Tuesday, December 24, 2013

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last word, he placed one hand upon his breast, and inclined his head to the woman, who, to see him, had by this time withdrawn the wimple enough to show the face of one but a short time out of girlhood.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.

A Christmas Carol, by Charles Dickens

A Christmas Carol, by Charles Dickens

Saturday, December 21, 2013

Cats

I really like cats.


A friend of mine, who shares my view on small dogs, marvels at this, as he doesn't care for cats or small dogs.  I'm not keen on small dogs.  That doesn't mean I hate small dogs, or that I'm going to sponsor a "ban the small dog" movement, or any thing of the type.  I just don't get them.

The reason I don't get them as I can't discern their purpose.  It probably amounts to evidence of my basically unsentimental nature, but I feel that domestic animals should serve a purpose. Wild animals serve their own purpose, but domestic animals are domestic, as man discerned some purpose for that.  In the case of small dogs, for the most part, that purpose has been completely lost.  For the few small dogs I do like, like Shipperkes, Dachshunds and Pomeranians, I feel differentially as they seem to remember what their purpose was, so they get a pass by me.  Other little dogs that are just dogs, however, sort of mystify me.  It's fine with me that people have them, but I wouldn't want one.  Indeed, from time to time my wife suggests that "wouldn't it be neat to have [insert the name of dag breed ending with the word "poo"?"  My reply to that is always, "what do they do?"

I feel completely differently about cats, however.  Cats are their own thing. Sui generis, as it were.  They have a purpose, and its their own.  You are there to serve them in that purpose, and in their view, you ought to be grateful for that.

Cats are basically constantly working out what the Army calls field problems. Cats can be very affectionate and can be demanding of attention and comfort that they resemble central Asian potentates of old to an extent. But more than anything, they're on maneuver.  They're all about attacking something, or working out what to do when attacked.  This is what we call "playing", but in reality, it's running an exercise.  In the cat's mind it's "let's see, it's scenario No. 19, I'm trapped upside down under a chair when I'm attacked by a snake. . . "  Or, "It's scenario #72, a pack of mice have taken up residence underneath the throw rug, and I need to slay them. . ."

Having figured out how to slay the mice, they're deserving of a rest in a warm spot in the house.

Friday, December 20, 2013

Homesteading then and . . .not now.

 Recently, this was posted on Today In Wyoming's History: May 20:
1862  Congress passed the Homestead Act.

As surprising as it is now to think of it, the Homestead Act remained in force until 1932 in the lower 48.  The last patents were taken out under the various acts in the 1950s, although entries could still be made in Alaska up until some date in the 1950s.  Homesteading remained quite active in the 1919 to 1932 period, as there were efforts to encourage veterans to homestead following World War One, and there was a lot of desperate homesteading in the 1929 to 1932 time frame.  A Wyoming Supreme Court decisions on a land contest from that period actually noted that no decision could be reached, as homesteading was carving up the contested lands so fast that the decision would be obsolete by the time it was rendered.  The repeal of the act in 1932 was followed by  the failure of many of the late smaller homesteads, and a reversal of the trend.  The Federal Government reacquired many of the late homesteads by default, and actually purchased a large number of them in the Thunder Basin region of Wyoming, as it was so clear that they would fail in the droughts of the 30s.


Following up a bit, it's interesting to note that there were more homesteads taken out under the various Homestead Acts in the 20th Century than there were in 19th.  The 1914 to 1919 period saw a huge boom in homesteading.

One of the most interesting things about the act was said to me by the grandson of Russian immigrants who had homesteaded outside of Cheyenne, WY, that simply being that "it was a good deal for poor people".  I suppose that is true.

How many folks here know of a homesteading ancestor in their family?


Homesteading, both the legal process by which people filed on the Federal Domain and "proved up" their claim, and the more general process of farmers of average means, at best, acquiring real property for farms and ranches is an indelible part of the American story. This is often thought to be particularly part of the history of the American West, but its actually part of the entire story of North America, no matter where people are or their ancestors are.  While there was no Federal Domain in the east, homesteading of a different type certainly was common in the East for the first half of the 19th Century.  Homesteading also occurred in the Canada, including the entry upon Crown Lands, i.e., land belonging to the government.  And it was also part of Mexico's  story up until the Mexican Revolution changed the nature of land ownership in the Mexico.

But is this now just a part of our past? That is, can average men and women enter farming or ranching today?  It's certainly not very easy, and not because it's "hard work," or the like. The price of land simply has taken most Americans out of the market.  There are a few exceptions that manage to break into it without being born into it, but  they are truly exceptional.

I have to wonder what this does to the soul of a nation like this one.  It's not easy to discount.  And I also have to wonder what it does to the aspirations of average Americans.  All in all, this is not a good thing.

People like to claim that the United States had its origin in a search for "freedom."  Sometimes, some specific freedom is cited, such as freedom of religion.  And that's quite true.  There are entire groups of people who departed their homelands in search of freedom of conscience, or in some related instances, they were simply fleeing oppression of one kind or another.  North America was unique in its extension of religious tolerance for many decades.  Sometimes people were fleeing for their lives.  Mexican political liberals who crossed over into the United States in the 1910 to 1913 period give us an example of people feeling for political conscience, for example.  And all of this still occurs today.  For example, the United States has become a haven for Middle Eastern Christians, who are being driven out of their homelands today and which are set, unless something dramatic to the contrary occurs, to become extinct in their native lands very soon in one of the great, largely unnoticed, tragedies of the post World War Two era.

But, as significant as those factors are, an equally important one, and frankly a greater one, was the desire to own land.

In most of Europe south of Scandinavia it was simply impossible for an average person to own land prior to the revolutions of the 1840s.  Indeed, on the continent the highly developed guild system meant it was darned near impossible to do much of anything outside of what your parents did prior to those revolutions and the situation wasn't any better, regarding land, in the British Isles.  Indeed, if you were Catholic in the United Kingdom your options were limited in the extreme, although Protestants could move into town and industrial employments.  And if you were Russian, to borrow the Bronx phrase, "forgetta about it."  Russians were born into serfdom and they were staying there.  For male peasants everywhere the Army was always an option, and often the only option.  Of course, for some men, it was the compulsory option on the continent, and some European armies in the 18th Century conscripted for life.  The British, at least, didn't conscript for life.  You joined for life.

Given that, perhaps it's no surprise that the great dream about American, and perhaps the great American dream, was to own your own farm.  And that wasn't just the American Dream, it was the North American Dream. The same impulse that lead people to immigrate to the United States took them to Canada, and in the 19th Century and early 20th Century, northern Mexico. For that matter, it took people to Australia, New Zealand, Chile and Argentina.  It's a universal human constant.  It brought Italian farmers to the Australian coast, English farmers to Chile, Russian farmers to Kansas, Japanese farmers to California and Irish herdsmen to Wyoming.

Now, you can't do that.

And, contrary to what some may feel, that desire wasn't limited to a desperate first generation.  Nearly the entire history of the United States and Canada was controlled by this impulse up into the 20th Century.  It isn't very difficult to find examples of people born into middle class families who left their natives states to homestead on the Frontier.  In the case of the US, homesteading peaked in 1919.  Canada remained an overwhelmingly rural nation until the 1950s.  Even Quebec, which we now associate with as charming metropolitan French culture, was a rural province up until that time.

The U.S. Homestead acts were repealed in the early 1930s and the Canadian ones went away sometime in the mid 20th Century.  Mexico's died during the Mexican Revolution.  Since that time land has increasingly been owned in the European pattern of old.  It tends to pass into the hands of the very wealthy.  And as that occurs, the dollar per acre value of land climbs and climbs.  As that occurs, it climbs up out of site and beyond its productive value.

This has certainly happened in regard to ranch land in the West.  It was already the case, even at the time of my birth, that getting into ranching was very difficult as a start up proposition.  Land was simply too expensive.  It was difficult, but not impossible.  Now, I fear, it's become nearly impossible, and it's become difficult for ranching families to even have their younger members take up the ancient occupation.

There are a lot of factors contributing to this.  For one thing, mechanization of agriculture resulted in the concentration of farms as land that formerly worked by numerous farmers with horses and mules gave way, over time, to being worked by a single farmer with increasingly larger and larger mechanized implements.  The economics of that process had the impact of driving farmers off the land, particularly any who were slow to mechanize, didn't desire to do so, or who were somewhat inefficient in some manner.  Of course, it also ultimately has started to drive even big farmers off the land, as the enormous costs of mechanized implements has meant that they are now in the area where only corporate entities can really own them.  Additionally, mechanization in the form of 4x4 vehicles mean that ranches also could grow bigger and be worked with fewer people.

Motor vehicles also made every agricultural unit closer to town.  Well into the mid 20th Century there were plenty of farms and ranches that were truly isolated. There are still some, but not like they once were. This meant that people in towns, and then cities, and then remote cities, could indulge themselves in participating in the ownership of rural land in a manner wholly impossible to earlier generations.  A remote big city rancher, for example, like Theodore Roosevelt, in the late 19th Century, had to leave his city life for nearly a year at a time in order to actually engage in ranch life.  Now, the wealthy can fly out for some big fun events, like brandings, and never really have to leave home, as they're only 12 hours away, if that.  In the 19th Century and early 20th Century, nearly ever town in Wyoming was at least 12 hours away from the next one.

And the reach of the very wealthy has accordingly been extended.  Even well into the 20th Century it tended to be the rule that very wealthy people might own some large block of land, or at least an additional "summer home" elsewhere, but it wasn't usually all that far, really, from their homes.  New Yorkers in that class, for example, had their second homes in New York.  Many people from wealthy areas located in what was in essence a community of like kind not that far from the town where their wealth was located.  Now, however, there is the ability and even a trend to locate that second block of land at a great distance.  Indeed, novelist Thomas Wolf provided that "a man in full" needed a Wyoming ranch.

And the scale of wealth has shifted so that there are more people in the bottom end of the middle class, where agricultural aspirations are approaching the category of pipe dreams, but there are also probably more of the super wealthy, as a subset of the wealthy.  Indeed, the price of land in some locations is now so high that it probably actually is the domain of the super wealthy alone.  Even a fairly wealthy person would have to invest nearly their entire savings in some outfits only to receive an economic return that would reduce their actual income far below what they were otherwise used to.

And, of course, a country of 300,000,000 people, headed towards 400,000,000, is going to have a great deal of inflationary pressure on real property no matter what.  There are densely populated agricultural nations, but they no longer tend to be first world nations.  When nations become this densely populated, they're urban nations and the land, save for government intervention, is going to go to the wealthy in the population.

What happens when a nation founded on agriculture reaches this state?  I fear that the answer isn't a good one.

In our modern world there seems to be an assumption that everyone wants to work with computers or IT, or something of the like.  But I know that's not true.  And the bloom is really off the rose in a lot of occupations which people have regarded as "good jobs" for decades.  Not a month goes by, it seems, where I don't read in the ABA Journal how young lawyers have diminished opportunities and that they regret what opportunities remain for them.  Law itself is loosing its regional base and jobs are migrating towards an urban center of mass, a process accelerated by the naive assumption that exams like the Uniform Bar Exam do anything other than hand the jobs of rural and small town firms to big city ones.  We are rocketing, in essence, to an all big city world for most Americans, irrespective of whether they desire it, or whether most of them are well suited for it.

In some ways this is part of an overall era of decreasing opportunities in the "Land of Opportunity."  Up through the 1960s the dream of the middle class for their children was that they obtain a college degree; a bachelor's degree, which would insure that they would obtain a "good job."  And a bachelors would indeed nearly guarantee employment in business in that era, irrespective of what that degree was in.  It was proof of ability and intelligence. By the late 1970s, however, with bachelor's degrees becoming increasingly common, the drive towards a second degree of some sort, a Masters most likely started.  Today, bachelor's degrees are nearly as necessary as high school diplomas once were in the 1960s to 1970s time frame (they hadn't been necessary for a lot of employments before that).  At the same time, starting in the 1970s, manufacturing jobs, once the destination for those who didn't really want an office job, started going overseas, from which they never returned, save, oddly enough, for some machinist jobs, which have recently returned, placing machinist in demand in some localities.  More recently, even one of the occupations long, long regarded as immune from decline, law, has.  A J.D. no longer guarantees employment anywhere, a situation which is particularly pronounced in some regions of the country.  Law Schools are struggling to portray themselves as relevant in the situation, even while some states simply hand the work of their rural practitioners to lawyers in remote big cities, giving us the bizarre situation of a State like Wyoming firing the gun at it practitioners with the Uniform Bar Exam, while a state like South Dakota tries to recruit lawyers to rural areas.

All of that may not seem directly related, and perhaps it isn't, but it is related.


It's often noted that civilization is closely tied to farming.  Indeed, more radical theorists note that humans in a true state of nature don't farm, they hunt.  However, that line isn't that clear, really, as there's been a fair number of hunter societies that also farmed as well.  Such farming, of course, was "subsistence" farming, but then so was much of American farming in the 19th Century, being agrarian, rather than production agriculture, in nature.

http://lcweb2.loc.gov/service/pnp/cph/3a40000/3a48000/3a48500/3a48596r.jpg
 Pueblo Indian hunter, probably also a farmer, as their society was not nomadic and engaged in farming ans well as hunting.

Be that as it may, it's inescapable that its farmers who are the ironic vanguards of civilization.  Civilization isn't really possible without farming, but with civilization comes urbanization, and that tends to push farmers out or off, or it pushes the land into the hands of what are effectively landlords, whether that landlord be an Dot Com Baron in the 21st Century, or a true titled Baron in the 11th Century.   That's effectively what we're seeing now, as agricultural land is increasingly owned by people whose connection with it is tangential, or effectively through an office somewhere else.  Or by people who simply wish to own farm ground, but don't have to make their livings from it.

That people wish to do that says something about the basic nature of human beings. Every the very wealthy, who do not need to ever wonder where their next meal is coming from, seem to have a desire to own farm ground.  I've often noticed an odd cycle here that used to occur (but now no longer does, due to the price of land).  That cycle was that the homesteader worked hard to build a ranch/farm that he could hand down to his kids, or more likely just one of his kids. The inheriting kid, in turn, worked hard so that he could send his kids off the farm/ranch, under a still common rural belief that every town job is a good job involving no real work.  Those kids went to university for a career and worked hard to send their kids to university for a better career. And that next generation worked hard to buy a "place", that being some kind of farm or ranch that put them back out on the land.  In essence, if they'd never started the up and out cycle, they'd have been where the latter generation wished to end up in the first place.

Now, however, just getting into agriculture increasingly seems to be a dream, and more and more Americans have to look to urban jobs in most places.  With our firm entrenchment in the economic system that we have, it seems unlikely that this will be addressed in any societal or legal fashion.  But what that does to a culture is an open question.  Even such an urban culture as France has taken steps to keep land in the hands of a farming class. What happens to ours when we don't, and what happens to that generation of farmer hopefuls that instead finds work in Denver, Atlanta or Los Angeles?

Wednesday, December 18, 2013

The Big Speech: Anonymous from a Gilbralter Sentry box

God and a soldier all people adore
In time of war, but not before;
And when war is over and all things are righted,
God is neglected and an old soldier slighted.

A Day In The LIfe, Comparison and Constrast. December 9

Yet another look at a fairly typical day here, and comparing it to a century ago.


December 9

0500 Got up, etc.

0730  Drove daughter to school.

0745  Arrived at work and packed up file for trip to accident location.

0800  Started drive to distant rural accident location.

0930  Met witness at road side pull out.

1000 Arrived at accident site and examined it until 1200

1200-1330  Drove back to office.

1300-1700 Worked on case.

1700.  Went home, etc.

Okay, what about the same date in 1913.

0500  Got up, etc.

0800  Go to train station.

1000 Arrive at small town near accident site.  There really is one there.

1000 to 1100 Ride out, probably by wagon, to accident location.

1100 to 1300.  Examine location.

1300 to 1400  Go back to small town and hope there's an afternoon train.

1500  If there was a train, this is when it would arrive.

1500-1700, ride back to town.

Or, wait for train the following day.


Today In Wyoming's History: Sidebar: The Vietnam War In Wyoming

Today In Wyoming's History: Sidebar: The Vietnam War In Wyoming: Just below I posted an item on the Vietnam War, and reconsidering it in context .  Indeed, enough time has passed now that the war can prob...

Friday, December 13, 2013

Looking at the Vietnam War differently. Not a war, but as a campaign in the Cold War.

In a thread just below I noted the Vietnam War as a lost American war.  Now, in a somewhat contrarian fashion, I"m going to urge us to look at Vietnam in another way.  Not as a war at all, and not as an undeclared "conflict", but rather as a campaign in a larger war, that war being the Cold War.  If looked at that way, the war wasn't nearly as clearly lost, and arguably may have been a success.


Why did we go into Vietnam in the first place?  The question has been posed again and again as if it is a mystery, but the early statements on why we went in, and the early criticizm of the same, remain the most accurate analysis. We went into Vietnam not for the sake of the Republic of Vietnam, but because we feared what would happen if we didn't go in.  Even at that, it wasn't primarily our fear at first, although we shared it, but an Australian fear. The Australian fear, however, was not without reason. We feared that if Vietnam was lost, it would act as the first in a row of Southeast Asian dominoes, falling one after another, to Communism.

Because that didn't happen, it is argued, that view was absurd.  But it wasn't absurd at the time, and in retrospect, it might have actually be right.

Consider the world, as perceived in the West, in the first two decades after World War Two, rather than how it is looked at now. The US came out of the Second World War with the Bomb, the only nation that had it, and only the US and Canada had fought the war without any mainland damage to our contries.  The US and Canadian economies were strong, and the US economy effectively dominated the world. Things were looking good in 1945 and 1946.


Then, in 1947 the shocks started coming.  We had thought the Soviets were our friends and sort of naively believed, contrary to all evidence, that they were democrats at heart.  It became pretty apparent, fairly soon, that where the Red Army had liberated in 1944-1945 it was going to remain, and the Eastern nations that were occupied by the Soviets were going to be Communist countries for the most part (there were some exceptions).  The Soviets decided that Berlin ought to be theirs and made a dedicated effort to acquire it via blockade, bringing the world to the brink of a Third World War in-spite of the U.S. Atomic bomb monopoly.  The Red Chinese prevailed in the Chinese Civil War in 1947.  The British and Commonwealth nations, who had already fought against the Communist in Greece in 1945 started fighting them in Malaysia in 1948.  

In that same year, sparked in part by revelations revealed by a super secret U.S. Army intelligence program started during World War Two, the United States Congress started investigating domestic Communist infiltration into the U.S. government and to everyone's stunned surprise a Communist cell was found to have done so, even including State Department employees, Alger Hiss and Harry Dexter White (the latter of whom was not a Communist, but a "fellow traveler") who had positions of influence in the U.S. government late in World War Two.  In 1949 the Soviet Union surprised everyone by detonating their first atomic bomb, ending our nuclear monopoly.  In 1950 espionage was shown to have included individuals who were part of the American nuclear program, thereby allowing the Soviets to develop an atomic bomb as quickly as they did. That same year Communist North Korea invaded South Korea, which the US, and the United Nations, intervened in as the Korean Peninsula seemed to be a dagger pointed at Japan.  A near United Nations victory was turned into a stalemate when Red China intervened to prevent a North Korean defeat..

The French, even while fighting in Korea, were fighting their own war in Indochina, although the fight was a mixed one, designed in no small part to keep their colonial interests there.  They were defeated soon after the Korean War leaving the Vietnamese portion of Indochina split in two, in a Korean like fashion, with a Communist north and a non Communist south.  Soon, a Communist guerrilla campaign developed there.

Given all of this the question we so often hear about Vietnam; i.e., should we have stayed out of it, might be a false question.  The real question I think is would it have been impossible to stay out of it?  I don’t think so, if we place the war in the context of its times.

 
This is why that’s my suspicion.

If we go back to the end of World War Two, as we did above, we’d find that the first Western effort against a Communist force came in the British effort in the Greek civil war.  The UK was aware of the danger posed by Communism before the US was, and at that time the US basically felt comfortable enough with its wartime view that the Communists weren’t really that much to be concerned about.  The British went right from that effort into the Malayan Emergency, which was a Commonwealth backed effort that saw at least Australia and Rhodesia also commit some troops. 

The awakening really came for us when the Nationalist Chinese lost the Chinese Civil War, which we just weren’t anticipating.  That massively increased the territory on the globe dominated by Communism and at fist the USSR and PRC were at least outwardly friendly to each other.  No sooner had that occurred, with all sorts of domestic repercussions in the US about “who lost China” than the USSR risked a third world war over control of a city, Berlin.  Those events got us engaged.  As soon as that seemed resolved North Korea invaded South Korea.

The importance of the Korean War, in terms of the Vietnam War, cannot be overstated.  There’s really no way to imagine North Korea invading South Korea without the PRC standing right next to it.  Had the Nationalist won the Chinese civil war I can’t imagine the USSR giving license to North Korea to invade the South.  Just too risky if the Western Allies resisted it.  But with the great mass of China backing up North Korea geographically things were different. And that worked out for North Korea in that even though their invasion of the South ultimately failed, Chinese support kept North Korea around.

This brings us back to the "Domino Theory", which was that the if any nation in Southeast Asia fell they'd all fall, one after another.  The general theory is that they'd fall all the way to India, in all likelihood.

It’s easy to dismiss the Domino Theory now, although erroneously in my view, but at the time dominoes really were falling.  One giant one fell, China, and another one, South Korea, nearly tipped over almost immediately thereafter.  With that history, with Communist insurgencies breaking out all over South East Asia, and with a big huge Communist neighbor behind nearly all of them, geographically, starting in 1947 things looked pretty darned grim. 

And not only in our view, but in the view of nearly every Western nation.  The UK had been in nonstop combat against some Communist force since before the end of World War Two up through 1954, and at least Australia had been involved in two wars against Communist forces by the end of 1954.  The French had been involved in two such wars, one in Indochina, and had actually sought our aid there, but the British vetoed it (we were reluctant) as they felt, probably rightly, that the French had a hard time distinguishing the difference between a war against Communist insurgents and a war against French colonialism, with the latter being doomed even if the two efforts were mixed.

Looking at it that way, with Communist insurgencies breaking out everywhere in Asia, with the potentiality for more breaking out where they hadn’t already, and with a lot of the insurgencies seeming to be successful, it’d be hard to imagine Western nations regarding any of the wars as mere local affairs without global implications.  A person might ask “why Vietnam” but the answer might just be that it was Vietnam’s turn.  The British and Australians had already fought one war against Communist in Southeast Asia and it reasonably looked like not putting the fire out where it broke out would make things worse.  Indeed, it almost certainly would have.  The Australians were, for their part, urging the US to take action in Vietnam before we did.  And in terms of the big Communist powers, China and the USSR, Vietnam did have a good deep water port which was strategic enough that the US had attacked it from the air, during WWII, when the Japanese occupied it.

The question almost would have been whether to draw the line in Vietnam or somewhere else, with all the other somewhere else’s being increasingly bad choices.  I don’t really see how the war could have been avoided.

And maybe the war, if considered a campaign in the Cold War, the campaign worked, although it certainly wasn't an unqualified success.  It would have been, rather, a type of extraordinarily long, and unintentional, delaying action.


The goal of a war like this wasn't to win it, in and of itself.  It was to keep a region of the globe from falling to a radical movement that conceived of itself, from day one, as a global millennial movement which would not only prevail, inevitably in its view, over the entire planet, but which conceived of itself as the final stage in history.  Indeed, often missed in the story of the Cold War is that the first rift in the Communist world, the split between Trotsky and Stalin, had been over whether or not the Soviet Union had to bring the Communist revolution to the globe immediately.  Trotsky argued that it absolutely had to.  Stalin argued that Marxism allowed for a start with "Socialism in one country."  Trotsky would have assaulted the Soviet Union's neighbors, immediately, in the name of the world revolution.  He failed, of course, and ended with an ice pick in his head, but even at that the argument was in part about the speed of the global pace of Communism, not that it had global ends.

Looked at that way, then, the Western wars against Communist here and there were really individual campaigns in the Cold War. The major powers never went after each other in a total war, like World War Two, but they did fight in their Cold War in regional conflicts where they felt they had to, or where it was to their advantage to.  The Soviet Union put down a German uprising in East Germany in the 1940s and it put down uprising in Hungary in 1958 and Czechoslovakia in 1968.  It also fought a low grade guerrilla war on some of its own territory post World War Two.  And, as prior to WWII, it sponsored Communist guerrillas elsewhere.  The Red Chinese, after 1947, invaded the territories to its west and fought border wars with India and Pakistan in the 60s,.  And it also sponsored Communist movements elsewhere.  And of course the West fought where it felt it had to as well, as noted above.

The Vietnam War did serve to arrest Communist expansion beyond Indochina.  The North Vietnamese were backing Communist forces in Laos as early as 1953 but that’s as far as it went and the country held out.  The fight was on, however, for South Vietnam by the late 1950s.  At the same time, guerrilla movements existed in Cambodia and  Thailand.

Had Indochina simply fallen soon after the French departure, or in the mid 1960s, it’d be hard not to imagine serious fights breaking out in Thailand or other regional countries, all of which we couldn’t have avoided.Indeed, one such war was already on, that being the one in Malaysia. The struggles in Laos and Cambodia have to be considered too.  Indeed, while its popular to criticize the “Domino Theory,” I think the Vietnam War really proved it.  North Vietnam was communist, the South did fall after we withdrew our support, and Cambodia and Laos also went.  Cambodia crawled back out first, but what a horror it endured.  I don’t know what the situation is in Laos today, as its seemingly always obscure. 

Anyhow, had the war not been fought as long as it was, I wonder if Thailand would have gone under too.  It did fight in Vietnam,  but in some ways I wonder if the war didn’t end up being a bit of a delaying action for Thailand.  And a person can speculate from there.  Now, people commonly will state that the theory was disproved as that domino and the ones next to it didn’t fall, but if the RVN had not been supported and had fallen in, let’s say, 1966, would Thailand have been able to resist similar Communist efforts?  Or would we have just ended up in a similar war there or some other locality?  I suspect we would have.

Looked at that way, the Vietnam War becomes a big campaign in the larger Cold War, which we did win.  Perhaps Giap won the campaign, but in the end, we did win that war.



OSU 49-Baylor 17-Wyoming 0?

A friend of mine who now works as an engineer in Oklahoma called me up to point out the OSU-Baylor score from last weekend.  OSU won, 49 to 17.

I'm not much of a football fan, as he knows.  That's not really why he called.

He really called to point out something about the history of OSU, and the University of Wyoming, that he'd recently just discussed with me, following the resignation of Robert Sternberg.

Sternberg, prior to being the President of the University of Wyoming, was the Provost of OSU (and before that, and still currently, as somewhat controversial psychologist).  My friend is pretty familiar with OSU, which I am not.  And what he said, and what people complaining about him at UW also somewhat said, is that in that roll he really cleaned house.  I.e., a lot of people high up in various departments were sent packing.

And the reasons weren't all that different than those which we've heard about at UW.  Department reputations had sagged, and OSU was no longer regarded as all that much.

Well, the end of the story is this. There were a lot of complaints at OSU about Sternberg, but the administration backed him, the house cleaning was accomplished, and it's standings, in football and academics rose.  Now its a major player in both.

According to my friend, the complaints about UW programs not only extend to the law school, but the college of engineering as well, and student graduates are hurting as a result.  He feels UW took a blow when our administration wouldn't back up Sternberg, and I agree with him.

Over the weekend, one of the UW trustees who had been on the board when Sternberg was hired wrote an Op Ed in the Casper Star Tribune, supposedly on the topic of keeping the academic search confidential.  At the end of it, I couldn't tell whether the former trustee wanted it open or closed.  The faculty, however, wants it open, and voted on that yesterday, with only three dissenting votes.  One commenter in the paper noted that had the search been open, hiring Sternberg could have been avoided.

And that's just the point, and why it should be closed, but why it'll probably be open.  Having managed to effect a coup, keeping the search open will cement it.  Those people high up in other schools will be reluctant to publish their desire to move on, and therefore will likely pass risking it to some degree.  And the faculty can make certain that anyone it might disapprove of for any reason is thoroughly complained about in sufficient time to prevent their being hired.

But what about the students?  If my friend is right, a decline appears to be setting in, in two schools at least.  That might not be apparent to them, and probably isn't.  It'll become apparent when they start looking for work, and it'll reflect itself in the types of jobs they obtain.  A university exists for the students future, not so much their present, and for the good of the state.  Let's hope the trustees have that fully in mind.

Postscript:

This morning's Casper Star Tribune reports that UW Interim President McGinty, in his delivery to the Legislature yesterday, stated:
The response to those requests or urgings from the state were slow, reluctant, and, I think, at least indifferent or unenthusiastic – and some people would apply stronger adjectives than I would.  But the governor and Legislature have been growing increasing insistent, and that led to leadership changes that occurred in the past year, going back to the resignation of President Buchanan.
 Very interesting statements.  Essentially, McGinty has acknowledged what  Sternberg was acting in reaction to real concerns, and by extensions, that the entrenched forces of inaction are what brought Sternberg down.  Those who rejoiced at Sternberg's downfall may, perhaps, done so a bit too soon.  Or at least it would appear that changes of the type he was creating, but perhaps too quickly, are coming anyway.

Postscript II

Well, that didn't last long.  McGinty's already backpedaling on that statement, indicating he didn't quite mean it the way it sounded.