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Rh where the colony is collected under the protection of our gunboats, they armed themselves and drove back the rebel cavalry. An officer here high in command reported to me some of these facts, which had been officially communicated to him. The suggestion may be pertinent that the persons in question are divisible into two classes. Those who, by their occupation, have been accustomed to independent labor, and schooled in some sort of self-reliance, are more developed in this direction; while others, who have been bound to the routine of plantation life, and kept more strictly under surveillance, are but little awakened. But even among these last there has been, under the quickening inspiration of present events, a rapid development, indicating that the same feeling is only latent.

There is another consideration which must not be omitted. Many of these people have still but little confidence in us, anxiously looking to see what is to be our disposition of them,. [sic] It is a mistake to suppose that, separated from the world, never having read a Northern book or newspaper relative to them, or talked with a Northern man expressing the sentiments prevalent in his region, they are universally and with entire confidence welcoming us as their deliverers. Here, as everywhere else, where our army has met them, they have been assured by their masters that we were going to carry them off to Cuba. There is probably not a rebel master, from the Potomac to the Gulf, who has not repeatedly made this assurance to his slaves. No matter what his religious vows may have been, no matter what his professed honor as a gentleman, he has not shrunk from the reiteration of this falsehood. Never was there a people, as all who know them will testify, more attached to familiar places than they. Be their home a cabin, and not even that cabin their own, they still cling to it. The reiteration could not fail to have had some effect on a point on which they were so sensitive. Often it must have been met with unbelief or great suspicion of its truth. It was also balanced by the consideration that their masters would remove them into the interior, and perhaps to a remote region, and separate their families, about as bad as being taken to Cuba, and they felt more inclined to remain on the plantations, and take their chances with us. They have told me that they reasoned in


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20 this way. But in many cases they fled at the approach of our army. Then one or two bolder returning, the rest were reassured and came back. Recently, the laborers at Parry Island, seeing some schooners approaching suspiciously, commenced gathering their little effects rapidly together, and were about to run, when they were quieted by some of our teachers coming, in whom they had confidence. In some cases, their distrust has been increased by the bad conduct of some irresponsible white men, of which, for the honor of human nature, it is not best to speak more particularly. On the whole, their confidence in us has been greatly increased by the treatment they have received, which, in spite of many individual cases of injury less likely to occur under the stringent orders recently issued from the naval and military authorities, has been generally kind and humane. But the distrust which to a greater or less extent may have existed on our arrival, renders necessary, if we would keep them faithful allies, and not informers to the enemy, the immediate adoption of a system which shall be a pledge of our protection and of our permanent interest in their welfare.

The manner of the laborers toward us has been kind and deferential, doing for us such good offices as were in their power, as guides, pilots, or in more personal service, inviting us on the plantations to lunch of hominy and milk, or potatoes, touching the hat in courtesy, and answering politely such questions as were addressed to them. If there have been exceptions to this rule, it was in the case of those whose bearing did not entitle them to the civility.

Passing from general phases of character or present disposition, the leading facts in relation to the plantations and the mode of rendering them useful and determining what is best to be done, come next in order.

The laborers on St. Helena and Ladies' Islands very generally remain on their respective plantations. This fact, arising partially from local attachment and partially because they can thus secure their allowance of corn, is important, as it will facilitate their reorganization. Some are absent, temporarily visiting a wife, or relative, on another plantation, and returning periodically for their rations. The disposition to roam, so far as it exists, mainly belongs to the younger people. On Port Royal and Hilton Head Islands, there is

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Rh females sat, and, as if speaking of the game the dog had found, took up one of the fire sticks, with the apparent intention of smoking it out. On seeing this, Maria whispered in her companion's ear, when the latter sprung up instantly, and approached the shell, which the dog was still tearing at.

This was the opportunity for the pent-up prisoner to make his presence known, as the native was now returning with the fire-brand; placing his lips to the crack, he had only time to whisper, "Bella, dear, if that be you, save Charlie Stuart, or we both shall be lost." With wonderful self-possession and presence of mind, she turned round, and in a tone which bespoke gentleness and persuasion, arrested the savage in his intention. The meaning of the petition Charlie could not understand, but the voice was unmistakably that of Bella, and whatever was the purport of her supplication, it had sufficient influence over the savage, as he instantly yielded possession of the weapon, which she carried back to the fire at the same time calling Bran to her side, and also coaxing the savage to follow the example. On returning to the fire, she invited him to seat himself between her and Maria, when both females engaged his attention, thus warding off the terrible fate which threatened Charlie in his cell. But, alas! these hopes were but of short duration, for he had hardly time to feel thankful for his deliverance, when another of the tribe, who had evidently been an eye-witness to the scene, thought he might perhaps secure the game in a quieter manner, by climbing up to the top of the stump, and harpoon it with his spear. Just as he gained the top the mysterious whistle rang a second time through the air, with a strange and piercing shrillness, and which for a few seconds arrested the savage's attention. During this interval Charlie had time to raise his rifle to his shoulder, and when the savage was in the act of setting his feet on each side of the stump, so that he could properly use his spear, he fired.

The unexpected and loud explosion from within the shell, and the death-yell of the savage as he fell backwards on the ground, made an awful and unearthly

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Rh a much greater dispersion, due in part to their having been the scene of more active military movements, and in part to the taking in greater measure on these islands of the means of subsistence from the plantations. When the work recommences, however, there is not likely to be any indisposition to return to them.

The statistics with regard to the number of laborers, field hands, acres planted to cotton and corn, are not presented as accurate statements, but only as reasonable approximations, which may be of service.

The highest number of people on any plantation visited was on Coffin's, where there are 260. Those on the plantation of Dr. Jenkins number 130; on that of the Eustis estate, 120; and the others, from 80 to 38. The average number on each is 81. The field bands range generally from one-third to one-half of the number, the rest being house servants, old persons, and children. About five acres of cotton and corn are planted to a hand; and to potatoes, about five acres in all were devoted on the smaller plantations, and from twenty to thirty on the larger.

The number of pounds in a bale of ginned cotton ranges from 300 to 400—the average number being not far from 345 pounds per bale. The average yield per acre on fifteen plantations was about 133 pounds.

The material for compost is gathered in the periods of most leisure—often in July and August, after the cultivation of the cotton plant is ended, and before the picking has commenced. Various materials are used, but quite generally mud and the coarse marsh grass, which abounds on the creeks near the plantations, are employed. The manure is carted upon the land in January and February, and left in heaps, two or three cart-loads on each task, to be spread at the time of listing. The land, by prevailing custom, lies fallow a year. The cotton and corn are planted in elevated rows or beds. The next step is the listing, done with the hoe, and making the bed where the alleys were at the previous raising of the crop, and the alleys being made where the beds were before. In this process, half the old bed is hauled into the alley on the one side, and the other half into the alley on the other. This work is done mainly in February, being commenced sometimes the last of January. A "task" is


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156 noise through the valley, and which produced such a panic among the tribe that they made a precipitate retreat under cover of the darkness, shrieking and yelling as they went along.

When quietness again reigned in the valley, Charlie and Quandak seeing the coast clear, emerged from their hiding places, but alas! their prizes were nowhere to be found. In vain did Quandak send his shrill whistle through the valley, but no response was returned by Maria, who, with her companion, was still in the power of the savages.

The darkness of the night and their ignorance of the route the fugitives had taken, prevented them from prosecuting the pursuit until daylight would enable them to follow the tracks. This misfortune filled Charlie with alarm, on being informed by Quandak that the Warrigal tribe invariably put their captives to death when pursued, sooner than surrender them, and which generally took place at their first encampment. However, as they were unable to proceed at present, they anxiously awaited the breaking of day.

While Charlie and Quandak are eagerly looking for the dawn, we will carry the reader back several years to an account of events which had taken place, and which were closely connected with one of the principal characters of this tale.

The scene was on board ship, and the time sunrise. The sea was perfectly smooth, and the air calm; not a breath to fill the listless sails, and the vessel stood still; flocks of mutton birds flow past, proceeding in thousands to their fishing grounds.

A lady passenger, of uncommon beauty, attired in a tasteful but simple dress, stepped lightly upon the quarter-deck. A cheerfulness spread over the countenances of the weather-beaten sailors as they washed down the

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22 105 feet square, and contains twenty-one or twenty-two beds or rows. Each laborer is required to list a task and a half, or if the land is moist and heavy, a task and five or seven beds, say one-fourth or three-eighths of an acre.

The planting of cotton commences about the 20th or last of March, and of corn about the same time or earlier. It is continued through April, and by some planters it is not begun till April. The seeds are deposited in the beds, a foot or a foot and a half apart on light land, and two feet apart on heavy land, and five or ten seeds left in a place. After the plant is growing, the stalks are thinned so as to leave together two on high land and one on low or rich land. The hoeing of the early cotton begins about the time that the planting of the late has ended. The plant is cultivated with the hoe and plow during May, June and July, keeping the weeds down and thinning the stalks. The picking commences the last of August. The cotton being properly dried in the sun, is then stored in houses, ready to be ginned. The ginning, or cleaning the fibre from the seed, is done either by gins operated by steam, or by the well-known foot-gins—the latter turning out about 30 pounds of ginned cotton per day, and worked by one person, assisted by another, who picks out the specked and yellow cotton. The steam-engine carries one or more gins, each turning out 300 pounds per day, and requiring eight or ten hands to tend the engine and gins, more or less, according to the number of the gins. The foot gins are still more used than the gins operated by steam,—the latter being used mainly on the largest plantations, on which both kinds are sometimes employed. I have preserved notes of the kind and number of gins used on the plantations visited, but it is unnecessary to give them here. Both kinds can be run entirely by the laborers, and after this year, the ginning should be done entirely here—among other reasons, to avoid transportation of the seed, which makes nearly three fourths of the weight of the unginned cotton, and to preserve in better condition the seed required for planting.

The allowance of clothing to the field hands in this district has been two suits per year, one for summer and another for winter. That of food has been mainly vegetable—a peck of corn a week to each hand, with meat only in June, when the work is hardest, and at Christmas. No meat was


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Rh allowed in June, on some plantations, while on a few, more liberal, it was dealt out occasionally—as once a fortnight, or once a month. On a few, molasses was given at interval's. Children, varying with their ages, were allowed from two to six quarts of corn per week. The diet is more exclusively vegetable here than almost anywhere in the rebellious regions, and in this respect should be changed. It should be added, that there are a large quantity of oysters available for food in proper seasons.

Besides the above rations, the laborers were allowed each to cultivate a small patch of ground, about a quarter of an acre, for themselves, when their work for their master was done. On this, corn and potatoes, chiefly the former, were planted. The corn was partly eaten by themselves, thus supplying in part the deficiency in rations; but it was, to a great extent, fed to a pig, or chickens, each hand being allowed to keep a pig and chickens or ducks, but not geese or turkeys. With the proceeds of the pig and chickens, generally sold to the masters, and at pretty low rates, extra clothing, coffee, sugar, and that necessary of life with these people, as they think, tobacco, were bought.

In the report thus far, such facts in the condition of the territory now occupied by the forces of the United States have been noted as seemed to throw light on what could be done to reorganize the laborers, prepare them to become sober and self-supporting citizens, and secure the successful culture of a cotton-crop, now so necessary to be contributed to the markets of the world. It will appear from them that these people are naturally religious and simple-hearted—attached to the places where they have lived, still adhering to them both from a feeling of local attachment and self-interest in securing the means of subsistence; that they have the knowledge and experience requisite to do all the labor, from the preparation of the ground for planting until the cotton is baled, ready to be exported; that they, or the great mass of them, are disposed to labor, with proper inducements thereto; that they lean upon white men, and desire their protection, and could, therefore, under a wise system, be easily brought under subordination; that they are susceptible to the higher considerations, as duty, and the love of offspring, and are not in any way inherently vicious, their defects coming from their


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24 peculiar condition in the past or present, and not from constitutional proneness to evil beyond what may be attributed to human nature; that they have among them natural chiefs, either by virtue of religious leadership or superior intelligence, who, being first addressed, may exert a healthful influence on the rest. In a word, that, in spite of their condition, reputed to be worse here than in many other parts of the rebellious region, there are such features in their life and character, that the opportunity is now offered to us to make of them, partially in this generation, and fully in the next, a happy, industrious, law-abiding, free and Christian people, if we have but the courage and patience to accept it. If this be the better view of them and their possibilities, I will say that I have come to it after anxious study of all peculiar circumstances in their lot and character, and after anxious conference with reflecting minds here, who are prosecuting like inquiries, not overlooking what, to a casual spectator, might appear otherwise, and granting what is likely enough, that there are those among them whose characters, by reason of bad nature or treatment, are set, and not admitting of much improvement. And I will submit further, that, in common fairness and common charity, when, by the order of Providence, an individual or a race is committed to our care, the better view is entitled to be first practically applied. If this one shall be accepted and crowned with success, history will have the glad privilege of recording that this wicked and unprovoked rebellion was not without compensations most welcome to our race.

What, then, should be the true system of administration here?

It has been proposed to lease the plantations and the people upon them. To this plan there are two objections—each conclusive. In the first place, the leading object of the parties bidding for leases would be to obtain a large immediate revenue—perhaps to make a fortune in a year or two. The solicitations of doubtful men, offering the highest price, would impose on the leasing power a stern duty of refusal, to which it ought not unnecessarily to be subjected. Far better a system which shall not invite such men to harass the leasing power, or excite expectations of a speedy fortune, to be derived from the labor of this people. Secondly: No man,


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Rh decks, and the mute obeisance of the officer on watch testified to the high estimation in which she was held on board.

Advancing towards a large dog-kennel, she applied a key, and instantly a large grey stag-hound sprung out, manifested his joy at being released by dancing around her. After having gone through these joyful evolutions, his mistress called him towards her, and patting his head, said fondly:—"Bran bochd, you will soon obtain your liberty I hope, and may be find your master again, for being such a good fellow on the passage." The last words of this address were uttered in a low key, and although only intended for a dumb animal, they brought a blush to the countenance of the speaker, which was partly hidden in the shaggy coat of the hound.

The reader can easily recognise in the passenger, our heroine, Bella McKay, who, ever since the departure of Charlie, had taken under especial care his favourite hound.

On receiving the joyful intelligence of his safety, and accepting the invitation of her uncle, she resolved upon taking the dog with her, not only on account of his usefulness, but also to prove to Charlie her constancy and unaltered love. The generous and obliging Captain appreciated her devotion, and made all necessary arrangements for the accommodation of the dog as well as his mistress.

Another person now appeared on deck, who, after surveying the four quarters of the heavens with the experienced eye of a thorough seaman, approached Bella with an outstretched hand, and wished her a hearty good morning. Captain Hector McLean was a fine specimen of the British sailor. His strong and well-formed person above the middle height with an elastic and firm step, proved at once an active, as well as a brave sailor. His fine intelligent eyes, under finely arched black brows, contrasted admirably with his ruddy countenance. Born of a respectable family, in one of the western isles of Scotland, he was as an early age, brought to follow the seafaring life. The whole of the family emigrated to Australia in a vessel of their own where they took possession of some fine land, which by good management, raised them to affluence; this, with

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Rh not even the best of men, charged with the duties which ought to belong to the guardians of these people, should be put in a position where there would be such a conflict between his humanity and his self-interest—his desire, on the one hand, to benefit the laborer, and, on the other, the too often stronger desire to reap a large revenue—perhaps to restore broken fortunes in a year or two. Such a system is beset with many of the worst vices of the slave system, with one advantage in favor of the latter, that it is for the interest of the planter to look to permanent results. Let the history of British East India, and of all communities where a superior race has attempted to build up speedy fortunes on the labor of an inferior race occupying another region, be remembered, and no just man will listen to the proposition of leasing, fraught as it is with such dangerous consequences. Personal confidence forbids me to report the language of intense indignation which has been expressed against it here by some occupying high places of command, as also by others who have come here for the special purpose of promoting the welfare of these laborers. Perhaps it might yield to the treasury a larger immediate revenue, but it would be sure to spoil the country and its people in the end. The Government should be satisfied if the products of the territory may be made sufficient for a year or two to pay the expenses of administration and superintendence, and the inauguration of a beneficent system which will settle a great social question, ensure the sympathies of foreign nations, now wielded against us, and advance the civilization of the age.

The better course would be to appoint superintendents for each large plantation, and one for two or three smaller combined, compensated with a good salary, say $1,000 per year, selected with reference to peculiar qualifications, and as carefully as one would choose a guardian for his children, clothed with an adequate power to enforce a paternal discipline, to require a proper amount of labor, cleanliness, sobriety, and better habits of life, and generally to promote the moral and intellectual culture of the wards, with such other inducements, if there be any, placed before the superintendent as shall inspire him to constant efforts to prepare them for useful and worthy citizenship. To quicken and ensure the fidelity of the superintendents, there should a director-general or


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1378 temple and its various courts, galleries, and corridors. The temple precincts could accommodate over two hundred thousand worshipers at one time, and while the vastness of these buildings—in comparison with any he had ever seen—greatly impressed his mind, he was more intrigued by the contemplation of the spiritual significance of the temple ceremonies and their associated worship.

Though many of the temple rituals very touchingly impressed his sense of the beautiful and the symbolic, he was always disappointed by the explanation of the real meanings of these ceremonies which his parents would offer in answer to his many searching inquiries. Jesus simply would not accept explanations of worship and religious devotion which involved belief in the wrath of God or the anger of the Almighty. In further discussion of these questions, after the conclusion of the temple visit, when his father became mildly insistent that he acknowledge acceptance of the orthodox Jewish beliefs, Jesus turned suddenly upon his parents and, looking appealingly into the eyes of his father, said: "My father, it cannot be true—the Father in heaven cannot so regard his erring children on earth. The heavenly Father cannot love his children less than you love me. And I well know, no matter what unwise thing I might do, you would never pour out wrath upon me nor vent anger against me. If you, my earthly father, possess such human reflections of the Divine, how much more must the heavenly Father be filled with goodness and overflowing with mercy. I refuse to believe that my Father in heaven loves me less than my father on earth."

When Joseph and Mary heard these words of their first-born son, they held their peace. And never again did they seek to change his mind about the love of God and the mercifulness of the Father in heaven.

Everywhere Jesus went throughout the temple courts, he was shocked and sickened by the spirit of irreverence which he observed. He deemed the conduct of the temple throngs to be inconsistent with their presence in "his Father's house." But he received the shock of his young life when his father escorted him into the court of the gentiles with its noisy jargon, loud talking and cursing, mingled indiscriminately with the bleating of sheep and the babble of noises which betrayed the presence of the money-changers and the vendors of sacrificial animals and sundry other commercial commodities.

But most of all was his sense of propriety outraged by the sight of the frivolous courtesans parading about within this precinct of the temple, just such painted women as he had so recently seen when on a visit to Sepphoris. This profanation of the temple fully aroused all his youthful indignation, and he did not hesitate to express himself freely to Joseph.

Jesus admired the sentiment and service of the temple, but he was shocked by the spiritual ugliness which he beheld on the faces of so many of the unthinking worshipers.

They now passed down to the priests' court beneath the rock ledge in front of the temple, where the altar stood, to observe the killing of the droves of animals and the washing away of the blood from the hands of the officiating slaughter priests at the bronze fountain. The bloodstained pavement, the gory hands of the priests, and the sounds of the dying animals were more than this nature-loving lad could stand. The terrible sight sickened this boy of Nazareth; he clutched his father's arm and begged to be taken away. They walked back


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Rh through the court of the gentiles, and even the coarse laughter and profane jesting which he there heard were a relief from the sights he had just beheld.

Joseph saw how his son had sickened at the sight of the temple rites and wisely led him around to view the "gate beautiful," the artistic gate made of Corinthian bronze. But Jesus had had enough for his first visit at the temple. They returned to the upper court for Mary and walked about in the open air and away from the crowds for an hour, viewing the Asmonean palace, the stately home of Herod, and the tower of the Roman guards. During this stroll Joseph explained to Jesus that only the inhabitants of Jerusalem were permitted to witness the daily sacrifices in the temple, and that the dwellers in Galilee came up only three times a year to participate in the temple worship: at the Passover, at the feast of Pentecost (seven weeks after Passover), and at the feast of tabernacles in October. These feasts were established by Moses. They then discussed the two later established feasts of the dedication and of Purim. Afterward they went to their lodgings and made ready for the celebration of the Passover.

Five Nazareth families were guests of, or associates with, the family of Simon of Bethany in the celebration of the Passover, Simon having purchased the paschal lamb for the company. It was the slaughter of these lambs in such enormous numbers that had so affected Jesus on his temple visit. It had been the plan to eat the Passover with Mary's relatives, but Jesus persuaded his parents to accept the invitation to go to Bethany.

That night they assembled for the Passover rites, eating the roasted flesh with unleavened bread and bitter herbs. Jesus, being a new son of the covenant, was asked to recount the origin of the Passover, and this he well did, but he somewhat disconcerted his parents by the inclusion of numerous remarks mildly reflecting the impressions made on his youthful but thoughtful mind by the things which he had so recently seen and heard. This was the beginning of the seven-day ceremonies of the feast of the Passover.

Even at this early date, though he said nothing about such matters to his parents, Jesus had begun to turn over in his mind the propriety of celebrating the Passover without the slaughtered lamb. He felt assured in his own mind that the Father in heaven was not pleased with this spectacle of sacrificial offerings, and as the years passed, he became increasingly determined someday to establish the celebration of a bloodless Passover.

Jesus slept very little that night. His rest was greatly disturbed by revolting dreams of slaughter and suffering. His mind was distraught and his heart torn by the inconsistencies and absurdities of the theology of the whole Jewish ceremonial system. His parents likewise slept little. They were greatly disconcerted by the events of the day just ended. They were completely upset in their own hearts by the lad's, to them, strange and determined attitude. Mary became nervously agitated during the fore part of the night, but Joseph remained calm, though he was equally puzzled. Both of them feared to talk frankly with the lad about these problems, though Jesus would gladly have talked with his parents if they had dared to encourage him.

The next day's services at the temple were more acceptable to Jesus and did much to relieve the unpleasant memories of the previous day. The following


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1380 morning young Lazarus took Jesus in hand, and they began a systematic exploration of Jerusalem and its environs. Before the day was over, Jesus discovered the various places about the temple where teaching and question conferences were in progress; and aside from a few visits to the holy of holies to gaze in wonder as to what really was behind the veil of separation, he spent most of his time about the temple at these teaching conferences.

Throughout the Passover week, Jesus kept his place among the new sons of the commandment, and this meant that he must seat himself outside the rail which segregated all persons who were not full citizens of Israel. Being thus made conscious of his youth, he refrained from asking the many questions which surged back and forth in his mind; at least he refrained until the Passover celebration had ended and these restrictions on the newly consecrated youths were lifted.

On Wednesday of the Passover week, Jesus was permitted to go home with Lazarus to spend the night at Bethany. This evening, Lazarus, Martha, and Mary heard Jesus discuss things temporal and eternal, human and divine, and from that night on they all three loved him as if he had been their own brother.

By the end of the week, Jesus saw less of Lazarus since he was not eligible for admission to even the outer circle of the temple discussions, though he attended some of the public talks delivered in the outer courts. Lazarus was the same age as Jesus, but in Jerusalem youths were seldom admitted to the consecration of sons of the law until they were a full thirteen years of age.

Again and again, during the Passover week, his parents would find Jesus sitting off by himself with his youthful head in his hands, profoundly thinking. They had never seen him behave like this, and not knowing how much he was confused in mind and troubled in spirit by the experience through which he was passing, they were sorely perplexed; they did not know what to do. They welcomed the passing of the days of the Passover week and longed to have their strangely acting son safely back in Nazareth.

Day by day Jesus was thinking through his problems. By the end of the week he had made many adjustments; but when the time came to return to Nazareth, his youthful mind was still swarming with perplexities and beset by a host of unanswered questions and unsolved problems.

Before Joseph and Mary left Jerusalem, in company with Jesus' Nazareth teacher they made definite arrangements for Jesus to return when he reached the age of fifteen to begin his long course of study in one of the best-known academies of the rabbis. Jesus accompanied his parents and teacher on their visits to the school, but they were all distressed to observe how indifferent he seemed to all they said and did. Mary was deeply pained at his reactions to the Jerusalem visit, and Joseph was profoundly perplexed at the lad's strange remarks and unusual conduct.

After all, Passover week had been a great event in Jesus' life. He had enjoyed the opportunity of meeting scores of boys about his own age, fellow candidates for the consecration, and he utilized such contacts as a means of learning how people lived in Mesopotamia, Turkestan, and Parthia, as well as in the Far-Western provinces of Rome. He was already fairly conversant with the way in which the youth of Egypt and other regions near Palestine grew up. There were thousands of young people in Jerusalem at this time, and the Nazareth lad personally met, and more or less extensively interviewed, more than one hundred and fifty. He was particularly interested in those who hailed from the Far


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Rh Eastern and the remote Western countries. As a result of these contacts the lad began to entertain a desire to travel about the world for the purpose of learning how the various groups of his fellow men toiled for their livelihood.

It had been arranged that the Nazareth party should gather in the region of the temple at midforenoon on the first day of the week after the Passover festival had ended. This they did and started out on the return journey to Nazareth. Jesus had gone into the temple to listen to the discussions while his parents awaited the assembly of their fellow travelers. Presently the company prepared to depart, the men going in one group and the women in another as was their custom in journeying to and from the Jerusalem festivals. Jesus had gone up to Jerusalem in company with his mother and the women. Being now a young man of the consecration, he was supposed to journey back to Nazareth in company with his father and the men. But as the Nazareth party moved on toward Bethany, Jesus was completely absorbed in the discussion of angels, in the temple, being wholly unmindful of the passing of the time for the departure of his parents. And he did not realize that he had been left behind until the noontime adjournment of the temple conferences.

The Nazareth travelers did not miss Jesus because Mary surmised he journeyed with the men, while Joseph thought he traveled with the women since he had gone up to Jerusalem with the women, leading Mary's donkey. They did not discover his absence until they reached Jericho and prepared to tarry for the night. After making inquiry of the last of the party to reach Jericho and learning that none of them had seen their son, they spent a sleepless night, turning over in their minds what might have happened to him, recounting many of his unusual reactions to the events of Passover week, and mildly chiding each other for not seeing to it that he was in the group before they left Jerusalem.

In the meantime, Jesus had remained in the temple throughout the afternoon, listening to the discussions and enjoying the more quiet and decorous atmosphere, the great crowds of Passover week having about disappeared. At the conclusion of the afternoon discussions, in none of which Jesus participated, he betook himself to Bethany, arriving just as Simon's family made ready to partake of their evening meal. The three youngsters were overjoyed to greet Jesus, and he remained in Simon's house for the night. He visited very little during the evening, spending much of the time alone in the garden meditating.

Early next day Jesus was up and on his way to the temple. On the brow of Olivet he paused and wept over the sight his eyes beheld—a spiritually impoverished people, tradition bound and living under the surveillance of the Roman legions. Early forenoon found him in the temple with his mind made up to take part in the discussions. Meanwhile, Joseph and Mary also had arisen with the early dawn with the intention of retracing their steps to Jerusalem. First, they hastened to the house of their relatives, where they had lodged as a family during the Passover week, but inquiry elicited the fact that no one had seen Jesus. After searching all day and finding no trace of him, they returned to their relatives for the night.


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1382 At the second conference Jesus had made bold to ask questions, and in a very amazing way he participated in the temple discussions but always in a manner consistent with his youth. Sometimes his pointed questions were somewhat embarrassing to the learned teachers of the Jewish law, but he evinced such a spirit of candid fairness, coupled with an evident hunger for knowledge, that the majority of the temple teachers were disposed to treat him with every consideration. But when he presumed to question the justice of putting to death a drunken gentile who had wandered outside the court of the gentiles and unwittingly entered the forbidden and reputedly sacred precincts of the temple, one of the more intolerant teachers grew impatient with the lad's implied criticisms and, glowering down upon him, asked how old he was. Jesus replied, "thirteen years lacking a trifle more than four months." "Then," rejoined the now irate teacher, "why are you here, since you are not of age as a son of the law?" And when Jesus explained that he had received consecration during the Passover, and that he was a finished student of the Nazareth schools, the teachers with one accord derisively replied, "We might have known; he is from Nazareth." But the leader insisted that Jesus was not to be blamed if the rulers of the synagogue at Nazareth had graduated him, technically, when he was twelve instead of thirteen; and notwithstanding that several of his detractors got up and left, it was ruled that the lad might continue undisturbed as a pupil of the temple discussions.

When this, his second day in the temple, was finished, again he went to Bethany for the night. And again he went out in the garden to meditate and pray. It was apparent that his mind was concerned with the contemplation of weighty problems.

Jesus' third day with the scribes and teachers in the temple witnessed the gathering of many spectators who, having heard of this youth from Galilee, came to enjoy the experience of seeing a lad confuse the wise men of the law. Simon also came down from Bethany to see what the boy was up to. Throughout this day Joseph and Mary continued their anxious search for Jesus, even going several times into the temple but never thinking to scrutinize the several discussion groups, although they once came almost within hearing distance of his fascinating voice.

Before the day had ended, the entire attention of the chief discussion group of the temple had become focused upon the questions being asked by Jesus. Among his many questions were:

What really exists in the holy of holies, behind the veil? Why should mothers in Israel be segregated from the male temple worshipers? If God is a father who loves his children, why all this slaughter of animals to gain divine favor—has the teaching of Moses been misunderstood? Since the temple is dedicated to the worship of the Father in heaven, is it consistent to permit the presence of those who engage in secular barter and trade? Is the expected Messiah to become a temporal prince to sit on the throne of David, or is he to function as the light of life in the establishment of a spiritual kingdom?


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Rh And all the day through, those who listened marveled at these questions, and none was more astonished than Simon. For more than four hours this Nazareth youth plied these Jewish teachers with thought-provoking and heart-searching questions. He made few comments on the remarks of his elders. He conveyed his teaching by the questions he would ask. By the deft and subtle phrasing of a question he would at one and the same time challenge their teaching and suggest his own. In the manner of his asking a question there was an appealing combination of sagacity and humor which endeared him even to those who more or less resented his youthfulness. He was always eminently fair and considerate in the asking of these penetrating questions. On this eventful afternoon in the temple he exhibited that same reluctance to take unfair advantage of an opponent which characterized his entire subsequent public ministry. As a youth, and later on as a man, he seemed to be utterly free from all egoistic desire to win an argument merely to experience logical triumph over his fellows, being interested supremely in just one thing: to proclaim everlasting truth and thus effect a fuller revelation of the eternal God.

When the day was over, Simon and Jesus wended their way back to Bethany. For most of the distance both the man and the boy were silent. Again Jesus paused on the brow of Olivet, but as he viewed the city and its temple, he did not weep; he only bowed his head in silent devotion.

After the evening meal at Bethany he again declined to join the merry circle but instead went to the garden, where he lingered long into the night, vainly endeavoring to think out some definite plan of approach to the problem of his lifework and to decide how best he might labor to reveal to his spiritually blinded countrymen a more beautiful concept of the heavenly Father and so set them free from their terrible bondage to law, ritual, ceremonial, and musty tradition. But the clear light did not come to the truth-seeking lad.

Jesus was strangely unmindful of his earthly parents; even at breakfast, when Lazarus's mother remarked that his parents must be about home by that time, Jesus did not seem to comprehend that they would be somewhat worried about his having lingered behind.

Again he journeyed to the temple, but he did not pause to meditate at the brow of Olivet. In the course of the morning's discussions much time was devoted to the law and the prophets, and the teachers were astonished that Jesus was so familiar with the Scriptures, in Hebrew as well as Greek. But they were amazed not so much by his knowledge of truth as by his youth.

At the afternoon conference they had hardly begun to answer his question relating to the purpose of prayer when the leader invited the lad to come forward and, sitting beside him, bade him state his own views regarding prayer and worship.

The evening before, Jesus' parents had heard about this strange youth who so deftly sparred with the expounders of the law, but it had not occurred to them that this lad was their son. They had about decided to journey out to the home of Zacharias as they thought Jesus might have gone thither to see Elizabeth and John. Thinking Zacharias might perhaps be at the temple, they stopped there on their way to the City of Judah. As they strolled through the courts of the


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1384 temple, imagine their surprise and amazement when they recognized the voice of the missing lad and beheld him seated among the temple teachers.

Joseph was speechless, but Mary gave vent to her long-pent-up fear and anxiety when, rushing up to the lad, now standing to greet his astonished parents, she said: "My child, why have you treated us like this? It is now more than three days that your father and I have searched for you sorrowing. Whatever possessed you to desert us?" It was a tense moment. All eyes were turned on Jesus to hear what he would say. His father looked reprovingly at him but said nothing.

It should be remembered that Jesus was supposed to be a young man. He had finished the regular schooling of a child, had been recognized as a son of the law, and had received consecration as a citizen of Israel. And yet his mother more than mildly upbraided him before all the people assembled, right in the midst of the most serious and sublime effort of his young life, thus bringing to an inglorious termination one of the greatest opportunities ever to be granted him to function as a teacher of truth, a preacher of righteousness, a revealer of the loving character of his Father in heaven.

But the lad was equal to the occasion. When you take into fair consideration all the factors which combined to make up this situation, you will be better prepared to fathom the wisdom of the boy's reply to his mother's unintended rebuke. After a moment's thought, Jesus answered his mother, saying: "Why is it that you have so long sought me? Would you not expect to find me in my Father's house since the time has come when I should be about my Father's business?"

Everyone was astonished at the lad's manner of speaking. Silently they all withdrew and left him standing alone with his parents. Presently the young man relieved the embarrassment of all three when he quietly said: "Come, my parents, none has done aught but that which he thought best. Our Father in heaven has ordained these things; let us depart for home."

In silence they started out, arriving at Jericho for the night. Only once did they pause, and that on the brow of Olivet, when the lad raised his staff aloft and, quivering from head to foot under the surging of intense emotion, said: "O Jerusalem, Jerusalem, and the people thereof, what slaves you are—subservient to the Roman yoke and victims of your own traditions—but I will return to cleanse yonder temple and deliver my people from this bondage!"

On the three days' journey to Nazareth Jesus said little; neither did his parents say much in his presence. They were truly at a loss to understand the conduct of their first-born son, but they did treasure in their hearts his sayings, even though they could not fully comprehend their meanings.

Upon reaching home, Jesus made a brief statement to his parents, assuring them of his affection and implying that they need not fear he would again give any occasion for their suffering anxiety because of his conduct. He concluded this momentous statement by saying: "While I must do the will of my Father in heaven, I will also be obedient to my father on earth. I will await my hour."

Though Jesus, in his mind, would many times refuse to consent to the well-intentioned but misguided efforts of his parents to dictate the course of his thinking or to establish the plan of his work on earth, still, in every manner consistent with his dedication to the doing of his Paradise Father's will, he did most gracefully conform to the desires of his earthly father and to the usages of his family


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 Rh in the flesh. Even when he could not consent, he would do everything possible to conform. He was an artist in the matter of adjusting his dedication to duty to his obligations of family loyalty and social service.

Joseph was puzzled, but Mary, as she reflected on these experiences, gained comfort, eventually viewing his utterance on Olivet as prophetic of the Messianic mission of her son as Israel's deliverer. She set to work with renewed energy to mold his thoughts into patriotic and nationalistic channels and enlisted the efforts of her brother, Jesus' favorite uncle; and in every other way did the mother of Jesus address herself to the task of preparing her first-born son to assume the leadership of those who would restore the throne of David and forever cast off the gentile yoke of political bondage.


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Rh would be fifteen years of age so that he might be permitted regularly to read the Scriptures in the synagogue on the Sabbath day.

This is the calendar year of his fourteenth birthday. He had become a good yoke maker and worked well with both canvas and leather. He was also rapidly developing into an expert carpenter and cabinetmaker. This summer he made frequent trips to the top of the hill to the northwest of Nazareth for prayer and meditation. He was gradually becoming more self-conscious of the nature of his bestowal on earth.

This hill, a little more than one hundred years previously, had been the "high place of Baal," and now it was the site of the tomb of Simeon, a reputed holy man of Israel. From the summit of this hill of Simeon, Jesus looked out over Nazareth and the surrounding country. He would gaze upon Megiddo and recall the story of the Egyptian army winning its first great victory in Asia; and how, later on, another such army defeated the Judean king Josiah. Not far away he could look upon Tannach, where Deborah and Barak defeated Sisera. In the distance he could view the hills of Dothan, where he had been taught Joseph's brethren sold him into Egyptian slavery. He then would shift his gaze over to Ebal and Gerizim and recount to himself the traditions of Abraham, Jacob, and Abimelech. And thus he recalled and turned over in his mind the historic and traditional events of his father Joseph's people.

He continued to carry on his advanced courses of reading under the synagogue teachers, and he also continued with the home education of his brothers and sisters as they grew up to suitable ages.

Early this year Joseph arranged to set aside the income from his Nazareth and Capernaum property to pay for Jesus' long course of study at Jerusalem, it having been planned that he should go to Jerusalem in August of the following year when he would be fifteen years of age.

By the beginning of this year both Joseph and Mary entertained frequent doubts about the destiny of their first-born son. He was indeed a brilliant and lovable child, but he was so difficult to understand, so hard to fathom, and again, nothing extraordinary or miraculous ever happened. Scores of times had his proud mother stood in breathless anticipation, expecting to see her son engage in some superhuman or miraculous peformanceperformance [sic], but always were her hopes dashed down in cruel disappointment. And all this was discouraging, even disheartening. The devout people of those days truly believed that prophets and men of promise always demonstrated their calling and established their divine authority by performing miracles and working wonders. But Jesus did none of these things; wherefore was the confusion of his parents steadily increased as they contemplated his future.

The improved economic condition of the Nazareth family was reflected in many ways about the home and especially in the increased number of smooth white boards which were used as writing slates, the writing being done with charcoal. Jesus was also permitted to resume his music lessons; he was very fond of playing the harp.

Throughout this year it can truly be said that Jesus "grew in favor with man and with God." The prospects of the family seemed good; the future was bright.


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1388

All did go well until that fateful day of Tuesday, September 25, when a runner from Sepphoris brought to this Nazareth home the tragic news that Joseph had been severely injured by the falling of a derrick while at work on the governor's residence. The messenger from Sepphoris had stopped at the shop on the way to Joseph's home, informing Jesus of his father's accident, and they went together to the house to break the sad news to Mary. Jesus desired to go immediately to his father, but Mary would hear to nothing but that she must hasten to her husband's side. She directed that James, then ten years of age, should accompany her to Sepphoris while Jesus remained home with the younger children until she should return, as she did not know how seriously Joseph had been injured. But Joseph died of his injuries before Mary arrived. They brought him to Nazareth, and on the following day he was laid to rest with his fathers.

Just at the time when prospects were good and the future looked bright, an apparently cruel hand struck down the head of this Nazareth household, the affairs of this home were disrupted, and every plan for Jesus and his future education was demolished. This carpenter lad, now just past fourteen years of age, awakened to the realization that he had not only to fulfill the commission of his heavenly Father to reveal the divine nature on earth and in the flesh, but that his young human nature must also shoulder the responsibility of caring for his widowed mother and seven brothers and sisters—and another yet to be born. This lad of Nazareth now became the sole support and comfort of this so suddenly bereaved family. Thus were permitted those occurrences of the natural order of events on Urantia which would force this young man of destiny so early to assume these heavy but highly educational and disciplinary responsibilities attendant upon becoming the head of a human family, of becoming father to his own brothers and sisters, of supporting and protecting his mother, of functioning as guardian of his father's home, the only home he was to know while on this world.

Jesus cheerfully accepted the responsibilities so suddenly thrust upon him, and he carried them faithfully to the end. At least one great problem and anticipated difficulty in his life had been tragically solved—he would not now be expected to go to Jerusalem to study under the rabbis. It remained always true that Jesus "sat at no man's feet." He was ever willing to learn from even the humblest of little children, but he never derived authority to teach truth from human sources.

Still he knew nothing of the Gabriel visit to his mother before his birth; he only learned of this from John on the day of his baptism, at the beginning of his public ministry.

As the years passed, this young carpenter of Nazareth increasingly measured every institution of society and every usage of religion by the unvarying test: What does it do for the human soul? does it bring God to man? does it bring man to God? While this youth did not wholly neglect the recreational and social aspects of life, more and more he devoted his time and energies to just two purposes: the care of his family and the preparation to do his Father's heavenly will on earth.


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Rh This year it became the custom for the neighbors to drop in during the winter evenings to hear Jesus play upon the harp, to listen to his stories (for the lad was a master storyteller), and to hear him read from the Greek scriptures.

The economic affairs of the family continued to run fairly smoothly as there was quite a sum of money on hand at the time of Joseph's death. Jesus early demonstrated the possession of keen business judgment and financial sagacity. He was liberal but frugal; he was saving but generous. He proved to be a wise and efficient administrator of his father's estate.

But in spite of all that Jesus and the Nazareth neighbors could do to bring cheer into the home, Mary, and even the children, were overcast with sadness. Joseph was gone. Joseph was an unusual husband and father, and they all missed him. And it seemed all the more tragic to think that he died ere they could speak to him or hear his farewell blessing.

By the middle of this fifteenth year—and we are reckoning time in accordance with the twentieth-century calendar, not by the Jewish year—Jesus had taken a firm grasp upon the management of his family. Before this year had passed, their savings had about disappeared, and they were face to face with the necessity of disposing of one of the Nazareth houses which Joseph and his neighbor Jacob owned in partnership.

On Wednesday evening, April 17, 9, Ruth, the baby of the family, was born, and to the best of his ability Jesus endeavored to take the place of his father in comforting and ministering to his mother during this trying and peculiarly sad ordeal. For almost a score of years (until he began his public ministry) no father could have loved and nurtured his daughter any more affectionately and faithfully than Jesus cared for little Ruth. And he was an equally good father to all the other members of his family.

During this year Jesus first formulated the prayer which he subsequently taught to his apostles, and which to many has become known as "The Lord's Prayer." In a way it was an evolution of the family altar; they had many forms of praise and several formal prayers. After his father's death Jesus tried to teach the older children to express themselves individually in prayer—much as he so enjoyed doing—but they could not grasp his thought and would invariably fall back upon their memorized prayer forms. It was in this effort to stimulate his older brothers and sisters to say individual prayers that Jesus would endeavor to lead them along by suggestive phrases, and presently, without intention on his part, it developed that they were all using a form of prayer which was largely built up from these suggestive lines which Jesus had taught them.

At last Jesus gave up the idea of having each member of the family formulate spontaneous prayers, and one evening in October he sat down by the little squat lamp on the low stone table, and, on a piece of smooth cedar board about eighteen inches square, with a piece of charcoal he wrote out the prayer which became from that time on the standard family petition.

This year Jesus was much troubled with confused thinking. Family responsibility had quite effectively removed all thought of immediately carrying out any plan for responding to the Jerusalem visitation directing him to "be about his Father's business." Jesus rightly reasoned that the watchcare of his earthly


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26 governor, who shall visit the plantations, and see that they are discharging these duties, and, if necessary, he should be aided by others in the duty of visitation. This officer should be invested with liberal powers over all persons within his jurisdiction, so as to protect the blacks from each other and from white men, being required in most important cases to confer with the military authorities in punishing offences. His proposed duties indicate that he should be a man of the best ability and character: better if he have already, by virtue of public services, a hold on the public confidence. Such an arrangement is submitted as preferable for the present to any cumbersome territorial government.

The laborers themselves, no longer slaves of their former masters, or of the Government, but as yet in large numbers unprepared for the full privileges of citizens, are to be treated with sole reference to such preparation. No effort is to be spared to work upon their better nature and the motives which come from it—the love of wages, of offspring, and family, the desire of happiness, and the obligations of religion. And when these fail,—and fail they will, in some cases,—we must not hesitate to resort, not to the lash, for as from the department of war so also from the department of labor, it must be banished, but to the milder and more effective punishments of deprivation of privileges, isolation from family and society, the workhouse, or even the prison. The laborers are to be assured at the outset that parental and conjugal relations among them are to be protected and enforced; that children, and all others desiring, are to be taught; that they will receive wages; and that a certain just measure of work, with reference to the ability to perform it, if not willingly rendered, is to be required of all. The work, so far as the case admits, shall be assigned in proper tasks, the standard being what a healthy person of average capacity can do, for which a definite sum is to be paid. The remark may perhaps be pertinent, that, whatever may have been the case with women or partially disabled persons, my observations, not yet sufficient to decide the point, have not impressed me with the conviction that heal thy persons, if they had been provided with an adequate amount of food, and that animal in due proportion, could be said to have been overworked heretofore on these islands, the main trouble


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1390 father's family must take precedence of all duties; that the support of his family must become his first obligation.

In the course of this year Jesus found a passage in the so-called Book of Enoch which influenced him in the later adoption of the term "Son of Man" as a designation for his bestowal mission on Urantia. He had thoroughly considered the idea of the Jewish Messiah and was firmly convinced that he was not to be that Messiah. He longed to help his father's people, but he never expected to lead Jewish armies in overthrowing the foreign domination of Palestine. He knew he would never sit on the throne of David at Jerusalem. Neither did he believe that his mission was that of a spiritual deliverer or moral teacher solely to the Jewish people. In no sense, therefore, could his life mission be the fulfillment of the intense longings and supposed Messianic prophecies of the Hebrew scriptures; at least, not as the Jews understood these predictions of the prophets. Likewise he was certain he was never to appear as the Son of Man depicted by the Prophet Daniel.

But when the time came for him to go forth as a world teacher, what would he call himself? What claim should he make concerning his mission? By what name would he be called by the people who would become believers in his teachings?

While turning all these problems over in his mind, he found in the synagogue library at Nazareth, among the apocalyptic books which he had been studying, this manuscript called "The Book of Enoch"; and though he was certain that it had not been written by Enoch of old, it proved very intriguing to him, and he read and reread it many times. There was one passage which particularly impressed him, a passage in which this term "Son of Man" appeared. The writer of this so-called Book of Enoch went on to tell about this Son of Man, describing the work he would do on earth and explaining that this Son of Man, before coming down on this earth to bring salvation to mankind, had walked through the courts of heavenly glory with his Father, the Father of all; and that he had turned his back upon all this grandeur and glory to come down on earth to proclaim salvation to needy mortals. As Jesus would read these passages (well understanding that much of the Eastern mysticism which had become admixed with these teachings was erroneous), he responded in his heart and recognized in his mind that of all the Messianic predictions of the Hebrew scriptures and of all the theories about the Jewish deliverer, none was so near the truth as this story tucked away in this only partially accredited Book of Enoch; and he then and there decided to adopt as his inaugural title "the Son of Man." And this he did when he subsequently began his public work. Jesus had an unerring ability for the recognition of truth, and truth he never hesitated to embrace, no matter from what source it appeared to emanate.

By this time he had quite thoroughly settled many things about his forthcoming work for the world, but he said nothing of these matters to his mother, who still held stoutly to the idea of his being the Jewish Messiah.

The great confusion of Jesus' younger days now arose. Having settled something about the nature of his mission on earth, "to be about his Father's business"—to show forth his Father's loving nature to all mankind—he began to ponder anew the many statements in the Scriptures referring to the coming of a national deliverer, a Jewish teacher or king. To what event did these prophecies refer? Was not he a Jew? or was he? Was he or was he not of the house of David? His


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Rh mother averred he was; his father had ruled that he was not. He decided he was not. But had the prophets confused the nature and mission of the Messiah?

After all, could it be possible that his mother was right? In most matters, when differences of opinion had arisen in the past, she had been right. If he were a new teacher and not the Messiah, then how should he recognize the Jewish Messiah if such a one should appear in Jerusalem during the time of his earth mission; and, further, what should be his relation to this Jewish Messiah? And what should be his relation, after embarking on his life mission, to his family? to the Jewish commonwealth and religion? to the Roman Empire? to the gentiles and their religions? Each of these momentous problems this young Galilean turned over in his mind and seriously pondered while he continued to work at the carpenter's bench, laboriously making a living for himself, his mother, and eight other hungry mouths.

Before the end of this year Mary saw the family funds diminishing. She turned the sale of doves over to James. Presently they bought a second cow, and with the aid of Miriam they began the sale of milk to their Nazareth neighbors.

His profound periods of meditation, his frequent journeys to the hilltop for prayer, and the many strange ideas which Jesus advanced from time to time, thoroughly alarmed his mother. Sometimes she thought the lad was beside himself, and then she would steady her fears, remembering that he was, after all, a child of promise and in some manner different from other youths.

But Jesus was learning not to speak of all his thoughts, not to present all his ideas to the world, not even to his own mother. From this year on, Jesus' disclosures about what was going on in his mind steadily diminished; that is, he talked less about those things which an average person could not grasp, and which would lead to his being regarded as peculiar or different from ordinary folks. To all appearances he became commonplace and conventional, though he did long for someone who could understand his problems. He craved a trustworthy and confidential friend, but his problems were too complex for his human associates to comprehend. The uniqueness of the unusual situation compelled him to bear his burdens alone.

With the coming of his fifteenth birthday, Jesus could officially occupy the synagogue pulpit on the Sabbath day. Many times before, in the absence of speakers, Jesus had been asked to read the Scriptures, but now the day had come when, according to law, he could conduct the service. Therefore on the first Sabbath after his fifteenth birthday the chazan arranged for Jesus to conduct the morning service of the synagogue. And when all the faithful in Nazareth had assembled, the young man, having made his selection of Scriptures, stood up and began to read:

"The spirit of the Lord God is upon me, for the Lord has anointed me; he has sent me to bring good news to the meek, to bind up the brokenhearted, to proclaim liberty to the captives, and to set the spiritual prisoners free; to proclaim the year of God's favor and the day of our God's reckoning; to comfort all mourners, to give them beauty for ashes, the oil of joy in the place of mourning, a song of praise instead of the spirit of sorrow, that they may be called trees of righteousness, the planting of the Lord, wherewith he may be glorified.


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1392 "Seek good and not evil that you may live, and so the Lord, the God of hosts, shall be with you. Hate the evil and love the good; establish judgment in the gate. Perhaps the Lord God will be gracious to the remnant of Joseph.

"Wash yourselves, make yourselves clean; put away the evil of your doings from before my eyes; cease to do evil and learn to do good; seek justice, relieve the oppressed. Defend the fatherless and plead for the widow.

"Wherewith shall I come before the Lord, to bow myself before the Lord of all the earth? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, ten thousands of sheep, or with rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? No! for the Lord has showed us, O men, what is good. And what does the Lord require of you but to deal justly, love mercy, and walk humbly with your God?

"To whom, then, will you liken God who sits upon the circle of the earth? Lift up your eyes and behold who has created all these worlds, who brings forth their host by number and calls them all by their names. He does all these things by the greatness of his might, and because he is strong in power, not one fails. He gives power to the weak, and to those who are weary he increases strength. Fear not, for I am with you; be not dismayed, for I am your God. I will strengthen you and I will help you; yes, I will uphold you with the right hand of my righteousness, for I am the Lord your God. And I will hold your right hand, saying to you, fear not, for I will help you.

"And you are my witness, says the Lord, and my servant whom I have chosen that all may know and believe me and understand that I am the Eternal. I, even I, am the Lord, and beside me there is no savior."

And when he had thus read, he sat down, and the people went to their homes, pondering over the words which he had so graciously read to them. Never had his townspeople seen him so magnificently solemn; never had they heard his voice so earnest and so sincere; never had they observed him so manly and decisive, so authoritative.

This Sabbath afternoon Jesus climbed the Nazareth hill with James and, when they returned home, wrote out the Ten Commandments in Greek on two smooth boards in charcoal. Subsequently Martha colored and decorated these boards, and for long they hung on the wall over James's small workbench.

Gradually Jesus and his family returned to the simple life of their earlier years. Their clothes and even their food became simpler. They had plenty of milk, butter, and cheese. In season they enjoyed the produce of their garden, but each passing month necessitated the practice of greater frugality. Their breakfasts were very plain; they saved their best food for the evening meal. However, among these Jews lack of wealth did not imply social inferiority.

Already had this youth well-nigh encompassed the comprehension of how men lived in his day. And how well he understood life in the home, field, and workshop is shown by his subsequent teachings, which so repletely reveal his intimate contact with all phases of human experience.

The Nazareth chazan continued to cling to the belief that Jesus was to become a great teacher, probably the successor of the renowned Gamaliel at Jerusalem.


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Rh Apparently all Jesus' plans for a career were thwarted. The future did not look bright as matters now developed. But he did not falter; he was not discouraged. He lived on, day by day, doing well the present duty and faithfully discharging the immediate responsibilities of his station in life. Jesus' life is the everlasting comfort of all disappointed idealists,

The pay of a common day-laboring carpenter was slowly diminishing. By the end of this year Jesus could earn, by working early and late, only the equivalent of about twenty-five cents a day. By the next year they found it difficult to pay the civil taxes, not to mention the synagogue assessments and the temple tax of one-half shekel. During this year the tax collector tried to squeeze extra revenue out of Jesus, even threatening to take his harp.

Fearing that the copy of the Greek scriptures might be discovered and confiscated by the tax collectors, Jesus, on his fifteenth birthday, presented it to the Nazareth synagogue library as his maturity offering to the Lord.

The great shock of his fifteenth year came when Jesus went over to Sepphoris to receive the decision of Herod regarding the appeal taken to him in the dispute about the amount of money due Joseph at the time of his accidental death. Jesus and Mary had hoped for the receipt of a considerable sum of money when the treasurer at Sepphoris had offered them a paltry amount. Joseph's brothers had taken an appeal to Herod himself, and now Jesus stood in the palace and heard Herod decree that his father had nothing due him at the time of his death. And for such an unjust decision Jesus never again trusted Herod Antipas. It is not surprising that he once alluded to Herod as "that fox."

The close work at the carpenter's bench during this and subsequent years deprived Jesus of the opportunity of mingling with the caravan passengers. The family supply shop had already been taken over by his uncle, and Jesus worked altogether in the home shop, where he was near to help Mary with the family. About this time he began sending James up to the camel lot to gather information about world events, and thus he sought to keep in touch with the news of the day.

As he grew up to manhood, he passed through all those conflicts and confusions which the average young persons of previous and subsequent ages have undergone. And the rigorous experience of supporting his family was a sure safeguard against his having overmuch time for idle meditation or the indulgence of mystic tendencies.

This was the year that Jesus rented a considerable piece of land just to the north of their home, which was divided up as a family garden plot. Each of the older children had an individual garden, and they entered into keen competition in their agricultural efforts. Their eldest brother spent some time with them in the garden each day during the season of vegetable cultivation. As Jesus worked with his younger brothers and sisters in the garden, he many times entertained the wish that they were all located on a farm out in the country where they could enjoy the liberty and freedom of an unhampered life. But they did not find themselves growing up in the country; and Jesus, being a thoroughly practical youth as well as an idealist, intelligently and vigorously attacked his problem just as he found it, and did everything within his power to adjust himself and his family to the realities of their situation and to adapt their condition to the highest possible satisfaction of their individual and collective longings.

At one time Jesus faintly hoped that he might be able to gather up sufficient means, provided they could collect the considerable sum of money due his father


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 1394 for work on Herod's palace, to warrant undertaking the purchase of a small farm. He had really given serious thought to this plan of moving his family out into the country. But when Herod refused to pay them any of the funds due Joseph, they gave up the ambition of owning a home in the country. As it was, they contrived to enjoy much of the experience of farm life as they now had three cows, four sheep, a flock of chickens, a donkey, and a dog, in addition to the doves. Even the little tots had their regular duties to perform in the well-regulated scheme of management which characterized the home life of this Nazareth family.

With the close of this fifteenth year Jesus completed the traversal of that dangerous and difficult period in human existence, that time of transition between the more complacent years of childhood and the consciousness of approaching manhood with its increased responsibilities and opportunities for the acquirement of advanced experience in the development of a noble character. The growth period for mind and body had ended, and now began the real career of this young man of Nazareth.


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1396 position, a somewhat fluctuating but aggressive temperament, all of which were becoming organized into a strong, striking, and attractive personality.

As time went on, it became more difficult for his mother and his brothers and sisters to understand him; they stumbled over his sayings and misinterpreted his doings. They were all unfitted to comprehend their eldest brother's life because their mother had given them to understand that he was destined to become the deliverer of the Jewish people. After they had received from Mary such intimations as family secrets, imagine their confusion when Jesus would make frank denials of all such ideas and intentions.

This year Simon started to school, and they were compelled to sell another house. James now took charge of the teaching of his three sisters, two of whom were old enough to begin serious study. As soon as Ruth grew up, she was taken in hand by Miriam and Martha. Ordinarily the girls of Jewish families received little education, but Jesus maintained (and his mother agreed) that girls should go to school the same as boys, and since the synagogue school would not receive them, there was nothing to do but conduct a home school especially for them.

Throughout this year Jesus was closely confined to the workbench. Fortunately he had plenty of work; his was of such a superior grade that he was never idle no matter how slack work might be in that region. At times he had so much to do that James would help him.

By the end of this year he had just about made up his mind that he would, after rearing his family and seeing them married, enter publicly upon his work as a teacher of truth and as a revealer of the heavenly Father to the world. He knew he was not to become the expected Jewish Messiah, and he concluded that it was next to useless to discuss these matters with his mother; he decided to allow her to entertain whatever ideas she might choose since all he had said in the past had made little or no impression upon her and he recalled that his father had never been able to say anything that would change her mind. From this year on he talked less and less with his mother, or anyone else, about these problems. His was such a peculiar mission that no one living on earth could give him advice concerning its prosecution.

He was a real though youthful father to the family; he spent every possible hour with the youngsters, and they truly loved him. His mother grieved to see him work so hard; she sorrowed that he was day by day toiling at the carpenter's bench earning a living for the family instead of being, as they had so fondly planned, at Jerusalem studying with the rabbis. While there was much about her son that Mary could not understand, she did love him, and she most thoroughly appreciated the willing manner in which he shouldered the responsibility of the home.

At about this time there was considerable agitation, especially at Jerusalem and in Judea, in favor of rebellion against the payment of taxes to Rome. There was coming into existence a strong nationalist party, presently to be called the Zealots. The Zealots, unlike the Pharisees, were not willing to await the coming of the Messiah. They proposed to bring things to a head through political revolt.

A group of organizers from Jerusalem arrived in Galilee and were making good headway until they reached Nazareth. When they came to see Jesus, he


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Rh listened carefully to them and asked many questions but refused to join the party. He declined fully to disclose his reasons for not enlisting, and his refusal had the effect of keeping out many of his youthful fellows in Nazareth.

Mary did her best to induce him to enlist, but she could not budge him. She went so far as to intimate that his refusal to espouse the nationalist cause at her behest was insubordination, a violation of his pledge made upon their return from Jerusalem that he would be subject to his parents; but in answer to this insinuation he only laid a kindly hand on her shoulder and, looking into her face, said: "My mother, how could you?" And Mary withdrew her statement.

One of Jesus' uncles (Mary's brother Simon) had already joined this group, subsequently becoming an officer in the Galilean division. And for several years there was something of an estrangement between Jesus and his uncle.

But trouble began to brew in Nazareth. Jesus' attitude in these matters had resulted in creating a division among the Jewish youths of the city. About half had joined the nationalist organization, and the other half began the formation of an opposing group of more moderate patriots, expecting Jesus to assume the leadership. They were amazed when he refused the honor offered him, pleading as an excuse his heavy family responsibilities, which they all allowed. But the situation was still further complicated when, presently, a wealthy Jew, Isaac, a moneylender to the gentiles, came forward agreeing to support Jesus' family if he would lay down his tools and assume leadership of these Nazareth patriots.

Jesus, then scarcely seventeen years of age, was confronted with one of the most delicate and difficult situations of his early life. Patriotic issues, especially when complicated by tax-gathering foreign oppressors, are always difficult for spiritual leaders to relate themselves to, and it was doubly so in this case since the Jewish religion was involved in all this agitation against Rome.

Jesus' position was made more difficult because his mother and uncle, and even his younger brother James, all urged him to join the nationalist cause. All the better Jews of Nazareth had enlisted, and those young men who had not joined the movement would all enlist the moment Jesus changed his mind. He had but one wise counselor in all Nazareth, his old teacher, the chazan, who counseled him about his reply to the citizens' committee of Nazareth when they came to ask for his answer to the public appeal which had been made. In all Jesus' young life this was the very first time he had consciously resorted to public strategy. Theretofore, always had he depended upon a frank statement of truth to clarify the situation, but now he could not declare the full truth. He could not intimate that he was more than a man; he could not disclose his idea of the mission which awaited his attainment of a riper manhood. Despite these limitations his religious fealty and national loyalty were directly challenged. His family was in a turmoil, his youthful friends in division, and the entire Jewish contingent of the town in a hubbub. And to think that he was to blame for it all! And how innocent he had been of all intention to make trouble of any kind, much less a disturbance of this sort.

Something had to be done. He must state his position, and this he did bravely and diplomatically to the satisfaction of many, but not all. He adhered to the terms of his original plea, maintaining that his first duty was to his family, that a widowed mother and eight brothers and sisters needed something more than mere money could buy—the physical necessities of life—that they were entitled to a father's watchcare and guidance, and that he could not in clear conscience release himself from the obligation which a cruel accident had thrust upon him.


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1398 He paid compliment to his mother and eldest brother for being willing to release him but reiterated that loyalty to a dead father forbade his leaving the family no matter how much money was forthcoming for their material support, making his never-to-be-forgotten statement that "money cannot love." In the course of this address Jesus made several veiled references to his "life mission" but explained that, regardless of whether or not it might be inconsistent with the military idea, it, along with everything else in his life, had been given up in order that he might be able to discharge faithfully his obligation to his family. Everyone in Nazareth well knew he was a good father to his family, and this was a matter so near the heart of every noble Jew that Jesus' plea found an appreciative response in the hearts of many of his hearers; and some of those who were not thus minded were disarmed by a speech made by James, which, while not on the program, was delivered at this time. That very day the chazan had rehearsed James in his speech, but that was their secret.

James stated that he was sure Jesus would help to liberate his people if he (James) were only old enough to assume responsibility for the family, and that, if they would only consent to allow Jesus to remain "with us, to be our father and teacher, then you will have not just one leader from Joseph's family, but presently you will have five loyal nationalists, for are there not five of us boys to grow up and come forth from our brother-father's guidance to serve our nation?" And thus did the lad bring to a fairly happy ending a very tense and threatening situation.

The crisis for the time being was over, but never was this incident forgotten in Nazareth. The agitation persisted; not again was Jesus in universal favor; the division of sentiment was never fully overcome. And this, augmented by other and subsequent occurrences, was one of the chief reasons why he moved to Capernaum in later years. Henceforth Nazareth maintained a division of sentiment regarding the Son of Man.

James graduated at school this year and began full-time work at home in the carpenter shop. He had become a clever worker with tools and now took over the making of yokes and plows while Jesus began to do more house finishing and expert cabinet work.

This year Jesus made great progress in the organization of his mind. Gradually he had brought his divine and human natures together, and he accomplished all this organization of intellect by the force of his own decisions and with only the aid of his indwelling Monitor, just such a Monitor as all normal mortals on all postbestowal-Son worlds have within their minds. So far, nothing supernatural had happened in this young man's career except the visit of a messenger, dispatched by his elder brother Immanuel, who once appeared to him during the night at Jerusalem.

In the course of this year all the family property, except the home and garden, was disposed of. The last piece of Capernaum property (except an equity in one other), already mortgaged, was sold. The proceeds were used for taxes, to buy some new tools for James, and to make a payment on the old family supply and repair shop near the caravan lot, which Jesus now proposed to buy back since James was old enough to work at the house shop and help Mary about the home.


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Rh With the financial pressure thus eased for the time being, Jesus decided to take James to the Passover. They went up to Jerusalem a day early, to be alone, going by way of Samaria. They walked, and Jesus told James about the historic places en route as his father had taught him on a similar journey five years before.

In passing through Samaria, they saw many strange sights. On this journey they talked over many of their problems, personal, family, and national. James was a very religious type of lad, and while he did not fully agree with his mother regarding the little he knew of the plans concerning Jesus' lifework, he did look forward to the time when he would be able to assume responsibility for the family so that Jesus could begin his mission. He was very appreciative of Jesus' taking him up to the Passover, and they talked over the future more fully than ever before.

Jesus did much thinking as they journeyed through Samaria, particularly at Bethel and when drinking from Jacob's well. He and his brother discussed the traditions of Abraham, Isaac, and Jacob. He did much to prepare James for what he was about to witness at Jerusalem, thus seeking to lessen the shock such as he himself had experienced on his first visit to the temple. But James was not so sensitive to some of these sights. He commented on the perfunctory and heartless manner in which some of the priests performed their duties but on the whole greatly enjoyed his sojourn at Jerusalem.

Jesus took James to Bethany for the Passover supper. Simon had been laid to rest with his fathers, and Jesus presided over this household as the head of the Passover family, having brought the paschal lamb from the temple.

After the Passover supper Mary sat down to talk with James while Martha, Lazarus, and Jesus talked together far into the night. The next day they attended the temple services, and James was received into the commonwealth of Israel. That morning, as they paused on the brow of Olivet to view the temple, while James exclaimed in wonder, Jesus gazed on Jerusalem in silence. James could not comprehend his brother's demeanor. That night they again returned to Bethany and would have departed for home the next day, but James was insistent on their going back to visit the temple, explaining that he wanted to hear the teachers. And while this was true, secretly in his heart he wanted to hear Jesus participate in the discussions, as he had heard his mother tell about. Accordingly, they went to the temple and heard the discussions, but Jesus asked no questions. It all seemed so puerile and insignificant to this awakening mind of man and God—he could only pity them. James was disappointed that Jesus said nothing. To his inquiries Jesus only made reply, "My hour has not yet come."

The next day they journeyed home by Jericho and the Jordan valley, and Jesus recounted many things by the way, including his former trip over this road when he was thirteen years old.

Upon returning to Nazareth, Jesus began work in the old family repair shop and was greatly cheered by being able to meet so many people each day from all parts of the country and surrounding districts. Jesus truly loved people—just common folks. Each month he made his payments on the shop and, with James's help, continued to provide for the family.

Several times a year, when visitors were not present thus to function, Jesus continued to read the Sabbath scriptures at the synagogue and many times offered comments on the lesson, but usually he so selected the passages that comment was unnecessary. He was skillful, so arranging the order of the reading


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1400 of the various passages that the one would illuminate the other. He never failed, weather permitting, to take his brothers and sisters out on Sabbath afternoons for their nature strolls.

About this time the chazan inaugurated a young men's club for philosophic discussion which met at the homes of different members and often at his own home, and Jesus became a prominent member of this group. By this means he was enabled to regain some of the local prestige which he had lost at the time of the recent nationalistic controversies.

His social life, while restricted, was not wholly neglected. He had many warm friends and stanch admirers among both the young men and the young women of Nazareth.

In September, Elizabeth and John came to visit the Nazareth family. John, having lost his father, intended to return to the Judean hills to engage in agriculture and sheep raising unless Jesus advised him to remain in Nazareth to take up carpentry or some other line of work. They did not know that the Nazareth family was practically penniless. The more Mary and Elizabeth talked about their sons, the more they became convinced that it would be good for the two young men to work together and see more of each other.

Jesus and John had many talks together; and they talked over some very intimate and personal matters. When they had finished this visit, they decided not again to see each other until they should meet in their public service after "the heavenly Father should call" them to their work. John was tremendously impressed by what he saw at Nazareth that he should return home and labor for the support of his mother. He became convinced that he was to be a part of Jesus' life mission, but he saw that Jesus was to occupy many years with the rearing of his family; so he was much more content to return to his home and settle down to the care of their little farm and to minister to the needs of his mother. And never again did John and Jesus see each other until that day by the Jordan when the Son of Man presented himself for baptism.

On Saturday afternoon, December 3, of this year, death for the second time struck at this Nazareth family. Little Amos, their baby brother, died after a week's illness with a high fever. After passing through this time of sorrow with her first-born son as her only support, Mary at last and in the fullest sense recognized Jesus as the real head of the family; and he was truly a worthy head.

For four years their standard of living had steadily declined; year by year they felt the pinch of increasing poverty. By the close of this year they faced one of the most difficult experiences of all their uphill struggles. James had not yet begun to earn much, and the expenses of a funeral on top of everything else staggered them. But Jesus would only say to his anxious and grieving mother:

"Mother-Mary, sorrow will not help us; we are all doing our best, and mother's smile, perchance, might even inspire us to do better. Day by day we are strengthened for these tasks by our hope of better days ahead." His sturdy and practical optimism was truly contagious; all the children lived in an atmosphere of anticipation of better times and better things. And this hopeful courage contributed mightily to the development of strong and noble characters, in spite of the depressiveness of their poverty.

Jesus possessed the ability effectively to mobilize all his powers of mind, soul, and body on the task immediately in hand. He could concentrate his deep-thinking mind on the one problem which he wished to solve, and this, in connection


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Rh with his untiring patience, enabled him serenely to endure the trials of a difficult mortal existence—to live as if he were "seeing Him who is invisible."

By this time Jesus and Mary were getting along much better. She regarded him less as a son; he had become to her more a father to her children. Each day's life swarmed with practical and immediate difficulties. Less frequently they spoke of his lifework, for, as time passed, all their thought was mutually devoted to the support and upbringing of their family of four boys and three girls.

By the beginning of this year Jesus had fully won his mother to the acceptance of his methods of child training—the positive injunction to do good in the place of the older Jewish method of forbidding to do evil. In his home and throughout his public-teaching career Jesus invariably employed the positive form of exhortation. Always and everywhere did he say, "You shall do this—you ought to do that." Never did he employ the negative mode of teaching derived from the ancient taboos. He refrained from placing emphasis on evil by forbidding it, while he exalted the good by commanding its performance. Prayer time in this household was the occasion for discussing anything and everything relating to the welfare of the family.

Jesus began wise discipline upon his brothers and sisters at such an early age that little or no punishment was ever required to secure their prompt and wholehearted obedience. The only exception was Jude, upon whom on sundry occasions Jesus found it necessary to impose penalties for his infractions of the rules of the home. On three occasions when it was deemed wise to punish Jude for self-confessed and deliberate violations of the family rules of conduct, his punishment was fixed by the unanimous decree of the older children and was assented to by Jude himself before it was inflicted.

While Jesus was most methodical and systematic in everything he did, there was also in all his administrative rulings a refreshing elasticity of interpretation and an individuality of adaptation that greatly impressed all the children with the spirit of justice which actuated their father-brother. He never arbitrarily disciplined his brothers and sisters, and such uniform fairness and personal consideration greatly endeared Jesus to all his family.

James and Simon grew up trying to follow Jesus' plan of placating their bellicose and sometimes irate playmates by persuasion and nonresistance, and they were fairly successful; but Joseph and Jude, while assenting to such teachings at home, made haste to defend themselves when assailed by their comrades; in particular was Jude guilty of violating the spirit of these teachings. But nonresistance was not a rule of the family. No penalty was attached to the violation of personal teachings.

In general, all of the children, particularly the girls, would consult Jesus about their childhood troubles and confide in him just as they would have in an affectionate father.

James was growing up to be a well-balanced and even-tempered youth, but he was not so spiritually inclined as Jesus. He was a much better student than Joseph, who, while a faithful worker, was even less spiritually minded. Joseph was a plodder and not up to the intellectual level of the other children. Simon was a well-meaning boy but too much of a dreamer. He was slow in getting settled down in life and was the cause of considerable anxiety to Jesus and Mary. But he