17 Sister Emmerich was accustomed, when speaking of persons of historical importance, to explain how they divided their hair.  ‘Eve,’ she said, ‘divided her hair in two parts, but Mary into three.’  And she appeared to attach importance to these words.  No opportunity presented itself for her to give any explanation upon the subject, which probably would have shown what was done with the hair in sacrifices, funerals, consecrations, or vows, etc.  She once said of Samson:  ’His fair hair, which was long and thick, was gathered up on his head in seven tresses, like a helmet, and the ends of these tresses were fastened upon his forehead and temples.  His hair was not in itself the source of his strength, but only as the witness to the vow which he had made to let it grow in God’s honour.  The powers which depended upon these seven tresses were the seven gifts of the Holy Ghost.  He must have already broken his vows and lost many graces, when he allowed this sign of being a Nazarene to be cut off.  I did not see Dalila cut off all his hair, and I think one lock remained on his forehead.  He retained the grace to do penance and of that repentance by which he recovered strength sufficient to destroy his enemies.  The life of Samson is figurative and prophetic.’

18 This refers to a custom of the Diocese of Munster.  During Lent there was hung up in the churches a curtain, embroidered in open work, representing the Five Wounds, the instruments of the Passion, etc.

19 Apparently Sister Emmerich here spoke of the ancient cases in which her poor countrymen keep their clothes.  The lower part of these cases is smaller than the upper, and this gives them some likeness to a tomb.  She had one of these cases, which she called her chest.  She often described the stone by this comparison, but her descriptions have not, nevertheless, given us a very clear idea of its shape.

20 The above relation was given later, and it is impossible to say whether it relates to the day of the Resurrection or to the following Sunday.

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