DI - 412 TY CA Dr ..نبات ܫܐܐܝܪ Sig ** JESUS 1.37029$145648c ***** TRTUNA * CAN B **. * * * Digital Masked to DANAMAYAKATATGE a for a 988. In t · Sat 10 Paran waka 2 **** DEPUTA bbb bbq b DANNY As the inglese set of th -- DE SÉNDEZ - Pe buy things Dargahcą wy, my PS. IT CONTENUE BROK, ISL. HENS, Jara me Jag hjelp til is cl¬platit art. q* fer C *-DEA Žu to tap on 10 mile long The add der Sped-4=-de- 10 2000 3.pr To add 1.2 وع من الخمور في Floor, 110, 1), as" off that John EİN? VARA part striptea Why As the target by 'yo A As Pg 1. Kratak At annat • Manda. İster plaan ng dr La pang pang-Bak 10 Nega-ga động thành sản xuất nước =>R[@@_AG-+8+8?? »»>> Woman of Geba (Samaria). 34. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. J.-J T. LORD, I AM NOT WORTHY Lord, I am not worthy Saint Matthew Chap. 8 UUM autem introisset Ca- pharnaum, accessit ad eum centurio, rogans eum, 6. Et dicens: Domine, puer meus jacet in domo paralyticus, et male torquetur. 7. Et ait illi Jesus: Ego veniam et curabo eum. 8. Et respondens centurio ait: Do- mine, non sum dignus, ut intres sub tectum meum; sed tantum dic verbo, et sanabitur puer meus. 9. Nam et ego homo sum sub po- testate constitutus, habens sub me milites, et dico huic : Vade, et vadit; et alii: Veni, et venit; et servo meo: Fac hoc, et facit. 10. Audiens autem Je- sus miratus est, et se- quentibus se dixit : Amen dico vobis, non inveni tantam fidem in Israel. II. Dico autem vobis, quod multi ab oriente et occidente venient, et recumbent cum Abraham et Isaac et Jacob in regno cœlorum; 12. Filii autem regni ejicientur in 77ME - 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. 139 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. Typical Jew of Jerusalem. 9. For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to an- other, Come, and he com- eth; and to my servant, Do this, and he doeth it. II. And I say unto you, That many shall come from the east and west, and shall sit down with Abra- ham, and Isaac, and Jacob, in the kingdom of heaven. 12. But the children of the kingdom J.-J. T. 10. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 140 THE MINISTRY tenebras exteriores : ibi erit fletus et stridor dentium. 13. Et dixit Je- sus centurioni: Vade, et sicut cre- didisti fiat tibi. Et sanatus est puer in illa hora. In our 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. Beneath the arches darkening the narrow street, Christ turns to- wards him,andgra- ciously grants the favour the soldier asks of Him with so much faith. Lord, I am not worthy. The form of Jesus is draped from head to foot, as if to sig- nify that He is not lavish of His gifts, but reserves them for those who merit them. According to one tradition, He was so beautiful, and His whole personality so full of attraction, that, as a general rule, He had to endeavour, as much as possible, to disguise and attenuate a fascination which would otherwise have gained all hearts. It did not suit His purpose to draw the multitude to shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. 13. And Jesus. said unto the cen- turion, Go thy way; and as thou hast believed, so be it done unto thee. And his ser- vant was healed in the selfsame hour. J.-J. T. Him by means of a feeling ofthatkind; to do so would have been far beneath the divine mission He held. He wished to influence those about Him by His spirit- ual power, by His teaching and by His mighty works. The sacred text tells us that Jesus turned the touching faith of the centu- rion to account to complain of the scepticism of His own people. This heathen had more confidence in the Messiah than the children of Israel, to whom His com- ing had long been foretold. Jesus Christ further pro- fited by this incident to prophesy the future extension of His spiritual kingdom upon earth, and the «casting out into outer darkness » of the Jewish nation, as a punishment for their want of faith. Later, in his Epistle to the Hebrews, Saint Paul, the Apostle, works out this thought more fully. 34. Dicens: Sine, quid nobis et ti- The man possessed of a devil in the Synagogue Saint Luke - Chap. 4 bi, Jesu Na- zarene ? ve- nisti perde- re nos? scio te quis sis, Sanctus Dei. THE MAN POSSESSED OF A DEVIL IN THE SYNAGOGUE 35. Et in- crepavit il- lum Jesus, dicens: Ob- T in synagoga erat homo habens dæmonium im- mundum, et exclamavit voce magna, CELER mutesce et exi ab eo. Et quum projecisset illum dæmo- nium in me- dium, exiit ab illo, ni- hilque il- lum nocuit. 36. Et factus est pavor in omnibus, The man possessed of a devil in the Synagogue. C74 141 ND in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, DA J.-J T. 34. Saying, Let us a- lone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Ho- ly One of God. 35. And Jesus rebuk- ed him, say- ing, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36. And they were all amazed, and ¡ ¡ $ 142 Karat dalkanMPS SPRE JOURN THE MINISTRY detrgala vagy pedal, da je et colloquebantur ad invicem, dicen- tes : Quod est hoc verbum, quia in potestate et virtute imperat immundis spiritibus, et exeunt ? P 37. Et divulgabatur fama de illo in omnem locum regionis. T factum est, deinceps ibat in civitatem, quæ vo- catur Naim, et ibant cum eo discipuli ejus, et turba copiosa. Kė Young man, I say unto thee, Arise Saint Luke - Chap. 7 12. Quum autem appropinquaret portæ civitatis, ecce defunctus efferebatur filius unicus matris suæ, et hæc vidua erat; et turba civitatis multa cum illa. 13. Quam quum vidisset Dominus, misericordia motus super motus super eam dixit illi Noli flere. : 14. Et accessit et tetigit loculum. (Hi autem, qui portabant, steterunt.) Et ait : Adolescens, tibi dico, surge. 15. Et resedit qui erat mortuus, et cœpit loqui. Et dedit illum matri suæ. SELEKË. E metal ba 16. Accepit autem omnes timor, et magnificabant Deum, dicentes : Quia propheta magnus surrexit in nobis, et quia Deus visitavit plebem suam. 17. Et exiit hic sermo in universam Judæam de eo, et in omnem circa re- gionem. 18. Et nuntiaverunt Joanni discipuli ejus de omnibus his. spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. 37. And the fame of him went out into every place of the country round about. KTERLER STEELEST KREE BITCLACETETELLIIT ND it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. 12. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow and much people of the city was with her. : 13. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. : 14. And he came and touched the bier and they that bare him stood still. And he said, Young man, I say unto thee, Arise. נננננננננננ 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 Judæa, and through- out all the region round about. 18. And the disciples of John shewed him of all these things. YOUNG MAN, I SAY UNTO THEE, ARISE 19. Et convocavit duos de discipulis suis Joannes, et misit ad Jesum, dicens: Tu es qui venturus es, an alium exspec- tamus? 20. Quum autem ve- nissent ad eum viri, dixerunt: Joannes Baptista misit nos ad te, dicens: Tu es qui venturus es, an alium exspectamus? 21. In ipsa autem hora multos curavit a languoribus et plagis, et spiritibus malis, et cæcis multis donavit visum. 22. Et respondens dixit illis: Euntes re- nuntiate Joanni quæ audistis et vidistis, quia cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mor- tui resurgunt, pauperes evangelizantur. Saint Mark. 23. Et beatus est quicumque non fuerit scandalizatus in me. 143 19. And John calling unto him two of his disciples sent them to Jesus, say- ing, Art thou he that should come? or look we for another? J.-J. T. 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 preached. 23. And blessed is he, whosoever shall not be offended in me. A few details about the raising of the widow's son at Nain have been handed down to us by tradition. The name of this son was, we are told, Quadratus, and after his resurrection 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 144 THE MINISTRY H Young man, I say unto thee. Arise. His Ascension, so that many of them have remained alive until our own day. » (Hist. III, XXXVII, 17.) Other old traditions relate how the mother of the man restored to life was received by the company of Holy Women who ministered to the necessities of the Apostles and disciples in their journeys to and fro. J.-J.T. Nothing is now left of Nain but a few houses, which have escaped destruction, situated at the base of « Little Hermon » south-west of Mount Tabor. The resurrection of Quadratus was formerly commemorated by a church built on the actual scene of the miracle. The Mus- sulmans converted this church into a Mosque, which has long been in ruins. All that can now be seen is a single « mihrab », or niche, in which the lower portion of a white marble column still remains. A few minutes' walk from it flows the Kishon, near to which took place the battle of Deborah, and later that of Alexander, son of Aristobulus, in the time of Pompey. cas. The Disciples pluck Corn on the Sabbath Saint Mark - Chap. 2 vellere spi- T factum est iterum, quum Dominus sabbatis ambula- ret per sata, et discipuli ejus cœperunt progredi et THE DISCIPLES PLUCK CORN ON THE SABBATH 24. Phari- sæi autem di- cebant ei : Ecce, quid fa- ciunt sabbatis quod non li- cet? 25. Et ait illis: Num- quam legistis quid fecerit David, quan- do necessita- tem habuit, et esuriit ipse et qui cum eo erant? The Disciples pluck corn on the Sabbath. 26. Quomo- do introivit in domum Dei sub Abiathar principe sacerdotum, et panes propositionis manducavit, quos non licebat manducare nisi sacerdoti- KOKOC 145 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. J.-J T. 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 eat, but for the priests, 146 bus, et dedit eis, qui cum eo erant? 27. Et dicebat eis: Sabbatum propter hominem factum est, et non homo propter sabbatum. non 28. Itaque dominus est Filius homi- nis etiam sabbati. THE MINISTRY JUD PONAVE We have here a further example of Jewish sensitiveness, with regard to the rigid obser- vance of the Sabbath. In their eyes, the disciples of Jesus were doubly in fault for acting in the manner related in the sacred text. First of all, because, in thus walking through the corn-fields they went 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 work forbidden with 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. mbedak It is worthy of remark, that Our Lord and Saviour Jesus Christ in His reply to the re- proach addressed to Him does not directly attack the minute observances of the Pharisees, but appeals to a higher doctrine, explaining that man was not made for the observance of the Sabbath; on the contrary, the Sabbath was instituted for the benefit of man; the law ordering its 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 « Jesus was the Master of the law. » ASTASIkpinkLOBOŽNATİQAREAX DX [@*@ and gave also to them which were with him? T quum introisset in do- mum a turba, interroga- bant eum discipuli ejus parabolam. 27. And he said unto them, The sabbath was made for man, and not man for the sabbath. 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 28. Therefore the Son of man is Lord also of the sabbath. Healing of the Canaanite's daughter Saint Mark - Chap. 7 P ND when he was entered into the house from the people, his disciples asked him concerning the para- ble. M 18. And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; 19. Because it entereth not into HEALING OF THE CANAANITE'S DAUGHTER in ventrem vadit, et in secessum exit, purgans omnes escas? 20. Dicebat autem, quoniam, quæ de homine exeunt, illa communicant ho- minem. 21. Ab intus enim de corde hominum malæ cogitationes procedunt, adulteria, fornicationes, homicidia, 22. Furta, avaritiæ, nequitiæ, dolus, impu- dicitiæ, oculus malus, blasphemia, superbia, stultitia. 23. Omnia hæc mala ab intus procedunt et communicant homi- nem. Women of Cairo. 24. Et inde surgens abiit in fines Tyri et Sidonis, et ingressus domum nemi- nem voluit scire, et non potuit latere. 25. Mulier enim, statim ut audivit de eo, cujus filia habebat spiritum immun- dum, intravit et procidit ad pedes ejus. 26. Erat enim mulier gentilis, Syro- phonissa genere. Et rogabat eum, ut dæmonium ejiceret de filia ejus. 27. Qui dixit illi: Sine prius saturari filios; non est enim bonum sumere pa- nem filiorum et mittere canibus. 147 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. J.-J. T. 21. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 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 it: 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 it unto the dogs. 148 THE MINISTRY 28. At illa re- spondit et dixit illi: Utique Do- mine, nam et ca- telli comedunt sub mensa de micis puerorum. 29. Et ait illi : Propter hunc ser- monem vade, exiit dæmonium a filia tua. 30. Et quum abiisset domum suam, invenit puellam jacentem supra lectum, et dæmonium ex- iisse. 31. Et iterum exiens de finibus Tyri venit per Sidonem ad ma- re Galilææ inter medios fines De- capoleos. Healing of the Canaanite's daughter. J.-J. T. 28. And she' answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. 30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. 31. And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. The Canaanites were the descendants of the eleven Sons of Canaan, who were driven out of their country by Joshua, as a punishment, the Bible tells us, for their idolatrous customs and abominations. Defeated and despoiled of their riches, they withdrew to various countries, chiefly to Greece and Africa. Certain writers say that some of them even went as far as Germany and to the districts now occupied by the Slav races, yet others assert that some went to 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 Joshua, the Son of Nave (or Nun), who was pursuing us. » THEY BROUGHT UNTO HIM ALL THAT WERE DISEASED Shoppats They brought unto Him all that were diseased. omnes. 35. Et quum cognovissent eum viri loci illius, miserunt in universam re- gionem illam, et obtulerunt ei omnes male habentes, They brought unto Him all that were diseased T omnis turba quærebat eum tangere, quia virtus de illo exibat, et sanabat S. LUC. c. 6. - 36. Et rogabant eum, ut vel fimbriam vestimenti ejus tangerent. Et quicum- que tetigerunt, salvi facti sunt SANCT. MATTH.-C. 14. C J.-J. T. 149 ND the whole multitude sought to touch him: for there went - virtue out of him, and healed them all. SAINT LUKE. CH.6. 35. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; 36. And besought him that they might only touch the hem of his garment and as many as touched were made perfectly whole. SAINT MATTHEW. CH. 14. 150 THE MINISTRY $ The Parable of the Sower Saint Matthew - Chap. 13 T locutus est eis multa in parabolis, dicens : Ecce, exiit qui seminat semi- nare. 4. Et dum seminat, quæ- dam ceciderunt secus viam, et venerunt volucres cœli, et comederunt ea. 5. Alia autem ceciderunt in petrosa, ubi non habebant terram multam, et continuo exorta sunt, quia non habebant altitudinem terræ. 6. Sole autem orto æstuaverunt, et quia non habebant radi- cem, aruerunt. 7. Alia autem ceci- derunt in spinas, et creverunt spinæ, et suffocaverunt ea. 8. Alia autem ce- ciderunt in terram bonam, et dabant fructum, aliud cen- tesimum, aliud sexa- gesimum, aliud tri- gesimum. 9. Qui habet aures audiendi, audiat. The Parable of the Sower. ND he spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4. And when he sow- ed, some seeds fell by the way side, and the fowls came and devoured them up: 5. Some fell where they had J.-J. T. :: upon stony places, 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; 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 hear. A WOMAN ANOINTETH THE FEET OF JESUS 10. Et accedentes discipuli dixerunt ei: Quare in parabolis lo- queris eis? II. Qui respondens ait illis Quia vobis datum est nosse mysteria regni cœlo- rum, illis autem non est datum. 12. Qui enim habet, da- bitur ei et abundabit ; qui autem non habet, et quod habet auferetur ab eo. 7 Tipiste A typical Jew of Jerusalem. OGABAT autem illum qui dam de Pharisæis, ut man- ducaret cum illo, et in- gressus domum Pharisæi discubuit. 37. Et ecce mulier, quæ erat in civi- tate peccatrix, ut cognovit, quod accu- buisset in domo Pharisæi, 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 et unguento ungebat. 39. Videns autem Pharisæus, qui vo- caverat eum, ait intra se dicens: Hic si 10. And the disciples came, and said unto him, Why speakest thou unto them in parables? A Woman anointeth the feet of Jesus Saint Luke - Chap. 7 J.-J. T. 151 R II. 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. 12. 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. ND one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37. And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38. And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 39. Now when the Pharisee which had bidden him saw it, he spake 152 THE MINISTRY 1452 7028 11 A Woman anointeth the feet of Jesus. esset propheta, sciret utique quæ et qualis est mulier quæ tangit eum, quia peccatrix est. 18 J.-J. T. 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 38 of Saint Luke VII indicates with sufficient clearness how the scene referred to took 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 of the attendants, make her way in behind Jesus, Who was reclining at table with His feet raised above the ground. She had only to bend down slightly to be able to anoint the feet of the Master, after she had poured oil on His head. The table was of the form of a horse-shoe, and the servants waited within the semi-circle formed by it, so that the Mag- dalene's presence could not possibly have annoyed anyone. Moreover, in the East, access to rooms in which feasts are being held is more or less free to all. JESUS COMMANDING HIS DISCIPLES TO REST Jesus commanding His disciples to rest. Jesus commanding His disciples to rest Saint Mark - Chap. 6 T convenientes apostoli ad Jesum renuntiaverunt ei omnia, quæ egerant et docuerant. 31. Et ait illis: Venite seorsum in desertum locum, et requiescite pusillum. Erant enim qui veniebant et redibant. multi, et nec spatium manducandi habe- bant. J.-J. T. 153 ND the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31. And he said unto them, Come ye yourselves apart into a desert place, and rest a while : for there were many coming and going, and they had no leisure so much as to eat. 154 THE MINISTRY The blind leading the blind. 71 ZVZZZZ 2010 A :: INITE illos cæci sunt et duces cæcorum; cæcus autem si cæco ducatum præstet, ambo in foveam cadunt. 64 The blind leading the blind Saint Matthew - Chap. 15 AVANAVAJA KACADAMIANES 44307 ** 1000 J. J. T ET them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. In the streets of Jerusalem numbers of blind men may still sometimes be seen, walking one behind the other in files, and clinging to each other, under the leadership of one of their 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 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 convenerunt multi, ita ut non caperet neque ad januam, et loquebatur eis verbum. 3. Et venerunt ad eum ferentes paralyticum, qui a quatuor portaba- tur. — 4. Et quum non pos- sent offerre eum illi præ turba, nudaverunt tectum ubi erat, et patefacien- tes submiserunt graba- tum, in quo paralyticus. jacebat. 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 : Entrance to the Tombs of the Kings. their hearts, 7. Quid hic sic loquitur? Blasphe- mat. Quis potest dimittere peccata, nisi solus Deus? 8. Quo statim cognito Jesus spiritu suo, quia sic cogitarent intra se, dicit illis: Quid ista cogitatis in cordibus vestris? 155 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. J.-J. T. ND again he entered into Capernaum after some days; and it was noised that he was in the house. 2. And straightway ma- 3. And they come unto him, bringing one sick of the palsy, which was borne of four. 4. And when they could not come nigh unto him for the press, they uncovered the roof where he was and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6. But there were cer- tain of the scribes sitting there, and reasoning in 7. Why doth this man thus speak blasphemies? who can forgive sins but God only? 8. And immediately when Jesus per- ceived in his spirit that they so reason- ed within themselves, he said unto them, 156 THE MINISTRY 9. Quid est facilius, dicere paralytico: Dimittuntur tibi peccata; an dicere: Surge, tolle grabatum tuum et ambula? 10. Ut au- tem sciatis, quia Filius hominis habet potesta- tem in terra di- mittendi pec- cata, (ait para- lytico :) II. Tibi di- co: Surge, tolle grabatum tu- um, et vade in domum tuam. 12. Et statim surrexit ille, et sublato gra- bato abiit co- ram omnibus. ALMER Mus Ste Vev ENGLAND Why reason ye these things in your hearts? 9. Whether is it easier to say to the sick of the pal- sy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? The Palsied Man let down through the Roof. Odom The Sermon on IDENS autem Jesus turbas ascendit in montem, et quum sedisset,accesserunt ad eum discipuli ejus, ستار سات بالی ومه VALUES CROSS Saint Matthew - Chap. 5 J.-J. T. the Mount 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,) II. I say unto thee, Arise, and take up thy bed, and go thy way thine into house. 12. And im- mediately he arose, took up the bed, and went forth be- fore them all. ಈಕಾರಣಿಕ ಕbad #PRIB Sy A NA ND seeing the multitudes, he went up into a moun- tain and when he was set, his disciples came unto him: : 2. Et aperiens os suum docebat eos, dicens : 3. Beati pauperes spiritu, quo niam ipso- rum est re- gnum cœ- lorum. 4. Beati mites, quo- niam ipsi posside- bunt ter- ram. 5. Beati qui lugent, quoniam ipsi conso- labuntur. 6. Beati qui esu- riunt et si- tiunt justi- tiam, quo- niam ipsi saturabun - THE SERMON ON THE MOUNT tur. The Sermon on the Mount. 7. Beati misericordes, quoniam ipsi misericor- diam consequentur. 8. Beati mundo corde, quoniam ipsi Deum videbunt. 9. Beati pacifici, quoniam filii Dei vocabuntur. 2. And he opened his mouth, and taught them, saying, 2947 157 J.-J. T. 3. Blessed are the poor in spirit for theirs is the kingdom of heaven. 4. Blessed are they thatmourn: for they shall be comforted. 5. Blessed are the meek : for they shall inherit the earth. 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 mercy. 8. Blessed are the pure in heart : for they shall see God. 9. Blessed are the peacemakers : for they shall be called the children of God. 158 THE MINISTRY 10. Beati qui persecutionem patiun- tur propter justitiam, quoniam ipsorum est regnum cœlorum. II. 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 terræ. Quod si sal evanuerit, in quo salietur? Ad nihilum valet ultra, nisi ut mittatur foras conculcetur ab ho- minibus. et 14. Vos estis lux mundi. Non potest civitas abscondi su- pra montem posita. NO CON A Street in Jaffa. 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. 11. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. ZAVOD GAMBIA TH Judd, BOUW VE Fo J.-J. T. 12. Rejoice, and be exceeding glad : for great is your re- ward in heaven : for so persecuted they the prophets which were before you. 13. 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 it giveth light unto all that are in the house. 16. Let your light so shine before men, that they may see your good HE LAID HIS HANDS UPON A FEW SICK FOLK et glorificent Patrem vestrum, 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 præ- teribit a lege, donec omnia fiant. byzond LT By PISA F works, and glorify your Father which is in heaven. FER Olive Trees in the Valley of Hinnom. T egressus inde abiit in pa- triam suam, et sequeban- tur eum discipuli sui. 2. Et facto sabbato cœpit in synagoga 17. Think not that I am come to destroy the law, or the prophets: I am not come fulfilled. 159 ARLY J.-J. T. 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 from the law, till all be If, on leaving Migdol, the ancient Magdalum, you turn your back on the lake, you will come to a deep gorge or ravine, flanked by the two Horns of Hattin, beyond which you will arrive at the foot of the mountains from which Jesus generally preached, and the scene of His miracle of the multiplication of the loaves. One of these mountains is that of the Beatitudes, which commands a view of the whole district. At your feet is the lake, bathing the last slopes of the Lebanon range. LOTOLAR ALOTO TOTO TO T LOLOLOMON I He laid his hands upon a few sick folk Saint Mark - Chap. 6 ND he went out from thence, and came into his own coun- try; and his disciples follow him. 2. And when the sabbath day was 160 THE MINISTRY docere, et multi audientes admiraban- tur in doctrina ejus, dicentes: Unde huic hæc omnia? et quæ est sapien- tia, quæ data est illi, et virtutes tales, quæ per ma- nus ejus efficiun- tur? 3. Nonne hic est faber, filius Ma- riæ, frater Jacobi et Joseph et Judæ et Simonis? nonne et sorores ejus hic nobiscum sunt? Et scandalizaban- tur in illo. 4. Et dicebat illis Jesus: Quia non est propheta sine honore, nisi in patria sua et in domo sua et in cognatione sua. 5. Et non pote- rat ibi virtutem ullam facere, nisi paucos infirmos impo- sitis manibus curavit. come, he began to teach in the syna- gogue: and many hearing him were as- tonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? He laid his hands upon a few sick folk. 6. Et mirabatur propter incredulita- tem eorum, et circuibat castella in cir- cuitu docens. J.-J. T. 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 him. 4. But Jesus said unto them, A pro- phet is not without honour, but in his own country, and among his own kin, and in his own house. 5. And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6. And he marvelled because of their unbelief. And he went round about the villages, teaching. TWO BLIND MEN HEALED AT CAPERNAUM Two blind Men healed at Capernaum Saint Matthew - Chap. 9 T transeunte inde Jesus, secuti sunt eum duo cæci, clamantes et dicentes: Miserere nostri, fili David. 28. Quum autem ve- nisset domum, acces- serunt ad eum cæci. Et dicit eis Jesus: Cre- ditis, quia hoc possum facere vobis? Dicunt ei: Utique, Domine. 29. Tunc tetigit ocu- los eorum, dicens: Se- cundum fidem vestram fiat vobis. 30. Et aperti sunt oculi eorum. 黑豆​本 ​It is astonishing how many blind men are met within the East. Blindness is of much more frequent occurrence there than in the West, and this is the result of many different causes. To begin with, the lower orders simply wallow in dirt, and the flies are so numerous and so persistent in their attacks, that mothers and children alike grow weary of driving them away. It is, indeed, no rare thing to see children with their eyes encircled with horrible blue flies, Two blind Men healed at Capernaum. 161 ND when Jesus departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us. 28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Be- lieve ye that I am able to do this? They said unto him, Yea, Lord. 29. Then touched greedily feeding on them. Besides this, in the spring, the pollen of certain plants, such as the cactus and more especially the fig of Barbary, fills the air, and quantities of mi- croscopic thorus get into the eyes of passers-by, and there remain fixed. Then again, the evenings and nights are very fresh and cool, so that after the oppressive heat of the day many are attracted out of doors, and sometimes they pay dearly for this refreshment, by the loss of their J.-J. I. he their eyes, saying, According to your faith be it unto you. 30. And their eyes were opened. 162 THE MINISTRY sight. Lastly, I might very well have said first of all, the intense brightness of the sun is a constant cause of ophthalmia, and in some cases of complete 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. OMO qui- dam e- rat di- ves, qui induebatur pur- pura et bysso, et epulabatur quoti- die splendide. M الد Lazarus at the Rich Man's Door Saint Luke - Chap. 16 20. Et erat qui- dam mendicus nomine Lazarus, qui jacebat ad ja- nuam ejus ulceri- bus plenus, 21. Cupiens sa- turari de micis, quæ cadebant de mensa divitis, et nemo illi dabat; sed et canes ve- niebant et linge- bant ulcera ejus. Kis Lazarus at the Rich Man's Door. 120 J.-J. T. HERE was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20. And there was a certain beg- gar named Laza- rus, which was laid at his gate, full of sores, 21. And desir- ing to be fed with the crumbs which fell from the rich man's table: more- over the the dogs came and licked his sores. Dogs are very numerous in Judæa, Egypt, and other Eastern countries, and Jerusalem alone contains from one thousand to one thousand five hundred. They belong to no one, and live in a half savage state. For all that, however, they have rather a strange code of behaviour LAZARUS AT THE RICH MAN'S DOOR amongst themselves, to which they all submit, and which makes them of real service to man, especially in large centres of population. At Cairo, Jerusalem, and other towns of any im- portance, each group of dogs, consisting of some twenty or thirty members, keeps to one par- ticular quarter, where and on which it lives no strange dog, not belonging to it, being al- lowed to enter its territory. This accounts for all the barking at night. A squad of dogs attempts, perhaps, to cross the ground of its neighbours, or encroach on property which does not belong to it: a terrible battle ensues, and fierce barking disturbs the sleep of the human inha- bitants within hearing. At Cairo, the English residents, weary of the noise 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 Jerusalem, in the southern portion of the Haram area, at the lower end of the shut-in valley, known as the Tyropaon, 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 quest of booty. These animals feed on the rubbish of all kinds, which is flung into the streets, such as the refuse of poultry and meat, dead cats, offal, etc. One day, in the valley of Gihon, on the west of Jerusalem, I noticed the dead body of an ass, which had died during the night and been abandoned in the field where it had fallen. The next day I passed by the same spot; there was nothing left of the ass but the pinkish-coloured skeleton; every scrap of the flesh had been devoured by dogs in the night. +36 0000 C000 EWWAN MARK VINA Pottery from Judæa. 163 SHOT J.-J T. 164 THE MINISTRY The Dumb Man possessed of a devil healed at Capernaum Saint Matthew - Chap. 9 1280 GRESSIS autem illis, ecce obtulerunt ei hominem mutum, dæmonium ha- bentem. 33. Et ejecto dæmonio mutus, locutus est et miratæ sunt tur- bæ, dicentes: Num- quam apparuit sic in Israel. 34. Pharisæi au- tem dicebant : In principe dæmonio- rum ejicit dæmones. 35. Et circuibat Jesus omnes civita- tes et castella, do- cens in synagogis eorum et prædicans evangelium regni, et curans omnem lan- guorem et omnem infirmitatem. S Is they went out, behold, they brought to him a dumb man possessed with a devil. 37. Tunc dicit discipulis suis: Messis quidem multa, operarii autem pauci. 36. Videns autem The Dumb Man possessed of a devil healed at Capernaum. turbas misertus est eis, quia erant vexati et jacentes sicut oves non habentes pastorem. 33. And when the devil was 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 devils. 35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the Gospel of the king- dom, and healing every sickness and every disease among the people. 36. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. 37. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; CHRIST'S EXHORTATION TO THE TWELVE APOSTLES San Christ's exhortation to the twelve Apostles. 38. Rogate ergo Dominum messis, ut mittat operarios in messem suam. ONVOCATIS autem duodecim apostolis, dedit illis vir- 一​、不要​管​地​选 ​*** Christ's exhortation to the twelve Apostles Saint Luke - Chap. 9 tutem et potestatem super omnia dæmonia, et ut lan- guores curarent. 165 J.-J. 1. 38. Pray ye therefore the Lord of the harvest, that he will send forth labour- ers into his harvest. BO HEN he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 166 THE MINISTRY 2. Et misit eos prædicare regnum Dei et sanare infirmos, 3. Et ait ad illos : Nihil tuleritis in via, neque virgam, neque peram, neque panem, neque pecuniam, neque duas tunicas habeatis. 4. Et in quamcumque domum intra- veritis, ibi manete, et inde ne exeatis. 5. Et quicumque non receperint vos, exeuntes de civitate illa, etiam. pulverem pedum vestrorum excu- tite, in testimo- nium supra illos. Throughout the whole of Palestine, and more especially in the environs of towns near the main Typical Jews of Jerusalem. 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 the sun or from the rain. Here and there, for instance, on the mountain slopes rises an isolated group of locust trees, mark- ing some such resting-place, more than one sign indicating how many have availed themselves of it; the ground beneath the trees has become perfectly level, the rock is smooth and slippery, even worn away in parts. Many of these shelters are now the property of Mosques, they probably formerly belonged to churches, and yet earlier, perhaps, to the 2. And he sent them to preach the kingdom of God, and to heal the sick. 3. And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. 4. And whatsoever house ye enter into, there abide, and thence depart. 5. And whoso- ever will not re- ceive you, when ye go out of that city, shake off the very dust from your feet for a tes- timony against them. Jews themselves. Our Lord and Saviour Je- sus Christ appears to have availed Him- self often of these spots, as places of meeting; He preach- edto the people from 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 of attrac- tion,not only on account of the many touching memories connected with them, but for their own natural charm. They are, as a general rule, well chosen, commanding a view of some fine landscape or set in a scene of solemn soli- tude. Here one can dream and meditate at one's ease, whilst all around the countless fragments of red pottery strewing the ground bear wit- ness to the passing away of many generations. J.-J. T THE DAUGHTER OF HERODIAS DANCING The Daughter of Herodias dancing Saint Mark - Chap. 6 T audivit rex Herodes (ma- nifestum enim factum est nomen ejus), et dicebat: Quia Joannes Baptista re- surrexit a mortuis, et propterea virtutes operantur in illo. Bigs 15. Alii autem dicebant: Quia Elias est. Alii vero dicebant : Quia propheta est, quasi unus ex prophetis. 16. Quo audito Herodes ait: Quem ego decollavi Joannem, hic a mortuis resurrexit. 17. Ipse enim Herodes misit ac tenuit Joannem, et vinxit eum in carcere, propter Herodiadem uxo- rem Philippi fratris sui, quia duxerat eam. 18. Dicebat enim Joan- nes Herodi : Non licet tibi habere uxorem fra- tris tui. rat. 19 Herodias autem in- sidiabatur illi et volebat occidere eum, nec pote- Herod. 20. Herodes enim me- tuebat Joannem, sciens eum virum justum et sanctum, et custodiebat eum, et audito eo multa faciebat, et libenter eum au- diebat. ND king Herod heard of him; (for his name was spread abroad :) and he said, That John the Bap- tist was risen from the dead, and therefore mighty works do shew forth themselves in him. 167 15. Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 13 J.-J. T. 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. 168 THE MINISTRY 21. Et Quum dies opportunus acci- disset, Herodes natalis sui cœnam fecit principibus et tribunis et primis Galilææ, 22. Quumque introisset filia ipsius Hero- diadis et sal- tasset, et pla- cuisset He- rodi simulque recumbenti- bus, rex ait puellæ : Pete a me quod vis, et dabo tibi. 23. Et ju- ravitilli: Quid- quid petieris dabo tibi, licet dimidium re- gni mei. el 113 21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; **** KWAYA AVA 22. And when the daughter of the said Hero- dias came in, and danced, and pleased Herod and J.-J. T them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23. And he sware unto her, Whatso- ever thou shalt ask of me, I will give it thee, unto the half of my kingdom. The Daughter of Herodias dancing. The Gospels enumerate three ranks of guests invited to Herod's birthday feast: the lords», that is to say, the court officials; the high captains », or superior officers of the army; and the « chief estates of Galilee », which gives some idea of the magnificence with which the king intended to keep the anniversary of his birth. The « HERODIS DIES» was also celebrated through- out Palestine and in Rome; it is referred to in a satire by the Roman poet, Persius Flaccus (V. 169-185). The sacred text tells us the daughter of Herodias (whose name was Salome), «< came in and danced», and that « she went forth and said unto her mother: What shall I ask?» which proves that neither of them took part in the actual feast; and, as a matter of fact, that would not have been allowed, as we have explained above. THE HEAD OF SAINT JOHN THE BAPTIST IN A CHARGER The head of Saint John the Baptist in a charger Saint Mark - UÆ quum exisset, dixit ma- tri suæ: Quid petam? At illa dixit: Caput Joannis Baptistæ. 25. Quumque introisset statim cum festinatione ad regem, petivit dicens : Volo ut pro- tinus des mihi in disco caput Joannis Bap- tistæ. - 26. Etcon- tristatus est rex; propter jusjuran- dum et prop- ter simul dis- cumbentes The head of Saint John the Baptist in a charger. noluit eam contristare, MAAKA AAALAL 27. Sed misso spiculatore præcepit afferri caput ejus in disco. Et decollavit eum in carcere, 28. Et attulit caput ejus in disco, et dedit illud puellæ, et puella dedit matri suæ. Chap. 6 29. Quo audito discipuli ejus vene- runt et tulerunt corpus ejus, et posue- runt illud in monumento. 169 ND she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25. 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 exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. J.-J. T. 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- and gave it to the damsel and the damsel gave it to her mother. er, 29. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. : Dancing in ancient times, especially amongst the people living beyond the Jordan, was very unlike what it is at the present day, and differed greatly also from that in vogue with the 170 THE MINISTRY 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 be more or less completely revealed in the dance, as is proved by the various bas-reliefs and statues which have come down to us. In Asia and in Africa, again, the character of the dance is changed; the costumes worn, and the sacred music accompanying the movements, combine to transform it. The feet scarcely move; and in the expressive poses assumed it is the arms which play the principal part. It is but a step from this kind of dancing to acrobatic feats, and, as it was suppleness of the figures of the female dancers which was most appreciated by the spectators, they soon learnt to fling their bodies backwards, so as to touch the ground with their hands, and, raising the feet, to describe arabesques or other figures in the air, the quaintness of which added to the fascination exercised on those looking on. In Greek bas-reliefs representing Median and Persian ceremonies, in the frescoes found in the pyramids at 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 a wheel in a solemn religious manner, adding to the seduction of poses prescribed by hieratic convention, something of the fearful charm of acrobatic feats. The Crusaders brought back with them to Europe representations of this style of dancing, which left their mark on the art of their day; in the Cathedral of Rouen, for instance, there exists a bas-relief representing the daughter of Herodias dancing on her hands. Saint Jerome relates a tradition that, when Herodias received the head of the Forerunner of Christ, who had so often rebuked her for her disgraceful profligacy, she took a pin from her head-dress and gratified her hatred by piercing the tongue of her dead enemy with it. GUSTA 2 The Miracle of the Loaves and Fishes Chap. 6 Saint John OST hæc abiit Jesus trans mare Galilææ, quod est Tiberiadis, 2. Et sequabatur eum multitudo magna, quia videbant signa, quæ faciebat super his qui his qui infirma- bantur. 3. Subiit ergo in montem Jesus, et ibi sedebat cum discipulis suis. 4. Erat autem proximum pascha, dies festus Judæorum. 5. Quum sublevasset ergo oculos Jesus et vidisset quia multitudo maxima venit ad eum, dixit ad Philippum: Unde – palaglag FTER these things Jesus went over the sea of Gali- lee, which is the sea of Tiberias. 2. And a great multi- tude followed him, because they saw his miracles which he did on them that were diseased. PRESSREI K 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, unto Philip, Whence Sabade THE MIRACLE OF THE LOAVES AND FISHES ememus panes, 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 discipulis ejus, An- dreas frater Simonis Petri : 9. Est puer unus hic, qui habet quin- que panes hordeaceos et duos pisces; sed hæc quid sunt inter tantos? 10. Dixit ergo Je- sus: Facite homines discumbere. Erat autem foenum multum in loco. Discubuerunt ergo viri, numero quasi quinque millia. II. 11. Accepit ergo Jesus panes, et quum gratias egisset, distribuit discumbenti- bus; similiter et ex piscibus quantum volebant. 12. Ut autem impleti sunt, dixit dis- cipulis suis Colligite quæ superaverunt fragmenta, ne pereant. Saint Thaddaeus or Saint Jude. 13. Collegerunt ergo, et impleverunt. duodecim cophinos fragmentorum ex 171 shall we buy bread, that these may eat? 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 fishes but what are they among so many? : 10. And Jesus said, Make the men sit down. Now there was much J.-J. T. grass in the place. So the men sat down, in number about five thousand. 11. And Jesus took the loaves; and when he had given thanks, he distribut- ed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. 12. When they were filled, he said unto his disciples, Gather up the frag- ments that remain, that nothing be lost. 13. Therefore they gathered them together, and filled twelve baskets with 172 THE MINISTRY The Miracle of the Loaves and Fishes. Mi quinque panibus hordeaceis, quæ su- perfuerunt his, qui manducaverant. 14. Illi ergo homines, quum vidissent. quod Jesus fecerat signum, dicebant: Quia hic est vere propheta, qui ven- turus est in mundum. 00 J.-J. T. the fragments of the five barley loaves, which remained over and above unto them that had eaten. 14. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. It is Saint John who, of the four Evangelists, relates this miracle with the greater number of personal details and picturesque touches. We find Saint Philip coming forward on the occasion in a manner specially characteristic of him, partly, probably, because he had charge of the food department amongst the followers of Our Lord, partly because his temperament led him to ask for precise explanations, as is shewn in the account of the last address of Jesus to His disciples. After the consultation with Philip and Andrew, Jesus, Who all the time knew « Himself what He would do », ordered them to make the men sit down. So the men sat down on the grass of which there was much in the place », in groups of fifty or a hundred, and the miraculous meal was served to them. THE PEOPLE SEEK CHRIST TO MAKE HIM A KING The People seek Christ to make Him a King J.-J. T. 173 The People seek Christ to make Him a King Saint John - Chap. 6 ESUS ergo quum cognovisset quia venturi essent, ut raperent eum et facerent eum regem, fugit iterum in montem ipse solus. W HEN Jesus therefore per- ceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone. Our engraving represents a portion of Galilee with the Mount of the Beatitudes, to which Jesus was in the habit of retiring. On the north can be seen the Sea of Tiberias, with Caper- naum and Chorazin near the shores of the Lake Bethsaida and Magdala, with the Hauran Mountains and the Lebanon chain beyond. 174 THE MINISTRY The Rich Man in Hell Saint Luke - Chap. 16 ACTUM est autem, ut more- retur mendicus et por- taretur ab angelis in si- num Abrahæ. 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 clamans dixit: Pater Abraham, miserere mei et mitte Laza- rum, ut intingat extremum digiti sui in aquam, ut refrigeret linguam meam, quia crucior in hac flamma. 25. Et dixit illi Abraham: Fili, recordare quia recepisti bona in vita tua, et Lazarus similiter mala; nunc autem hic consolatur, tu vero cru- ciaris. 26. Et in his omnibus in- ter nos et vos chaos ma- gnum firmatum est, ut hi, qui volunt hinc transire ad vos, non possint, neque in- de huc transmeare. Llistof 2 27. Et ait: Rogo ergo te, pater, ut mittas eum in domum patris mei, 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 his eyes, was buried; 23. And in hell he lifted up being in torments, and seeth Abraham afar off, and Lazarus in his bosom. A typical Jew of Jerusalem. J.-J. T. 28. Habeo enim quinque fratres : ut testetur illis, ne et ipsi veniant in hunc locum tormentorum. 24. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things but now he is comforted, and thou art tor- mented. 26. And beside all this, be- tween us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. 27. Then he said, I pray thee there- fore, father, that thou wouldest send him to my father's house: 28. For I have five brethren; that he may testify unto them, lest they also come into this place of torment. JESUS GOING UP INTO A MOUNTAIN APART TO PRAY 29. Et ait illi Abraham: Habent Moysen et prophetas; audiant illos. 30. At ille dixit: Non, pater Abraham; sed, si quis ex mortuis ierit ad eos, pœ- nitentiam agent. 31. Ait autem illi : Si Moysen et prophetas non audiunt, neque, si quis ex mortuis resur- rexerit, credent. The parable of the wick- ed rich man is divided into two parts, the first refer- ring to his 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 « Sheôl» of the Hebrews was divided into two parts: the Garden of Eden, or « Abraham's Bosom» for the righteous, The Rich Man in Hell. JEE T dimissa turba ascendit in montem solus orare. Vespere autem facto so- lus erat ibi. SANCT. LUC. c. 6 12. Factum est autem in illis diebus, -- 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. J. J. T. 175 TOMOTOTVLOTO TOLO TOTOMOTOL Jesus going up into a Mountain apart to pray Saint Matthew - Chap. 14 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. 31. And he said unto him, If they hear not Moses and the prophets, neither will they be per- suaded, though one rose from the dead. and Gehenna for the wick- ed. It was naturally to Gehenna that the wicked rich man went. From his place of torment, however, he could see the happiness of Lazarus, for there is said to be a communication between the two worlds. The Rabbis believed Ge- henna and Eden to be sepa- rated only by the breadth of a hand, or at the most, by the thickness of a wall. SAINT LUKE. CH. 6 12. And it came to pass in those days, - 176 THE MINISTRY exiit in montem orare, et erat pernoc- tans in oratione Dei. SANCT. MARC.-c. 6 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. Before beginning any one of the import- ant acts of His mi- nistry, it was His cus- tom to seek some soli- tary place, in which to devote Himself for a long time to prayer. This was the case before 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. SAINT MARK. 46. And when he had sent them away, he departed into a mountain to pray. - CH. 6 Jesus going up into a Mountain to pray. J.-J. T. — It was always to lofty spots that Jesus retired for prayer, and on the summits of near ly all the important mountains and hills of Palestine there is to be found the tomb of some prophet or some sanctuary set apart for prayer. These are the high places so often referred to in the Bible, where man, withdraw- ing from all earthly things, felt himself to be nearer to God, and in a more fitting frame of mind for intercourse with Him. With regard to Our Lord Himself, these prolonged and solitary prayers are to us fraught with a character of mysterious grandeur. Who shall say 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 Jesus? mystery of the Eucha- rist, which Jesus pre- sents to us as the very centre of His work of sanctification here below. And lastly, on the eve of His Passion, He prayed again and again for a long time onthe MountofÖlives, and the Gospel tells us that He «ofttime re- sorted thither » of an evening. Jesus walking on the Sea Saint Matthew - Chap. 14 S ESPERE autem facto solus erat ibi. trarius ventus. 25. Quarta autem vi- gilia noctis venit ad eos ambulans super mare. 26. Et videntes eum super mare ambulan- tem turbati sunt, di- centes, quia phantasma est. Et præ timore cla- maverunt. JESUS WALKING ON THE SEA 24. Navicula autem in medio mari jactabatur Auctibus; erat enim con- 27. Statimque Jesus locutus est eis, dicens : Habete fiduciam : ego sum, nolite timere. The incident of the apparition of Jesus walk- ing on the sea took place, according to the Gospel, in the fourth watch of the night, that is to say, about three o'clock in the morning. There had been a storm, the wind was still high, and the sky was covered with clouds. The darkness must, Jesus walking on the Sea. therefore, have been almost complete, and the disciples could not have seen far from 57803 177 J.-J. T. 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: forthewindwas contrary. 25. 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 of good 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. 178 THE MINISTRY 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 ædificavit 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 agricolæ, apprehensis servis ejus, alium ceciderunt, alium occide- runt, alium vero lapidaverunt. 36. Iterum misit alios servos plures prioribus, et fecerunt illis simili- ter. 37. Novissime autem misit ad eos filium su- um, dicens : Verebun- tur filium meum. 38. Agricolæ 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. EAR another parable: There was a certain householder which planted a vineyard, and hedgedit roundabout, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: J 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. 40. Quum ergo venerit dominus vineæ, quid faciet agricolis illis? Vineyards with their Watch-towers. JIC 36. Again, he sent other servants more than J.-J. T. the first: and they did unto them likewise. 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? 37. But last of all he sent unto them his son, saying, They will reve- rence my son. 38. But when the husbandmen saw the son, they said among them- selves, This is the heir; come, let us kill him, and let us seize on his inheritance. THE SON OF THE MASTER OF THE VINEYARD 41. Aiunt illi: Malos male perdet, et vineam suam locabit aliis agricolis, qui reddant ei fructum tempori - bus suis. Our en- graving re- presents a part of the vine-grow- ing districts in the neigh- bourhood of Jerusalem. Each vine- yard is en- closed with- in a wall, and in one corner is a watch-tow- er, such as that men- tioned in the Gospelnar- The Son of the Master of the Vineyard. 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 179 41. They say unto him, He will mi- serably destroy those wicked men, and will let out his vine- yard unto other hus- bandmen, J.-J. T. which shall render him the fruits in their sea- sons. itself, but near Hebron and Ain- Karim, they are trained to con- a siderable height, and aresupport- ed by poles from four to six feet high. It is in this neigh- bourhood thatbunches of grapes, three feet long, are sometimes seen, with have an berries wide apart, which excellent flavour, not unlike that of the famous Muscatel grapes of Lunel and Frontignan. 180 THE MINISTRY 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. R Et descendens Pe- trus de navicula ambulabat super aquam, ut veniret ad Jesum. 30. Videns vero validum ventum timuit, et quum cœ- pisset mergi,clama- vit dicens: Domi- ne, salvum me fac. 31. Et continuo Jesus extendens manum apprehen- dit eum, et ait illi: Modicæ fidei,quare dubitasti? 32. Et quum as- cendissent in navi- culam, cessavit ventus. 33. Qui autem in navicula erant venerunt,. et ado- raverunt eum, di- centes: Vere Filius Dei es. Saint Peter walks on the Sea. 34. Et quum transfretassent, venerunt. in terram Genesar. ND Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. 29. And he said, Come. And when Peter was come down out of the ship, he walk- ed on the water, to go to Jesus. 30.But when he saw the wind boiste- rous, he was afraid; and beginning to sink, he cried, say- ing, Lord, save me. 31. And immedi- ately Jesus 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 J.-J. T. thou art the Son of God. 34. And when they were gone over, they came into the land of Gennesaret. YE SEEK ME BECAUSE YE DID EAT OF THE LOAVES Ye seek me because ye did eat of the Loaves. UUM ergo vidisset turba,quia Jesus non esset ibi neque discipuli ejus, ascende- runt in naviculas, et ve-- nerunt Capharnaum quæ- "Ye seek me because ye did eat of the Loaves" Saint John - Chap. 6 rentes Jesum. 25. Et quum invenissent eum trans mare, dixerunt ei: Rabbi, quando huc venisti? 26. Respondit eis Jesus et dixit: Amen amen dico vobis, quæritis me, J.-J. T. 181 W 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. 25. 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, 182 THE MINISTRY non quia vidistis signa, sed quia man- ducastis ex panibus et saturati estis. 27. Operamini non cibum qui perit, sed qui permanet in vitam æternam, quem Fi- lius ho - minis da- bit vobis. Hunc enim Pater si- gnavit De- us. JTC 28. Dix- erunt ergo ad eum : Quid faciemus, ut operemur opera Dei? 29. Respondit Jesus et dixit eis: Hoc est opus Dei, ut credatis in eum, quem misit ille. 30. Dixerunt ergo ei : Quod ergo tu facis signum, ut videamus et credamus. tibi? quid operaris? The Lake of Gennesaret, near Medgel, the ancient Magdala. 31. Patres nostri manducaverunt manna in deserto, sicut scriptum est: Panem de cœlo dedit eis manducare. not because ye saw the miracles, but be- cause ye did eat of the loaves, and were filled. 27. Labour not for the meat which 32. Dixit ergo eis Jesus: Amen amen dico vobis, non Moyses dedit vobis panem de cœlo, sed Pater meus dat vobis panem de cœlo verum. perisheth, but for that meat which endureth J.-J. T. unto ever- lasting life, which the Son of man shall give 28.Then said they unto him, What shall we do, that we might work the works of God? 29. Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. unto you: for him hath God the Father sealed. 30. They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? 31. Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. 32. Then Jesus said unto them, Ve- rily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. winaNEDANN CHRIST REPROVING THE PHARISEES On page 417 of the first volume of his beautiful book on Jesus Christ, Father Didon explains very clearly how matters stood at the moment referred to in the text: « The crowd, 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 Jesus was not there, and that His disciples had gone away without Him, they hoped to find Him again. Moreover, the plo to proclaim Him King had not been given up during the night, and the ringleaders were seeking Jesus, and when they did not find Him, they embarked for Capernaum, 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 Jesus was returning from Bethsaida, so that He was compelled to meet the crisis then and there. The way in which the Jews introduced the subject was naif, and betrayed that they were to a certain extent embarrassed: « Rabbi, they said unto Him, when camest Thou hither?» azado டமயிர்கனையர் T quum loqueretur, rogavit illum quidam Pharisæus, ut pranderet apud se. Et ingressus recubuit. Christ reproving the the Pharisees Saint Luke - Chap. II 38. Pharisæus autem cœpit intra se reputans dicere, quare non baptizatus. esset ante prandium. 39. Et ait Dominus ad illum : Nunc vos Pharisæi, quod de foris est calicis et catini, mundatis ; quod autem intus est vestrum, plenum est rapina et iniquitate. 40. Stulti, nonne qui fecit quod de foris est, etiam id, quod de intus est, fecit? வள E www. A Typical Jew. 41. Verumtamen, quod superest, date eleemosynam, et ecce omnia munda sunt vobis. RSS 183 J.-J. T. ND as he spake, a certain Pharisee besought him to dine with him and he went in, and sat down to :: meat. 38. And when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wicked- ness. ye have; and, clean unto you. 40. Ye 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 184 THE MINISTRY Christ reproving the Pharisees. 42. Sed væ vobis Pharisæis, quia deci- matis mentham et rutam et omne olus, et præteritis judicium et charita- tem Dei. Hæc autem oportuit facere, et illa non omittere. 43. Væ vobis Pharisæis, quia diligitis. primas cathedras in synagogis, et salu- tationes in foro. 44. Væ vobis, quia estis ut monu- menta, quæ non apparent, et homines ambulantes supra nesciunt. J.-J. T. 42. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 43. Woe unto you, Pharisees! for ye love the uppermost seats in the syna- gogues, and greetings in the markets. 44. Woe unto you, scribes and Pha- risees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them. THE PHARISEES AND SADDUCEES COME TO TEMPT JESUS The Pharisees and Sadducees come to tempt Jesus. 1016 TAZZZZ NAVAVA JANATAT 24628137AESE The Pharisees and Sadducees come to tempt Jesus Saint Matthew - Chap. 16 T accesserunt ad eum Pha- risæi et Sadducæi ten- tantes, et rogaverunt eum, ut signum de cœlo osten- deret eis. ME 2. At ille respondens ait illis : Facto vespere dicitis: Serenum erit, rubicun- dum est enim cœlum; 3. Et mane: Hodie tempestas, rutilat enim triste cœlum. 185 J.-J. T. 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, It will be foul weather to-day for the sky is red and lowering. : 186 THE MINISTRY 4. Faciem ergo cœli dijudicare nostis: signa autem temporum non potestis scire? Generatio mala et adultera si- gnum quærit, et signum non dabitur ei, nisi signum Jonæ prophetæ. Et relictis illis abiit. RAT autem do- cens in syna- goga eorum sabbatis. The woman who had an infirmity eighteen years Saint Luke - Chap. 13 II. Et ecce mulier, quæ habebat spiritum infirmitatis annis decem et octo, et erat inclinata, nec omnino poterat sur- sum respicere. 12. Quam quum videret Jesus, vocavit eam ad se et ait illi: Mulier, dimissa es ab infirmitate tua. 13. Et imposuit illi manus, et confestim erecta est et glorificabat Deum. 14. Respondens autem archisynagogus, indignans quia sabbato curasset Jesus, dicebat turbæ : Sex dies Woman of Cairo. sunt, in quibus oportet operari: in his ergo Fring 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. 500 ND he was teach- ing in one of the syna- gogues on the sabbath. 11. And, behold there was a woman which had a spirit of infirmity eight- een years, and was bowed together, and could in no wise lift up herself. 12. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13. And he laid his hands on her and im- mediately she was made straight, and glorified God. 14. And the ruler of the synagogue answered with indignation, because that J.-J.T. Jesus had healed on the sabbath day, and said unto the people, THE WOMAN WHO HAD AN INFIRMITY EIGHTEEN YEARS venite et curamini, et non in die sab- bati. 90 15. Res- pondens au- tem ad illum Dominus di- xit: Hypo- critæ, unus- quisque ve- strum sab- bato non sol- vit bovem suum aut asinum a præsepio, et ducit ada- quare? 16. Hanc autem filiam Abrahæ, quam alliga- vit Satanas decem ecce Y OCAYAW 17. Et quum hæc diceret, erubesce- bant omnes adversarii ejus, et omnis populus gaudebat in universis, quæ glo- riose fiebant ab eo. : There are six days in which men ought to work in them therefore come and be healed, and not on the sabbath day. et octo annis, non oportuit The woman who had an infirmity eighteen years. solvi a vin- culo isto die sabbati? 187 16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? J.-J. T. 15. The Lord then answered 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? 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. 188 THE MINISTRY sum solos, et transfigura- tus est coram ipsis. T post dies sex assumit Je- sus Petrum, et Jacobum et Joannem, et ducit illos in montem excelsum seor- 2. Et vesti- menta ejus fa- cta sunt splen- dentia et can- dida nimis vel- ut nix, qualia fullo non po- test super ter- ram candida facere. 3. Et appa- ruit illis Elias cum Moyse,et erant loquen- tes cum Jesu. The Transfiguration Saint Mark - Chap. 9 4. Et res- pondens Pe- trus ait Jesu : Rabbi, bonum est nos hic esse, et fa- ciamus tria tabernacula, tibi unum, et Moysi unum, et Eliæ unum. The Transfiguration. ND after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain : apart by them- selves and he was transfigur- ed before them. 2. And his raiment be- came shining, exceeding white as snow; so as no fuller on earth can white them. 3. And there appeared unto them Elias J.-J. T. with Moses : and they were talking with Jesus. 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. 5. Non enim sciebat quid diceret; erant enim timore exterriti. 6. Et facta nubes est obumbrans eos, et venit vox de nube dicens: Hic est Filius me- us charissi- mus: audite illum. 7. Et sta- tim circum- spicientes neminem amplius vi- derunt, nisi Jesum tan- tum secum. THE TRANSFIGURATION 8. Et de- scendentibus illis de mon- te præcepit illis, ne cui- quam quæ vidissent nar- rarent, nisi quum Filius The demoniac boy at the foot of Mount Tabor. hominis a mortuis resurrexerit. 9. Et verbum continuerunt apud se, conquirentes quid esset Quum a mor- tuis resurrexerit. 10. Et interrogabant eum, dicentes: Quid ergo dicunt Pharisæi et scribæ, quia Eliam oportet venire primum? 189 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 they had look- ed round about, they saw no man any more, save Jesus on- ly with them- selves. 8. And as they came down from the moun- tain, hecharg- ed them that they should tell no man what things they had seen, till the Son of man were risen from the dead. J.-J. T. 9. And they kept that saying with them- selves, questioning one with another what the rising from the dead should mean. 10. And they asked him, saying, Why say the scribes that Elias must first come? i I 190 } 11. Qui respondens ait illis: Elias, quum venerit primo, restituet omnia, et quo modo scriptum est in Filium ho- minis, ut multa patiatur et contemna- tur. 12. Sed dico vobis, quia et Elias venit, et fecerunt illi quæcumque voluerunt, sicut scriptum est de eo. SCOOLI PL Up RETURTLER CEERALTREITIGE TILFLYTTET Phen370=23/1/20> { THE MINISTRY DURMU? ZALEZ TO GULAMELE The demoniac boy at the foot of Mount Tabor Saint Mark Chap. 9 T veniens ad discipulos suos, vidit turbam ma- gnam circa eos, et scribas conquirentes cum illis. 14. Et confestim omnis populus vi- dens Jesum stupefactus est et expave- runt, et accurrentes salutabant eum. II. 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. 15. Et interrogavit eos: Quid inter vos conquiritis? 16. Et respondens unus de turba, dixit: Magister, attuli filium meum ad te habentem spiritum mutum. 17. Qui, ubicumque eum apprehen- derit, allidit illum, et spumat et stri- det dentibus, et arescit; et dixi disci- pulis tuis, ut ejicerent illum, et non po- 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. tuerunt. 18. Qui respondens eis dixit : O ge- neratio incredula, quamdiu apud vos ero? quamdiu vos patiar? Afferte illum ad me. L ND when he came to his disciples, he saw a great 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? 16. 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, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. THE DEMONIAC BOY AT THE FOOT OF MOUNT TABOR 19. Et attulerunt eum. Et quum vidis- set eum, statim spiritus conturbavit il- lum, et elisus in terram volutabatur spu- mans. 20. Et interrogavit patrem ejus : Quantum temporis est, ex quo ei hoc accidit? At ille ait : Ab infantia. 21. Et frequenter eum in ignem et in aquas misit, ut eum perderet; sed, si quid potes, adjuva nos mi- sertus nostri. 22. Jesus autem ait illi: Si potes credere, omnia possibilia sunt credenti. 23. Et continuo ex- clamans pater pueri cum lacrymis aiebat : Credo, Domine: ad- juva incredulitatem meam. 24. Et quum videret Jesus concurren- tem turbam, comminatus est spiritui immundo, dicens illi: Surde et mute spiritus, ego præcipio tibi, exi ab eo, et amplius ne introeas in eum. 25. Et exclamans et multum discer- pens eum exiit ab eo, et factus est sicut mortuus, ita ut multi dicerent : Quia mortuus est. 26. Jesus autem, tenens manum ejus, elevavit eum et surrexit. 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. Village at the foot of Mount Tabor. 191 J-J. T. 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. 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. 22. Jesus said unto him, If thou canst be- lieve, all things are possible to him that believeth. 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. 192 THE MINISTRY The exclamation recorded in St. Mark, IX, verse 18, shews us how much Jesus suffered from the incredulity of His fellow-countrymen. Faith, which was evidently the very first and most indispensable foundation of His work in every soul, was the virtue to which He frankly attached the greatest importance, and which most touched His own heart; so that it was this faith which won from Him the most signal rewards. Christ sending out the seventy disciples two by two. LOLOLOLOLOLOLOLO TOTOTS TYTON@IOLOTemeno LOLOLOLOT OST hæc autem designavit Dominus et alios septua- ginta duos, et misit illos binos ante faciem suam in omnem civitatemet locum, LO quo erat ipse venturus. J.-J. T. WARY Christ sending out the seventy disciples two by two Saint Luke - Chap. 10 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. Ma THE CHARGE TO SAINT PETER The Charge to Saint Peter Chap. 16 Saint Matthew ENIT autem Jesus in partes Cæsarea Philippi, et in- terrogabat discipulos suos, dicens: Quem di- cunt homines esse Filium hominis? 14. At illi dixerunt: Alii Joannem Baptistam, alii autem Eliam, alii vero Jeremiam, aut unum ex prophetis. 15. Dicit illis Jesus: Vos autem quem me esse dicitis? 16. Respondens Simon Petrus dixit: - W 193 J.-J. T. HEN Jesus came into the coasts of Cæsarea Phi- lippi, he asked his disci- ples, saying, Whom do men say that I the Son of man am? 14. And they said, Some say that thou art John the Baptist : some, Elias; and others, Jeremias, or one of the prophets. 15. He saith unto them, But whom say ye that I am? 16. And Simon Peter answered and 194 THE MINISTRY 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 cœlis est. 18. Et ego dico tibi, quia tu es Petrus, et super hanc petram ædifi- cabo eccle- siam meam, et portæ in- feri non præ- valebunt ad- versus eam. 19. Et tibi dabo claves The Pharisees accusing Jesus. regni cœlo- rum, et quod- cumque ligaveris super terram, erit liga- tum et in cœlis, et quodcumque solveris super terram, erit solutum et in cœlis. 20. Tunc præcepit discipulis suis, ut nemini dicerent quia ipse esset Jesus Christus. 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 heaven. 18. And I say also unto thee, That thouart Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19. And I will give unto thee the keys of the king- J.-J T. : 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." Amongst the Jews, when a scribe was raised to the dignity of a Rabbi, a key was given to him as a sign of his office. With this key it was said he had the power to bind and to loose on earth as well as in heaven, and nothing could prevail against him. The expression « to bind and to loose » was equivalent to the words « to open and shut »; for, amongst the Jews, doors were often only kept closed by means of a mere strap. Locks were, however, also known, and consisted of pieces of wood of the shape of a harrow; fitting into a staple, also of wood, which was unlocked to open the door, with a key of a peculiar kind, made of a piece of wood about a cubit in length, furnished with a number of iron hooks which, when introduced into the lock, raised the harrow-like teeth, and allowed the bolt to be drawn back. In some instances key and strap were used together, just as amongst ourselves, we some- times use locks and bolts on the same door. This explains the use by Jesus Christ of the words the keys of the Kingdom of Heaven », in connection with binding and unloosing, which, strictly speaking, could only refer to straps which were fastened or unfastened, to shut or open doors. THE FIRST SHALL BE LAST This was not the first occasion on which the word « 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. occisus tertia die resurget. OCEBAT autem discipulos suos, et dicebat illis : Quoniam Filius hominis tradetur in manus homi- num, et occident eum, et 31. At illi igno- rabant verbum, et timebant in- terrogare eum. 32.Et venerunt Capharnaum. Qui quum domi essent, interroga- bat eos: Quid in via tractabatis? Estadres The First shall be Last Saint Mark - Chap. 9 le puit de porte de Coron Miquel tomber l'chison 2. be 446 A Well near the Bridge of Kedron. 33. At illi tacebant : siquidem in via inter se disputaverant, quis eorum ma- jor esset. 34. Et residens vocavit duodecim, et 山 ​195 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; J.-J. T. and after that he is killed, he shall rise the third day. not 31. But they understood that saying, and were afraid to ask him. 32. And he came to Caper- naum: and being in the house he asked them What was it that ye disputed among yourselves by the way? : 33. But they held their peace for by the way they had disputed among themselves, who should be the greatest. 34. And he sat down, and called the > 196 THE MINISTRY The First shall be Last. ait illis Si quis vult primus esse, erit 0:0 omnium novissimus et omnium minis- ter. J.-J. T. twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. ཎྞ? Our engraving represents the terrace of a house 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 they are in Judæa, where every room has its vaulted stone roof. Here buildings consist of arcades made of stone or rubble masonry, each room having three or four such arcades, which support a number of small beams or branches of trees laid lengthwise. These beams or branches form the floor of the second storey, and are overlaid with earth, for which they form a very good foundation. This description of the mode of construction of houses in the districts where Christ taught will help us later to picture for ourselves the scene where the paralyzed man was let down through the roof, to be brought to Jesus. Jesus and the little child. JESUS AND THE LITTLE CHILD Jesus and the little child Saint Mark - Chap. 9 T accipiens puerum sta- tuit eum in medio eorum; quem quum complexus esset, ait illis : 36. Quisquis unum ex hujusmodi pueris receperit in nomine meo, me recipit, et quicumque me susceperit, non me suscipit, sed eum, qui misit me. 37. Respondit illi Joannes, dicens : Magister, vidimus quemdam in nomine tuo ejicientem dæmonia, qui non sequi- tur nos, et prohibuimus eum. 38. Jesus autem ait : Nolite prohibere R 197 G J.-J. T. 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 whosoever shall receive me, receiveth not me, but him that sent me. 37. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us. 38. But Jesus said, Forbid him not : 198 THE MINISTRY 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 aquæ in nomine meo, quia Christi estis, amen dico vobis, non perdet mercedem suam. 41. Et quisquis scandalizaverit unum ex his pusillis credentibus in me, bo- num est ei magis, si circumdaretur mola. asinaria collo ejus, et in mare mitte- retur. 42. Etsiscan- dalizaverit te manus tua, abs- cide illam; bo- num est tibi de- bilem introire in vitam, quam duas manus ha- bentem ire in gehennam, in ignem inex- stinguibilem, Valley of the Kedron. 43. Ubi vermis eorum non moritur, et ignis non exstinguitur. 44. Et si pes tuus te scandalizat, am- puta illum; bonum est tibi claudum introire in vitam æternam, quam duos. pedes habentem mitti in gehennam ignis inexstinguibilis. for there is no man which shall do a miracle in my name, that can lightly speak evil of me. 39. For he that is not against us is on our part. 40. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. 41. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hang- ed about his neck, and he were cast into the sea. J.-J. T. 42. And ifthy 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. According to a tradition, resting on no very trustworthy foundation, the child whom Jesus took on His knees, and made the text of His exhortation to His disciples, was none other than Ignatius, the future bishop of Antioch and martyr. The Gospels, however, never mention the name of Ignatius, and there is absolutely nothing to prove that Ignatius of Antioch ever saw the Lord during His lifetime. 150 The Holy Women. *** THE HOLY WOMEN T mulieres aliquæ, quæ erant curatæ a spiritibus malignis et infirmitati- bus : Maria, quæ vocatur Magdalene, de qua septem The Holy Women Saint Luke - Chap. 8 dæmonia exierant, 3. Et Joanna uxor Chusæ procuratoris Herodis, et Susanna et aliæ multæ, quæ ministrabant ei de facultatibus suis. 100 SADAYANANADA CAJAS 87 103 8484 J.-J. T. 199 ND certain women, which had been healed of evil spirits and infirmities, Ma- ry called Magdalene, out of whom went seven de- vils, 3. And Joanna the wife of Chuza, He- rod's steward, and Susanna, and many others, which ministered unto him of their substance. With the three women named in the sacred text were also Martha, Salome, the mother of the two Zebedees, Mary Cleophas, Dinah the Samaritan, Mary the Canaanite, the mother of Mark of Jerusalem, the daughter of Jairus, and many others who had been the subjects of miracles, with some of their relations. They formed together a kind of society, which minis- tered to the needs of Jesus and His followers. 200 THE MINISTRY Jesus on His way to Galilee. www.mon லவரைம் PANDAANNU WAT OST hæc autem ambulabat Jesus in Galilæam; non enim volebat in Judæam ambulare, quia quærebant eum Judæi interficere. 2. Erat autem in proximo dies festus Judæorum scenopegia. R 3. Dixerunt autem ad eum fratres ejus Transi hinc et vade in Judæam, ut et discipuli tui videant opera tua, quæ facis. HEY 4. Nemo quippe in occulto quid facit, et quærit ipse in palam esse; si hæc facis, manifesta te ipsum mundo. קבוע והדוקק בכנות מלאות אני Jesus on His way to Galilee Saint John - Chap. 7 3 K ww CANTINHOAom J.-J. T. PESTENT CONTALS CHASE Newkamenem 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 Judæa, that thy disciples also may see the works that thou doest. 4. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. Get thee behind me, Satan. GET THEE BEHIND ME, SATAN G 氣味​飲 ​**A Saint Matthew XINDE cœpit Jesus ostendere discipulis suis, quia opor- teret eumire Jerosolymam, et multa pati a senioribus. et scribis et principibus sacerdotum, et occidi, et tertia die re- surgere. tatakote********** 201 Get thee behind me, Satan Chap. 16 ROM that time forth began Jesus to shew unto his dis- ciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. 22. Et assumens eum Petrus cœpit increpare illum dicens: Absit a te, Do- mine: non erit tibi hoc. J.-J. T. - 22. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. } **** -.-.-. 202 THE MINISTRY 23. Qui conversus dixit Petro: Vade post me, Satana, scandalum es mihi, quia non sapis ea, quæ Dei sunt, sed ea, quæ 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, animæ suæ detrimentum patiatur? aut quam dabit homo commutationem pro anima sua? vero suæ 27. Filius enim hominis venturus est in gloria Patris sui cum angelis suis, et tunc reddet unicuique secundum opera ejus. 28. Amen dico vobis, sunt quidam de hic stantibus, qui non gustabunt mor- tem, donec videant Filium hominis ve- nientem in regno suo. Żyd was in argent, 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 Lazarus and Martha, of the village of Bethany, near Jerusalem, was named Magdalene, after the place called Magdalum, a village situated on the shores of the Sea of Tiberias, where 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 ædificat caput. » A Salam CENTRE a va en "Cat" % "with 22m% MARY MAGDALENE BEFORE HER CONVERSION An Armenian. According to the account given by the Talmudists, who allude again and again with con- siderable detail to the story of Mary Magdalene, she was the wife of a certain Rabbi named Paphus or Papus, son of Jehudah; but she was unfaithful to him because he treated her so harshly. There was, no doubt, too great a disparity of character between the rigid Pharisee and the young woman, brought up to some extent in the Greek fashion, and of a passionate and independent temper. However that may have been, Mary was certainly not happy with her husband, and yielded to temptation. According to the same writers, the name of her seducer was Pan- dira; it occurs some dozen times in the Talmud, and the earliest Fathers of the Church mention it also. This Pandira was a soldier, and it is probable that he belonged to the garrison of the citadel of Magdalum.Itiseven said that he was the paranymph, 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 law, dissolved the marriage, as was permitted by Moses, to escape dishonour. This last- named circumstance will explain the liberty enjoyed by Mary Magdalene when converted, of which she availed herself to become a follower of Jesus. At the time of her leaving her husband, however, her intentions, as will 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 whom, besides true Romans, were Greeks and apostate Jews. In fact, the town of Tiberias was shunned by all true believers, and by Jews 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 Jews 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 fellow-countrymen and women, and of shame and grief to her relations, she does indeed become such a sinner as the one referred to in the Gospels : « Mulier in civitate peccatrix. >> J.-J. T. On the subject of the Magdalene before her conversion, Anne Catherine Emmerich 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 abuse every one about her, tormenting her servants especially, and decking herself out with extravagant luxury. I have seen her strike the man who was living in her house as its master, and he, Pour Woman and Child of Jericho. 203 J.-J. T. 204 THE MINISTRY in his turn, would maltreat her. She would often fall into a terribly melancholy state, when she would run about in her big house, sobbing and lamenting. She sought Jesus, crying out : « Where is the Master? Where is He? He has abandoned me! » Then a few days afterwards she again relapsed into dis- sipated and shameless conduct, giving enter- tainments and falling once more into sin; for curiosity and depravity brought her an ever fresh supply of admirers, and she allowed herself to be completely ruled by the con- temptible wretch who lived with her and who received the money paid by her adorers. I believe that, to set some limit to her extrava- gance, 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.» JUSTERE 20 Dig In a certain passage of the Talmud a Mary Magdalene is mentioned as the wife of Hamchuna, the father of the Nazarene, that is to say, that, on the strength of a simi- litude of names, the Rabbis, not content with denying the virginity of the mother of Jesus Christ, tried to throw a doubt on the purity of His origin. This calumnious accusation was sufficiently well known in the early centuries of Christianity, as to 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 Jesus Christ. The historian Josephus appears to have been the first to give credit to this blasphemous legend. The Gospel of Nicodemus refers to it; it was reproduced later by Celsus; it was even made the subject of a sepa- rate book, called the « Toledoth Techou», or the book of the generation of Jesus. 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, the mother of Our Lord, and the sinful woman of whom we have been speaking. D" 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 Jewish 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 Jesus during His life on earth, He was never reproached with illegitimacy. Mary Magdalene before her conversion. J.-J. T. THE REPENTANT MAGDALENE 205 J.-J. T The Repentant Magdalene N the preceding engraving, Mary Magdalene, who was still a sinner, is represented as wearing a red veil. Red was the colour of Typhon, and symbolic of evil. Throughout the whole of Jewish history we find this colour taken to be the emblem of sin. Read, for instance, what is said in Num- bers (XIX, 2, 3, 4, 5, 6): « Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke: And ye shall give her unto Eleazer the priest, that he may bring her forth without the camp, and one shall slay her before his face. And Eleazer the priest shall take of her blood with his fin- ger, and sprinkle of her blood directly before the tabernacle of the congregation seven times. And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn. And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.» In the ceremony of the scape-goat on the solemn day of atonement for the sins of the people, the High Priest fastened to the head of the goat on which had fallen the lot for Azazel, a long band of scarlet cloth, called the tongue », from its shape. It is related that during the term of office of Simon the Just, this scarlet band always appeared white, which was explained as being a sign of the special favour of Heaven, for it signified that God granted to His people the remission of their sins; whereas, in the case of the sacrifice offered by other Priests the band sometimes appeared white, and sometimes retained its original colour. This will remind us of the words of the Prophet Isaiah: « Though your sins be as scarlet,they shall be as white as snow; though they be red like crimson, they shall be The Repentant Magdalene. as wool »; in which passage the word « scarlet» is evidently also used in a symbolic sense. In the East, lawyers are the only officials who wear red, and it is, no doubt, from them that the colour of the robes of European legal professors is borrowed. The repentant Magdalene has thrown aside the red veil of the sinner and has donned the white veil of the penitent. She wears her hair floating behind her; for it was considered a great disgrace amongst Jewish women to appear in public with their hair loose. They were required, even in ordinary everyday life, to hide their hair under veils or by means of bands of material of some kind. If a woman had been surprised in adultery, or was convicted of 206 THE MINISTRY having allowed her chastity to be violated, the Priest unbound her hair, in token of her shame. The Magdalene's hair was evidently very long, for she was able to use it to wipe the feet of the Master in the house of the Pharisee. Amongst the ancients, it was the custom for slave women to do the same; they used to wash their master's feet and dry them with their hair. The repentant Magdalene made herself in like manner the slave of Jesus, and was not afraid of letting all the world know the state of her soul. Her dress was that of women of the lowest class; her feet were shod with the sandals of the very poor; and she held herself apart, not daring to come further, thus proving alike her humility and her true penitence. Must we take literally all that the Gospel says on the subject of Mary Magdalene? for instance, that Jesus had delivered her from seven devils? It is quite possible. This is what P. Ollivier says on the subject in his Friendships of Jesus: « The Magdalene passed through all the phases of moral depravity, and, as the Gospel makes us fully understand, she sank to the lowest depth of depravity, which is also its supreme punishment, the physical and moral slavery of the impure spirit. Whatever the world may say, the devil does play a direct part in certain cases of depravity, and the excesses of frenzy of every kind which occur in the lives of abandoned sinners can be attributed to no influence but his. The Magdalene was possessed in the ordinary sense of the word, and the Gospel does not shrink from describing the depth of her misery by saying that she was in the power of seven devils. It was, indeed, a case of a precious pearl trampled beneath the feet of swine, and we can well understand the ardent suppli- cations of Martha, praying to the Divine Seeker of the lost, Who was to take up that pearl at the price of His blood and to fasten it in His diadem. » Lepot In the « Visions» of Anne Catherine Emmerich there are some very touching, though perhaps not very trustworthy passages, relating to various episodes of the Women of Geba, Samaria. conversion of Mary Magdalene, telling of her feelings when she listened, at different times, to the sermons of Jesus, and of her successive deliverance from the seven devils possessing her. Where the celebrated clairvoyante probably gets wrong and departs from the truth is when she speaks of a pretended relapse of Mary Magdalene after her conversion. Tra- dition is all but universally against any such hypothesis, and this is why the commentators on the Gospel generally date the repentance and the deliverance of the sinner a 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 of her way of looking at things, which is probably misleading, what Catherine Emmerich relates is nevertheless full of charm, and often awakes poignant emotion. Everything about the history of the penitent sinner powerfully appeals to the imagination, and we shall meet her again and again upon our way. J.-J. T. 12 THE LAWYER STANDING UP AND TEMPTING JESUS The Lawyer standing up and tempting Jesus Saint Luke - Chap. 10 IN ipsa hora exsultavit Spi- ritu sancto, et dixit: Confiteor tibi, Pater, Do- mine cœli et terræ, quod abscondisti hæc a sapien- tibus et prudentibus, et revelasti ea parvulis. Etiam, Pater, quoniam sic pla- cuit ante te. 22.Omnia mi- hi tradita sunt a Patre meo, et nemo scit, quis sit Filius, nisi Pater, et quis sit Pater, nisi Filius et cui voluerit Filius revelare. 23. Et conver- sus ad discipulos suos dixit: Beati oculi, qui vident quæ vos videtis. Herodian and Sadducee of Galilee. pro- 24. Dico enim vobis, quod multi phetæ et reges voluerunt videre quæ vos videtis, et non viderunt, et audire quæ auditis, et non audierunt. 207 25. Et ecce quidam legis peritus sur- rexit tentans illum et dicens: Magister, quid faciendo vitam æternam possidebo? 26. At ille dixit ad eum: In lege quid scriptum est? quomodo legis? IN 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 sight. 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 him. 23. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: J.-J. T 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? 208 THE MINISTRY The Lawyer standing up and tempting Jesus. 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. J.-J. T. 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 background. The spot where the Master is sitting with His disciples is a little hill, marking the last halting-place before reaching the Holy City. The mountain on the right is of chalk, scarcely covered by a scanty growth of brushwood, and on its slopes graze 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. JESUS PASSING THROUGH THE VILLAGES ON HIS WAY TO JERUSALEM 209 Jesus passing through the villages on His way to Jerusalem. Jesus passing through the villages ON HIS WAY TO JERUSALEM Saint Luke - Chap. 1 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. Contendite intrare per angustam portam, quia multi, dico vobis, quæ- rent intrare, et non poterunt. 25. Quum autem intraverit paterfami- J.-J. T. ND he went through the cities and villages, teach- ing, and journeying to- ward Jerusalem. 23. Then said one unto him, Lord, are there few that be saved? And he said unto them, 24. Strive to enter in at the strait gate for many, I say unto you, will seek to enter in, and shall not be able. 25. When once the master of the ì i : ! } I ! 210 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 a me omnes operarii iniquitatis. 28. Ibi erit fletus et stridor dentium, quum videritis Abraham et Isaac et Jacob et omnes prophetas in regno Dei, vos autem expelli foras. THE MINISTRY 29. Et venient ab oriente et occi- dente et aquilone et austro, et accum- bent in regno Dei. DESCR A/CO P S Zacharias killed between the Altar and the Temple Saint Luke - Chap. 11 II ROPTEREA et sapientia Dei dixit Mittam ad illos prophetas et apostolos, et ex illis occident et per- sequentur, 50. Ut inquiratur sanguis omnium prophetarum, qui effusus est a consti- tutione mundi a generatione ista, house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are : 26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 51. A sanguine Abel usque ad san- guinem Zachariæ, qui periit inter altare et ædem. 28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 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; Mag 51. From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple. ZACHARIAS KILLED BETWEEN THE ALTAR AND THE TEMPLE In the Middoth treatise of the Talmud, very precise details are given about the place where Zacharias was killed. Between the Altar, where the victims were immolated, and the vestibule of the Temple, called the 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 platforms were three, and the third was four, cubits wide. The passage between the top of this staircase and the Altar was rather narrow, and paved with many- coloured marbles. The Altar was not situated exactly in the centre of the entrance to the Temple, but slightly to the left, that is to say, towards the southern side. The Al- tar itself, together with the steps leading up to it, was constructed of stones brought from the Plain of Beth-Cheram, then a virgin district innocent of culture. These stones were unhewn, and no iron was allowed « to touch them », for any contact with that metal would have rendered them unfit to form part of the Altar of Burnt Sacrifice. They were, how- ever, as we have already stated, white-washed twice a year, at the Feast of Pentecost, and at the Feast of Tabernacles. They were, however, often cleansed, without being wetted, when the dry blood left by the frequent sprinklings was removed. In our engraving is shewn the red line referred to above, beyond which the sprinklings of blood were not allowed to extend. Near the flight of steps rises the marble table on which the vic- 211 Zacharias killed between the Altar and the Temple. tims were laid; in the niche above it were placed the birds offered in sacrifice, which were not burnt until they rotted and fell to pieces. At the two corners of the Altar are also to be seen the famous golden horns, so often mentioned in the Bible, whilst, on the right, is the << sea of brass », or great reservoir of water for the use of the Priests in the services of the Temple. J.-J. T. In the Valley of Jehoshaphat, opposite to Jerusalem, there is a monument, which some say is the tomb of Zacharias, killed between the Temple and the Altar. It is hewn in the living rock and forms a kind of pyramid supported on columns. Through a little window a few stones piled upon each other can be seen within this tomb. 212 THE MINISTRY The Rich young Man who went away sorrowful. 健康 ​Trenerenenunter The Rich young Man who went away sorrowful Saint Matthew - Chap. 19 IT illi Jesus: Si vis per- fectus esse, vade, vende quæ habes et da paupe- ribus, et habebis thesau- rum in cœlo ; et veni, J.-J T. sequere me. 22. Quum audisset autem adolescens verbum, abiit tristis; erat enim habens multas possessiones. ESUS said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven and come and follow me. 0:0 22. But when the young man heard that saying, he went away sorrowful: for he had great possessions. Certain critics are of opinion that it was ambition which led this young man to make advances to the Prophet, but this idea is quite incompatible with what we are told in the sacred text, that « Jesus beholding him, loved him. » It is more likely that he was one of those men who desire to lead a good life, but have not the courage of their convictions. te portavit, et ubera, quæ suxi- sti. The Woman who lifted up her voice Saint Luke - Chap. II 28. At il- le dixit: Quinimo beati, qui audiunt verbum ACTUM est autem, quum hæc diceret, extollens vocem quædam mulier de turba dixit illi: Beatus venter, qui Dei et cu- stodiunt illud. bis tem 29. Tur- au- con- THE WOMAN WHO LIFTED UP HER VOICE currenti- bus cœ- pit dicere: Generatio hæc gene- ratio ne- quam est; signum quærit, et signum non da- UTER REG 美國 ​The Woman who lifted up her voice. 213 ND it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast suck- ed. J.-J. T. 28. But he said, Yea rather, blessed are they that hear the word of God, and keep it. 29. And when the people were gathe- red thick together, he beganto say, This is an evil genera- tion: they seekasign; and there shall no - 214 THE MINISTRY bitur ei, nisi signum Jonæ prophetæ. 30. Nam sicut fuit Jonas signum Ni- nivitis, ita erit et Filius hominis gene- rationi isti. M 31. Regina Austri surget in judicio cum viris generationis hujus, et con- demnabit illos, quia venit a finibus terræ audire sapientiam Salomonis; et ecce plus quam Salomon hic. Q - 32. Viri Ninivitæ surgent in judicio cum generatione hac, et condemnabunt illam, quia pœnitentiam egerunt ad prædicationem Jonæ, et ecce plus quam Jonas hic. 33. Nemo lucernam accendit et in abscondito ponit neque sub modio, sed super candelabrum, ut qui ingre- diuntur lumen videant. S sign be given it, but the sign of Jonas the prophet. 30. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. 31. The queen of the south shall rise up in the 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 streets of the towns of Judæa and Galilee are narrow, tortuous and dark; no carriages are ever seen in them; but, now and then, strings of camels laden with merchandise, or a few horsemen, pass along the wider thoroughfares, on their way through the towns, leaving the narrower ones to foot-passengers. One lane succeeds another, with many cross alleys and many gloomy corners, rendered yet darker by the arches supporting the neighbouring houses. Here and there, patches of brilliant sunshine contrast vividly with the prevailing obscurity. These lanes and alleys wind backwards and forwards, first to the right, then to the left, and rows of houses, such as are so familiar to us in modern towns, are totally unknown. Now and then, perhaps, some tenement fallen into ruin makes the open space a little wider, and reveals a glimpse of the glowing Oriental sky; but this break is succeeded by a yet more gloomy bit of street, a mere dark tunnel, formed of a series of arcades, only lighted here and there, at wide distances, by narrow openings. Our engraving represents some such spot, where a few people have gathered together in the 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 together, apart from the men, with whom they never mix. No doubt the Master will speak; they are all eager to hear Him; their excitement is becoming greater and more intense every moment; the hope of fresh miracles is mingled with gratitude for benefits already received; the enthusiasm, when at last He Who has so long been expected appears, reaches its height, and a woman in the crowd, lifting up her voice, gives utterance to what all the rest have been thinking. THE HEALING OF THE TEN LEPERS The Healing of the ten Lepers Saint Luke - Chap. 17 T factum est, dum iret in Jerusalem, transibat per mediam Samariam et Galilæam. 12. Et quum ingredere- tur quoddam castellum, occurrerunt ei decem viri leprosi, qui steterunt a longe, 13. Et levaverunt vocem dicentes : Jesu præceptor, miserere nostri. 14. Quos ut vidit, dixit: Ite, osten- dite vos sacer- dotibus. Et fa- ctum est, dum irent, mundati sunt. 15. Unus au- tem ex illis, ut vidit quia mun- datus est, re- gressus est cum magna voce ma- gnificans Deum, Citadele were Garden of the Citadel, Cairo. 16. Et cecidit in faciem ante pedes ejus, gratias agens; et hic erat Samaritanus. NES 17. Respondens autem Jesus dixit: Nonne decem mundati sunt? et novem ubi sunt? 18. Non est inventus qui rediret et daret gloriam Deo, nisi hic alienigena. 874 CHILLER WILLOS CADALA 12. And as he enter- ed into a certain village, there met him ten men that were lepers, which stood afar off: 215 ND it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 13. And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. Lam J.-J. T. 15. And one of them, when he saw that he was healed, turn- ed back,and with a loud voice glorified God, 16. And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 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. 216 THE MINISTRY RON The Healing of the ten Lepers. 19. Et ait illi: Surge, vade, quia fides tua te salvum fecit. J.-J. T. 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 neighbourhood, that the miracle of the healing of the ten lepers was performed. This town, which is situated on the northern borders of Samaria, where that province is bounded by the vast fertile plain of Esdraelon, is the granary of Syria, which yields such rich crops of every variety. It was on the usual route from the north to the south of Palestine. There were two other routes, that by way of the Jordan and the Mountains of Gilboa on the left, and that by way of Mount Carmel and the sea-coast on the right, but they were far less frequented than the Jenin way, for the numerous robbers rendered them very unsafe. It followed, therefore, that on the 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. AB F JESUS AT BETHANY AA ACTUM est autem dum irent, et ipse intravit in quoddam castellum, et mulier quædam Martha nomine excepit illum in Jesus at Bethany Saint Luke - Chap. 10 253 TIRACAJANVA 217 J.-J. T. 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 : domum suam. her house. Jesus found at Bethany a pleasant resting-place after His apostolic journeys. There He need fear no wearisome discussions, no plots to catch Him unawares, no hateful conspiracies against Him. His friends and the holy women would listen to His discourse, and at His feet would sit Mary Magdalene with, perhaps, Johanna Chuza, the woman of Samaria and the Canaanite woman, who were now His followers. 218 THE MINISTRY Mary Magdalene at the feet of Jesus Saint Luke - Chap. 10 T huic erat soror nomine Maria, quæ etiam sedens secus pedes Domini au- diebat verbum illius. 40. Martha autem sata- gebat circa frequens ministerium, quæ stetit et ait : Domine, non est tibi curæ, quod soror mea reliquit me solam ministrare? dic ergo illi, ut me adjuvet. 41. Et respondens dixit illi Dominus: Martha, Martha, sollicita es et turbaris erga plurima : 42. Porro unum est ne- cessarium. Maria opti- mam partem elegit, quæ non auferetur ab ea. In the court of the house of Lazarus, Martha, the sister of him who was raised from the dead, and of Mary Mag- dalene, is seen returning from an expedition to buy provi- sions for the Master and His disciples. A little help is need- ed, or would, at least, be very acceptable in relieving her of her burdens, and she hopes that her sister, who has nothing to do, would come to her aid without hesitation. But Mary Magdalene is listening to Jesus, and is so pro- foundly absorbed in the words which are fall- ing from the lips of her divine Guest, that no- thing would induce her to move, and she is, in Martha. @ 773333 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. 41. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: :: 42. But one thing is needful and Mary hath chosen that good part, which shall not be taken away from her. 3 ND she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 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? Alone at the feet of the well-beloved Master, in the quiet court sheltered from the heat by the stone walls, and beneath the shady olive tree, which gives forth an undefinable freshness and fra- grance, she drinks in eagerly every one of His inspired words. Presently the disciples will arrive, the hour of solemn mysterious com- munion will be broken in upon by their greet- ings; farewell now to the peaceful medita- tion she has been so blissfully enjoying. MARY MAGDALENE AT THE FEET OF JESUS 219 The Master is, however, aware of all this, and He will not have her ecstasy broken in upon. She has chosen the good part, and it shall not be taken away from her. He lets His affec- tionate words pene- trate to the very heart of the happy penitent, Martha's anxiety subsides, and again, for some little time, nothing is heard but a low whisper- ing, broken now and then by a lou- der word, whilst the busy house- keeper silently plies her tasks, and the sweet scent from the burning roots on the hearth floats out into the court. Many different interpretations have been given to the mysterious Aceldama, Valley of Hinnom. J.-J. T. words of Jesus: « But one thing is needful ». Some authors interpret them in far too literal a manner, and, as it appears to me, reduce them to the merest common-place. Instead of render- ing Our Lord's expression by « One thing », they translate it merely by the single word « One», so that the sentence runs thus: « One only is necessary», as if Jesus meant to say to Martha: One of you is enough for the service needed; leave your sister in peace ». Other commenta- 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 words: « One thing only is needed, but say that they mean: « One dish will be enough; do not be so careful and troubled». No one can fail to admit that this interpretation is quite out of character with the Master's usual mode of expressing Himself; such language would have seemed very unworthy of Jesus, Who always turned every incident, however trivial,to account, by endeavour- ing to draw from it some lesson of an elevating kind for His followers. It appears to us, therefore, infinitely preferable to adopt the more dignified rendering, which is always more in harmony with all the traditions of the Catholic Church, and to assume that Our Saviour meant: «But one thing is needful, the welfare of the soul, its education, its moral perfection, its well-being; that is why it is better, like Mary, to seek all that at the feet of the Master, than to occupy herself, as Martha did, with common-place service, which must ever be of secondary importance. Yet another interpretation of a similar kind to this has been given, less generally accepted, but perhaps even more true to the original text, namely, that Jesus praises Mary Magdalene for having hastened at once to Him, thinking of Him only; for the one thing needful to man is, that he should live by Him, and he who gives himself up entirely to that life in Christ has chosen the better part. It is on this last-mentioned interpretation that is founded the traditional and 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 John and Saint Peter, the one resting on the bosom of the Lord, the other directing the groups of Apostles. From time immemorial these names have been quoted in this connection in books on the Christian mysteries, and circulated amongst true believers. M 220 THE MINISTRY Mary Magdalene at the feet of Jesus. J. J. T. Jesus Christ discoursing with His disciples IN THE VALLEY OF JEHOSHAPHAT Saint Luke - Chap. 11 T ego dico vobis: Petite, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis. 10. 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. 10. For every one that asketh receiveth; JESUS CHRIST DISCOURSING WITH HIS DISCIPLES Jesus Christ discoursing with His disciples. et qui quærit invenit, et pulsanti aperietur. II. Quis autem ex vobis patrem pe- tit panem, numquid lapidem dabit illi? aut piscem, numquid pro pisce serpen- tem dabit illi? 12. Aut si petierit ovum, numquid porriget illi scorpionem? 13. Si ergo vos, quum sitis mali, nostis bona data dare filiis vestris : quanto magis Pater vester de cœlo dabit spiri- tum bonum petentibus se? 221 J.-J. T. and he that seeketh findeth; and to him that knocketh it shall be opened. II. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12. Or if he shall ask an egg, will he offer him a scorpion? 13. If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? The town of Jerusalem, with the Temple area, is bounded on the east by the Valley of Jehoshaphat. This valley must be crossed in going to Jericho, Bethany, or to the Jordan, so that Jesus must often have passed through it, and it was by way of it that He entered Jeru- salem. The Garden of Gethsemane is situated in the north, and its grottoes and groups of olive trees often attracted the Master, Who would frequently retire there for solitary prayer or for conversation with His disciples. He seldom went to the districts on the west or the Holy City, and only to those on the north on His way back from His trips to Galilee. 222 THE MINISTRY : 2. Et respondens dixit illis Putatis, quod hi Galilæi præ omnibus Galilæis peccatores fuerint, quia talia passi sunt? DERANT autem quidam ipso in tempore, nuntiantes. illi de Galilæis, quorum sanguinem Pilatus mis- cuit cum sacrificiis eorum. 3. Non, dico vo- bis; sed, nisi pœni- tentiam habueritis, omnes similiter peribitis. 4. Sicut illi de- cem et octo, supra quos cecidit turris in Siloe et occidit eos, putatis quia et ipsi debitores fue- rint præter omnes homines habitantes in Jerusalem? The Tower of Siloam Saint Luke - Chap. 13 The Tower of Siloam. 5. Non, dico vo- bis; sed si pœnitentiam non egeritis, omnes similiter peribitis. HERE were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices. 2. And And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffer- ed such things? 3.Itellyou, Nay: but, except ye re- pent, ye shall all likewise perish. J.-J. T. 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. I tell you, Nay: but, except ye repent, ye shall all like- wise perish. The Lord's Prayer Saint Luke Chap. II 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. Cis THE LORD'S PRAYER 3. Panem nostrum quotidianum dano- bis hodie. 4. Et di- mitte no- bis pecca- ta nostra, siquidem et ipse di- mittimus omni de- benti no- bis, et ne nos indu- cas in ten- tationem. S. MATTH. c. 6. Jerusalem, seen from the Mount of Olives. 5. Et quum oratis, non eritis sicut hy- pocritæ, qui amant in synagogis et in angulis platearum stantes orare, ut videantur ab hominibus. Amen dico vobis, receperunt mercedem suam. 6. Tu autem quum oraveris, intra in cubiculum tuum, et clauso ostio ora Pa- trem tuum in abscondito, et Pater tuus, - ND it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 53 223 3. Give us day by day our daily bread. 4. And forgive us our sins; for we also forgive every one that is in- J.-J. T. debted to us. And lead not into us tempt- ation. ST. MATTH. 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 224 THE MINISTRY qui videt in abscondito, reddet tibi. 7. Orantes autem noli- te multum loqui, sicut ethnici: pu- tant enim, quod in mul- tiloquio suo exaudiantur. 8. Nolite ergo assimi- lari eis; scit enim Pater vester, quid opus sit vo- bis, ante- quam petatis eum. 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 cœlo et in terra. II. Panem nostrum supersubstantia- lem da nobis hodie. 12. Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. 13. Et ne nos inducas in tentationem, sed libera nos a malo. Amen. insecret; and thy Father which seeth in secretshall reward thee openly. 7. But when J.-J. T. ye pray, use notvain repe- titions, as the heathen do: for they think thattheyshall be heard for their much speaking. 8. Be not ye therefore like unto them: for your Fa- ther know- eth what things ye have need of, before ye ask him. 9. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10. Thy kingdom come. Thy will be done in earth, as it is in heaven. 11. Give us this day our daily bread. 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. BUT NO MAN LAID HANDS UPON HIM But no man laid hands upon Him. But no man laid hands upon Him Saint John ISSENSIO itaque facta est in turba propter eum. 44. Quidam autem ex ipsis volebant apprehen- dere eum; sed nemo misit super eum manus. 45. Venerunt ergo ministri ad ponti- fices et Pharisæos, et dixerunt eis illi: Quare non adduxistis illum? — Chap. 7 J.-J. T. 225 o there was a division among the people because of him. INDDAY 44. And some of them would have taken him; but no man laid hands on him. 45. Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 226 THE MINISTRY 46. Responderunt ministri: Num- quam sic locutus est homo, sicut hic homo. 47. Responderunt ergo eis Pharisæi : Numquid et vos seducti estis? SURE TECHRONITEUP*** hondamended et sedens docebat eos. w Accreat ESUS autem perrexit in montem Oliveti. 2. Et diluculo iterum venit in templum, et om- nis populus venit ad eum, 5. In lege autem Moyses mandavit no- bis hujusmodi lapidare. Tu ergo quid di- cis? 3. Adducunt autem scribæ et Phari- sæi mulierem in adulterio deprehensam, et statuerunt eam in medio, 4. Et dixerunt ei: Magister, hæc mu- lier modo de- prehensa est in adulterio. 46. The officers answered, Never man spake like this man. Jesus writing on the ground Saint John - Chap. 8 6. Hoc au- tem dicebant Holy Women listening to Our Lord. tentantes eum, ut possent accusare eum. Jesus autem inclinans se deorsum digito scribebat in terra. 47. Then answered them the Phari- sees, Are ye also deceived? Crea m www 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. J.-J. T. 5. Now Mo- ses in the law commanded us, that such should be ston- ed but what sayest thou? :: 6. This they said, tempting him, that they might have to accuse him. But Jesus stoop- ed down, and with his finger wrote on the ground, as though he heard them not. JESUS WRITING ON THE GROUND 7. 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. 227 8. And again he stooped down, and wrote on the ground. 9. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest. Nothing is known for certain of the words written by Jesus on the ground, as He stooped down. According to a tradition explaining how it was that the accusers went out one by one, they were all eager to see what it was that the Prophet was writing, and the eldest of them, by right of the authority his age gave him, was the first to venture to try to satisfy his curiosity by looking down. What he saw was his own name, coupled with that of a woman, with whom he had himself sinned in days gone by. Fearing that, if this shameful fact became known, he would be publicly humiliated, he hurried away, and another of the accusers fol- lowed his example, after looking at the writing. Then the next comer in his turn read his own condemnation, and also hastened to flee; so that one by one all had at last retired. Then Jesus, finding Himself alone with the wo- man, whose self-elected judges had all left her, spoke to her and forgave her. S Long 373 916 South-eastern corner of Jerusalem, taken from the road to Bethany. J.-J. T. The scene is sometimes described in a somewhat different manner. Accord- ing to this second account, Jesus did not write any actual names on the ground, but merely a list of sins, in which each accuser in turn recognized his own evil-doing, and at once felt himself convicted by the words of the Master: «He that is without sin among you let him first cast a stone at her. » Yet other authors, and perhaps they are in the right, think it is mere waste of time to conjecture what it was that the Lord wrote. The mere fact of His bending down towards the ground, and tracing with His finger certain signs in the dust on the stones, was significant enough of His bitter contempt for the devices resorted to by His adversaries in their eagerness to find something to accuse Him of. This assumed indifference, this silence, broken only by one brief telling sen- tence, was more eloquent than any discourse could have been, and we can well understand how it affected the men who knew themselves to be guilty. « Conscience », says Shakespeare, << makes cowards of us all ». The gate near which this scene took place was on the west of the Temple, and in direct communication with the town. On that side there were three gates to which three bridges gave access, these bridges spanning the so-called Tyropaon Valley, the name of which means the street of the cheese-market ». Of these bridges, two have been discovered in our own day. Of 228 THE MINISTRY one, the spring of the first arch can be 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 Wilson arch, for a similar reason. The southern bridge had three arches, and spanned the space between the portico with five rows of columns, built by Herod the Great, and the so-called Xystus portico, from which Pompey harangued the Jews who had in- trenched themselves in the Temple. After the various sieges to which the Holy City was subjected, the Ty- ropæon Valley gra- dually became filled in, the bridges were destroyed, and the surroundings of the Temple assumed very much the appearance they have now. *TIVAVITAVA DOD Jesus writing on the ground. T remansit solus Jesus, et mulier in medio stans. 10. Erigens autem se Je- DAWA ZA JA TAHAN AVAYAWADA CAGR DECACAO737- The woman taken in adultery alone with Jesus Saint John - Chap. 8 C J.-J. T. 3103 ND Jesus was left alone, and the woman standing in the midst. 10. When Jesus had lifted THE WOMAN TAKEN IN ADULTERY ALONE WITH JESUS sus dixit ei: Mulier, ubi sunt qui te accusabant? nemo te condemnavit? II. Quæ dixit: Nemo, Domine. Dixit autem Jesus: Nec ego te con- demnabo vade et jam amplius noli peccare. up himself, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 229 11. She said, No man, Lord. And Jesus said unto her, Neither do I con- demn thee: go, and sin no more. 30 The Talmud gives us very circumstantial details as to the ceremo- nies observed in the trial of a woman accused of adultery. If she pleaded «not guilty », and there was strong presumptive evidence against her, her husband was permitted to demand that she should be made to drink the << bitter water >> referred to in Numbers V, which was looked upon as a kind of divine test of her purity. The man had to produce his witnesses to the charge made against his wife, and he was af- terwards brought, with the accused, before the Sanhedrim, which alone was competent to adju- dicate in such cases. The members of the Sanhe- drim began the trial by attempting to intimidate the accused, much as the French juges d'instruc- tion » still do at the pre- sent day in difficult cases; threatening the woman with the worst penalties if she did not confess the truth. If these preliminary efforts were without result, the unhappy woman was set before the Lord, that is to say, she was brought to the Nicanor, or Golden Gate of the Temple, her ordinary garments were taken off, her jewels, such as chains, ear-rings, rings, etc., were removed, and she was clothed in black raiment of mean materials, intended to disfigure The woman taken in adultery alone with Jesus. 35 J.-J. T 230 THE MINISTRY her; she was then told that if she were indeed innocent, she had no cause for fear; but if she were guilty, she was already condemned to submit to the penalties commanded by the law. The following curses taken from the book of Numbers were then written by the Priest upon vellum, and the Priest shall charge her by an oath, and say unto the woman, « If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse: but if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband, then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The Lord make thee a curse and an oath among thy people, when the Lord doth make thy thigh to rot and thy belly to swell.» Then the Priest filled a new earthen vessel with water taken from the sea of brass, or great reservoir, situated near the Altar of Burnt Offering; threw into this vessel some of the dust of the Temple, mixed with it a noxious drug, read aloud to the accused what he had written on the vellum, to which she had to reply: « Amen, amen, so be it. » Now the words were written with ink of a peculiar non-corrosive kind, so that it could be quite easily erased, and the Priest dropped this vellum with the curses on it into the earthen vessel to « blot them out with the bitter water ». Whilst these prepa- rations were going forward, another Priest seized the woman by the throat, tore open or unfastened her garments to the waist (unless she happened to be very lovely); then he undid and let down her hair (unless again it was of exceptional beauty), and with an Egyptian rope, that is to say, a very coarse rough one, he refast- ened her garments across her bosom, and delivered her over to the scorn of the by-standers. Other women, with the exception of her own slaves and servants, were allowed to come and gaze upon her in this condition. The Priest who had prepared the bitter water now came and made the accused drink it. If she were innocent, no immediate result would ensue, and she would be allowed to go free and to return to her husband in renewed health, when she would be found to be more prolific than before. If, on the other hand, she were guilty, she would turn pale, her eyes would become suffused with blood, and after she had been driven from the Temple, lest her corpse should defile it, she would die of a disease with all the horrible and disgraceful symptoms described in the curses. Lear EL Z In the engraving on page 232 Jesus is represen- ted in the gazophylacium, or Treasury, which was identical with the space called by the Jews the Court of the Women. It had five entrances, at each of which were placed trumpet-shaped chests for offer- ings, or treasuries, in which the offerings brought by male and female worshippers were placed, for it was the only part of the sacred building to which women were admitted. In the background can be seen the Steps of the Psalms, known as the Degrees, already more than once referred to. Every morning two Priests, each bearing in Ancient Tombs, Valley of Hinnom. J.-J. T. THE WOMAN TAKEN IN ADULTERY ALONE WITH JESUS his hands a trumpet, appeared in this Court. When the crier posted on the loftiest point of the Temple, whose office it was to announce the rising of the sun, shouted: « There is light on Hebron», these Priests blew first a short, then a longer blast, then three blasts in rapid succes- sion, ascending the steps as they did so. On the tenth step they began a repetition of this series of blasts, repeating it till they came to the Nicanor Gate, or that on the east, an incidental proof that it was, as we have already stated, situated on that side. The Priests then turned towards the west, that is to say, towards the Altar, chanting the words of Ezekiel : « Here must have stood our forefathers be- fore us. Then they went back again to the east, and prostrating themselves in the direction of the rising sun, they chanted:< SE LEVEL C ལྟར ༽ “ 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 Hinnom Greek Inscription from the Court of the Gentiles Steps leading to the Tombs of the Kings An Armenian 2 • 2 ง 4 • • > C • Ի " J • Cate > O • 0 • • C > C ול לעליה לכל לטלטל מלר. Ornament in gilded metal from the Es-Sakhra Mosque or Mosque of Omar. J.-J.T. AAA ENT • • Page 178. 182 183 186 191 195 198 203 203 206 215 219 223 227 230 231 250 254 255 258 (6 PANG MAGdy podp (( TOMELILOTOTOTOTOTOTOTOT The Ordaining of the twelve Apostles The two women at the mill . When ye come into an house, salute it Jesus asleep during the storm Jesus stilling the tempest "In the villages the sick were brought unto Him. My name is Legion" The two men possessed with devils The Good Shepherd The swine driven into the sea GENERAL INDEX OF THE CONTENTS OF THE SECOND VOLUME THE MINISTRY-(Continued) (6 The raising of Jairus' daughter Jesus preaching by the sea-side The dumb man possessed with a devil Healing of the woman with the issue of blood Lord, I am not worthy" The man possessed of a devil in the Synagogue "Young man, I say unto thee, Arise The Disciples pluck corn on the Sabbath Healing of the Canaanite's daughter "They brought unto Him all that were diseased The Parable of the Sower A Woman anointeth the feet of Jesus. Jesus commanding His disciples to rest The blind leading the blind. The palsied Man let down through the roof The Sermon on the Mount • "He laid His hands upon a few sick folk" Two blind men healed at Capernaum. Lazarus at the rich man's door • The people seek Christ to make Him a King The Rich Man in Hell • The Daughter of Herodias dancing The head of Saint John the Baptist in a charger The Miracle of the Loaves and Fishes The dumb man possessed of a devil healed at Capernaum Christ's exhortation to the twelve Apostles Jesus going up into a mountain apart to pray Jesus walking on the Sea }} C 2 9 • < > 2 2 C C • • с ❤ memkame O O C " Page 121 [22 123 I24 125 126 127 129 130 131 133 135 135 137 139 141 142 145 146 149 150 151 153 154 155 156 159 161 162 164 165 167 169 170 173 174 175 177 TAF i : I The Son of the Master of the Vineyard Saint Peter walks on the sea GENERAL INDEX OF THE CONTENTS OF THE SECOND VOLUME (( Ye seek me because ye did eat of the loaves' Christ reproving the Pharisees The Pharisees and Sadducees come to tempt Jesus The Woman who had an infirmity eighteen years Jesus and the little child. The Holy Women Jesus on His way to Galilee Get thee behind me, Satan!" (( The Transfiguration The Demoniac Boy at the foot of Mount Tabor Christ sending out the seventy disciples, two by two The charge to Saint Peter "The first shall be last" Mary Magdalene before her Conversion The Repentant Magdalene • The Lawyer standing up and tempting Jesus Jesus passing through the villages on His way to Jerusalem Zacharias killed between the Altar and the Temple The rich young man who went away sorrowful The woman who lifted up her voice The healing of the ten lepers • Jesus at Bethany Mary Magdalene at the feet of Jesus Jesus Christ discoursing with His disciples in the Valley of Jehoshaphat The Tower of Siloam The Lord's Prayer "But no man laid hands upon Him" Jesus writing on the ground The Woman taken in adultery alone with Jesus Jesus speaking in the Treasury "He that is of God heareth God's words The blind man washes in the Pool of Siloam The blind man tells his story to the Jews The Good Samaritan. • "The Jews took up stones to cast at Him" Jesus walking in Solomon's Porch . The Pharisee and the Publican. The wise and foolish Virgins "Jesus wept" ") The Raising of Lazarus The Prodigal Son. The evil Counsel of Caiaphas Jesus on His way to Ephraim "Suffer the little children to come unto me Zacchæus in the sycomore tree The healing of the two blind men at Jericho EXPLANATORY NOTES • • · • • O " • C • Page 178 180 181 183 185 186 188 190 192 193 195 197 199 200 201 202 205 207 209 210 212 213 215 217 218 220 222 223 225 226 228 232 233 234 237 238 240 241 243 244 247 248 249 253 254 255 257 259 261 CONTAC ! THE UNIVERSITY OF MICHIGAN DATE DUE APR 16 2004 CITIN APR 12 2004 Get the UNIVERSITY OF MICHIGAN 3 9015 05131 2844 Jail Jon Ju TWIST ATTA de Large Spea MANDANË Kuning pán hat, it all were parti Pasand, Piratariat@vik, vagy ki the rest of the rest of pages #5 Mar24, Miment\SALOMET V Začn NATA LEARN - Zangið "and""... gta5 gil ang að eð Maker Chata >net_7%) {{???????;}*yky? S Data Kabing" Velk vannak / M - Chart, brine in my op 16A6Jelly %%% Graaningan, VEDE WET THE AREA OF TEE: معه THE FAMED