From Dan to Beersheba / A Description of the Wonderful Land, with Maps and Engravings and a Prologue by the Author Containing the Latest Explorations and Discoveries

by John Philip Newman

At length the morning came. It was the 5th day of July, 1187 A.D. The sky was cloudless, and the sun rose amid a fiery haze—the presage of consuming heat. It was a Syrian midsummer day, and the heavens were on fire. Led by their mighty prince, the followers of the Prophet were no less hopeful than brave. But, posted on a rocky plain without water, and with their tormenting thirst increased by the smoke and heat arising from the shrubs and trees which the enemy had set on fire, the Christians received the first shock of battle with a despondency preintimating the defeat that terminated that dreadful struggle. Yet on no previous field had they displayed a truer devotion, nor evinced a loftier courage. With varied fortunes, the battle raged from early dawn till late in the day. Now the Holy Cross was raised in momentary triumph, now the banner of the Crescent waved in transient victory. But in vain did the Knights of St. John launchtheir burnished spears at a foe they justly hate, and with equal courage receive in return the arrows and javelins of the Saracens. At length, driven to the highest summit of Hattîn, the king and a handful of Templars gathered around the Holy Cross. Again and again they drove back the enemy, and as often repulsed the terrible attacks of Saladin’s cavalry. Manfully the bravest of the knights fell wounded around the symbol of their faith, and the Bishop of Ptolemais, who bore the Cross, was pierced with an arrow, and, falling bleeding to the ground, for a moment the sacred ensign disappeared, but, springing forward, the Bishop of Lydda grasped the Cross and bore it on high. But the battle was lost. The Crescent of Mecca shone triumphant. Saladin was the victor. The fields of Lubieh and the hill-sides of Hattîn were covered with the dying and the dead; Count Raymond, with the remnant of his followers, had fled, and safely reached ’Akka; while the defeated king, the Grand Master of the Templars, Raynald of Chatillon, and the Bishop of Lydda, with the Holy Cross, fell into the hands of the Moslems.

Conducted to the pavilion of Saladin, the distinguished prisoners were received with the respect due their rank, and with a kindness of demeanor worthy a great warrior. Glancing at each as the group stood before him, he seemed to pity their misfortunes, till his eye fell on Raynald, on whom he bent a look of mingled rage and scorn. Having ordered sherbet, cooled with ice, to be presented to the king, and the latter having passed it to Raynald, Saladin said, “Thou givest him to drink, not I;” which proverbial saying was equivalent to a sentence of death. Fixing his eye on the doomed count, and reminding him of his perfidy, he offered him pardon if he would embrace the doctrines of the Prophet; but, on Raynald refusing to renounce his Christian faith, the sultan drew his cimeter, and, piercing him through, the guards rushed upon him and dragged him lifeless from the imperial tent. Guy, with the captive princes, was sent to Damascus for imprisonment, and 230 knights, both of the Hospital and the Temple, were beheaded in cold blood and without mercy. Taking advantage of the destruction of the Christian army and of the capture of the king, Saladin advanced, and, after capturing the larger sea-port towns from Ascalon to Beirut, excepting Tyre, in less than three months from the battle of Hattîn he wasmaster of all Palestine,and on the 3d of October, 1187, he entered the Holy City in triumph.[624]

From a scene so ghastly, yet so lovely, we journeyed from the Mount of Beatitudes to Nazareth. The path mounts the northwestern shoulder of Hattîn, and descends to the Plain of Lubieh, where, on the summit of a low hill, is a village of the same name. Passing to the southwest, we entered a larger and richer plain, opening into El-Buttauf, and forming one of those fine plateaus which distinguish the mountain scenery of Galilee. A mile in width, it is a vast field of wheat and corn, and through its centre runs a noble road, which was thronged with pilgrims. From its western edge a path leads up to Kefr Kenna, the monkish “Cave of Galilee.” Reaching the summit of the ridge at sunset, the Carmel range was overspread with a pink haze, while the castellated heights of Seffurieh reflected the last rays of the setting sun. Nazareth lay at our feet, surrounded with its ancient hills, and, descending the steep declivity, we entered the town amid the deepening shadows of evening, and were kindly received by the monks of the Latin convent.

It is a fact no less true than remarkable, that Nazareth is without an authentic history older than the Christian era; and though, at the time of the occurrence of the great event which has given immortality to its name, it was a considerable village, it is neither mentioned by Josephus nor the writers of the Old Testament. That it was known and generally held in contempt by the people prior to the Annunciation is evident from the significant question of Nathaniel,“Can there any good thing come out of Nazareth?”[625] Encompassed by 15 naked hill-tops, it occupies the western side of an oblong basin, which is a mile long and a quarter of a mile wide. Here, filling portions of the three ravines which penetrate the highest of the hills, the town is built. Constructed of limestone, the buildings are cleaner and neater than those of any other Syrian village. Out of a population of 4000 souls, more than three fourths are Christians. Under their enlightened influence Nazareth is increasing in wealth and numbers, and is now the capital of the district. As if conscious of their superior numbers, intelligence, wealth, and piety, the Christians assert anddefend their rights. In nearly all other parts of Palestine the Christians are cringing and fearful, but the Nazarenes are not afraid either to measure swords or creeds with the followers of the Prophet. The whole town wears an aspect of genuine thrift and business prosperity, and the number of thriving schools, filled with pupils, is the best evidence of a free and enlightened Christianity. Supported by the Protestant Mission of Jerusalem, these schools are furnished with all the appliances requisite to success; and the hundreds of children annually educated can not fail to change the sentiments of the public, and heighten the tone of morals and piety in the city of our Lord’s childhood.

NAZARETH.

The chief objects of interest in Nazareth are the legendary sites connected with the history of the holy family. Strangely enough, the Greeks and Latins contend for separate and rival localities as the scene of the Annunciation. In the southeastern portion of the town is the Latin convent, covering the traditional grotto where Mary stood when she received the salutation of the angel. The monastery is a square, heavy building, encompassed by a high stone wall, and is entered through a massive gate. Along the sides of an interior court are the school-rooms, the pharmacy, and the apartments of the superior. The interior of the church is a square of 70 feet, and consists of a nave and aisles formed by four large piers, on which rests the vaulted roof. The columns and walls are covered with canvas, painted in imitation of tapestry, and illustrative of Scripture scenes. Among the pictures is one representing the marriage of Joseph and Mary, and another portraying the appearing of the angel to the husband of the Virgin. A flight of 15 steps leads down to the sacred grotto, which is 20 feet long, as many wide, and 10 deep. The sides are incased with marble, and on the altar, which is of the same material, are seven vases of flowers, and over it are nine silver lamps, which are kept perpetually burning. Behind the altar is a large and excellent picture of the Annunciation, a gift of the Emperor of Austria. To the right of the altar a small door opens into the remaining portion of the grotto, which has been left in its natural state, and from this apartment a staircase leads up into a low rude cave, called the “Virgin Mary’s Kitchen.” This grotto is said to have been beneath the house and home of Mary.

Not content with the possession of a site so precious, the Franciscan monks pretend to have rescued from oblivion the “Workshop of Joseph.” It is a small arched chapel, plain and neat, and, though a modern structure, is sanctified by a fragment of an old wall, a portion of the veritable “shop.” Above the altar is a good painting representing Joseph at work. He is represented as leaning upon the handle of his axe; the youthful Savior is sitting near him reading from the Prophets, while Mary occupies a less conspicuous place. Still another picture adorns the walls of this humble chapel. Joseph is at work at his bench; Jesus is assisting his father by holding one end of the chalk-line while the latter is snapping it; and Mary is sitting opposite them, industriously at work with her needle.

As the rivals of the Latins, the Greeks have identified the site of the angelic salutation on the eastern side of the town, and over the “Fountain of the Virgin” have erected their “Church of the Annunciation.” Without exterior elegance, it is a low structure, with arched ceiling supported by small square piers. In the east end is an altar-screen of wood, elaborately carved, on the panels of which are painted Bible scenes. In the opposite end is a large latticed screen, separating that portion of the church which is allotted to women from the main part of the edifice. In the north end is a recess occupied by the nuns, and over the entrance is a splendid picture of the Annunciation. Mary is represented as standing by a fountain, modest and attentive, and of a lovely form; near her is the Angel Gabriel, in the act of salutation; while above them is the august form of the Divine Father, with outspread hands, bestowing his gracious benediction.

Near this church, and at the base of a hill, is the outlet of the sacred fountain, which the Greeks claim to be the veritable spring to which Mary was accustomed to come for water, and where she was saluted by the angel. Having its source beneath the church, the water is conducted to this spot through a stone aqueduct, where, from under a rude arch, it flows into a marble trough. Though not perennial, yet, as this is the chief fountain of the city, and as it probably existed during the residence of the holy family, it was, no doubt, often visited by the mother of our Lord. The legend that the salutation was given at a spring is derived from the apocryphal Gospels, especially the one bearing the name of St. James.Following the example of Mary, the beautiful maidens of Nazareth resort to this famous fountain not only for water, but for the more agreeable objects of conversation and courtship.