The Eve of the Resurrection.
Towards the close of the Sabbath-day, John came to see the holy
women. He endeavoured to give some consolation, but could not restrain
his own tears, and only remained a short time with them. They had
likewise a short visit from Peter and James the Greater, after which
they retired to their cells, and gave free vent to grief, sitting upon
ashes, and veiling themselves even more closely.
The prayer of the Blessed Virgin was unceasing. She ever kept her
eyes fixed interiorly on Jesus, and was perfectly consumed by her
ardent desire of once more beholding him whom she loved with such
inexpressible love. Suddenly an angel stood by her side, and bade her
arise and go to the door of the dwelling of Nicodemus, for that the
Lord was very near. The heart of the Blessed Virgin leaped for joy. She
hastily wrapped her cloak about her, and left the holy women, without
informing them where she was going. I saw her walk quickly to a small
entrance which was cut in the town wall, the identical one through
which she had entered when returning with her companions from the
sepulchre.
It was about nine o'clock at night, and the Blessed Virgin had almost
reached the entrance, when I saw her stop suddenly in a very solitary
spot, and look upwards in an ecstasy of delight, for on the top of the
town wall she beheld the soul of our Lord, resplendent with light,
without the appearance of a wound, and surrounded by patriarchs. He
descended towards her, turned to his companions, and presenting her to
them, said, 'Behold Mary, behold my Mother.' He appeared to me to salute
her with a kiss, and he then disappeared. The Blessed Virgin knelt
down, and most reverently kissed the ground on which he had stood, and
the impression of her hands and knees remained imprinted upon the
stones. The sight filled her with inexpressible joy, and she
immediately rejoined the holy women, who were busily employed in
preparing the perfumes and spices. She did not tell them what she had
seen, but her firmness and strength of mind was restored. She was
perfectly renovated, and therefore comforted all the rest, and
endeavoured to strengthen their faith.
All the holy women were sitting by a long table, the cover of which
hung down to the floor, when Mary returned; bundles of herbs were
heaped around them, and these they mixed together and arranged; small
flasks, containing sweet unctions and water of spikenard, were standing
near, as also bunches of natural flowers, among which I remarked one in
particular, which was like a streaked iris or a lily. Magdalen, Mary
the daughter of Cleophas, Salome, Johanna, and Mary Salome, had bought
all these things in the town during the absence of Mary. Their
intention was to go to the sepulchre before sunrise on the following
day, in order to strew these flowers and perfumes over the body of
their beloved Master.
CHAPTER LVI.
Joseph of Arimathea miraculously set at large.
A short time after the return of the Blessed Virgin to the holy
women, I was shown the interior of the prison in which the enemies of
Joseph of Arimathea had confined him. He was praying fervently, when
suddenly a brilliant light illuminated the whole place, and I heard a
voice calling him by name, while at the same moment the roof opened,
and a bright form appeared, holding out a sheet resembling that in
which he had wrapped the body of Jesus. Joseph grasped it with both
hands, and was drawn up to the opening, which closed again as soon as
he had passed through; and the apparition disappeared the instant he
was in safety at the tope of the tower. I know not whether it was our
Lord himself or an angel who thus set Joseph free.
He walked on the summit of the wall until he reached the
neighbourhood of the Cenaculum, which was near to the south wall of
Sion, and then climbed down and knocked at the door of that edifice, as
the doors were fastened. The disciples assembled there had been much
grieved when they first missed Joseph, who they thought had been thrown
into a sink, a report to that effect having become current. Great,
therefore, was their joy when they opened the door and found that it
was he himself; indeed, they were almost as much delighted as when
Peter was miraculously delivered from prison some years after. When
Joseph had related what had taken place, they were filled with
astonishment and delight; and after thanking God fervently gave him
some refreshment, which he greatly needed. He left Jerusalem that same
night, and fled to Arimathea, his native place, where he remained until
he thought he could return safely to Jerusalem.
I likewise saw Caiphas towards the close of the Sabbath-day, at the
house of Nicodemus. He was conversing with him and asking many
questions with pretended kindness. Nicodemus answered firmly, and
continued to affirm the innocence of Jesus. They did not remain long
together.
CHAPTER LXII.
The Night of Resurrection.
I soon after beheld the tomb of our Lord. All was calm and silent
around it. There were six soldiers on guard, who were either seated or
standing before the door, and Cassius was among them. His appearance
was that of a person immersed in meditation and in the expectation of
some great event. The sacred body of our Blessed Redeemer was wrapped
in the winding-sheet, and surrounded with light, while two angels sat
in an attitude of adoration, the one at the head, and the other at the
feet. I had seen them in the same posture ever since he was first put
into the tomb. These angels were clothed as priests. Their position,
and the manner in which they crossed their arms over their breasts,
reminded me of the cherubim who surrounded the Ark of the covenant,
only they were without wings; at least I did not see any. The whole of
the sepulchre reminded me of the Ark of the Covenant at different
periods of its history. It is possible that Cassius was sensible of the
presence of the angels, and of the bright light which filled the
sepulchre, for his attitude was like that of a person in deep
contemplation before the Blessed Sacrament.
I next saw the soul of our Lord accompanied by those among the
patriarchs whom he had liberated enter into the tomb through the rock.
He showed them the wounds with which his sacred body was covered; and
it seemed to me that the winding-sheet which previously enveloped it
was removed, and that Jesus wished to show the souls the excess of
suffering he had endured to redeem them. The body appeared to me to be
quite transparent, so that the whole depth of the wounds could be seen;
and this sight filled the holy souls with admiration, although deep
feelings of compassion likewise drew tears from their eyes.
My next vision was so mysterious that I cannot explain or even
relate it in a clear manner. It appeared to me that the soul and body
of Jesus were taken together out of the sepulchre, without, however,
the former being completely reunited to the latter, which still
remained inanimate. I thought I saw two angels who were kneeling and
adoring at the head and feet of the sacred body, raise it--keeping it in
the exact position in which it was lying in the tomb--and carry it
uncovered and disfigured with wounds across the rock, which trembled as
they passed. It then appeared to me that Jesus presented his body,
marked with the stigmas of the Passion, to his Heavenly Father, who,
seated on a throne, was surrounded by innumerable choirs of angels,
blissfully occupied in pouring forth hymns of adoration and jubilee.
The case was probably the same when at the death of our Lord, so many
holy souls re-entered their bodies, and appeared in the Temple and in
different parts of Jerusalem; for it is not likely that the bodies
which they animated were really alive, as in that case they would have
been obliged to die a second time, whereas they returned to their
original state without apparent difficulty; but it is to be supposed
that their appearance in human form was similar to that of our Lord,
when he (if we may thus express it) accompanied his body to the throne
of his Heavenly Father.
At this moment the rock was so violently shaken, from the very
summit to the base, that three of the guards fell down and became
almost insensible. The other four were away at the time, being gone to
the town to fetch something. The guards who were thus thrown prostrate
attributed the sudden shock to an earthquake; but Cassius, who,
although uncertain as to what all this might portend, yet felt an
inward presentiment that it was the prelude to some stupendous event,
stood transfixed in anxious expectation, waiting to see what would
follow next. The soldiers who were gone to Jerusalem soon returned.
I again beheld the holy women: they had finished preparing the
spices, and were resting in their private cells; not stretched out on
the couches, but leaning against the bedclothes, which were rolled up.
They wished to go to the sepulchre before the break of day, because
they feared meeting the enemies of Jesus; but the Blessed Virgin, who
was perfectly renovated and filled with fresh courage since she had
seen her Son, consoled and recommended them to sleep for a time, and
then go fearlessly to the tomb, as no harm would come to them;
whereupon they immediately followed her advice, and endeavoured to
sleep.
It was towards eleven o'clock at night when the Blessed Virgin,
incited by irrepressible feelings of love, arose, wrapped a grey cloak
around her, and left the house quite alone. When I saw her do this, I
could not help feeling anxious, and saying to myself, 'How is it possible
for this holy Mother, who is so exhausted from anguish and terror, to
venture to walk all alone through the streets at such an hour?' I saw her
go first to the house of Caiphas, and then to the palace of Pilate,
which was at a great distance off; I watched her through the whole of
her solitary journey along that part which had been trodden by her Son,
loaded with his heavy Cross; she stopped at every place where our
Saviour had suffered particularly, or had received any fresh outrage
from his barbarous enemies. Her appearance, as she walked slowly along,
was that of a person seeking something; she often bent down to the
ground, touched the stones with her hands, and then inundated them with
kisses, if the precious blood of her beloved Son was upon them. God
granted her at this time particular lights and graces, and she was able
without the slightest degree of difficulty to distinguish every place
sanctified by his sufferings. I accompanied her through the whole of
her pious pilgrimage, and I endeavoured to imitate her to the best of
my power, as far as my weakness would permit.
Mary then went to Calvary; but when she had almost reached it, she
stopped suddenly, and I saw the sacred body and soul of our Saviour
standing before her. An angel walked in front; the two angels whom I
had seen in the tomb were by his side, and the souls whom he had
redeemed followed him by hundreds. The body of Jesus was brilliant and
beautiful, but its appearance was not that of a living body, although a
voice issued from it; and I heard him describe to the Blessed Virgin
all he had done in Limbo, and then assure her that he should rise again
with his glorified body; that he would then show himself to her, and
that she must wait near the rock of Mount Calvary, and that part where
she saw him fall down, until he appeared. Our Saviour then went towards
Jerusalem, and the Blessed Virgin, having again wrapped her veil about
her, prostrated on the spot which he had pointed out. It was then, I
think, past midnight, for the pilgrimage of Mary over the Way of the
Cross had taken up at least an hour; and I next saw the holy souls who
had been redeemed by our Saviour traverse in their turn the sorrowful
Way of the Cross, and contemplate the different places where he had
endured such fearful sufferings for their sakes. The angels who
accompanied them gathered sacred flesh which had been torn off by the
frequent blows he received, as also the blood with which the ground was
sprinkled on those spots where he had fallen.
I once more saw the sacred body of our Lord stretched out as I first
beheld it in the sepulchre; the angels were occupied in replacing the
garments they had gathered up of his flesh, and they received
supernatural assistance in doing this. When next I contemplated him it
was in his winding-sheet, surrounded with a bright light and with two
adoring angels by his side. I cannot explain how all these things came
to pass, for they are far beyond our human comprehension; and even if I
understand them perfectly myself when I see them, they appear dark and
mysterious when I endeavour to explain them to others.
As soon as a faint glimmering of dawn appeared in the east, I saw
Magdalen, Mary the daughter of Cleophas, Johanna Chusa, and Salome,
leave the Cenaculum, closely wrapped up in their mantles. They carried
bundles of spices; and one of their number had a lighted candle in her
hand, which she endeavoured to conceal under her cloak. I saw them
direct their trembling steps towards the small door at the house of
Nicodemus.
CHAPTER LXIII.
The Resurrection of our Lord.
I beheld the soul of our Lord between two angels, who were in the
attire of warriors: it was bright, luminous, and resplendent as the sun
at mid-day; it penetrated the rock, touched the sacred body, passed
into it, and the two were instantaneously united, and became as one. I
then saw the limbs move, and the body of our Lord, being reunited to
his soul and to his divinity, rise and shake off the winding-sheet: the
whole of the cave was illuminated and lightsome.
At the same moment I saw a frightful monster burst from the earth
underneath the sepulchre. It had the tail of a serpent, and it raised
its dragon head proudly as if desirous of attacking Jesus; and had
likewise, if I remember correctly, a human head. But our Lord held in
his hand a white staff, to which was appended a large banner; and he
placed his foot on the head of the dragon, and struck its tail three
times with his staff, after which the monster disappeared. I had had
this same vision many times before the Resurrection, and I saw just
such a monster, appearing to endeavour to hide itself, at the time of
the conception of our Lord: it greatly resembled the serpent which
tempted our first parents in Paradise, only it was more horrible. I
thought that this vision had reference to the prophetic words, that 'by
the seed of the woman the head of the serpent should be crushed,' and
that the whole was intended to demonstrate the victory of our Lord over
death, for at the same moment that I saw him crush the head of the
monster, the tomb likewise vanished from my sight.
I then saw the glorified body of our Lord rise up, and it passed
through the hard rock as easily as if the latter had been formed of
some ductile substance. The earth shook, and an angel in the garb of a
warrior descended from Heaven with the speed of lightning, entered the
tomb, lifted the stone, placed it on the right side, and seated himself
upon it. At this tremendous sight the soldiers fell to the ground, and
remained there apparently lifeless. When Cassius saw the bright light
which illuminated the tomb, he approached the place where the sacred
body had been placed, looked at and touched the linen clothes in which
it had been wrapped, and left the sepulchre, intending to go and inform
Pilate of all that had happened. However, he tarried a short time to
watch the progress of events; for although he had felt the earthquake,
seen the angel move the stone, and looked at the empty tomb, yet he had
not seen Jesus.
At the very moment in which the angel entered the sepulchre and the
earth quaked, I saw our Lord appear to his holy Mother on Calvary. His
body was beautiful and lightsome, and its beauty was that of a
celestial being. He was clothed in a large mantle, which at one moment
looked dazzlingly white, as it floated through the air, waving to and
fro with every breath of wind, and the next reflected a thousand
brilliant colours as the sunbeams passed over it. His large open wounds
shone brightly, and could be seen from a great distance: the wounds in
his hands were so large that a finger might be put into them without
difficulty; and rays of light proceeded from them, diverging in the
direction of his fingers. The souls of the patriarchs bowed down before
the Mother of our Saviour, and Jesus spoke to her concerning his
Resurrection, telling her many things which I have forgotten. He showed
her his wounds; and Mary prostrated to kiss his sacred feet; but he
took her hand, raised her, and disappeared.
When I was at some distance from the sepulchre I saw fresh lights
burning there, and I likewise beheld a large luminous spot in the sky
immediately over Jerusalem.
CHAPTER LXIV.
The holy Women at the Sepulchre.
The holy women were very near the door of Nicodemus's house at the
moment of our Lord's Resurrection; but they did not see anything of the
prodigies which were taking place at the sepulchre. They were not aware
that guards had been placed around the tomb, for they had not visited
it on the previous day, on account of its being the Sabbath. They
questioned one another anxiously concerning what would have to be done
about the large stone at the door, as to who would be the best person
to ask about removing it, for they had been so engrossed by grief that
they had not thought about it before. Their intention was to pour
precious ointments upon the body of Jesus, and then to strew over it
flowers of the most rare and aromatic kinds, thus rendering all the
honour possible to their Divine Master in his sepulchre. Salome, who
had brought more things than anyone else, was a rich lady, who lived in
Jerusalem, a relation of St. Joseph, but not the mother of John. The
holy women came to the determination of putting down their spices on
the stone which closed the door of the monument, and waiting until
someone came to roll it back.
The guards were still lying on the ground, and the strong
convulsions which even then shook them clearly demonstrated how great
had been their terror, and the large stone was cast on one side, so
that the door could be opened without difficulty. I could see the linen
cloth in which the body of Jesus had been wrapped scattered about in
the tomb, and the large winding-sheet lying in the same place as when
they left it, but doubled together in such a manner that you saw at
once that it no longer contained anything but the spices which had been
placed round the body, and the bandages were on the outside of the
tomb. The linen cloth in which Mary had enveloped the sacred head of
her Son was still there.
I saw the holy women coming into the garden; but when they perceived
the light given by the lamps of the sentinels, and the prostrate forms
of the soldiers round the tomb, they for the most part became much
alarmed, and retreated towards Golgotha. Mary Magdalen was, however,
more courageous, and, followed by Salome, entered the garden while the
other women remained timidly on the outside.
Magdalen started, and appeared for a moment terrified when she drew
near the sentinels. She retreated a few steps and rejoined Salome, but
both quickly recovered their presence of mind, and walked on together
through the midst of the prostrate guards, and entered into the cave
which contained the sepulchre. They immediately perceived that the
stone was removed, but the doors were closed, which had been done in
all probability by Cassius. Magdalen opened them quickly, looked
anxiously into the sepulchre, and was much surprised at seeing that the
cloths in which they had enveloped our Lord were lying on one side, and
that the place where they had deposited the sacred remains was empty. A
celestial light filled the cave, and an angel was seated on the right
side. Magdalen became almost beside herself from disappointment and
alarm. I do not know whether she heard the words which the angel
addressed to her, but she left the garden as quickly as possible, and
ran to the town to inform the Apostles who were assembled there of what
had taken place. I do not know whether the angel spoke to Mary Salome,
as she did not enter the sepulchre; but I saw her leaving the garden
directly after Magdalen, in order to relate all that had happened to
the rest of the holy women, who were both frightened and delighted at
the news, but could not make up their minds as to whether they would go
to the garden or not.
In the mean time Cassius had remained near the sepulchre in hopes of
seeing Jesus, as he thought he would be certain to appear to the holy
women; but seeing nothing, he directed his steps towards Pilate's palace
to relate to him all that had happened, stopping, however, first at the
place where the rest of the holy women were assembled, to tell them
what he had seen, and to exhort them to go immediately to the garden.
They followed his advice, and went there at once. No sooner had they
reached the door of the sepulchre than they beheld two angels clothed
in sacerdotal vestments of the most dazzling white. The women were very
much alarmed, covered their faces with their hands, and prostrated
almost to the ground; but one of the angels addressed them, bade them
not fear, and told them that they must not seek for their crucified
Lord there, for that he was alive, had risen, and was no longer an
inhabitant of the tomb. He pointed out to them at the same moment the
empty sepulchre, and ordered them to go and relate to the disciples all
that they had seen and heard. He likewise told them that Jesus would go
before them into Galilee, and recalled to their minds the words which
our Saviour had addressed to them on a former occasion: 'The Son of Man
will be delivered into the hands of sinners, he will be crucified, and
the third day rise again.' The angels then disappeared, and left the holy
women filled with joy, although of course greatly agitated; they wept,
looked at the empty tomb and linen clothes, and immediately started to
return to the town. But they were so much overcome by the many
astounding events which had taken place, that they walked very slowly,
and stopped and looked back often, in hopes of seeing our Lord, or at
least Magdalen.
In the mean time Magdalen reached the Cenaculum. She was so excited
as to appear like a person beside herself, and knocked hastily at the
door. Some of the disciples were still sleeping, and those who were
risen were conversing together. Peter and John opened the door, but she
only exclaimed, without entering the house, 'They have taken away the
body of my Lord, and I know not where they have laid him,' and
immediately returned to the garden. Peter and John went back into the
house, and after saying a few words to the other disciples followed her
as speedily as possible, but John far outstripped Peter. I then saw
Magdalen reenter the garden, and direct her steps towards the
sepulchre; she appeared greatly agitated partly from grief, and partly
from having walked so fast. Her garments were quite moist with dew, and
her veil hanging on one side, while the luxuriant hair in which she had
formerly taken so much pride fell in dishevelled masses over her
shoulders, forming a species of mantle. Being alone, she was afraid of
entering the cave, but stopped for a moment on the outside, and knelt
down in order to see better into the tomb. She was endeavouring to push
back her long hair, which fell over her face and obscured her vision,
when she perceived the two angels who were seated in the tomb, and I
heard one of them address her thus: 'Woman, why weepest thou?' She replied,
in a voice choked with tears (for she was perfectly overwhelmed with
grief at finding that the body of Jesus was really gone), 'Because they
have taken away my Lord, and I know not where they have laid him.' She
said no more, but seeing the empty winding-sheet, went out of the
sepulchre and began to look about in other parts. She felt a secret
presentiment that not only should she find Jesus, but that he was even
then near to her; and the presence of the angels seemed not to disturb
her in the least; she did not appear even to be aware that they were
angels, every faculty was engrossed with the one thought, 'Jesus is not
here! Where is Jesus?' I watched her wandering about like an insane
person, with her hair floating loosely in the wind: her hair appeared
to annoy her much, for she again endeavoured to push it from off her
face, and having divided it into two parts, threw it over her shoulders.
She then raised her head, looked around, and perceived a tall
figure, clothed in white, standing at about ten paces from the
sepulchre on the east side of the garden, where there was a slight rise
in the direction of the town; the figure was partly hidden from her
sight by a palm-tree, but she was somewhat startled when it addressed
her in these words: 'Woman, why weepest thou? Whom seekest thou?' She
thought it was the gardener; and, in fact, he had a spade in his hand,
and a large hat (apparently made of the bark of trees) on his head. His
dress was similar to that worn by the gardener described in the parable
which Jesus had related to the holy women at Bethania a short time
before his Passion. His body was not luminous, his hole appearance was
rather that of a man dressed in white and seen by twilight. At the
words, 'Whom seekest thou?' she looked at him, and answered quickly, 'Sir, if
thou hast taken him hence, tell me where thou hast laid him; and I will
take him away.' And she looked anxiously around. Jesus said to her, 'Mary.'
She then instantly recognised his beloved voice, and turning quickly,
replied, 'Rabboni (Master)!' She threw herself on her knees before him, and
stretched out her hands to touch his feet; but he motioned her to be
still, and said, 'Do not touch me, for I am not yet ascended to my
Father; but go to my brethren and say to them: I ascend to my Father
and to your Father, to my God and your God.' He then disappeared.
The reason of the words of Jesus, 'Do not touch me,' was afterwards
explained to me, but I have only an indistinct remembrance of that
explanation. I think he made use of those words because of the
impetuosity of Magdalen's feelings, which made her in a certain degree
forget the stupendous mystery which had been accomplished, and feel as
if what she then beheld was still mortal instead of a glorified body.
As for the words of Jesus, 'I am not yet ascended to my Father,' I was told
that their meaning was that he had not presented himself to his Father
since his Resurrection, to return him thanks for his victory over
death, and for the work of the redemption which he had accomplished. He
wished her to infer from these words, that the first-fruits of joy
belong to God, and that she ought to reflect and return thanks to him
for the accomplishment of the glorious mystery of the redemption, and
for the victory which he had gained over death; and if she had kissed
his feet as she used before the Passion, she would have thought of
nothing but her Divine Master, and in her raptures of love have totally
forgotten the wonderful events which were causing such astonishment and
joy in Heaven. I saw Magdalen arise quickly, as soon as our Lord
disappeared, and run to look again in the sepulchre, as if she believed
herself under the influence of a dream. She saw the two angels still
seated there, and they spoke to her concerning the resurrection of our
Lord in the same words as they had addressed the two other women. She
likewise saw the empty winding-sheet, and then, feeling certain that
she was not in a state of delusion, but that the apparition of our Lord
was real, she walked quickly back towards Golgotha to seek her
companions, who were wandering about to and fro, anxiously looking out
for her return, and indulging a kind of vague hope that they should see
or hear something of Jesus.
The whole of this scene occupied a little more than two or three
minutes. It was about half-past three when our Lord appeared to
Magdalen, and John and Peter entered the garden just as she was leaving
it. John, who was a little in advance of Peter, stopped at the entrance
of the cave and looked in. He saw the linen clothes lying on one side,
and waited until Peter came up, when they entered the sepulchre
together, and saw the winding-sheet empty as has been before described.
John instantly believed in the Resurrection, and they both understood
clearly the words addressed to them by Jesus before his Passion, as
well as the different passages in Scripture relating to that event,
which had until then been incomprehensible to them. Peter put the linen
clothes under his cloak, and they returned hastily into the town
through the small entrance belonging to Nicodemus.
The appearance of the holy sepulchre was the same when the two
Apostles entered as when Magdalen first saw it. The two adoring angels
were seated, one at the head, and the other at the extremity of the
tomb, in precisely the same attitude as when his adorable body was
lying there. I do not think Peter was conscious of their presence. I
afterwards heard John tell the disciples of Emmaus, that when he looked
into the sepulchre he saw an angel. Perhaps he was startled by this
sight, and therefore drew back and let Peter enter the sepulchre first;
but it is likewise very possible that the reason of his not mentioning
the circumstance in his gospel was because humility made him anxious to
conceal the fact of his having been more highly favoured than Peter.
The guards at this moment began to revive, and rising, gathered up
their lances, and took down the lamps, which were on the door, from
whence they cast a glimmering weak light on surrounding objects. I then
saw them walk hastily out of the garden in evident fear and
trepidation, in the direction of the town.
In the mean time Magdalen had rejoined the holy women, and given
them the account of her seeing the Lord in the garden, and of the words
of the angels afterwards, whereupon they immediately related what had
been seen by themselves, and Magdalen wended her way quickly to
Jerusalem, while the women returned to that side of the garden where
they expected to find the two Apostles. Just before they reached it,
Jesus appeared to them. He was clothed in a long white robe, which
concealed even his hands, and said to them, 'All hail.' They started with
astonishment, and cast themselves at his feet; he spoke a few words,
held forth his hand as if to point out something to them, and
disappeared. The holy women went instantly to the Cenaculum, and told
the disciples who were assembled there that they had seen the Lord; the
disciples were incredulous, and would not give credence either to their
account or to that of Magdalen. They treated both the one and the other
as the effects of their excited imaginations; but when Peter and John
entered the room and related what they likewise had seen, they knew not
what to answer, and were filled with astonishment.
Peter and John soon left the Cenaculum, as the wonderful events
which had taken place rendered them extremely silent and thoughtful,
and before long they met James the Less and Thaddeus, who had wished to
accompany them to the sepulchre. Both James and Thaddeus were greatly
overcome, for the Lord had appeared to them a short time before they
met Peter and John. I also saw Jesus pass quite close to Peter and
John. I think the former recognised him, for the started suddenly, but
I do not think the latter saw him.
CHAPTER LXV.
The Relation which was given by the Sentinels who were placed around
the Sepulchre.
Cassius hastened to the house of Pilate about an hour after the
Resurrection, in order to give him an account of the stupendous events
which had taken place. He was not yet risen, but Cassius was allowed to
enter his bedroom. He related all that had happened, and expressed his
feelings in the most forcible language. He described how the rock had
been rent, and how an angel had descended from Heaven and pushed aside
the stone; he also spoke of the empty winding-sheet, and added that
most certainly Jesus was the Messiah, the Son of God, and that he was
truly risen. Pilate listened to this account; he trembled and quivered
with terror, but concealed his agitation to the best of his power, and
answered Cassius in these words: 'Thou art exceedingly superstitious; it
was very foolish to go to the Galilean's tomb; his gods took advantage of
thy weakness, and displayed all these ridiculous visions to alarm thee.
I recommend thee to keep silence, and not recount such silly tales to
the priests, for thou wouldst get the worst of it from them.' He
pretended to believe that the body of Jesus had been carried away by
his disciples, and that the sentinels, who had been bribed, and had
fallen asleep, or perhaps been deceived by witchcraft, had fabricated
these accounts in order to justify their conduct. When Pilate had said
all he could on the subject, Cassius left him, and he went to offer
sacrifice to his gods.
The four soldiers who had guarded the tomb arrived shortly after at
Pilate's palace, and began to tell him all that he had already heard from
Cassius; but he would listen to nothing more, and sent them to Caiphas.
The rest of the guards were assembled in a large court near the Temple
which was filled with aged Jews, who, after some previous consultation,
took the soldiers on one side, and by dint of bribes and threats
endeavoured to persuade them to say that they fell asleep, and that
while they were asleep the disciples came and carried away the body of
our Lord. The soldiers, however, demurred, because the statement which
their comrades were gone to make to Pilate would contradict any account
which they could now fabricate, but the Pharisees promised to arrange
everything with the governor. Whilst they were still disputing, the
four guards returned from their interview with Pilate, and the
Pharisees endeavoured to persuade them to conceal the truth; but this
they refused to do, and declared firmly that they would not vary their
first statement in the smallest degree. The miraculous deliverance of
Joseph of Arimathea from prison was become public, and when the
Pharisees accused the soldiers of having allowed the Apostles to carry
off the body of Jesus, and threatened them with the infliction of the
most severe punishment if they did not produce the body, they replied,
that it would be as utterly impossible for them to produce the body of
Jesus, as it was for the soldiers who had charge of Joseph of Arimathea
to bring him back into his prison again. They spoke with the greatest
firmness and courage; promises and menaces were equally ineffectual.
They declared that they would speak the truth and nothing but the
truth; that the sentence of death which had been passed upon Jesus was
both unjust and iniquitous; and that the crime which was perpetrated in
putting him to death was the sole cause of the interruption in the
Paschal solemnity. The Pharisees, being perfectly furious, caused the
four soldiers to be arrested and thrown into prison, and the others,
who had accepted the bribes they offered, then affirmed that the body
of Jesus had been carried off by the disciples while they slept; and
the Pharisees, Sadducees, and Herodians endeavoured to disseminate this
lie to the utmost of their power, not only in the synagogue but also
among the people; and they accompanied this false statement by the most
slanderous lies concerning Jesus.
All these precautions, however, availed but little, for, after the
Resurrection, many persons who had been long dead arose from their
graves, and appeared to those among their descendants who were not
sufficiently hardened to be impervious to grace, and exhorted them to
be converted. These dead persons were likewise seen by many of the
disciples, who, overcome with terror, and shaken in faith, had fled
into the country. They both exhorted and encouraged them to return, and
restored their drooping courage. The resurrection of these dead persons
did not in the slightest degree resemble the Resurrection of Jesus. He
arose with a glorified body, which was no longer susceptible of either
corruption or death, and ascended into heaven with this glorified body
in the sight of all his disciples; but the dead bodies of which we
spoke above were motionless corpses, and the souls which once inhabited
them were only allowed to enter and reanimate them for a time, and
after performing the mission given them, the souls again quitted these
bodies, which returned to their original state in the bowels of the
earth, where they will remain until the resurrection at the day of
judgment. Neither could their return to life be compared to the raising
of Lazarus from the dead; for he really returned to a new life, and
died a second time.
CHAPTER LXVI.
The End of the Lenten Meditations.
On the following Sunday, if I remember right, I saw the Jews washing
and purifying the Temple.20 They offered up expiatory sacrifices,
cleared away the rubbish, and endeavoured to conceal the effects of the
earthquake by placing planks and carpets over the chasms and fissures
made by it in the walls and on the pavement; and they recommenced the
Paschal solemnities, which had been interrupted in the midst, declared
that the disturbance had been caused by the presence of impure persons,
and endeavoured to explain away the apparition of the dead. They
referred to a vision of Ezechiel, but how I can no longer remember.
They threatened all who dared to say a syllable concerning the events
which had taken place, or who presumed to murmur, with excommunication
and other severe punishments. They succeeded in silencing some few
hardened persons who, conscious of their own guilt, wished to banish
the subject from their minds, but they made no impression on those
whose hearts still retained some remains of virtue; they remained
silent for a time, concealing their inward belief, but later, regaining
courage, proclaimed their faith in Jesus loudly to the world. The High
Priests were much disconcerted, when they perceived how rapidly the
doctrines of Christ spread over the country. When Stephen was deacon,
the whole of Ophel and the eastern side of Sion was too small to
contain the numerous Christian communities, and a portion were obliged
to take up their residence in the country between Jerusalem and
Bethania.
I saw Annas in such a state of frenzy as to act like one possessed;
he was at last obliged to be confined, and never again to make his
appearance in public. Caiphas was outwardly less demonstrative, but he
was inwardly devoured with such rage and extreme jealousy that his
reason was affected.
I saw Pilate on Easter Thursday; he was instituting a search for his
wife in every part of the city, but his efforts for her recovery were
fruitless; she was concealed in the house of Lazarus, in Jerusalem. No
one thought of looking there, as the house contained no other female;
but Stephen carried food to her there, and let her know all that was
going on in the city. Stephen was first-cousin to St. Paul. They were
the sons of two brothers. On the day after the Sabbath, Simon of Cyrene
went to the Apostles and begged to be instructed and to receive baptism.
The visions of Sister Emmerich, which had continued from the 18th of
February to the 6th of April 1823, here came to a conclusion.
APPENDIX.
Detached Account of Longinus.
On the 15th of March 1821, Sister Emmerich gave the following
detached account of parts of a vision which she had had the previous
night concerning St. Longinus, whose festival happened to fall upon
that very day, although she did not know it.
Longinus, who had, I think, another name, held on office, partly
civil and partly military, in the household of Pilate, who entrusted
him with the duty of superintending all that passed, and making a
report of it to him. He was trustworthy and ready to do a service, but
previous to his conversion was greatly wanting in firmness and strength
of character. He was excessively impetuous in all that he did, and
anxious to be thought a person of great importance, and as he squinted
and had weak eyes, he was often jeered at and made the laughing-stock
of his companions. I have seen him frequently during the course of this
night, and in connection with him I have at the same time seen all the
Passion, I do not know in what manner; I only remember that it was in
connection with him.
Longinus was only in a subordinate position, and had to give an
account to Pilate of all that he saw. On the night that Jesus was led
before the tribunal of Caiphas he was in the outer court among the
soldiers, and unceasingly going backwards and forwards. When Peter was
alarmed at the words of the maid-servant standing near the fire, it was
he who said once: 'Art thou not also one of this man's disciples?'
When Jesus was being led to Calvary, Longinus, by Pilate's orders,
followed him closely, and our Divine Lord gave him a look which touched
his heart. Afterwards I saw him on Golgotha with the soldiers. He was
on horseback, and carried a lance; I saw him at Pilate's house, after the
death of our Lord, saying that the legs of Jesus ought not to be
broken. He returned at once to Calvary. His lance was made of several
pieces which fitted one into the other, so that by drawing them out,
the lance could be made three times its original length. He had just
done this when he came to the sudden determination of piercing the side
of our Saviour. He was converted upon Mount Calvary, and a short time
afterwards expressed to Pilate his conviction that Jesus was the Son of
God. Nicodemus prevailed upon Pilate to let him have Longinus's lance,
and I have seen many things concerning the subsequent history of this
lance. Longinus, after his conversion, left the army, and joined the
disciples. He and two other soldiers, who were converted at the foot of
the cross, were among the first baptised after Pentecost.
I saw Longinus and these two men, clothed in long white garments,
return to their native land. They lived there in the country, in a
barren and marshy locality. Here it was that the forty martyrs died.
Longinus was not a priest, but a deacon, and travelled here and there
in that capacity, preaching the name of Christ, and giving, as an
eye-witness, a history of his Passion and Resurrection. He converted a
large number of persons, and cured many of the sick, by allowing them
to touch a piece of the sacred lance which he carried with him. The
Jews were much enraged at him and his two companions because they made
known in all parts the truth of the Resurrection of Jesus, and the
cruelty and deceits of his enemies. At their instigation, some Roman
soldiers were dispatched to Longinus's country to take and judge him on
the plea of his having left the army without leave, and being a
disturber of public peace. He was engaged in cultivating his field when
they arrived, and he took them to his house, and offered them
hospitality. They did not know him, and when they had acquainted him
with the object of their journey, he quietly called his two companions
who were living in a sort of hermitage at no great distance off, and
told the soldiers that they and himself were the men for whom they were
seeking. The same thing happened to the holy gardener, Phocas. The
soldiers were really distressed, for they had conceived a great
friendship for him. I saw him led with his two companions to a small
neighbouring town, where they were questioned. They were not put in
prison, but permitted to go whither they pleased, as prisoners on their
word, and only made to wear a distinctive park on the shoulder. Later,
they were all three beheaded on a hill, situated between the little
town and Longinus's house, and there buried. The soldiers put the head of
Longinus at the end of a spear, and carried it to Jerusalem, as a proof
that they had fulfilled their commission. I think I remember that this
took place a very few years after the death of our Lord.
Afterwards I had a vision of things happening at a later period. A
blind countrywoman of St. Longinus went with her son on a pilgrimage to
Jerusalem, in hopes of recovering her sight in the holy city where the
eyes of Longinus had been cured. She was guided by her child, but he
died, and she was left alone and disconsolate. Then St. Longinus
appeared to her, and told her that she would recover her sight when she
had drawn his head out of a sink into which the Jews had thrown it.
This sink was a deep well, with the sides bricked, and all the filth
and refuse of the town flowed into it through several drains. I saw
some persons lead the poor woman to the spot; she descended into the
well up to her neck, and drew out the sacred head, whereupon she
recovered her sight. She returned to her native land, and her
companions preserved the head. I remember no more upon this subject.
Detached Account of Abenadar.
On the 1st of April 1823, Sister Emmerich said that that day was the
feast of St. Ctesiphon, the centurion who had assisted at the
Crucifixion, and that she had seen during the night various particulars
concerning his life. But she had also suffered greatly, which, combined
with exterior distractions, had caused her to forget the greatest part
of what she had seen. She related what follows:
Abenadar, afterwards called Ctesiphon, was born in a country
situated between Babylon and Egypt in Arabia Felix, to the right of the
spot where Job dwelt during the latter half of his life. A certain
number of square houses, with flat roofs, were built there on a slight
ascent. There were many small trees growing on this spot, and incense
and balm were gathered there. I have been in Abenadar's house, which was
large and spacious, as might be expected of a rich man's house, but it
was also very low. All these houses were built in this manner, perhaps
on account of the wind, because they were much exposed. Abenadar had
joined the garrison of the fortress Antonia, at Jerusalem, as a
volunteer. He had entered the Roman service for the purpose of enjoying
more facilities in his study of the fine arts, for he was a learned
man. His character was firm, his figure short and thick-set, and his
complexion dark.
Abenadar was early convinced, by the doctrine which he heard Jesus
preach, and by a miracle which he saw him work; that salvation was to
be found among the Jews, and he had submitted to the law of Moses.
Although not yet a disciple of our Lord, he bore him no illwill, and
held his person in secret veneration. He was naturally grave and
composed, and when he came to Golgotha to relieve guard, he kept order
on all sides, and forced everybody to behave at least with common
decency, down to the moment when truth triumphed over him, and he
rendered public testimony to the Divinity of Jesus. Being a rich man,
and a volunteer, he had no difficulty in resigning his post at once. He
assisted at the descent from the Cross and the burial of our Lord,
which put him into familiar connection with the friends of Jesus, and
after the day of Pentecost he was one of the first to receive baptism
in the Pool of Bethsaida, where he took the name of Ctesiphon. He had a
brother living in Arabia, to whom he related the miracles he had
beheld, and who was thus called to the path of salvation, came to
Jerusalem, was baptised by the name of Cecilius, and was charged,
together with Ctesiphon, to assist the deacons in the newly-formed
Christian community.
Ctesiphon accompanied the Apostle St. James the Greater into Spain,
and also returned with him. After a time, he was again sent into Spain
by the Apostles, and carried there the body of St. James, who had been
martyred at Jerusalem. He was made a bishop, and resided chiefly in a
sort of island or peninsula at no great distance from France, which he
also visited, and where he made some disciples. The name of the place
where he lived was rather like Vergui, and it was afterwards laid waste
by an inundation. I do not remember that Ctesiphon was ever martyred.
He wrote several books containing details concerning the Passion of
Christ; but there have been some books falsely attributed to him, and
others, which were really from his pen, ascribed to different writers.
Rome has since rejected these books, the greatest part of which were
apocryphal, but which nevertheless did contain some few things really
from his pen. One of the guards of our Lord's sepulchre, who would not
let himself be bribed by the Jews, was his fellow countryman and
friend. His name was something like Sulei or Suleii. After being
detained some time in prison, he retired into a cavern of Mount Sinai,
where he lived seven years. God bestowed many special graces upon this
man, and he wrote some very learned books in the style of Denis the
Areopagite. Another writer made use of his works, and in this manner
some extracts from them have come down to us. Everything concerning
these facts was made known to me, as well as the name of the book, but
I have forgotten it. This countryman of Ctesiphon, afterwards followed
him into Spain. Among the companions of Ctesiphon in that country were
this brother Cecilius, and some other men, whose name were Intalecius,
Hesicius, and Euphrasius. Another Arab, called Sulima, was converted in
the very early days of the Church, and a fellow countryman of
Ctesiphon, with a name like Sulensis, became a Christian later, in the
time of the deacons.
THE END.
1 Anne Catherine's visions clearly fall in the category of private
revelation. Sacred Scripture and Sacred Tradition are infallible;
private revelation is fallible. However, her visions are neither mere
human meditations nor pious fiction. Her account of events in the lives
of Jesus and Mary were revealed to her by God. Although God cannot err
in anything He does, errors can be introduced into private revelation
by a misunderstanding on the part of the person who receives the
revelation, or by an error made by the person who writes down or
transmits the revelation. Sacred Scripture and Sacred Tradition are
immune from these types of error; private revelation is not. Anne
Catherine's visions come from God, but they are fallible because they
come to us through fallible human persons.
2 Her name in German, her native language, is Anna Katharina
Emmerick. With the decree of April 24, 2001, the servant of God Anna
Katharina Emmerick has been awarded the degree of heroic virtue
(Decretum super virtutibus), with which she has been awarded by Church
practice the title "Venerable."
3 In more modern times, holy persons who also had the stigmata
include: Audrey Marie Santo (Worcester, Massachusetts), Venerable Padre
Pio of Pietrelcina, Venerable Anna Maria Taigi, Theresa Neumann, and many
others.
4 In her book, The Life of Jesus Christ and Biblical Revelations,
Anne Catherine Emmerich details the events of the 31/2-year Ministry of
Jesus Christ. Although she explicitly states that Christ's Ministry
lasted 31/2 years (Vol. 1, p. 496), the astute reader of that work will
notice a gap of about one year.
5 She here again explained the manner in which the families
assembled together, and in what numbers. But the writer has forgotten
her words.
6 She was not certain that the Blessed Sacrament was administered
in that order, for on another occasion she had seen John the last to
receive.
7 It was not without surprise that the editor, some years after these
things had been related by Sister Emmerich, read, in the Latin edition
of the Roman Catechism (Mayence, Muller), in reference to the Sacrament
of Confirmation, that, according to the tradition of the holy pope
Fabian, Jesus taught his Apostles in what manner they were to prepare
the Holy Chrism, after the institution of the Blessed Sacrament. The
Pope says expressly, in the 54th paragraph of his Second Epistle to the
Bishops of the East: 'Our predecessors received from the Apostles and
delivered to us that our Saviour Jesus Christ, after having made the
Last Supper with his Apostles and washed their feet, taught them how to
prepare the Holy Chrism.'
8 On the 11th of December 1812, in her visions of the public life
of Jesus, she saw our Lord permit the devils whom he had expelled from
the men of Gergesa to enter into a herd of swine, she also saw, on this
particular occasion that the possessed men first overturned a large vat
filled with some fermented liquid.
9 Dulmen is a small town in Westphalia, where Sister Emmerich
lived at this time.
10 Mary of Heli is often spoken of in this relation. According to
Sister Emmerich, she was the daughter of St. Joachim and St. Anne, and
was born nearly twenty years before the Blessed Virgin. She was not the
child of promise, and is called Mary of Heli, by which she is
distinguished from the other of the same name, because she was the
daughter of Joachim, or Heliachim. Her husband bore the name of
Cleophas, and her daughter that of Mary of Cleophas. This daughter was,
however, older than her aunt, the Blessed Virgin, and had been married
first to Alpheus, by whom she had three sons, afterwards the Apostles
Simon, James the Less and Thaddeus. She had one son by her second
husband, Sabat, and another called Simon, by her third husband, Jonas.
Simon was afterwards Bishop of Jerusalem.
11 These meditations on the sufferings of Jesus filled Sister
Emmerich with such feelings of compassion that she begged of God to
allow her to suffer as he had done. She instantly became feverish and
parched with thirst, and, by morning, was speechless from the
contraction of her tongue and of her lips. She was in this state when
her friend came to her in the morning, and she looked like a victim
which had just been sacrificed. Those around succeeded, with some
difficulty, in moistening her mouth with a little water, but it was
long before she could give any further details concerning her
meditations on the Passion.
12 The Zacharias here referred to was the father of John the
Baptist, who was tortured and afterwards put to death by Herod, because
he would not betray John into the hands of the tyrant. He was buried by
his friends within the precincts of the Temple.
13 Sister Emmerich added: 'Cassius was baptised by the name of
Longinus; and was ordained deacon, and preached the faith. He always
kept some of the blood of Christ,--it dried up, but was found in his
coffin in Italy. He was buried in a town at no great distance from the
locality where St. Clare passed her life. There is a lake with an
island upon it near this town, and the body of Longinus must have been
taken there.' Sister Emmerich appears to designate Mantua by this
description, and there is a tradition preserved in that town to the
effect. I do not know which St. Clare lived in the neighbourhood.
14 We must here remark that, in the four years during which Sister
Emmerich had her visions, she described everything that had happened to
the holy places from the earliest times down to our own. More than once
she beheld them profaned and laid waste, but always venerated, either
publicly or privately. She saw many stones and pieces of rock, which
had been silent witnesses of the Passion and Resurrection of our Lord,
placed by St. Helena in the Church of the Holy Sepulchre upon occasion
of the foundation of that sacred building. When Sister Emmerich visited
it in spirit she was accustomed to venerate the spots where the Cross
had stood and the Holy Sepulchre been situated. It must be observed,
however, that she used sometimes to see a greater distance between the
actual position of the Tomb and the spot where the Cross stood than
there is between the chapels which bear their names in the church at
Jerusalem.
15 On Good Friday, March 30th, 1820, as Sister Emmerich was
contemplating the descent from the Cross she suddenly fainted, in the
presence of the writer of these lines, and appeared to be really dead.
But after a time she recovered her senses and gave the following
explanation, although still in a state of great suffering: 'As I was
contemplating the body of Jesus lying on the knees of the Blessed
Virgin I said to myself: "How great is her strength! She has not fainted
even once!" My guide reproached me for this thought--in which there was
more astonishment than compassion--and said to me, "Suffer then what she
has suffered!" And at the same moment a sensation of the sharpest anguish
transfixed me like a sword, so that I believed I must have died from it.'
She had had an illness which reduced her almost to the brink of the
grave.
16 Sister Emmerich said that the shape of these pincers reminded
her of the scissors with which Samson's hair was cut off. In her visions
of the third year of the public life of Jesus she had seen our Lord
keep the Sabbathday at Misael--a town belonging to the Levites, of the
tribe of Aser--and as a portion of the Book of Judges was read in the
synagogue, Sister Emmerich beheld upon that occasion the life of Samson.
17 Sister Emmerich was accustomed, when speaking of persons of
historical importance, to explain how they divided their hair. 'Eve,' she
said, 'divided her hair in two parts, but Mary into three.' And she
appeared to attach importance to these words. No opportunity presented
itself for her to give any explanation upon the subject, which probably
would have shown what was done with the hair in sacrifices, funerals,
consecrations, or vows, etc. She once said of Samson: 'His fair hair,
which was long and thick, was gathered up on his head in seven tresses,
like a helmet, and the ends of these tresses were fastened upon his
forehead and temples. His hair was not in itself the source of his
strength, but only as the witness to the vow which he had made to let
it grow in God's honour. The powers which depended upon these seven
tresses were the seven gifts of the Holy Ghost. He must have already
broken his vows and lost many graces, when he allowed this sign of
being a Nazarene to be cut off. I did not see Dalila cut off all his
hair, and I think one lock remained on his forehead. He retained the
grace to do penance and of that repentance by which he recovered
strength sufficient to destroy his enemies. The life of Samson is
figurative and prophetic.'
18 This refers to a custom of the Diocese of Munster. During Lent
there was hung up in the churches a curtain, embroidered in open work,
representing the Five Wounds, the instruments of the Passion, etc.
19 Apparently Sister Emmerich here spoke of the ancient cases in
which her poor countrymen keep their clothes. The lower part of these
cases is smaller than the upper, and this gives them some likeness to a
tomb. She had one of these cases, which she called her chest. She often
described the stone by this comparison, but her descriptions have not,
nevertheless, given us a very clear idea of its shape.
20 The above relation was given later, and it is impossible to
say whether it relates to the day of the Resurrection or to the
following Sunday.