f fesus. There is no need 
to add that all this dust can very easily be dispersed, and that there never was or could be any real 
confusion between Mary, themother of Our lord, and the sinful woman of whom we have been 
speaking. Sepp is, however, at the trouble of making a remark which, taken alone, would be 
quite enough to render any other proof unnecessary . This remark is to the effect that, according 
to the requirements of the fewish law, always so rigorously observed, children who were the 
issue of an illegitimate union were excluded, even to the tenth generation, from ever entering 
the priesthood or exercising the functions of a Rabbi. Now, in spite of all the accusations 
brought against fesus during His life on earth. He was never reproached with illegitimacy. 


The Repentant Magdalene 

^ the preceding engraving, 
Mary Magdalene, who was 
still a sinner, is represented 
as wearing a red veil. Red 
was the colour of Typhon, and 
symbolic of evil. Throughout 
the whole of fewish liistory 
we find tliis colour taken to be the emhleni of 
sin. Read, for instance, what is said in Num- 
bers (XIX, 2, J, zf, ^, 6) : ^< Speak unto the 
children of Israel, tliat tJiey bring thee a red 
heifer without spot, wherein is no blemish, 
and upon which never came yoke : Andye shall 
give her unto Elea:(er the priest, that he may 
bring her forth withoii-t tlie camp, and one 
shall slay her before his face. And Elea^er 
the priest shall talze of her blood with his fin- 
ger , and sprinkle of her blood directly before 
the tabernacle oftlie congregation seven times. 
And one shall burn the heifer in his sight; her 
skin, and Iter flesh, and her blood, with her 
dung, shall he burn. And the priest shall take 
cedar wood, and hyssop, and scarlet.^ and cast 
it into the midst of the burning of the heifer. » 

In the ceremony of the scape-goat on tlie 
solemn day of atonement for the sins of the 
people, the High Priest fastened to the head 
of the goat on which had fallen the lot for 
A:(a:(el, a long band of scarlet cloth, called 
the « tongue », from its shape. It is related 
that dtiring the term of office of Simon the 
fust, this scarlet band always appeared white, 
wJiich was explained as being a sign of the 
special favour of Heaven, for it signified that 
God granted to His people the remission of 
their sins ; whereas, in the case of the sacrifii ce 
offered by other Priests the band sometimes 
appeared white, and sometimes retained its 
original colour. This will remind us of the 
words of the Prophet Isaiah : « ThougJiyour 
sins be as scarlet f hey shall be as white as snow; 
tJiough they be red like crimson, they shall be 
as wool /,; in which passage the word « scarlet » is evidently also used in a symbolic sense. 

In the East, lawyers are the only offiicials who wear red, and it is, no doubt, from them 
that the colour of the robes of European legal professors is borrowed. 

The repentant Magdalene has thrown aside the red veil of the sinner and has donned the 
white veil of tlie penitent. She wears lier hair floating behind her ; for it was considered a 
great disgrace amongst fewish women to appear in public with their hair loose. They were 
rccjuircd, even in ordinary everyday life, to hide their hair under veils or by means of bands 
oj material of some kind. If a woman had been surprised in adultery, or was convicted, of 

The Repentant Maodale 



having allowed her chastity to he violated, the Priest luihound her hair, in token of her shame. 

The Magdalene s hair was evidently very long, for she zvas able to use it to wipe the feet 
of the Master in the house of the Pharisee. Amongst the ancients, it was the custom for slave 
zoomen to do the same ; they used to wash their master s feet and dry them with their hair. 
The repentant Magdalene made herself in like manner the slave of Jesus, and was not afraid 
of letting all the world know the state of lier soul. Her dress was that of women of the 
lowest class; her feet were shod with the sandals of the very poor : and she held lier self dpart, 
not daring to come further, thus proving alike her humility and her true penitence. 

Must ive take literally all that the Gospel says on the subject of Mary Magdalene? for 

instance, that fesus had delivered her from seven devils? 
It is quite possible. This is what P. Ollivier says on the 
suhject in his Friendships of Jesus : « The Magdalene 
passed through all the pJiases of moral depravity, and, 
as the Gospel makes us fully understand, she sank to the 
lowest depth of depravity, which is also its supreme 
punishment, the physical and moral slavery of the 
impure spirit. Whatever the world may say, the devil 
does play a direct part in certain cases of depravity, and 
the excesses of fren:^y of every kind which occur in the 
lives of abandoned sinners can he attributed to no 
hifluence hut his. The Magdalene was possessed in the 
ordinary sense of the word, and the Gospel does not 
shrink from describing the depth of her misery by saying 
that she loas in the power of seven devils. It was, indeed, 
a case of a precious peaiT trampled beneath the feet of 
swine, and we can well understand the ardent suppli- 
cations of Martha, praying to the Divine Seeker of the 
lost. Who was to take up that pearl at the price of His 
blood and to fasten it in His diadem. » 

/// the « Visions» of Anne Catherine Emmerich 
there are some very touching, thougJi perhaps not very 
trustworthy passages, relating to various episodes of the 
conversion of Mary Magdalene, telling of lier feelings when she listened, at different times, 
to the sermons of fesus, and of her successive deliverance from the seven devils possessing 
her. Where the celebrated clairvoyante probably gets wrong and departs from the truth 
is when she speaks of a pretended relapse of Mary Magdalene after her conversion. Tra- 
dition is all hut universally against any such hypothesis, and this is why the commentators 
on the Gospel generally date the repentance and the deliverance of the sinner a few days 
before the meal in the house of Simon the Pharisee, probably at the time of the healing at 
Capernaum of the many that were sick or possessed of devils. It is, in fact, only natural 
to suppose that Mary Magdalene s extraordinary emotion in the presence of Jesus, the 
abundant tears she shed, and the words of forgiveness spoken by the Master , all point to a 
quite recent conversion, the first enthusiasm about which led to this burst of gratitude. In 
spite vf lier way of looking at things, which is probably misleading, what Catherine 
Emmerich relates is nevertheless full of charm, and often awakes poignant emotion. 
Everything about the history of the penitent sinner powerfully appeals to the imagination, 
and we shall meet her again and again upon our way. 

\ \ '.liucn of Geha, Samaria. 

J.-J. T. 



The Lawyer standing up and tempting Jesus 

Saint Luke — Chap. lo 

N ipsa hora exsultavit Spi- 
ritu sancto, et dixit : 
Confiteor tibi, Pater, Do- 
mine cœli et terrae, quod 
abscondisti hasc a sapien- 
tibus et prudentibus , et revelasti ea 
parvulis. Etiam, Pater, quoniam sic pla- 
cuit ante te. 

2 2. Omnia mi- 
hi tradita sunt a 
Patre meo, et 
nemo scit, quis 
sit Filius, nisi 
Pater, et quis sit 
Pater, nisi Filius 
et cui voluerit 
Filius revelare. 

23. Ft conver- 
sus ad discipulos 

SUOS dixit * Beati Uo odian and Saddiicee 0/ Galilee. 

oculi, qui vident quae vos videtis. | 


24. Dico enim vobis, quod multi pro- 
phetae et rcges voluerunt videre quas 
vos videtis, et non viderunt, et audire 
quae auciitis, et non audierunt. 

25. Et ecce quidam legis peritus sur- 
rexit tcntans ilium ct dicens : Magister, 
quid faciendo vitam acternam possidebo? 

26. At ille dixit ad eum : In lege quid 
scriptum est? quf)modo legis? 

that hour Jesus rejoiced 
in spirit, and said, I thank 
thee, O Father, Lord of 
heaven and earth, that 
thou hast hid these things 
from the wise and prudent, and hast 
revealed them unto babes : even so, 
Father ; for so it seemed good in thy 

22. All things 
are delivered to 
me of my Father : 
and no man know- 
eth who the Son 
is, but the Father ; 
and who the Fa- 
ther is, but the 
Son, and he to 
whom the Son 
will reveal /lim. 

23. And he 
turned him unto 
Âis disciples, and 

said privately. Blessed are the eyes which 
see the things that ye see : 

24. For I tell you, that many pro- 
phets and kings have desired to see those 
things which ye see, and have not seen 
them; and to hear those things which 
ye hear, and have not heard them. 

25. And behold, a certain lawyer stood 
up, and tempted him, saying. Master, 
what shall I do to inherit eternal life? 

26. He said unto him. What is written 
in the law? how readest thou? 

J.-J. T 


27. Ille respondens dixit : Diliges 
Dominum Deum tuum ex toto corde 
tuo et ex tota anima tua et ex omni- 
bus viribus tuis et ex omni mente tua, 
et proximum tuum sicut te ipsum. 

28. Dixitque illi : Recte respondisti; 
hoc fac, et vives. 

27. And he answering said, Thou 
shalt love the Lord thy God with all 
thy heart, and with all thy soul, and 
with all thy strength, and with all thy 
mind ; and thy neighbour as thyself. 

28. And he said unto him. Thou 
hast answered right : this do, and thou 
shalt live. 

In our engraving Jesus is seen in the Valley of the Kedron on His way from Jericho to 
Jerusalem, which rises up in the distant hackgronnd. The spot where the Master is sitting 
with His disciples is a little hill, marking the last halting-place before reaching the Holy 
City. The mountain on the right is of chalk, scarcely covered by a scanty growth o f brushwood, 
and on its slopes gra:(e scattered flocks. On the left, broken here and there by grey rocks, 
stretch fertile districts, with soil of a reddish colour, every undulation of which yields its 
own crop. 


illaiyes on Hix iray to Jerusaletn 

Jesus passing through the villages 


Saint Luke — Chap, i 3 

T ibat per civitates et ca- 
stella docens, et iter fa- 
ciens in Jerusalem. 

23. Ait autem illi qui- 
dam : Domine, si pauci sunt, qui sal- 
vantur? Ipse autem dixit ad illos : 

24. Contcndite intrare per angustam 
portam, quia multi, dico vobis, quae- 
rent intrare, ct non poterunt. 

25. Quum autem intraverit paterfami- 

ND he went through the 
cities and villages, teach- 
ing, and journeying to- 
ward Jerusalem. 

23. Then said one unto 
lim. Lord, are there few that be saved? 
And he said unto them, 

24. Strive to enter in at the strait 
gate : for many, I say unto you, will 
seek to enter in, and shall not be able. 

25. When once the master of the 



lias et clauserit ostium, incipietis foris 
stare et pulsare ostium, dicentes : Do- 
mine, aperi nobis; et respondens dicet 
vobis : Nescio vos unde sitis. 

26. Tunc incipietis dicere : Manduca- 
vimus coram te et bibimus, et in pla- 
teis nostris docuisti. 

27. Et dicet vobis : Nescio vos unde 
sitis, discedite a me omnes operarii 

28. Ibi erit fletus et stridor dentium, 
quum videritis Abraham et Isaac et 
Jacob et omnes prophetas in regno 
Dei, vos autem expelli foras. 

29. Et venient ab oriente et occi- 
dente et aquilone et austro, et accum- 
bent in regno Dei. 

house is risen up, and hath shut to the 
door, and ye begin to stand without, 
and to knock at the door, saying, Lord, 
Lord, open unto us ; and he shall 
answer and say unto you, I know you 
not whence ye are : 

26. Then shall ye begin to say. We 
have eaten and drunk in thy presence, 
and thou hast taught in our streets. 

27. But he shall say, I tell you, I 
know you not whence ye are ; depart 
from me, all j/^ workers of iniquity. 

28. There shall be weeping and 
gnashing of teeth, when ye shall see 
Abraham, and Isaac, and Jacob, and all 
the prophets, in the kingdom of God, 
and you yourselves thrust out. 

29. And they shall come from the 
east, and frotn the west, and from the 
north, and frojn the south, and shall 
sit down in the kingdom of God. 

Zacharias killed between the Altar and the Temple 

Saint Luke — Chap. 1 1 

ROPTEREA et sapientia Dei 
dixit : Mittam ad illos 
prophetas et apostolos, 
et ex illis occident et per- 

50. Ut inquiratur sanguis omnium 
prophetarum, qui effusus est a consti- 
tutione mundi a generatione ista, 

51. A sanguine Abel usque ad san- 
guinem Zachariae, qui periit inter altare 
et aedem. 

HEREFORE also said the wis- 
dom of God, I will send 
them prophets and apos- 
tles, and some of them they 
shall slay and persecute : 
50. That the blood of all the pro- 
phets, which was shed from the foun- 
dation of the world, may be required 
of this generation; 

5 I. From the blood of Abel unto the 
blood of Zacharias, which perished 
between the altar and the temple. 


21 I 

/// ihc Middoth treatise of the Talmud, very precise details are given about the place ivhere 
Zacharias icas killed. Between the Altar, -where the victims were immolated, and the vestibule 
of the Temple, called the Olam, there was a space twenty-two cubits in extent. To reach this 
vestibule twelve steps had to be ascended, divided into sets of four, with a platform between 
the sets. Two of these plat forms were three, and the third was four, cubits ivide. The passage 
between the top of this staircase and the Altar was rather narrow, and paved with many- 
coloured marbles. The Altar was 
not situated exactly in the centre ^ 
of the entrance to the Temple, but 
slightly to the left, that is to say, 
towardstlie southern side. The Al- 
tar itself, together with t lie steps 
leading up to it, was constructed 
of stones brought from the Plain 
of Beth-Cheram , then a virgin 
district innocent of culture. These 
stones were unhewn, and no iron 
was alloioed « to touch them », 
for any contact with that metal 
would have rendered them unfit 
to form part of the Altar of 
Burnt Sacrifice. They were, how- 
ever, as we have already stated, 
white-washed twice a'year, at the 
Feast of Pentecost, and at the 
Feast of Tabernacles. They zvere, 
however, often cleansed, without 
being wetted, when the dry blood 
left by the frequent sprinklings 
was removed. 

In our engraving 

is shewn 
the red tine referred to above, 
bevoiid which I he spriiilit ings of 
blood were not allowed to extend. 
Near the flight of steps rises the 
marble table on which the vic- 

Zacharias killed belvjeen the Altar and the Temple. 

J.-J. T. 

tims were laid : in the niclie above it were placed the birds offered in sacrifice, ivhich were 
not burnt unlit they rotted and fell to pieces. At the two corners of the Altar are also to 
be seen the famous golden horns, so often men Honed in the Bible, whilst^ on the right, is the 
sea of brass or great reservoir of zuater for the use of the Priests in the services of the 

Ill the Valley of fehosha phal , opposite to ferusalem, there is a monument, which some say 
is the tomb of Zacharias. killed between the Temple and the Altar. It is hewn in the living 
rock and forms a kind of pyramid supported on columns. Through a little window a few 
stones piled upon each other can be seen luiihin lliis tomb. 




The Rich young Man who went away sorrowful. 

J.-J T, 

The Rich young Man who went away sorrowful 

Saint Matthew — Chap. 19 




iT illi Jesus 
fectus esse, 
quae habes et da paupe- 
ribus, et habebis thesau- 

vade, vende 


in cœlo ; et veni, 

sequere me. 

2 2. Quum audisset autem adolescens 
verbum, abiit tristis ; erat enim habens 
multas possessiones. 

Esus said unto him, If thou 
wilt be perfect, go anci 
sell that thou hast, and 
give to the poor, and thou 
shalt have treasure in 
heaven : and come and follow me. 

22. But when the young man heard 
that saying, he went away sorrowful : 
for he had great possessions. 

Certain critics are of opinion that it was ambition which led this young man to maize 
advances to the Prophet, hut this idea is quite incompatible with what we are told in the 
sacred text, that « Jesus beholding him, loved him. » // is more likely that he was one of 
those men who desire to lead a good life, but have not the courage of their convictions. 



The Woman who Hfted up her voice 

Saint Luke — Chap. 1 1 

quum haec 

ACTUM est autem. 
diceret, extollens vocem 
quaedam mulier de turba 
dixit illi : Beatus venter, qui 

et Libera, 
quae suxi- 

28. Atil- 
le dixit : 
Q u i n i m o 
beati, qui 
a u d i u n t 
V e r b u m 
Dei et ou- 
st odiu nt 

29. Tur- 

b i s a u - 
tern con- 
çu r r e n t i - 
b u s c œ - 
pit dicere : 
Gene ratio 
hacc gene- 
ratio ne- 
qnam est; 
s i u u ni 
qnxrit, ct 
s i o; n u m 
n o n d a - 

The W oman ir/io lifted nj lici ihilc. 

ND it came to pass, as he spake 
these things, a certain woman 
of the company lifted up her 
voice, and said unto him, 

Blessed is 
the womb 
that bare 
thee, and 
the paps 
which thou 
hast suck- 

said. Yea 
they that 
hear the 
word of 
God, and 
keep it. 

29. And 
when the 
were gathe- 
red thick 
together , 
he beganto 
say, This 
is an evil 
tion : they 
and there 
shall no 




bitur ei, nisi signum Jonae prophetas. 

30. Nam sicut fuit Jonas signum Ni- 
nivitis, ita erit et Filiûs hominis gene- 
rationi isti. 

31. Regina Austri surget in judicio 
cum viris generationis hujus, et con- 
dcmnabit illos, quia venit a finibus 
terrse audire sapientiam Salomonis ; et 
ecce plus quam Salomon hie. 

32. Viri Ninivitae surgent in judicio 
cum generatione hac, et condemnabunt 
illam, quia pœnitentiam egerunt ad 
praedicationem Jonae, et ecce plus quam 
Jonas hie. 

33. Nemo lucernam accendit et in 
abscondito ponit neque sub modio, 
sed super candelabrum, ut qui ingre- 
diuntur lumen videant. 

sign be given iu, but the sign of Jonas 
the prophet. 

30. For as Jonas was a sign unto the 
Ninevites, so shall also the Son of man 
be to this generation. 

31. The queen of the south shall 
rise up in the judgement with the men 
of this generation, and condemn them : 
for she came from the utmost parts of 
the earth to hear the wisdom of Solo- 
mon ; and behold, a greater than Solo- 
mon is here. 

32. The men of Nineveh shall rise up 
in the judgement with this generation, 
and shall condemn it : for they repented 
at the preaching of Jonas; and behold, 
a greater than Jonas is here. 

33. No man, when he hath lighted 
a candle, putteth it in a secret place, 
neither under a bushel, but on a candle- 
stick, that they which come in may 
see the light. 

The si rects of the foiviis of Judœa and Galilee are uarroiv, tortuous and dark; no carriages 
are ever seen in tJiein; hut, now and then, strings of camels laden with mercJiandise, or a few 
horsemen, pass along tJie voider thorougJi fares, on their ivay through the towns, leaving the 
narrower ones to foot-passengers . One lane succeeds another, with, many cross alleys and 
many gloomy corners, rendered yet darker hy the arches supporting the neighljouring houses. 
Here and there, patches of brilliant sunshine contrast vividly with the prevailing obsciLrity. 
These lanes and alleys wind backwards and forwards, first to the right, then to the left, and 
rows of houses, such as are so familiar to ns in modern towns, are totally unknown. Now and 
then, perhaps, some tenement fallen into ruin makes the open space a little wider, and 
reveals a glimpse of the glowing Oriental sky; but this break is succeeded by a yet more 
gloomy bit of street, a mere dark tunnel, formed of a series of arcades, only lighted here and 
there, at wide distances, by narrow openings. Onr engraving represents some such spot, where 
a few people have gathered together in the partial shadow, where it is comparatively cool, 
to indulge in the never-ending gossip they are so fond of. Some sufferers, too, have grouped 
themselves here, in expectation of the Prophet, Who is said to be going to pass soon. The 
women keep togetJier, apart from the men, with whom they never mix. No doubt the Master 
will speak; they are all eager to hear Him; their excitenient is becoming greater and more 
intense every moment ; the hope of fresh miracles is mingled with gratitude for benefits 
already received; the enthusiasm, when at last He Who has so long been expected appears, 
reaches its height, and a vooman in the crowd, lifting up her voice, gives utterance to what 
all the rest have been thinking:. 




The Healing of the ten Lepers 

Saint Luke — Chap. 17 

factum est, dum iret in 
i Jerusalem, transibat per 

I mediam Samariam et 

1 2 . Et quum ingredere- 
tur quoddam castellum, occurrerunt ei 
decern viri leprosi, qui steterunt a 

13. Et levaverunt vocem dicentes : 
Jesu praeceptor, miserere nostri. 

14. Quos ut vidit, dixit : Ite, osten- 
dite vos sacer- 

dotibus. Et fa- 
ctum est, dum 
irent , mundati 

I 5. Unus au- 
tem ex illis, ut 




la mun- 

datus est , re - 
gressus est cum 
magna voce ma- 

Garden of the Citadel, Cairo. 


i6.Etceciditin faciem ante pedes ej 
gratias ag 


ens; ct hie erat Samaritanus. 

17. Respoiulcns autcm Jesus dixit: 
Nonnc decem mundati sunt ? et novem 
ubi sunt ? 

18. Non est inventus qui rediret et 
daret gloriam Deo, nisi hie alicnigena. 

ND it came to pass, as he 
went to Jerusalem, that he 
passed through the midst 
of Samaria and Galilee. 
12. And as he enter- 
ed into a certain village, there met him 
ten men that were lepers, which stood 
afar off : 

13. And they lifted up fAeir voices, 
and said, Jesus, Master, have mercy onus. 

14. And when he saw fAem, he said 

unto them. Go 
shew yourselves 
unto the priests. 
And it came to 
pass, that, as they 
went, they were 

15. And one 
of them, when 
he saw that he 
was healed, turn- 
ed back,andwith 
a loud voice 
glorified God, 

16. And fell down on Ah face at his 
feet, giving him thanks : and he was a 

17. And Jesus answering said. Were 
there not ten cleansed? but where are 
the nine? 

18. There are not found that return- 
ed to give glory to God, save this stranger. 




19. Et ait illi : Surge, vade, quia 
fides tua te salvum fecit. 

19. And he said unto him, Arise, go 
thy way : thy faith hath made thee whole. 

It is said to have been in the town of Jenin, or at least in its jteighhourhood, that the 
miracle of the liealing of the ten lepers ivas performed . This town, wJiich is situated on the 
northern borders of Samaria, where that province is hounded by the vast fertile plain of 
Esdraelon, is the granary of Syria, vohich yields such rich crops of every variety. It was on 
the usual route from the north to the south of Palestine. There were two other routes, that 
by way of the fordan and the Mountains of Gilboa on the left, and that by way of Mount 
Carmel and the sea-coast on the right, hut they were far less frequented than the fenin way, 
for the numerous robbers rendered them very unsafe. It followed, therefore, that on t lie Jenin 
route many beggars and lepers collected to watch the passers-by in the hopes of alms. They 
were in the habit of grouping themselves about the gates of the town, assailing travellers 
with their deafening cries, especially if those travellers had many attendants, for they would 
then conclude that they were important people, likely to be liberal in their gifts. It was on 
such a group, in this case consisting of ten lepers, that Our lord exercised His beneficent 
power. No doubt the presence of His disciples drew the attention of the sufferers upon Him, 
and He was not one to disappoint the confidence the unfortunate wretches shewed in Him. 



Jesus at Bethany 

Saint Luke — Chap. 10 

ACTUM est autem dum 
irent, et ipse intravit in 
quoddam castellum, et 
mulier quaedam Martha 
nomine excepit ilium in 

ow it came to pass, as they 
went, that he entered in- 
to a certain village : and 
a certain woman named 
Martha received him into 

(loiniiin ^iiani 

her house. 

Jesus foil ml at Bethany a pleasant resting-place after His apostolic journeys. There He 
need fear in) wearisome discussions, no plots to catch Him unawares, no hateful conspiracies 
against Him. [fis friends and the holy women would listen to His discourse, and at His feet 
would sit Mary Magdalene with, perhaps, fohanna Chux^a, the woman of Samaria and the 
Canaanite woman, who were now His folloiuers. 



Mary Magdalene at the feet of Jesus 

Saint Luke — Chap. lo 

T huic erat soror nomine 
Maria, quae etiam sedens 
secus pedes Domini au- 
diebat verbum illius. 
40. Martha autem sata- 
gebat circa frequens ministerium, quae 
stetit et ait : Domine, non est tibi curae, 
quod soror mea reliquit 
me solam ministrare ? die 
ergo illi, ut me adjuvet. 

41 . Et respondens dixit 
illi Dominus : Martha, 
Martha , sollicita es et 
turbaris erga plurima : 

42. Porro unum est ne- 
cessarium. Maria opti- 
mam partem elegit, quae 
îion auferetur ab ea. 


Ill the court of the house 
of Lazarus, Martha, the sister 
of him who was raised from 
the dead, and of Mary Mag- 
dalene, isseen retiLrningfrom 
an expedition to buy provi- 
sions for the Master and His 
disciples. A littlehelp is need- 
ed, or would, at least, he very acceptahle in 
relieving her of her hiirdens, and she hopes 
that her sister, who has nothing to do, would 
come to her aid without hesitation. But Mary 
Magdalene is listening to fesus, and is so pro- 
foundly ahsorhed in the words vohich are fall- 
ing from the lips of her divine Guest, that no- 
thing would induce lier to move, and she is, in 

|nd she had a sister called 
Mary, which also sat at 
Jesus' feet, and heard his 

40. But Martha was 
cumbered about much serving, and came 
to him, and said. Lord, dost thou not 

care that my sister hath left 
me to serve alone ? bid her 
therefore that she help me. 

4 1 . And Jesus answered 
and said unto her, Martha, 
Martha , thou art careful 
and troubled about many 
things : 

42. But one thing is 
needful : and Mary hath 
chosen that good part, 
which shall not be taken 
away from her. 

J. -J. T. 

fact, perfectly unconscious of 
any thing which is going on 
around her. And was not this 
hour fraught indeed with in- 
finite charm? A lone at the feet 
of the well-heloved Master, 
in the ciuiet court sheltered 
from the heat l)y the stone 
walls, and heneath the shady olive tree, which 
gives forth an nndefinal>le freshness and fra- 
grance, she drinks in eagerly every one of His 
inspired words. Presently the disciples will 
arrive, the hour o f solemn mysterious com- 
munion will he broken in upon hy their greet- 
ings; farewell now to the peace fill medita- 
tion she has been so blissfully enjoying. 


TJic Master is, Jwwever, aware of all this, and He will not have her ecstasy broken in upon. 

She has chosen the good part, and it shall not he taken away from her. He lets His affec- 


trate to the very 

heart of the happy 

penitent . Martha s 
I anxiety subsides, 

and again . for 
I some little time, 
I notJiing is heard 
! but a low whisper- 

ing, broken now 

and then by a lou- 
der word, tuhilst 

the busy house- 
keeper silently 

plies her tasks, and 

t he siveet scent from 

the burninp" roots 

on the hearth floats 

ant into the court. 
Ma ny differ en t 

inter p ret at ions 

have been given to 

the mysterious 

words of fesus : « But one thing is needful », Some authors interpret them in far too literal 
a manner, and, as it appears to me, reduce them to the merest common-place. Instead of render- 
ing Our Lord' s expression by « One thing », they translate it merely by the single word« One», 
so that the sentence runs thus : « One only is necessary », as if fesus meant to say to Martha : 
« One of you is enough for the service needed; leave your sister in peace ». Other courmenta- 
tors, including some of the Fathers of the Church, such as Saint Basil, Saint Cyril and 
Theophylact, give a still more matter-of-fact explanation; they translate the ivords : « One 
thing only is needed », bîd say that they mean': « One dish will be enough ; do not be so careful 
andtroubled». No one can fail to admit that this interpretation is quite out of character with 

! the Master s usual mode of expressing Himself; such language would have seemed very 
unworthy of fesus. Who always turned every incident, however trivial ,to account, by endeavour- 

I ing to draw from it somelesson of an elevatingkind for His appears to us, therefore, 
in finitely preferable to adopt the more dignified rendering , wJiich is always more in harmony 
with all the traditions of the Catholic Church, and to assume that Our Saviour meant : 

I « But one thing is needful, the welfare of the soul, its education, its moral perfection , its 
well-being ; that is why it is better, like Mary, to seek all that at the feet of the Master, than 
to occupy herself, as Martha did, with common-place service, which must ever be of secondary 
importance. Yet another interpretation of a similar kindto this has been given, less generally 
accepted, but perhaps even more true to the original text, namely, that fesus praises Mary 
Magdalene for having hastened at once to Him, thinking of Him only ; for the oite thing 
needful to man is, that he should live by Him,, and he who gives himself up entirely to that 
life in Christ has chosen the better part. It is on this last-mentioned interpretation that is 
founded the I radii ional and wide-spread use of the names of Mary and Martha as typical, 
the former of a contemplative, the latter of an active life. Mary is the Carmelite nun, Martha 
is the Sister of Mercy , and these two characters are often compared with those of Saint fohn 
and Saint Peter, the one resting on the bosom of the Lord, the other directing the groups of 

i A. post les. l-'roni lime immemorial these names have been quoted in this connection in books 
on the Christian mysteries, and circulated amongst true believers. 



Mary Magdalene at the feet of Jesus. 

J. J. T. 

Jesus Christ discoursing with His disciples 


Saint Luke — Chap. 1 1 

T ego dico vobis : Petite, 

et dabitur vobis; quaerite, 
et invenietis; pulsate, et 
aperietur vobis. 

lo. Omnis enim, qui petit, accipit. 

ND I say unto you, Ask, 
and it shall be given you ; 
seek, and ye shall find; 
knock, and it shall be 
opened unto you. 
o . For every one that asketh recei veth ; 



Jesus Christ discow smo lii^. disc: /^Ics 

et qui quaerit invenit , et pulsanti 

11. Qiiis autem ex vobis patrem pe- 
tit panem, numquid lapidem dabit illi? 
aut piscem, numquid pro pisce serpen- 
tem dabit illi ? 

12. Aut si petierit ovum, numquid 
porriget illi scorpionem ? 

1 3. Si ergo vos, quum sitis mali, nostis 
bona data dare filiis vestris : quanto 
magis Pater vester de cœlo dabit spiri- 
tum bonum petentibus se ? 


and he that seeketh findeth ; and to him 
that knocketh it shall be opened. 

11. If a son shall ask bread of any 
of you that is a father, will he give him 
a stone? or if Âe ask a fish, will he for 
a fish give him a serpent? 

12. Or if he shall ask an egg, will 
he offer him a scorpion ? 

13. If ye then, being evil, know how 
to give good gifts unto your children : 
how much more shall your heavenly 
Father give the Holy Spirit to them that 
ask him? 

77/t' foic// of Jerusalem, with the Temple area, is honiided on the east hy tlie Valley of 
Jehoshaphat. This valley must be crossed in going to Jericho, Bethany, or to tJie Jordan, so 
that Jesus must often have passed through it, and it was hy way of it that He entered Jeru- 
salem. The Garden of (jet hsemane is situated in the north, 'and its grottoes and groîtps of 
olive trees ojteii attracted the Master , Who would Jrequently retire there Jor sol itary prayer 
or for conversai ion with His disci pies. He seldom went to the districts on the west or the 
Holy City, and only to those on the north on His way bach from His 1 rips to Galilee. 



The Tower of Siloam 

Saint Luke — Chap. 1 3 

DERANT autem quidam ipso 
in tempore, nuntiantes 
illi de Galilaeis, quorum 
sanguinem Pilatus mis- 
cuit cumsacrificiiseorum. 

2. Et respondens 
dixit illis : Putatis, 
quod hi Galilaei prae 
omnibus Galilaeis 
peccatores fuerint, 
quia talia passi 
sunt ? 

3. Non, dico vo- 
bis; sed, nisi pœni- 
tentiam habueritis, 
omnes similiter 

4. Sicut illi de- 
cern et octo, supra 
quos cecidit turris 
in Siloe et occidit 
eos, putatis quia et 
ipsi debitores fue- 
rint praeter omnes 
homines habitantes 
in Jerusalem? 

1ERE were present at that 
season some that told him 
of the Galilaeans, whose 
blood Pilate had mingled 
with their sacrifices. 

2. And Jesus 
answering said unto 
them, Suppose ye 
that these Galilaeans 
were sinners above 
all the Galilaeans, 
because they suffer- 
ed such things? 

3.Itellyou,Nay : 
but, except ye re- 
pent, ye shall all 
likewise perish. 

4. Or those eigh- 
teen, upon whom 
the tower in Siloam 
fell, and slew them, 
think ye that they 
were sinners above 
all men that dwelt 
in Jerusalem ? 

5. Non, dico VO- Tovjer oj SHoam. 

bis ; sed si poenitentiam non egeritis, 
omnes similiter peribitis. 

J. J. T. 

but, except ye repent, ye shall all like- 
wise perish. 

The Lord's Prayer 

Saint Luke — Chap. 1 1 

]T factum est, quum esset in 
quodam loco orans, ut 
cessavit, dixit unus ex 
discipulis ejus ad eum : 
Domine, doce nos orare, 
sicut docuit et Joannes discipulos suos. 

2. Et ait illis : Quum oratis, dicite : 
Pater, sanctificetur nomen tuum. Ad- 
veniat regnum tuum. 

3 . Panem nostrum quotidianum da no- 
bis hodie. 

mitte no- 
bis pecca- 
ta nostra, 
et ipse di- 
m ittimus 
omni de- 
benti no- 
bis, et ne 
nos indu- 
cas in ten- 

s. MATTH. 

c. 6, 

5^ * 

ND it came to pass, that, as 
he was praying in a certain 
place, when he ceased, one 
of his disciples said unto 
him, Lord, teach us to pray, 
as John also taught his disciples. 

2. And he said unto them. When ye 
pray,say. Our Father which art in heaven. 
Hallowed be thy name. Thy kingdom 
come. Thy will be done, as in heaven, 
so in earth. 

3. Give us day by day our daily bread. 
• 4. And 

forgive us 
our sins ; 
for we also 
forg i ve 
every one 
that is in- 
debted to 
us. And 
lead us 
not into 
tempt - 


Jerusalem, seen from the Mount of Olives. 

J.-J. T. 

5. Et quum oratis, non eritis sicut hy- 
pocritaî, qui amant in synagogis et in 
angulis platearum stantes orare, ut 
vidcantur ab hominibus. Amen dico 
vobis, receperunt mercedem suam.. 

6. Tu autem quum oraveris, intra in 
cubiculum tuum, et clauso ostio ora Pa- 
trcm tuum in abscond ito, ct ]-*ater tuus. 

CH. 6. 

5. And when thou prayest, thou shalt 
not be as the hypocrites are: for they 
love to pray standing in the synagogues 
and in the corners of the streets, that 
they may be seen of men. Verily I say 
unto you. They have their reward. 

6. But thou, when thou prayest, enter 
into thy closet, and when thou hast shut 
thy door, pray to thy Father which is 



qui videt in 
reddet tibi. 

autem noli- 
te multum 
loqui, sicut 
ethnici : pu- 
tant enim , 
quod inmul- 
tiloquio suo 

8. Nolite 
ergo assimi- 
lari eis; scit 
enim Pater 
vester, quid 
opus sit vo- 
bis, ante- 
quam petatis 

The Lord's Prayer. 

9. Sic er- 
go vos orabi- 
tis : Pater noster, qui es in cœlis, sancti- 
ficetur nomen tuum. 

10. Adveniat regnum tuum. Fiat vo- 
luntas tua sicut in coelo et in terra. 

1 1 . Panem nostrum supersubstantia- 
lem da nobis hodie. 

12. Et dimitte nobis débita nostra, 
sicut et nos dimittimus debitoribusnostris. 

13. Et ne nos inducas in tentationem, 
sed libera nos a malo. Amen. 

thy Father 
which seeth 
reward thee 

7. But when 
ye pray, use 
heathen do : 
be heard for 
their much 

8. Be not ye 
therefore like 
unto them : 
for your Fa- 
ther know- 
e t h what 
things ye 
have need of, 
before ye ask 

9. After 
this manner 
therefore pray ye : Our Father which art 
in heaven, Hallowed be thy name. 

10. Thy kingdom come. Thy will be 
done in earth, as /V is in heaven. 

1 1 . Give us this day our daily bread. 

12. And forgive us our debts, as we 
forgive our debtors. 

13. And lead us not into temptation, 
but deliver us from evil : For thine is the 
kingdom, and the power, and the glory, 
for ever. Amen. 

J, -J, I 



Bui no man laid hands upon Him. 

J.-J. T. 

But no man laid hands upon Him 

Saint John — Chap. 7 

issENsio itaque facta est in 
turba propter eum. 

jj; 44. Quidam autem ex 
ipsis volebant apprehen- 
dere eum ; sed nemo misit super eum 

45. Venerunt ergo ministri ad ponti- 
hces et Pharisacos, et dixerunt eis illi : 
Qnarc non adduxistis ilium? 

o there was a division 
among the people because 
of him. 

44. And some of them 

^^^^^^^ ^ "i| would have taken him ; 
but no man laid hands on him. 

4 5 . Then came the officers to the chief 
priests and Pharisees ; and they said unto 
them, Why have ye not brought him? 



46. Responderunt ministri : Num- 
quam sic locutus est homo, sicut hie 

47. Responderunt ergo eis Pharisaei : 
Numquid et vos seducti estis ? 

46. The officers answered, Never 
man spake like this man. 

47. Then answered them the Phari- 
sees, Are ye also deceived? 


esus writing 

Saint John 

Esus autem perrexit m 
montem Oliveti. 

2. Et diluculo iterum 
venit in templum, et om- 
nis populus venit ad eum, 
et sedens docebat eos. 

3. Adducunt autem scribae et Phari- 
saei mulierem in adulterio deprehensam, 
et statuerunt eam in medio, 

4. Et dixerunt ei : Magister, haec mu- 
lier modo de- 

prehensa est 
in adulterio. 

5 . In lege 
autem Moyses 
mandavit no- 
bis hujusmodi 
lapidare. Tu 
ergo quid di- 
cis ? 

6. Hoc au- 
tem dicebant 
tentantes eum, 
ut possent accusare eum. Jesus autem 
inclinans se deorsum digito scribebat 
in terra. 

Holy Women listening to Our Lord. 

on the ground 

— Chap. 8 

Esus went unto the mount 
of Olives. 

2. And early in the 
morning he came again 
into the temple, and all 
the people came unto him; and he sat 
down, and taught them. 

3. And the scribes and Pharisees 
brought unto him a woman taken in 
adultery ; and when they had set her 
in the midst, 

4. They say unto him. Master, this 

woman was 
taken in adul- 
tery, in the 
very act. 

5. Now Mo- 
ses in the law 
us, that such 
should be ston- 
ed : but what 
sayest thou? 

6. This they 
said, tempting 
him, that they 

might have to accuse him . But Jesus stoop- 
ed down, and with /^/j" finger wrote on the 
I ground, as though he heard them not. 

J. -J, T. 



7. Quum ergo perseverarent interro- 
gantes eum, erexit se et dixit eis : Qui 
sine peccato est vestrum, primus in 
illam lapidem mittat. 

8. Et iterum se inclinans scribebat 
in terra. 

9. Audientes autem unus post unum 
exibant, incipientes a senioribus. 

7. So when they continued asking 
him, he lifted up himself, and said unto 
them, He that is without sin among you, 
let him first cast a stone at her. 

8. And again he stooped down, and 
wrote on the ground. 

9. And they which heard /V, being 
convicted by their ow?t conscience, went 
out one by one, beginning at the eldest. 

Nothing is kuoivu for certain of tJic words written b y Jesits on tJie ground, as He stooped 
down. According to a tradition exptaining iww it was tJmt tlie accusers went out one l^y one, 
they were atl eager to see wliat it was that the PropJiet was writing, and the eldest of tliem, 
by right of the authority his age gave hint, was the first to venture to try to satisfy his 
curiosity by tootling doiun. What he saw was his own name, coupled with that of a woman, 
witJi wiiom he had himself sinned in 
days gone by. Fearing that, if this 
shame ful fact became known, heivoiild 
be publicly iiuniil iated, he luirried 
aivay, and anotJier of the accusers fol- 
loived his exam pie, after looking at the 
writiniT. Then the next comer in /lis 
turn read his own condemnation, and 
also hastened to flee; so that one by 
one all Jiad at last retired. Tlien fesus, 
finding Himself alone with tlie wo- 
man, whose self-elected judges had 
all left lier, spoke to her and forgave 

Tlie scene is sometimes described in 
a somewhat different manner. Accord- 
ing to this second account, fesus did 
not write any actual names on the ground, but merely a list of sins, in zvhich each accuser 
in I II m recogni:(ed his own evil-doing, and at once felt himself convicted by the words of the 
Master : « He that is without sin among you let him first cast a stone at her. » Yet other 
authors, and perhaps they are in the right, think it is mere waste of time to conjecture what 
it was that the Lord wrote. The mere fact of His bending doven towards the ground, and tracing 
with His finger certain signs in the dust on the stones, was significant enough of His bitter 
contempt for the devices resorted to by His adversaries in their eagerness to find something 
to accuse Him of . This assumed indifference, this silence, broken onlylpy one brief felling sen- 
tence, was more eloquent than any discourse could have been, and we can well understand 
Inrw it affected the men who knew themselves to be guilty. « Conscience », says Shakespeare, 
makes cowards of us alt //. 
The gate near which this scene took place was on the west of the Temple^ and in direct 
communication wit h I he i(ncn. On that side there were three spates to vohich three br idoles nave 
access, these bridges spanning I lie so-called Tyropœon Valley, the name of which means <i the 
street of the cheese-marliet //. Oj these bridges, two have been discovered in our own day. Of 

South-eastern corner of Jerusalem, taken from the road to Bethany. J. -J. T, 



one, the spring of 
the first arcJi can 
he seen at the south- 
west angle of the 
wall. This is called 
the Robinson arch, 
after its discoverer, 
whilst another, far- 
ther to the north, is 
known as the V/ilson 
arch, for a similar 
reason. The southern 
bridge had three 
arches, and spanned 
the space betzveen the 
portico with five rows 
of columns, built by 
Herod the Great, and 
the so-called Xystus 
portico, from which 
Pompey harangued 
the fevos who had in- 
trenched themselves 
ill the Temple. After 
the various sieges to 
which the Holy City 
was subjected, the Ty- 
-'ropœon Valley gra- 
dually became filled 
in, the bridges were 
destroyed, and the 
surroundings of the 
Temple assumed very 
much the appearance 
they have noiv. 

Jesus writing oji the ground. 

J.- J. 

The woman taken in adultery alone with Jesus 

Saint John — Chap. 8 

It remansit solus Jesus, et 
mulier in medio stans. 

lo. Erigens autem se Je- 

D Jesus was left alone, and 
the woman standing in the 

lo. When Jesus had lifted 



sus dixit ei : Mulier, ubi sunt qui te 
accusabant? nemo te condemnavit? 

1 1 . Quae dixit : Nemo, Domine. 
Dixit autem jesus : Nec ego te con- 
demnabo : vade et jam amplius noli 

up himself, he said unto her, Woman, 
where are those thine accusers ? hath no 
man condemned thee ? 

1 1 . She said. No man. Lord. And 
Jesus said unto her. Neither do I con- 

demn thee 


sm no more. 

Tlie Tahmui gives 
lis very circiunstaiifial 
details as to the ceremo- 
nies observed in the trial 
of a woman accused of 
adultery. If she pleaded 
« not guilty », and there 
was strong presumptive 
evidence against her, her 
husband teas permitted 
to de m and that s he should 
be made to drink the 
" hitter water » referred 
to in Numbers V, which 
was looked upon as a 
kind of divine test of her 
purity. The man had to 
produce his witnesses to 
the charge made against 
his wife, and lie was af- 
terwards brought, with 
the accused, before the 
Sanhedrim , which alone 
was com petent to adju- 
dicate ill such cases. The 
members of the Sanhe- 
drim beffan the trial bv 
attempting to intimidate 
the accused, much as the 
I- r en ill j iiges d' iiist ruc- 
tion ,/ still do at the pre- 
sent da vin di fficiilt cases; 
threatening the woman 

with the worst penalties '^ >>^ <^c.vui« /a/.t« iw aduUcry alonc -. nth ici,ii> 

if she did not confess 

the truth. If these preliminary efforts were without result, the unhappy woman was <-< set 
before the Lord yy, that is to say, she zvas brought to t he Nicaiior, or Golden Qate oj the 
Te m pie, her ordinary garments were taken o If, her jewels, such as chains, ear-rings, rings, etc., 
were reiiKwed, and she was clotlied in black raiment of mean materials, intended to disfigure 

J.- J. r 




Jier: she was tlien told that if she were indeed innocent, she had no canse for fear; hut if 
s lie were guilty , slie was already condemned to submit to the penalties commanded by the law. 
Tlie following curses taken from the hook of Numbers were then written by the Priest upon 
vellum, and the Priest shall charge her by an oath, and say unto the woman, « If no man 
Jiave lain with thee, and if thou hast not gone aside to uncleanuess witJi another instead 
of thy husband, he thou free from this bitter water that causeth the curse : but if thou hast 
gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with 
thee beside th ine h ushand, then the priest shall charge the woman with an oath of cursing, andthe 
priest shall say unto theivoman, The Lord niake thee a curse andan oath among thy people, ivhen 
the Lord dotJi makethy thigh to rot and thy belly to swell. » Then the Priest filled a new earthen 
vessel with voater taken from the sea of brass, or great reservoir, situated near the A Itar o f Burnt 
Offering; threw into this vessel some of the dust of the Temple, mixed with it a noxious drug, 
read aloud to the accused what he had written on the vellum, to which she had to reply : 
Amen, amen, so be it. » Now the words were written with ink of a peculiar non-corrosive 
kind, so that it could be quite easily erased, and the Priest dropped this vellum with the curses 
on it into the earthen vessel to « blot them out with the bitter water ». Whilst these prepa- 
rations were going forward, another Priest seized the woman by the throat, tore open or 
unfastened her garments to the waist (unless she happened to be very lovely); then he undid 
and let down her hair (unless again it was of 
exceptional beauty), and with an Egyptian rope, 
that is to say, a very coarse rough one, he refast- 
ened her garments across her bosom, and delivered 
her over to the scorn of the bystanders. Other 
women, with the exception of lier own slaves and 
servants, were allowed to come and ga^^e upon her 
in this condition. The Priest who had prepared the 
bitter water novo came and made the accused drink 
it. If she were innocent, no immediate result would 
ensue, and she zvould he allowed to go free and to 
return to her husband in renewed health, when she 
wouldhe found to he more prolific than before. If, 
on the other hand, she were guilty, she would turn 
pale, her eyes would become su fused with blood, and 
after she hadbeen driven from the Temple, lest her 
corpse should defile it, she would die of a disease 
with all the horrible and disgraceful symptoms 
described in the curses. 

In the engraving on page 2j2 fesus is represen- 
ted in the gaiophylacium, or Treasury , which was 
identical voith the space called by the fews the Court 
of the Women. It had five entrances^ at each of 
which were placed trumpet-shaped chests for offer- 
ings, or treasuries.^ in which the offerings brought by 
male and female worshippers were placed, for it was the only part of the sacred building to 
which women were admitted. In the background can he seen the Steps of the Psalms, known as 
the Degrees, already more than once referred to. Every morning two Priests, each bearing in 

Ancient Tombs, VaUey of Hi 

J.-J. T. 



JiisJiands a trumpet, appeared in this Court. W/ien the crier posted on the loftiest point of the 
Temple, whose office it was to announce the rising of the sun, shouted -. « There is light on 
Hebron », these Priests blew first a short, then a longer blast, then three blasts in rapid succes- 
sion, ascending the steps as they did so. On the tenth step they began a repetition of this series 
of blasts, repeating it till they came to the Nicanor Gate, or that on the east, an in ci dent at pro of 
that it zvas, as we have already stated, situated on that side. The Priests then turned towards 
the west, that is to say, towards the Altar, chanting the words of E^ehiel : « Here nrust have 
stood our forefathers be- 
fore us. » Then they went 
bach again to the east., and 
prostrating themselves in 
the direction of the rising 
sun, they chanted :^<W]i il st 
we worship the Lord our 
eyes are turned towards 
Him . » 

The inscription repro- 
duced below is engrraved 


on a cube of white marble 
which was found at Jeru- 
salem by M. Clermont- 
Ganneau, formerly Con- 
sul for France in that city. 
It was one of the stones 
referred to by the historian fosephus, of which we spoke above, in connection with the Chel, 
or terrace bounding the inner wall of the sacred enclosure, within which was the Temple itself . 
The Gentiles were forbidden, on pain of death, to penetrate beyond the Chel, and on the wall 
were engraved, at equal distances, a series of inscriptions similar to the one here reproduced. 
They were written in Greek, not in Hebrew, because Greek ivas the language spoken almost 
exclusively by the heathen. The stone in question is now in the Museum of Constantinople. 

The Canaanite woman. 

J.-J. T. 


Jesus speaking in the Treasury. 


Jesus speaking in the Treasury 

Saint John — Chap. 8 

fiCEBANT ergo ei : Ubi est 
Pater tuus ? Respondit 
Jesus : Neque me scitis 
neque Pattern meum; si 
m me sciretis, forsitan et 
Patrem meum sciretis. 

20. Haec verba locutus est Jesus in 
gazophylacio, docens in templo, et 
nemo apprehendit eum, quia necdum 
venerat hora ejus. 

HEN said they unto him, 
Where is thy Father? Je 
sus answered, Ye neither 
know me, nor my Father: 
if ye had known me, ye 
should have known my Father also. 

20. These words spake Jesus in the 
Treasury, as he taught in the temple : 
and no man laid hands on him ; for his 
hour was not yet come. 



lie thai is of God /ic.uct/i 

J. -J. T. 

He that is of God heareth God's words 

Saint John — Chap. 8 

jUi ex Deo est, verba Dei 
audit. Propterea vos non 
auditis, quia ex Deo non 

48. Responderunt ergo 
Judaei et dixerunt ei : Nonne bene di- 

E that is of God heareth 
God's words : ye therefore 
hear t/iem not, because ye 
are not of God. 

48. Then answered the 
Jews and said unto him, Say we not well 


cimus nos, quia Samaritanus es tu et 
dasmonium habes? 

49. Respondit Jesus : Ego daemo- 
nium non habeo, sed honorifico Patrem 
meum, et vos inhonorastis me. 

that thou art a Samaritan, and hast a 
devil ? 

49. Jesus answered, I have nota devil; 
but I honour my Father, and ye do 
dishonour me. 

The blind man washes in the Pool of Siloam 

Saint John — Chap. 9 

quum dixisset, exspuit 
in terram et fecit lutum 
ex sputo, et linivit lutum 
super oculos ejus. 

7 . Et dixit ei : Vade, lava in natatoria 
Siloe (quod interpretatur Missus). Abiit 
ergo et lavit, et venit videns. 

8. Itaque vicini et qui viderant eum 
prius quia mendicus erat, dicebant : 
Nonne hie est, qui sedebat et mendi- 
cabat ? Alii dicebant : Quia hie est. 

9. Aliiautem : Nequaquam,sed similis 
est ei. Ille vero dicebat : Quia ego sum. 

10. Dicebant ergo ei : Quomodo aperti 
sunt tibi oculi? 

1 1. Respondit : Ille homo, qui dici- 
tur Jesus, lutum fecit et unxit oculos 
meos et dixit mihi : Vade ad natatoria 
Siloe et lava. Et abii, et lavi, et video. 

1 2 . Et dixerunt ei : Ubi est ille ? Ait : 

13. Adducunt eum ad Pharisaeos, qui 
caecus fuerat. 

HEN he had thus spoken, 
he spat on the ground, 
and made clay of the 
spittle, and he anointed 
the eyes of the blind man 
with the clay, 

7 . And said unto him. Go, wash in the 
pool of Siloam (which is by interpreta- 
tion. Sent). He went his way therefore, 
and washed, and came seeing. 

8. The neighbours therefore, and they 
which before had seen him that he was 
blind, said. Is not this he that sat and 
begged ? 

9. Some said. This is he : others said^ 
He is like him : but he said, I am he. 

10. Therefore said they unto him, 
How were thine eyes opened ? 

1 1 . He answered and said, A man that 
is called Jesus made clay, and anointed 
mine eyes, and said unto me. Go to the 
pool of Siloam, and wash : and I went 
and washed, and I received sight. 

12. Then said they unto him. Where 
is he ? He said, I know not. 

13. They brought to the Pharisees 
him that aforetime was blind. 



14.. Erat autem sabbatum, quando 
lutum fecit Jesus et aperuit oculos ejus. 

1 5 . Iterum ergo interrogabant eum 
Pharisa^i, quomodo vidisset. Ille autem 
dixit eis : Lutum mihi posuit super 
oculos, et lavi, et video. 

1 6 . Dicebant ergo ex 
Pharisaeis quidam : Non 
est hic homo a Deo, 
qui sabbatum non cu- 
stodit. Alii autem dice- 
bant : Quomodo potest 
homo peccator haec si- 
gna fiicere ? Et schisma 
erat inter eos. 

1 7 . Dicunt ergo caeco 
iterum : Tu quid dicis 
de illo , qui aperuit 
oculos tuos ? Ille autem 
dixit : Quia propheta 

1 8 . Non crediderunt 
ergo juda^i de illo, quia 
caccus fuisset et vidis- 
set, donee vocaverunt parentes ejus, qui 

19. Et interrogaverunt eos dicentes : 
Hie est filius vester, quern vos dicitis 
quia caccus natus est ; Quomodo ergo 
nunc videt ? 

20. Rcsponderunt cis parentes ejus 
ct dixcrunt : Scimus quia hie est filius 
noster, et quia caecus natus est ; 

21. Quomodo autem nunc videat, 
ncscimus, aut quis ejus aperuit oculos, 
nos nescimus ; ipsum interrogate; acta- 
tem bnlu-r, ipse dc sc Icxjiiatur. 

One oj the Holy Women. 

14. And it was the sabbath day when 
Jesus made the clay, and opened his eyes. 

15. Then again the Pharisees also 
asked him how he had received his sight. 
He said unto them, He put clay upon 
mine eyes, and I washed, and do see. 

16. Therefore said 
some of the Pharisees, 
This man is not of God, 
because he keepeth not 
the sabbath day. Others 
said. How can a man 
that is a sinner do such 
miracles ? And there was 
a division among them. 

1 7 . They say unto the 
blind man again. What 
say est thou of him, that 
he hath opened thine 
eyes ? He said. He is a 

18. But the Jews did 
not believe concerning 
him, that he had been 

blind, and received his sight, until they 
called the parents of him that had re- 
ceived his sight. 

19. And they asked them, saying, Is 
this your son, who ye say was born 
blind? how then doth he now see? 

20. His parents answered them and 
said. We know that this is our son, and 
that he was born blind : 

2 I . But by what means he now seeth, 
we know not ; or who hath opened his 
eyes, we know not : he is of age ; ask him : 
he shall speak for himself. 

J. -J. T. 



1 i 

TA6" blind man washes in the Pool of Siloam. 

22. Haec dixerunt parentes ejus, quo- 
niam timebant Judaeos... 

j.-j. r. 

22. These words spake his parents, 
because they feared the Jews : for the 
Jews had agreed already, that if any man 
did confess that he was Christ, he should 
be put out of the synagogue. 

23. Therefore said his parents, He is 




k h 


23. Propterea parentes ejus dixerunt : 
Quia aetatem habet, ipsum interrogate. 

A mongst the ancients, whether heathen or Jews, saliva and mud were considered good 
remedies for diseases of the eyes. The aim of Jesus in telling the man horn blind to wash in 
the Pool of Siloam was evidently not to turn the curative properties of that pool to account, 
hut, as was often His hahit, to use Jiuman means, such as were sanctioned hy tradition, whilst, 
as has heen pointed out by commentators, He at the same time brought out the symbolic mean- 
ing of the mode of treatment He ordered. In the Talmud, certain medical recipes are given; 
for instance, zve are told : He who suffers from pains in the loins should not rub himself 
with ivine or with vinegar, but with oil; not with the oil of roses, as that was reserved for 
the sons of princes : apropos of this, however. Rabbi Simon observes that, as all Israelites 
were sons of princes, they might use it. Further on the Talmud adds that vinegar has a cura- 
tive effect on had teeth, but is injurious to good ones. 



miin tells his story to the Jev)s 

The blind Man tells his story to the Jews 

Saint John — Chap. 9 

OCAVERUNT ergo rursum 
hominem, qui fuerat cae- 
cus, et dixerunt ei : Da 
gloriam Deo ; nos scimus 
quia hie homo peccator 


25. Dixit ergo eis ille : Si peccator 
est, nescio ; iiiiiini scio, quia cœcus 
(|iiiiin essem, modo video. 

26. Dixeniiit ergo illi : Quid fecit 
tihi ? (jiiomodo npeniit tihi oculos? 

27. Rcspondir eis: Dixi vobis jam, 

HEN again called they the 
man that was blind, and 
said unto him, Give God 
the praise : we know that 
this man is a sinner. 

25. He answered and said. Whether 
he be a sinner or no, I know not : one 
thing I know, that, whereas I was blind, 
now I see. 

26. Then said they to him again. 
What did he to thee? how opened he 


thine eyes 

He answered them, I have told 



et audistis ; quid iterum vultis audire ? 
numquid et vos vultis discipuli ejus 
fieri ? 

28. Maledixerunt ergo ei et dixerunt : 
Tu discipulus illius sis ; nos autem 
Moysi discipuli sumus. 

29. Nos scimus quia Moysi locutus 
est Deus; hunc autem nescimus unde 

30. Respondit ille homo et dixit eis : 
In hoc enim mirabile est, quia vos ne- 
scitis unde sit, et aperuit meos oculos ; 

31. Scimus autem, quia peccatores 
Deus non audit; sed si quis Dei cultor 
est et voluntatem ejus facit, hunc 

32. A saeculo non est auditum, quia 
quis aperuit oculos caeci nati. 

33. Nisi esset hie a Deo, non poterat 
facere quidquam. 

34. Responderunt et dixerunt ei : In 
peccatis natus es totus, et tu doces nos ? 
Et ejecerunt eum foras. 

you already, and ye did not hear : 
wherefore would ye hear it again ? will 
ye also be his disciples ? 

28. Then they reviled him, and said. 
Thou art his disciple ; but we are Moses' 

29. We know that God spake unto 
Moses : as for this fellow^ we know not 
from whence he is. 

30. The man answered and said unto 
them, Why herein is a marvellous thing, 
that ye know not from whence he is, 
^.ndjet he hath opened mine eyes. 

3 I . Now we know that God heareth 
not sinners : but if any man be a worship- 
per of God, and doeth his will, him he 

32. Since the world began was it not 
heard that any man opened the eyes of 
one that was born blind. 

33. If this man were not of God, he 
could do nothing. 

34. They answered and said unto him. 
Thou wast altogether born in sins, and 
dost thou teachusPAnd they casthim out. 

The Good Samaritan 

Saint Luke — Chap. 10 

usciPiENs autem Jesus dixit : 
Homo quidam descende- 
bat ab Jerusalem in Jeri- 
cho, et incidit in latrones, 
qui etiam despoliaverunt 
eum, et plagis impositis abierunt semi- 
vivo relicto. 

ND Jesus answering said, A 
certain man went down 
from Jerusalem to Jericho, 
and fell among thieves, 
which stripped him of his 
raiment, and wounded Aim, and depar- 
ted, leaving Aim half dead. 


3 I . Accidit autem, utsacerdos quidam 
descenderet eadem via, et viso illo 

3 2 . Similiter 
et Levita quum 
esset secus locum 
et videret eum, 

33. Samarita- 
nus autem qui- 
dam iter faciens 
venit secus eum, 
et videns eum 
motus est. 

34. Et appro- 
pians alligavit 

vul liera 


s, in- 

3 1 . And by chance there came down 
a certain priest that way : and when he 
saw him, he passed by on the other side. 

3 2. And likewise 
aLevite, when he 
was at the place, 
came and looked 
on him^ and pas- 
sed by on the 
other side. 

33. Buta certain 
Samaritan, as he 
journeyed, came 
where he was : 
and when he saw 
him, he had com- 


sion 071 ht7n 

fundens oleum 
et vinum, et im- 
ponens ilium in 
jumentum suum, 
duxit in stabu- 
lum et curam 
ejus egit. 

35. Et altera 
die protulit duos 
denarios et dedit 
stabulario, et ait: 
C'liram illius ha- 
bc, ct quodcum- 
que supcrerogaveris ego, quum rediero, 
rcddnm tihi. 

36. Quis horum trium videtur tibi 
proxiinus fuisse illi, qui incidit in la- 
trones ? 

34. And went 
to;^/;;^, and bound 
up his wounds, 
wine, and set him 
on his own beast, 
and brought him 
to an inn, and 





J.-J. T. 

3 5. And on the 
morrow when he 
departed, he took 
out two pence, 
and gave i/iem to 
the host, and said 
unto him. Take care of him ; and what- 
soever thou spendest more, when I come 
again, I will repay thee. 

3 6. Which now of these three, thinkest 
thou, was neighbour unto him that fell 
among the thieves? 



The Jev:i looli up i,lones to cast at Him. 

J.-J. T. 

37. At ille dixit : Qui fecit miseri- 
cordiam in ilium. Etait illi Jesus : Vade, 
et tu fac similiter. 

37. And he said, He that shewed 
mercy on him. Then said Jesus unto 
him, Go, and do thou likewise. 

The Jews took up stones to east at Him 

Saint John — Chap. 8 

jixiT eis Jesus : Amen amen 
dico vobis, antequam Abra- 
ham fieret, ego sum. 

59.Tulerunt ergo lapides, 
ut jacerent in eum ; Jesus autem abs- 
condit se, et exivit de templo. 

Iesus said unto them. Verily, 
verily, I say unto you. Before 
Abraham was, I am.^ 
5 9. Then took they up stones 
to cast at him : but Jesus hid himself 
and went out of the temple , goi ng through 
the midst of them, and so passed by. 

Jesus walking in Solomon's Porch 

Saint John — Chap. lo 

T ambulabat Jesus in tem- 
plo in portico Salomonis. 

24. Circumdederunt 
^^ssm ergo eum Jiidaei et dice- 
bant ei : C^ioLisquc animam nostram 
tollis? Si tu es Christus, die nobis pa- 

25. Respondit eis Jesus : L(;c|uor vo- 

ND Jesus walked in the 
temple in Solomon's 

24. Then came the Jews 
round about him, and said 
unto him, How long dost thou make us 
to doubt? If thou be the Christ, tell us 

25. Jesus answered them, I told you. 



bis, et non creditis; opera, quae ego 
facio in nomine Patris mei, haec testi- 
monium perhibent de me; 

26. Sed vos non creditis. quia non 
estis ex ovibus meis. 

27. Oves meas vocem 
meam audiunt, et ego 
cognosco eas, et sequun- 
tur me, 

28. Et ego vitam aeter- 
nam do eis, et non per- 
ibunt in aeternum, et non 
rapiet eas quisquam de 
manu mea. 

29. Pater meus quod 
dedit mihi, majus omni- 
bus est, et nemo potest 
rapere de manu Patris 

30. Ego et Pater unum 

31. Sustulerunt ergo 
lapides Judaei, ut lapida- 
rent eum. 

Private Counsels. 

and ye believed not : the works that I do 
in my Father's name, they bear witness 
of me. 

26. But ye believe not, because ye are 
not of my sheep, as I said 
unto you. 

27. My sheep hear my 
voice, and I know them, 
and they follow me : 

28. And I give unto 
them eternal life; and they 
shall never perish, neither 
shall any man pluck them 
out of my hand. 

29. My Father, which 
gave tÂem me, is greater 
than all ; and no man is 
able to pluck tÂem out of 
my Father's hand. 

30. I and mjy Father 
are one.^ 

3 I . Then the Jews took 
up stones again to stone 

J. -J. T. 

// was, no doiibty in the inoriiiiig that the scene in Sotomon s PorcJi tooti place. This 
PorcJi was on the east o f the Temple-, leading to the Nicanor Gate, and was bounded by the 
Valley of Jehoshaphat . It would, therefore, be in shadow in the morning, so that fesus could 
voalli there and teach the people without suffering from the heat of the sun as He would 
have done in the afternoon. This porch, as we have already stated, had two cloisters formed 
by two rows of columns; on the side of the Valley of fehoshaphat it was walled in, and the 
only openings were small windows at the top of the wall, too high up for anyone to be able 
to look through them into the Temple. Between this supporting wall, or rampart, and the 
porch itself, there were shops and stables, in the latter of which were kept the animals 
destined to be offered in sacrifice. Now, as the space allotted to them was both low and narrow, 
the merchants tvho wished to sell their wares encroached on the porch itself, where they could 
have more room, and it thus became crowded with merchandise, arousing the just indignation 
of fesus, to which we shall refer again further on. 






The Pharisee and the Publican 

Saint Luke — Chap. 1 8 

lixiT autem et ad quosdam, 
j qui in se conhdebant 
tamquam justi et asper- 
nabantiir cseteros, para- 
bolam istam : 

10. Duo homines ascenderunt in teni- 
plum ut orarent, unus Pharisaeus, et 
alter publicanus. 

11. Pharisaeus stans 
haec apud se orabat : Deus, 
gratias ago tibi, quia non 
sum sicut caeteri homi- 
num, rap to res, injusti, 
adulteri, velut etiam hie 

12. Jejuno bis in sab- 
bato; décimas do omnium, 
quae possideo. 

13. Et publicanus a 
longe stans nolebat nec 
oculos ad cœlum levare, 
sed percu tiebat pectus 
suum dicens : Deus, pro- 
pi tius esto mihi peccatori. 

, , . . Johanna Chuza. 

14.. Dico vobis, descen- 
dit hic justihcatus in domum suam ab 
illo, quia omnis, qui se exaltât, humi- 
liabitur, et qui se humiliât, exaltabitur. 

ND he spake this parable 
unto certain which trusted 
in themselves that they 
were righteous, and de- 
spised others : 
10. Two men went up into the 
temple to pray ; the one a Pharisee, 
and the other a publican. 

1 1 . The Pharisee stood 
and prayed thus with him- 
self, God, I thank thee, 
that I am not as other men 
are^ extortioners, unjust, 
adulterers, or even as this 

12. I fast twice in the 
week, I give tithes of all 
that I possess. 

13. And the publican, 
standing afar off, would not 
lift up so much as his eyes 
unto heaven, but smote 
upon his breast, saying, 
God be merciful to me a 


J. -J. T. 

14. I tell you, this man 
went down to his house justified rather 
than the other : for every one that 
exalteth himself shall be abased ; and he 
that humbleth himself shall be exalted. 



The W ISC i n ^iini. 

The Wise and Foolish Virgins 

Saint Matthew — Chap. 25 

fuNC simile erit regnum cœ- 
lorum decern virginibus, 
quae accipientes lampades 
suas exierunt obviam 
sponso et sponsae. 

2. Quinque autem ex eis erant fatuae, 
et quinque prudentes; 

3. Sed quinque fatuae acceptis 1am- 
padibus non sumpserunt oleum secum, 

HEN shall the kingdom of 
heaven be likened unto 
ten virgins, which took 
their lamps, and went forth 
to meet the bridegroom. 

2. And hve of them were wise, and 
five were foolish. 

3. They that were foolish took their 
lamps, and took no oil with them : 



4. Prudentes vero acceperunt oleum 
in vasis suis cum lampadibus. 

5. Moram autem faciente sponso, 
dorn-iitaverunt omnes et dormierunt. 

6. Media autem nocte clamor factus 
est : Ecce sponsus venit, exite obviam ei. 

7. Tunc surrexerunt omnes virgines 
I ilia;, et ornaverunt lampades suas. 

I 8. Fatuae autem sapientibus dixerunt : 
! Date nobis de oleo vestro, quia lampa- 
des nostras cxstinoruuntur. I 
I 9. Rcspoiidcrunt prudentes, dicentes : ! 
i Ne forte non siifhciat nobis et vobis, 
j ite potiiis ad vcndcntes et cmite vobis. 

ro. Diim aiitcm irent emere, venit 
; sponsus, ct cjuic parata.' craiit intrave- 

4. But the wise took oil in their ves- 
sels with their lamps. 

5. While the bridegroom tarried, they 
all slumbered and slept. 

6. And at midnight there was a cry 
made, Behold, the bridegroom cometh ; 
go ye out to meet him. 

7. Then all those virgins arose, and 
trimmed their lamps. 

8. And the foolish said unto the wise. 
Give us of your oil ; for our lamps are 
gone out. 

9. But the wise answered, saying, 
IVot so ; lest there be not enough for us 
and you : but go ye rather to them that 
sell : and buy for yourselves. 

ro. And while they went to buy, the 
bridegroom came ; and they that were 



runt cum eo ad nuptias, et clausa est 

1 1. Novissime vero veniunt et reliquae 
virgines, dicentes : Domine, Domine, 
aperi nobis. 

12. At ille respondens ait : Amen 
dico vobis, nescio vos. 

13. Vigilate itaque, quia nescitis diem 
neque horam. 

ready went in with him to the marriage : 
and the door was shut. 

II. Afterward came also the other 
virgins, saying. Lord, Lord, open to us. 

12- But he answered and said. Verily 
I say unto you, I know you not. 

13. Watch therefore, for ye know 
neither the day nor the hour wherein 
the Son of man cometh. 

The wise virgins arc ivaiting in the vaulted passage behind the heavy closed door giving 
access to the court on the ground floor in which are situated the reception rooms, where the 

ivedding banquet is to take place. They have finished 
singing the nuptial hymns, and, whilst awaiting the 
coming of the bridegroom, the son of their prince, 
the gentle yet wise and prudent virgins have fallen 
asleep. After the excitement of preparing for the 
bridegroom they are able to give themselves up to 
repose, for they have placed their lamps, already lit 
and burning brightly, at their feet. The light from 
these lamps shines upon the rose leaves voit h which 
the floor is strewn and upon the garlands of Jlowers 
and fruit with which, according to old-established 
custom, the sombre walls of the ancestral dwelling 
are decorated. They can wait without any fear of 
being taken by surprise, their lamps are full of oil 
and cannot go out. It is very different with the other 
virgins, who are returning in the beautif id Eastern 
night from their fruitless expedition to buy oil. 
They have lingered by the loay to gossip and sing, 
and to loiter about in the gardens. The shops of 
those who sold oil ivere closed; it was late, and they 
at last realiied that they must make all possible 
haste to return; so we see them, running and laugh- 
ing, as they come to present themselves at the door 
of the bridegroom to take their share in t lie fête. 
But the bridal procession has already passed in, the door is shut, they that were ready are gone 
in to the marriage feast , and the places of the poor foolish virgins are given to other friends. 
The bridegroom said unto them « Iknovo you not ». 

Mary Magdalene at the feet of Jesus. 

J. -J. T. 



Jesus wept. 

J. -J. T. 


Saint John 

ARIA ergo J quum venisset 
Libi erat Jesus, videns 
cum cecidit ad pedes 
ejus, et dicit ei : Do- 
mine, si fuisses hic, non 
esset mortuus fratcr meus. 

33. (esus ergo, ut vidit earn ploran- 
tem, ct Judaeos, qui vénérant cum ea, 
plorantes, infremuit spiritu et turbavit 
sc insum. 

HEN when Mary was come 
where Jesus was, and saw 
him, she fell down at his 
feet, saying unto him, 
Lord, if thou hadst been 
here, my brother had not died. 

33. When Jesus therefore saw her 
weeping, and the Jews also weeping 
which came with her, he groaned in 
the spirit, and was troubled. 



34. Et dixit : Ubi posuistis eum? 
Dicunt ei : Domine, veni et vide. 

35. Et lacrymatus est Jesus. 

34. And said, Where have ye laid him? 
They said unto him. Lord, come and see. 

35. Jesus wept. 

The Raising of Lazarus 

Saint John — Chap. 1 1 

ULERUNT ergo lapidem ; Je- 
sus autem elevatis sur- 
sum oculis dixit : Pater, 
gratias ago tibi, quoniam 
audisti me; 

42. Ego autem sciebam, quia semper 
me audis, sed propter 



lui circum- 


Stat, dixi, ut credant 
quia tu me misisti. 

43. Haecquumdixis- 
set, voce magna clama- 
vit : Lazare, veni foras. 

44. Et statim prodiit 
qui fuerat mortuus, 
ligatus pedes et ma- 
nus institis, et faciès 
illius sudario erat li- 
gata. Dixit eis Jesus : 
Solvite eum et sinite 

45. Multi ergo ex ' 

Judaeis, qui vénérant ad Mariam et Mar- 
tham, et viderant quae fecit Jesus, cre- 
diderunt in eum. 

HEN they took away the 
stone from theplace\^\\ÇiX^ 
the dead was laid. And 
Jesus lifted up his eyes, 
and said. Father, 1 thank 
thee that thou hast heard me. 

42. And I knew that thou hearest 
me always : but because 
of the people which 
stand by I said /V, that 
they may believe that 
thou hast sent me. 

43. And when he 
thus had spoken, he 
cried with a loud voice, 
Lazarus, come forth. 

44. And he that was 
dead came forth, bound 
hand and foot with 
graveclothes : and his 
face was bound about 
with a napkin. Jesus 
saith unto them. Loose 
him, and let him go. 

45. Then many of 
the Jews which came to Mary, and had 
seen the things which Jesus did, believ- 
ed on him. 

J.-J. T. 




The prodigal Son 

Saint Luke — Chap. 1 5 

IT autem : Homo quidam 
habuit duos lilios, 

12. Et dixit adolescen- 
tior ex illis patri : Pater, 
il da mihi portionem sub- 
stantiae, quas me contingit. Et divisit 
illis substantiam. 

I 3 . Etnon post mul- 
tos dies, congregatis 
omnibus, adolescen- 
tior hlius peregre pro- 
fectus est in regionem 
longinquam, et ibi dis- 
sipavdt substantiam su- 
am vivendo luxuriose. 

14. Et postquam 
omnia consummasset, 
facta est fames valida 
in regione ilia, et ipse 
cœpit egere. 

I 5 . Et abiit et ad- 
haesit uni civium re- 
gionis illius. Et misit 
ilium ill villam suam, 
Lit pasccrct porcos. 

1 6. Et cLipiebat im- 
plcTc \ciurcm suum 
de siliquis, quas porci 
mnndiicnhant, ct nemo illi dabat, 

i^. In sc nntciu rcversus dixit : 
Qiiaiui merccnarii in domo patris mei 

|nd he said, A certain man 
had two sons : 

12. And the younger 
of them said to his father. 
Father, give me the por- 
tion of goods that falleth to me. And he 

divided unto them his 

13. And not many 
days after the younger 
son gathered all toge- 
ther, and took hisjour- 
ney into a far country, 
and there wasted his 
substance with riotous 

14. And when he 
had spent all, there 
arose a mighty famine 
in that land ; and he 
began to be in want. 

15. And he went, 
and joined himself to 
a citizen of that coun- 
try; and he sent him 
into his fields to feed 


: I'loUti/al bon. 

16. And he would 
.;.-,/.' T. fain have filled his bel- 
ly with the husks that 
the swine did eat : and no man gave unto 

I 7. And when he came to himself, he 
said, How many hired servants of my 



abundant panibus, ego autem hie fame 
pereo ! 

18. Surgam et ibo ad patrem meum, 
et dicam ei : Pater, peccavi in coelum 
et coram te ; 

19. yam non sum dignus vocari filius 
tuus ; fac me sicut unum de mercenariis 

20. Et surgens 
venit ad patrem su- 
um. Quum autem 
adhuc longe esset, 
vidit ilium pater ip- 
sius, et misericordia 
motus est, et accur- 
rens cecidit super 
collum ejus et os- 
culatus est eum. 

21. Dixitque ei 
filius : Pater, pec- 
cavi in coelum et 
coram te, jam non 
sum dignus vocari 
filius tuus. 

father's have bread enough and to spare, 
and I perish with hunger ! 

18. I will arise and go to my father, 
and will say unto him. Father, I have 
sinned against heaven, and before thee, 

ig. And am no more worthy to be 
called thy son : make me as one of thy 
hired servants. 

20. And he arose, 

and came to his father. 
But when he was yet 
a great way off, his 
father saw him, and 
had compassion, and 
ran, and fell on his 
neck, and kissed him. 

2 2 . Dixit autem 
pater ad servos suos : 
Cito proferte stolam 
primam et induite 
ilium, et date annu- 
lum in manum ejus et calceamenta in 
pedes ejus, 

23. Et adducite vitulum saginatum et 
occidite, et manducemus et epulemur; 

24. Quia hie filius meus mortuus 
erat et revixit, perierat et inventus 
est. Et cœperunt epulari. 

25. Erat autem filius ejus senior in 

J.-J. T. 

Steps leading to the Tombs of the Kings. 

on his hand, and shoes on his feet : 

21. And the son 
said unto him. Father, 
I have sinned against 
heaven, and in thy 
sight, and am no more 
worthy to be called 
thy son. 

2 2. But the father 
said to his servants. 
Bring forth the best 
robe, and put // on 
him; and put a ring 

23. And bring hither the fatted calf, 
and kill it ; and let us eat, and be merry : 

24. For this my son was dead, and is 
alive again; he was lost, and is found. 
And they began to be merry. 

25. Now his elder son was in the 

agro ; et quuin veniret et appropinquaret 
domui, audivit symphoniam et cho- 

26. Et vocavit iinum de servis, et 
interrogavit quid haec essent. 

27. Isquedixitilli: 
Prater tuus venit, 
etoccidit pater tuus 
vitulum saginatum, 
quia salvum ilium 

28. Indignatus est 
autem et nolebat 
introire. Pater ergo 
illius egressus cœ- 
pit rogare ilium. 

29. Atille respon- 
dens dixit patri suo : 
Ecce tot annis ser- 
vio tibi, numquam 
mandatum tuum 
praeterivi, et num- 

dj- ^* -I • The Tribunal. 

^ edisti mini 

hœdum, ut cum amicis meis epularer; 

30. Sed postquam filius tuus hie, qui 
devoravit substantiam suam cum mere- 
tricibus, venit, occidisti illi vitulum 

3 I . At ipse dixit illi : Fili, tu semper 
mccum es, et omnia mea tua sunt; 

32. J'>pulari autem et gaudere opor- 
tebat, quia frater tuus hie mortuus 
erat et rcvixit, perierat et inventus 

field : and as he came and drew nigh to 
the house, he heard musick and dancing. 

26. And he called one of the servants, 
and asked what these things meant. 

27. And he said 
unto him. Thy bro- 
ther is come ; and 
thy Either hath kil- 
led the fatted calf, 
because he hath re- 
ceived him safe and 

28. And he was 
angry, and would 
not go in : therefore 
came his father out, 
and intreated him. 

2 9. And he answer- 
ing said tO/^/Vfather, 
Lo, these many years 
do I serve thee, nei- 
ther transgressed 
I at any time thy 
commandment : 
and yet thou never gavest me a kid, that 
I might make merry with my friends : 

30. But as soon as this thy son was 
come, which hath devoured thy living 
with harlots, thou hast killed for him the 
fatted calf. 

31. And he said unto him, Son, thou 
art ever with me, and all that I have is 

32. It was meet that we should make 
merry, and be glad : for this thy brother 
was dead, and is alive again; and was 
lost, and is found. 

J. -J. T. 


We may, per- 
haps, assume that 
the parables of 
Jesus ivere not all 
made up entirely 
on the occasion of 
theirheing related, 
]?iit that He quoted, 
ing o ftJie moment, 
some incident of 
local occurrence , 
so well known to 
every one, that it 
was sure to appeal 
forcibly to the 
minds of His Jiear- 
ers. The details gi- 
ven in the parable 
under notice lead 
us to suppose that 
the « certain man 
who had two sons » 
lived in the north 
of Galilee. The dis- 
tricts to the soutJi 
of the ancien t Pa- 
nium, which later 
became Cœsarea 
Philip pi, are ex- 
tremely fertile , 
-"and in addition to 
the goats and 
sheep, common to 
all mountainotis 
countries, they sup- 
port large herds 
of cattle, which 
require far better 
gracing grounds. Hence the men tion of the 
fatted calf in the Gospel narrative. More- 
over, the ease with zvhich the prodigal son 
got away is explained by the near neighbour- 
hood o f the maritime cities of Tyre and Si- 
don, where the sight of ships going andconi- 
ing in was an ever-present temptation to the 
taking of distant voyages. No doubt, one of 
these vessels took the truant to Alexandria 
or some port of Cyrenaica, or of Tripoli, 
where it was neither against law nor custom 
to keep herds of swine, andivhere he had every 
facility for debauchery , but, at the same 


The Return of the Prodigal Son. 

time, was not too 
far away from his 
home for him to re- 
turn to it on foot. 

/rusks re- 
to in the 
text ivere 
probably the fruit 
of the carob-tree, 
which belongs to 
the legunrinoiLs or 
fo o d - beari ng 
group, and is met 
with in consider- 
able numbers 
throughout Syria 
and Egypt, occur- 
ring also as far 
west as Italy and 
Spain. In the last 
named country this 
tree is called the 
A Igaroba, a trans- 
lation of the Chal- 
dean « Kharoub » 
or carob. It is also 
sometimes spoken 
of as the Egyptian 
fig or Saint John 
theBaptisf sbread- 
tree, the last name 
beinçr doubtless s^i- 
ven to it because 
the Forerunner of 
Our Lord is sup- 
p o sed to hav e 
eaten the fruit. 
The pods of the 
Oriental variety 
of the carob-tree are about 6 inches long by 
from 2 to 2 and a half inches broad; they 
contain a kind of whitish pulp with a sweet 
but insipid ftavoirr, and they are still used 
as food for cattle, as they were in the time 
of Jesus Christ. 

They are, however, also eaten by the very 
poor, and being obliged to have recourse to 
them is considered a great hardship, which 
explains the choice of this detail in the 
parable of the prodigal son, as an illustra- 
tion of his extreme destitution. 

J. -J. T. 




The Evil Counsel of Caiaphas 

Saint John — Chap. 1 1 

OLLEGERUNT crgo pontificcs 
et Pharisaei consilium, et 
dicebant : Quid facimus, 
quia hie multa 
faeit ? 

48. Si di- 



credent in 
e u m ; v e - 
nient Roma- 
ni et tollent 
nostrum lo- 
cum et gen- 

tem ex ipsis, 
Caiphas no- 
mine, quum 
anni illius, 
dixit eis : Vos 



50. Nec 
c o g i t a t i s , 
quia expe- 
dit vobis, ut 
unus moria- 
tiir homo pro 
populo, et 
non tota gens 


HEN gathered the chief 
priests and the Pharisees 
a council, and said. What 
do we ? for this man doeth 
many miracles. 

Jesus on His v)ay to Ephratm. 

J. -J T, 

him thus 
2i\one y all men 
will believe 
on him : and 
the Romans 
shall come 
and takeaway 
both our 
place and 

49. Andone 

ed Caiaphas, 
being the 
high priest 
that same 
year, said 
unto them, 
Ye know no- 
thing at all, 

50. Nor 
consider that 
it is expedient 
for us, that 
one man 
should die for 
the people, 
and that the 

whole nation perish not. 



5 I . Hoc autem a semetipso non dixit; 
sed quum esset pontifex anni illius, pro- 
phetavit, quod Jesus moriturus erat pro 

52. Et non tantum pro gente, sed ut 
filios Dei, qui erant dispersi, congre- 
garet in unum. 

53. Ab illo ergo die cogitaverunt, ut 
interlicerent eum. 

5 1 . And this spake he not of himself : 
but being high priest that year, he pro- 
phesied that Jesus should die for that 
nation ; 

52. And not for that nation only, but 
that also he should gather together in 
one the children of God that were scat- 
tered abroad. 

5 3 . Then from that day forth they took 
counsel together for to put him to death. 

Jesus on His way to Ephraim 

Saint John — Chap. 1 1 

Esus ergo jam non in palam 
ambulabat apud Judaeos, 
sed abiit in regionem juxta 
desertum, in civitatem, quae 
dicitur Ephrem, et ibi morabatur cum 
discipulis suis. 

^Esus therefore walked no more 
openly among the Jews ; but 
went thence unto a country 
near to the wilderness, into 
a city called Ephraim, and there con- 
tinued with his disciples. 

The district near the wilderness called Ephraim ^ to which 
Our Lord retired, is said to he situated near Djifneh, in the 
wild^ shut-in mountain group hordering the Valley of Ain- 
el-Aramiyeh , beyond which are the curious and interesting 
ruins of Shiloh. True harbours of refuge, the gorges and 
ravines, dominated by all but inaccessible mountains, clad 
with luxuriant verdure^ can only be reachedby paths suitable 
to goats. At day-break the smoke from secluded mountain 
homes can be seen., crowning the summits of the h ills, whilst, 
deep down in the valleys, where the vegetation is denser, the 
morningmist still hovers . There, amongst the countless clumps^ 
I had almost said the thickets of pink cyclame-Ji, fesiis could 
easily have found the refuge He sought. It is easy to un- 
derstand the reasons for His retirement ; the exasperation of 
the few s against Him was such that His life was in danger, 
and He had not yet finished His work, or, to quote His own 
words, His hour had not yet come », and it did not suit Him to expose Himself needlessly 
to a violence to which it was not His intention to submit. 

An Armenian. 

J. -J, T. 





Suffer the little children to come unto me 

Saint Mark 

| r offerebant illi parvulos, 
I ut tangeret illos. Disci- 
I puli autem comminaban- 
i tur offerentibus. 

14. Quos quum videret Jesus, indigne 
tulit et ait illis : Sinite parvulos venire 
ad me, et ne prohibueri- 
tis eos : talium enim est 
regnuni Dei. 

15. Amen dico vobis : 
Quisquis non receperit 
regnum Dei velut par- 
vulus, non intrabit in 

16. Et complexans eos 
et imponens manus super 
illos, benedicebat eos. 

SANCT. LUC. C. 18. 

15. Afferebant autem 
ad ilium et infantes, ut 

— Chap. 10 

ND they brought young 
children to him, that he 
should touch them : and 
y^/V disciples rebuked those 
that brought them. 
14. But when Jesus saw //, he was 
much displeased, and said unto them. 
Suffer the little children 
to come unto me, and 
forbid them not : for of 
such is the kingdom of 

15. Verily I say unto 
you. Whosoever shall not 
receive the kingdom of 
God as a little child, he 
shall not enter therein. 

16. And he took them 
up in his arms, put his 
hands upon them, and 
blessed them. 



A typical Jew of Jerusalem 

eos tangeret. Quod quum 
vidèrent discipuli, increpabant illos. 

16. Jesus autem convocans illos 
dixit: Sinite pucros venire ad me, et 
nolite vetare eos ; talium est enim re- 
gnum Dei. 

I 7 . Amen dico vobis : Quicumque non 
accepcrit regnum Dei sicut pucr, non 
intrabit in illud. 


I 5. And they brought 
unto him also infants, 
that he would touch 
them : but when Ais disciples saw /V, they 
rebuked them. 

16. But Jesus called them ^/;//<? Aim^ 
and said. Suffer little children to come 
unto me, and forbid them not : for of 
such is the kingdom of God. 

17. Verily I say unto you. Whosoever 
shall not receive the kingdom of God as 
a little child shall in no wise enter 



Suffer the little Ch,:-' • - •nc unto me. 

Jesus is about to pass hy ; the fame of His benevolent works has gone before Him: every- 
body Itiiows Jiow Iiindly He receives all who come to Him . Sick children are brought to Him 
to be healed of their sufferings, those who are well, that He may touch them and thus pre- 
serve them from all future ill. In Palestine., the women take their children to market and 
everywhere else with them, and., on hearing that the Master was to pass by, they hastened to 
Him in great numbers, carrying their little ones. Crowds drew other crowds, and very 
soon the road would doubtless have been blocked up, making circulation impossible, so the 
disciples interfered, rebuking and driving back the mothers whose cries and supplications 
gave a certain appearance of disorder to the scene. But fesus shewed Himself indulgent to 
the popular enthusiasm; He was always good to everybody, and all ivho had come to Him 
went away healed, or rejoicing in the blessings they knew would for long afterwards accrue 
to them through the touch of the Prophet . The words of the text: « indigne tulit », or much 
displeased, shew that the roughness of the disciples greatly vexed Our Lord and made Him 
very angry with His followers. It always grieved Him to find Himself so little understood 
even by His disciples, and He sometimes said to them : « Ye know not what manner of spirit 
ye are of.>^- 



Zacchxus in the Sycomore Tree. 

J. -J. T 

Zacchaeus in the Sycomore Tree 

Saint Luke — Chap. 1 9 

T ingressus perambulabat 

2. Et ecce vir nomine 
Zachaeus, ct hie prineeps 
erat publieanorum et ipse 

3. Et quaerebat videre Jesum, quis 
esset, ct non poterat praî turba, quia 
statura pusillus crat. 

4. Et pra:cLirrcns ascendit in arbo- 

ND yesus entered and pass- 
ed through Jericho. 

2. And, behold, there 
was a man named Zac- 
chaeus, whichwas the chief 
among the publicans, and he was rich. 

3. And he sought to see Jesus who 
he was ; and could not for the press, 
because he was little of stature. 

4. And he ran before, and climbed up 



rem sycomorum, ut videret eum, quia 
inde erat traiisiturus. 

5. Et quum venisset ad locum, suspi- 
ciens Jesus vidit ilium, et dixit ad eum: 
Zachase, festinans descende, quia hodie 
in domo tua oportet me manere. 

6. Et festinans 
descendit, et ex- 
cepit ilium gau- 

7. Et quum vi- 
dèrent omnes, 
dicentes, quod 
ad hominem 
peccatorem di- 

. The Valley of the Kedron near Mar 


8. Stans autem Zachaeus dixit ad 
Dominum : Ecce dimidium bonorum 
meorum. Domine, do pauperibus, et si 
quid aliquem defraudavi, reddo quadru- 

9. Ait Jesus ad eum : Quia hodie salus 
domui huic facta est, eo quod et ipse 
filius sit Abrahae. 

10. Venit enim Filius hominis quae- 
rere et salvum facere quod perierat. 

into a sycomore tree to see him : for he 
was to pass that way. 

5. And when Jesus came to the place, 
he looked up, and saw him, and said 
unto him, Zacchaeus, make haste, and 
come down, for to-day I must abide at 

thy house. 

6. And he 
made haste, and 
came down, and 
received him 

7 . And when 
they saw /V, they 
all murmured, 
saying. That he 
was gone to be 
guest with aman 
that is a sinner. 

8. And Zacchaeus stood, and said unto 
the Lord; Behold, Lord, the half of my 
goods I give to the poor; and if I have 
taken any thing from any man by false 
accusation, I restore him fourfold. 

9. And Jesus said unto him. This day 
is salvation come to this house, forsomuch 
as he also is a son of Abraham. 

10. For the Son of man is come to 
seek and to save that which was lost. 



The sycoiunre tree is held in high esteem in Palestine, vohere it may, so to speak, he called 
a privileged tree. Near villages, towns and wayside resting-places, specimens may he seen 
which have grown in the course of years to colossal proportions. They keep their foliage till 
the winter is far advanced, and travellers rest heneath their shade or friends meet together 
under them for the interminahle discussions Orientals are so fond of. The branches hegin 
low down, almost close to the ground, so that it is easy to clitnh up and sit amongst them. 
This rendered it a very simple matter for Zacchœus to overlook the crowd and watch the 
passing hy of Him Who had drawn it together. 



The Healing of the two blind Men at Jericho 

Saint Matthew — Chap. 20 

T egredientibus 

illis ah 

Jericho J secuta est eum 
turha multa, 

30. Et ecce duo caeci 
sedentes secus viam au- 
dierunt, quia Jesus transiret, et clama- 
verunt dicentes : Domine, miserere 
nostri, fill David. 

3 I . Turha autem incre- 
pahat eos, ut tacerent. At 
illi magis clamahant di- 
centes : Domine, miserere 
nostri, flH David. 

32. Et stetit Jesus et 
vocavit eos, et ait : Quid 
vultis ut faciam vobis 

33 . Dicunt ilH : Do- 
mine, ut aperiantur ocuH 

34. Misertus autem eo- 
ruin jcsus tetigit oculos 
eorum, ct confestim vide- 
runtj et secuti sunt eum. 


ND as they departed from 
Jericho, a great multitude 
followed him. 

30. And behold, two 
blind men sitting by the 
way side,when they heard that Jesus passed 
by, cried out, saying. Have mercy on us, 
O Lord, ^Âou son of David. 

31. And the multitude 
rebuked them, because they 
should hold their peace : 
but they cried the more, 
saying, Have mercy on us, 
O Lord, f/iou son of David. 

3 2. And Jesus stood still, 
and called them, and said. 
What will ye that I shall 
do unto you ? 

33. They say unto him, 
Lord, that our eyes may be 

34.. So Jesus had com- 
passion 0;/ tÂemya.nâ touch- 
ed their eves : and im- 
mediately their eyes receiv- 
ed sight, and they followed 

A Sadducee. 

J.-J. T. 

llwre is iinlhiiiLi; now left of Jcriclio but its site and a fevo ruins. The Jiouses luwing 
been built o f si ones eind mud. the rain has loashed away the latter, leaving the former only, 
wiiii h graduait V beeauie scattered round about. The fou,ndations have, however, in many cases 
remained, and, with patience and care, a considerable portion o f the town can be made out, 
with the remains of aqueducts, the beginnings o f bridges, etc. The spring which Elisha 



The Healing of the two blind Men at Jericho. J.-J.T. 

« healed » too, with the streams which flow from the mountain, still yield a plentiful supply 
of water for the needs of a large and important town. The soil is very fertile, and we can 
well understand the ancient renown of the city of fericho, the name of which signifies « the 
place of fragrance ». 

The scene described in the Gospel as taking place at fericho resembled greatly many 
another related in the sacred text. As we have already stated, beggars collected in preference 
beside the main roads of traffic as they were more likely to receive liberal alms there than 
elsewhere. These two blind men, guessing from the crowds attending Him, that the Prophet 
was about to pass by, cried out to attract His attention and get Him to heal them, fesus, as 
was His wont, was occupied in teaching the people, and did not at first appear to perceive 
what was required of Him; the bystanders, therefore, annoyed by the noise the men were 
mailing, which prevented them from hearing the words of the Teacher.^ rebuked them, telling 
them to hold their peace. But they only cried out the more, and in the end their prayer was 


(3) Pag-e 160: "He could there do no mighty work." 

" He could do no miracles " means here as elsewhere in the Bible that He had His reasons for not choosing 
to do them ; such as the tmbelief of the people of the cotmtry. [Menochius, etc.) 

(4) Pag-e 182 : " Him hath God the Father sealed." 

He marked Him with His seal in proclaiming Him to the world as His Son, and as the Messiah foretold 
by the Prophets, by the testimony of the voice coming down from Heaven, and by numerous and striking 
miracles. {Menochius.) 

(5) Page 194 : "Thou art the Christ, the Son of the living God." 

By ^icse toords Saint Peter means to say that Jcsîts is the Son oj God by birth and not by adoption, and he 
thus confesses the divinity of His Master. [Menochizis, etc) 

(6) Page 194 : " He commanded them to tell no man that He was Jesus the Christ." 

07tr Saviour forbade His disciples to publish His miracles and publicly to proclaim His divinity, either 
with a view to not giving occasion for the blasphemy and violence of His enemies, or with a view to awaiting 
the time when the minds of men, being better prepared, should be more capable of receiving that sublime truth. 
His resurrection notably. {Mcnochius, Fillion.) 

(7) Page 240 : " Before Abraham was, I am." 

Jesus meant to say that He is God, and as such had existed before all time. i^Menochius, etc) 

(8) Page 242 : " I and my Father are one." 

Christ here asserts that He possesses the same divine nature as His Father, that He is God even as He is 
one and the same God with Him. [Cornel, a Lap., Menochius, and all other Catholic commentators) 




Jesus teaching on the sea-shore (Frontispiece) 

Jesus shewing Himself through the lattice (Title Page) Page 

"'In the Villages the sick were brought unto Him" 126 

The Pharisee and the Publican . . ' . . . . 243 

The Resurrection of Lazarus 248 

The evil Counsel of Caiaphas 254 


The Ordaining of the Twelve Apostles 121 

The two Women at the Mill 122 

"When ve come into an house, salute it" 123 

Jesus asleep during the storm 124 

Jesus stilling the tempest 125 

"My name is Legion" .128 

The two Men possessed with Devils 129 

The Good Shepherd 130 

The swine driven into the sea 132 

The Raising of Jairus' daughter 133 

The duml:) man possessed with a devil 136 

Healing of the woman with the issue of blood 137 

" Lord, I am not worthy" 140 

The man possessed of a devil in the Synagogue 141 

Saint Mark 143 

" Young man, I say unto thee, Arise" 144 

The Disciples jduck corn on the Sal)]jath 145 

Healing of the Canaanite's daughter 148 

"Tliey brouglit unto ifim all that were diseased" 149 

The Parable oï the Sowei^ 1^0 

A woman anointeth the feet of Jesus - 152 

Jesus commîinding His Disciples to rest 153 

The blind leading the blind 154 

The Palsied Man let down tlii-onjrli the roof 156 



The Sermon on the Mount 157 

. " He laid his hands upon a few sick folk " 160 

Two blind men healed at Capernaum 161 

Lazarus at the rich man's door 162 

The dumb man possessed of a devil healed at Capernaum 164 

' Christ's exhortation to the twelve Apostles . . . . • 165 

Herod 167 

The daughter of Herodias dancing 168 

The head of Saint John the Baptist in a charger 169 

Saint Thaddseus or Saint Jude 171 

The Miracle of the loaves and fishes 172 

The people seek Christ to make Him a King 173 

The Rich Man in Hell 175 

Jesus going up into a mountain apart to pray . 176 

Jesus walking on the sea [77 

The Son of the Master of the Vineyard 179 

Saint Peter walks on the sea 180 

"Ye seek me, because ye did eat of the loaves" 181 

Christ reproving the Pharisees 184 

The Pharisees and Sadducees come to tempt Jesus 185 

The Woman who had an infirmity eighteen years 187 

The Transfiguration 188 

The Demoniac Boy at the foot of Mount Tabor 189 

Christ sending out the seventy disciples two by two 192 

The charge to Saint Peter 193 

The Pharisees accusing Jesus 194 

" The First shall be Last " • 196 

Jesus and the little Child 197 

^ The Holy Women ' 199 

Jesus on His way to Galilee 200 

" Get thee behind me, Satan !" 201 

Mary Magdalene before her conversion ' . . 204 

The repentant Magdalene 205 

An Herodian and a Sadducee of Galilee 207 

The Lawyer standing up and tempting Jesus . . . . ' 208 

Jesus passing through the villages on His way to Jerusalem 209 

Zacharias killed between the Altar and the Temple 211 

The rich young man who went away sorrowful 212 

The woman who lifted up her voice 213 

The Healing of the ten Lepers 216 

Jesus at Bethany 217 

Martha 218 

Mary Magdalene at the' feet of Jesus 220 

Jesus Christ discoursing with His Disciples in the Valley of Jehoshapiaat 221 

The Tower of Siloam '.. 222 

The Lord's Prayer 224 

" But no man laid hands upon Him " 225 

Holy Women listenmg to Our Lord ' 226 

Jesus writing on the ground 228 



The woman taken in adultery alone with Jesus , 229 

The Canaanite woman 231 

lesus speaking in the Treasury 232 

•• He that is of God heareth God's words" 233 

One of the Holy Women 235 

The blind man washes in the Pool of Siloam 236 

The blind man tells his story to the Jews 237 

The Good Samaritan 239 

The Jews took up stones to cast at Him. „ 240 

Jesus walking in Solomon's Porch 241 

Private Counsels 242 

Johanna Chuza . . .' 243 

The Wise Virgins 244 

The Foolish Virgins . . 245 

Mary Magdalene at the feet of Jesus 246 

"Jesus wept " 247 

Lazarus .......... . 248 

The Prodigal Son 249 

The Tribunal . , 251 

The Return of the Prodigal Son ■. . . 252 

Jesus on His way to Ephraim 253 

Suffer the little Children to come unto Me" 256 

Zacchseus in the sycomore tree 257 

A Sadducee ^ 259 

The healing of two blind men at Jericho . . . . ' . . . 260 


Jewish Bible at Jerusalem 126 

Valley of Hinnom 127 

Ornament from the Valley of Hinnom , 128 

Synagogue of the Mugarabees 131 

Bir-Ayoub or Job's Well 134 

The Sea of Tiberias 135 

Woman of Geba, Samaria 138 

A typical Jew of Jerusalem 139 

Women of Cairo . . . 147 

A tyi)ical Jew of Jerusalem 151 

The Pediment of one of the tombs of the Propliets 152 

Entrance to the Tombs of the Kings 155 

A Street in Jaffa . 158 

Olive trees in the Valk'v ol" Hinnom 159 

Pottery from Judexja 163 

Typical Jews of Jerusalem 166 

A typical Jew f>f Jei-usaleni 174 


Vineyards with their Watch-towers 

The Lake of Gennesaret, near Medgel, the ancient Magdala . 

A typical Jew 

A Woman of Cairo 

Village at the foot of Mount Tabor . 

A well near the Bridge of Kedron 

Valley of the Kedron 

An Armenian 

Woman and Child of Jericho 

Women of Geba, Samaria 

Garden of the Citadel, Cairo 

Aceldama, Valley of Hinnom 

Jerusalem, seen from the Mount of Olives 

South-eastern corner of Jerusalem, taken from the road to Bethany 

Ancient Tombs, Valley of Hmnom 

Greek Inscription from the Court of the Gentiles 

Steps leading to the Tombs of the Kings 

An Armenian 

A tvpical Jew of Jerusalem 

The Vallev of the Kedron near Mar-Saba 







Ornament in gilded metal from the Es-Sakhra Mosque or Mosque of Omar. J.-J.T. 





THE mmSTRY—iConti/med) 


The Ordaining of the twelve Apostles 121 

The two women at the mill 122 

! " When ye come into an house, salute it" 123 

Jesus asleep during the storm 124 

Jesus stilling the tempest , 125 

" In the villages the sick were brought unto Him" . . . , 126 

i "My name is Legion" 127 

j The two men possessed with devils 129 

I The Good Shepherd 130 

The swine driven into the sea 131 

The raising of Jairus daughter 133 

I Jesus preaching by the sea-side 135 

The dumb man possessed with a devil 135 

Healing of the woman with the issue of blood 137 

; " Lord, I t\m not worthy" 139 

The man possessed of a devil in the Synagogue 141 

" Young man, I say unto thee. Arise" 142 

The Disciples pluck corn on the Sabbath 145 

Healing of the Canaanite's daughter 146 

"They brought unto Him all that were diseased" 149 

The Parable of the Sower 150 

A Woman anointeth the feet of Jesus 151 

Jesus commanding His disciples to rest 153 

f The blind leading the blind 154 

! The palsied Man let down through the roof 155 

The Sermon on the Mount 156 

'• He laid His hands npon a few sick folk " 159 

Two blind men healed <it Capernaum 161 

Lazarus at the rich man's door 162 

The dumb man i)OSsessed of a devil healed at Capernaum . . . . * 164 

Christ's exhortation to the twelve A])Ostles 165 

The Daughter of Herodias dancing 167 

The head of Saint John the Baptist in a charger 169 

Tlic Miracle of the L(;aves and Fishes 170 

The peoj)le seek Christ to inakc Him a King . . . . ~ 173 

The Rich Man in Hell 174 

fesus going \\\) into a mountain ajjai-t to ])\'iiy 175 

Jesus walking nn the Sea 177 




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Jesus passing through the villages on His way to Jerusalem . 


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The Tower of Siloam 


The Lord's Prayer 


" But no man laid hands upon Him " 


Jesus writing on the ground 


The Woman taken in adultery alone with Jesus 


Jesus speaking in the Treasurj' 


' " He that is of God heareth God's words " 


The blind man washes in the Pool of Siloam 


The blind man tells his story to the Jews 





The Pharisee and the Publican 


The wise and foolish Virgins