[{1.38}] Mark xvi. 9; Luke viii. 2.
[{1.39}] Consult, for example, Calmeil, De la Folie au Point de Vue Pathologique, Historique et Judiciaire. Paris, 1845. 2 vols, in 8vo.
[{1.40}] See the Pastoral Letters of Jurieu, 1st year, 7th letter; Misson, The Sacred Theatre of Cevennes (London, 1707), pp. 28, 34, 38, 102, 103, 104, 107; Memoirs of Court in Sayons, History of French Literature, seventeenth century, i. p. 303. Bulletin of the French Protestant Historical Society, 1862, p. 174.
[{1.41}] Matt. xiv. 26; Mark vi. 49; Luke xxiv. 37; John iv. 19.
[{1.42}] Mark xvi. 12–13; Luke xxiv. 13–33.
[{1.43}] Compare Josephus, B. J., vii. vi. 6. Luke places this village at 60 stadia, and Josephus at 30 stadia from Jerusalem. Εξήκοντα, which is found in certain manuscripts and editions of Josephus, is a correction made by some Christian. Consult the edition of G. Pindorf. The most probable locality of Emmaus is Kullouvé, a beautiful place at the bottom of a valley, on the road from Jerusalem to Jaffa. Consult Sepp. Jerusalem and the Holy Land (1863), I. p. 56; Bourquenoud in the Studies of Religious History and Literature, by the Priests of the Society of Jesus, 1863, No. 9; and for the exact distances, H. Zschokke. The Emmaus of the New Testament (Schaffouse, 1865).
[{1.44}] Mark xvi. 14; Luke xxiv. 33, et seq.: John xx. 19, et seq.: Gospel of the Hebrews in St. Ignatius, Epist. ad Smyrn., 3, and in St. Jerome, De Viris Ill., 16; I. Cor. xv. 5; Justin, Dial. cum Tryph. 106.
[{1.45}] Luke xxiv. 34.
[{1.46}] In an island opposite Rotterdam, where the people have remained attached to the most austere Calvinism, the peasants are persuaded that Jesus comes to their death-beds to assure the elect of their justification; many, in fact, see Him.
[{1.47}] In order to conceive the possibility of similar illusions, it is sufficient to remember the scenes of our own days, when a number of persons assembled together unanimously acknowledged that they heard unreal voices, and that in perfectly good faith. The expectation, the effort of the imagination, the desire to believe, sometimes compliances accorded with perfect innocence, explain such of the phenomena as are not produced by direct fraud. These compliances proceed, in general, from persons who are convinced, and who, actuated by a kindly feeling, are unwilling that the party should break up unpleasantly, and are desirous of relieving the masters of the house from embarrassment. When a person believes in a miracle, he always unwillingly assists in its propagation. Doubt and denial are impossible in this sort of assemblage. You would only cause pain to those who do believe, and to those whom you have invited. And thus it is that these experiences which succeed so well before small committees, are usually failures before a paying public, and always so when handled by scientific commissions.