Tent Work in Palestine: A Record of Discovery and Adventure

by C. R. Conder

On the other hand, a careful and minute inspection of the fourth-century writings cannot but lead to one conclusion: that Christian tradition can be taken only as an indication, not as an authority. Unsupported by other evidence, the tradition is not, in itself, sufficient to fix any site as authentic; yet most valuable hints may often be obtained by a study of these early descriptions of the land.

We may take as an example the famous Onomasticon of Eusebius and Jerome. We are now able to point out, on the map, almost every place, the position of which is clearly defined in the Onomasticon by measurement, or by reference to neighbouring places; for in almost every case the name still exists, and these places number about 200 in all.

There is thus no question that the land was thoroughly well known to Jerome and Eusebius; but when we turn from their facts to their theories, we find that the confusion is hopeless; the places proposed as identical with those noticed in the Bible are quite as often impossibly guessed as correctly fixed. In fact, the early fathers too often jumped at conclusions, and, in the fourth century, there were no critics to contradict them. This view may be supported by any number of instances. In the cases of Shiloh and Bethhoron, the sites mentioned are those now accepted. In those of Nob and Ajalon, Jerome’s identifications are not in any way capable of being reconciled with the Scripture narrative. Thus it is only as regards personal acquaintance with ancient Palestine fifteen centuries ago, that the Onomasticon has any real value.

The observations which apply to this work—the earliest and ablest of the Christian descriptions of Palestine—apply with equal force to all succeeding accounts; and few writers would attempt to justify the wild theories of the mediæval chroniclers, whose identifications, in many cases, contradict alike the Biblical accounts, and the views of the earlier Byzantine pilgrims.

With a single exception, Christian tradition regarding sacred places cannot be traced back earlier than the fourth century—the exception is the Grotto of Bethlehem. But Christian sites appear often to be fixed by Jewish tradition: and when such is the case, their reliability is evidently increased, their history being carried back to an earlier source. This latter really reliable class of traditions is distinguished by the fact that the Jewish or Samaritan, and generally the Moslem traditions point, in such cases, to the same spots venerated by the Christians. The sites of the Temple, and of Jacob’s well, with Joseph’s tomb, the sepulchres of the Patriarchs, and of Joshua, Phinehas, and Eleazar, are pointed out at the same spots by Jew, Christian, and Moslem; and there is every reason to suppose these to be authentic traditions.

It is, therefore, by consent of evidence that the true and indigenous origin of a tradition may be tested. Where this consent does not exist, it is to the Jewish and indigenous, rather than to the later Christian tradition, that we should turn, as the latter must evidently be in such cases of foreign origin.

This distinction will be carefully observed in the following pages; and, by pointing out the cases in which there is a general consent of the Jewish, Moslem, and Christian traditions, it is hoped that everything of real value preserved by tradition will be finally selected.

C. R. C.

Christmas, 1877.