There is nothing for it now but to come back to old Tabor, though the subject is tiresome enough, and I can not stick to it for wandering off to scenes that are pleasanter to remember. I think I will skip, any how. There is nothing about Tabor (except we concede that it was the scene of the Transfiguration,) but some gray old ruins, stacked up there in all ages of the world from the days of stout Gideon and parties that flourished thirty centuries ago to the fresh yesterday of Crusading times. It has its Greek Convent, and the coffee there is good, but never a splinter of the true cross or bone of a hallowed saint to arrest the idle thoughts of worldlings and turn them into graver channels. A Catholic church is nothing to me that has no relics.
The plain of Esdraelon — ”the battlefield of the nations” — only sets one to dreaming of Joshua, and Benhadad, and Saul, and Gideon; Tamerlane, Tancred, Coeur de Lion, and Saladin; the warrior Kings of Persia, Egypt’s heroes, and Napoleon — for they all fought here. If the magic of the moonlight could summon from the graves of forgotten centuries and many lands the countless myriads that have battled on this wide, far-reaching floor, and array them in the thousand strange Costumes of their hundred nationalities, and send the vast host sweeping down the plain, splendid with plumes and banners and glittering lances, I could stay here an age to see the phantom pageant. But the magic of the moonlight is a vanity and a fraud; and whoso putteth his trust in it shall suffer sorrow and disappointment.
Down at the foot of Tabor, and just at the edge of the storied Plain of Esdraelon, is the insignificant village of Deburieh, where Deborah, prophetess of Israel, lived. It is just like Magdala.
CHAPTER L.
We descended from Mount Tabor, crossed a deep ravine, followed a hilly, rocky road to Nazareth — distant two hours. All distances in the East are measured by hours, not miles. A good horse will walk three miles an hour over nearly any kind of a road; therefore, an hour, here, always stands for three miles. This method of computation is bothersome and annoying; and until one gets thoroughly accustomed to it, it carries no intelligence to his mind until he has stopped and translated the pagan hours into Christian miles, just as people do with the spoken words of a foreign language they are acquainted with, but not familiarly enough to catch the meaning in a moment. Distances traveled by human feet are also estimated by hours and minutes, though I do not know what the base of the calculation is. In Constantinople you ask, “How far is it to the Consulate?” and they answer, “About ten minutes.” “How far is it to the Lloyds’ Agency?” “Quarter of an hour.” “How far is it to the lower bridge?” “Four minutes.” I can not be positive about it, but I think that there, when a man orders a pair of pantaloons, he says he wants them a quarter of a minute in the legs and nine seconds around the waist.
Two hours from Tabor to Nazareth — and as it was an uncommonly narrow, crooked trail, we necessarily met all the camel trains and jackass caravans between Jericho and Jacksonville in that particular place and nowhere else. The donkeys do not matter so much, because they are so small that you can jump your horse over them if he is an animal of spirit, but a camel is not jumpable. A camel is as tall as any ordinary dwellinghouse in Syria — which is to say a camel is from one to two, and sometimes nearly three feet taller than a good-sized man. In this part of the country his load is oftenest in the shape of colossal sacks — one on each side. He and his cargo take up as much room as a carriage. Think of meeting this style of obstruction in a narrow trail. The camel would not turn out for a king. He stalks serenely along, bringing his cushioned stilts forward with the long, regular swing of a pendulum, and whatever is in the way must get out of the way peaceably, or be wiped out forcibly by the bulky sacks. It was a tiresome ride to us, and perfectly exhausting to the horses. We were compelled to jump over upwards of eighteen hundred donkeys, and only one person in the party was unseated less than sixty times by the camels. This seems like a powerful statement, but the poet has said, “Things are not what they seem.” I can not think of any thing, now, more certain to make one shudder, than to have a soft-footed camel sneak up behind him and touch him on the ear with its cold, flabby under-lip. A camel did this for one of the boys, who was drooping over his saddle in a brown study. He glanced up and saw the majestic apparition hovering above him, and made frantic efforts to get out of the way, but the camel reached out and bit him on the shoulder before he accomplished it. This was the only pleasant incident of the journey.
At Nazareth we camped in an olive grove near the Virgin Mary’s fountain, and that wonderful Arab “guard” came to collect some bucksheesh for his “services” in following us from Tiberias and warding off invisible dangers with the terrors of his armament. The dragoman had paid his master, but that counted as nothing — if you hire a man to sneeze for you, here, and another man chooses to help him, you have got to pay both. They do nothing whatever without pay. How it must have surprised these people to hear the way of salvation offered to them “without money and without price.” If the manners, the people or the customs of this country have changed since the Saviour’s time, the figures and metaphors of the Bible are not the evidences to prove it by.
We entered the great Latin Convent which is built over the traditional dwelling-place of the Holy Family. We went down a flight of fifteen steps below the ground level, and stood in a small chapel tricked out with tapestry hangings, silver lamps, and oil paintings. A spot marked by a cross, in the marble floor, under the altar, was exhibited as the place made forever holy by the feet of the Virgin when she stood up to receive the message of the angel. So simple, so unpretending a locality, to be the scene of so mighty an event! The very scene of the Annunciation — an event which has been commemorated by splendid shrines and august temples all over the civilized world, and one which the princes of art have made it their loftiest ambition to picture worthily on their canvas; a spot whose history is familiar to the very children of every house, and city, and obscure hamlet of the furthest lands of Christendom; a spot which myriads of men would toil across the breadth of a world to see, would consider it a priceless privilege to look upon. It was easy to think these thoughts. But it was not easy to bring myself up to the magnitude of the situation. I could sit off several thousand miles and imagine the angel appearing, with shadowy wings and lustrous countenance, and note the glory that streamed downward upon the Virgin’s head while the message from the Throne of God fell upon her ears — any one can do that, beyond the ocean, but few can do it here. I saw the little recess from which the angel stepped, but could not fill its void. The angels that I know are creatures of unstable fancy — they will not fit in niches of substantial stone. Imagination labors best in distant fields. I doubt if any man can stand in the Grotto of the Annunciation and people with the phantom images of his mind its too tangible walls of stone.
They showed us a broken granite pillar, depending from the roof, which they said was hacked in two by the Moslem conquerors of Nazareth, in the vain hope of pulling down the sanctuary.