The Big Picture: 74th U.S. Infantry 1918.

Holscher's Hub: Special Passenger Permit, Chinese Air Force

Holscher's Hub: Special Passenger Permit, Chinese Air Force: A Chinese Air Force (Nationalist China, i.e. Taiwan), issued to my father.

Watching the Morph. How the news gets spun by the right and left in the age of the unreliable Internet

Wyoming has a very large Indian Reservation, the Wind River Reservation, which is home to part of the Shoshone Tribe* and also home to the Arapaho Tribe. It's also the home to quite a few non Indians as well.

The Wind River Reservation has a fascinating history which includes sort of a smoldering dispute which has run for decades about the proper boundaries of the Reservation. This dispute is complicated, but what it basically surrounds is withdrawals of certain areas from the Reservation by Congress, so that these areas could be opened up for general homesteading outside of Tribal jurisdiction.  I'd note here, and it is very significant, that areas of Reservations could be, and were, opened up for settlement within Tribal boundaries.  Contrary to what is very evidently the general belief, you do not have to be an Indian to own land within a Reservation.  Indeed, the Wind River Reservation includes part of the Midvale Irrigation District, which is a very significant irrigation district which is mostly farmed by non Indian farmers who live within the Reservation. 

One of the areas that have long been disputed by the Tribes is the area around the city of Riverton. Riverton is the county seat of Fremont County, and it is located on lands that were opened up for homesteading in 1905 by the United States.  It's generally been nearly universally believed by all but the Tribes that this event took the area in and around Riverton outside the Reservation, with the Reservation bordering it.  Indeed, the general belief would be that, if you were driving West on the highway, you'd enter the Reservation just outside of Shoshoni, leave it again rapidly, enter the framing belt where Riverton is, and then cross the river back on to the Reservation, and then leave it again just before you entered Hudson.  Prior legal decisions support this view.

Recently, however, the Tribes petitioned the EPA for a status equivalent to that of a State in regards to regulating air quality. The EPA granted this petition, but in so doing it went one step further, for reasons I haven't looked into, and held that the1905 act opening up the land for homesteading did not withdraw the lands from the Reservation.

That decision is contrary to prior court rulings and it came as a surprise to everyone including, in my opinion, the Tribes, which haven't really fully reacted to it yet.  The Tribes are being careful to take this a bit slowly, as they aren't exactly sure what this would mean.  It does have real implications, as it would mean the transfer of some authority in Riverton to the Tribes, such as law enforcement, and potentially taxation. The town is ignoring the ruling, which is probably a solid legal approach to take, and the State of Wyoming is challenging it.  Ultimately the question will end up in Federal Court.

What this in no way means, however, is what is being reported on a right wing news oriented website (one I hadn't heard of before a person sent me the link to it). That site reported, amongst other things:

It appears that Obama’s habitual abuse of his executive action is beginning to rub off on the rest of his administration.  His EPA soldiers are now telling a town in Wyoming that they no longer have the right to live there. And what’s worse? They’re giving away that land that the residents rightfully bought to other people.

No, that's not accurate at all.  Not even close.

You don't have to be an Indian to live on an Indian reservation, and real property on the Reservation works the same way as it does everywhere else in Fremont County.  If you buy property, and anyone can, you record the deed in the County courthouse in Lander.  Riverton is still in Fremont County and still a town in Wyoming no matter what happens.  Just as Ft. Washakie, which has always been a Fremont County town in the Reservation, and Lander which has always been a Fremont County town outside of the Reservation, are.  

This is not to say that there wouldn't be a lot of legal implications to the boundary being reestablished. There certainly would be.  Most particularly questions regarding law enforcement, civil law, and the taxation, would be present. And there might, or might not, be somethings to work out regarding the schools, although I would note that there are Fremont County school districts which are part of the state system that are inside the Reservation.  For some reason, Fremont County has a lot of school districtions.

But what's so interesting here is how quickly this story morphed into a false one in some quarter, and a quarter that apparently had little if any connection with Wyoming.  Somebody must falsely believe that only Indians live on Indian Reservations, which is completely inaccurate.  Indeed, the Wind River Tribal Court doesn't even bother to determine if jurors it calls are enrolled Tribal members or not, and it calls Indians and non Indians in for jury service, just as the Ninth Judicial District calls in people from inside, and outside, of the Reservation for jury duty.

This sort of thing seems common in the Internet age.  Local stories, like the one about New Jersey's George Washington Bridge, get blown up out of proportion as if they are of national importance.  And a story like this, which is full of legal nuances, gets reported in some quarter as if the President has some vague relationship to it, and as if this means non Indians are about to be expelled from their homes. 

Odd how things become told as stories.

 _________________________________________________________________________________

*  The Shoshone were a fairly large Tribe, in releative terms, in the 19th Century and were truly indiginous to the region, unlike the Sioux and Cheyenne which were displaced in the East and moved to the West, becoming Plains Indians in the process of adopting the horse.  For this reason, i.e., immigration, the Cheyenne and Sioux were regarded as invaders, as they really were invaders, by the tribes already present in the region, such as the Shoshone and Crow.

The Shoshone were a very widespread tribe and are known by other names, probably not surprisingly. The Bannock, for example, are Shoshone.  While regarded as a separate tribe, the Comanche are actually Shoshone as well, distinct culturally as they were the early adopters of the horse in the 18th Century, as opposed to the rest of the tribe which only adopted horses some years later.

Society of the Military Horse • View topic - The Centennial of World War One

Society of the Military Horse • View topic - The Centennial of World War One

Conversion of the Shoreham Hotel's furnace from oil, to coal. 1942

This interesting set of photographs purports to depict the conversion of Washington D. C.'s Shoreham Hotel's furnace from oil to coal in September, 1942.

I knew furnaces were converted from coal to oil, but I've never heard of oil to coal.  I didn't even realize that possible. A byproduct of World War Two shortages?

Not grasping the courts

I have noticed where a really old post here, the one about Sandra Sotomayor being interviewed by Oprah, has suddenly become one of the most popular posts on this blog.  I was surprised when that occurred, but by that I take it that people are searching her out as a topic.  Sotomayor that is.   You can't escape Oprah.  I'm confident that when the first human beings land on Mars that they'll be confronted by a television set running part 237,472 of the Oprah retirement special.

Anyhow, I'm sure that happened as Justice Sotomayor signed the order certifying the Constitutionality of the contraceptive provisions of the Affordable Health Care Act to the U.S. Supreme Court in the case of Little Sisters of the Poor v. Seblius.  Sotomayor gets mentioned in that context as the news has reported that she issued a temporary order prohibiting the application of the AHCA to the Sisters.  The order, in its entirety, reads as follows:

IT IS ORDERED that respondents are temporarily enjoined from enforcing against applicants the contraceptive coverage requirements imposed by the Patient Protection and Affordable Care Act, 42 U. S. C. § 300gg-13(a)(4), and related regulations pending the receipt of a response and further order of the undersigned or of the Court. The response to the application is due Friday, January 3, 2014, by 10 a.m.

That's it.

So from this, we have people commenting, if they are political liberals, about how this must mean that Sotomayor is a secret conservative, and they've been betrayed, and at the same time we have those who are conservative expressing hope that maybe she's not as bad as they feared.

Well, whatever may be the case, you can't read anything into an order like this other than that this matter is going to the U.S. Supreme Court. That's it.  An interlocutory order of this type merely sees to preserve the status quo ante.

But, just like the occasional protestors outside of the U.S. Supreme Court, all the commentary shows how little of a grasp people have on what the Court does.  The Court is not a legislative body.

This isn't to say that it gets everything right.  That would be absurd.  It makes some titanic flops in errors of judgment on occasion.  And it does that most frequently when ideology creeps into its decisions. But, by and large, that happens less often than people like to imagine.

And it is true that the individual world outlooks of judges influence them, and it would be absurd to argue otherwise.  Who sits on the  Supreme Court really matters.  But when people get happy or angry over anyone Justice's acts, we should take pause. What a judge does often isn't what lay people believe them to be doing.  And quite often, whether they get things right or wrong, they're just trying to apply the law.  Here, Sotomayor, who has drawn this duty for a time, was applying the longstanding judicial rule of trying to preserve the status quo until the Court has a chance to rule. That's the only thing anyone can read into this, one way or another.

Which is exactly what she also did in Herbert v. Kitchen, the Utah polygamy case in which a Federal District Court (incorrectly I believe) struck down Utah's prohibition on polygamy.  This matter is going up to the Tenth Circuit Court of Appeals. Sotomayor issued an order stating:

The application for stay presented to Justice Sotomayor and by her referred to the Court is granted. The permanent injunction issued by the United States District Court for the District of Utah, case No. 2:13-cv-217, on December 20, 2013, is stayed pending final disposition of the appeal by the United States Court of Appeals for the Tenth Circuit.

Here, I would note, I think the Administration acted shamefully by having Eric Holder, the Attorney General, rapidly announce that the Federal government is going to recognize the rushed 1,300 unions created in the interim between the Federal trial court's action and the Supreme Court's injunction on the topic of the homosexual marriages, thereby effectively indicating that the Administration is prepared to ignore any negative ruling that may ultimately arise months from now when the  Tench Circuit, and potentially the United States Supreme Court may rule.  Those on the political left may cheer that action, but by the same token it opens the door to future administration taking the old line of Jackson about the Cherokees, "the court made the law, now let them enforce it" come back, and that cuts both ways.  Respect for the law would have required that the Administration wait for the result like anyone else. And the Attorney  General, and a President who was a law professor, should know that.  Now the same groups will have no complaint if a future politically right Administration choose to ignore dist

Sunday, January 11, 1914. Sakurajima erupts

The Japanese stratovolcano had been dormant for a century.  It awakened with the most powerful volcanic eruption to occur in Japan in the 20th Century.

The volcano is the most active in Japan, and the 1914 eruptions connected what had been an island to the mainland.

The George Washington Bridge Scandal. . . . Yawn.

The press has been full of news about the scandal surrounding lane closures by the New Jersey Christie administration on the George Washington Bridge.  The story is that some Christie staffers, without his knowledge, arranged for closures to get at the mayor of Ft. Lee New Jersey, I think.

But that's not what I'm writing about.

One of the features of modern broadcasting is that local stories are now portrayed as national ones, particularly if those local stories come from large urban centers.  This is all the more true if the stories come from the New York City area, which is the headquarters of the major network's news branches.

Truth be known, most of the country has next to no concern whatsoever about stories in the NYC area, unless they are truly national in nature. This bridge story isn't.  While the press is busy talking about it, I suspect that once you hit the Midwest, people are yawning and going on to something else.  That is almost certainly the case here.

We get it that administration staffers shouldn't be doing stuff like this, but we don't know anything about the George Washington Bridge, and frankly we aren't really interested in it.  Is there nothing else going on?

And if this story deserves national attention, does the Cindy Hill hearings in Cheyenne deserve them?  I doubt New Yorkers are getting daily updates on that.

Separation-of-Church-and-State.mp3

Separation-of-Church-and-State.mp3

Fascinating broad discussion of separation of church and state on the always erudite and entertaining Catholic Stuff you Should Know.

Saturday, January 10, 1914. Villa takes Ojinaga.

After delaying his assault, as we reported on a couple of days ago, Villa led his troops into Ojinaga and captured it.  Half of the 4,000 men defending Federal force retreated into the United States.

The victory secured northern Mexico on the hands of the Villistas.

A military court in Strasbourg acquitted Colonel Adolf von Reuter and Second Lieutenant Schadt for illegally appropriating the civilian police to counter a demonstration.

Friday, January 9, 1914. Public Defenders.

Los Angeles County, California, opened the first Public Defenders Office.  An institution now, they really haven't been around that long.

Mid Week at Work: U.S. Infantry in Texas.

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Wednesday, January 7, 1914. Puck.

 

Wednesday, January 6, 1914. Using the camera.

Villa in Ojinaga, a publicity still taken by Mutual Film Corporation photographer John Davidson Wheelan, January 1914.

Pancho Villa delayed an attack on Federal troops at Ojinaga until an American film crew was able to reach his lines.

The film footage would end up in The Life of General Villa, a lost film (sadly) produced by D. W. Griffith and directed by Raoul Walsh.

1914-2014: The Centennial of a huge disaster; World War One.

U.S. Cavalrymen, probably detailed as a transportation company, in World War One.  Contrary to the popular myth, every combatant fielded, and used, cavalry in World War One, although of the major combatants, the American Army fielded the least, in part due to international logistics concerns. Of the Allies, the Imperial Russians, and then the British, fielded the most cavalry.

2014 has arrived, and with it the passing of 100 years, starting in August, of the commencement of World War One.

I doubt that this will be noticed much in the United States.  For us World War One started in 1917, not 1914 and we're generally too self absorbed to note historical anniversaries unless they are simply unavoidable.  We did commemorate the Bicentennial of the American Revolution all around the country, as folks around in 1976 undoubtedly recall, but we let the bicentennial of the "Second American Revolution", the War of 1812, pass without a whimper for the most part, marked only by the dedication of a few historically minded, and by those who have a particular interest in that war.  Of course, as mentioned in our historical myth post, we started forgetting the War of 1812 by the Mexican War anyway, and have a semi-intentional historical amnesia about it even occurring (which is also true of the Mexican War, which we won but which we've been glad to forget).

My predication is that World War One won't be as forgotten as the War of 1812, but it's not going to get much attention here.  For us, World War Two is the big war of the 20th Century, and its the one we really remember.  Indeed, it's dominates our recollection of 20th Century wars.  The Great War was the Big One at first, but after September 1939 that quit being true for us, and it definitely ceased to be the big war on December 7, 1941.  And that's not surprising, really, given that for us World War Two was by far the bigger war, and it changed our relationship with the globe.  It's the war we look back on justifiably, and its the war we even believe had impacts that it really didn't completely have.  Indeed, its dominance is so much the case that it continues to be "the War" to the extent that it even now continues to crowd out, a bit, our memory of other 20th Century wars.  The Korean War was only really prominent in our minds during the war. Vietnam certainly became a major concern, and remains something we are in some ways haunted with, and by, but even during the Vietnam War, World War Two loomed large in our collective memories.  During the Vietnam War, while we were actively at war, we watched Combat! (1962-67), The Rat Patrol (1966-68), McHale's Navy (1962-1966), and Hogan's Heroes (1965-1971) on television.  At the movies, we went to see Patton (1970) and Kelly's Heroes (1970).  We never watched a series about World War One, and while there are a few movies about World War One, after 1945 they were very few indeed.

If I'm correct, and that the century anniversary of World War One is pretty much a near non event in the United States, that will be a shame.  The war shaped the entire century in ways as significant as World War Two, and while the second war is not a sequel to the first, as sometimes claimed, they do form a history together that we still are seeing play out, and which we still do not know even now what the result will be.  The First World War had the impact of destroying forever, the ancient regime in Europe, and indeed in some ways the world.  Numerous combatants went into the war with a strong traditional imperial, monarchical, aristocratic retaining power.  None of them would come out of it with that class intact.  Where democracy had not strongly taken root prior to the war, a vacuum was left that was filled by political extremes.  Had the war not occurred just when it did the fall of that class would have played out much differently, and the great political murderous political philosophies that made a blood bath of the middle of the century likely would have never have taken hold anywhere.

And the history of the era is simply interesting in its own right.  A fully modern era, much more recognizable to us looking back after a century than the War of 1812 or the Napoleonic Wars would have been looking back the same distance for the combatants of the Great War, the war still had one foot in the late 19th Century and, while we can hardly appreciate it now, one foot looking forward to the 21st.  We should recall it, particularly, perhaps, because the world of 1914 is more recognizable now than at any time since 1918, and therefore its lessons more applicable.

Stuart Acres, Marshall Michigan.

Why do these myths persist? | Ramblings of a teacher, Redskins fan, and scrapbooker

Why do these myths persist? | Ramblings of a teacher, Redskins fan, and scrapbooker

Mythconceptions in History #2 | Ramblings of a teacher, Redskins fan, and scrapbooker

Mythconceptions in History #2 | Ramblings of a teacher, Redskins fan, and scrapbooker

Mythconceptions of History | Ramblings of a teacher, Redskins fan, and scrapbooker

Mythconceptions of History | Ramblings of a teacher, Redskins fan, and scrapbooker

Monday, January 5, 1914. Increasing pay and productivity.

Ford Motors, through its owner Henry Ford, announced that it was going to pay its workers $5.00/day rather than $2.34/day, with the day being reduced to 8 hours from 9. This was for a six-day work week.

This was a significant event in industrial history in the US, and indeed the globe.  It increased workplace productivity by such an extent that Ford's net profits went from $30,000,000 to $60,000,000 in two years.

Military trials commenced in Strasbourg, Alsace, for Colonel Adolf von Reuter, commanding officer of the Prussian Infantry Regiment 99 in Saverne, Alsace, as well as Second Lieutenant Schadt, both of whom were accused of usurping civilian authority surrounding a protest on November 28, 1913.  The trial would only serve to increase German sympathy for the military action and while increasing Alsatian animosity toward Germany.

The region is, of course, part of France today.

Colorado, Marijuana and poor thinking.

As everyone no doubt knows, our neighbor to the south, Colorado, has legalized marijuana.

This is something I've wondered about, in terms of it being a wise move, for a long time.  I've concluded its a bad one.

I debated it, however, not because I think it'd be fun to use it.  I never have and I'm not going to. Rather, I've debated it because the United States sends so many people to jail for drug convictions.  In some ways, it's a national scandal.  So, it's hard not to consider the possibility of decriminalizing something that so many people use, as long as the conduct isn't harmful, or perhaps they're harming only themselves.  But, at the end of the day, marijuana doesn't meet that description.

The best debate on the ethical nature of marijuana use I've heard is found on the podcast Catholic Stuff You Should Know.  In their discussion of it, they distinguish marijuana from alcohol and tobacco on philosophical grounds, with the distinction being that marijuana is a drug ingested only for the high.  That is, in my mind, a huge difference between it and alcohol, to which its frequently compared. This is not to say that alcohol and tobacco cannot be destructive, they clearly can be, but they need not be.  A person can argue about tobacco, but it would be possible to use tobacco on a very limited basis, say the occasional cigar, and not end up addicted and not go out of your head.  Alcohol is clearly that way.  As destructive as alcohol is, the long human adaptation to it, going back so far that tolerance for the poison of alcohol (which is what it is) is written into most human beings genetic code.  Most consumers of alcohol do not become addicted to it, and most do not drink it to the point of becoming drunk every time they drink.  Indeed, some of the most frequent drinkers limit their ingestion and essentially use it as a type of food, reflecting what was likely the oldest use of it.  Marijuana is apparently completely different in this last point.

This makes it a public hazard, not just to the immediate user.  People are buying something just to get stoned. That would be the equivalent of buying something just to get drunk.  If there was a type of alcohol that got its consumers wasted over 50% of the time they ingested it, I'd be opposed to that too.  Indeed, so would society, which over the past twenty years went after brands that were basically marketed in that fashion.  Ironically, therefore, just after wiping out heavy duty malt liquors and cheap fortified wines, we're opening back up the intoxication products again.

And just after getting rid of Joe Camel, we're bringing back pot, weed, reefer, etc.  Colorado can pretend that this stuff isn't going to end up in the hands of kids, but it will.  There's no doubt about it.

And regarding kids, it's now been clinically proven that marijuana produces long term mental deficits in humans who use it as adolescents.  So, after a forty year period where we've made sure to get lead out of paint and have seen IQs rise as a result, we're going to work on depressing them again through a "recreational" drug.  Not very smart.

And we're also creating a whole new category of criminals, by "decriminalizing" marijuana.  It remains a controlled substance at the Federal level.  Having something legal and licensed at the state level and illegal and unenforced at the Federal level breeds contempt for the Federal law, in an era where contempt for it is already extraordinarily high.  Last year we saw an effort by Wyoming's legislature to take an end run around Federal firearms provisions.  It failed, but using the logic that seemingly applies here, why not?  If the Federal government gets to pick and choose the laws it enforces, which right now its particularly bad about doing (the new health care law, immigration law, and now drug law, are all areas the Federal government is selective about application of the law) why shouldn't states regard the Federal law as optional.

Which doesn't mean that the US will continue to act in this fashion.  It could change its mind overnight, with a new Administration, and we'd find all this conduct illegal once again in every sense, but with a lot of people now trapped due to having been mislead by selective enforcement of the law.

And it remains illegal in the states bordering Colorado, including Wyoming. We're already getting some stoned drivers up here, who get busted as a result, and that was as a result of Colorado's medical marijuana provisions, which provided a think excuse for its consumption (thin indeed, as synthetic THC is available for those who might really need the relief the active component of marijuana provides.

So, after decades of working on getting brain damaging chemicals out of public ingestion, and working on getting public intoxication down, Colorado, and soon Washington, are going to give it a boost.

Those who do not learn from history. . .

World War II Aircraft wrecksites in Norway

World War II Aircraft wrecksites in Norway

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Thursday, January 1, 1914. The Last Peaceful New Years of the 1910s.

It was the first day in a fateful year. One that would ultimately result in a war that would change the world forever.

Prohibition had not yet come to the U.S., so many people were probably slumbering off the effects of ringing in the New Year the night prior.  Catholics were headed to Mass for a Holy Day of Obligation. Businesses were closed in the Christian world for the day.  

It would be the last New Year many of them would spend in peace for many years.

Not all were in peace right then.  Pancho Villa's forces, under the command of Gen. Torbio Ortega Ramierez, attacked Federal troops occupying Ojinaga, a town on the U.S. border.  It forced the Federal troops into cover, but artillery kept the Villista's from storming the town.

Ojinaga was founded around 1200 by Pueblo Indians.

Northern Nigeria and Southern Nigeria were amalgamated by the British.

The St. Petersburg–Tampa Airboat Line started services between St. Petersburg and Tampa, Florida.  By doing so, they became the first airline to provide regularly scheduled flights.

The Naval Wing of the Royal Flying Corps was given the responsibility for the operation of British military airships.

Wealth. Andrew Carnegie

We accept and welcome . . . as conditions to which we must accommodate ourselves great inequality of environment, the concentration of business—industrial and commercial—in the hands of a few, and the law of competition between these as being not only beneficial but essential for the future progress of the race. Having accepted these, it follows that there must be great scope for the exercise of special ability in the merchant and in the manufacturer who has to conduct affairs upon a great scale. That this talent for organization and management is rare among men is proved by the fact that it invariably secures for its possessor enormous rewards, no matter where or under what laws or conditions. The experienced in affairs always rate the man whose services can be obtained as a partner as not only the first consideration but such as to render the question of his capital scarcely worth considering, for such men soon create capital; while, without the special talent required, capital soon takes wings.

Such men become interested in firms or corporations using millions; and estimating only simple interest to be made upon the capital invested, it is inevitable that their income must exceed their expenditures and that they must accumulate wealth. Nor is there any middle ground which such men can occupy, because the great manufacturing or commercial concern which does not earn at least interest upon its capital soon becomes bankrupt. It must either go forward or fall behind: to stand still is impossible. It is a condition essential for its successful operation that it should be thus far profitable, and even that, in addition to interest on capital, it should make profit. It is a law, as certain as any of the others named, that men possessed of this peculiar talent for affairs, under the free play of economic forces, must, of necessity, soon be in receipt of more revenue than can be judiciously expended upon themselves; and this law is as beneficial for the race as the others.

Objections to the foundations upon which society is based are not in order because the condition of the race is better with these than it has been with any others which have been tried. Of the effect of any new substitutes proposed, we cannot be sure. The socialist or anarchist who seeks to overturn present conditions is to be regarded as attacking the foundation upon which civilization itself rests, for civilization took its start from the day that the capable, industrious workman said to his incompetent and lazy fellow, “If thou dost not sow, thou shalt not reap,” and thus ended primitive Communism by separating the drones from the bees. One who studies this subject will soon be brought face to face with the conclusion that upon the sacredness of property civilization itself depends—the right of the laborer to his $100 in the savings bank, and equally the legal right of the millionaire to his millions.

To those who propose to substitute Communism for this intense individualism the answer, therefore, is: The race has tried that. All progress from that barbarous day to the present time has resulted from its displacement. Not evil, but good, has come to the race from the accumulation of wealth by those who have the ability and energy that produce it. But even if we admit for a moment that it might be better for the race to discard its present foundation, individualism—that it is a nobler ideal that man should labor, not for himself alone but in and for a brotherhood of his fellows and share with them all in common, realizing Swedenborg’s idea of heaven, where, as he says, the angels derive their happiness, not from laboring for self but for each other—even admit all this, and a sufficient answer is: This is not evolution, but revolution.

It necessitates the changing of human nature itself—a work of aeons, even if it were good to change it, which we cannot know. It is not practicable in our day or in our age. Even if desirable theoretically, it belongs to another and long-succeeding sociological stratum. Our duty is with what is practicable now; with the next step possible in our day and generation. It is criminal to waste our energies in endeavoring to uproot, when all we can profitably or possibly accomplish is to bend the universal tree of humanity a little in the direction most favorable to the production of good fruit under existing circumstances.

We might as well urge the destruction of the highest existing type of man because he failed to reach our ideal as to favor the destruction of individualism, private property, the law of accumulation of wealth, and the law of competition; for these are the highest results of human experience, the soil in which society so far has produced the best fruit. Unequally or unjustly, perhaps, as these laws sometimes operate, and imperfect as they appear to the idealist, they are, nevertheless, like the highest type of man, the best and most valuable of all that humanity has yet accomplished.

We start, then, with a condition of affairs under which the best interests of the race are promoted, but which inevitably gives wealth to the few. Thus far, accepting conditions as they exist, the situation can be surveyed and pronounced good. The question then arises—and, if the foregoing be correct, it is the only question with which we have to deal—What is the proper mode of administering wealth after the laws upon which civilization is founded have thrown it into the hands of the few? And it is of this great question that I believe I offer the true solution. It will be understood that fortunes are here spoken of, not moderate sums saved by many years of effort, the returns from which are required for the comfortable maintenance and education of families. This is not wealth but only competence, which it should be the aim of all to acquire.

There are but three modes in which surplus wealth can be disposed of. It can be left to the families of the decedents; or it can be bequeathed for public purposes; or, finally, it can be administered during their lives by its possessors. Under the first and second modes most of the wealth of the world that has reached the few has hitherto been applied. Let us in turn consider each of these modes.

The first is the most injudicious. In monarchical countries, the estates and the greatest portion of the wealth are left to the first son that the vanity of the parent may be gratified by the thought that his name and title are to descend to succeeding generations unimpaired. The condition of this class in Europe today teaches the futility of such hopes or ambitions. The successors have become impoverished through their follies or from the fall in the value of land. Even in Great Britain the strict law of entail has been found inadequate to maintain the status of an hereditary class. Its soil is rapidly passing into the hands of the stranger. Under republican institutions the division of property among the children is much fairer, but the question which forces itself upon thoughtful men in all lands is: Why should men leave great fortunes to their children? If this is done from affection, is it not misguided affection? Observation teaches that, generally speaking, it is not well for the children that they should be so burdened. Neither is it well for the state. Beyond providing for the wife and daughters moderate sources of income, and very moderate allowances indeed, if any, for the sons, men may well hesitate, for it is no longer questionable that great sums bequeathed oftener work more for the injury than for the good of the recipients. Wise men will soon conclude that, for the best interests of the members of their families and of the state, such bequests are an improper use of their means.

It is not suggested that men who have failed to educate their sons to earn a livelihood shall cast them adrift in poverty. If any man has seen fit to rear his sons with a view to their living idle lives, or, what is highly commendable, has instilled in them the sentiment that they are in a position to labor for public ends without reference to pecuniary considerations, then, of course, the duty of the parent is to see that such are provided for in moderation. There are instances of millionaires' sons unspoiled by wealth, who, being rich, still perform great services in the community. Such are the very salt of the earth, as valuable as, unfortunately, they are rare; still it is not the exception but the rule that men must regard, and, looking at the usual result of enormous sums conferred upon legatees, the thoughtful man must shortly say, “I would as soon leave to my son a curse as the almighty dollar,” and admit to himself that it is not the welfare of the children but family pride which inspires these enormous legacies.

As to the second mode, that of leaving wealth at death for public uses, it may be said that this is only a means for the disposal of wealth, provided a man is content to wait until he is dead before it becomes of much good in the world. Knowledge of the results of legacies bequeathed is not calculated to inspire the brightest hopes of much posthumous good being accomplished. The cases are not few in which the real object sought by the testator is not attained, nor are they few in which his real wishes are thwarted. In many cases the bequests are so used as to become only monuments of his folly.

It is well to remember that it requires the exercise of not less ability than that which acquired the wealth to use it so as to be really beneficial to the community. Besides this, it may fairly be said that no man is to be extolled for doing what he cannot help doing, nor is he to be thanked by the community to which he only leaves wealth at death. Men who leave vast sums in this way may fairly be thought men who would not have left it at all had they been able to take it with them. The memories of such cannot be held in grateful remembrance, for there is no grace in their gifts. It is not to be wondered at that such bequests seem so generally to lack the blessing.

The growing disposition to tax more and more heavily large estates left at death is a cheering indication of the growth of a salutary change in public opinion. The state of Pennsylvania now takes—subject to some exceptions—one-tenth of the property left by its citizens. The budget presented in the British Parliament the other day proposes to increase the death duties; and, most significant of all, the new tax is to be a graduated one. Of all forms of taxation, this seems the wisest. Men who continue hoarding great sums all their lives, the proper use of which for public ends would work good to the community, should be made to feel that the community, in the form of the state, cannot thus be deprived of its proper share. By taxing estates heavily at death the state marks its condemnation of the selfish millionaire’s unworthy life.

It is desirable that nations should go much further in this direction. Indeed, it is difficult to set bounds to the share of a rich man’s estate which should go at his death to the public through the agency of the state, and by all means such taxes should be graduated, beginning at nothing upon moderate sums to dependents and increasing rapidly as the amounts swell, until, of the millionaire’s hoard as of Shylock’s, at least——-The other half comes to the privy coffer of the state.

This policy would work powerfully to induce the rich man to attend to the administration of wealth during his life, which is the end that society should always have in view, as being that by far most fruitful for the people. Nor need it be feared that this policy would sap the root of enterprise and render men less anxious to accumulate, for to the class whose ambition it is to leave great fortunes and be talked about after their death, it will attract even more attention, and, indeed, be a somewhat nobler ambition to have enormous sums paid over to the state from their fortunes.

There remains, then, only one mode of using great fortunes; but in this we have the true antidote for the temporary unequal distribution of wealth, the reconciliation of the rich and the poor—a reign of harmony—another ideal, differing, indeed, from that of the Communist in requiring only the further evolution of existing conditions, not the total overthrow of our civilization. It is founded upon the present most intense individualism, and the race is prepared to put it in practice by degrees whenever it pleases. Under its sway we shall have an ideal state in which the surplus wealth of the few will become, in the best sense, the property of the many, because administered for the common good; and this wealth, passing through the hands of the few, can be made a much more potent force for the elevation of our race than if it had been distributed in small sums to the people themselves. Even the poorest can be made to see this and to agree that great sums gathered by some of their fellow citizens and spent for public purposes, from which the masses reap the principal benefit, are more valuable to them than if scattered among them through the course of many years in trifling amounts.

Poor and restricted are our opportunities in this life; narrow our horizon; our best work most imperfect; but rich men should be thankful for one inestimable boon. They have it in their power during their lives to busy themselves in organizing benefactions from which the masses of their fellows will derive lasting advantage, and thus dignify their own lives. The highest life is probably to be reached, not by such imitation of the life of Christ as Count Tolstoi gives us but, while animated by Christ’s spirit, by recognizing the changed conditions of this age and adopting modes of expressing this spirit suitable to the changed conditions under which we live; still laboring for the good of our fellows, which was the essence of his life and teaching, but laboring in a different manner.

This, then, is held to be the duty of the man of wealth: first, to set an example of modest, unostentatious living, shunning display or extravagance; to provide moderately for the legitimate wants of those dependent upon him; and after doing so to consider all surplus revenues which come to him simply as trust funds which he is called upon to administer, and strictly bound as a matter of duty to administer in the manner which, in his judgment, is best calculated to produce the most beneficial results for the community—the man of wealth thus becoming the mere agent and trustee for his poorer brethren, bringing to their service his superior wisdom, experience, and ability to administer, doing for them better than they would or could do for themselves. . . .

In bestowing charity, the main consideration should be to help those who will help themselves; to provide part of the means by which those who desire to improve may do so; to give those who desire to rise the aids by which they may rise; to assist, but rarely or never to do all. Neither the individual nor the race is improved by almsgiving. Those worthy of assistance, except in rare cases, seldom require assistance. The really valuable men of the race never do, except in cases of accident or sudden change. Everyone has, of course, cases of individuals brought to his own knowledge where temporary assistance can do genuine good, and these he will not overlook. But the amount which can be wisely given by the individual for individuals is necessarily limited by his lack of knowledge of the circumstances connected with each. He is the only true reformer who is as careful and as anxious not to aid the unworthy as he is to aid the worthy, and, perhaps, even more so, for in almsgiving more injury is probably done by rewarding vice than by relieving virtue. . . .

Thus is the problem of rich and poor to be solved. The laws of accumulation will be left free; the laws of distribution free. Individualism will continue, but the millionaire will be but a trustee for the poor; entrusted for a season with a great part of the increased wealth of the community, but administering it for the community far better than it could or would have done for itself. The best minds will thus have reached a stage in the development of the race in which it is clearly seen that there is no mode of disposing of surplus wealth creditable to thoughtful and earnest men into whose hands it flows save by using it year by year for the general good.

This day already dawns. But a little while, and although, without incurring the pity of their fellows, men may die sharers in great business enterprises from which their capital cannot be or has not been withdrawn, and is left chiefly at death for public uses, yet the man who dies leaving behind him millions of available wealth, which was his to administer during life, will pass away “unwept, unhonored, and unsung,” no matter to what uses he leaves the dross which he cannot take with him. Of such as these the public verdict will then be: “The man who dies thus rich dies disgraced.”

Such, in my opinion, is the true gospel concerning wealth, obedience to which is destined some day to solve the problem of the rich and the poor, and to bring "Peace on earth, among men goodwill."

San Diego from Romana Heights

When Is Cinnamon Spice Not So Nice? The Great Danish Debate : The Salt : NPR

When Is Cinnamon Spice Not So Nice? The Great Danish Debate : The Salt : NPR

Oh my.

Today In Wyoming's History: New Format for Today In Wyoming's History

Today In Wyoming's History: New Format for Today In Wyoming's History: This blog has been running now for about two years (I chose to start it on an odd month of the year, for some reason, rather than in January...

Freakonomics » Pontiff-icating on the Free-Market System: A New Freakonomics Radio Podcast

Freakonomics » Pontiff-icating on the Free-Market System: A New Freakonomics Radio Podcast

Excellent podcast on the the Pope's recent economic statements, and not at all in the usually snarky style of Freakonomics.  Highly recommended. 

For those who might not know, the Pope recently commented on economics in his address Evangelii Gaudim.  The address has been getting a huge amount of commentary, which has been interesting to observe.  I've heard Conservatives (both Catholics and non Catholics) criticize it as they clearly understand that it's addressed to the entire world, and meant to be taken seriously (as the Freakonomics host notes and observes).  Some others, less politically minded and less conservative Catholics) have taken this as sort of a personal message to Catholics, which misconstrues the global nature of the address.  Liberal Catholics, on the other hand, have sometimes combined this message with others to sort of assume that the Pope is a liberal, which he is not.  The statements being so widely discussed are as follows:

The economy and the distribution of income

202. The need to resolve the structural causes of poverty cannot be delayed, not only for the pragmatic reason of its urgency for the good order of society, but because society needs to be cured of a sickness which is weakening and frustrating it, and which can only lead to new crises. Welfare projects, which meet certain urgent needs, should be considered merely temporary responses. As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation and by attacking the structural causes of inequality,[173] no solution will be found for the world’s problems or, for that matter, to any problems. Inequality is the root of social ills.

203. The dignity of each human person and the pursuit of the common good are concerns which ought to shape all economic policies. At times, however, they seem to be a mere addendum imported from without in order to fill out a political discourse lacking in perspectives or plans for true and integral development. How many words prove irksome to this system! It is irksome when the question of ethics is raised, when global solidarity is invoked, when the distribution of goods is mentioned, when reference in made to protecting labour and defending the dignity of the powerless, when allusion is made to a God who demands a commitment to justice. At other times these issues are exploited by a rhetoric which cheapens them. Casual indifference in the face of such questions empties our lives and our words of all meaning. Business is a vocation, and a noble vocation, provided that those engaged in it see themselves challenged by a greater meaning in life; this will enable them truly to serve the common good by striving to increase the goods of this world and to make them more accessible to all.

204. We can no longer trust in the unseen forces and the invisible hand of the market. Growth in justice requires more than economic growth, while presupposing such growth: it requires decisions, programmes, mechanisms and processes specifically geared to a better distribution of income, the creation of sources of employment and an integral promotion of the poor which goes beyond a simple welfare mentality. I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded.

205. I ask God to give us more politicians capable of sincere and effective dialogue aimed at healing the deepest roots – and not simply the appearances – of the evils in our world! Politics, though often denigrated, remains a lofty vocation and one of the highest forms of charity, inasmuch as it seeks the common good.[174] We need to be convinced that charity “is the principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones)”.[175] I beg the Lord to grant us more politicians who are genuinely disturbed by the state of society, the people, the lives of the poor! It is vital that government leaders and financial leaders take heed and broaden their horizons, working to ensure that all citizens have dignified work, education and healthcare. Why not turn to God and ask him to inspire their plans? I am firmly convinced that openness to the transcendent can bring about a new political and economic mindset which would help to break down the wall of separation between the economy and the common good of society.

206. Economy, as the very word indicates, should be the art of achieving a fitting management of our common home, which is the world as a whole. Each meaningful economic decision made in one part of the world has repercussions everywhere else; consequently, no government can act without regard for shared responsibility. Indeed, it is becoming increasingly difficult to find local solutions for enormous global problems which overwhelm local politics with difficulties to resolve. If we really want to achieve a healthy world economy, what is needed at this juncture of history is a more efficient way of interacting which, with due regard for the
sovereignty of each nation, ensures the economic well-being of all countries, not just of a few.

207. Any Church community, if it thinks it can comfortably go its own way without creative concern and effective cooperation in helping the poor to live with dignity and reaching out to everyone, will also risk breaking down, however much it may talk about social issues or criticize governments. It will easily drift into a spiritual worldliness camouflaged by religious practices, unproductive meetings and empty talk.

208. If anyone feels offended by my words, I would respond that I speak them with affection and with the best of intentions, quite apart from any personal interest or political ideology. My words are not those of a foe or an opponent. I am interested only in helping those who are in thrall to an individualistic, indifferent and self-centred mentality to be freed from those unworthy chains and to attain a way of living and thinking which is more humane, noble and fruitful, and which will bring dignity to their presence on this earth.

 Anyhow, the Freakonomics examination of this topic is fascinating and well worth listening to.

Plane on the Brain

Plane on the Brain

What the heck, sort of an interesting little game.

Matthew Chapter 1

This is how the birth of Jesus Christ came about.
When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
All this took place to fulfill
what the Lord had said through the prophet:
Behold, the virgin shall conceive and bear a son,
and they shall name him Emmanuel,
which means “God is with us.”
When Joseph awoke,
he did as the angel of the Lord had commanded him
and took his wife into his home.
He had no relations with her until she bore a son,
and he named him Jesus.

Luke, Chapter 2

In those days a decree went out from Caesar Augustus
that the whole world should be enrolled.
This was the first enrollment,
when Quirinius was governor of Syria.
So all went to be enrolled, each to his own town.
And Joseph too went up from Galilee from the town of Nazareth
to Judea, to the city of David that is called Bethlehem,
because he was of the house and family of David,
to be enrolled with Mary, his betrothed, who was with child.
While they were there,
the time came for her to have her child,
and she gave birth to her firstborn son.
She wrapped him in swaddling clothes and laid him in a manger,
because there was no room for them in the inn.

Now there were shepherds in that region living in the fields
and keeping the night watch over their flock.
The angel of the Lord appeared to them
and the glory of the Lord shone around them,
and they were struck with great fear.
The angel said to them,
“Do not be afraid;
for behold, I proclaim to you good news of great joy
that will be for all the people.
For today in the city of David
a savior has been born for you who is Christ and Lord.
And this will be a sign for you:
you will find an infant wrapped in swaddling clothes
and lying in a manger.”
And suddenly there was a multitude of the heavenly host with the angel,
praising God and saying:
“Glory to God in the highest
and on earth peace to those on whom his favor rests.”

The Big Speech: A visit from St. Nicholas

A Visit from St. Nicholas

By Clement Clarke Moore

’T WAS the night before Christmas, when all through the house
Not a creature was stirring, not even a mouse;
The stockings were hung by the chimney with care,
In hopes that ST. NICHOLAS soon would be there;
The children were nestled all snug in their beds,
While visions of sugar-plums danced in their heads;
And mamma in her ’kerchief, and I in my cap,
Had just settled our brains for a long winter’s nap,
When out on the lawn there arose such a clatter,
I sprang from the bed to see what was the matter.
Away to the window I flew like a flash,
Tore open the shutters and threw up the sash.
The moon on the breast of the new-fallen snow
Gave the lustre of mid-day to objects below,
When, what to my wondering eyes should appear,
But a miniature sleigh, and eight tiny reindeer,
With a little old driver, so lively and quick,
I knew in a moment it must be St. Nick.
More rapid than eagles his coursers they came,
And he whistled, and shouted, and called them by name;
“Now, Dasher! now, Dancer! now, Prancer and Vixen!
On, Comet! on, Cupid! on, Donder and Blitzen!
To the top of the porch! to the top of the wall!
Now dash away! dash away! dash away all!”
As dry leaves that before the wild hurricane fly,
When they meet with an obstacle, mount to the sky;
So up to the house-top the coursers they flew,
With the sleigh full of Toys, and St. Nicholas too.
And then, in a twinkling, I heard on the roof
The prancing and pawing of each little hoof.
As I drew in my head, and was turning around,
Down the chimney St. Nicholas came with a bound.
He was dressed all in fur, from his head to his foot,
And his clothes were all tarnished with ashes and soot;
A bundle of Toys he had flung on his back,
And he looked like a pedler just opening his pack.
His eyes—how they twinkled! his dimples how merry!
His cheeks were like roses, his nose like a cherry!
His droll little mouth was drawn up like a bow
And the beard of his chin was as white as the snow;
The stump of a pipe he held tight in his teeth,
And the smoke it encircled his head like a wreath;
He had a broad face and a little round belly,
That shook when he laughed, like a bowlful of jelly.
He was chubby and plump, a right jolly old elf,
And I laughed when I saw him, in spite of myself;
A wink of his eye and a twist of his head,
Soon gave me to know I had nothing to dread;
He spoke not a word, but went straight to his work,
And filled all the stockings; then turned with a jerk,
And laying his finger aside of his nose,
And giving a nod, up the chimney he rose;
He sprang to his sleigh, to his team gave a whistle,
And away they all flew like the down of a thistle,
But I heard him exclaim, ere he drove out of sight,
“Happy Christmas to all, and to all a good-night.”

Mikhail Kalashnikov

Mikhail Kalashnikov has died.  He is the famous inventor of the AK series of weapons, of which the AK 47 (more typically the AKM in reality) is the most famous.  It virtually defines a "bad" gun in the eyes of some.  In others, it symbolized revolution, or Communist revolution.  It's justifiably famous, as is he.

But maybe it isn't that big of a deal, really.

Mr. Kalashnikov's passing has really hit the news, that's fore sure. In seeing the various articles about him, I've now hit two that are sort of the "merchant of death" variety. Indeed, one called him that.

In thinking on this, I'm struck, perhaps in a contrarian fashion, by the thought that I don't know if he really had any impact on history at all. Probably some, to be sure, but all in all, I think he probably ranks with "Carbine" Williams rather than with John Garand or Peter Paul Mauser.

Indeed, I think that the AK47 is probably really spread around the globe more for the USSR being the country that made it, rather than due to its attributes, which isn't to say it didn't have any.

But let's think about it. What did this design do that was new or novel? Nothing at all.

It didn't introduce a new concept. The short round, full caliber assault rifle was a German invention and was fully proven as to its merits and demerits by 1945.

It didn't introduce a new cartridge. It utilized the 7.62x39, a cartridge the Soviets actually came up with during World War Two, and then made weapons for in a backwards fashion, first coming up with the SKS and then the AK.

Its design profile isn't unique. In terms of its external features, it doesn't have a single one that's novel. It strongly resembles German WWII assault rifles, which did pioneer a new design profile. The AK merely adopted them.

Its real virtue is that it's extremely reliable. It's also very inaccurate. But by the end of World War Two the Soviets had a lot of experience with easy to make, easy to use, inaccurate automatic weapons. Adapting proven SMG technology to an assault rifle would have been easy, and any single weapon adopted by the Soviets in 1947 would have featured the same things.

Indeed, looked at that way, it's plain that the Soviets, by not copying the Stg44, didn't achieve a better design. It's worse. It's just easy to make and really reliable. But anything they would have adopted would have been.

Don't get me wrong. I don't mean to suggest that the AK doesn't deserve a spot in notable firearms' history. It most certainly does. And I don't even mean to suggest we were always better armed. I think AKs were better suited for combat in Indochina than either the M14 or the M16. But what I do think is that it just isn't what it's claimed to be. It was inevitable.

For that reason, I also don't think that Mr. Kalashnikov deserve the merchant of death moniker. The Soviets would have spread some assault rifle around the globe in floods no matter what. Mikhail Kalashnikov  became a household name during his lifetime.  He never apologized for coming up with the arm that armed every Communist guerrilla in his lifetime.  Living in the USSR, he was probably realistic about things.  He was born in 1919 and wanted to design farm machinery.  He entered the Soviet army in 1938, and was wounded during World War Two.  It was while convalescing that he came up with his design.  He stated that in an ideal world, the farm machinery goal would have been his preference.

There was a time when I trained as an artillery men to take on men armed with his design.  I don't begrudge him anything, and I hope that his soul has found the peace that making farm machinery might have given him a bit of on earth.

From "Ben Hur", by Lew Wallace

CHAPTER VIII

The reader is now besought to return to the court described as part of the market at the Joppa Gate. It was the third hour of the day, and many of the people had gone away; yet the press continued without apparent abatement. Of the new-comers, there was a group over by the south wall, consisting of a man, a woman, and a donkey, which requires extended notice.
The man stood by the animal's head, holding a leading-strap, and leaning upon a stick which seemed to have been chosen for the double purpose of goad and staff. His dress was like that of the ordinary Jews around him, except that it had an appearance of newness. The mantle dropping from his head, and the robe or frock which clothed his person from neck to heel, were probably the garments he was accustomed to wear to the synagogue on Sabbath days. His features were exposed, and they told of fifty years of life, a surmise confirmed by the gray that streaked his otherwise black beard. He looked around him with the half-curious, half-vacant stare of a stranger and provincial.
The donkey ate leisurely from an armful of green grass, of which there was an abundance in the market. In its sleepy content, the brute did not admit of disturbance from the bustle and clamor about; no more was it mindful of the woman sitting upon its back in a cushioned pillion. An outer robe of dull woollen stuff completely covered her person, while a white wimple veiled her head and neck. Once in a while, impelled by curiosity to see or hear something passing, she drew the wimple aside, but so slightly that the face remained invisible.
At length the man was accosted.
"Are you not Joseph of Nazareth?"
The speaker was standing close by.
"I am so called," answered Joseph, turning gravely around; "And you--ah, peace be unto you! my friend, Rabbi Samuel!"
"The same give I back to you." The Rabbi paused, looking at the woman, then added, "To you, and unto your house and all your helpers, be peace."
With the last word, he placed one hand upon his breast, and inclined his head to the woman, who, to see him, had by this time withdrawn the wimple enough to show the face of one but a short time out of girlhood. Thereupon the acquaintances grasped right hands, as if to carry them to their lips; at the last moment, however, the clasp was let go, and each kissed his own hand, then put its palm upon his forehead.
"There is so little dust upon your garments," the Rabbi said, familiarly, "that I infer you passed the night in this city of our fathers."
"No," Joseph replied, "as we could only make Bethany before the night came, we stayed in the khan there, and took the road again at daybreak."
"The journey before you is long, then--not to Joppa, I hope."
"Only to Bethlehem."
The countenance of the Rabbi, theretofore open and friendly, became lowering and sinister, and he cleared his throat with a growl instead of a cough.
"Yes, yes--I see," he said. "You were born in Bethlehem, and wend thither now, with your daughter, to be counted for taxation, as ordered by Caesar. The children of Jacob are as the tribes in Egypt were--only they have neither a Moses nor a Joshua. How are the mighty fallen!"
Joseph answered, without change of posture or countenance,
"The woman is not my daughter."
But the Rabbi clung to the political idea; and he went on, without noticing the explanation, "What are the Zealots doing down in Galilee?"
"I am a carpenter, and Nazareth is a village," said Joseph, cautiously. "The street on which my bench stands is not a road leading to any city. Hewing wood and sawing plank leave me no time to take part in the disputes of parties."
"But you are a Jew," said the Rabbi, earnestly. "You are a Jew, and of the line of David. It is not possible you can find pleasure in the payment of any tax except the shekel given by ancient custom to Jehovah."
Joseph held his peace.
"I do not complain," his friend continued, "of the amount of the tax--a denarius is a trifle. Oh no! The imposition of the tax is the offense. And, besides, what is paying it but submission to tyranny? Tell me, is it true that Judas claims to be the Messiah? You live in the midst of his followers."
"I have heard his followers say he was the Messiah," Joseph replied.
At this point the wimple was drawn aside, and for an instant the whole face of the woman was exposed. The eyes of the Rabbi wandered that way, and he had time to see a countenance of rare beauty, kindled by a look of intense interest; then a blush overspread her cheeks and brow, and the veil was returned to its place.
The politician forgot his subject.
"Your daughter is comely," he said, speaking lower.
"She is not my daughter," Joseph repeated.
The curiosity of the Rabbi was aroused; seeing which, the Nazarene hastened to say further, "She is the child of Joachim and Anna of Bethlehem, of whom you have at least heard, for they were of great repute--"
"Yes," remarked the Rabbi, deferentially, "I know them. They were lineally descended from David. I knew them well."
"Well, they are dead now," the Nazarene proceeded. "They died in Nazareth. Joachim was not rich, yet he left a house and garden to be divided between his daughters Marian and Mary. This is one of them; and to save her portion of the property, the law required her to marry her next of kin. She is now my wife."
"And you were--"
"Her uncle."
"Yes, yes! And as you were both born in Bethlehem, the Roman compels you to take her there with you to be also counted."
The Rabbi clasped his hands, and looked indignantly to heaven, exclaiming, "The God of Israel still lives! The vengeance is his!"
With that he turned and abruptly departed. A stranger near by, observing Joseph's amazement, said, quietly, "Rabbi Samuel is a zealot. Judas himself is not more fierce."
Joseph, not wishing to talk with the man, appeared not to hear, and busied himself gathering in a little heap the grass which the donkey had tossed abroad; after which he leaned upon his staff again, and waited.
In another hour the party passed out the gate, and, turning to the left, took the road into Bethlehem. The descent into the valley of Hinnom was quite broken, garnished here and there with straggling wild olive-trees. Carefully, tenderly, the Nazarene walked by the woman's side, leading-strap in hand. On their left, reaching to the south and east round Mount Zion, rose the city wall, and on their right the steep prominences which form the western boundary of the valley.
Slowly they passed the Lower Pool of Gihon, out of which the sun was fast driving the lessening shadow of the royal hill; slowly they proceeded, keeping parallel with the aqueduct from the Pools of Solomon, until near the site of the country-house on what is now called the Hill of Evil Counsel; there they began to ascend to the plain of Rephaim. The sun streamed garishly over the stony face of the famous locality, and under its influence Mary, the daughter of Joachim, dropped the wimple entirely, and bared her head. Joseph told the story of the Philistines surprised in their camp there by David. He was tedious in the narrative, speaking with the solemn countenance and lifeless manner of a dull man. She did not always hear him.
Wherever on the land men go, and on the sea ships, the face and figure of the Jew are familiar. The physical type of the race has always been the same; yet there have been some individual variations. "Now he was ruddy, and withal of a beautiful countenance, and goodly to look to." Such was the son of Jesse when brought before Samuel. The fancies of men have been ever since ruled by the description. Poetic license has extended the peculiarities of the ancestor to his notable descendants. So all our ideal Solomons have fair faces, and hair and beard chestnut in the shade, and of the tint of gold in the sun. Such, we are also made believe, were the locks of Absalom the beloved. And, in the absence of authentic history, tradition has dealt no less lovingly by her whom we are now following down to the native city of the ruddy king.
She was not more than fifteen. Her form, voice, and manner belonged to the period of transition from girlhood. Her face was perfectly oval, her complexion more pale than fair. The nose was faultless; the lips, slightly parted, were full and ripe, giving to the lines of the mouth warmth, tenderness, and trust; the eyes were blue and large, and shaded by drooping lids and long lashes; and, in harmony with all, a flood of golden hair, in the style permitted to Jewish brides, fell unconfined down her back to the pillion on which she sat. The throat and neck had the downy softness sometimes seen which leaves the artist in doubt whether it is an effect of contour or color. To these charms of feature and person were added others more indefinable--an air of purity which only the soul can impart, and of abstraction natural to such as think much of things impalpable. Often, with trembling lips, she raised her eyes to heaven, itself not more deeply blue; often she crossed her hands upon her breast, as in adoration and prayer; often she raised her head like one listening eagerly for a calling voice. Now and then, midst his slow utterances, Joseph turned to look at her, and, catching the expression kindling her face as with light, forgot his theme, and with bowed head, wondering, plodded on.
So they skirted the great plain, and at length reached the elevation Mar Elias; from which, across a valley, they beheld Bethlehem, the old, old House of Bread, its white walls crowning a ridge, and shining above the brown scumbling of leafless orchards. They paused there, and rested, while Joseph pointed out the places of sacred renown; then they went down into the valley to the well which was the scene of one of the marvellous exploits of David's strong men. The narrow space was crowded with people and animals. A fear came upon Joseph--a fear lest, if the town were so thronged, there might not be house-room for the gentle Mary. Without delay, he hurried on, past the pillar of stone marking the tomb of Rachel, up the gardened slope, saluting none of the many persons he met on the way, until he stopped before the portal of the khan that then stood outside the village gates, near a junction of roads.

CHAPTER IX

To understand thoroughly what happened to the Nazarene at the khan, the reader must be reminded that Eastern inns were different from the inns of the Western world. They were called khans, from the Persian, and, in simplest form, were fenced enclosures, without house or shed, often without a gate or entrance. Their sites were chosen with reference to shade, defence, or water. Such were the inns that sheltered Jacob when he went to seek a wife in Padan-Aram. Their like may been seen at this day in the stopping-places of the desert. On the other hand, some of them, especially those on the roads between great cities, like Jerusalem and Alexandria, were princely establishments, monuments to the piety of the kings who built them. In ordinary, however, they were no more than the house or possession of a sheik, in which, as in headquarters, he swayed his tribe. Lodging the traveller was the least of their uses; they were markets, factories, forts; places of assemblage and residence for merchants and artisans quite as much as places of shelter for belated and wandering wayfarers. Within their walls, all the year round, occurred the multiplied daily transactions of a town.
The singular management of these hostelries was the feature likely to strike a Western mind with most force. There was no host or hostess; no clerk, cook, or kitchen; a steward at the gate was all the assertion of government or proprietorship anywhere visible. Strangers arriving stayed at will without rendering account. A consequence of the system was that whoever came had to bring his food and culinary outfit with him, or buy them of dealers in the khan. The same rule held good as to his bed and bedding, and forage for his beasts. Water, rest, shelter, and protection were all he looked for from the proprietor, and they were gratuities. The peace of synagogues was sometimes broken by brawling disputants, but that of the khans never. The houses and all their appurtenances were sacred: a well was not more so.
The khan at Bethlehem, before which Joseph and his wife stopped, was a good specimen of its class, being neither very primitive nor very princely. The building was purely Oriental; that is to say, a quadrangular block of rough stones, one story high, flat-roofed, externally unbroken by a window, and with but one principal entrance--a doorway, which was also a gateway, on the eastern side, or front. The road ran by the door so near that the chalk dust half covered the lintel. A fence of flat rocks, beginning at the northeastern corner of the pile, extended many yards down the slope to a point from whence it swept westwardly to a limestone bluff; making what was in the highest degree essential to a respectable khan--a safe enclosure for animals.
In a village like Bethlehem, as there was but one sheik, there could not well be more than one khan; and, though born in the place, the Nazarene, from long residence elsewhere, had no claim to hospitality in the town. Moreover, the enumeration for which he was coming might be the work of weeks or months; Roman deputies in the provinces were proverbially slow; and to impose himself and wife for a period so uncertain upon acquaintances or relations was out of the question. So, before he drew nigh the great house, while he was yet climbing the slope, in the steep places toiling to hasten the donkey, the fear that he might not find accommodations in the khan became a painful anxiety; for he found the road thronged with men and boys who, with great ado, were taking their cattle, horses, and camels to and from the valley, some to water, some to the neighboring caves. And when he was come close by, his alarm was not allayed by the discovery of a crowd investing the door of the establishment, while the enclosure adjoining, broad as it was, seemed already full.
"We cannot reach the door," Joseph said, in his slow way. "Let us stop here, and learn, if we can, what has happened."
The wife, without answering, quietly drew the wimple aside. The look of fatigue at first upon her face changed to one of interest. She found herself at the edge of an assemblage that could not be other than a matter of curiosity to her, although it was common enough at the khans on any of the highways which the great caravans were accustomed to traverse. There were men on foot, running hither and thither, talking shrilly and in all the tongues of Syria; men on horseback screaming to men on camels; men struggling doubtfully with fractious cows and frightened sheep; men peddling bread and wine; and among the mass a herd of boys apparently in chase of a herd of dogs. Everybody and everything seemed to be in motion at the same time. Possibly the fair spectator was too weary to be long attracted by the scene; in a little while she sighed, and settled down on the pillion, and, as if in search of peace and rest, or in expectation of some one, looked off to the south, and up to the tall cliffs of the Mount of Paradise, then faintly reddening under the setting sun.
While she was thus looking, a man pushed his way out of the press, and, stopping close by the donkey, faced about with an angry brow. The Nazarene spoke to him.
"As I am what I take you to be, good friend--a son of Judah--may I ask the cause of this multitude?"
The stranger turned fiercely; but, seeing the solemn countenance of Joseph, so in keeping with his deep, slow voice and speech, he raised his hand in half-salutation, and replied,
"Peace be to you, Rabbi! I am a son of Judah, and will answer you. I dwell in Beth-Dagon, which, you know, is in what used to be the land of the tribe of Dan."
"On the road to Joppa from Modin," said Joseph.
"Ah, you have been in Beth-Dagon," the man said, his face softening yet more. "What wanderers we of Judah are! I have been away from the ridge--old Ephrath, as our father Jacob called it--for many years. When the proclamation went abroad requiring all Hebrews to be numbered at the cities of their birth-- That is my business here, Rabbi."
Joseph's face remained stolid as a mask, while he remarked, "I have come for that also--I and my wife."
The stranger glanced at Mary and kept silence. She was looking up at the bald top of Gedor. The sun touched her upturned face, and filled the violet depths of her eyes, and upon her parted lips trembled an aspiration which could not have been to a mortal. For the moment, all the humanity of her beauty seemed refined away: she was as we fancy they are who sit close by the gate in the transfiguring light of Heaven. The Beth-Dagonite saw the original of what, centuries after, came as a vision of genius to Sanzio the divine, and left him immortal.
"Of what was I speaking? Ah! I remember. I was about to say that when I heard of the order to come here, I was angry. Then I thought of the old hill, and the town, and the valley falling away into the depths of Cedron; of the vines and orchards, and fields of grain, unfailing since the days of Boaz and Ruth, of the familiar mountains--Gedor here, Gibeah yonder, Mar Elias there--which, when I was a boy, were the walls of the world to me; and I forgave the tyrants and came--I, and Rachel, my wife, and Deborah and Michal, our roses of Sharon."
The man paused again, looking abruptly at Mary, who was now looking at him and listening. Then he said, "Rabbi, will not your wife go to mine? You may see her yonder with the children, under the leaning olive-tree at the bend of the road. I tell you"--he turned to Joseph and spoke positively--"I tell you the khan is full. It is useless to ask at the gate."
Joseph's will was slow, like his mind; he hesitated, but at length replied, "The offer is kind. Whether there be room for us or not in the house, we will go see your people. Let me speak to the gate-keeper myself. I will return quickly."
And, putting the leading-strap in the stranger's hand, he pushed into the stirring crowd.
The keeper sat on a great cedar block outside the gate. Against the wall behind him leaned a javelin. A dog squatted on the block by his side.
"The peace of Jehovah be with you," said Joseph, at last confronting the keeper.
"What you give, may you find again; and, when found, be it many times multiplied to you and yours," returned the watchman, gravely, though without moving.
"I am a Bethlehemite," said Joseph, in his most deliberate way. "Is there not room for--"
"There is not."
"You may have heard of me--Joseph of Nazareth. This is the house of my fathers. I am of the line of David."
These words held the Nazarene's hope. If they failed him, further appeal was idle, even that of the offer of many shekels. To be a son of Judah was one thing--in the tribal opinion a great thing; to be of the house of David was yet another; on the tongue of a Hebrew there could be no higher boast. A thousand years and more had passed since the boyish shepherd became the successor of Saul and founded a royal family. Wars, calamities, other kings, and the countless obscuring processes of time had, as respects fortune, lowered his descendants to the common Jewish level; the bread they ate came to them of toil never more humble; yet they had the benefit of history sacredly kept, of which genealogy was the first chapter and the last; they could not become unknown, while, wherever they went In Israel, acquaintance drew after it a respect amounting to reverence.
If this were so in Jerusalem and elsewhere, certainly one of the sacred line might reasonably rely upon it at the door of the khan of Bethlehem. To say, as Joseph said, "This is the house of my fathers," was to say the truth most simply and literally; for it was the very house Ruth ruled as the wife of Boaz, the very house in which Jesse and his ten sons, David the youngest, were born, the very house in which Samuel came seeking a king, and found him; the very house which David gave to the son of Barzillai, the friendly Gileadite; the very house in which Jeremiah, by prayer, rescued the remnant of his race flying before the Babylonians.
The appeal was not without effect. The keeper of the gate slid down from the cedar block, and, laying his hand upon his beard, said, respectfully, "Rabbi, I cannot tell you when this door first opened in welcome to the traveller, but it was more than a thousand years ago; and in all that time there is no known instance of a good man turned away, save when there was no room to rest him in. If it has been so with the stranger, just cause must the steward have who says no to one of the line of David. Wherefore, I salute you again; and, if you care to go with me, I will show you that there is not a lodging-place left in the house; neither in the chambers, nor in the lewens, nor in the court--not even on the roof. May I ask when you came?"
"But now."
The keeper smiled.
"'The stranger that dwelleth with you shall be as one born among you, and thou shalt love him as thyself.' Is not that the law, Rabbi?"
Joseph was silent.
"If it be the law, can I say to one a long time come, 'Go thy way; another is here to take thy place?'"
Yet Joseph held his peace.
"And, if I said so, to whom would the place belong? See the many that have been waiting, some of them since noon."
"Who are all these people?" asked Joseph, turning to the crowd. "And why are they here at this time?"
"That which doubtless brought you, Rabbi--the decree of the Caesar"--the keeper threw an interrogative glance at the Nazarene, then continued--"brought most of those who have lodging in the house. And yesterday the caravan passing from Damascus to Arabia and Lower Egypt arrived. These you see here belong to it--men and camels."
Still Joseph persisted.
"The court is large," he said.
"Yes, but it is heaped with cargoes--with bales of silk, and pockets of spices, and goods of every kind."
Then for a moment the face of the applicant lost its stolidity; the lustreless, staring eyes dropped. With some warmth he next said, "I do not care for myself, but I have with me my wife, and the night is cold--colder on these heights than in Nazareth. She cannot live in the open air. Is there not room in the town?"
"These people"--the keeper waved his hand to the throng before the door--"have all besought the town, and they report its accommodations all engaged."
Again Joseph studied the ground, saying, half to himself, "She is so young! if I make her bed on the hill, the frosts will kill her."
Then he spoke to the keeper again.
"It may be you knew her parents, Joachim and Anna, once of Bethlehem, and, like myself, of the line of David."
"Yes, I knew them. They were good people. That was in my youth."
This time the keeper's eyes sought the ground in thought. Suddenly he raised his head.
"If I cannot make room for you," he said, "I cannot turn you away. Rabbi, I will do the best I can for you. How many are of your party?"
Joseph reflected, then replied, "My wife and a friend with his family, from Beth-Dagon, a little town over by Joppa; in all, six of us."
"Very well. You shall not lie out on the ridge. Bring your people, and hasten; for, when the sun goes down behind the mountain, you know the night comes quickly, and it is nearly there now."
"I give you the blessing of the houseless traveller; that of the sojourner will follow."
So saying, the Nazarene went back joyfully to Mary and the Beth-Dagonite. In a little while the latter brought up his family, the women mounted on donkeys. The wife was matronly, the daughters were images of what she must have been in youth; and as they drew nigh the door, the keeper knew them to be of the humble class.
"This is she of whom I spoke," said the Nazarene; "and these are our friends."
Mary's veil was raised.
"Blue eyes and hair of gold," muttered the steward to himself, seeing but her. "So looked the young king when he went to sing before Saul."
Then he took the leading-strap from Joseph, and said to Mary, "Peace to you, O daughter of David!" Then to the others, "Peace to you all!" Then to Joseph, "Rabbi, follow me."
The party were conducted into a wide passage paved with stone, from which they entered the court of the khan. To a stranger the scene would have been curious; but they noticed the lewens that yawned darkly upon them from all sides, and the court itself, only to remark how crowded they were. By a lane reserved in the stowage of the cargoes, and thence by a passage similar to the one at the entrance, they emerged into the enclosure adjoining the house, and came upon camels, horses, and donkeys, tethered and dozing in close groups; among them were the keepers, men of many lands; and they, too, slept or kept silent watch. They went down the slope of the crowded yard slowly, for the dull carriers of the women had wills of their own. At length they turned into a path running towards the gray limestone bluff overlooking the khan on the west.
"We are going to the cave," said Joseph, laconically.
The guide lingered till Mary came to his side.
"The cave to which we are going," he said to her, "must have been a resort of your ancestor David. From the field below us, and from the well down in the valley, he used to drive his flocks to it for safety; and afterwards, when he was king, he came back to the old house here for rest and health, bringing great trains of animals. The mangers yet remain as they were in his day. Better a bed on the floor where he has slept than one in the court-yard or out by the roadside. Ah, here is the house before the cave!"
This speech must not be taken as an apology for the lodging offered. There was no need of apology. The place was the best then at disposal. The guests were simple folks, by habits of life easily satisfied. To the Jew of that period, moreover, abode in caverns was a familiar idea, made so by every-day occurrences, and by what he heard of Sabbaths in the synagogues. How much of Jewish history, how many of the many exciting incidents in that history, had transpired in caves! Yet further, these people were Jews of Bethlehem, with whom the idea was especially commonplace; for their locality abounded with caves great and small, some of which had been dwelling-places from the time of the Emim and Horites. No more was there offence to them in the fact that the cavern to which they were being taken had been, or was, a stable. They were the descendants of a race of herdsmen, whose flocks habitually shared both their habitations and wanderings. In keeping with a custom derived from Abraham, the tent of the Bedawin yet shelters his horses and children alike. So they obeyed the keeper cheerfully, and gazed at the house, feeling only a natural curiosity. Everything associated with the history of David was interesting to them.
The building was low and narrow, projecting but a little from the rock to which it was joined at the rear, and wholly without a window. In its blank front there was a door, swung on enormous hinges, and thickly daubed with ochreous clay. While the wooden bolt of the lock was being pushed back, the women were assisted from their pillions. Upon the opening of the door, the keeper called out,
"Come in!"
The guests entered, and stared about them. It became apparent immediately that the house was but a mask or covering for the mouth of a natural cave or grotto, probably forty feet long, nine or ten high, and twelve or fifteen in width. The light streamed through the doorway, over an uneven floor, falling upon piles of grain and fodder, and earthenware and household property, occupying the centre of the chamber. Along the sides were mangers, low enough for sheep, and built of stones laid in cement. There were no stalls or partitions of any kind. Dust and chaff yellowed the floor, filled all the crevices and hollows, and thickened the spider-webs, which dropped from the ceiling like bits of dirty linen; otherwise the place was cleanly, and, to appearance, as comfortable as any of the arched lewens of the khan proper. In fact, a cave was the model and first suggestion of the lewen.
"Come in!" said the guide. "These piles upon the floor are for travellers like yourselves. Take what of them you need."
Then he spoke to Mary.
"Can you rest here?"
"The place is sanctified," she answered.
"I leave you then. Peace be with you all!"
When he was gone, they busied themselves making the cave habitable.

CHAPTER X.

At a certain hour in the evening the shouting and stir of the people in and about the khan ceased; at the same time, every Israelite, if not already upon his feet, arose, solemnized his face, looked towards Jerusalem, crossed his hands upon his breast, and prayed; for it was the sacred ninth hour, when sacrifices were offered in the temple on Moriah, and God was supposed to be there. When the hands of the worshippers fell down, the commotion broke forth again; everybody hastened to bread, or to make his pallet. A little later, the lights were put out, and there was silence, and then sleep.

---

About midnight some one on the roof cried out, "What light is that in the sky? Awake, brethren, awake and see!"
The people, half asleep, sat up and looked; then they became wide-awake, though wonder-struck. And the stir spread to the court below, and into the lewens; soon the entire tenantry of the house and court and enclosure were out gazing at the sky.
And this was what they saw. A ray of light, beginning at a height immeasurably beyond the nearest stars, and dropping obliquely to the earth; at its top, a diminishing point; at its base, many furlongs in width; its sides blending softly with the darkness of the night, its core a roseate electrical splendor. The apparition seemed to rest on the nearest mountain southeast of the town, making a pale corona along the line of the summit. The khan was touched luminously, so that those upon the roof saw each other's faces, all filled with wonder.
Steadily, through minutes, the ray lingered, and then the wonder changed to awe and fear; the timid trembled; the boldest spoke in whispers.
"Saw you ever the like?" asked one.
"It seems just over the mountain there. I cannot tell what it is, nor did I ever see anything like it," was the answer.
"Can it be that a star has burst and fallen?" asked another, his tongue faltering.
"When a star falls, its light goes out."
"I have it!" cried one, confidently. "The shepherds have seen a lion, and made fires to keep him from the flocks."
The men next the speaker drew a breath of relief, and said, "Yes, that is it! The flocks were grazing in the valley over there to-day."
A bystander dispelled the comfort.
"No, no! Though all the wood in all the valleys of Judah was brought together in one pile and fired, the blaze would not throw a light so strong and high."
After that there was silence on the house-top, broken but once again while the mystery continued.
"Brethren!" exclaimed a Jew of venerable mien, "what we see is the ladder our father Jacob saw in his dream. Blessed be the Lord God of our fathers!"

CHAPTER XI

A mile and a half, it may be two miles, southeast of Bethlehem, there is a plain separated from the town by an intervening swell of the mountain. Besides being well sheltered from the north winds, the vale was covered with a growth of sycamore, dwarf-oak, and pine trees, while in the glens and ravines adjoining there were thickets of olive and mulberry; all at this season of the year invaluable for the support of sheep, goats, and cattle, of which the wandering flocks consisted.
At the side farthest from the town, close under a bluff, there was an extensive marah, or sheepcot, ages old. In some long-forgotten foray, the building had been unroofed and almost demolished. The enclosure attached to it remained intact, however, and that was of more importance to the shepherds who drove their charges thither than the house itself. The stone wall around the lot was high as a man's head, yet not so high but that sometimes a panther or a lion, hungering from the wilderness, leaped boldly in. On the inner side of the wall, and as an additional security against the constant danger, a hedge of the rhamnus had been planted, an invention so successful that now a sparrow could hardly penetrate the overtopping branches, armed as they were with great clusters of thorns hard as spikes.
The day of the occurrences which occupy the preceding chapters, a number of shepherds, seeking fresh walks for their flocks, led them up to this plain; and from early morning the groves had been made ring with calls, and the blows of axes, the bleating of sheep and goats, the tinkling of bells, the lowing of cattle, and the barking of dogs. When the sun went down, they led the way to the marah, and by nightfall had everything safe in the field; then they kindled a fire down by the gate, partook of their humble supper, and sat down to rest and talk, leaving one on watch.
There were six of these men, omitting the watchman; and afterwhile they assembled in a group near the fire, some sitting, some lying prone. As they went bareheaded habitually, their hair stood out in thick, coarse, sunburnt shocks; their beard covered their throats, and fell in mats down the breast; mantles of the skin of kids and lambs, with the fleece on, wrapped them from neck to knee, leaving the arms exposed; broad belts girthed the rude garments to their waists; their sandals were of the coarsest quality; from their right shoulders hung scrips containing food and selected stones for slings, with which they were armed; on the ground near each one lay his crook, a symbol of his calling and a weapon of offence.
Such were the shepherds of Judea! In appearance, rough and savage as the gaunt dogs sitting with them around the blaze; in fact, simple-minded, tender-hearted; effects due, in part, to the primitive life they led, but chiefly to their constant care of things lovable and helpless.
They rested and talked, and their talk was all about their flocks, a dull theme to the world, yet a theme which was all the world to them. If in narrative they dwelt long upon affairs of trifling moment; if one of them omitted nothing of detail in recounting the loss of a lamb, the relation between him and the unfortunate should be remembered: at birth it became his charge, his to keep all its days, to help over the floods, to carry down the hollows, to name and train; it was to be his companion, his object of thought and interest, the subject of his will; it was to enliven and share his wanderings; in its defense he might be called on to face the lion or robber--to die.
The great events, such as blotted out nations and changed the mastery of the world, were trifles to them, if perchance they came to their knowledge. Of what Herod was doing in this city or that, building palaces and gymnasia, and indulging forbidden practises, they occasionally heard. As was her habit in those days, Rome did not wait for people slow to inquire about her; she came to them. Over the hills along which he was leading his lagging herd, or in the fastnesses in which he was hiding them, not unfrequently the shepherd was startled by the blare of trumpets, and, peering out, beheld a cohort, sometimes a legion, in march; and when the glittering crests were gone, and the excitement incident to the intrusion over, he bent himself to evolve the meaning of the eagles and gilded globes of the soldiery, and the charm of a life so the opposite of his own.
Yet these men, rude and simple as they were, had a knowledge and a wisdom of their own. On Sabbaths they were accustomed to purify themselves, and go up into the synagogues, and sit on the benches farthest from the ark. When the chazzan bore the Torah round, none kissed it with greater zest; when the sheliach read the text, none listened to the interpreter with more absolute faith; and none took away with them more of the elder's sermon, or gave it more thought afterwards. In a verse of the Shema they found all the learning and all the law of their simple lives--that their Lord was One God, and that they must love him with all their souls. And they loved him, and such was their wisdom, surpassing that of kings.
While they talked, and before the first watch was over, one by one the shepherds went to sleep, each lying where he had sat.
The night, like most nights of the winter season in the hill country, was clear, crisp, and sparkling with stars. There was no wind. The atmosphere seemed never so pure, and the stillness was more than silence; it was a holy hush, a warning that heaven was stooping low to whisper some good thing to the listening earth.
By the gate, hugging his mantle close, the watchman walked; at times he stopped, attracted by a stir among the sleeping herds, or by a jackal's cry off on the mountain-side. The midnight was slow coming to him; but at last it came. His task was done; now for the dreamless sleep with which labor blesses its wearied children! He moved towards the fire, but paused; a light was breaking around him, soft and white, like the moon's. He waited breathlessly. The light deepened; things before invisible came to view; he saw the whole field, and all it sheltered. A chill sharper than that of the frosty air--a chill of fear--smote him. He looked up; the stars were gone; the light was dropping as from a window in the sky; as he looked, it became a splendor; then, in terror, he cried,
"Awake, awake!"
Up sprang the dogs, and, howling, ran away.
The herds rushed together bewildered.
The men clambered to their feet, weapons in hand.
"What is it?" they asked, in one voice.
"See!" cried the watchman, "the sky is on fire!"
Suddenly the light became intolerably bright, and they covered their eyes, and dropped upon their knees; then, as their souls shrank with fear, they fell upon their faces blind and fainting, and would have died had not a voice said to them,
"Fear not!"
And they listened.
"Fear not: for behold, I bring you good tidings of great joy, which shall be to all people."
The voice, in sweetness and soothing more than human, and low and clear, penetrated all their being, and filled them with assurance. They rose upon their knees, and, looking worshipfully, beheld in the centre of a great glory the appearance of a man, clad in a robe intensely white; above its shoulders towered the tops of wings shining and folded; a star over its forehead glowed with steady lustre, brilliant as Hesperus; its hands were stretched towards them in blessing; its face was serene and divinely beautiful.
They had often heard, and, in their simple way, talked, of angels; and they doubted not now, but said, in their hearts, The glory of God is about us, and this is he who of old came to the prophet by the river of Ulai.
Directly the angel continued:
"For unto you is born this day, in the city of David, a Savior, which is Christ the Lord!"
Again there was a rest, while the words sank into their minds.
"And this shall be a sign unto you," the annunciator said next. "Ye shall find the babe, wrapped in swaddling-clothes, lying in a manger."
The herald spoke not again; his good tidings were told; yet he stayed awhile. Suddenly the light, of which he seemed the centre, turned roseate and began to tremble; then up, far as the men could see, there was flashing of white wings, and coming and going of radiant forms, and voices as of a multitude chanting in unison,
"Glory to God in the highest, and on earth peace, good-will towards men!"
Not once the praise, but many times.
Then the herald raised his eyes as seeking approval of one far off; his wings stirred, and spread slowly and majestically, on their upper side white as snow, in the shadow vari-tinted, like mother-of-pearl; when they were expanded many cubits beyond his stature, he arose lightly, and, without effort, floated out of view, taking the light up with him. Long after he was gone, down from the sky fell the refrain in measure mellowed by distance, "Glory to God in the highest, and on earth peace, good-will towards men."
When the shepherds came fully to their senses, they stared at each other stupidly, until one of them said, "It was Gabriel, the Lord's messenger unto men."
None answered.
"Christ the Lord is born; said he not so?"
Then another recovered his voice, and replied, "That is what he said."
"And did he not also say, in the city of David, which is our Bethlehem yonder. And that we should find him a babe in swaddling-clothes?"
"And lying in a manger."
The first speaker gazed into the fire thoughtfully, but at length said, like one possessed of a sudden resolve, "There is but one place in Bethlehem where there are mangers; but one, and that is in the cave near the old khan. Brethren, let us go see this thing which has come to pass. The priests and doctors have been a long time looking for the Christ. Now he is born, and the Lord has given us a sign by which to know him. Let us go up and worship him."
"But the flocks!"
"The Lord will take care of them. Let us make haste."
Then they all arose and left the marah.

---

Around the mountain and through the town they passed, and came to the gate of the khan, where there was a man on watch.
"What would you have?" he asked.
"We have seen and heard great things to-night," they replied.
"Well, we, too, have seen great things, but heard nothing. What did you hear?"
"Let us go down to the cave in the enclosure, that we may be sure; then we will tell you all. Come with us, and see for yourself."
"It is a fool's errand."
"No, the Christ is born."
"The Christ! How do you know?"
"Let us go and see first."
The man laughed scornfully.
"The Christ indeed! How are you to know him?"
"He was born this night, and is now lying in a manger, so we were told; and there is but one place in Bethlehem with mangers."
"The cave?"
"Yes. Come with us."
They went through the court-yard without notice, although there were some up even then talking about the wonderful light. The door of the cavern was open. A lantern was burning within, and they entered unceremoniously.
"I give you peace," the watchman said to Joseph and the Beth Dagonite. "Here are people looking for a child born this night, whom they are to know by finding him in swaddling-clothes and lying in a manger."
For a moment the face of the stolid Nazarene was moved; turning away, he said, "The child is here."
They were led to one of the mangers, and there the child was. The lantern was brought, and the shepherds stood by mute. The little one made no sign; it was as others just born.
"Where is the mother?" asked the watchman.
One of the women took the baby, and went to Mary, lying near, and put it in her arms. Then the bystanders collected about the two.
"It is the Christ!" said a shepherd, at last.
"The Christ!" they all repeated, falling upon their knees in worship. One of them repeated several times over,
"It is the Lord, and his glory is above the earth and heaven."
And the simple men, never doubting, kissed the hem of the mother's robe, and with joyful faces departed. In the khan, to all the people aroused and pressing about them, they told their story; and through the town, and all the way back to the marah, they chanted the refrain of the angels, "Glory to God in the highest, and on earth peace, good-will towards men!"
The story went abroad, confirmed by the light so generally seen; and the next day, and for days thereafter, the cave was visited by curious crowds, of whom some believed, though the greater part laughed and mocked.

CHAPTER XII

The eleventh day after the birth of the child in the cave, about mid-afternoon, the three wise men approached Jerusalem by the road from Shechem. After crossing Brook Cedron, they met many people, of whom none failed to stop and look after them curiously.
Judea was of necessity an international thoroughfare; a narrow ridge, raised, apparently, by the pressure of the desert on the east, and the sea on the west, was all she could claim to be; over the ridge, however, nature had stretched the line of trade between the east and the south; and that was her wealth. In other words, the riches of Jerusalem were the tolls she levied on passing commerce. Nowhere else, consequently, unless in Rome, was there such constant assemblage of so many people of so many different nations; in no other city was a stranger less strange to the residents than within her walls and purlieus. And yet these three men excited the wonder of all whom they met on the way to the gates.
A child belonging to some women sitting by the roadside opposite the Tombs of the Kings saw the party coming; immediately it clapped its hands, and cried, "Look, look! What pretty bells! What big camels!"
The bells were silver; the camels, as we have seen, were of unusual size and whiteness, and moved with singular stateliness; the trappings told of the desert and of long journeys thereon, and also of ample means in possession of the owners, who sat under the little canopies exactly as they appeared at the rendezvous beyond the Jebel. Yet it was not the bells or the camels, or their furniture, or the demeanor of the riders, that were so wonderful; it was the question put by the man who rode foremost of the three.
The approach to Jerusalem from the north is across a plain which dips southward, leaving the Damascus Gate in a vale or hollow. The road is narrow, but deeply cut by long use, and in places difficult on account of the cobbles left loose and dry by the washing of the rains. On either side, however, there stretched, in the old time, rich fields and handsome olive-groves, which must, in luxurious growth, have been beautiful, especially to travellers fresh from the wastes of the desert. In this road, the three stopped before the party in front of the Tombs.
"Good people," said Balthasar, stroking his plaited beard, and bending from his cot, "is not Jerusalem close by?"
"Yes," answered the woman into whose arms the child had shrunk. "If the trees on yon swell were a little lower you could see the towers on the market-place."
Balthasar gave the Greek and the Hindoo a look, then asked,
"Where is he that is born King of the Jews?"
The women gazed at each other without reply.
"You have not heard of him?"
"No."
"Well, tell everybody that we have seen his star in the east, and are come to worship him."
Thereupon the friends rode on. Of others they asked the same question, with like result. A large company whom they met going to the Grotto of Jeremiah were so astonished by the inquiry and the appearance of the travellers that they turned about and followed them into the city.
So much were the three occupied with the idea of their mission that they did not care for the view which presently rose before them in the utmost magnificence: for the village first to receive them on Bezetha; for Mizpah and Olivet, over on their left; for the wall behind the village, with its forty tall and solid towers, superadded partly for strength, partly to gratify the critical taste of the kingly builder; for the same towered wall bending off to the right, with many an angle, and here and there an embattled gate, up to the three great white piles Phasaelus, Mariamne, and Hippicus; for Zion, tallest of the hills, crowned with marble palaces, and never so beautiful; for the glittering terraces of the temple on Moriah, admittedly one of the wonders of the earth; for the regal mountains rimming the sacred city round about until it seemed in the hollow of a mighty bowl.
They came, at length, to a tower of great height and strength, overlooking the gate which, at that time, answered to the present Damascus Gate, and marked the meeting-place of the three roads from Shechem, Jericho, and Gibeon. A Roman guard kept the passage-way. By this time the people following the camels formed a train sufficient to draw the idlers hanging about the portal; so that when Balthasar stopped to speak to the sentinel, the three became instantly the centre of a close circle eager to hear all that passed.
"I give you peace," the Egyptian said, in a clear voice.
The sentinel made no reply.
"We have come great distances in search of one who is born King of the Jews. Can you tell us where he is?"
The soldier raised the visor of his helmet, and called loudly. From an apartment at the right of the passage an officer appeared.
"Give way," he cried, to the crowd which now pressed closer in; and as they seemed slow to obey, he advanced twirling his javelin vigorously, now right, now left; and so he gained room.
"What would you?" he asked of Balthasar, speaking in the idiom of the city.
And Balthasar answered in the same,
"Where is he that is born King of the Jews?"
"Herod?" asked the officer, confounded.
"Herod's kingship is from Caesar; not Herod."
"There is no other King of the Jews."
"But we have seen the star of him we seek, and come to worship him."
The Roman was perplexed.
"Go farther," he said, at last. "Go farther. I am not a Jew. Carry the question to the doctors in the Temple, or to Hannas the priest, or, better still, to Herod himself. If there be another King of the Jews, he will find him."
Thereupon he made way for the strangers, and they passed the gate. But, before entering the narrow street, Balthasar lingered to say to his friends, "We are sufficiently proclaimed. By midnight the whole city will have heard of us and of our mission. Let us to the khan now."

CHAPTER XIII

That evening, before sunset, some women were washing clothes on the upper step of the flight that led down into the basin of the Pool of Siloam. They knelt each before a broad bowl of earthenware. A girl at the foot of the steps kept them supplied with water, and sang while she filled the jar. The song was cheerful, and no doubt lightened their labor. Occasionally they would sit upon their heels, and look up the slope of Ophel, and round to the summit of what is now the Mount of Offence, then faintly glorified by the dying sun.
While they plied their hands, rubbing and wringing the clothes in the bowls, two other women came to them, each with an empty jar upon her shoulder.
"Peace to you," one of the new-comers said.
The laborers paused, sat up, wrung the water from their hands, and returned the salutation.
"It is nearly night--time to quit."
"There is no end to work," was the reply.
"But there is a time to rest, and--"
"To hear what may be passing," interposed another.
"What news have you?"
"Then you have not heard?"
"No."
"They say the Christ is born," said the newsmonger, plunging into her story.
It was curious to see the faces of the laborers brighten with interest; on the other side down came the jars, which, in a moment, were turned into seats for their owners.
"The Christ!" the listeners cried.
"So they say."
"Who?"
"Everybody; it is common talk."
"Does anybody believe it?"
"This afternoon three men came across Brook Cedron on the road from Shechem," the speaker replied, circumstantially, intending to smother doubt. "Each one of them rode a camel spotless white, and larger than any ever before seen in Jerusalem."
The eyes and mouths of the auditors opened wide.
"To prove how great and rich the men were," the narrator continued, "they sat under awnings of silk; the buckles of their saddles were of gold, as was the fringe of their bridles; the bells were of silver, and made real music. Nobody knew them; they looked as if they had come from the ends of the world. Only one of them spoke, and of everybody on the road, even the women and children, he asked this question--'Where is he that is born King of the Jews?' No one gave them answer--no one understood what they meant; so they passed on, leaving behind them this saying: 'For we have seen his star in the east, and are come to worship him.' They put the question to the Roman at the gate; and he, no wiser than the simple people on the road, sent them up to Herod."
"Where are they now?"
"At the khan. Hundreds have been to look at them already, and hundreds more are going."
"Who are they?"
"Nobody knows. They are said to be Persians--wise men who talk with the stars--prophets, it may be, like Elijah and Jeremiah."
"What do they mean by King of the Jews?"
"The Christ, and that he is just born."
One of the women laughed, and resumed her work, saying, "Well, when I see him I will believe."
Another followed her example: "And I--well, when I see him raise the dead, I will believe."
A third said, quietly, "He has been a long time promised. It will be enough for me to see him heal one leper."
And the party sat talking until the night came, and, with the help of the frosty air, drove them home.

---

Later in the evening, about the beginning of the first watch, there was an assemblage in the palace on Mount Zion, of probably fifty persons, who never came together except by order of Herod, and then only when he had demanded to know some one or more of the deeper mysteries of the Jewish law and history. It was, in short, a meeting of the teachers of the colleges, of the chief priests, and of the doctors most noted in the city for learning--the leaders of opinion, expounders of the different creeds; princes of the Sadducees; Pharisaic debaters; calm, soft-spoken, stoical philosophers of the Essene socialists.
The chamber in which the session was held belonged to one of the interior court-yards of the palace, and was quite large and Romanesque. The floor was tessellated with marble blocks; the walls, unbroken by a window, were frescoed in panels of saffron yellow; a divan occupied the centre of the apartment, covered with cushions of bright-yellow cloth, and fashioned in form of the letter U, the opening towards the doorway; in the arch of the divan, or, as it were, in the bend of the letter, there was an immense bronze tripod, curiously inlaid with gold and silver, over which a chandelier dropped from the ceiling, having seven arms, each holding a lighted lamp. The divan and the lamp were purely Jewish.
The company sat upon the divan after the style of Orientals, in costume singularly uniform, except as to color. They were mostly men advanced in years; immense beards covered their faces; to their large noses were added the effects of large black eyes, deeply shaded by bold brows; their demeanor was grave, dignified, even patriarchal. In brief, their session was that of the Sanhedrim.
He who sat before the tripod, however, in the place which may be called the head of the divan, having all the rest of his associates on his right and left, and, at the same time, before him, evidently president of the meeting, would have instantly absorbed the attention of a spectator. He had been cast in large mould, but was now shrunken and stooped to ghastliness; his white robe dropped from his shoulders in folds that gave no hint of muscle or anything but an angular skeleton. His hands, half concealed by sleeves of silk, white and crimson striped, were clasped upon his knees. When he spoke, sometimes the first finger of the right hand extended tremulously; he seemed incapable of other gesture. But his head was a splendid dome. A few hairs, whiter than fine-drawn silver, fringed the base; over a broad, full-sphered skull the skin was drawn close, and shone in the light with positive brilliance; the temples were deep hollows, from which the forehead beetled like a wrinkled crag; the eyes were wan and dim; the nose was pinched; and all the lower face was muffed in a beard flowing and venerable as Aaron's. Such was Hillel the Babylonian! The line of prophets, long extinct in Israel, was now succeeded by a line of scholars, of whom he was first in learning--a prophet in all but the divine inspiration! At the age of one hundred and six, he was still Rector of the Great College.
On the table before him lay outspread a roll or volume of parchment inscribed with Hebrew characters; behind him, in waiting, stood a page richly habited.
There had been discussion, but at this moment of introduction the company had reached a conclusion; each one was in an attitude of rest, and the venerable Hillel, without moving, called the page.
"Hist!"
The youth advanced respectfully.
"Go tell the king we are ready to give him answer."
The boy hurried away.
After a time two officers entered and stopped, one on each side the door; after them slowly followed a most striking personage--an old man clad in a purple robe bordered with scarlet, and girt to his waist by a band of gold linked so fine that it was pliable as leather; the latchets of his shoes sparkled with precious stones; a narrow crown wrought in filigree shone outside a tarbooshe of softest crimson plush, which, encasing his head, fell down the neck and shoulders, leaving the throat and neck exposed. Instead of a seal, a dagger dangled from his belt. He walked with a halting step, leaning heavily upon a staff. Not until he reached the opening of the divan, did he pause or look up from the floor; then, as for the first time conscious of the company, and roused by their presence, he raised himself, and looked haughtily round, like one startled and searching for an enemy--so dark, suspicious, and threatening was the glance. Such was Herod the Great--a body broken by diseases, a conscience seared with crimes, a mind magnificently capable, a soul fit for brotherhood with the Caesars; now seven-and-sixty years old, but guarding his throne with a jealousy never so vigilant, a power never so despotic, and a cruelty never so inexorable.
There was a general movement on the part of the assemblage--a bending forward in salaam by the more aged, a rising-up by the more courtierly, followed by low genuflections, hands upon the beard or breast.
His observations taken, Herod moved on until at the tripod opposite the venerable Hillel, who met his cold glance with an inclination of the head, and a slight lifting of the hands.
"The answer!" said the king, with imperious simplicity, addressing Hillel, and planting his staff before him with both hands. "The answer!"
The eyes of the patriarch glowed mildly, and, raising his head, and looking the inquisitor full in the face, he answered, his associates giving him closest attention,
"With thee, O king, be the peace of God, of Abraham, Isaac, and Jacob!"
His manner was that of invocation; changing it, he resumed:
"Thou hast demanded of us where the Christ should be born."
The king bowed, though the evil eyes remained fixed upon the sage's face.
"That is the question."
"Then, O king, speaking for myself, and all my brethren here, not one dissenting, I say, in Bethlehem of Judea."
Hillel glanced at the parchment on the tripod; and, pointing with his tremulous finger, continued, "In Bethlehem of Judea, for thus it is written by the prophet, 'And thou, Bethlehem, in the land of Judea, art not the least among the princes of Judah; for out of thee shall come a governor that shall rule my people Israel.'"
Herod's face was troubled, and his eyes fell upon the parchment while he thought. Those beholding him scarcely breathed; they spoke not, nor did he. At length he turned about and left the chamber.
"Brethren," said Hillel, "we are dismissed."
The company then arose, and in groups departed.
"Simeon," said Hillel again.
A man, quite fifty years old, but in the hearty prime of life, answered and came to him.
"Take up the sacred parchment, my son; roll it tenderly."
The order was obeyed.
"Now lend me thy arm; I will to the litter."
The strong man stooped; with his withered hands the old one took the offered support, and, rising, moved feebly to the door.
So departed the famous Rector, and Simeon, his son, who was to be his successor in wisdom, learning, and office.

---

Yet later in the evening the wise men were lying in a lewen of the khan awake. The stones which served them as pillows raised their heads so they could look out of the open arch into the depths of the sky; and as they watched the twinkling of the stars, they thought of the next manifestation. How would it come? What would it be? They were in Jerusalem at last; they had asked at the gate for Him they sought; they had borne witness of his birth; it remained only to find him; and as to that, they placed all trust in the Spirit. Men listening for the voice of God, or waiting a sign from Heaven, cannot sleep.
While they were in this condition, a man stepped in under the arch, darkening the lewen.
"Awake!" he said to them; "I bring you a message which will not be put off."
They all sat up.
"From whom?" asked the Egyptian.
"Herod the king."
Each one felt his spirit thrill.
"Are you not the steward of the khan?" Balthasar asked next.
"I am."
"What would the king with us?"
"His messenger is without; let him answer."
"Tell him, then, to abide our coming."
"You were right, O my brother!" said the Greek, when the steward was gone. "The question put to the people on the road, and to the guard at the gate, has given us quick notoriety. I am impatient; let us up quickly."
They arose, put on their sandals, girt their mantles about them, and went out.
"I salute you, and give you peace, and pray your pardon; but my master, the king, has sent me to invite you to the palace, where he would have speech with you privately."
Thus the messenger discharged his duty.
A lamp hung in the entrance, and by its light they looked at each other, and knew the Spirit was upon them. Then the Egyptian stepped to the steward, and said, so as not to be heard by the others, "You know where our goods are stored in the court, and where our camels are resting. While we are gone, make all things ready for our departure, if it should be needful."
"Go your way assured; trust me," the steward replied.
"The king's will is our will," said Balthasar to the messenger. "We will follow you."
The streets of the Holy City were narrow then as now, but not so rough and foul; for the great builder, not content with beauty, enforced cleanliness and convenience also. Following their guide, the brethren proceeded without a word. Through the dim starlight, made dimmer by the walls on both sides, sometimes almost lost under bridges connecting the house-tops, out of a low ground they ascended a hill. At last they came to a portal reared across the way. In the light of fires blazing before it in two great braziers, they caught a glimpse of the structure, and also of some guards leaning motionlessly upon their arms. They passed into a building unchallenged. Then by passages and arched halls; through courts, and under colonnades not always lighted; up long flights of stairs, past innumerable cloisters and chambers, they were conducted into a tower of great height. Suddenly the guide halted, and, pointing through an open door, said to them,
"Enter. The king is there."
The air of the chamber was heavy with the perfume of sandal-wood, and all the appointments within were effeminately rich. Upon the floor, covering the central space, a tufted rug was spread, and upon that a throne was set. The visitors had but time, however, to catch a confused idea of the place--of carved and gilt ottomans and couches; of fans and jars and musical instruments; of golden candlesticks glittering in their own lights; of walls painted in the style of the voluptuous Grecian school, one look at which had made a Pharisee hide his head with holy horror. Herod, sitting upon the throne to receive them, clad as when at the conference with the doctors and lawyers, claimed all their minds.
At the edge of the rug, to which they advanced uninvited, they prostrated themselves. The king touched a bell. An attendant came in, and placed three stools before the throne.
"Seat yourselves," said the monarch, graciously.
"From the North Gate," he continued, when they were at rest, "I had this afternoon report of the arrival of three strangers, curiously mounted, and appearing as if from far countries. Are you the men?"
The Egyptian took the sign from the Greek and the Hindoo, and answered, with the profoundest salaam, "Were we other than we are, the mighty Herod, whose fame is as incense to the whole world, would not have sent for us. We may not doubt that we are the strangers."
Herod acknowledged the speech with a wave of the hand.
"Who are you? Whence do you come?" he asked, adding significantly, "Let each speak for himself."
In turn they gave him account, referring simply to the cities and lands of their birth, and the routes by which they came to Jerusalem. Somewhat disappointed, Herod plied them more directly.
"What was the question you put to the officer at the gate?"
"We asked him, Where is he that is born King of the Jews."
"I see now why the people were so curious. You excite me no less. Is there another King of the Jews?"
The Egyptian did not blanch.
"There is one newly born."
An expression of pain knit the dark face of the monarch, as if his mind were swept by a harrowing recollection.
"Not to me, not to me!" he exclaimed.
Possibly the accusing images of his murdered children flitted before him; recovering from the emotion, whatever it was, he asked, steadily, "Where is the new king?"
"That, O king, is what we would ask."
"You bring me a wonder--a riddle surpassing any of Solomon's," the inquisitor said next. "As you see, I am in the time of life when curiosity is as ungovernable as it was in childhood, when to trifle with it is cruelty. Tell me further, and I will honor you as kings honor each other. Give me all you know about the newly born, and I will join you in the search for him; and when we have found him, I will do what you wish; I will bring him to Jerusalem, and train him in kingcraft; I will use my grace with Caesar for his promotion and glory. Jealousy shall not come between us, so I swear. But tell me first how, so widely separated by seas and deserts, you all came to hear of him."
"I will tell you truly, O king."
"Speak on," said Herod.
Balthasar raised himself erect, and said, solemnly,
"There is an Almighty God."
Herod was visibly startled.
"He bade us come hither, promising that we should find the Redeemer of the World; that we should see and worship him, and bear witness that he was come; and, as a sign, we were each given to see a star. His Spirit stayed with us. O king, his Spirit is with us now!"
An overpowering feeling seized the three. The Greek with difficulty restrained an outcry. Herod's gaze darted quickly from one to the other; he was more suspicious and dissatisfied than before.
"You are mocking me," he said. "If not, tell me more. What is to follow the coming of the new king?"
"The salvation of men."
"From what?"
"Their wickedness."
"How?"
"By the divine agencies--Faith, Love, and Good Works."
"Then"--Herod paused, and from his look no man could have said with what feeling he continued--"you are the heralds of the Christ. Is that all?"
Balthasar bowed low.
"We are your servants, O king."
The monarch touched a bell, and the attendant appeared.
"Bring the gifts," the master said.
The attendant went out, but in a little while returned, and, kneeling before the guests, gave to each one an outer robe or mantle of scarlet and blue, and a girdle of gold. They acknowledged the honors with Eastern prostrations.
"A word further," said Herod, when the ceremony was ended. "To the officer of the gate, and but now to me, you spoke of seeing a star in the east."
"Yes," said Balthasar, "his star, the star of the newly born."
"What time did it appear?"
"When we were bidden come hither."
Herod arose, signifying the audience was over. Stepping from the throne towards them, he said, with all graciousness,
"If, as I believe, O illustrious men, you are indeed the heralds of the Christ just born, know that I have this night consulted those wisest in things Jewish, and they say with one voice he should be born in Bethlehem of Judea. I say to you, go thither; go and search diligently for the young child; and when you have found him bring me word again, that I may come and worship him. To your going there shall be no let or hindrance. Peace be with you!"
And, folding his robe about him, he left the chamber.
Directly the guide came, and led them back to the street, and thence to the khan, at the portal of which the Greek said, impulsively, "Let us to Bethlehem, O brethren, as the king has advised."
"Yes," cried the Hindoo. "The Spirit burns within me."
"Be it so," said Balthasar, with equal warmth. "The camels are ready."
They gave gifts to the steward, mounted into their saddles, received directions to the Joppa Gate, and departed. At their approach the great valves were unbarred, and they passed out into the open country, taking the road so lately travelled by Joseph and Mary. As they came up out of Hinnom, on the plain of Rephaim, a light appeared, at first wide-spread and faint. Their pulses fluttered fast. The light intensified rapidly; they closed their eyes against its burning brilliance: when they dared look again, lo! the star, perfect as any in the heavens, but low down and moving slowly before them. And they folded their hands, and shouted, and rejoiced with exceeding great joy.
"God is with us! God is with us!" they repeated, in frequent cheer, all the way, until the star, rising out of the valley beyond Mar Elias, stood still over a house up on the slope of the hill near the town.

CHAPTER XIV

It was now the beginning of the third watch, and at Bethlehem the morning was breaking over the mountains in the east, but so feebly that it was yet night in the valley. The watchman on the roof of the old khan, shivering in the chilly air, was listening for the first distinguishable sounds with which life, awakening, greets the dawn, when a light came moving up the hill towards the house. He thought it a torch in some one's hand; next moment he thought it a meteor; the brilliance grew, however, until it became a star. Sore afraid, he cried out, and brought everybody within the walls to the roof. The phenomenon, in eccentric motion, continued to approach; the rocks, trees, and roadway under it shone as in a glare of lightning; directly its brightness became blinding. The more timid of the beholders fell upon their knees, and prayed, with their faces hidden; the boldest, covering their eyes, crouched, and now and then snatched glances fearfully. Afterwhile the khan and everything thereabout lay under the intolerable radiance. Such as dared look beheld the star standing still directly over the house in front of the cave where the Child had been born.
In the height of this scene, the wise men came up, and at the gate dismounted from their camels, and shouted for admission. When the steward so far mastered his terror as to give them heed, he drew the bars and opened to them. The camels looked spectral in the unnatural light, and, besides their outlandishness, there were in the faces and manner of the three visitors an eagerness and exaltation which still further excited the keeper's fears and fancy; he fell back, and for a time could not answer the question they put to him.
"Is not this Bethlehem of Judea?"
But others came, and by their presence gave him assurance.
"No, this is but the khan; the town lies farther on."
"Is there not here a child newly born?"
The bystanders turned to each other marvelling, though some of them answered, "Yes, yes."
"Show us to him!" said the Greek, impatiently.
"Show us to him!" cried Balthasar, breaking through his gravity; "for we have seen his star, even that which ye behold over the house, and are come to worship him."
The Hindoo clasped his hands, exclaiming, "God indeed lives! Make haste, make haste! The Savior is found. Blessed, blessed are we above men!"
The people from the roof came down and followed the strangers as they were taken through the court and out into the enclosure; at sight of the star yet above the cave, though less candescent than before, some turned back afraid; the greater part went on. As the strangers neared the house, the orb arose; when they were at the door, it was high up overhead vanishing; when they entered, it went out lost to sight. And to the witnesses of what then took place came a conviction that there was a divine relation between the star and the strangers, which extended also to at least some of the occupants of the cave. When the door was opened, they crowded in.
The apartment was lighted by a lantern enough to enable the strangers to find the mother, and the child awake in her lap.
"Is the child thine?" asked Balthasar of Mary.
And she who had kept all the things in the least affecting the little one, and pondered them in her heart, held it up in the light, saying,
"He is my son!"
And they fell down and worshipped him.
They saw the child was as other children: about its head was neither nimbus nor material crown; its lips opened not in speech; if it heard their expressions of joy, their invocations, their prayers, it made no sign whatever, but, baby-like, looked longer at the flame in the lantern than at them.
In a little while they arose, and, returning to the camels, brought gifts of gold, frankincense, and myrrh, and laid them before the child, abating nothing of their worshipful speeches; of which no part is given, for the thoughtful know that the pure worship of the pure heart was then what it is now, and has always been, an inspired song.
And this was the Savior they had come so far to find!
Yet they worshipped without a doubt.
Why?
Their faith rested upon the signs sent them by him whom we have since come to know as the Father; and they were of the kind to whom his promises were so all-sufficient that they asked nothing about his ways. Few there were who had seen the signs and heard the promises--the Mother and Joseph, the shepherds, and the Three--yet they all believed alike; that is to say, in this period of the plan of salvation, God was all and the Child nothing. But look forward, O reader! A time will come when the signs will all proceed from the Son. Happy they who then believe in him!
Let us wait that period.