The Gospel According to Jesus Christ (Harvest in Translation) Read online

  They had been walking for more than an hour, and Bethlehem could not be far. To their surprise, they found the road from Jerusalem deserted, with Bethlehem so close to the city one might expect to see continuous movement of people and animals. At the point where the road forked, one road to Beersheba, the other to Bethlehem, the world appeared to contract and fold over on itself. If you were to visualize the world as a person, it would be like watching a man cover his eyes with his mantle and listen to the travelers' footsteps, just as we listen to the song of birds among the branches, and that indeed is how we must appear to the birds hidden in the trees.

  To the right stands the tomb of Rachel, the bride for whom Jacob waited fourteen years. After seven years' service, he was wedded to Leah and had to wait another seven years before being allowed to marry his beloved, who would die in Bethlehem giving birth to a son that Jacob named Benjamin, which means son of my right hand, but Rachel, as she lay dying, rightly called him Benoni, which means child of my sorrow, God forbid that this should be an omen. Houses now begin to appear, mud-colored like those of Nazareth, but here in Bethlehem the color of mud is paler, a mixture of yellow and gray. Mary is near collapse, her body slumping farther forward over the saddlebags with each passing moment. Joseph has come to her aid, and she puts one arm around his shoulder to steady herself. What a pity there is no one here to witness this touching scene, which is all too rare. And so they enter Bethlehem.

  Despite Mary's condition, Joseph inquired if there was a caravansary nearby, thinking they might rest until the following morning. Mary was in great pain but still showed no sign of being ready to give birth. But when, on the other side of the village, they reached the caravansary, which was squalid and rowdy, part bazaar and part stable, there was not a quiet corner to be found, even though it was still early and most of the drovers and cameleers would only start arriving later. The couple turned back. Joseph left Mary beneath the shade of a fig tree in a tiny square and went off to consult the elders. There was no one in the synagogue apart from a caretaker, who called out to an urchin playing nearby and told him to accompany the stranger to one of the elders, who might be able to help. Fortune, who protects the innocent whenever she remembers them, decreed that in this latest quest Joseph should pass through the square where he had left his wife, and just in time to save her from the deadly shade of the fig tree, which was slowly killing her, an unforgivable mistake, as fig trees abound in this land and they both should have known better. So, like condemned souls, they set off once more in search of the elder, but he had left for the countryside and was not expected home for some time. On hearing this, the carpenter summoned his courage and called out, Is there anyone here who for the love of Almighty God will offer shelter to my dear wife, who is about to give birth. All he asked was a quiet corner, they had brought their own mats. And could anyone tell him where to find a midwife in the village who could assist with the birth. Poor Joseph blushed to hear himself blurt out these private worries and concerns. The female slave standing in the doorway went back inside to report to her mistress, and reappeared after a while to tell them that they could not stay there and must look for shelter elsewhere. Since there was little chance of finding a place in the village, her mistress suggested they take refuge in one of the many caves in the nearby slopes. And what about a midwife, asked Joseph, whereupon the slave replied that if her mistress agreed and he wished, she herself could help, for she had been in service all her life and had assisted at many a birth. These are cruel times indeed, when a pregnant woman comes knocking at our door and we deny her shelter in a corner of the yard and send her off to give birth in a cave, like the bears and wolves. Something pricked our conscience, however, and, getting up from where we were sitting, we went to the door to see for ourselves this husband and wife who so desperately needed a roof over their heads. The sadness in that poor girl's face was enough to arouse our maternal instinct, so we patiently explained why we could not possibly take them in, the house was already crowded with sons and daughters, grandchildren, in-laws. As you can see, there simply isn't any room here, but our slave will take you to a cave we use as a stable. There are no animals there at present, and you should be able to make yourselves comfortable. The young couple were most grateful for our generous offer, and we withdrew, feeling we had done our best and that our conscience was clear.

  With all this coming and going, walking and resting, inquiring and pleading, the deep blue sky has lost its color and the sun will soon disappear behind that mountain. The slave, Salome, for that is her name, leads the way. She carries some hot coals to make a fire, an earthenware pot to heat water, and salt to rub down the newborn infant as a precaution against infection. And since Mary has brought cloths and Joseph has a knife in his pack to cut the umbilical cord, unless Salome prefers to use her teeth, everything is ready for the birth. A stable, when all is said and done, is as good as a house, and anyone who has slept in a manger knows that it is almost as good as a cradle. And the donkey is not likely to notice any difference, for straw is the same in heaven as on earth. They reached the cave when the hovering twilight was still shedding gold on the hills. If their progress was slow, it was not because of the distance but because now that Mary had a place to rest, she could at last abandon herself to her suffering. She pleaded with them to slow down, for whenever the donkey lost its footing on a stone, she suffered agonizing pain. The waning light outside did not penetrate the darkness of the cave, but with a handful of straw, the live coals, much puffing and blowing, and some dry kindling, the slave soon had a fire blazing as bright as any dawn. Then she lit the oil lamp that was suspended from a rock jutting from the wall, and after helping Mary lie down, she went to fetch water from the nearby wells of Solomon. On returning, she found Joseph distracted with worry, but we must not be too hard on him, for a man is not expected to be able to cope in such a crisis, at most he can hold his wife's hand and hope that everything will be all right. Mary, however, is alone. The world would crumble if a Jewish man in those days attempted any such comforting gesture. The female slave came in, whispered a few words of encouragement, then knelt between Mary's legs, for a woman's legs should be kept apart whenever something goes in or comes out. Salome has lost count of the number of children she has helped bring into the world, and poor Mary's suffering is no different from that of any other woman, for as God warned Eve after she sinned, I will greatly multiply your suffering and your conception, in sorrow you will bring forth children, and after centuries of sorrow and suffering God is not yet appeased and the agony goes on. Joseph is no longer present, not even at the entrance to the cave, he has fled rather than listen to Mary's cries, but the cries follow him, as if the very earth were screaming. The noise is such that three shepherds who were passing with their flocks approached Joseph and asked, What's going on, the earth seems to be screaming, and he told them, My wife is giving birth in that cave. They asked, You're a stranger to these parts, aren't you. Yes, we've come from Nazareth, in Galilee, to register, and no sooner did we arrive than my wife started feeling worse and now she's in labor. The fading light made it difficult to see the faces of the four men, and soon their features would completely disappear, but their voices could still be heard. Have you any food, one of the shepherds said. A little, replied Joseph, and the same voice told him, Once the child is born, let me know, and I'll bring you some sheep's milk, and then a second voice said, And I'll give you cheese. Then a long silence, and the third shepherd spoke. In a voice that seemed to come from the bowels of the earth he said, I'll bring you bread.

  The son of Joseph and Mary was born, like any other child, covered with his mother's blood, dripping with mucus, and suffering in silence. He cried because they made him cry, and he will cry for this one and only reason. Wrapped in swaddling clothes, he lies in the manger with the donkey standing nearby but unlikely to bite him because the animal is tethered and cannot move far. Salome is outside burying the afterbirth when Joseph approaches. She waits until he has gone into
the cave, lingering there to inhale the cool night and feeling as exhausted as if she herself had just given birth, but this is something she can only imagine, never having had children of her own.

  Three men come down the slope. They are the shepherds. They enter the cave together. Mary is reclining, and her eyes are closed. Seated on a stone, Joseph rests his arm on the edge of the manger and appears to be watching over his son. The first shepherd steps forward and says, Here's the milk from my sheep, which I drew with my own hands. Opening her eyes, Mary smiles. The second shepherd steps forward and says in his turn, I myself churned the milk that made this cheese. Mary nods and smiles again. Then the third shepherd, whose massive frame seems to fill the cave, steps forward and, without so much as glancing at the newborn infant's parents, says, I kneaded this bread with my own hands and baked it in the fire that burns beneath the earth. No sooner had he spoken than Mary recognized him.

  SINCE THE WORLD BEGAN, FOR EVERY PERSON WHO IS BORN another dies. The person now close to death is King Herod, who in addition to all imaginable evils suffers from a horrible itch, which has almost driven him insane. He feels as if hundreds of thousands of ants are gnawing incessantly at his body with their tiny savage jaws. Having tried, to no avail, all the balsams known to man, remedies from Egypt and India, the royal physicians scratched their heads, or, to be more precise, were in grave danger of losing their heads, as they frantically tried ablutions and household potions, mixing with water or oil any and all herbs and powders reputed to do some good, however contrary their effect. The king, foaming at the mouth like a mad dog, beside himself with pain and fury, threatens to have them all crucified unless they can relieve his afflictions, which go beyond the unbearable burning in his skin and the convulsions that leave him exhausted and writhing on the floor, his eyes bulging from their sockets as the ants continue to multiply and gnaw beneath his robes. Worst of all is the gangrene that has set in during the last few days, and this mysterious affliction has started tongues wagging in the palace, as worms begin to ravage the genital organs of the royal person and truly devour him alive. Herod's screams echo through the halls and corridors of the palace, the eunuchs attending him are kept awake day and night, the slaves of lower rank flee in terror when they hear him approach. Dragging his body, which stinks of rot despite the perfumes sprinkled lavishly over his robes and rubbed into his dyed hair, Herod is being kept alive only by his own wrath. Carried around in a litter, accompanied by doctors and armed guards, he scours the palace from one end to another in search of traitors, whom he imagines to be lurking everywhere, an obsession he has had for some time. Without any warning he will suddenly point a finger, perhaps at the chief eunuch, accusing him of wielding too much influence, or at some stubborn Pharisee who has criticized those who disobey the law when they should be the first to respect it, there is no need to name names, and that finger was also pointed at his sons Alexander and Aristobulus, who were imprisoned and hastily sentenced to death by a tribunal of nobles convened for the purpose, what choice did the poor king have when in his delirium he saw those wicked sons advancing upon him with bared swords, when in the most terrifying nightmare of all he beheld in a mirror his own severed head. He has escaped that terrible end and can now quietly contemplate the corpses of those who a moment before were heirs to the throne, his own sons found guilty of conspiracy, misconduct, and arrogance and strangled to death.

  From the murk of his troubled mind comes another nightmare to disturb the sporadic moments of sleep into which he falls from sheer exhaustion. The prophet Micah comes to haunt him, that prophet who lived at the time of Isaiah and witnessed the terrible wars that the Assyrians waged in Samaria and Judaea. Micah appears before him, denouncing the rich and powerful as befits a prophet, especially in this accursed age. Covered with the dust of battle and wearing a bloodstained tunic, Micah storms into his dream in a deafening blast from some other world. With hands of lightning he pushes open enormous bronze gates and gives solemn warning, The Lord will come down from His holy temple and tread upon the high places of the earth. Then he threatens, Woe to them that devise iniquity and work evil upon their beds, when the morning is light they practice it because it is in the power of their hand. And he denounces those who covet fields and take them by violence, and who take houses, oppressing a man and his house, even a man and his heritage. After repeating these words night after night, Micah, as if responding to a signal, vanishes into thin air. What causes Herod to wake up in a cold sweat is not so much the terror of those prophetic cries as the agonizing thought that this nightly visitor withdraws just as he is about to reveal something more. The prophet raises his hand and parts his lips, only to disappear, leaving the king filled with foreboding. Now, as everyone knows, Herod is not likely to be intimidated by threats when he does not feel the slightest remorse for all the deaths he ordered. For this is the man who had the brother of Mariamne, whom he loved more than any other woman, burned alive, the man who ordered her grandfather strangled and finally Mariamne herself, when he accused her of adultery. It is true that he later suffered a bit of madness and called for Mariamne as if she were still alive, but he recovered from it "and discovered that his mother-in-law was hatching a plot, and not for the first time, to remove him from power. Instantly this viper was dispatched to the pantheon of the family into which Herod had married, with unfortunate consequences for all concerned, because the king's three sons became heirs to the throne, Alexander and Aristobulus, whose sad end we have already mentioned, and Antipater, who soon will meet a similar fate. But we must not forget, since there is more to life than tragedy and misfortune, that Herod had no fewer than ten comely wives to pamper him and arouse his lust, although by now they could do little for him and he even less for them. Therefore the nightly apparition of an irate prophet intent on haunting the powerful king of Judaea and Samaria, Peraea and Idumaea, Galilee and Gaulanitis, Trachanitis, Auranitis, and Batanaea, would make little impression were it not for that sudden interruption of the dream that leaves him in suspense, awaiting some new threat, but what threat, and how and when.

  Meanwhile, in Bethlehem, on the doorstep of Herod's palace, as it were, Joseph and his family continued to live in the cave. They did not expect to stay there long, so there was little point in looking for a house, especially at a time when accommodations were scarce and the profitable practice of renting rooms had not yet been invented. On the eighth day Joseph took his firstborn to the synagogue to be circumcised. Using a knife made of flint, with admirable skill the priest cut the wailing child's foreskin, and the fate of that foreskin is in itself worthy of a novel, from the moment it was cut, a loop of pale skin with scarcely any bleeding, to its glorious sanctification during the papacy of Paschal I, who reigned in the ninth century of Christianity. Anyone wishing to see that foreskin today need only visit the parish church of Calcata near Viterbo in Italy, where it is preserved in a reliquary for the spiritual benefit of the faithful and the amusement of curious atheists. Joseph announced that his son should be called Jesus, and this was the name inscribed in God's register after it was added to the civil register of Caesar. Far from being resigned to this outrage inflicted on his person without any appreciable spiritual benefit in return, the infant howled all the way back to the cave, where its mother, needless to say, was anxiously waiting, this being her first child. Poor little thing, poor little thing, she said soothingly, and opening her tunic, she began to nurse the child, first on the left breast, perhaps because that was closer to her heart. Jesus, although still unaware of his name, for no more than a babe in arms, gave a deep sigh of contentment the moment he felt the gentle pressure of Mary's breast against his cheek and the moist warmth of her skin on his. As the sweet taste of his mother's milk filled his mouth, the pain and indignity of the circumcision became remote, dissipated into a formless pleasure that surfaced and went on surfacing, as if arrested at the threshold and not allowed to define itself completely. On growing up, he will forget these first sensations and find it
difficult to believe he ever experienced them, which happens to all of us, wherever we may have been born and whatever our destiny. But Joseph, if we had the courage to ask him about this, and God forbid that we should commit any such indiscretion, would tell us that a father's cares are more to the point, since he now faces the problem of feeding an extra mouth, an expression no less true or apt simply because a child is fed at its mother's breast. Indeed, Joseph has reason to be worried. How are they to live until they return to Nazareth. Mary is weak and in no condition to make the long journey, and besides, she must wait until she is no longer unclean and remain in the blood of her purification for the thirty-three days following her child's circumcision. The little money they brought from Nazareth has nearly all been spent, and Joseph cannot work as a carpenter here without tools or the means to buy wood. Life at that time was hard for the poor and God could not be expected to provide for everyone. From within the cave came a sudden whimper, which soon stopped, a sign that Mary had changed the little Jesus to her right breast, but that short frustration was enough to renew the pain where the child was circumcised. Having sucked to his satisfaction, Jesus will fall asleep in his mother's arms and barely open his eyes when she settles him gently in the manger as if entrusting him to an affectionate and faithful nurse. Joseph, seated at the entrance to the cave, is still trying to decide what to do. He knows that there is no work for him here in Bethlehem, not even as an apprentice, for when he made inquiries, the answer was always the same. If I need any help I'll send for you, empty promises that do not fill a man's belly, although this race has been living off promises since it came into being.