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Valley of Rephaim.
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Was Jesus born in a cave?
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Convent of Elijah.
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Flocks — Reapers.
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Tomb of Rachel.
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Boaz and Ruth — Customs.
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Ramah — Bethlehem.
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Tomb of Jerome.
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May 10th.
Well, how have you enjoyed your excursion to the City of David?
It was perfectly delightful. Having sent our horses to the Jaffa Gate, we looked in upon the ceremonies which were being enacted in the Church of the Holy Sepulcher. Wearying very soon with what we could not understand, we mounted and set off for Bethlehem.
Valley of Rephaim
Rising out of the valley of Gihon at the point, I presume, where the boundary-line between Judah and Benjamin passed from the valley of Hinnom into the plain of Rephaim, we stopped a while to allow our guide time to point out the precise spot where the Philistines had their camp when David “fetched a compass, and came upon them over against the mulberry-trees” (2 Sam. 5:22-2322And the Philistines came up yet again, and spread themselves in the valley of Rephaim. 23And when David inquired of the Lord, he said, Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees. (2 Samuel 5:22‑23)). The plain itself is stony and uneven, and declines rapidly toward the west.
Convent of Elijah
In an hour from the gate of the city we reached the Convent of Elijah. Of course, the tradition that the prophet rested at that place in his flight from the wicked Jezebel has no foundation in authentic history, and in itself the establishment merits no particular attention.
Tomb of Rachel
From there we passed round to the southwest, and came in fifteen minutes to the Tomb of Rachel. This is a plain Saracenic mausoleum, having no claims to antiquity in its present form, but deeply interesting in sacred associations; for, by the singular consent of all authorities in such questions, it marks the actual site of her grave. Such a spot must, ever be regarded with that sort of respect and tender emotion which are accorded to deep sorrow. The first mention of it occurs in Genesis 35, where Rachel, as her soul was departing, for she died, named her new-born babe Benoni, son of sorrow. “And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day” (Gen. 35:18-2018And it came to pass, as her soul was in departing, (for she died) that she called his name Ben-oni: but his father called him Benjamin. 19And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. 20And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day. (Genesis 35:18‑20)). Reference is again made to this matter in Genesis 48: “As for me, when I came from Padan, Rachel died by me in the land of Canaan, in the way, when yet there was but a little way to come unto Ephrath; and I buried her there in the way of Ephrath: the same is Bethlehem” (Gen. 48:77And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Bethlehem. (Genesis 48:7)). This is the narrative; but it is more than mere history, for the event occurred, and the record was made, to symbolize a greater sorrow that was to occur at Ephrath nearly two thousand years after, in connection with the birth at Bethlehem of that Man of Sorrows in whom every important event in Hebrew history received its final and complete significance.
Ramah
Not four hundred yards from Rachel's Tomb the guide showed us a heap of old rubbish, which he said was called Ramah. This appeared to me like a modern invention, originating in a desire of these very accommodating people to gratify the solicitude of Biblical antiquarians. One thing, however, is certain, that if there was such a name attached to any site in that vicinity, all obscurity would at once vanish in regard to that much controverted reference to a Ramah in Matthew 2:1818In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. (Matthew 2:18): “In Rama was there a voice heard, lamentation, and weeping, and great mourning; Rachel weeping for her children, and would not be comforted, because they are not.”
Whether this locality is in fact the one that existed in the time of Herod is, of course, highly problematical; but not, as I think, the fact that there was such a place in that vicinity when Herod slew the infants in and about Bethlehem. I cannot believe that either of the present well-known Ramahs could be meant. They were too far off, and separated from Bethlehem and from Rachel's Tomb by other villages, and intervening mountains and wadies. The place in question must have been contiguous to Bethlehem, was subject to the same calamity, and, being near Rachel's Tomb, the poetic accommodation of Jeremiah was natural and beautiful (Jer. 31:1515Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. (Jeremiah 31:15)). Of course it is accommodation. The prophet himself had no thought of Herod and the slaughter of the infants. That such a small hamlet, a dependence of Bethlehem (and all important towns have now such dependent mezr'ahs), should have perished, is not strange. The name Ramah, in some of its forms, is applied to any place seated on a hill. There are scores of Rams, Ramahs, Ram-allahs, and so forth, all over the country, and here there may have been one of them, somewhere near Rachel's Tomb.
Bethlehem
Bethlehem itself shows to great advantage across the valley from Max Elias. We, of course, looked at the sacred localities pointed out, but without much satisfaction. The so-called Cave of the Nativity is quite as much transformed and mystified as the Holy Sepulcher. This is to be the more regretted just in proportion to the greater probability that it may really have some connection with the advent of our Lord (Matt. 2:5-65And they said unto him, In Bethlehem of Judea: for thus it is written by the prophet, 6And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. (Matthew 2:5‑6)).
Birth of Jesus
It is not impossible, to say the least, that the apartment in which our Savior was born was in fact a cave. I have seen many such, consisting of one or more rooms, in front of, and including a cavern, where the cattle were kept. It is my impression that the birth actually took place in an ordinary house of some common peasant, and that the babe was laid in one of the mangers, such as are still found in the dwellings of the farmers in this region. That house may have stood where the convent does now, and some sort of cave, either natural or made by digging the earth away for building and for the roofs of houses, may have been directly below, or even included within its court. Thus all the demands of the tradition would be met, without resorting to the suspicious circumstance of a cave. This locating of so many Biblical scenes and transactions in caves has stumbled the faith of thinking and impartial men, and it is to be regretted that we cannot separate this tradition concerning the birthplace of Jesus from such doubtful associations. The tradition itself can be traced almost up to the death of the apostle John, and it appears never to have been entirely lost.
Was Jesus Born in a Cave?
Justin Martyr, who was born in Nablûs, and educated in this country, though he suffered martyrdom in Rome, says expressly that Jesus was born in a grotto at Bethlehem. He, of course, did not invent, but merely referred to a tradition already established. This carries up the matter very high indeed, nor is there anything to contradict his testimony in subsequent ages. It must be confessed, however, that Matthew does not much favor the idea of a grotto. He says of the magi that “when they came into the house, they saw the young child, with Mary his mother, and fell down and worshipped him.” But a truce to dry criticism. The point in dispute is too insignificant to rob us of the delightful reflections and hallowed emotions which the sight of Bethlehem is calculated to awaken. The glorious Redeemer of our lost world was truly born there, according to prophecy and promise. On the neighboring plain were the “shepherds abiding in the field, and keeping watch over their flock by night, when lo! the angel of the Lord came upon them, and the glory of the Lord shone round about them; and they were sore afraid.
Glory of the Nativity
And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Savior, which is Christ the Lord. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good-will toward men!” (Luke 2:8-148And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. 9And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. 10And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. 11For unto you is born this day in the city of David a Saviour, which is Christ the Lord. 12And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14Glory to God in the highest, and on earth peace, good will toward men. (Luke 2:8‑14)). Thus was announced and celebrated the most astonishing event that ever occurred in the universe and it took place at Bethlehem.
History of Bethlehem
We need not follow minutely the history of Bethlehem. Though mentioned by Jacob, it remained for many ages small and unimportant, as I suppose, for the name does not appear in the list of villages assigned to Judah by Joshua, nor do we meet with it again until the 17th chapter of Judges, where it is stated that the young Levite, who subsequently became the first idolatrous priest in Micah's house of gods, and afterward the head of that grand religious apostasy which had its seat in Dan, was of Bethlehem Judah. This is not much to the honor of the place. And the next event in her story is even less creditable, for the terrible catastrophe which befell the tribe of Benjamin was directly connected with a woman of bad character from Bethlehem, as we read in Judges 19. In these narratives Judah is added to the name, to distinguish it from another Bethlehem in Zebulun, west of Nazareth. It is not until the time of Boaz and Ruth that anything pleasant occurs in the history of Bethlehem, but after that it rose to great celebrity as the birthplace of David; and, finally, it was rendered forever illustrious by the advent there of David's greater son and Lord. Still, it never became large, and never will, for there is a fatal lack of water, and of certain other natural advantages, necessary to create and sustain a great city. The present number of inhabitants is not far from four thousand, and nearly all of them belong to the Greek Church. There was formerly a Moslem quarter, which Ibrahim Pasha destroyed after the great rebellion in 1834; but even this terrible vengeance failed to quell the turbulent spirit of the people.
Character of the People
They are ever distinguished in the great feasts at Jerusalem by their fierce and lawless manners, and if any row occurs they are sure to have a hand in it. It is asserted in this country that there is something in the water of certain places which renders the people sturdy, hard, and fearless; and it is curious enough that people of this character have ever been connected with Bethlehem. David and his family, his mightiest captains, Joab and others, came from it, and they were fierce, terrible men. Had the water which David so longed for (2 Sam. 23:15-1615And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! 16And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the Lord. (2 Samuel 23:15‑16)) any influence in compacting such bones and sinews, and hardening such spirits? Perhaps we can find another influence.
Shepherds
They were noted shepherds, even to the time when the angel announced the birth of the Savior. This occupation, in such a region, contributes greatly to educate just that sort of men. The position of Bethlehem is admirably adapted to call out those elements of character, and train them to the utmost perfection.
Their Training
Seated on the summit-level of the hill-country of Judah, with deep gorges descending east to the Dead Sea, and west to the plains of Philistia, the shepherds of Bethlehem had to contend not only with bears and lions, whose dens were in those wild wadies, but also with human enemies — the Philistines on the west, and Arab robbers on the east. They would, therefore, from childhood, be accustomed to bear fatigue, hunger, heat and cold, both by night and by day, and also to brave every kind of danger, and fight with every kind of antagonist. Thus the youthful David learned to sling stones when he led his father's flocks over the hills, and thus was he prepared to conquer Goliath (1 Sam. 17:4949And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. (1 Samuel 17:49)); and so, too, by defending his charge against bears and lions (1 Sam. 17:34), he learned to face lion-like men in war, and to conquer them.
Flocks
I saw many flocks of sheep and goats on these same hills today, and was vividly reminded of those passages in Bible history in which the flocks and the shepherds of Bethlehem figure with so much interest, as in David's youth and at the birth of Jesus. I was struck by and equally delighted with another sight on the plains of Bethlehem. The reapers were in the fields cutting barley, and after every company were women and children gleaning, just as Ruth did when Boaz came to look at his laborers (Ruth 2:5-75Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? 6And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab: 7And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house. (Ruth 2:5‑7)).
Reapers
Yes; and in the evening you might see some poor woman or maiden, that had been permitted to glean on her own account, sitting by the road side, and beating out with a stick or a stone what she had gathered, as Ruth did (Ruth 2:1717So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley. (Ruth 2:17)). I have often watched this process in various parts of the country.
Boaz and Ruth
That entire scene of Boaz and Ruth might be enacted at the present day by the dwellers in Bethlehem with but trifling omissions and variations. The salutations that passed between the proprietor and the laborers (Ruth 2:44And, behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And they answered him, The Lord bless thee. (Ruth 2:4)) are no exaggeration of modern politeness. “The Lord be with you” is merely the “Allah m’akum” of ordinary parlance; and so, too, the response, “The Lord bless thee.” Again, it is implied that there was a considerable company of reapers, and that the reaping season was prolonged for a considerable time; for it is added that Ruth continued to glean until the end of barley harvest and of wheat harvest (Ruth 2:2323So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law. (Ruth 2:23)), which are quite distinct, occur in the order here stated, and are protracted through several weeks.
Rudeness of Reapers
It is further intimated by the tenor of the story, that the reapers were apt to be rude in their deportment toward defenseless females, and hence Boaz commanded them to behave respectfully to Ruth; and he told her, also, not to fear, for he had taken care that she should not be insulted. Such precautions are not out of place at this day. The reapers are gathered from all parts of the country, and largely from the ruder class, and, living far from home, throw off all restraint, and give free license to their tongues, if nothing more. The meals, too, are quite in keeping — the dipping her morsel in the vinegar, and the parched corn (Ruth 2:1414And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left. (Ruth 2:14)).
Parched Corn
Harvest is the time for parched corn — not what we lads in Ohio meant by the words. It is made thus: a quantity of the best ears, not too ripe, are plucked with the stalks attached. These are tied into small parcels, a blazing fire is kindled with dry grass and thorn bushes, and the corn — heads are held in it until the chaff is mostly burned off. The grain is thus sufficiently roasted to be eaten, and it is a favorite article all over the country. When traveling in harvest time, my muleteers have very often thus prepared parched corn in the evenings after the tent has been pitched. Nor is the gathering of these green ears for parching ever regarded as stealing. After it has been roasted, it is rubbed out in the band and eaten as there is occasion. This parched corn is often referred to in the Bible. So, also, I have often seen my muleteers, as we passed along the wheat fields, pluck off ears, rub them in their hands, and eat the grains, unroasted, just as the apostles are said to have done (Matt. 12:1-21At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. (Matthew 12:1‑2); Mark 2:2323And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. (Mark 2:23); Luke 6:1-21And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? (Luke 6:1‑2)). This also is allowable. The Pharisees did not object to the thing itself, only to the time when it was done. They said it was not lawful to do this on the Sabbath day. It was work forbidden by those who, through their traditions, had made man for the Sabbath, not the Sabbath for man.
Threshing Floors
We have on various occasions seen the summer threshing-floors in the open country, and the owners sleeping at them to prevent stealing, just as the wealthy Boaz did when Ruth came unto him (Ruth 3:2-72And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor. 3Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. 4And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. 5And she said unto her, All that thou sayest unto me I will do. 6And she went down unto the floor, and did according to all that her mother in law bade her. 7And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. (Ruth 3:2‑7)). Though it is not allowable that women in general should sleep at these floors, and to do so would produce the same unfavorable impression which Boaz apprehended, yet it is not unusual for husband, wife, and all the family to encamp at the baiders (threshing-floors), and remain until the harvest is over.
These family groups, however, do not render it proper for single females to be found there at night, and it is a fact that doubtful characters do actually come about them sufficiently often to keep suspicion alive, and there was doubtless the very same occasion for watchfulness three thousand years ago here at Bethlehem.
Barley and the Veil
Boaz measured six measures of barley and put it into Ruth's veil (Ruth 3:15). It would appear from this that barley was used for bread in those days, and also that the veil must have been very different from the light article now used by the women.
Barley is, in fact, very often eaten by the poor in Palestine; and as to the veil, you have only to look at those still worn by the fellahin to understand what kind of article is referred to in this story. It is merely a square piece of cotton cloth, and I have often seen it used for just such service as that to which Ruth applied hers.
Boaz and Ruth
In view of the impropriety of women resorting to the baiders at night, how did Boaz reach the conclusion expressed by him: “All the city of my people doth know that thou art a virtuous woman?” (Ruth 3:1111And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman. (Ruth 3:11)).
Boaz, no doubt, knew her general character, and knew also that in the present instance she acted in accordance with the advice of her mother-in-law, who had taught her that she not only had a right to claim Boaz for her husband, but that she was precluded by the law of God from forming any other reputable connection. Boaz also remembered that he was old, and she young and attractive, and, though from the heathen Moabites, yet she preferred to walk in the sober path of honest married life rather than to associate with the young and the gay, by whom, it is intimated, she had been tempted. He was therefore fully justified in ascribing to this very act an honorable and virtuous principle, notwithstanding the apparent violation of modesty and propriety. And in this he judged correctly, for such was the fact. Ruth manifested true modesty and virtue, therefore, by claiming that to which she was entitled, and to which, in truth, she was bound by the law of God. That she applied to the wrong person was through the mistake of her mother-in-law.
Pulling Off the Shoe
Is there anything in modern customs among the Arabs to illustrate the singular act of pulling off the man's shoe who refused to marry his brother's widow? This matter is passed over very mildly here in Ruth, for it appears now to have become common to omit the harsher features of the law as laid down in Deuteronomy 25:7-107And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother. 8Then the elders of his city shall call him, and speak unto him: and if he stand to it, and say, I like not to take her; 9Then shall his brother's wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house. 10And his name shall be called in Israel, The house of him that hath his shoe loosed. (Deuteronomy 25:7‑10), where the details are rough enough certainly. When a man publicly refuses, “in the gate of the city,” to take his brother's wife, “then she shall come to him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother's house. And his name shall be called in Israel, The house of him that hath his shoe loosed.” Perhaps in the case of Ruth all these offensive actions were omitted, possibly in consideration of the facts, that the man in question was not Ruth's husband's brother; that she was an alien and a foreigner; that he could not fulfill the law without injuring his own family; that there was another, the next in kin, who was more than willing to take his place; and also that Ruth wished to avoid any unnecessary publicity in the transaction. So much of the law, therefore, only was observed as was necessary to confirm the transfer of the rights to Boaz.
In regard to modern customs, there is a proverb among the Arabs which may possibly owe its origin to this law of Moses. When an Arab divorces his wife, he says of her, “She was my babûj (slipper), and I cast her off.” In both the law and the proverb the babûj represents the woman and her matrimonial rights and claims. It is one thing, however, for a man to kick off his slipper in disgust, and quite another to have it plucked off in scorn and contempt by the insulted lady, especially if she should spit in his face, and fasten upon him in Israel the nickname, Beit Khabûtz hanaal, “the house of him whose shoe is loosed.” In any event, the comparing of woman to a slipper is not very complimentary to the sex, but it is eminently Arabic, and it is a deplorable fact that all her matrimonial rights can be kicked off, like a worn-out babûj, at the caprice of her heartless lord and tyrant.
But you must allow me to complete my visit and return home. I examined with much interest the great church, which is certainly ancient and is really worth seeing; and the paintings in various parts of it, which are not.
Tomb of Jerome
But did you not enter the Tomb of Jerome, and his study, where he spent so many years in translating the Bible?
Most certainly I did, and was deeply impressed by the visit. I suppose that these may be genuine, as also the last resting-place of the two ladies, his companions and patrons. These are all beneath the premises which belong to the Latin monks, and it is no more than justice to add that they manifested more decorum and solemnity in their deportment than do the Greeks and Armenians. After completing the circuit of Holy Places, and refreshing ourselves at the restaurant, kept by a talkative Greek, we took a long circuit eastward to see the surrounding country, and then returned hither across those plains where the shepherds watched their flocks on that night when the Redeemer of the world was born.