The whole history of infant Christianity has become in this manner a delightful pastoral.  A Messiah at the marriage festival—­the courtezan and the good Zaccheus called to his feasts—­the founders of the kingdom of heaven like a bridal procession; that is what Galilee has boldly offered, and what the world has accepted.  Greece has drawn pictures of human life by sculpture and by charming poetry, but always without backgrounds or distant receding perspectives.  In Galilee were wanting the marble, the practiced workmen, the exquisite and refined language.  But Galilee has created the most sublime ideal for the popular imagination; for behind its idyl moves the fate of humanity, and the light which illumines its picture is the sun of the kingdom of God.

Jesus lived and grew amidst these enchanting scenes.  From his infancy, he went almost annually to the feast at Jerusalem.[1] The pilgrimage was a sweet solemnity for the provincial Jews.  Entire series of psalms were consecrated to celebrate the happiness of thus journeying in family companionship[2] during several days in the spring across the hills and valleys, each one having in prospect the splendors of Jerusalem, the solemnities of the sacred courts, and the joy of brethren dwelling together in unity.[3] The route which Jesus ordinarily took in these journeys was that which is followed to this day through Ginaea and Shechem.[4] From Shechem to Jerusalem the journey is very tiresome.  But the neighborhood of the old sanctuaries of Shiloh and Bethel, near which the travellers pass, keeps their interest alive. Ain-el-Haramie,[5] the last halting-place, is a charming and melancholy spot, and few impressions equal that experienced on encamping there for the night.  The valley is narrow and sombre, and a dark stream issues from the rocks, full of tombs, which form its banks.  It is, I think, the “valley of tears,” or of dropping waters, which is described as one of the stations on the way in the delightful Eighty-fourth Psalm,[6] and which became the emblem of life for the sad and sweet mysticism of the Middle Ages.  Early the next day they would be at Jerusalem; such an expectation even now sustains the caravan, rendering the night short and slumber light.

[Footnote 1:  Luke ii. 41.]

[Footnote 2:  Luke ii. 42-44.]

[Footnote 3:  See especially Ps. lxxxiv., cxxii., cxxxiii. (Vulg., lxxxiii., cxxi., cxxxii).]

[Footnote 4:  Luke ix. 51-53, xvii. 11; John iv. 4; Jos., Ant., XX. vi. 1; B.J., II. xii. 3; Vita, 52.  Often, however, the pilgrims came by Peraea, in order to avoid Samaria, where they incurred dangers; Matt. xix. 1; Mark x. 1.]

[Footnote 5:  According to Josephus (Vita, 52) it was three days’ journey.  But the stage from Shechem to Jerusalem was generally divided into two.]

[Footnote 6:  lxxxiii. according to the Vulgate, v. 7.]