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Pilgrimage in the Holy Land
St John Phocas, tr. Stewart, 1889
Chapter 27
Outside of Jerusalem, between the two roads, one of which leads to the mountain region and the other to the monastery of the Abbot and the Laura, is a mountain, and a road thereon leading from the holy Mount Sion to Bethlehem. The city of Bethlehem is about six miles distant from the Holy City. Half-way between it and the Holy City stands the monastery of the holy prophet Elias, which was built by godly men in very ancient times, but has been entirely thrown down by an earthquake. This, however, that universal benefactor, my master and Emperor, has raised from its foundations, at the prayer of a Syrian, who is the chief of the community. The tomb of Rachel forms a triangle with the monastery and Bethlehem, being formed in the shape of a vault supported by four arches. On the left-hand side of holy Bethlehem, and half-way between it and the Abbot’s monastery, one sees a field, and in the midst of the field a grotto, wherein the blessed shepherds who watched by night heard the angels’ hymn, as they sang ‘Glory to God in the highest, and on earth peace and salvation to the world,’ through the birth of my God from the Virgin Mother. The holy Bethlehem is built upon a rocky hill, wherein is the sacred grotto and the manger, and the well from which David desired to drink; and a church of great length is to be seen, built upon the top of the grotto; it is of great size, in the figure of a cross, roofed with beams of imperishable wood; but the ceiling above the altar is formed of a stone vault. This most beautiful and vast church was also built by the munificent hand of my world-saving Emperor, who has also adorned the entire church with golden mosaic-work: wherein in many places, and especially in the sacrarium itself, above the holy grotto, the pastor in charge of those in that place who follow the Latin rite has placed the beauteous portrait of the Emperor, probably meaning thereby to thank him for his magnanimity. Now the position of the grotto, of the manger, and of the well is as follows: On the left side of the sacrarium (βῆμα) is the opening into the holy grotto, and close by is that well of which our forefather David desired to drink both bodily and spiritually. Two men who were highest in his favour cut their way through the enemy’s camp, drew the water in the bucket, and brought it to allay his burning thirst, and he performed that celebrated action of pouring it as a libation in honour of God, the fame of which is still noised abroad. From the entrance of the grotto to the bottom is a descent of sixteen steps. Upon the northern side of it is that holy inn, wherein the Virgin was delivered of the Saviour Christ, and all creation beheld God in the flesh, and the whole world was made new, and I, mortal as I am, am made rich in the divinity of my God and Creator, who took my poverty upon Himself. One step below this may be seen the manger of the beasts, of an equal-sided quadrangular shape, which the ancients have covered with white marble, leaving a round aperture in the middle of it, through which a portion can be seen of that manger which contained the Infinite One, which is wider than the heavens, and far more extensive than the earth, and the sea, and the parts below the earth: for it easily contained Him, when an infant, whom they were not able to contain. I leap for joy as I write, and am altogether in the spirit within that holy grotto. I see the cloth which covered our Lord at His birth, the laying of the new-born babe in the manger, and I am thrilled by the thought of the Saviour’s love for me, and His extreme poverty, through which He has made me worthy of the Kingdom of Heaven. Yet I think that the grotto is a palace, and that the King sat upon the Virgin’s bosom as upon a throne, and I see choirs of angels encircling the grotto, and the Magi bringing gifts to the King. I am filled with all manner of delight, and rejoice to think what grace I have been thought worthy to receive. The artist has painted with a skilful hand in that grotto the mysteries which there took place. In the apse is figured the Virgin reclining upon her bed, with her left hand placed beneath her right elbow, and leaning her cheek upon her right hand as she looks at her infant, showing her innate modesty in her smiling expression and in the colour of her cheeks; for her colour is not changed, nor is she pale, like one who has recently borne a child, and that for the first time; for she who was thought worthy to bear a child who was more than man must also have been spared the pains of childbirth. Beyond her are the ox and the ass, the manger and the babe, and the company of shepherds in whose ears the voice of Heaven rang so that they left their flocks, allowing their sheep to pasture unwatched upon the grass beside the spring, giving their dog charge of them, while they raised their necks heavenwards, listening eagerly to the sound of the voice, standing in various attitudes, as each thought that he could stand most easily; their shepherds’ crooks appear useless, but their eyes are fixed upon Heaven, and drawing their right hands backwards as if to hurl a dart, they eagerly strain their ears: yet they did not need to hear the voice a second time, since eyes are more trustworthy than ears; for an angel meeting them shows them the babe lying in the manger. The beasts do not turn round to behold this sight, but stupidly betake themselves, the one to the grass, and the other to the above-mentioned spring; but the dog, a creature that is savage with strangers, appears to be intently gazing upon the unwonted spectacle; while the Magi, leaping from their horses, bearing their gifts in their hands, and bending their knees, present them to the Virgin with awe.